·- प्रकाशक रावजीभाई छगनभाई देसाई, ऑ० व्यवस्थापक, परमभुतप्रभावक श्रीमद् राजचन्द्र जैन शास्त्रमाला श्रीमद् राजचन्द्र आश्रम, स्टेशन अगास, व्हाया आणद (गुजरात) [ प्रथमावृत्ति-वीरनि० स० २४४२, वि० सं० १९७२ ] मुद्रक- जयन्ती दलाल वसन्त प्रिंटिंग प्रेस, घोकाटा रोड,- अमदावाद.

·ॐ ज़ोइंदु-विरइज परमप्पा-पयासु 1) जे जाया झाणग्गियएँ कम्म-कलंक डहेवि । णिच-णिरंजण-णाण-मय ते परमप्प णवेवि ॥१॥ 2) ते बंदउँ सिरि-सिद्ध-गण होसहि जे वि अणंत । सिवमय-णिरुवम-णाणमय परम-समाहि भजत ॥२॥ 3) ते हउँ बंदउँ सिद्ध-गण अच्छहिं जे वि हवंत । - परम-समाहि-महग्गियएँ कम्भिधणई हुणंत ॥३॥ 4) ते पुणु वंदउँ सिद्ध-गण जे णिव्वाणि वसति । णाणि तिहुयणि गरुया वि भव-सायरि ण पडंति ॥४॥ 5) ते पुणु बंदउँ सिद्ध-गण जे अप्पाणि वसंत । लोयालोउ वि सयल इहु अच्छहि विमल णियंत ॥५॥ 6) केवल-दसण-णाणमय केवल-मुक्ख-सहाव । जिणावर बंदउँ भत्तियए जेहिं पयासिय भाव ॥६॥ 7) जे परमप्पु णियंति मुणि परम-समाहि घरेवि । परमाणंदह कारणिण तिणि वि ते वि णवेवि ॥७॥ 8) भाविं पणविवि पंच-गुरु सिरिजोइंदु-जिणाउ । भट्टपहायरि विष्णविउ विमल करेविणु भाउ ॥८॥ 9) गउ संसारि वसंताहँ सामिय कालु अणंतु । पर म:' किं पि ण पत्तु मुहु दुक्खु जि पत्तु महंतु ॥९॥ 1) TKM aufit , ATKM opport, B misses this dõbā and gives in its place the opening mangala verse façme etc. which is numbered as 1 ; c numbers the same mångala verse as 1 and this dohã as 2. 2) This dõbā is wanting in TKM, A à वंदड, होसहि, णाणमया 3) Wanting m TKM , AB"महग्गियइ for महग्गियए. 4) Wantng in TRAI, Acणाणे. 5) Wanting in TKM , A लोयालोय, while in the Com. 'लोउ , वसंति , Ac णियति, while in the Com. of A णियता 6) Wanting in TKM , A वदउ, B भत्तियई 7) Wanting in TKM , C परमाणदह. 8) Wanting in TKM. 9) Wanting n TKM, ·२ जोडंदु-विरइउ [10: १-१०- 10) चउ-गइ-दुक्खहँ तत्ताहँ जो परमप्पउ कोइ । चउ-गइ-दुक्ख-विणासयरु कहहु पसाएँ सो वि ॥ १० ॥ 11) पुणु पुणु पणविवि पंच-गुरु भावे चित्ति धरेवि । भट्टपहायर णिमणि तुहुँ अप्पा तिविहु कहेत्रि (वि) ॥११॥ 12) अप्पा ति-विहु मुणेवि लहु मूढउ मेल्लहि भाउ । मुणि सण्णाणे णाणमउ जो परमप्प-सहाउ ।। १२ ।। 13) मूड वियक्खणु वंभु परु अप्पा ति-विहु इवेइ । देहु जि अप्पा जो मुणइ सो जणु मूड हवेइ ॥१३॥ 14) देह-विभिण्णउ णाणमउ जो परमप्पु णिएइ । परम-समाहि-परिहियउ पंडिउ सो जि हवेइ ॥ १४ ॥ 15) अप्पा लद्धउ णाणमउ कम्म-विमुक्के जेण । मेल्लिवि सयलु वि दव्यु परु सो परु मुणहि मणेण ।। १५ ॥ 16) तिहुयण-चंदिउ सिद्धि-गउ हरि-हर झायहि जो जि । लक्खु अलक्खें धरिवि थिरु मुणि परमप्पउ सो जि ॥१६॥ 17) णिचु णिरंजणु णाणमउ परमाणंद-सहाउ । जो एइड सो संतु सिउ तासु मुणिज्जहि भाउ ॥१७॥ 18) जो णिय-भाउ ण परिहरइ जो पर-भाउ ण लेइ । जाणइ सयलु वि णिचु पर सो सिउ संतु हवेइ ॥१८॥ 19) जामु ण वष्णु ण गंधु रसु जामु ण सद्दु ण फासु । जासु ण जम्मणु मरणु ण वि जाउ णिरंजणु तासु ॥१९॥ 20) जामु ण कोहु ण मोहु मउ जासु ण माय ण माणु। जामु ण ठाणु ण शाणु जिय सो जि णिरंजणु जाणु ॥२०॥ 21) अस्थि ण पुण्णु ण पाउ जसु अस्थि ण हरिमु विसाउ । अत्थि ण एकु वि दोमु जसु सो जि णिरंजणु भाउ ॥२१॥ तियलं । 10) Wanting in TEN. 11) Wanting m TRI , AB भावि 12) TKA लहु , A मिलहि, TKA मेलवि , B सण्णाणि, TK सणाणे , KI णाणममो. 13) 0 मूढ , TRA मूडविलक्खणु बम्हु 14) A "विमिण्णन, देहहु मिण्णउ , B णाणमठ, KM णाणममो , TK णिएहि, but n the commentary of x it is repeated as णिएइ , : पडिय , TK सोचि. 15) x णाणमओ, B "विमुकि, TKM विमुक, A मिलिवि ,c दव्यु तुहु, TKM दब्बु 16) Wanting in TKA 17) TRA सत, मुणिजसु, भाओ. 18) TRA परु,c सिव for सिउ 19) c वण्ण , AC गध , B जमणु , TK पासु for फासु 20) Wanting in TKM. 21) K misses the text of this dohā, but it is, however, explained in the commentary, TM हरु, विसाओ, इक वि, c इक्कु वि , TM सोजि and भावि for भाउ.

·. -32: १-३२] परमप्प-पयासु 22) जामु ण धारणु धेउ ण वि जासु ण जंतु ण मंतु । जासु ण मंडल्लु मुद्द ण वि सो मुणि देउँ अणंतु ॥ २२ ॥ 23) वेयहि सत्यहिं इंदियहि जो जिय मुणहु ण जाइ। णिम्मल-झाणहँ जो विसउ सो परमप्पु अणाइ ॥२३॥ 24) केवल-दसण-णाणमउ केवल-मुक्ख-सहाउ । केवल-चीरिउ सो मुणहि जो जि परावरु भाउ ॥२४॥ 25) एयहि जुत्तउ लक्खणहि जो पर णिकलु देउ । सो तहि णिवसइ परम-पइ जो तइलोयह झेउ ॥२५॥ 26) जेहउ णिम्मलु णाणमउ सिद्धिहि णिवसइ देउ । तेहउ णिवसइ बंभु परु देहह में करि भेउ ॥२६॥ 27) जे दिठे तुटुंति लहु कम्मइँ पुन्च-किया। सो परु जाणहि जोइया देहि वसंतु ण काइँ ॥२७॥ 28) जित्थु ण इंदिय-मुह-दुहइँ जित्थु ण मण-चावार । सो अप्पा मुणि जीव तुहु अण्णु परि अवहारु ॥२८॥ 29) देहादेहहि जो वसइ भेयामेय-णएण । सो अप्पा मुणि जीव तुहुँ कि अण्णे बहुएण ॥२९॥ 30) जीवाजीव म एकु करि लक्खण-भेएँ भेउ । जो परु सो परु भणमि मुणि अप्पा अप्पु अभेउ ॥३०॥ 31) अमणु अणिंदिउ णाणमउ मुत्ति-विरहिउ चिमित्तु । अप्पा इंदिय-विसउ गवि लक्खणु एहु णिरुत्तु ॥३१॥ 32) भव-तणु-भोय-विरत्त-मणु जो अप्पा झाएइ । तासु गुरुकी वेलडी संसारिणि तुट्टेइ ॥ ३२॥ 22) wanting in TKM , C देउ for देउ. 23) c वियहि, TKM वेयहि , c alone मुणहि for मुणहु which is accepted by all other Mss. 24) TKM साक्ख ( written as 'ख्ख ), वीरिय जो, सोजि for जो जि 25) Bc लक्खणिहिं , C णिवसहि ; TK परमपये, A °पए, B लोयहो, c जो तिहि लोयह with AB I have corrected the old reading he to As, c reads šs but is corrected as झेड, TK छेउ (the Kannada gloss translates it as शिखराम), x has something hke देठ which may stand for घेउ. 26) AB सिद्धिहि, 7 तेह सुणिवसइ, TKB वम्हु , BC म for में 27) AB जि दिद्वि, TKAD दिढे ..लहु, AC जाणहिं. 28) Wanting in TKM , B परि for परि 29) Wanting m TRE; A देहादेहहि, वसइ. 30) Wanting in TKM , BC भावि for भणमि. 81) Wanting in TKM , C मात्तिरहिउ चिम्मेत्तु. 32).Wanting In TKM ; c वेलडी, ससारिण. . TKM ·४ नोइंदु-विरइउ [33 : १-३३- 33) देहादेवलि जो वसइ देउ अणाइ-अणंतु । केवल-णाण-फुरंत-तणु सो परमप्पु णिभंतु ॥ ३३ ॥ 34) देहे वसंतु वि णवि छिबइ णियमें देहु वि जो जि । देहे छिप्पइ जो वि णवि मुणि परमप्पउ सो जि ॥३४॥ 35) जो सम-भाव-परिठियहँ जोइह कोई फरेइ । परमाणंदु जणंतु फुड सो परमप्पु हवेइ ॥३५॥ 36) कम्म-णिवद्ध वि जोइया देहि वसंतु वि जो जि। होइ ण सयलु कया वि फुड मुणि परमप्पड सो जि ॥३६॥ 37) जो परमत्थे णिकलु वि कम्म-विभिण्णउ जो जि । मूढा सयल्लु भणंति फूड मुणि परमप्पउ सो जि ॥३७॥ 38) गयणि अणंति वि एक उड़ जेडउ भुयणु विहाइ । मुक्कह जम्नु पए विवियउ सो परमप्पु अणाइ ॥३६॥ 39) जोइय-विंदहिणाणमउ जो झाइजइ झेउ । मोक्खह कारणि अणवरउ सो परमप्पउ देउ ॥३९॥ 40) जो जिउ हेउ लहेवि विहि जगु बहु-विहउ जणेइ । लिंगत्तय-परिमंडियउ सो परमप्पु हवेइ ।। ४० ॥ 41) जमु अभंतरि जगु वसइ जग-अभंतरि जो जि । जगि जि वसंतु वि जगु जि ण वि मुणि परमप्पउ सो जि ॥४१॥ 42) देहि वसंतु वि हरि-हर वि जं अज वि ण मुणंति । परम-समाहि-तवेण विणु सो परमप्पु भणंति ॥ ४२ ॥ 43 भावाभावहिं संजुवउ भावाभावहिं जो जि । देहि जि दिवउ जिणवरहिं मुणि परमप्पउ सो जि ॥ ४३ ।। 33) TKM देहादेउळे जो वसयि, B देउलि, B देउ अणाइ 34) A णियमि, TRA णियमे , TRA जोजि for जो जि, ABC देहि, TKS जोजि for जो वि, and सोजि for सो जि. 35) TRA समभावे, Bc जोइहि, TKM जोइह 36) TKM देहे. जोजि and सोज्जि for जो जि and सो जि, c confuses the first pada of 36 and 37, and loses doha No 37. 37) TKM जोज्जि and सोज्जि, m the Mss. TKM जो जि and सो जि are umformly written as जोजि and सोजि, so hereafter these Variants will not be noted 38) Wanting in TKM , BC एकु, AB भुवणि, भुवणु, AC पइविनियम, B पर्य' , AB मणाइ 39) A जोइयविदह, B विदहि, TRA विदहि, EC कारणु 40) TH विहि, र विहि, ललिगत्तई , TK परमडियउ 41) Wanting n TKM , C अभतरु, AC जगु अन्भतरि , hereafter many pages in B are rubbed and the letters cannot be read, 42) TKM TE, TI for जातवेणु विण सो परमप्प 43) Wanting in TKE,C सजवहि.

·५ --54: १-५३] परमप्प-पयासु 44) देहि वसंते जेण पर इंदिय-गामु वसेइ । उन्बसु होइ गएण फुड सो परमप्पु हवेइ ॥४४॥ 45) जो णिय-करणहिं पंचहि वि पंच वि विसय मुणेइ । मुणिउ ण पंचहि पंचहि वि सो परमप्पु हवेइ ॥४५॥ 46) जसु परमत्थे वधु णवि जोइय ण वि संसारु । सो परमप्पउ जाणि तुहुँ मणि मिल्लिवि ववहारु ॥ ४६॥ 47) जो जाणइ सो जाणि जिय जो पेक्खइ सो पेक्खु । अंतुबहुंतु वि जंपु चइ होउण तुहुँ णिरवेक्खु ॥४६१ ॥ 48) णेयाभावे विल्लि जिम,थका णाणु वलेवि । मुकह जसु पय विवियउ परम-सहाउ भणेवि ॥४॥ 49) कम्महि जासु जणंतहिं वि णिउ णिउ कज्जु सया वि। किं पिण जणियउ हरिउ णवि सो परमप्पड भावि ।। ४८॥ 50) कम्म-णिवद्ध वि होइ णवि जो फुड कम्मु कया वि । कम्मु वि जो ण कया वि फुड सो परमप्पउ भावि ॥४९॥ 51) किवि भणति जिउ सन्चगउ जिउ जडु के वि भणंति । कि वि भणंति जिउ देह-समु मुण्णु वि के वि भणंति ॥५०॥ 52) अप्पा जोइय सन्च-गउ अप्या जड वि वियाणि । अप्पा देह-पमाणु मुणि अप्पा मुण्णु वियाणि ॥५१ ।। 53) अप्पा कम्म-विवज्जियउ केवल-णाणे जेण । लोयालोउ वि मुणइ जिय सन्चगु बुचइ तेण ॥ ५२ ।। 54) जेणिय-योह-परिठियह जीवहँ तुट्टइ णाणु। इंदिय-जणियउ जोइया ति जिउ जडु वि बियाणु ॥५३॥ 44) Wanting in TRA , A देह, c देहे : c इदियगाउ. 45) A पचह for the last पचहि. 46) TRI परमत्थे, मुणइ तुहु for जाणि तुहु, मणे, A मिल्लाहिं, TAI मेल्लवि, in the commentary of Brahmadēra and in A as well Tarte, so it is retained there 47) Only in TKM Kannada gloss reads पेच्छर lor पेक्खइ : in 1 जपु appears like जप्पु and 'बहुतु hke बहुत्तु : वि and जंपु । have read reparate following the Kannada gloss, which takes Higieg fe and translates as anitaranga-bahurmga ripamappa. k reads होऊण तुहु 48) Wanting In TKN , AC णेयाभावि: जिम्ब for जिम, णाणयलेवि 4900 कम्मइ, अणितिहिं ; TKA ...हरित हि for हरिउ णवि. 50) TRA readsecond line, first pada, thus : पम्नु णिजो (oris it कम्मणि जो) ण कया वि पुणु: कम्मु ण जो पि क्या etc. 31) TAN के for कि वि and के वि; ० मन्च गउ. 52) 0 जड वि वियागु सुष्णु वि भाग, TAN पिाणि, 53) TRI कम्मुविवजिउ केवळणाणे; AC लोयालोय वि; TRA सब्यगु पुज्दाइ तेग. 54) जे...परिष्टियहा ते torति, 7 तें...थियाणि, but x बियाणु. .

·६ बोइंदु-बिरहट 155:१-५५- 55) कारण-विरहिउ मुद्ध-जिउ वड्ढइ खिरह ण जेण । चरम-सरीर-पमाणु जिउ जिणवर वोल्लहि तेण ॥५४॥ 56) अट्ठ वि कम्मइँ बहुविहइँ णवणव दोस वि जेण । मुद्ध: एकु वि अस्थि णवि मुण्णु वि बुच्चइ तेण ॥५५॥ 57) अप्पा जणियउ केण ण वि अप्पे जणिउ ण कोइ। दन्न-सहावें णिचु मुणि पजउ विणसइ होइ ॥५६॥ 58) तं परियाणहि दन्बु तुहुँ जं गुण-पज्जय-जुत्तु । सह-भुव जाणहि ताह गुण कम-भुव पजउ वुत्तु ॥५७॥ 59) अप्पा बुज्झहि दवु तुहुँ गुण पुणु दंसणु णाणु । पज्जय चउ-गइ-भाव तणु कम्म-विणिम्मिय जाणु ॥५८॥ 60) जीवह कम्मु अणाइ जिय जणियउ कम्मु ण तेण । कम्मे जीउ वि जणिउ णवि दोहि वि आइ ण जेण ॥५९ ।। 61) एहु ववहारे जीवडउ हेउ लहेविणु कम्मु । बहुविह-भावे परिणवइ तेण नि धम्मु अहम्मु । ६० ।। 62) ते पुणु जीवह जोइया अट्ट वि कम्म हवंति । जेहिं जि झंपिय जीव गवि अप्प-सहाउ लहंति ॥ ६१॥ 63) विसय-कसायहि रंगियहँ जे अणुया लग्गति । जीव-पएसह मोहियहँ ते जिण कम्म भणंति ।। ६२ ।। 64) पंच वि इंदिय अण्णु मणु अण्णु वि सयल-विभाव । जीवह कम्मइ जणिय जिय अण्णु वि चउगइ-ताव ॥ ६३॥ 65) दुक्खु वि मुक्खु वि बहु-विहउ जीवह कम्मु जणेइ । अप्पा देक्खा मुगइ पर णिच्छउ एउँ भणेइ ॥१४॥ 55) ० सुद् जिउ, K खिण्णइ, खिणइ for सिरइ: c पमाण , 0 बुलहि, TRA बोलिहि. 56) TKA कम्मइ बहुविहइ बुज्ाइ for बुचइ 57, ACTKM अप्पि, Ac दव्वसहावि, TKS दबसहावे, TRI पजइ for पजउ , कोई, ४ सोइ for होइ 58) Ac परियाणहि , TKM दब , c पज्जइजुत्तु. ० सहभुय , TKA गुण, पज्जय बुत्तु 59) TRA बुज्झइ दब्बु जिय ( for तुहु ), पुण for पुणु, पुणु for तणु 60) कम्मु .. जिया, कम्मि, TAM कम्मे 61) Ac ववहारि, TXN बवहारे , AG बहुविहभावि, TKOM भावे परिणमइ, TRA तेहि वि वम्माहम्मु for तेण जि etc ,c धम्माहम्मु 62) TRE ते पुण जीवह ; 7 अट्ठ हि for मह वि, TRA हि वि 63) TRA रगियहि रजियह , TKS जेयणुगा, c अणुआ, TN °पएसहि, K पयेसहि, in the commentary of Brahmadeva °पएसिहि, TK कम्मु for कम्म 64) c विभाउ, TRA सयलु विभाउ, TAM जीवह कम्मे 65) TK दुक्ख वि सोक्स वि, 4 दुक्ख वि सोक्नु वि, c दुक्ख वि सुक्ख वि, देषs for देखद .

·-76 : १-७४] परमप्पं-पयाँसु 66) बंधु वि मोक्खु वि सयल जिय जीवहें कम्मु जणेइ । अप्पा किंपि वि कुणइ णवि णिच्छउ एउँ भणेइ ॥ ६५ ।। 67) सो णत्थि त्ति पएसो चउरासी-जोणि-लक्ख-मज्झम्मि । जिण-वयणं ण लहंतो जत्थ ण डुलड्डुल्लिओ जीवो ।। ६५*१ ॥ 68) अप्पा पंगुह अणुहरइ अप्पु ण जाइ ण एइ । भुवणत्तयहँ वि मज्झि जिय विहि आणइ विहि णेइ ।। ६६ ॥ 69) अप्पा अप्पु जि पर जि पर अप्पा परु जि ण होइ । परु जि कयाइ वि अप्पु णवि णियमें पभणहिं जोइ ॥ ६७ ॥ 70) ण वि उप्पजइ ण वि मरइ वंधु ण मोक्खु करेइ । जिउ परमत्थे जोइया जिणवरु एउँ भणेइ ॥ ६८ ॥ 71) अत्थि ण उब्भउ जर-मरणु रोय वि लिंग वि वण्ण । णियमि अप्पु वियाणि तुहुँ जीवहँ एक वि सण्ण ॥ ६९ ॥ 72) देहह उब्भउ जर-मरणु देहह वण्णु विचित्तु । देहह रोय वियाणि तुहुँ देहहें लिंगु विचित्तु ॥ ७० ॥ 73) देहह पेक्खिवि जर-मरणु मा भउ जीव करेहि । जो अजरामरु वंभु पर सो अप्पाणु मुणेहि ॥ ७१ ॥ 74) छिज्जउ भिजउ जाउ खउ जोइय एहु सरीरु । अप्पा भावहि णिम्मलउ जिं पावहि भव-तीरु ॥ ७२ ॥ 75) कम्मह केरा भावडा अण्णु अचेयणु दन्छ । जीव-सहावहँ भिण्णु जिय णियमिं बुज्झहि सव्वु ॥ ७३ ॥ 76) अप्पा मेल्लिविणाणमउ अण्णु परायउ भाउ । सो छंडेविणु जीव तुहुँ भावहि अप्प-सहाउ ॥ ७४ ॥ 66) Wanting in TRIM; no readings in others 67) Wanting in BCTKM. 68) Wanting In TKM , c जोइ for एइ: A reads in the comm अणुहरइ, जाइ and एड् 69) B णियमि; TKM पभणइ जोइ 70) TM अण वि उप्पज्जइ ; A उप्पज्जइ ; c एम for एउ 71) TKM रोउ वि लिंगु वि वण्णु, णियमे, सणु ( for सण्ण) 72) TKM देहह, c gives only the first pada of this doha. 73) KA देहहि पेच्छवि, AB पिक्खिवि, TKE जीउ for जीव, 1 बम्ह, KM बम्हु [ In TKM here come five dõbās which in our text occupy the numbers II, 148 , II, 149, II, 150, II, 151 , II, 182 Their various readings are noted under those numbers. ] 74) A भावहिं ..पावहि ; c जे पावहि, TRN ज पावहि. 75) wanting in TRI , C केरउ for केरा. 75) AC मिल्लवि, TRA मेलवि, TKM परावउ for परायउ, ·जोइंदु-विरइउ [77 : १-७५- 77) अह कम्महँ वाहिरउ सयलहॅ दोसह चत्तु । दसण-णाण-चरित्तमउ अप्पा भावि णिरुत्तु ।। ७५ ॥ 78) अप्पि अप्पु मुणतु जिउ सम्मादिहि हवेइ । सम्माइटिउ जीवडउ लहु कम्मई मुच्चेइ ॥ ७६ ॥ 79) पन्जय-रत्तउ जीवडउ मिच्छादिहि हवेइ । बंधइ बहु-विह-कम्मडा जे संसारु भमेइ ॥ ७७ ॥ 80) कम्म: दिव-घण-चिकण गरुव बज्ज-समाई। णाण-वियक्खणु जीवडउ उप्पहि पाडहिं ता॥७८ ॥ 81) जिउ मिच्छतें परिणमिउ विवरिउ तच्चु मुणेइ । कम्म-विणिम्मिय भावडा ते अप्पाणु भणेइ ॥ ७९ ॥ 82) हउँ गोरउ हउँ सामलउ हउँ जि विभिण्णउ वण्णु । हउँ तणु-अंगउँ थूल हउँ एहउँ मूढउ मण्णु ॥ ८०॥ 83) हउँ वरु वंभणु वइस हउँ हउँ खत्तिउ हउँ सेमु । पुरिमु णउंसउ इत्थि हउँ मण्णइ मूड विसेसु ॥ ८१ ॥ 84) तरुणउ बूढउ ख्यडउ सरउ पंडिउ दिन्छ । खवणउ वंदउ सेवडउ मूढउ मण्णइ सव्वु ॥ ८२ ॥ 85) जणणी जणणु वि कंत घरु पुत्तु वि मितु वि दवु । माया-जालु वि अप्पणउ मूढउ मण्णइ सव्वु ॥ ८३ ।। 86) दुक्खह कारणि जे विसय ते मुह-हेउ रमेइ । मिच्छाइहिउ जीवडउ इत्थु ण काइँ करेइ ॥ ८४ ॥ 87) कालु लहेविणु जोइया जिम मोहु गलेइ । विमु तिमु दंसणु लहइ जिउ णियमें अप्पु मुणेइ ॥ ८५ ॥ 77) TKM अहहे कम्महे ( sometimes हे looks hke हि), सयहि दोसहि, जाणि for भावि 78) TKM अप्पे, ८ अप्पइ for अप्पि , TKI BC सम्माइटि, TRI कम्महि 79) K मिच्छाइढि पिडि, TH बहुविहु कम्माडा, but r has the same reading as adopted in our Text, for ® AB जि, , C जिणि and TK चिर 80) TKM गुरुवइ , BC अपहि for उप्पहि , TRI पाडइ ताइ 81) AC मिछत्ति TKM परिणमइ , TRA भावाडा. 82) Wanting In TKM , C सावलउ. 83) Wanting In TKM, A मूढ 84) TKM बुद्ध [डढ्] उ , BCIKN स्वडउ , र खमणउ, ABC खवणउ , TKM बुद्द [बुद्ध ] for वदउ, मूढ विमण्णइ सन्चु 85) c मायाजाल , KI मूढ विमण्णइ सब्बु (T has a corrupt reading ). 86) BCTKI कारण , विसइ, TKS मिच्छाइटि; TRI एच्यु for इत्यु , Bc काइ for काइ 87) A जिम्ब जिम्व, जिम जिम, TKM जेब जेब , for तिमु too the readings are similar n these Mss..,Aणियमि ·-99: १-९७] परमप्प-पयासु or 88) अप्पा गोरउ किण्हु ण वि अप्पा रतु ण होइ । अप्पा मुहुमु वि थूलु ण वि णाणिउ जाणे जोइ ॥ ८६ ॥ 89) अप्पा बंभणु वइसु ण वि ण वि खतिउ ण वि सेसु । पुरिषु णउंसउ इत्थि ण वि णाणिउ मुणइ असेसु ॥ ८७ ॥ 90) अप्पा वंदउ खवणु ण वि अप्पा गुरउ ण होइ । अप्पा लिंगिउ एकुण वि णाणिउ जाणइ जोइ ॥ ८८ ॥ 91) अप्पा गुरु णवि सिस्मु णवि णवि सामिउ णवि भिच्चु । सूरउ कायरु होइ णवि णवि उत्तमु णवि णिच्चु ॥ ८९ ॥ 92) अप्पा माणुसु देउ ण वि अप्पा तिरिउ ण होइ । अप्पा णारउ कहिं वि णवि णाणिउ जाणइ जोइ ॥९॥ 93) अप्पा पंडिउ मुक्खु गवि णवि ईसरु णवि णीस । तरुणउ बूढउ बालु णवि अण्णु वि कम्म-विसेसु ॥ ९१ ॥ 94) पुण्णु वि पाउ वि कालु गहु धम्माधम्मु वि काउ। एक्कु वि अप्पा होइ णवि मेल्लिवि चेयण-भाउ ॥ ९२ ॥ 95) अप्पा संजमु सीलु तउ अप्पा दंसणु णाणु । अप्पा सासय-मोक्ख-पउ जाणतउ अप्पाणु ॥ ९३ ॥ 96) अण्णु जि दसणु अस्थि ण वि अण्णु जि अत्थि ण णाणु । अण्णु जि चरणु ण अत्थि जिय मेल्लिवि अप्पा जाणु ॥ ९४ ॥ 67) अण्णु जि तित्थु म जाहि जिय अण्णु जि गुरुउ म सेवि । अण्णु जि देउ म चिंति तुहुँ अप्पा विमलु मुएवि ॥ ९५॥ 98) अप्पा सणु केवल वि अण्णु सव्वु ववहारु । एकु जि जोइय झाइयइ जो तइलोयहँ सारु ॥ ९६ ॥ 99) अप्पा झायहि णिम्मलउ किं बहुऍ अण्णेण । जो झायंतह परम-पउ लब्मइ एक-खणेण ॥ ९७ ॥ 88) KM गउरउ, अप्पा सुहुमु ण for सुहुमु वि , ABC णाणि for जाणें , Brahmadeva has an additional reading णाणित जाणइ.जोइ in the last pada. 89) TK बम्हणु, TKM परिसु णुपुसणु; AC णाणइ मुणइ 90) TKM बुद्धउ for वदउ, खमणु, गुरुउ, लिंगठ, सोइ for जोइ. 91) 7 सिसि, सीसु; TM मेड र मेउ,, for होइ 92) TK कोइ ण त्रि for देव etc C कह वि for कहि वि , TKM णाणित णाणे जोइ as the last pada_93) Wanting in TKM , A तरुण 94) Wanting m TKM , AC मिल्लिवि. 95) No various readings in Mss., but Brahmadeva notes some alternative readings सासयमुक्खपहु. सासयमुक्खपउ. 96) TKM मेलिवि 97) TKM जाइ for जाहि; चितवहि for चिति तुहुँ. 98) TKM अणु सब्बउ धवहारु: c जोइया. 99) TKM किं अण्णे बहुएण; A इक, TKM एकु.

·१० जोइंदु-विरइउ [ 100 : १-९८- 100) अप्पा णिय-मणि णिम्मल णियमें वसइ ण जाम् । सत्य-पुराण तव-चरण मुक्खु वि करहिं कि तास ॥९८॥ 101) जोइय अप्पें जाणिएण जगु जाणियउ हवेइ । अप्पहँ केरइ भावडइ विविउ जेण वसेइ ।। ९९ ॥ 102) अप्प-सहावि परिट्ठियह एहउ होइ विसेसु । दीसइ अप्प-सहावि लहु लोयालोउ असेसु ॥१०० ॥ 103) अप्पु पयासइ अप्पु परु जिम अवरि रवि-राउ । जोइय एत्थु म भंति करि एहउ वत्थु-सहाउ ॥ १०१॥ 104) तारायणु जलि विवियउ णिम्मलि दीसइ जेम । अप्पएं णिम्मलि बिवियउ लोयालोउ वि तेम ।। १०२ ।। 105) अप्पु वि पर वि वियाणइ जे अप्पे मुणिएण । सो णिय-अप्पा जाणि तुहु जोइय णाण-वलेण ॥ १०३ ॥ 106) णाणु पयासहि परसु महु किं अण्णे बहुएण । जेण णियप्पा जाणियइ सामिय एक-खणेण ॥ १०४ ॥ 107) अप्पा णाणु मुणेहि तुहुँ जो जाणइ अप्पाणु । जीव-पएसहि तित्तिडउ णाणे गयण-पवाणु ॥१०५॥ 108) अप्प: जे वि विभिण्ण वढ ते वि हवंति ण णाणु । ते तुहु तिणि वि परिहरिवि णियमि अप्पु वियाणु ॥ १०६ ॥ 109) अप्पा गाणहँ गम्मु पर णाणु वियाणइ जेण । तिणि वि मिल्लिवि जाणि तुहुँ अप्पा णाणे तेण ॥ १०७ ॥ 110) णाणिय णाणिउ णाणिएण णाणिउँ जा ण मुणेहि । ता अण्णाणि णाणमउँ किं पर वंभु लहेहि ॥ १०८॥ 100) B तवयरणु TKM सत्युपुराणे तउचरण , TKM मोक्खु जि करइ कि तासु for the last pada. 101) Wanting In TKM , B अप्पि for अप्पे , विवउ वसति 102) Watting In TKM , C अप्पि सहावि: Brahmadiva notes on alternative reading दीसइ अप्पसहाउ हु 108) c जिम्ब, TM जेव (Kजेउ) अबरे 104) TKM जळे for जलि, णिम्मळे...जेव , BC अप्पइ, TKM अप्पए णिम्मळे; A लोयालोय, TK लोयालोय वि तेव 105) TKM वियाणिजइ , Bनि अप्पि, TKM जे अप्पे, TAM सो पिठ अप्पा मुणहि तुहु 106) Wanting in TKM , B कि अणि. 107) TK जीवपएसहि वेत्थडउ, ABC तित्तडक, Brahmadeva has an alternative reading जीवपएसहि देहसमु, णाणि, Bc पमाणु, TRA णाणे गयणपमाणु. 108) Wanting n TKI, and no readings in others. 109) TRI परु, मुणहि तुहु for जाणि etc., मेलिवि. 110) Wanting n TRI , C मुणेइ and लहेइ.

·-121 : १-११९] परमप्प-पयासु ११ 111) जोइज्जइ तिं बंभु परु जाणिज्जइ तिं सोइ । बंभु मुणेविणु जेण लहु गम्मिज्जइ परलोइ ॥१०९॥ 112) मुणि-वर-विदह हरि-हरहँ जो मणि णिवसइ देउ । परह जि परतरु णाणमउ सो वुच्चइ पर-लोउ ॥ ११०॥ 113) सो पर घुच्चइ लोउ परु जसु मइ तित्थु वसेइ । जहि मइ तहिँ गइ जीवहँ जि णियमें जेण हवेइ ॥ १११ ॥ 114) जहिं मइ तहि गइ जीव तुहुँ मरणु वि जेण लहेहि । ते परवंच मुएवि मई मा परन्दन्वि करेहि ॥ ११२॥ 115) जं णियदव्वहँ भिण्णु जड्डु तं पर-दव्यु वियाणि । पुग्गल धम्माधम्मु णहु काल वि पंचमु जाणि ॥ ११३ ॥ 116) जइ णिविसद्ध वि कु वि करइ परमप्पइ अणुराउ । अग्गि-कणी जिम कड-गिरी डहइ असेसु वि पाउ ॥ ११४॥ 117) मेल्लिवि सयल अवक्खडी जिय णिचिंतउ होइ । चित्तु णिवेसहि परम-पए देउ णिरंजणु जोइ ॥ ११५॥ 118) जं सिवन्दंसणि परम-मुहु पावहि झाणु करंतु । तं मुहु सुवणि वि अत्थि णवि मेल्लिवि देउ अणंतु ॥ ११६ ॥ 119) जं मुणि लहइ अणंत-मुहु णिय-अप्पा झायंतु । तं मूहु इंदु वि गवि लहइ देविहि कोडि रमंतु ॥ ११७ ॥ 120) अप्पा-दंसणि जिणवरहँ जं मुहु होइ अणंतु । तं मुहु लहइ विराउ जिउ जाणंतउ सिउ संतु ॥ ११८ ॥ 121) जोइय णिय-मणि णिम्मलए पर दीसइ सिउ संतु । अंबरि णिम्मलि घण-रहिए भाणु जि जेम फुरंतु ॥ ११९ ॥ 111) TKM ते बम्हु परु, c तव for ति, TKM ते सोइ, Brahmadiva has an alternative reading पर for पर 112) Wanting m TKM. 113) TKM बुज्झइ for बुधइ, c परिवृधइ ; TEM तेत्यु, जीवह वि 114) TRI have no nasal signs; c परदव्वु for "वमु ; TEM लहेइ and करेइ, पर बम्हु, दब्बे. 115) B अण्णु for भिण्णु, BIK पोग्गल, c पोग्गल 116) TK कोइ करइ णियअप्पए अणुराउ; TRA अग्गिकणि जेव, ८ जिव 117) TKM मेल्लवि सयल ; Bc णिवेसिवि, c देव 118) TKM पावइ, c पावइ क्षण; TKA मेल्लवि, Ac मिल्लिवि 119) BOTKM अणतु सुहु, TKM देविहि कोडि. 120) Wanting in TKMB C सिव for सिउ. 121) Wanting n TKM , C णिम्मलइ, सिव. प. २ ·१२ नोइंदु-विरइट [122:१-१२०- 122) राएँ रंगिए हियवडए देउ ण दीसइ संतु । दप्पणि मइलए विंबु जिम एइउ जाणि णिभंतु ॥ १२० ।। 123) जमु हरिणच्छी हियवडए तमु णवि वंशु वियारि। एकाहिँ केम समंति बढ वे खंडा पडियारि ॥ १२१ ।। 124) णिय-मणि णिम्मलि णाणियह णिवसइ देउ अणाइ । इंसा सरवरि लीणु जिम महु एहउ पडिहाइ ॥ १२२ ॥ 125) देउ ण देउले णवि सिलए णवि लिप्पइ गवि चिति । अखउ णिरंजणु णाणमउ सिउ संठिउ सम-चित्ति ॥ १२३ ॥ 126) मणु मिलियउ परमेसरह परमेसरु वि मणस्स । वीहि वि समरसि-हूवाह पुज्ज चडावउँ कस्स ॥ १२३१२ ॥ 127) जेण णिरंजणि मणु धरिउ विसय-कसायहिं जंतु । मोक्खहँ कारणु एत्तडउ अण्णु ण तंतु ण मंतु ॥ १२३४३ ॥ [२. बिज्जउ अहियार] 128) सिरिगुरु अक्खहि मोक्खु महु मोक्खहँ कारणु तत्यु । मोक्ख] केरउ अण्णु फल जे जाणउँ परमत्थु ॥१॥ 129) जोइय मोक्खु वि मोक्ख-फल पुच्छिउ मोक्खहँ हेर्नु । सो जिण-भासिउ णिमुणि तुहुँ जेण वियाणहि भेउ ॥२॥ 130) धम्महे अत्यहँ कामह वि एयहँ सयलहँ मोक्खु । उत्तमु पभणहिँ णाणि जिय अण्णे जेण ण सोक्खु ॥३॥ 131) जइ जिय उत्तमु होइ णवि एयह सयलह सोइ । तो किं तिणि वि परिहरवि जिण वचहि पर-लोइ ॥ ४॥ 132) उत्तमु मुक्खु ण देइ जइ उत्तमु मुक्खु ण होइ । तो कि इच्छहि वंधणहिँ बद्धा पमुय वि सोइ ॥५॥ 122) TRAN रगियहियवडये (ए) दप्पणे मइलए विबु जेव, जाणु, c एहू for एहउ. 128) Wanting in TKL; B परियारि, c पडिहार for पडियारि 124) TKS णियमणे जिम्मले, जेव for जिम, तहु एहउ 195) Bc देउलि सिलइ, TK लेप्पइ अखउ णिरामउ सतिउ समचित्तें 126) Wanting m TKM, B समरसहूयाइ. 127) Wanting n TKM 128) Wanting In TKM, C सोक्खह for मोक्ख: B मुक्खहु for second मोक्खह, जिम for में 129) TRM मोक्ख जि मोक्खु, विमाणित 130) TRA have no nasal signs, उत्तिमु, ८ अणि for अण्णे 131) TKI उत्तिमु, Brahmadiya's reading सोवि; TRN वचइ; c परलोड 132) Wanting In TRI , B ता for तो, अच्छहिं बधाह, B पसुव वि, c पसुवि वि. - ·-144:२-१७] परमप्प-पयासु 133) अणु जइ जगहँ वि अहिययरु गुण-गणु तासु ण होइ । तो तइलोउ वि किं धरइ णिय-सिर-उप्परि सोइ ॥६॥ 134) उत्तमु .मुक्खु ण देइ जइ उत्तमु मुक्खु ण होइ । तो किं सयलु वि कालु जिय सिद्ध वि सेवहि सोइ ॥ ७॥ 135) हरि-हर-बंभु वि जिणवर वि मुणि-चर-विंद वि भव्च । परम-णिरंजणि मणु धरिवि मुक्खु जि शायहि सव्व ॥८॥ 136) तिहुयणि जीवहँ अस्थि णवि सोक्खर कारणु कोइ । मुक्खु मुएविणु एक्कु पर तेणवि चिंतहि सोइ ॥९॥ 137) जीवह सो पर मोक्खु मुणि जो परमप्पय-लाहु । कम्म-कलंक-विमुक्काह गाणिय बोल्लहिं साहू ॥ १० ॥ 138) दसणु णाणु अणंत-मुहु समउ ण तुट्टइ जासु । सो पर सासउ मोक्ख-फलु विजउ अस्थि ण तासु ॥११॥ 139) जीवह मोक्खह हेउ बरु दसणु णाणु चरित्तु । ते पुणु तिण्णि वि अप्पु मुणि णिच्छएँ एहउ वृत्तु ॥ १२ ॥ 140) पेच्छइ जाणइ अणुचरइ अप्पिं अप्पउ जो जि । दसणु णाणु चरितु जिउ मोक्खहॅ कारणु सो जि ॥ १३ ॥ 141) जं बोल्लइ ववहार-णउ दंसणु णाणु चरित्तु । तं परियाणहि जीव तुहुँ जेपरु होहि पवितु ॥ १४ ॥ 142) दवइँ जाणइ जह-ठिय तह जगि मण्णइ जो जि। अप्पह केरउ भावडउ अविचलु देसणु सो जि ॥१५॥ 143) दवइँ जाणहि ताइ छह तिहुयणु भरियउ जेहिं । आइ-विणास-विवन्जियहिँ णाणिहि पभणियएहि ॥१६॥ 144) जीउ सचेयणु दव्वु मुणि पंच अचेयण अण्ण । पोग्गल धम्माहम्मु णहु काले सहिया भिण्ण ॥ १७ ॥ 183) Wanting In TKM , C सिर उप्परि 134) TKM उत्तिमु ..मोक्खु, c उत्तमसुक्ख , TKM सेवइ 135) A बम्हु : c जिणवरह , TXM परमणिरजणु मोक्ख. 136) TKM तिहुवणे , Bc सुक्खह , TEM मोक्ख. 137) BC मुक्ख; TKM कम्मकलके 138) ATKA अणतु सुहु , TKM मोक्खु फल 139) BC मुक्खह, 0 हेट वर , TKM णिच्छउ एहउ जुत्तु 140) Bc पिच्छइ, TK पस्सइ, CTKM अप्पे, Brahmadiva अप्पइ. 141) Wanting in TKM, A gm, fór for II. 142) Wanting in CTKM. 143) Wanting in BIKM , C तिहुयणि भरिया जेहिं...णाणिय 144) TKM अचेयणु अण्णु, पोग्गल, काले सहिया मिण्णु, ABC कालिं, ·जोइंदु-विरइउ [145:२-१८- 145) मुत्ति-विहूणउ णाणमउ परमाणंद-सहाउ । णियमि जोइय अप्पु मुणि णिचु णिरंजणु भाउ ॥ १८ ॥ 146) पुग्गल छबिहु मुत्तु वढ इयर अमुत्तु वियाणि । धम्माधम्मु चि गयठियकै कारण पमणहि णाणि ॥ १९ ॥ 147) दवई सयलई वरि ठियइँ णियमें जामु वसति । तं गहु दव्यु वियाणि तुइँ जिणवर एउ भणंति ॥ २० ॥ 148) काल मुणिजहि दब्बु तुहुँ बट्टण-लक्खशु एउ। स्यणहँ रासि विमिण जिम तम अणुयह तह भेउ ॥ २१ ॥ 149) जीउ वि पुग्गल काल जिय ए मेल्लेविणु दन्न । इयर अखंड वियाणि तुहुँ अप्प-पएसहि सच ॥ २२ ॥ 150) दन्च चयारि वि इयर जिय गमणागमण-विहीण । जीउ वि पुग्गल परिहरिवि पभण िणाण-पवीण ॥ २३ ॥ 151) धम्माधम्मु वि एकु जिउ ए जि असंख-पदेस । गयणु अणंत-पएस मुणि बहु-विह पुग्गल-देस ।। २४ ।। 152) लोयागास धरेवि जिय कहियइँ दन्च: जा। एकहि मिलिय इत्थु जगि सगुणहि णिवसहि ताइ ।। २५ ।। 153) एयइँ दन्च देहियहँ णिय-णिय-कज्जु जणंति । चउ-गइ-दुक्ख सहत जिय ते संसारु भमंति ॥ २६ ॥ 154) दुक्खहॅ कारणु मुणिवि जिय दन्वहँ एहु सहाउ । होयवि मोक्खहँ मग्गि लहु गम्मिज्जइ पर-लोउ ॥ २७ ॥ 155) णियमें कहियउ एहु म. ववहारेण वि दिहि । एवहिणाणु चरित्तु मुणि जे पावहि परमेहि ॥ २८ ॥ 145) TKM "विहणिउ, णियमे 146) TKA पोग्गल, धम्माहम्मु वि गठिदिहि, A गठिएहि , Ms A has no commentary on 18-19, but the same added in a different hand on the marginal space 147) TKE change the order of 147 and 148, TK दब्बइ सयलदरिडिया, Brahmadeva उवरि, Bc णियमि , TKM एहु for एउ 148) 0 वणु, TRAI एहु for एउ, जेव तमु अणुवह. 149) TRI पोग्गल, अखड मुणेहि तुहु 150) TRN पोग्गल, परिहरवि पभणइ णाणपवीणु, AB णाणिपवीण 151) TKABC धम्माहम्म, TRI एज्जि, गयण, पोग्गलं', Brahmadiva has another reading पुग्गलु तिविहु पएसु 152) TRABC लोयायासु, TKI धरेइ ठिया, एत्यु जए 153) TKM देहियहि, ० देहियइ, TKM णियणिउ, सहतु Bc सहति 154) THE णादु for मुणिवि, एट for एहु, मग्गे, होइवि. 155) : णियमइ, TKM मुणि for सुणि, BC जि C ·-166 : २-३७] परमप्प-पयासु १५ 156) जं जह थकउ दवु जिय तं तह जाणइ जो जि अप्पहं केरउ भावडळ णाणु मुणिजहि सो जि ॥ २९ ॥ 157) जाणवि मण्णवि अप्पु परु जो परस्भाउ चएइ । सो णिउ मुद्धड भावडउ णाणिहि चरणु हवेइ ॥३०॥ 158) जो भत्तउ रयणचयहँ तमु मुणि लक्खणु एउ। अप्पा मिल्लिवि गुण-णिलउ तासु वि अण्णु ण झेउ ॥३१॥ 159) जे रयणचउ णिम्मलउ णाणिय अप्पु भणंति । ते आराहय सिक्-पयहँ णिय-अप्पा झायति ॥ ३२ ॥ 160) अप्पा गुणमउ णिम्मलउ अणुदिणु जे झायति । ते पर णियमें परम-मुणि लहु णिव्वाणु लहंति ॥ ३३ ॥ 161) सयल-पयत्थहँ जं गहणु जीवहँ अग्गिनु होइ । वत्थु-विसेस-विवज्जियउ तं णिय-दसणु जोइ ॥ ३४ ॥ 162) दंसण-पुन्चु हवेइ फुड जं जीवहँ विण्णाणु । वत्थु-विसेमु मुणतु जिय तं मुणि अविचलु णाणु ॥ ३५ ॥ 163) दुक्खु वि मुक्खु सइंतु जिय णाणिउ झाण-णिलीणु । कम्मह णिज्जर-हेउ तउ वुच्चइ संग-विहीणु ॥ ३६ ॥ 164) कायकिलेसे पर तणु झिज्जइ विणु उवसमेण कसाउण खिज्जइ । ण करहिं इंदिय मणह णिवारणु उग्गतवो वि ण मोक्खह कारणु ॥ ३६*१ ।। 165) अप्प-सहावे जामु रइ णिचुववासउ तास । बाहिर-दग्वे जामु रइ भुक्खुमारि तासु ॥ ३६॥२॥ 166) बिणि वि जेण सहंतु मुणि मणि सम-भाउ करेइ । पुण्णहॅ पाव: तेण जिय संवर-हेउ हवेइ ॥ ३७॥ 156) TKM जो and सो for ज and त, मुणिजइ 157) TKM मण्णइ , c चरण. 158) TRA मेल्लवि, तासु जि 159) TKM रयणत्तयणिम्मलउ, णिउ अप्पा 160) TKM जे अणुदिणु, त परु for ते पर; c णिव्वाणि. 161) c जीवहु , TRA सयळविसेसु 162) Bc दसणु पुन्छु, ८ मुणति. 163) c दुक्ख वि सुक्ख ; TKM सोक्खु, झाणे, बुज्झइ for बुम्बइ 164) Only in P, किलेस 165) Only in P. 166) TRA बेणि...सहति, मणे; तेणि for तेण.

·१६ जोइंदु-विरइट [167: २-३८- 167) अच्छइ जित्तिउ काल मुणि अप्प-सरूवि णिलीणु । संवर-णिज्जर जाणि तुहुँ सयल-वियप्प-विहीणु ॥ ३८॥ 168) कम्मु पुरकिउ सो खबइ अहिणव पेमु ण देइ । संगु मुएविणु जो सयलु उवसम-भाउ करेइ ॥ ३९ ॥ 169) दंसणु णाणु चरितु तमु जो सम-भाउ करेइ । इयरहँ एकु वि अस्थि णवि जिणवरु एउ भणेइ ॥ ४० ॥ 170) जाँवइ णाणिउ उवसमइ तामइ संजदु होइ । होइ कसायहँ वसि गयउ जीउ असंजदु सोइ ।। ४१ ॥ 171) जेण कसाय हवंति मणि सो जिय मिल्लहि मोहु । मोह-कसाय-विवजयउ पर पावहि सम-चोहु ॥ ४२ ॥ 172) तत्ताततु मुणेवि मणि जे थका सम-भावि । ते पर मुहिया इत्थु जगि जहँ रइ अप्प-सहावि ॥ ४३ ॥ 173) विणि वि दोस हवंति तमु जो सम-भाउ करेइ । बंधु जि णिहणइ अप्पणउ अणु जगु गहिल करेइ ॥ ४४ ॥ 174) अण्णु वि दोमु हवेइ तमु जो सम-भाउ करेइ । सत्तु वि मिल्लिवि अप्पणउ परहें णिलीशु इवेइ ॥ ४५ ॥ 175) अण्णु वि दोमु हवेइ तमु जो सम-भाउ करेइ । वियल हवेविणु इकलउ उप्परि जगहँ चडेइ ।। ४६ ॥ 176) जा णिसि सयलह देहियहँ जोग्गिउ तहि जग्गेइ । जहि पुणु जग्गइ सयलु जगु सा णिसि मणिवि सुवेइ ॥ ४६११ ॥ 177) णाणि मुएप्पिणु भाउ समु कित्यु वि जाइ ण राउ । जेण लहेसइ णाणमउ तेण जि अप्प-सहाउ ॥४७॥ 178) भणइ भणावइ णवि थुगइ जिंदइ णाणि ण कोइ । सिद्धिहि कारणु भाउ समु जाणंतउ पर सोइ ॥४८॥ 167) c जित्तठ, TRA नेत्तिउ, अप्पसरूवे 168) 0 पुरिकिउ, TXN कम्म पुराइउ and पइसु for पेसु 169) c गहु for णवि, एम for एउ, TKM णिच्छउ for जिणवर 170) TKM जाव हि and ताव हि, AB जाम्वइ, C तावइ, TKM वसगयउ, c होइ for सोइ 171) TKM मणे, TRIC मेलहि 172) TKE मणे, समभावे, एत्यु (c also ), जगे, अप्पसहावे 173) Wanting In TKM 174) c दोस , TRA मेलवि 175) Some Dēvanagari Mss hesitate between for and fa, BTKM gay, CTKM VAS. 176) Wanting n TM, Bc मणिवि for मणिवि. 177) CTKA मुएविणु, केत्यु, TRA लहेसहि. 178) ८ कारणि ; TKM भावसमु.

·-190:२-६०] परमप्प-पयासु १७ 179) गथहँ उप्परि परम-मुणि देस वि करइ ण राउ । गंथहँ जेण वियाणियउ भिण्णउ अप्प-सहाउ ॥४९॥ 180) विसयहँ उप्परि परम-मुणि देसु वि करइ ण राउ । विसयहँ जेण वियाणियउ भिण्णउ अप्प-सहाउ ॥ ५० ॥ 181, देहह उप्पार परम-मुणि देनु वि करइ ण राउ । देहह जेण वियाणियउ भिण्णउ अप्प-सहाउ ।। ५१ ।। 182) वित्ति-णिवित्तिहिं परम-मुणि देसु वि करइ ण राउ । बंधह हेउ वियाणियउ एयहँ जेण सहाउ ॥ ५२ ॥ 183) बंध: मोक्खहँ हेउ णिउ जो णवि जाणइ कोइ । सो पर मोहिं करइ जिय पुण्णु वि पाउ वि दोइ ॥ ५३ ।। 184) दसण-णाण-चरित्तमउ जो णवि अप्पु मुणेइ । मोक्खहँ कारणु भणिवि जिय सो पर ताई करेइ ॥ ५४॥ 185) जो णवि मण्णइ जीउ समु पुण्णु वि पाउ वि दोइ । सो चिरु दुक्खु सहंतु जिय मोहिं हिंडइ लोइ ॥ ५५ ॥ 186) वर जिय पावइँ सुंदर णाणिय ताइँ भणति । जीवहँ दुक्खइँ जणिवि लहु सिवमइँ जाइँ कुणति ॥ ५६ ॥ 187) में पुणु पुण्ण भल्लाई णाणिय ताई मणति । जीवहँ रज्जइँ देवि लहु दुक्खइँ जाइँ जणंति ।। ५७ ॥ 188) वर णिय-दसण-अहिमुहउ मरणु वि जीव लहेसि । मा णिय-दंसण-विम्मुहउ पुण्णु वि जीव करेसि ।। ५८॥ 189) जेणिय-दसण-अहिगुहा सोक्खु अणंतु लहंति । तिं विणु पुण्णु करंता वि दुक्खु अणंतु सहति ॥ ५९ ॥ 190) पुण्णेण होइ विहवो विहवेण मओ मरण मइ-मोहो । मइ-मोहेण य पावं ता पुण्णं अम्ह मा होउ ॥ ६०॥ 179) Wanting in TKM. 180) Wanting in TKM, C que es for farerne stor. 181) Wanting in TKM 182) Wanting in TKM, Brahmadēva has an alternative reading for the 2nd line भिण्णउ जेण वियाणियउ एयह अप्पसहाउ. 183) A णिरु for णिउ , TKM मोहे .जिउ, लोइ for दोइ. 184) ABC सिद्धिहि कारणि, TKM मुणवि for भणिवि 185) B जीव सम, c दोवि, TKM बेह; TRM मोहे. 186) TKM जणेइ for जणिवि , Bc सिवगइ 187) TKM रजुइ ..लहु. 188) TM णियदसणे, सहेसि for लहेसि ( लहीसि); TRI म for मा, BIKM करीसि. 189) AC सुक्खु, TRAB तें; B करताह, TKE करेंताई. 190) Wanting in EC, TRI अइमोहो । अइमोहेण वि.

·१८ जोइंदु-विरइट [191:२-६१- 191) देवह सत्यहँ मुणिवरहँ भत्तिए पुण्णु हवेइ । कम्म-खउ पुणु होइ णवि अजउ संति भणेइ ॥ ६१ ॥ 192) देवहँ सत्यह मुणिवरहँ जो विदेसु करेइ । णियमे पाउ हवेइ तमु जे संसारु भमेइ ।। ६२ ।। 193) पाणारउ तिरिउ जिउ पुण्णे अमरु बियाणु । मिस्से माणुस-गइ लहइ दोहि वि खइ णिन्वाणु ।। ६३ ।। 194) वंदणु शिंदणु पडिकमणु पुण्णहँ कारणु जेण । करइ करावइ अणुमणइ एकु वि णाणि ण तेण ॥६४ ॥ 195) चंदणु णिदणु पडिकमणु णाणिहि एहु ण जुत्तु । एकु जि मेल्लिवि णाणमउ सुद्धउ भाउ पवितु ॥ ६५ ॥ 196) वंदउ जिंदउ पडिकमउ भाउ असुद्धउ जासु । पर तमु संजमु अस्थि णविज मण-सुद्धि ण तासु ।। ६६ ।। 197) मुद्धह संजमु सील तउ मुद्धहँ दंसणु णाणु । मुद्धहँ कम्मक्खउ हवइ मुद्धउ तेण पहाणु ॥ ६७ ॥ 198) भाउ विमुद्धउ अप्पणउ धम्मु भणेविणु लेहु । चउ-गइ-दुक्खहँ जो धरइ जीउ पडतउ एहु ॥ ६८ ॥ 199) सिद्धिहि केरा पंथडा भाउ विमुद्धउ एकु । जो तमु भावह मुणि चलइ सो किम होइ विमुक्कु ।। ६९ ।। 200) जहिं भावइ तहि जाहि जिय जं भावइ करि त जि । केम्बइ मोक्खु ण अत्थि पर चित्तहँ मुद्धि ण जं जि ॥ ७० ॥ 201) मुह-परिणामें धम्मु पर अमुहें होइ अहम्मु । दोहि वि एहि विवज्जियउ मुद्ध ण बंधइ कम्मु ॥ ७१ ॥ 202) दाणि लब्भइ भोड पर इंदत्तणु वि तवेण । जम्मण-मरण-विवज्जियउ पउ लब्भइ णाणेण ॥ ७२ ॥ 198) A पावि मिस्सि , TK पुण्णे सुरवर होइ, T and K have the second hre thus . माणुसु मिस्से मुणहि ( मुणिहि) जिय दोहि विमुक्त जोइ। 194) ABC पडिकवणु, T and x करहि करावहि अणुमशुहि. 195) c interchanges the places of 194 and 195, Tणाणिहे, Brahmadava णाणिहु एउ for एहु , TKM मेल्लवि 196) TKS पदणु णिदणु पडिकमणु, ८ पडिकवर, B पडिकम्बट. 197) TM दसणणाणु, c कम्मह स 198) TKM लेउ for लेहु 199) TKM सिद्धिहि केरर पथडउ, B सिद्धिहि केरल पथा, TRM कह for किम 200) Wanting in TKM , C भावहि for भाव; BC केमइ 201) TKM धम्मु पर असुहइ, A अहि. 202) TKM दाणे . परु, BC दाणे ·-213:२-८२] परमप्प-पयासु १९ । 203) देउ णिरंजणु इउँ भणइ णाणि मुक्खु ण भंति । णाण-विहीणा जीवडा चिरु संसारु भमंति ॥ ७३॥ 204) णाण-विहीण: मोक्ख-पउ जीव म कामु वि जोइ । बहुएँ सलिल-विरोलियइँ कर चोप्पडउ ण होइ ॥ ७४॥ 205) भवाभवह जो चरणु सरिमु ण तेण हि मोक्खु । लद्धि ज भन्बह रयणतय होइ अभिण्णे मोक्खु ॥ ७४१ ।। 206) जणिय-बोहहँ वाहिरउ णाणु वि कज्जु ण तेण । दुक्खहँ कारणु जेण तउ जीवह होई खणेण ॥ ७५ ॥ 207) तं णिय-णाणु जि होइ ण वि जेण पवड्ढइ राउ । दिणयर-किरणहँ पुरउ जिय किं विलसइ तम-राउ ॥ ७६ ॥ 208) अप्पा मिल्लिविणाणियहँ अण्णु ण सुंदरु वत्थु । तेण ण विसयहँ मणु रमइ जाणंतहँ परमत्थु ॥ ७७॥ 209) अप्पा मिल्लिविणाणमउ चित्ति ण लग्गह अण्णु । मरगउ में परियाणियउ तहुँ कच्चे कउ गण्णु ॥ ७८ ॥ 210) मुंजंतु विणिय-कम्म-फलु मोहइँ जो जि करेइ । भाउ असुंदर सुंदरु वि सो पर कम्मुजणेइ ।। ७९ ॥ 211) मुंजंतु विणिय-कम्म-फलु जो तहि राउ ण जाइ । सो गवि बंधइ कम्मु पुणु संचिउ जेण विलाइ ॥ ८० ॥ 212) जो अणु-मेत्तु वि राउ मणि जाम ण मिल्लइ एत्यु । सो णवि मुच्चइ ताम जिय जाणंतु वि परमत्यु ।। ८१ ॥ 213) बुज्झइ सत्थई तउ चरइ पर परमत्थु ण वेइ । ताव ण मुंचा जाम णविं इहु परमत्थु मुणेइ ॥ ८२ ॥ 203) TM एहु, र येहु, B एउ for इउ , TKM गाणे मोक्नु नि (णि) भतु , ( मैतु for भति 204) Wanting in TRI , B बहुयइ सलिलविलोलियइ 205) In TKM only. 206) AC जि' for वि 207) Wanting in TKM 208) T, K and a change the order of 208 and 209, TKM मेल्लवि, विसयहि, जाणतहु. 209) TRA चित्ते, c चित्त , TKM ज for में , B तह कच्चि , TK को गण्णु, 210)c, i, x and & interchange 210 and 211, Bc मोहिं जो जि कम्मु जणेइ 211) Bण हि for णवि. 212) A अणुमितु वि, TKAB मणे , TAM जाव ग मल्लवि ताव; BC मुचइ 213) TKM तावः. जाव , Bc मुघड: TKM एहु for इहु ३ ·२० जोइंदु-विरइउ [214:२-८३- 214) सत्यु पदंतु वि होइ जड जो ण इणेइ वियप्पु । देहि वसंतु वि णिम्मलउ णवि मण्णइ परमप्पु ॥ ८३ ।। 215) वोह-णिमिचें सत्थु किल लोइ पढिज्जइ इत्यु । तेण वि वोहु ण जासु वरु सो किं मूहु ण तत्यु ॥ ८४ ॥ 216) तित्थइँ तित्यु भमंताहँ मूढहॅ मोक्खु ण होइ । णाण-विवजिउ जेण जिय मुणिवरु होइ ण सोइ ॥ ८५ ॥ 217) णाणिहि मूढहँ मुणिवरहँ अंतरु होइ महंतु । देहु वि मिल्लइ णाणियउ जीवहॅ भिण्णु मुणतु ॥ ८६ ॥ 218) लेणहॅ इच्छइ मूढ पर भुवशु वि एहु असेसु । बहु-विह-धम्म-मिसेण जिय दोहिं वि एहु विसेसु ।। ८७ ॥ 219) चेल्ला-चेल्ली-पुत्थियहि तूसइ मूहु णिमंतु । एयहि लज्जइ णाणियउ बंध हेउ मुणंतु ॥ ८८ ॥ 220) चट्टहिं पट्टहिं कुंडियहि चेल्ला चेल्लियएहि । मोहु जणेविणु मुणिवरहॅ उप्पहि पाडिय तेहिं ।। ८९ ॥ 221) केण वि अप्पउ वंचियउ सिरु लँचिवि छारेण । सयल वि संग ण परिहरिय जिणवर-लिंग-धरेण ॥ ९०॥ 222) ते जिण-लिंगु धरेवि मुणि इ-परिग्गह लेंति । छद्दि करेविणु ते जि जिय सा पुणु छहि गिलंति ॥ ९१ ॥ 223) लाहहँ कितिहि कारणिण जे सिव-संगु चयति । खीला-लग्गिवि ते वि मुणि देउलु देउ डहति ॥ ९२ ॥ 224) अप्पउ मण्णइ जो जि मुणि गरुयउ गंथहि तत्थु । सो परमत्थे जिणु भणइ णवि बुज्झइ परमत्यु ॥ ९३ ॥ 214) TKM देहे वसतउ, c देह क्सतु 215) Wanting n TKM , C तेण विबोहणु जामु 16) 7 तित्थे ममताह , B and c have अक्सरडा etc between 215 and 216 217) Wanting in TRI , c मुणिवरहिं 218) Wanting in TKE, C दोहि वि, AB दोहिमि 219) A चिल्लाचिली, TRA चेलाचेलि- यपोत्थियहि. T दूसइ for तूसइ , B मिलs for लज्जइ 220) TKA गुडियहि , AB चिल्लाचिलियएहि. 221) TKM सिर चुवि, सयल वि, परिहरइ. 222) A लिति , TRA छडि for छदि, तेज्जि for ते जि 223) 0 कित्तिह , BCTKM कारणेण, TKM सिर (उ) मग्गु; TRIC खीलालग्गवि. 224) TRI जोजि for जो जि, गयहि गरुबइ तत्यु, ण for णवि.

·-235:२-१०४] परमप्प-पयासु २१ 225) बुझंतहँ परमत्थु जिय गुरु लहु अस्थि ण कोइ । जीवा सयल वि बंभु परु जेण वियाणइ सोइ ॥ ९४ ॥ 226) जो भत्तउ रयण-त्तयहँ नसु मुणि लक्खणु एउ। अच्छउ कहि वि कुडिल्लियइ सो तमु करइ ण भेउ ॥ ९५ ॥ 227) जीवहँ तिहुयण-संठियह मूढा भेउ करंति । केवलणाणिं णाणि फुड सयलु वि एकु मुणंति ॥ ९६ ॥ 228) जीवा सयल वि णाण-मय जम्मण-मरण-विमुक्क । जीव-पएसहि सयल सम सयल वि सगुणहि एक ॥ ९७ ॥ 229) जीवहँ लक्खणु जिणवरहि मासिउ दसण-णाणु । तेण ण किज्जइ भेउ तहँ जइ मणि जाउ विहाणु ॥ ९८ ।। 230) वंभह भुवणि वसंताहँ जे णवि भेउ करति । ते परमप्प-पयासयर जोइय विमल मुणंति ॥ ९९ ॥ 231) राय-दोस बे परिहरिवि जे सम जीव णियंति । ते सम-भावि परिडिया लहु णिवाणु लहंति ॥ १०॥ 232) जीवह दसणु णाणु जिय लक्खणु जाणइ जो जि । देह-विमेऍ भेउ तहँ णाणि कि मण्णइ सो जि ॥ १.१॥ 233) देह-विमेयइँ जो कुणइ जीवह भेउ विचित्तु । सो णवि लक्खणु मुणइ तहँ दसणु णाणु चरितु ॥ १०२ ॥ 234) अंगई मुहुम. वादरइँ विहि-वसि होति जे बाल । जिय पुणु सयल वि तित्तडा सवत्थ वि सय-काल ॥ १३ ॥ 235) सत्तु वि मितु वि अप्पु परु जीव असेसु वि एइ । एकु करेविणु जो मुणइ सो अप्पा जाणेइ ।। १०४ ॥ 225) TKM जीया सय वि बम्ह ..विजाणइ 226) TKM परमप्पयह for रयणत्तयह , A कहिमि for कहिवि 227) TRA तिहुवणे ; Bc केवलणाणइ. TKM केवलणाणे , TRN पुणु for 'फुड, B इकु. 228) TRM सयछ (everywhere), CUTTURALE 229) TKM alt for me, qù for #for. 230) Wanting in TKM, B बम्हह 231) TKS रायदोस बे; A परिहरेवि, TRN परिहरवि , TRI ने समु जीवु, समभावपरिटिया 232) TKI देहिहिं मेयइ मेट तहिं णाणि कि मण्णड सोजि 233)' Wanting n TKM , c दसणणाणचरितु. 234) TKH विहिवसे, c विहिवसि ; TKII तेत्थडा for तित्तता. 235) Waning in B, C असेस वि एन, णाणेउ for जाणेइ.

·२२ जोइंदु-विरइल [236:२-१०५- 236) जो गवि मण्णइ जीव जिय सयल वि एक-सहाव । तासु ण थकइ भाउ समु भव-सायरि जो णाव ॥ १०५ ॥ 237) जीवह भेउ जि कम्म-किउ कम्मु वि जीउ ण होइ । जेण विभिण्णउ होइ तह कालु लहेविणु कोइ ॥ १०६ ।। 238) एकु करे मण विणि करि मं करि वण्ण-विसेसु । इकाइँ देव में वसइ तिहुयणु एह असेसु ॥ १०७ ॥ 239) पर जाणंतु वि परम-मुणि पर-संसग्गु चयति । पर-संग: परमप्पयह लक्खहँ जेण चलंति ॥ १०८॥ 240) जो सम-भावह वाहिरउ ति सहु मं करि संगु । चिता-सायरि पडहि पर अण्णु वि डज्यइ अंगु ॥ १०९ ॥ 241) भल्लाह वि णासंति गुण जहॅ संसग्ग खळेहि । वइसाणरु लोहहँ मिलिउ ते पिट्टियइ घणेहि ॥११०॥ 242) जोइय मोहु परिचयहि मोहु ण भल्लउ होइ । मोहासत्तउ सयलु जगु दुक्खु सहतउ जोइ ॥ १११ ॥ 243) काऊण णग्गरूवं वीभस्सं दड्ढ-मडय-सारिच्छं । अहिलससि किं ण लजसि मिक्खाए भोयणं मिट्ठ ।। ११११२ ॥ 244) जइ इच्छसि भो साहू बारह-विह-तवहलं महाविउलं । तो मण-वयणे काए भोयण-गिद्धी विवज्जेमु ॥ ११११३॥ 245) जे सरसिं संतुट-मण विरसि कसाउ वहति । ते मुणि भोयण-घार गणि णवि परमत्थु मुणति ।। ११११४ ॥ 246) रूवि पयंगा सद्दि मय गय फासहिं णासंति । अलिउल गंधइँ मच्छ रसि किम अणुराउ करति ॥ ११२ ॥ 236) A इक, TRA भवसायरे जिव गाव 237) TUN मेठ वि c तहिं, TAN तहु for.तह. 238) TKM करि म , B एकिं देवि, TRN एक देवे जे , TKI एड for एहु 239) TKH, परसगहि. 240), TRA ते सह मकरि, चितासायरे परिपडहि अण्णु, A सहो for सहु 241) TRA भावाहि विणासते, BC खलेण and घणेण. 243) TRI मल्ला 243) Wanting in TKAIBC, Brahmadiva बीमत्य (च्छ) 244) Vanting In TKNBC , A तयह फल 245) Wanting n TKI. 246)-TKII स्वे, सई ..पासहि, ABC फासइ, THE किव वहि सतु रमति for किम अशराउ करति.

·. -257:२-१२३ ] परमप्प-पयासु 247) जोइय लोहु परिचयहि लोहु ण भल्लउ होइ । लोहासत्तउ सयलु जगु दुक्खु सहतउ जोइ ।। ११३ ॥ 248) तलि अहिरणि वरि घण-घडणु संडस्सय-लुंचोड । लोहह लग्गिवि हुयवहहँ पिक्खु पडतउ तोडु ।। ११४ ॥ 249) जोइय णेहु परिचयहि णेहु ण मल्लउं होइ । हासत्तउ सयलु जगु दुक्खु सइंतउ जोइ ।। ११५ ॥ 250) जल-सिंचणु पय-णिद्दलणु पुणु पुणु पीलण-दुक्खु । णेहहँ, लग्गिवि तिल-णियरु जति सहतउ पिक्खु ॥ ११६ ॥ 251) ते चिय घण्णा ते चिय सप्पुरिसा ते जियंतु जिय-लोए । वोद्दह-दइम्मि पडिया तरंति जे चेव लीलाए ।। ११७ ।। 252) मोक्खु जि साहिउ जिणवरहि छडिवि बहु-विहु रज्जु । भिक्ख-भरोडा जीव तुहुँ करहि ण अप्पउ कज्जु ॥ ११८ ॥ 253) पावहि दुक्खु महंतु तुहुँ जिय संसारि भमंतु । अट्ठ वि कम्म. णिहलिवि बच्चहि मुक्खु महंतु ॥ ११९ ॥ 254) जिय अणु-मित्तु वि दुक्खडा सहण ण सक्कहि जोइ । चउ-गइ-दुक्ख: कारणइँ कम्मइँ कुणहि किं तोइ ॥ १२० ॥ 255) धंधइ पडियउ सयलु जगु कम्मइँ करइ अयाणु । मोक्खह कारणु एकु खणु णवि चिंतइ अप्पाणु ॥ १२१ ॥ 256) जोणि-लक्खई परिभमइ अप्पा दुक्खु सहंतु । पुत्त-कलचहि मोहियउ जाव ण णाणु महंतु ॥ १२२ ।। 257) जीव म जाणहि अप्पणउँ घरु परियणु तणु इछ । कम्मायत्तउ कारिमउ आगमि जोइहि दिछ ।। १२३ ॥ 247) ८ सयल जग दुक्ख 248) Wanting in TRI , C पिक्स. 249) Wanting in TRI , c परिश्चयह, भाला 250) Wanting in TKM , दुक्ख and पिक्स 251) Bc सउरिसा; TKM चोदहदहकम्मे पडिया; Brahmadiva वोदह. 252) TKI छवि बहुविहरज्जु. (A also), TKM भिक्षु भरोडा काइ जिय करहि ण अप्पण कज्जु ।, 253) TKII ससारे, A णिहलेवि, TRE णिहलवि; AB पावहि for. वचहि, TKM अणतु for महतु 254) TRN अणुमेत्त वि, सहणु ण सकइ लोउ, कम्मइ करहि जि ताइ. 255) TRA ददे (धधे), अजाणु 256) TKM जोणिहि लक्खहि, Bc जोणिहि लक्खइ : TRA ताण बोहु महत ( last foot). 257) TRA जिय म जाणहि; C जाणिहि; TKM आगमे - .

·: २४ जोइंदु-विरइट [258: २-१२४- 258) मुक्खु ण पावहि जीव तुहुँ घर परियणु चिंतंतु । तो वरि चिंतहि तउ जि तउ पावहि मोक्खु महंतु ।। १२४ ॥ 259) मारिवि जीवह लक्खडा जं जिय पाउ करीसि । पुत्त-कलत्तहँ कारण तं तुहुँ एकु सहीसि ।। १२५ ॥ 260) मारिवि चूरिवि जीवडा नं तुहुँ दुक्खु करीसि । तं तह पासि अणत-गुणु अवस. जीव लहीसि ।। १२६॥ 261) जीव वहंतहँ गरय-गइ अभय-पदाणे" सग्गु । बे पह जवला दरिसिया जहि रुबइ तहि लग्गु ।। १२७ ॥ 262) मूढा सयलु वि कारिमउ मुलउ मं तुस कंडि । सिव-पहि णिम्मलि करहि रह घर परियणु लहु छडि ॥ १२८ ॥ 263) जोइय सयलु वि कारिमउ णिकारिमउ ण कोइ । जीवि जंतिं कुडि ण गय इहु पडिछंदा जोइ ॥ १२९ ।। 264) देउलु देउ वि सत्थु गुरु तित्थु वि वेउ वि कव्वु । वच्छु जु दीसइ कुसुमियउ इंधणु होसइ सव्वु ॥ १३० ॥ 265) एकु जि मेल्लिवि वंभु परु भुवणु वि एहु असेसु । पुहविहिँ णिम्मिउ मंगुरउ एइउ चुज्झि विसे ॥ १३१ ॥ 266) जे दिवा सूरुम्गमणि ते अथवणि ण दिट्ट । ते कारणि वढ धम्मु करि धणि जोव्वणि कउ तिह॥ १३२॥ 267) धम्मु ण संचिउ तउ ण किउ रुक्खें चम्ममएण । खज्जिवि जस्उद्देहियए णरइ पडिबउ तेण ॥ १३३ ॥ 268) अरि जिय जिण-पइ भत्ति करि मुहि सज्जणु अवहेरि। तिं वप्पेण वि कज्जु गवि जो पाडइ संसारि ॥ १३४ ॥ 269) अरे जिउ सोक्खे मग्गसि धम्मे अलसिय । पक्खें विणु के व उड्डण मग्गेसि मेंडय दंडसिय,॥ १३४११ ॥ 258)' मोक्ख, TEM मोक्नु , TRN चितेंतु ता पर चितहि, पाविय गेहु महतु 259) 0 कारणिण, K कारणेण 260) TRA मारवि चूरवि, अवसे जीव लहेसि 961) AB अभयपदाणि, TKI भावहि for रुबई, 262) Wanting m TKM , c मा tor म 268) Wanting in TAM , A जीवे जतें 264) AC सत्य गुरु. 265) TRA मेलवि बम्हु पर भुवण वि , c वर for परु, TKM पुहुइविणिम्मिट . बुज्न 266) TEM अत्यवणे, कारणे पद्ध, धणे जोन्बणे 267) TKA परए पडणउ तेण 268) Wanting in TK 269) Only in Bc.

·-280:२-१४३]] परमप्प-पयासु २५ - 270) जेण ण चिण्णउ तवयरणु णिम्मलु चित्तु करेवि । अप्पा वंचिउ तेण पर माणुस-जम्मु लहेवि ॥ १३५॥ 271) ए पंचिंदिय-करहडा जिय मोकला म चारि । चरिवि असेसु वि विसय-वणु पुणु पाडहिं संसारि ॥ १३६ ॥ 272) जोइय विसमी जोय-गइ मणु संठवण ण जाइ । इंदिय-विसय जि सुक्खडा तित्थु जि वलि वलि जाइ ॥ १३७ ॥ 273) सो जोइउ जो जोगवइ दसणु णाणु चरित्तु । होयवि पंच: वाहिरउ झायंतउ परमत्थु ।। १३७*५ ॥ 274) विसय-सुहइँ बे दिवहडा पुणु दुक्खहँ परिवाडि । भुल्लउ जीव म वाहि तुहुँ अप्पण खंधि कुहाडि ॥ १३८ ।। 275) संता विसय जु परिहरइ वलि किज्जउँ हउँ तासु । सो दइवेण जि मुंडियउ सीसु खडिल्लउ जासु ॥ १३९ ॥ 276) पंचढ् णायकु वसिकरहु जेण होति वसि अण्ण । मूल विणइ तरु-वर: अवसइँ मुक्कहिँ पण्ण ॥ १४० ॥ 277) पण्ण ण मारिय सोयरा पुणु छट्ठउ चंडालु। माण ण मारिय अप्पणउ के व छिज्जइ संसार ।। १४०२१ ॥ 278) विसयासत्तउ नीत्र तुहु कित्तिउ कालु गमीसि । सिव-संगमु करि णिचलउ अवसइँ मुक्खु लहीसि ॥ १४१ ।। 279) इहु सिव-संगमु परिहरिवि गुरुवड कहिं वि म जाहि । जे सिव-संगमि लीण णवि दुक्खु सहता वाहि ॥ १४२ ।। 280) कालु अणाइ अणाइ जिउ भव-सायरु वि अणंतु । जीवि विणि ण पत्ताइ जिणु सामिउ सम्मत्तु ।। १४३ ॥ 270) Wanting in TKN, C तवचरणु 271) Wanting in TRA , C असेस वि 272) Wanting in TKM, A 9679, Bc ales afes fery for fls. 273) Wanting in TKUB. 274) Wanting in TKN, C अप्पा अघि 275) Wanting in TRAI , Brahmadera जो for जु, ८ दइवेणु. 276) Wanting am TKN. 277) Only in P, ? अप्पणु 278) In TKI this comes after 280 , Bc अवसइ मोक्ख. 279) Wanting in TKA , BC एहु for इहु 280) TRA जीवे बेण्णि ण पत्ताइ सिट संगठ सम्मतुः c जिणसामिउ, Brahmadera सिवसगमु सम्मत्तु ·२६ जोइंदु-विरइउ [281:२-१४४- 281) घर-वासउ मा जाणि जिय दुक्किय-वासउ एहु । पासु कयंते मंडियउ अविचलु णिस्संदेहु ॥ १४४ ॥ 282) देहु वि जित्यु ण अप्पगउ तहि अप्पणउ कि अण्णु । पर-कारणि मण गुरुष तुहुँ सिक्-संगमु अवगण्णु ॥ १४५ ।। 283) करि सिव-संगम एकु पर जहि पाविज्जइ सुक्खु । जोइय अण्णु म चिंति तुहुँ जेण ण लब्भइ मुक्खु ॥ १४६ ॥ 284) बलि किउ माणुस-जम्मडा देक्खंतह पर सारु । जइ उन्मइ तो कुहइ अह डज्झइ तो छारु ॥ १४७॥ 285) उन्नलि चोप्पडि चिट्ठ करि देहि सु-मिट्टाहार । देहहँ सयल णिरत्य गय जिमु दुजणि उबयार ॥ १४८॥ 286) जेहउ जजरु णरय-घर तेहउ जोइय काउ । गरइ णिरंतरु पूरियउ किम किज्जइ अणुराउ ॥१४९ ॥ 287) दुक्खइँ पावई अमुचियइँ ति-हुयणि सयलइँ लेवि । एयहि देहु विणिम्मियउ विहिणा वइरु मुणेवि ॥ १५ ॥ 288) जोइय देहु घिणावणउ लजहि किं ण मंतु । णाणिय धम्म रह करहि अप्पा विमलु करंतु ॥ १५१ ॥ 289) जोइय देहु परिचयहि देहु ण भल्लउ होइ । देह-विभिण्णउ णाणमउ सो तुहुँ अप्पा जोइ ।। १५२ ॥ 290) दुक्खहँ कारणु मुणिवि मणि देहु वि एहु चयति । तित्थु ण पावहि परम-सुहु तित्थु कि संत वसंति ॥ १५३ ॥ 291) अप्पायत्तउ जंजि मुहु तेण जि करि संतोसु । पर मुहु वढ चिंतंता: हियइ ण फिट्टइ सोमु ॥१५४ ।। 292) अप्पहँ गाणु परिचयवि अण्णु ण अस्थि सहाउ । इउ जाणेविणु जोइयहु परहँ म वधउ राउ ॥ १५५ ॥ 281). Wanting in TKM, C 98 figura, BC often 282). Wanting in TKM, cfare oors 283) Wanting in TKM 284) Wanting 10 TKM 285) TKK games a TKM सयलु वि देहे जिरत्य गय जिव दुज्जण उवयारु. c also दुजणउवयार 286) TRN किव किज्जइ तहि राउ. 287) TRA' तिहुवणे. 288) TK लजड, c धम्मइ, Brahmadeva धम्मि; TRA मुणतु for करंतु 289) Wanting n TKM , B भाग 290) Wanting in TKE , C पावइ 291) Wanting in Tam. 292) Wanting in TKM, .

·- . -304:२-१६६ ] परमप्प-पयासु २७ 293) विसय-कसायहि मण-सलिलु णवि डहुलिज्जइ जासु । अप्पा णिम्मल होइ लहु वढ पञ्चक्खु वि तासु ॥१५६ ॥ 294) अप्पह परह परंपरह परमप्पउह समाणु । परु करि परु करि पर जि करि जइ इच्छइ णिवाणु ॥ १५६१ ॥ 295) अप्या परहण मेलविउ मणु मारिवि सहस ति । सो वढ जोएँ किं करइ जामु ण एही सति ॥ १५७ ॥ 296) अप्पा मेल्लिविणाणमउ अण्णु जे झायहि झाणु । वढ अण्णाण-वियंभियहँ कउ तह केवल-णाणु ॥ १५८॥ 297) मुण्णउँ पउँ झायंताह वलि वलि जोइयडाहँ। समरसि-भाउ परेण सह पुण्णु वि पाउ ण जाह् ॥ १५९ ॥ 298) उच्चस वसिया जो करइ वसिया करइ जु सुण्णु । बलि किजउ तमु जोइयहि जासु ण पाउण पुण्णु ॥ १६० ॥ 299) तुइ मोहु तडित्ति जहिं मणु अत्थवणहँ जाइ । सो सामिय उवएसु कहि अण्णे देवि काइँ॥ १६१ ॥ 300) णास-विणिग्गउ सासडा अंवरि जेत्थु विलाइ । तुइ मोहु तड त्ति तहि मणु अथवण जाइ ॥ १६२ ॥ 301) मोहु विलिज्जइ मणु मरइ तुट्टइ सासु-णिसासु । केवल-णाणु वि परिणमइ अंबरि जाह णिवासु ॥ १६३ ॥ 302) जो आयासइ मणु धरइ लोयालोय-पमाणु । तुइ मोहु तड ति तमु पावइ परहँ पवाणु ॥ १६४ ॥ 303) देहि वसंतु वि वि मुणिउ अप्पा देउ अणंतु । अंबरि समरसि मणु धरिवि सामिय गठ्ठ णिमंतु ॥ १६५ ।। 304) सयल वि संग ण मिल्लिया णवि किउ उवसम-भाउ । सिव-पय-मग्गु वि मुणिउ णवि जहि जोइहि अणुराउ ॥ १६६ ॥ 293) 0 विसयकसायह , TK मणु सलिल, बहुणिज्वइ, जि तासु 294) Only in P, जो for जइ. 295) Wanting in TRI , B मोलविउ, c परहु ण मेलिविउ. 296) Wanting in TKM , C झावहि. 297) Wanting in TKH , C सुहु for सहु 298) Wanting in TKM , c जोइयह. 299) Wanting am TKA B C जिह for अहि. B अत्यवणहो. 300) Wanting in TKM , B अत्थवणहो. 301) Wanting an TKM'; B af for T. 302) Wanting in TKM, 303) Wanting in TKM, धरवि.- 304) TKN मेडिया last pada किव होसइ सिवलाहु. --- । . - T...

·. २८ जोइंदु-विरडट [305:२-१६७- 305) घोरण चिण्णउ तव चरणु ज णिय-बोहहँ सार । पुण्णु वि पाउ वि दड्डु णवि किमु छिन्नइ संसार ॥ १६७ ।। 306) दाणु ण दिण्णउ मुणिवरहूँ ण वि पुजिउ जिण-णाहु । पंच ण वंदिय परम-गुरू किमु होसइ सिव-लाहु ।। १६८ ।। 307) अदुम्मीलिय-लोयणिहि जोउ कि झपियएहि । एमुइ लभइ परम-गइ णिचिंति ठियएहि ॥ १६९ ॥ 308) जोइय मिल्लहि चिंत जड तो तुइ संसारु । चिंतासत्तउ जिणवरु वि लहइ ण इंसाचारु ॥ १७० ॥ 309) जोइय दुम्मद कवुण तुहुँ भव-कारणि ववहारि । वंभु पवंचढि जो रहिउ सो जाणिवि मणु मारि ॥१७१ ॥ 310) सव्वाहि रायहि छहि रसहि पंचहि ख्वहि जंतु । चित्तु णिवारिवि झाहि तुहुँ अप्पा देउ अणंतु ॥ १७२ ॥ 311) जेण सरूवि झाइयइ अप्पा एहु अणंतु । तेण सरूविं परिणवइ जह फलिहउमणि मंतु ॥ १७३॥ 312) एहु जु अप्पा सो परमप्पा कम्म-विसेस नायउ जणा। जामइ जाणइ अप्पे : अप्पा तामइँ सो जि देउ परमप्पा ॥ १७४ ॥ 313) जो परमप्पा णाणमउ सो हउँ देउ अणंतु । जो हठ सो परमप्पु परु एहउ भावि णिभंतु ॥ १७५ ॥ 314) हिम्मल-फलिहहँ जेम जिय भिण्णउ परकिय-भाउ । अप्प-सहावह तेम मुणि सयल वि कम्म-सहाउ ॥ १७६ ॥ 315) जेम सहावि णिम्मलउ फलिहउ तेम सहाउ । संतिए मइलु म.मणि जिय मइलउ देक्खवि काउ॥ १७७ ॥ is) रत वत्थे जेम बुहु देहु ण मण्णइ रतु । देहि रति णाणि तह अप्पु ण मण्णइ रत्तु ॥ १७८॥ 305) Wantmg Im B, Txx जेण ण सचिउ तवचरणु, किव तुट्टइ ससारु (last foot) 306) 'Wanting # TKM. 307) • शपिउ एउ , TK ऍवहि for एमुइ, णिचितें. 308) TKA मेलहि चितु जइ ता, सव्वजगु for जिणवरु वि 309) TKM काणु हु भवकारणे ववहार, A कवण ,TKEC जाणवि 310) In TKM f 18 represented by in this verse, and the last line is stage og stig. '312) TRA जाहि जाणित.. तावहि , जाणे for जाणइ. 313) c जो ह for जो हल, TRix पर for पर, णिरतु for णिमतु, 311) TRA'जेव, परकित, तेव 315) TKM जेव and तेव, BIRA सहावे, A"दिक्विवि, THAN देक्युवि 316) Wanting in TKM. ।

·- ॥ -328:२-१९०] परमप्प-पयासु. २९ 317) जिणि वत्थि जेम बुहु देहु ण मण्णइ जिष्णु । देहि जिणि णाणि तहँ अप्पु ण मण्णइ जिण्णु ॥ १७९ ॥ 318) वत्थु पण?इ जेम बुहु देहु ण मण्णइ गर्छ । गटे देहे णाणि तह अप्पु ण मण्णइ पछु ।। १८० ।। 319) मिण्णउ वत्थु जि जेम जिय देह मण्णइ णाणि । देहु वि मिण्णउँ गाणि तह अप्पहँ मण्णइ जाणि ॥ १८१ ॥ ॥ 320) इहु तणु जीवड तुज्झ रिउ दुक्खइँ जेण जणेइ । सो परु जाणहि मित्तु तुहुँ जो तणु एहु हणेइ ।। १८२।। 321) उदयहँ आणिवि कम्मु मइँ जं मुंजेवउ होइ । तं सइ आविउ खविउ मइँ सो पर लाहु जि कोइ ॥१८३ ॥ 322) णिठ्ठर-वयणु मुणेवि जिय जइ मणि सहण ण जाइ । तो लहु भावहि बंभु परु जि मणु झत्ति विलाइ ॥१८४ ॥ 323) लोउ विलक्खणु कम्म-वसु इत्थु भवंतरि एइ । चुज्जु कि जइ इहु अप्पि ठिउ इत्थु जि भवि ण पडेइ ।। १८५।। 324) अवगुण-गहणई महुतणइँ जइ जीवह संतोमु । तो तह सोक्ख: हेउ हउँ इउ मणिवि चइ रोम ।। १८६ ॥ 325) जोइय चिंति म किं पि तुहुँ जइ बीहउ दुक्खस्स । तिल-तुस-मित्तु वि सल्लडा वेयण करइ अवस्स ॥ १८७ ॥ 326) मोक्खु म चिंतहि जोइया मोक्खु ण चिंतिउ होइ । जेण णिबद्धउ जीवडउ मोक्खु करेसइ सोइ ॥१८८॥ 327) परम-समाहि-महा-सरहिं जे चुड्डहि पइसेवि । अप्पा थकइ विमल तह भव-भल जंति बहेवि ॥ १८९॥ 328) सयल-वियप्पहँ जो विलउ परम-समाहि भणति । तेण मुहामुह-भावडा मुणि सयल वि मेल्लंति ॥ १९० ॥ 317) Wanting in TKM 318) Wanting in TKW , Ad for du 319) Wanting in TKI. 320) TKI एहु, B एउC इउ for इहु 321) TRI आणवि, त जइ आय; c वि for जि. 322) TRL णिहरवयणइ सुणवि, मणु सहणुः । णिरु; C जउ for जि, TKM अडिदि for झति 323) Wanting in TKM; C विभक्खणु, Bc एत्यु, चोज्जु. 324) TKE गहणहि महुणहं, एउ मण्णवि चइ दोसु, 325) TRA किचि for किं पि, मीहहि, मेत्तु वि 326) c करीसइ, TRA सोवि. 327) सरिहि; TEM पनिसेवि, सहि for तह. 328) TKM भावडर, सयल वि.

·३० जोइंदु-विरइड [329:२-१९१- 329) घोरु करंतु वि तव चरणु सयल वि सत्य मुणंतु । परम-समाहि-विवजियउ णवि देक्खड सिट संतु ॥ १९१ ॥ 330) विसयकसाय वि णिलिवि जेण समाहि करंति । ते परमप्पहँ जोइया णवि आराहय होति ॥ १९२ ॥ 331) परम-समाहि घरेवि मुणि जे परवंभु ण जति । ते भव-दुक्खइँ बहुविहह काल अणंतु सइंति ॥१९३॥ 332) जोमु सुहामुह-भावडा णवि सयल वि तुदति । परम-समाहि ण तामु मणि केवुलि एमु भणति ॥ १९४ ।। 333) सयल-वियप्पहँ तुट्टाह सिव-पय-मन्गि वसंतु । कम्म-चउकइ विलउ गइ अप्पा हुइ अरहंतु ॥ १९५॥ 334) केवल-णाणि अणवरउ लोयालोउ मुणतु । णियमें परमाणंदमठ अप्पा हुइ अरइंतु ।। १९६ ।। 335) जो जिणु केवल णाणमउ परमाणंद-सहाउ । सो परमप्पउ परम-परु सो जिय अप्प-सहाउ ।।१९७ ।। 336) सयलहँ कम्महँ दोसह वि जो जिणु देउ विमिण्णु । सो परमप्प-पयास तुहुँ जोइय णियमें मण्णु ॥ १९८॥ 337) केवल-दसणु णाणु सुहु वीरिउ जो जि अणंतु । सो जिण-देउ वि परम-मुणि परम-पयासु मुणंतु ॥ १९९ ॥ 338) जो परमप्पउ परम-पउ हरि हरु वंशु वि बुद्ध । परम-पयामु मणति मुणि सो जिण-देउ विमुक्षु ॥ २० ॥ 339) झाणे कम्म-खउ करिवि मुकउ होइ अणंतु । जिणवरदेवइँ सो जि जिय पणिउ सिद्ध महंतु ॥२०१॥ 329) 8 तवयरणु , TRI सयलवि सत्थु पढतु , TK देक्खइ, देषड, 330) TRA णिहलवि 331) TK परबम्हु. 332) AB जाम्ब, एम्व ( for एम), TRI जाव, भावडउ, केवलि एहु 333) TKM तुट्टाहि, 'मग्गे, चउकड TRA चटके विलट गए, ATKN होइ. 334) TKS 'णाणे, cणाणड, णियमइ, TAN होइ 335) Wanting an TRA , B८ परमाणदमठ केवलणाणसहाउ After this chas an additional verse which is the same as the one quoted in the Com on this verse 336) TRA सयलाह कम्महि दोसहि, A जिणदेउ, णियमि 337) Bc °दसणणाणु , TRI मुहु बीरिय जोजि 336) Wanting in TKM. 339) AC झाणि, TRAI कम्मह खट करिषि, जिणवरदेव, मणियउ for पमणित ·: . . -351:२-२१२] परमप्प-पयासु ३१ 340) अण्णु वि बंधु वि तिहुयणहँ सासय-सुक्ख-सहाउ । तित्थु जि सयल्लु वि कालु जिय णिवसइ लद्ध-सहाउ ॥ २०२॥ 341) जम्मण-भरण-विवज्जियउ चउ-गइ-दुक्ख-विमुकु । केवल-दसण-णाणमउ णंदइ तित्थु जि मुकु ।। २०३।। 342) अंतु वि गंतुवि तिहुवणहँ सासय-सोक्ख-सहाउ । तेत्थु जि सयलु वि कालु जिय णिवसइ लद्ध-सहाउ ॥२०३४१ ॥ 343) जे परमप्प-पयासु मुणि भाविं भावहि सत्थु । मोहु जिणेविणु सयल्लु जिय ते बुज्झहि परमत्थु ।। २०४॥ 344) अण्णु वि भत्तिए जे मुणहि इहु परमप्पपयासु । लोयालोय-पयासयरु पावहिं ते वि पयासु ॥२०५॥ 345) जे परमप्प-पयासयहं अणुदिणु णाउ लयंति । तुट्टइ मोहु तड त्ति तह तिहुयण-णाह हवंति ॥२.६।। 346) जे भव-दुक्खहँ बीहिया पउ इच्छहि णिव्वाणु । इह परमप्प-पयासयहँ ते पर जोग्ग वियाणु ॥२०७॥ 347) जे परमप्पह भत्तियर विसय ण जे वि रमंति। ते परमप्प पयासयह मुणिवर जोग्ग हवंति ॥२०८।। 348) णाण-वियक्खणु मुद्ध-मणु जो जणु एहउ कोइ । सो परमप्प-पयासयह जोग्गु भणंति जि जोइ ।।२०९ ॥ 349) लक्खण-छंद-विवज्जियउ एहु परमप्प-पयासु । कुणइ मुहाव भावियउ चउ-गइ-दुक्ख-विणासु ॥२१०॥ 350) इत्थु ण लेबउ पंडियहिँ गुण-दोस वि पुणरुतु । भट्ट-पभायर-कारण म: पुणु पुणु वि पउत्तु ॥ २११ ।। 351) जं मई किं पि विजंपियउ जुत्ताजुत्तु वि इत्यु । तं वर-णाणि खमंतु महु जे बुज्झहि परमत्थु ।। २१२ ॥ 340) TRA अतु वि गतुवि, 'सोक्ख , c सासइ for सासय , TKM तेत्यु जि. 341) TKR णदउ तेत्यु विमुक्कु 342) Only in P, P. गतु जि 343) TKM भावे भावइ सत्थु , c भावइ, TKM बुज्झइ. 344) Wanting In TKM , C एहु for इहु, A पाम्बहि. 345) Wanting an TKM , C तिह for तह. 346) Wanting in TKM. 347) Wanting in TKN , C विसइ ण. 348) Wanting in TKM , C भणतु वि. 349) Wanting in TKM. 350) Wanting in TKM_351) Wanting in TKM , C ज मइ कि पि ण जपियठ, Bc वियत्यु for वि इत्यु, ·३२ जोइंदु-विरइन [352 • २-२१३- 352) ज तत्तं णाण-रूवं परम मुणि-गणा णिच झायंति चित्ते जं तत्तं देह-चर्च णिवसइ भुवणे सन्य-देहीण देहे। जं तत्त्रं दिव्य-देहं तिहुवण-गुरुगं सिज्झए संत-जीवे तं तत्तं जस्स सुद्धं फुरइ णिय-मणे पावए सो हि सिद्धिं ॥ २१३॥ 353) परम-पय-गयाणं भासओ दिन-काओ मणसि मुणिवराणं मुक्खदो दिव-जोओ। विसय-मुहरयाणं दुल्लहो जो हु लोए जयउ सिक्सरूवो केवलो को वि वोहो ॥२१४ ॥ - (०)- 352) A दिवटेहे; AC गुरुन, गुरय, B सो हु 353) TAM काs for को वि ·अस्थि ण पुण्णु परमात्मप्रकाशदोहादीनां वर्णानुक्रमसूची Here is an alphabetical Index of all the Dõhās of P.-prakāśa. The English numerals in the first column refer to the serial numbers of all the Döbās which are printed separately in this edition. The Dēvanāgari numerals refer to the Adhikära and the number of the Dôhà therein Those numbers which are accompanied by P and TKM are also found quoted in the Introduction on pp. 4-6. अ. दो. अ दो. अच्छइ जित्तिउ 167 २-३८ अप्पादंसणि 120 १-११८ अट्ठ वि कम्मड 56 १-५५ अप्पा दसणु केवल 98 १-९६ अट्ठह कम्मह 77 १-७५ अप्पा परहण 294 २-१५७ अणु जइ जगह 133 अप्पा पगृह 68 १-६६ अण्णु जि तित्यु म 97 अप्पा पडिउ मुक्खु 93 अण्णु जि दसणु . 96 १-१४ अप्पा बभणु वइस 89 अण्णु वि दोसु. 174 २-४५ अप्पा बुज्झहि 59 १-५८ अण्णु वि दोसु 175 २-४६ अप्पा माणुसु देउ 92 अण्णु वि बधु वि 340 २-२०२ अप्पा मिल्लिवि 208 अण्णु वि भत्तिए 344 २-२०५ अप्पा मिल्लिवि णाणमउ 209 २-७८ अत्थि ण उब्भउ 71 १-६९ अप्पा मेल्लिवि 76 १-७४ 21 १-२१ अप्पा मेल्लिविणाण 295 २-१५८ अदुम्मीलियलोयणिहिं 307 २-१६९ अप्पायत्तउज जि 291 २-१५४ अप्पर मण्णड जो 224 २-१३ अप्पा लहर 15 अप्पसहावि 102 १-१०० अप्पा वदउ 90 १-८e अप्पसहावि जासु 165 P-२-३६*२ अप्या सजमु सील 95 १-९३ अप्पह परह 294 P-२-१५६१ 78 १-७६ जे 108 १-१०६ अप्पु पयासह 103 १-१०१ अपहणाणु 292 २-१५५ अप्पु वि पर वि, 105 १-१०३ अप्पा अप्पु जि 69 अमणु अणिदिउ अप्पा कम्मविवजियर 53 १-५२ अरि जिय जिणपड़ 268 २-१३४ अप्पा गुणमठ 160 २-३.३ अरे जिउ सोक्खे 269P-२-१३११ अप्पा गुरु णवि 91 १-८९ अवगुणगहणई 324 २-१८६ असा गोरउ किण्हु 88 १-८६ 234 अप्पा जणियउ केण 57 १-५६ अतु वि गतु अप्पा जोइय 52 १-५१ अप्पा झायहि 99 १-१७ इत्यु ण ठेवड पंडियहि 350 २-१११ असा गाणहं गम्म 109 १-१०७ 320 २-१८२ अप्पा गाणु मुणेहि 107 १-१०५ इहु सिवसगमु 279 अप्पा णियमणि 100 उत्तमु सुक्खु ण 132 अप्पा तिविहु 12 १-१२ उत्तमु सुक्खु ण 134 . 1 अप्पि अप्पु मुणतु . अप्पह, जे वि 311 . अंगइ सुहुमइ २-१०३ 341 P-२-२०३११ इहु तणु जीवड ·जोइंदु-विरह में दो १-१० उदयह आणिवि कम्मु उचलि चोप्पडि उच्चस वसिया जो 321 285 298 अ दो २-१८३ २-१४८ २-१६० चउगइदुक्खह चहि पहि चेलाचेल्लीपुत्थियहि 10 220 219 C २-८९ २-८८ २-१०७ छिजउ भिजड 74 १-७२ एक्कु करे मण विणि एक्कु जि मेल्लिवि ए पचिदियकरहडा एयड दब्बा 238 265 271 153 25 312 61 २-१३१ २-१३६ २-२६ १-२५ २-१७४ १-६० एयहि जुत्तर जइ इच्छसि भो जड जिय उत्तमु जड णिविसद्ध जणणी जणणु वि जम्मणमरणविवजिट' जलसिंचणु पयणिद्दलणु २-१११२३ २-४ १-११४ १-८३ २-२०३ २-११६ एहु जो अप्पा एहु ववहारें जसु अब्भतरि जसु परमत्यें कम्मइ दिढघण- कम्मणिवदु वि कम्मणिबद्ध वि कम्मह केरा भावडा १-१२१ कम्महि जासु १-११२ कम्मु पुरकिउ सो २-२९ . 80 १-७० 36 50 १-४९ 75 १-७३ 49 १-४८ 168 २-३९ 283 २-१४६ 243 २-१११२२ 164 P-२-३६१ 55 280 ०-१४३ 148 २-२१ 87 १-८५ 51 221 334 २-१९६ 24 १-२४ 6 337 २-१९९ २-७५ २-२१३ २-१४ 244 131 248 85 341 250 41 46 123 200 114 156 115 206 352 141 351 119 118 157 176 332 170 20 22 19 81 317 28 254 149 144 करि सिवसगमु काऊण णग्गरूव कायकिलेसें पर कारणविरहिट काल अणाइ अणाइ काल मुणिज्वहि काल लहेविणु कि वि भणति केण वि अप्पर केवलणाणि अणवर केवलदसणणाणमट केवलदसणाणमय केवलदसणु णाणु २-२१२ १-११७ जसु हरिणच्छी जहि भावइ तहि जहिं मड तहिं ज जह थकर ज णियदवह जणियवोहह ज तत्त णाणरूव ज बोलड ववहार- ज मड कि पि विजपियर ज मुणि लहह ज सिवदसणि जाणवि मण्णनि जा णिसि सयलह जामु सुहासुहमावडा जावड णाणित जासु ण कोहु ण जासु ण धारण जामु ण वण्णु ण जिठ मिच्छते जिगि त्यि जेम नियु ण इदिय जिय अणुमितु नि जीउ विपुग्गळ जीट मचेयण १-११६ २-३. २-११४ २-४१ गट ससारि गयणि अणति गयह उप्परि 9 38 179 १-१७९ १-३८ २-४९ १-११० घरवासन मा जाणि घोर करतु वि घोर विष्ट 281 329 305 २-१९१ २-१६७ ·-दोहासूची- ३५ अ दो २-१२३ २-१२७ १-५९ 257 261 60 227 232 237 139 229 137 30 228 २-१६ २-१०१ २-१०६ २-१२ २-९८ २-१० २-१७ १-१ जीव म जाणहि जीव वहतह णरय जीवह कम्मु अणाइ जीवह तिहुयण जीवह दसणु णाणु जीवह मेउ जि जीवह मोक्खह हेड जीवह लक्खणु जीवह सो पर जीवाजीव म जीवा सयल वि जे जाया माणग्गियए जे जिणलिंग धरेवि जेण कसाय हवति जेण ण चिण्ण जेण णिरजणि जेण सरूवि झाइयड जे णियबोह- जे दिहा सूरुगमणि में दिढे तुट्टति जे परमप्पपयासयह जे परमापपयासु जे परमप्पह भत्तियर जे परमप्पु णियति जे भवदुक्खह बीहिया जेम सहावि णिम्मलठ जे रयणत्तर जे सरसिं सतु- जेहट जजरु परय- जेहट णिम्मल जो अणुमेतु जो आयासइ मणु जोइजड ति जोइय अप्पे जोइय चिति म जो यिदसण- जोइय णियमणि जोडय णेहु परिचयहि २-९१ 222 171 270 127 311 54 266 27 345 343 347 अ. दो 309 २-१७१ 288 २-१५१ 289 २-१५२ 308 २-१७० 129 २-२ 242 २-१११ 247 २-११३ 272 २-१३७ 39 १-३९ 263 २-१२९ 47 TKM-१-४६१ 40 १-४० 335 २-१९७ 185 २-५५ 236 २-१०५ 45 १-४५ 18 १-१८ 256 २-१२२ 37 १-३७ 338 २-२०० 313 २-१७५ 158 २-३१ 226 २-९५ 35 १-३५ 240 २-१०९ जोइय दुम्मड कवुण जोइय देहु जोडय देहु जाइय मिलहि जोइय मोक्खु वि जोइय मोहु परिचयहि जोइय लोहु परिचयहि जोडय विसमी जोय- जोइय विदहि जोडय सयल वि जो जाणइ सो जो जिउ हेड जो जिणु केवलणाण- जो णवि मण्णा जो णवि मण्णड जो णियकरणहिं जो णियभाउ ण जोणिलक्खड परिभमड जो परमत्थे जो परमपउ परम- जो परमप्पा णाणमर जो भत्तउ रयणत्तयह जो भत्तउ रयणत्तयह जो समभावपरिट्ठियह जो समभावह २-४२ २-१३५ १-१२३४३ २-१७३ १-५३ २-१३२ २-२०६ २-२०४ २-२०८ 7 आणे कम्मक्खउ 339 २-२०१ १-६८ २-२०९ २-७४ 346 315 159 245 286 26 212 302 111 101 325 189 121 249 २-२०७ २-१७७ २-३२ २-१११*४ २-१४९ १-२६ २-८१ २-१६४ १-१०९ १-९९ २-१८७ २-५९ १-११९ २-११५ १-१०८ २-४७ ण वि उप्पन णाणवियक्खणु सुद्धमणु णाणविहीणह णाणिय णाणित णाणि मुएप्पिणु भाउ णाणिहि मूढह णाणु पयासहि णासविणिग्गउ सासडा णिच्चु णिरजणु पिट्ठरवयणु सुणेवि णिम्मलफलिहह जेम 70 348 204 110 177 217 106 300 17 322 314 २-८६ १-१०४ २-१६२ १-१७ २-१८४ २-१७६ ·३६ -परमात्मप्रकाश- अ. दो अ दो १-१२२ देवह सत्यह २-६१ णियमणि णिम्मलि णियम कहियउ याभावे विलि 124 155 48 २-२८ १-४७ तत्तातत्तु मुणेवि १-१४ २-१०२ २-५१ १-७० तरुणउ बूढउ तलि अहिरणि वरि त णियणाणु जि त परियाणहि दव्यु १-७१ 191 192 14 233 181 72 73 33 29 42 303 44 282 34 देवह सत्यह ..जो देहविभिण्णत देदविमेयह जो देहह उपरि देहद उभउ दहह पेविरात्रि देहाटेवलि देहादहहि जो देहि वसतु गि टेहि वसतु विनि देहि वसते देहु पि जित्यु देहे वसतु वि 172 84 248 207 58 104 216 16 136 299 251 62 4 २-४३ १-८२ २-११४ २-७६ १-५७ १-१०२ २-८५ १-१६ २-९ २-१६१ २-११७ तारायणु जलि १-२९ १-४२ २-१६५ १-४४ २-१४५ तित्यइ तित्यु तिहुयणवदिउ तिहुयणि जीवह तुइ मोहु तडित्ति ते चिय चण्णा ते ते पुणु जीवह ते पुणु वदउ ते पुणु वदउ ते बदड सिरिसिद्ध ते हर पदर १-३४ . धम्मह अत्यह धम्माधम्मु नि एक्कु धम्मु ण सचिट धघइ पडियट 130 151 267 255 5 १-५ १-२ २-२४ २-१३३ २-१२१ 2 3 २-१५ २-१६ २-२० २-२३ २-५४ १-७७ P-२-१४०१ २-२१४ २-१९३ २-१८९ २-१०८ २-११ दबइ जाणइ दबइ जाणहि दबड सयलइ दव्य चयारि वि दसणणाणचरित दसणु णाणु अणत दसणु णाणु चरितु दसण पुन्य दाणि लन्मइ भोउ दाणु ण दिण्णउ दुक्खइ पावई दुक्खह कारणि दुक्खह कारण दुक्खह कारणु मुणिवि दुक्नु वि सुक्ख दुक्खु वि सुक्खु देउ ण देउले देउ पिरजणु देउल वि सत्यु पजयरत्तर जीवडर पण्ण ण मारिय परमपयगयाण परमसमाहि धरेवि परमसमाहिमहासरहि पर जाणतु वि पच वि इदिय पचह णायक पावहि दुक्खु महतु पावें णार पेच्छइ जाणड पुग्गल छब्बिहु पुणु पुणु पणविवि पुण्णु वि पाउ वि पुण्णेण होइ विहवो 142 143 147 150 184 138 169 162 202 306 287 86 154 290 65 163 125 203 264 २-४० 79 277 353 331 327 239 64 276 253 193 140 146 11 94 190 २-१४० २-११९ २-६३ २-१३ २-१९ १-११ २-६० २-३५ २-७२ २-१६८ २-१५० १-८४ २-२७ २-१५३ १-६४ २-३६ १-१२३ २-७३ २-१३० बलि किउ माणुस- २-१४७ बघह मोक्खह वधु वि मोक्खु बभह भुवणि 284 183 66 230 166 १-६५ विणि वि जेण २-३५ + ·-दोहासूची- ३७ अ दो. अ दो. विण्णि वि दोस बुज्झइ सत्य बुज्झतह परमत्यु बोहणिमित्ते २-५६ २-५८ 173 213 225 215 २-४४ २-८२ २-९४ २-१८० २-८४ २-६६ २-६४ २-६५ २-५२ भणइ भणावइ मल्लाह वि णासंति भवतणुभोय भवाभवह जो भाउ विसुद्ध भावाभावहिं सजुवर भावि पणविवि भिण्णउ वत्थु जि वर जिय पावइ वर णियदसण- वत्थुपणहइ जेम वदउ जिंदर वदणु जिंदणु वदणु णिदणु वित्तिणिवित्तिहि विसयकसाय वि विसयकसायहि विसयकसायहि विसयसुहइ बे विसयह उप्परि विसयासत्तर जीव वेयहि सत्यहि 178 २-४८ 241 २-११० 32 १-३२ 205 TKM-२-७४११ 198 २-६८ 43 १-४३ 8 १-८ 319 २-१८१ 211 २-८० 210 २-७९ 186 188 318 196 194 195 182 330 63 293 274 180 278 23 २-१९२ १-६२ २-१५६ २-१३८ २-५० भुजतु वि .जो भुजतु वि णिय- २-१४१ १-२३ १-१२३*२ २-५७ २-१०४ 126 187 260 259 258 112 145 262 235 214 161 333 328 304 336 २-१२६ २-१२५ २-१२४ १-११० २-१८ २-१२८ १-१३ १-११५ २-११८ २-१८८ २-१६३ 13 मणु मिलियट म पुणु पुण्णइ मारिवि चूरिबि मारिवि जीवह लक्खडा मुक्खु ण पावहि मुणिवरविदह मुत्तिविहूणउ मूढा सयलु वि मूद वियक्खणु मेलिवि सयल माक्नु जि साहिउ मोक्खु म चितहि मोहु विलिज्जइ मणु राए रेगिए रत्त वत्थे जेम रायदोस बे रूवि पयगा लक्खणछदविवज्जियउ लाहह कित्तिहि लेणह इच्छ लोउ विलक्खणु लोयागासु धरेवि 310 २-८३ २-३४ २-१९५ २-१९० । २-१६६ २-१९८ २-१७२ २-१३९ २-६९ २-१ २-१५९ २-६७ सनु वि मित्तु वि सत्थु पठतु वि सयलपयस्थह सयलवियप्पह सयलवियप्पह जो सयल वि सग ण सयलह कम्मह सयहिं रायहि सता विसय जु सिद्धिहि केरा सिरिगुरु अक्खहि सुण्णउ पर सुद्धह सजमु सुहपरिणाम सो जोइउ जो जोगवइ सो पत्थि ति पएसो 117 252 326 301 १-१२० 122 316 231 246 275 199 128 297 197 201 273 67 113 २-७१ २-१७८ २-१०० २-११२ २-१३७४५ १-६५*१ १-१११ सो पर वृचइ 349 223 218 323 152 २-२१० २-९२ २-८७ २-१८५ २-२५ २-८ हरिहरबभु वि हर वरु बभणु हर गोरउ हर 135 83 82 १-८१ ।

·मंस्कृनटीकारामुक्तानां पद्यादीनां वर्णानुक्रममची पृशाः भागm, [ मान्द, प्रामामार 1-12]. [गमित, सादुर ) पा, मं..] मनम, पानिय . [गगन, नुशागन ] [गागद वा १९) गयमान १६. आगाम तुम २०. आप अपगुटिक २. भागानगर १.८ निज- १६८ भरगोस Hin .: अपनी नियमिन ... अपि नग ६. अनादिना , गुल- २० भन्दा पनि २०. Min भगिनी ५ अभूपुनी दा २३ अग्गमममम १६. भस्त्यामानानियद १५. भास्मानमाम्मा २७ आत्मानुशाननियम १२१ आरमोपादानगिर २२७ आनन्ः मारगी ५९ आमिणिमुदाहि १७८ मार्ता नरा धमपरा २९६ आसापिमाय- १६ इत्यतिदुर्लभरपा १७९ अध्यंगा पलाध १४. एगणिगोदमरीरे २६८ एदम्हि ग्दो गिरा १५३ ओगातगाढणिचिये २६० कपारिन्द्रिय १९२ कखिदकलसिदभूदो २२ क पण्डितो १५० चरितारो न सन्यध २६६ चडो ण मुयह २५२ चित्ते बद्ध बद्धो १२९ पुण सगय बिनम गमगार ..]. [कुन्दकु.] गास्सिपाय [... [TH:, (भाग-) प्राथन [६१, पगास्तिकाय १२0] प्रत्यार, [मिनलि. पूज्यपार, { गिरफ] [पूज्यपाद, स्टोपांग ru]. [पूज्यपार, शिभकि.] [उन्दपुल्ट, गगय-नार ..] परमागम, निमिचन्द्र, गो० जीकाण्ड १९५]. [कुन्दकुन्द, समयमार १०६ [पुन्दयुन्द, पवास्तिकाय ६४]. [अमोघाप, प्रश्नोत्तररत्नमाला ५]. [रामसेन, तत्वानुशासन ६] [नेमिचन्द्र, गो. जीवकाण्ड ५०८] . [देशसेन, तत्मसार ५ ·-टोकोक्त श्लोकसूची- ३९ कुन्दकुन्द, पञ्चास्तिकाय [९८]. कुन्दकुन्द, [प्रवचनसार २-२] [कुन्दकुन्द,] पञ्चास्तिकाय [ ३५ ] [कुन्दकुन्द,] समयसार [ १५ ]. [कुन्दकुन्द,] मोक्षप्रामृत [ १५ ] कुन्दकुन्द, मोक्षप्रामृत [ १०३ ] [कुन्दकुन्दा] समयसार [ २०५ ]. [शिवार्य, भ. आराधना २६२] [अमृतचन्द्र, पु. सिद्धथुपाय २१६] [कुन्दकुन्द, प्राकृत सिद्धभकि] [कुमार, कार्तिकेयांनुप्रेक्षा ४७६], पृष्ठाका ३०२ जीवा जिणवर १४० जीवा पुगलकाया अ६ जे पजएसु णिरदा ५४ जेसि जीवसहावो ९४ जो पस्सइ अप्पाण ७६ जो पुणु परदव्य ३० णमिएहि ज १०० णाणगुणेहि विहीणा १६३ त वत्थु मुत्तम २३५ तावदेव सुखी २६८ तिणकटण व २११ त्यक्त्वा स्त्रकीय ९१ दर्शनमात्मविनिश्चिति १०८ दह्यमाने जगति २९४ दुक्खक्खउ २५६ देवागमपरिहीणे १९० धम्मो वत्थुसहावो २६० न गृह गृहमित्याहु ३०४ नामाष्टकसहस्रण ३१७ पडवरामहि ६ पदस्थ मन्त्रवाक्यस्थ २५ परमार्थनयाय १४५ परिणाम जीव १८५ पावेण गरयतिरिय १३४ पुढवीजलं च छाया १७४ पुचममाविदजोगो १०७ वन्धवधच्छेदादेः २७८ मणु मरइ पवणु ६० मुक्तश्चेत्याग १३० मूढत्रय मदाश्चाष्टी १५७ यत्पुनर्वञकायस्य १४० यावत्कियाः प्रवर्तन्ते २८४ येन येन स्वरूपेण २५७ येनोपायेन शक्येत २०९ रम्येषु वस्तुवनितादिषु १२७ रयणत्तय ण [१, आप्तस्वरूप ५५]. [कुन्दकुन्द, पञ्चास्तिकाय ७६११]. [शिवार्य, भ० आराधना २४]. [समन्तभद्र, रत्नकरण्ड ७८]. [सोमदेव, यशस्तिलक पृ. ३२४] [रामसेन,] तत्वानुशासन [४]. [जटासिहनन्दि !]. [अमितगति, योगसार ९-५१] . [गुणभद्र, आत्मानुशासन २२८]. [नेमिचन्द्र, द्रव्यसंग्रह ४.]

·१० परगांगप्रका- प्रधा: पर, भम्मान .. 11 गमापो प्रात २४३ रागाjangi" १९५ोगपदार। १८. पर मरकामीडपि ५. रिमयह कारण ... नाग २९८ राम न २५,१. जिस परमरम्यान .३ पोरगलायंकराणा ११ गागा माल १८१ गाय पानि १५ गरमओ १९. गरिमान १७२ गपर पापामगि ३१ गमभी पानी ११३ गमगपyो १ गमरागाणामण "५ गम्मरमन । सम्ये गुना १६. माम्यवापरासाध्य २३७ मिति ताम्मोपन्धि १८९ गुवस्स य सामण्ण २.१ लपमेवात्मना १३१ दस्ते चिन्तामणि १११ दावी मुराविकार १५३ दिमानून (., भाAAT १४] हनामासाथ दिन भोसमागा. [गुगमन. भागाभागन 110] गुमाः मोगशग (10] [गमरामा गमभन नगनुभागन ५) [Pः प्रागनगार 1.1t] (T:, प्रागनगार 1-11 [गन्दरन्द, मान मिति ३.) निगिनन्द व्यगमह ३१] [नागपत्र, ग्यसंग्रह [1] [पजान्दि पति ..] [पूज्यराप, सिदभक्ति ] [अन्दपुर, प्रागनगार ३-४] [बमास्वाति, तस्यासन्न ७-१] १ देसी अनगारधर्मामृतटीका पृ..२६२. २ देखो यशस्तिलक ५-२५१. ३ देखो अनगारध. टीका पू. ४०३. देसो पशाभूतटीका पृ. ३४२, ५ देखो नीतिवाक्यामृत ३१-३१ ६ देखो पट्माभूतटीका पू २३६. ७ देखो ज्ञानार्णव पृ ९३. ८ देखो अमृताशीति ६५.१ देसो ज्ञानार्णव पू. ४१५. १. देखो जयपाला पृ. १३ भाराफी प्रति. ११ देसो सर्वार्थसिदि ५-१३.

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·INTRODUCTION I PARAMĀTMA-PRAKASA a) EARLIER STUDIES AND THE PRESENT EDITION POPULARITY OF PARAMĀTMA-PRAKĀŠA --Paramappapayāsu, or as it is usually known by the Sk, form of its name, Paramātma-prakāśa, is a very popular work with religious-minded Jaunas, both monks and laymen It is mainly addressed to the monks, and it is no wonder that it is read and re-read by them. The discussions are not at all sectarian , so it is studied by all the Jaina monks, though it is more popular with those of the Digambara section Various reasons have contributed to the popularity of this work. There is an attraction about its name itself, the subject matter is not made heavy with technicalities , major portions of it are composed in a simple style, and it is written in a popular dialect like Apabhramsa, the predecessor of Old-Hindi, Old-Gujarāti, etc. It is addressed to console and enlighten the suffering soul of Bhatta Prabhākara. The problem of the misery of ufe, which was before Bhatta Prabhākara, faces many aspiring souls, and as such P.-Prakāśa is sure to be a favourite book with believers. Old commentaries in Kannada and Sanskrit also point out to its popularity. MY STUDY OF YOG NDU'S WORKS.-After discovering a new Apabh work, viz., Dohāpāhuda attributed by the Ms. to Yögēndra, I wrote a short article in Anekānta, Vol I, 1930. In an editorial note on this article the learned editor, Pt JUGALKISHORE, announced the discovery of another work of this author and further indicated that Rāmasimba was the author of Dohāpāhuda according to a Delhi Ms. Later, I contributed a paper, "Joindu and his Apabhramśa works' to the Annals in which I took a review of the works of JÕindu or Yogindu and collected some evidence on his dates. The publication of this paper was sufficiently fruitful Two works, ViZ., Dohāpāhuda and Sāvayadhamma-doha from which lengthy extracts were given in my paper, are edited now with the help of additional material and translated into Hindi by Professor HIRALAL who is doing so much for the publication of Apabh. literature. A few verses from my paper have been translated into Marathi as well 8 VALUE OF P.-PRAKĀŠA IN ORIENTAL STUDIES.-The study of Apabh. dialect sheds abundant light on the history and growth of North-Indian languages including Marāthi P.-prakāśa is the earliest complete Apabh work so far known and the first to have been published, though earlier editions did not reach the hands of orientalists. So far as I know, P. D GUNE was the first to list it as an Apabh. work in his Introduction to Bhavisayattakahā Hēmacandra, whose grammar treats Apabh, exhaustively, quotes from P-prakāśa , thus this work preserves to us specimens of pre-Hēmacandra Apabh. literature actually used by him Besides this linguistic aspect there is another point of interest in this work Due to imperfect acquaintance with Jaina literature Jainism is criticised by some scholars as a mere 1 Anökänta, Vol I, pp 544-8 and p 672 2 Annals of the Bhandarkar Onental Research Institute, Vol XII, 1, pp 132-63 3 P. D, KANITKAR Mahārastra-Sähitya-patrika, ·2 PARAMÅTMA-PRAKASA bundle of rules of ascetic discipline or a system metaphysically barren P.-Prakāša clearly shows what part mysticism plays in Jainism and how it is worked out in the back-ground of Jaina metaphysics The Jaina mysticism is sure to be all the more interesting, if we remember the facts that Jainism is polytheistic and denies the creative function of God These aspects are discussed in details in this Introduction. PUBLISIIED EDITIONS, ETC, OF P.-PRAKĀŠA.-In 1909 BABU SURYABHANU VAKIL, Devabanda, published P-Prakasa with Hindi translation The title of the book is , Sri Paramälma-prakasa Prakpia Grantha Hindibhasa arthasahsia The text is inaccurately printed. The cditor says in his Prastāvanå that the Mss of this work found in Jaina temples are very inaccurate, and it is difficult to restore the correct text by consulting cyen a score of Mss An English translation of this work by RD JAIN is published from Arrah, 1915, but this translation is far from being faithful and critical. Then P-prakāśa with Brahmadēva's Sk commentary and Daulatarāma's Bhāsã-tiha ( rcwritten into modern Hindi by MANOHARLAL ) was published by the Rayachandra Jaina Sastramåla, Bombay, 1916. It was a good edition for all practical purposes, though the Apabh. text needed improvements in many ways NATURE OF THIS EDITION ---Though officially this is the second edition in the Rayachandra J. Šāstramāla, it will be seen that it is thoroughly revised and enlarged This Introduction is an additional speciality of this edition As desired by the publishers the Apabh, text is given as preserved in the Commentary of Brahmadêya with which it is accompanied The text and the Sk commentary are carefully checked with the help of Ms A , and it will be easily seen that many improvements are made in the text to facilitate an casy understanding. Besides the correction of many slips in the text, hyphens are added in compound words and distinction is made between anupāsıka and anusvära The Sk shade in this edition is at times independent of Brahmadēva, Orthographical uniformity, etc., have been introduced in the Commentary' The Hindi portion of the first edition has been retouched here and there THE TEXT AND THE LINGUISTIC DEDUCTIONS -The present edition claims to give the text of Brahmadēva, but it should not be ignored that even the Mss of the text of Brahmadēva show minor differences With a view to study the text-tradition of P-prakaśa I have studied some ten Mss hailing from different parts of India, six of which are collated and their variants are given at the end Though I have followed the text of Brahmadēva in discussing the philosophy, mysticism, etc., of this work, the linguistic deductions set forth in the Introduction are based more on a close study of the various Mss and their readings than on the text printed here." b) ON THE TEXT OF P-PRAKASA BRAHNADEVA'S TEXT-Brahmadēya dıyıdes P-prakāśa into two Adhikäras. In this edition the verses in each Adhikära are separately numbered, though Mss, have continuous numbering Apparently Brahmadēva's text contains 126 verses 10 the first and 219 in the second book including the interpolatory verses of which he has two classes, one he class praksēpaka- ( included in his numbering) and 1 See his remarks at the close of the two Adhikaras, 2 Seo his introductor syemarks on I 28, ·INTRODUCTION 3 the other sthala-samkhyā-bāhya-praksēpakal ( 1.e., out of place and not included in his numbering). The 'text shaped by Brahmadēva has remained intact, as it is borne out by his remarks on the text-analysis and the actual number in Ms. A, etc. His text can be shown thus in a tabular form BOOK I. Details. Total. Text Regular I 1-27, 33-123 118 Praksēpaka 5 I. 28-32 123 Sthala-samkhya-bāhya-praksēpaka 3 I. 65+1, 123*2 & 123*3 126 BOOK II. Text Regular II. 1-214 214 Sthala-samkhyā-bāhya-praksēpaka II. 46*1, 111*2, 111.3, 111*4 & 137*5 5 219 All this means that the text of P-prakāśa, which reached Brahmadēva's hands, was much inflated. Five verses (I 28-32) which he found to be of doubtful authenticity he accepted by calling them Praksēpaka But eight other verses (I 65*1, 123*2-3, II 46*1, 111*2-4 and 137*)) he comments on possibly considering them to be useful to the readers, but he does not include them in his text, because they are not numbered with other döbās. We do not know the exact extent of the inflated text that was before Brahmadēva , but it is imaginable that it contained many more verses which Brahmadēva could not include in his either interpolatory group. B, C AND S BASED ON BRAHMADĒVA'S TEXT.-Mss. B, C and S (see section IV below ) do not represent any independent text-tradition at all, they are various attempts to copy out only dõhäs of P-prakāśa from Mss. containing the text and Brahmadēva's commentary When one is copying out only the verses from a crowded Ms. with text and commentary closely written, various errors are likely to be committed , first, due to want of sufficient attentiveness and consequently due to the difficulty of spotting out the text from the body of commentary ( for instance II 104, 167 in B), secondly, due to haplographical deception, 1.e., when two verses begin with similar words either one is missed ( for instance II 16 in B and II. 15 in C), or they interchange their places (for instance II. 64 & 65 and 79 & 80 in C), and so on Then there will arise some cases of conscious omission . if a verse is in a different dialect ( for instance II, 60 B, S and C, II. 111*2-3 in B & C), or if it is called Praksēpaka, etc, by the commentator (for instance I 65*1 in B, C & S, II. 137*5 in B, II, 111*2-4 in S). These are not in any way hard and fast rules, but they merely indicate how verses are likely to be dropped by copyists. Then the apparent additions in these Mss. ( akkharadā, etc., after II. 84 in B, C & S, visayahaº kārans, etc, after II. 134 in B & C, and jīvā ginavara, etc , after II. 197 in C alone) are all found to be quotations in Brahmadēva's commentary in those places , it means that the copyist mustook these quotations, especially the first two being in Apabh., for the text of P.-prakāśa. The manner in which our Mss. are written is mainly responsible for such errors. Of these three, 1 See his introductory remarks on I 65*1, etc, and II 46*1, etc ·4 PARAMĀTMA-PRAKASA S is much carclessly copied, and hence so many verses are omitted but added in the margın possibly by the same copyist at the time of revision BALACANDRA'S TEXT-Maladhare Balacandra has written a Kangada commentary on P-prakāśa which is represented by Ms P described below. At the outset he plainly tells us that he has consulted the Sk. Vịtti of Brahmadēva. Balacandra's text has six additional verses not found in Brahmadēya's text As Balacandra admits his indebtedness to Brahmadēva and still shows these additional verses there are two alternatives either Brabmadēva's text along with the commentary is pruned further after Balacandra, or Bālacandra had before him a longer text and quite consciously he retained some more verses', though his Kannada commentary was based on Brahmadiya's Sk one The first alternative cannot be accepted for the following reasons . first, the text of Brahmadēya's Vșttı contains many analytical remarks scattered all over, and these remarks confirm that the text is not at all mutilated later , secondly, mere verses can be dropped or missed, but it is least probable that verses with the commentary can be dropped, and lastly, Brahmadēva, scrutinizing as he is, must have left some verses which he thought spurious but which Bālacandra with more eclectic zeal included in his Kannada Vrtti Though Bālacandra included six verses more, it should not be supposed that Balacandra's is the longest recension of P-prakāsa, and that he did not exclude any verses as spurious I am inclined to believe that the text of P-prakāsa which was before Bālacandra was longer than the one he accepted, and possibly he too excluded some verses and shaped his text It will be seen from the genealogy of Mss given below, that I have postulated a Ms P', which was the source of Brahmadēva and Bålacandra , and each pruned it in his own way. The following are the additional verses of Bālacandra's recension, they are given here with minor corrections 1-2 Two verses after II, 36, introduced with the words, praksepakadvayamam példaparı कायकिलेसे पर तणु झिजइ विणु उपसमेण कसाउ ण खिजइ । ! ण करहि इदिय मणह णिवारणु उग्गतवो वि ण मोक्खह कारणु ॥ P-II, 36*1. अप्पसहावे जासु रइ णिचुववासठ तासु । बाहिरदव्वे जासु रइ भुक्खुमारि तासु ॥ P-II. 36+2. Generally Balacandra follows the analysis of Brahmadova Iu the second Adhikára, however, Balacandra explicaty admits 224 (225 ?) verses, he is aware of the additional verses not included by Brahmadova, and here bus analysis is differently worded see p 204 of Ms P. 2 Some of the important analytical remarks are found in his commentary on the following donas II, I 25-6, 123*3, II 1, 66, 214, etc, There are some two shps in his analysis on p 2 he notes a group of six verses' atna jioasya, etc, appa yoya uyadi satrafalkan' but in fact the group begins with ki o bhanashats (I 50) on p 49 Then on p 81 ho notes a group 'Javu micchatle styåds satraçatkona , but that group begins with paggayaraltau (77) as noted by himself on p 2 These slips do not affect the total in any way 3 P reads kitasam ·INTRODUCTION 6 3. After II 134, introduced with the words, aktam ca अरे जिउ सोक्खे मग्गसि धम्मे अलसिय । पक्खे विणु के व उडण मग्गेसि मेंडय दसिय (2) ॥ P-II. 134*1. 4. After II. 140 पण्ण ण मारिय सोयरा पुणु छ?उ चडाल । माण ण मारिथ अप्पणउ' के व छिज्जइ ससारु ॥ P-II. 140*1. 5. After II. 156, introduced with the phrase, praksēpakanı अप्पह परह परंपरह परमप्पउह समाणु । पर करि पर करि पर जि करि जइ इच्छई णिवाणु ॥ P-II. 156°1. 6. After II. 203 , perhaps through oversight it is not numbered but duly commented on . अतु वि गतुवि' तिहुवणहें सासयसोक्खसहाउ । तेत्यु जि सयलु वि काल जिय णिवसइ लद्धसहाउ ॥ P-II. 203*1. SHORTER RECENSION-It will be seen from the genealogical table of Mss. that T, K and M form a group having their source in a postulate K', which we have called Shorter Recension So far as the number of verses is concerned they have no disagreement among themselves, but as compared with Brahmadēva's text, TKM-group has not got the following verses : Book I. 2-11, 16, 20, 22,28-32, 38, 41, 43-44, 47, 65, 65*1, 66, 73, 80-81. 91-92, 99-100, 104, 106, 108, 110, 118-19, 121, 123*2-3. 342. Book II 1, 5-6, 14-16,44, 46*1, 49-52, 70, 74, 76, 84, 86-87, 99, 102, 111*2-4, 114-16, 128-29, 134-37, 137*5, 138-140, 142, 144-47, 152-55, 157-165, 168, 178-81, 185, 107, 200, 205-12, = 70. Besides the omission of the above verses TKM-group transfers five verses ( namely, II. 148, 149, 150, 151 & 182) of the second Adhikāra to the first after I. 71, and some verses interchange their positions ( II. 20 & 21, II. 77 & 78, II. 79 & 80%; II. 141 comes after II. 143 ) A more significant and important feature of TKMgroup is that it contains two verses which are not found either in Brahmadēva's or Bälacandra's recension. I give them here with some minor corrections . 1. After I. 46 जो जाणइ सो जाणि जिय जो पेक्खइ सो पेक्छ । अतुबहुतु वि जपु चइ' होउण तुहुँ णिरवेक्षु ॥ TKM-I.4641 1 Balacandra interprets the last two words thus dhürlani sähastya 2 P reads appapa 3 P reads jo. bnt Comm. Jam 4 P reads gamtu ju 5 For the description of these Mss see below the section IV of this Intro 6 K reads pecchal 7 R scads niya .

·PARAMÅTMA-PRAKÅSA 2. After II, 74 भब्वामवह जो चरणु सरिसु ण तेण हि मोक्खु । लद्धि ज' भन्धह रयणत्तय होइ अभिण्णे मोक्छ । ॥ TRM-II. 76*1. SOME GENUINENESS OF TKM-GROUP -The immediate question that confronts us is about the genuineness of this group which is wanting in 112 verses as compared with Brahmadēva's text (including the praksēpakas) and 118 as compared with that of Balacandra It is not an easy job to explain this difference in a satisfactory manner but we can try to gauge the amount of genuineness behind this group. It appears to me that there is some genuine tradition behind TKMgroup for the following reasons first, the Kannada K-gloss which accompanies this Shorter Recension is independent of Brahmadēva and perhaps earlier than his Commentary, secondly, not even by mistake a single verses called interpolatory by Brahmadēva is accepted by this group, thirdly, this Shorter Recension contains two more verses not recorded by Brahmadēva and not even by Bălacandra , and lastly, an alternative reading noted by Brahmadēva 18 practically indentical with the reading preserved in TKM-group, in II 143 Brahmadēva accepts the reading Jinu sâmiu sammaltı and records a variant sivasamgamu samnatlı, the reading in TKM-group being Sit-samgau sammatla This means that there is an amount of text-tradition behind this group, though this should not be taken to mean in any way the justification of the absence of so many verses in TKM-group AN OBJECTIVE SCRUTINY OF THE SO-CALLED INTERPOLATORY VERSES In a work like P-prakasa which is full of repetitions, and which is explicity meant to be so by the author himself (II 241), it is very difficult to detect an interpolatory verse on such criteria that it does not suit the context, etc P -prakāśa is written in Apabh dialect, but it contains seyen verses which are not in Apabh , namely, I 65+1, II 60,* 111*3, 117, 213, 214 We can understand the change of dialect in II 213-14, which are concluding verses written in high-flowing Vịttas 8 of the remaining five Brahmadēva considers three to be interpolatory .I 65*1 is a slight improvement on Bhāvapāhıda 49 from which source it must baye been taken here II 60 and 117 are not called interpolatory by Brahmadova, and especially because TKM-group preserves them it is possible that they were included in P-prakāśa from a pretty long time, and perhaps by the author bimself Beyond this dialectal approach, there is no other objective standard that can be applied to this text with the material that is available to us. GENERAL NATURE OF THE VERSES LETT BY TKM-GROUP AND THE NET EFFECT. The contents of yerses absent in TKM-group deserve careful scrutiny, and I shall make a modest attempt to detect certain underlying tendencies We may not take into account those verses which are called interpolatory by Brahmadēva and are not found in TKM as well More than once Brahmadēva mentions the name of 1 R reads otths laddis ja 2 With II 60 compare Tiloyapannatts (Sholapur 1951) IX 52 I feel like presuming that Joladu 1 indebted to Yati Vrşabha , and to suit the tone of his work, he has put the last exprego sion in the first person 3 II 213 13 Sragdhari and II 214 Malol, II 174 is called Catuspädıkā by Brahmadova ·INTRODUCTION 7 Bhatta Prabhakara to whom, as the text itself admits (II 211), P-prakāśa was addressed , but by the absence of I. 8, 11, 104, II, 1, 211 in TKM we lose all direct and indirect references to Bhatta Prabhakara. Then some of the verses so absent mention non-faina deities like Siva, Harı, Hara, Brahman, see for instance . I. 16, 108, 110, 118-19, 121, II 99, 142, 145-6 & 200. I should not, however, ignore the fact that there are a few verses which have names of non-Jaina derties as above and are still retained by TKM-group, see for instance I. 109, II. 141. Some of the verses so left have a strong smell of non-Jaina doctrines, see for instance . I. 22 (Tântricism) I. 41 (Vedānta ), I. 65-66 (Samkhya ), II. 99 (Vedānta ), etc, though the application of various Nayas, i e., the points of view, can explain them in accordance with Jaina tenets. Then some of the absent verses are extremely spiritual (I 80-1, an attack on caste-exclusion , II 84, futility of scriptures ) and philosophical (I. 99-100 ) some-times to the extent of ignoring practical effects Some of them are deeply mystical (II 76, 157-65 ) and some highly cryptic (I. 43, 47, II. 44). Then some apparent repetitions and mechanical compositions that could be left without much loss of contents are also absent, for instance I. 2-11, II 49-52, II 205-12. Some verses might have slipped through haplographical error for instance I. 20. In spite of all these explanations there remain still many verses (I 38, 44, 73, 91-2, 106, II, 5-6, 14-16, 70, 74, 86-7, 102, 114-16, 128–29, 134, 135-37, 138-40, 144, 147, 152-55, 168, 178-81, 185 & 197 ) for the absenee of which no apparent reason could be given Some of these verses ( I. 33, II. 5-6, 114-16, 136, 139-40, 137, etc.) would bring credit to any spiritualistic poet From all this survey I am inclined to believe that TKM-recension is a mutilated version, though the presence of some two additional verses shows some genuineness bebind it. Perhaps a scrupulous commentator, possibly the author of our postulate K', rather of strong Jaina inclinations and poor mystic equipments, prepared a personal digest of P-prakāśa now represented by TKMgroup, by avoiding repetitions that were meant for Bhatta Prabhākara, by excluding verses containing references to non-Jaina deities and by ignoring extremely spiritualistic, mystical and cryptic verses. No doubt, Yögindu's Text has suffered inflation like anything, but it is impossible to believe that TKM-text is the same as that of Jöindu, because TKM-group shows the absence of some nice verses and some highly mystical and above-sectarian utterances worthy of Joindu. That they are worthy of Joindu is quite clear from bis another work, viz., Yogasāra where he uses the names of non-Jaina deities for his Paramātmana , and many of the ideas dropped by TKM-recension are expressed by JÕindu3 in that work, ANOTHER TEMPTING THEORY.Against the above view that the TKM-recension is only a mutilated version of Jöfndu's text, more inflated than original, another theory might be put forth like this Jörndu's onginal text is represented by TKMgroup of Mss. , and the text accepted by Brahmadēva and others is only a redaction of it by some pupil of Joindu, possibly by Bhatta Prabhākara himself, who shaped 1 II. 138 and 168 do not suit the spintualistic atmosphere of P-prakasa 2 See Yögasără 9. 104 3 I have used both the forms of bus name Joindu and Yögiadu 4 Compare for sostance, P-piakala II 84 with Yögasära 52 etc ·8 PARAMĀTM A-PRAKĀS A it to show that it was addressed to him by his Guru This redaction, it might be further argued, is made probable by the facts that Joindu calls himself as Jina (I 8) and the work is too much glorified in the concluding verses ( II. 205–12 ); and these things cannot be expected from a modest author like Joindu. This 19 a very fascinating theory, but it is not in any way supported by facts T K & M are traced back to one source, possibly a South-Karpátaka Ms. with a Kannada gloss, our postulate K' , therefore differences especially of omission, can be better explained on the ground of mutilation than of genuine tradition. All this takes for granted, or at least implics, that Joindu was a southerner and the text went on getting inflated in the North, as seen from B C etc, but there but there is no evidence at all to say that he belonged to the South. Then we have seen above that certain tendencies are working under this Shorter Recension shaped possibly by a Kannada commentator, and these tendencies are not without significance in South India where Jainas had to put a stiff fight against Vēdāntic schools and Saiyites at the time of Sankarācārya, Råmāpuja, Basava etc, and where the Jaina community is more for caste-exclusion than in the North If JÕindu as a 'spiritual mystic above sectarianism could use the names of other desties for his Paramātman in his Yogasära, he must have used the same more freely in P-prakāsa wbich is a bigger work than Yogasära This shows that there is no justification at all for TKMrecension to leave these yerses, etc. The name Sri Yogindingenah indicates no vanity to necessitate the hypothesis that it might have been used by some pupil, when we remember that we have many games like Akalanka-deva ending with deya , and further Brahmadēva qualifies him as Bhagavān S879-Joindu-gs nāu can be interpreted in another way also Sri-Yoginduh eva nāmā, ie, Sri-Yogindu by name, and this way of interpretation is hinted by Brahmadēva as well (Śr- Yogindra-diva-nāmā bhagavān? ). Then as to the glorification of this work in the concluding verses, I think that this work deserves more praise than that, and moreover the word paramappa-payāst is used with a double meaning, as it is suggested more than once by Brahmadēva' So however tempting this theory might be, it is not at all backed by any cogent evidences ANY LIGHT THROWN BY AND R-Q and R stand midway between the two extremes showing wfluence from both the sides &, for wstance, shows two extraadditional verses (30 jānaf etc, and bhavvābhavvaha etc) which are found only in TKM-group, and further it shows acquaintance with Brahmadēva's commentary as at carefully leaves all the verses called praksēpaka by Brahmadēva and as it includes & verse (Jiva Jinavara etc) which is a quotation in the Sk. commentary R occupies & very queer position it includes two extra-additional verses (go panai etc. and bhadvābhadvaha etc) special to TKM-group, also two verses from Bālacandra's recension ( kāyakılēsë etc and appasardive etc) and a quotation (pāvčna naraya etc) from Brahmadēva's commentary Though by themselves and R do not shed much light on the problem, they indicate by their compromising position the existence of other types of Mss showing different text-traditions OUR POSITION WITH REGARD TO JOINDU'S TEXT.It is well nigh impossible, I See I 8, farther this toxt gives the form dindina (I 19, II 206) 2 See his remarks on 205-7 etc, ·INTRODUCTION 9 with the material that we have before us, to restore the originl text of JÕindu. Joindu's popularity has led to the multiplication of Mss and to the inclusion of corresponding verses in P.-prakāśa. Bālacandra shows one extremity and TKM-group the other, Much more light can be shed on this Text-problem by collating many more Mss and by the discovery of some pre-Yögindu Apabh. works of similar contents. Brahmadēva appears to have had sufficient justification to call some verses praksēpaka. Jöindu's text (so far as the number of verses is concerned ) appears to have been nearer the Text (minus praksēpaka verses) of Brahmadēva than that preserved by TKM-proup. c) DETAILED SUMMARY OF THE CONTENTS OF P-PRAKASA NATURE OF THIS SUMMARY - This detailed summary of the contents of P-prakāśa, given in the following paragraphs, is expected to be a modest substitute for an English rendering of the Text In a work like this, repetitions have their significance, and to get an idea of the working of author's mind it is necessary that his various statements should be closely followed If sometimes I am found to be vague, the reason is that still there are many ideas and expressions which I have not clearly grasped. In such cases I have given a literal translation, so that I might not misrepresent the author I have confined myself mainly to the text, and it is only in a few places that I have adopted some suggestions of Brahmadēva In the arrangement of paragraphs I am chiefly guided by the analysis of Brahmadēva, though I have made many changes here and there. This free exposition of the contents, I hope, would be of some use when a critical translation of the Text is attempted BOOK I. Salutations to Souls Supreme (Paramātman) that have become eternally stainless and constituted of knowledge after burning the spots of Karman with the fire of meditation, Then salutations are offered to hosts of Siddhas (1. e, the liberated souls ) who are the embodiments of bliss and unparalleled knowledge, who have consumed the fuel of Karmas with the fire of great meditation, who dwell in Nirvana never falling back into the ocean of transmigration though supremely weighty with Knowledge, and who being self-established clearly visualize everything here both the physical and superphysical existence Then devotional obeisance to great Judas who are the embodiments of omniscience, omnivision and omnibliss and by whom all the objects of knowledge are enlightened Lastly salutations to three classes of Saints, viz., Preceptors (Acārya ), Teachers (Upadhyāya) and Monks (Sadhu), who, being absorbed in great meditation, realize the vision of Paramātman (1-7) After saluting the five divinities Bhatta Prabhākara, with a pure mind, addresses Yögindu • Sır, since infinite time we are in this Samsāra, ie, the round-of-rebirths, not a bit of happiness is attained, but a lot of misery has fallen to our lot We are tortured by the miseries of the four grades of existence, viz , diyine, human, sub-human and hellish states of existence, so you instruct us about Paramātman, i.e,, the Soul Supreme or Paramapada, 1. e, the lofty status of liberation that would put an end to our miseries.' (8-10) 2 ·10 PARAMÅTMA-PRAKASA Then Yögindu asks Bhatta Prabhākara to attend closely to his discourse that follows. The Atman, i e, the soul, the principle of life is of three kinds, viz, external soul, internal soul and the supreme soul One should give up attachment for the external and then by knowing oneself realize the soul supreme which is an embodiment of knowledge. He is an ignoramus who takes the body for the soul. But he is a wise man who considers himself as an embodiment of knowledge distinct from the body and being engrossed in great meditation realizes the Paramātman. Realization of the self as an embodiment of knowledge and as free from Karman after quitting everything external that is Paramātman Thus it is the Internal by leaving everything External that becomes the Supreme (11-15) One should concentrate one's mind on the Soul Supreme that is respected in all the three worlds, that has reached the abode of liberation, and on which meditate Hari and Hara Paramātman is eternal, untainted by passions and consequent Karman. He is peace, happiness and absolute bliss. He does not leave his nature and get changed into something else. He is Niranjana, 1. e, untainted, having no colour, no smell, no taste, no sound, no touch, no birth and no death He is not subjected to anger, delusion, deceit and pride, nor is there anything like a specific place and object of meditation for him who is all by himself. He is not amenable to merit and demerit, nor to joy and grief. He has not a single taint or flaw, so he is Niranjana. He is an eternal divinity 10 whose case there is no devotional control of breath (dhäranā), no object of meditation, no mystical diagram no miraculous spell and no charmed circle That eternal Paramātman, who is the subject of pure meditation or contemplation, is beyond the comprehension of Vēdas, Sastras and senses His is the highest state, dwelling as he is at the summit of three worlds, representing unique or absolute vision, knowledge, happiness and power (16-25) The divinity that dwells in liberation, being free from Karman and constituted of knowledge, is essentially the same as the spirit or the soul in the body, really speaking there is no difference between the two It must be known that Paramātman is already there in oneself, and by realizing this the Karmas accumulated since long time are shattered away The self should be realized as immune from pleasures and pains of senses and mental activities, and everything else must be avoided. Though the soul dwells in the body the former should not be identified with the latter, because their characteristics are essentially different The soul is mere sentiency, non-corporal and an embodiment of knowledge, it has no senses, no mind, nor is it within sense-perception The lengthy creeper of the round-of-rebirths is crippled by him who meditates on his self with his mind indifferent to worldly pleasures. One that dwells in the temple of body is doubtlessly the same as Paramātman, the eternal and infinite divinity with his constitution brilliant with omniscience Though he dwells in the body, there is no mutual identity nor connection between himself and the body It is Paramātman that is revealed, giving supreme bliss, to sarats who are established in equanimity (sama-bhāva) (26-33) It is the ignorant that understand Paramātman as a composite body ( sakala ). but indeed he is one whole, separate from the Karmas, though he is bound by them and though he resides in the body Like a star in the infinite sky the whole universe is reflected in the omniscience of Paramātman on whom, as an object of meditation, ·INTRODUCTION TION 11 the saints always concentrate their attention in order to obtain liberation. It is this very Paramātman, when he is in the grips of various Karmas, that assumes various forms of existence and comes to be endowed with three sexes. The universe is there in the Paramātman reflected in his omniscience, and he is in the universe, but he is not (convertible into the form of) the universe. The Paramātman dwells in the body, but even to this day he is not realized by Hari and Hara, because they are devoid of the highest meditation and austerities (86-42). So far as modifications are considered Paramātman is said to be coupled with origination and destruction, but in fact from the realistic point of view.he is above them. With his presence the sense-organs function, otherwise the body becomes desolate. Through the sense-organs he knows the objects of sense, but he is not known by them Really speaking there is no bondage nor transmigration for Paramātman, so the ordinary View-point ( vyavahāra) should be given up. The supreme characteristic of Paramātman is that his knowledge, like a creeper, stretches as far as the objects of knowledge are there With reference to him the Karmas fulfil their own functions, but the Paramātman neither loses nor gains anything. Though bound by Karmas, he is never transformed into Karmas (43-49). Some say that the soul is omnipresent, some hold it to be devoid of knowledge, some say that it has bodily size, and some others say that it is void ( śanya) The Atman is all-pervading in the sense that, when free from Karmas, he comprehends by his omniscience physical and superphysical worlds. Sensitive knowledge no more functions in the case of souls who have realized spiritual light; and in this sense the soul is devoid of knowledge The pure soul, there being no cause, neither expands nor contracts, but it is of the same size as that of the final body, and in this sense the soul is of the bodily size He is void in the sense that, in his pure condition, he is not amenable to any of the eight Karmas and eighteen faults (50-56). The Atman is not created by anybody, nor is anybody created by the Atman. As a substance the soul is eternal, but only its modifications appear and disappear. Substance is that which is endowed with quality and modification ( guna and paryāya). Qualities are co-born ( sahabhııva) with the substance, while modifications present themselves in succession on the substance. The Atman or soul is a substance, insight and knowledge ( darśana and gräna) are the qualities, the appearances in the four grades of existence are the modifications caused by Karman (57-8). The association between Jiya and Karman has no beginning in time, and further one is not created by the other, so , both of them have no beginning in time. The embodied soul, because of its previous Karman, develops various conditions, and thus becomes virtuous or otherwise The soul, thus obscured by eight Karmas, will not realize its own nature. Karman represents ( subtle ) atoms (of matter ) that stick into the space-points (pradeśa) of souls that are infatuated and tinted with sense-pleasures and passions. Really speaking the five sense-organs, the mind, the tortures in the four grades of existence and all other conditions (rāgāds-urbhāvaparınāmāh ) are, in fact, separate from (the nature of) the soul they are fashioned by Karman for the soul. Various kinds of pleasures and pains and all the conditions such as bondage and liberation are brought about by Karman , the soul does ·12 PARAMÅTMA-PRAKASA nothing beyond mere sccing and knowing: that is the realistic view. There is not a single region, in the eighty-four lakhs of births, which has not been visited by the soul wandering without obtaining the instructions of Jina (65* I). The Atman can be compared to a lame person, by lumself hc neither comes nor goes, it is the force of Karman (vidhi) that drags about the soul in the thrce worlds (59-66). The Atman is himself, and he can ncycr bc anything else, that is a rulc. So far as his rcal nature is concerned, he is not born, hc does not dic, nor does he bring about anything like bondage or liberation. Various terms like birth, old age, death, disease, gender and colour do not, in fact, refer to the soul but only to the body (67–70). Ātman is Brahman without old age and death which refer only to the body, so one should not be afraid of them. To reach the other end of Samsara one should mcditatc on thc pure spirit without minding whether the body is cut, pierced or destroyed The soul is essentially different from attachment etc. which are occasioned by Karmas and from other insentient substances. The soul is an embodiment of knowledge, and everything else is foreign The soul must be meditated on as independent of eight Karmas, as free from all the faults and as an embodiment of Darśana, Jhāna and Cārstra (71-75) When the Atman rcalizes himself by himself, he becomes Samyagdrsti, i e., possessed of Right Faith or spiritualistic attitude, and gets rid of Karmas, but if he pursues the modifications his view is perverted, and he incurs the bondage of many Karmas and wanders long in Samsāra Sticky and hard Karmas lead the soul astray in spite of the acquisition of knowledge When the Atman develops perverted attitude, hc grasps the reality in a perverted manner, and the conditions created by Karman he begins to identify with himself. Then he begins to say. I am fair, I am black, I am of some other colour, I am slender, I am fat, a Brāhmaṇa, a Vasya, a Kşatriya or the rest, I am a man, a peuter, a woman, I am a Digambara, a Buddhist or a Svētāmbara it is an ignorant fellow that speaks thus Mother, father, wife, home, sons, friends and wealth this is all a magical network of unreality, and a fool claims all this as his A being of perverted attitudes does nothing else than enjoying the objects of pleasure which are the cause of misery (76-84) Samyagdarśana or Right Faith or insight is attained by the Atman, when, finding an opportune time, delusion is destroyed thus necessarily the Atman is realized The wise man should realize that Ātman is neither fair, nor red, nor black , he is neither subtle nor gross, he is neither a Brāhmana, a Vaisya, a Ksatriya nor 'the rest , he 'is neither a man, a neuter, nor a woman, he is neither a 'Buddhist, a Digambara nor a Svētāmbara, and the soul possesses none of the ascetic characteristics The soul is neither a teacher nor a pupil, neither a master nor a seryant, neither a hero nor a coward, neither high nor low, neither a man, a god, 'a 'sub-human being nor a denizen of hell, neither learned nor foolish, neither 'rich nor poor, neither 'a youth, an old man nor a child (85-91) Atman, besides his essential nature of sentiency or consciousness, 'is not to be identified with merit, demerit, tróne, space, principle of motion and principle of rest. Ātman is control (sanyama), chastity'and ansterity, Atman is faith and knowledge, and Atman 18 the seat of eternal liberation, when he is realized Different from I am ·INTRODUCTION 13 Atman, there is nothing as faith, knowledge and conduct. Ignoring the pure self one should not search after some holy place, serve some other teacher, and think of some other divinity. Ātman represents absolute Darśana, and all other descriptions are formal, being true from the ordinary point of view only, when the pure Ātman is realized, the highest state of liberation is reached within a moment. Religious trcatises, sacred works and austenties do not bring liberation for him whose mind is not occupied with (the reflections on) the pure self. When the self is known, the whole world is known, because it becomes reflected in the knowledge of the self. That both physical and super-physical worlds are seen (reflected ) in their Ātman is a privilege of those who are merged in self-realization. Undoubtedly it is a natural phenomenon that the Ātman enlightens himself and others like the light of the Sun in the sky The vision of the world reflected in the self is like that of stars reflected in clear water. The saint by the strength of lus knowledge should realize his self whereby he knows himself and others (92-103) When Prabhākara requests that he should be instructed in the great knowledge, he is thus addressed. Ātman is knowledge, and he who knows his Ātman peryades the whole space with his knowledge, even though ordinarily he is limited to the body. Whatever is different from the self is not knowledge, so leaving aside everything one should realize the self which is a fit subject for knowledge. As long as a Jäänın does not know the self, which represents knowledge, by means of knowledge, he syıll not, being an Ajñänın, realize the highest Brahman who is an embodiment of knowledge. By knowing one's 'self Para-Brahman is visualized and realized whereby the highest realm of liberation is reached (103-108) When Brahman is seen and realized, the world other than Samsāra ( paraloka) is reached. The lofty divinity, the embodiment of knowledge, residing therein is meditated on by saints, Hari and Hara. One reaches that condition on which one's mind is set, one should not, therefore, direct one's attention towards other foreign stuff than the status of Para-Brahman That which is non-scntient and separate from the self is the foreign stuff consisting of matter, the principle of motion, the principle of rest, space and time. One who is devoted towards Paramātman, cyen for half a moment, burns the whole lot of sin, as a spark of fire reduces a heap of logs to ashes. Setting aside all thoughts, onc should peacefully concentrate on the highest status of liberation and thus realize the dayınıty The highest bliss, which is attained by visualızıng Paramätman (Siva) in course of meditation is nowhere attained in the world of Samsara Even Indra, who sports in the company of crores of nymphs, does not get that happiness which the saints attain when meditating on their self The soul which is free from attachment, when realizing the sell termed as Sıva and Santa, attains that infinite happiness realized by great Jinas by visualizing the self Paramálman is visualized in the pure mind like the brilhant Sun in the cloudless shy. As no figure is reflected in a mirror with soiled surface, so indeed the God, the Paramātman, is never visualized in the mind (hydaya) unclean with attitudes of attachment ctc There can be no place for Brahman, when the mind is occupied by a favn-eyed one · hon can two swords occupy the sanic scabbard ? It appears to me that the eternal divinity dwells yn the clour mind of . Jäänın like a swan on the surface of lake. God is not there ·14 PARAMÅTMA-PRAKASA in the temple, in the statue, in the plaster nor in the painting, but he dwells 10 the equanimous mind as an eternal and stainless embodiment of knowledge When the mind and Paramēśvara have become identical, nay one, where is the question of any worship? To concentrate the mind that is running towards pleasures and passions on the Paramåtman free from the stains of Karman , that is the means of liberation, but not any mystic syllable nor mystic practice (109-123*3) Book II. Then Prabhākara asks what is Mākşa, what are the means and what is the fruit of attaining Möksa. Jölndu then expounds only the views of Jina, Mõksa or Liberation is superior to Dharma, Artha and Kāma wich do not give absolute happiness. That the Jinas attain Möksa alone by avoiding the remaining threa shows that Möksa is the best of the four The world or Samasara means bondage Even beasts in bondage want to get release or Möksa, then why not others ? That the realm of liberation is at the top of the world is a sign of its superiority Moksa represents the best happiness, that is why Siddhas stay in liberation all the time. Harı, Hara, Brahman and Jinavara and great saints, all these meditate on Moksa concentrating their minds on the pure Paramātman. It must be realized that in the three worlds there is nothing else than Möksa which brings bappiness to souls The wise sages have said that Möksa consists in the realization of Paramātman by being free from all the Karman (1-10) The highest and eternal fruit of Möksa is that there is (infinite) Darśana ( faith or vision ), knowledge, happiness ( and strength) without being lost even for a moment (11) The souls attain liberation through Right Faith (or vision ), Knowledge and Conduct which really speaking consist respectively in seeing, knowing and conducting oneself by oneself From the ordinary point of view Right Faith, Knowledge and Conduct constitute the means of Möksa, but really speaking the soul itself is all the three The Atman sees, knows and realizes himself by himself, therefore the Atman himself is the cause of Mõksa Proper knowledge of the soul constituted of Right Faith, Knowledge and Conduct leads to spiritual purity (12-14) Samyagdarśana or Right Faith consists in the steady belief in the true nature of Atman resulting from the knowledge of various substances exactly as they are in the universe Those are the six substances which fill these three worlds and which have no beginning and end Of these six, Jiya or soul is a sentient substance, and the remaining five, namely, Pudgala or matter, Dharma or the principle of motion, Adbarma or the principle of rest, Ākāśa or space and Käla or time are insentient and separate from the soul Really speaking (so far as its essential nature is concerned) the soul is non-corporal, an embodiment of knowledge, characterised by supreme bliss and (one that can achieve ) an eternal condition of punty Matter, in its six types, is corporal or concrete ( marta, i e, having sense-qualities and thus amenable to sepse-perception), while others, along with Dharma and Adharma or the principles of rest and motion, are non-corporal That is known as Ākāśa or sky in which all the remaining substances exist, i e, which gives room to all the remaining substances Kala or time is a substance ·INTRODUCTION 15 characterised by vartanā, ie, continuity, being an accessory cause of change when things themselves are undergoing a change, the moments of time are individually separate like jewels in a heap of jewels Excepting Jiva (soul), Pudgala ( matter) and Kāla (time), the remaining substances, namely, Dharma (the principle of motion). Adharma (the principle of rest) and Akasa (space) are indivisible and homogeneous wholes Besides Jiva (soul) and Pudgala (matter), the remaining four substances, namely, Dharma, Adharma, Akāśa and Käla havs no movement. Dharma, Adharma and a soul occupy innumerable space-points, Ākāśa occupies infinite space-points, and Pudgala or matter has manifold space-point. Though the six substances exist together in the physical space, they exist in fact in their own gunas or qualties or attributes. These various substances fulfil their own functions for the embodied beings which wander in Samsāra suffering the miseries of four grades of existence. The very nature of these substances has been the cause of misery, so one should follow the path of liberation that he might reach that realm other than this Samsära (15-28). The condition or state of the self which understands the substances exactly as they are is known as knowledge (29). Cultivation of that genuine and pure state of the self after fully realizing and discriminating the self and the other (than the self) and after giving up (attachment for) the other, is known as Right Conduct (30). The devotee of the three jewels will not meditate on any other thing than the self which is an abode of great merits. To identify the three jewels with the self is to meditate on oneself with the condition of liberation in view, and gradually meditating on the self day to day they attain liberation (31-33) Jīvas have first Darśana which consists in the general comprehension of all the things devoid of particular details. Thus clearly Darśana comes first, and then, in the case of Jīvas, authentic knowledge follows wben the particulars or particular details are known The Jiva without any attachment, putting up with pleasures and pains and sunk in the austerity of meditations, becomes the instrument of the shedding of the stock of Karmas. Treating ment and demerit alike (from the point of view of liberation) when the soul is equanimous the fresh influx of Karman is stopped As long as the saint, with no distractions, remains submerged in meditation on the nature of the self, the fresh Karmas are stopped and the stock is being exhausted The old Karmas he destroys, and the fresh ones he does not admit. giving up all attachment he cultivates peace. And Right Faith, Right Knowledge and Right Conduct belong to him who has equanimous peace and to none else, so the great Jina has said. Self-control is possible, where there is peace of mind, seff-control is lost when the Jiyas become the victims of passions. Infatuation, which gives rise to passions, must be given up. Knowledge devoid of attachment and aversion is possible, when one is free from delusion and passions. Those, who understand what is real and what is otherwise, and who are equanimous taking pleasure in their spiritual nature, are happy in this world. An equanimous person has two faults, he destroys his bamdhu (meaning brother, also bondage), and makes the world gahıltı (meaning foolish, also possessed). He has a third fault as well; he leaves his enemy (sattu) and becomes engrossed in para (enemy, also Paramātman).

·16 PARAMAT MA-PRAKÅSA There is another faull, being ukala (without stains, also without body) he rises up to the top of the carth. And thc last fault is that when all the beings are asleep at night, he is awake, and which the world is awakc, lic slecps (46*1). He neither spcals nor opens a discussion, he neither praiscs nor blames anybody; but hc realizes cquanimous attitude which leads onc to liberation. The saint, realized as he has that paraphernalia, plcacurcs, body, ctc, are foreign to his self, bas neither attachment nor ay crsion for (internal and external) paraphernalia, pleasures and body, etc. The great saint fools no attachment and as crsion for uplts and nivetli, bccausc he knows them to be the cause of bondage (34-52). Not knowing the causes of bondage and liberation and not realizing Atman as Right Faith, Knowledge and Conduct, onc incurs through dclusion both ment and demerit as though they lcad onc to liberation 1 he soul that does not treat merit and demerit alike suffers misery all along and sanders in the round-of-rebirths being deluded. The wise say that even demerits or sins (papa ) are beneficial, when thcy immediately give pain and leave the soul free to attain liberation, and even the Punyas are not bencficial when they bestow kingdoms and consequently bring lots of misery. Better court death that leads to self-realization than merits that lead astray. Thosc that march towards self-scalization attain infinite happiness, but others that have missed the same suffer infinite miseries in spite of meritorious deeds. Merits lead to prosperity, prosperity to vanity, and vanity to intellectual perversity which further leads to sin, therefore merits are not desirable (60) Devotion to Gods, scriptures and saints leads onc to merit, but never to the destruction of Karman so says renerable Sinti Contempt of the same however necessarily leads to sin whereby one wanders in Samsära Pāpa leads the soul to hell and sub-human world, Punya to heaven, and the admixture of both to the human world, but when both are destroyed, there results Nirvana or liberation Worship, self-reprobation and repentance with correction all these bring mert or Punya, so a man of knowledge will not devote himself to these by lcaying meditation on the pure and holy Atman, the embodiment of knowledge (53-65) A man of impure manifestation of consciousness has no self-control, and his mind is not pure Pure manifestation of consciousness is the best, because it is attended by self-control, character, righteousness, Faith, Knowledge and the destruction of Karman Pure manifestation of consciousness is the Dharma which supports the beings falling in the miseries of four grades of existence Pure manifestation of consciousness is the unique path leading to liberation one that goes astray can never be liberated One may go anywhere and do whatever he lıkes, but liberation can never be attained unless the mind is pure Auspicious manifestation of consciousness leads to piety, the inauspicious one to impiety, and the pure one, which is free from both, is immune from Karman (66-71) Dāna (1 e., donation, or giving gifts to proper persons, etc. ) brings pleasures, austerities bring the status of Indra, but knowledge brings that state of existence which is free from birth and death To know one's self is to get released, otherwise without this knowledge one has to wander in Samsāra Without this knowledge nobody has attained liberation by churning water the hands would not be greasy That knowledge, which is not self-knowledge, is of no ayaul, and even austerities, ·INTRODUCTION 17 which are not conducive to self-knowledge, are simply painful. In the presence of self-knowledge there is no scope for attachment (räga) darkness cannot spread before the rays of sun For men of knowledge, there is no other object of attachment than the self so when they realize this reality, their mind finds no pleasure in objects of senses Their mind cannot be concentrated on any other object than the self he who knows emerald ( marakata) attaches no value to a piece of glass (72-78). When experiencing the fruits of his Karmas, he who entertains, through infatuation (or delusion ), auspicious or inauspicious attitude, incurs Karmas again; and if he has no attachment or infatuation the fresh Karman is not incurred and the old stock is exhausted. Though the highest reality is being studied, even a particle of attachment proves a hindrance. If the self is not realized, study of scriptures and the practice of penances will not rescue anyone. A man studying the scriptures may still remain dull, if his doubts are not cleared, as long as he has not realized pure Paramātman residing in the body. Scriptures are studied for self-enlightenment, and if one has not attained that highest knowledge thereby, is he not a fool? A tour to holy places will not rescue anyone from Samsāra, if he is devoid of Atma-jñāna (79-85). There is a vast difference between foolish and wise saints the wise forsake the body realizing the soul to be independent thereof, while the foolish wish to possess the whole world with the pretext of practising various virtues. The foolish take pleasure in their pupils--male and female and in books, but the wise are ashamed of these knowing them to be the cause of bondage Mat, board (or garment), bowl and male and female disciples attract a monk and carry him astray It is a self-deception, if a saint wearing the emblem of great Jinas pulls out his hair with ashee but does not give up attachment for paraphernalia. To receive desired paraphernalia even after being a monk (with Jina-linga) is to swallow back the vomit. Those monks, who give up the pursuit of liberation for the sake of worldly profit and fame, are burning a temple in fact for a nail The monk who considers himself great because of his possessions never realizes the reality To those who have realized reality no one is great or small all souls are the great Brahman, The devotee of three jewels makes no distinction between souls and souls, whatever bodies they might be occupying. The souls in the three worlds are mutually distinguished by the ignorant, but in omniscience they are of one type All the souls have knowledge as their essence, they are free from birth and death, they are alike with regard to their spatial extent, and they are similar with regard to their charateristics. Darsana and Jñana are their essential attributes if the mind is enlightened, no distinction should be made between various souls. Those that make no distinction between the (potential) Brahmans in this world realize the pure light of Paramātman By leaving attachment and aversion and consequently) being established in equanimity (sama-bhāva) those that treat all souls alike easily attain liberation The distinction between various bodies should not be attributed to the souls which are essentially characterised by Darsana, Jrāna and Caritra, Bodies, small or big, are fashioned by Vidhi, 1.e, Karman, but the souls are all alike everywhere and always. He who considers friends, foes, himself, others and the rest all 3 ·18 MARAMÅTMA-PRAKASA alls knows himsell, ile who dnes not renter the one nature of all the wals cannot deselop the attitudr olutt which 11 Itt a oral in the trashegratory occan Thc disfunction betuern wul tu! U AGHGllugird by finem in which 14 mint to se ide tiltad with the soul o stacit uell logo <rportterl froin this woul when there 14 711 Ofportumly will the els 4111 1 trinta stw.thinue diverlin, 2017 without distingui-histhat according to Viraan. In the Gurri t'ararnitin in, w are these three morlits (6-107) The fruit raints ) nov 28 11 cothirr than the plant metr up their 24 wciation ther with lots ute that Ashrutin dorint their incrntrıtmin ng Paranálmart. Asaciation with a gu rann up - #12 minimu* * fu vull by armuro, bernuse that mithan lam antinun anul 3*) 1'i cn the findinse their saturs in the company of the HILJ fint, for in'40". I honnica I b causn af 114 commay with iron. Infatuation de nos con. -n minuly it bring, mens ; $1 ont should get ned of it (1011). It is a matter of courstrc that 1 le touth will hadmau, physcal appearance should desire for smetl distrer lhe trunk, nie makers for abundant fruits of his twelc-lold penince, soul i file up rod for food in thuchts, Norris and acts To love 4 }(UTY food it to defeat the tasteks one is gluttuny that comes in the way of rcizing the prility (111 • bay Noths, deer, clephants, bola aud fish are ruined respecta cly by light, sound. touch, scent and taste no one shoukl not be attached to these (112) Greed and attachment bring nin good, but uniformly they brng misery : so one should get rul of them lore in the company of Lüha (greed, and also iron) 25 prched up by « pur of tongs, placed on the anual and struck by a hammer Sesame secdis, because of Snäha fuit, and also attachment) are sprinkled with water, pressed under flct and crushed reputedly. Successful and virtuous are those persons who casılı suam across, when thes have fillon in tlic pond of youth The great Jinns abdicated their thrull und reached liberation, then hos is at that persons who are maintaining thunselies by bregging should not actuse their spiritual good ? The souls Hallidering in Sarnside huse suffered great miscrics, and hence by destroying cight Karınas they should Ichieve literation The beings cannot put up with a bit of misery then how is it that they can afford to incur Karmas u hich bring manifold miseries in the four grades of cuistence? The wholo world being entangled in the turmoil foolishly incurs Karman, and not a moment is devoted to the rescue of the sell Till the great know lcdgc, 112 , omniscience as attained the soul, suffering misery and infatuated with sons and wives, wanders in millions of births. The souls should never claim ownership over the housc, relations and body, they are the creations of Karman as understood from the scriptures by the saints. Thoughts about residence and relations bring no release the mind should be appliod to austeritics (which bring about the destruction of Karmas) that Mohşa might be reached (113-124). One has to suffer for the sins that one has incurred by killing manifold beings for the benefit of his sons and wives One has to suffer infinitely more pam than that one has inflicted on the beings by crushing and kilkng them, Harm unto Living being leads one to hell and the shelter unto them to heaven, these are the two paths all that are available, one should select whichsocyer one likes (125-7)

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·20 PARAMÅTMA-PRAKASA Onc should be satisfied with that happiness which cntircly depends on one's self; plcasures from external accessorics will never remove ( further ) desires. Atman should be realized as cssentially constituted of knowledge, and there should be no attachment for anything else. If the mental waters are not disturbed by picasures and passions, the Atman immediately becomes pure. Of no avail is that Yöga which does not separate thic self from others after suppressing or curbing the mind at oncc. Omniscience cannot be attained by meditating on anything other than the sell, the cmbodiment of knowledge The saints who meditate on Sünya-pada (a point of meditation devoid of disturbances ), who do not identify themselves with anything foreign, who baye ncither Punya nor Pipa and who populate the (so far) deserted (attitude) and desert the (so far) inhabited (attitude), dcserve all respect (154-160). In response to Prabhakara's question the author says. There, in that meditation, delusion is smashed to picccs and the mind scts into stcadiness, when the breath issuing from the nostrils molts back into Ambara When one dwells in the Ambara delusion melts, mental activities are no more, inbalation and exhalation are stopped and even omniscience develops. He who concentrates his mind, which is as extensive as the physical and super-physical space, on the Akaša, has his delusion destroyed, and he is au authority to others (161-64). [Then possibly the pupil speaks in a mnood of repentance ] The self, the infinite divinity, which is in the body, has not been realized, and it has all been waste to have held the mind in the cquanimous Ambara. All the attachments are not given up, the attitude of detachment has not been cultivated, the path of liberation liked by saints has not been understood, severe austerities, which are the essence of self-realization, are not practised, both merit and sin arc not consumed, then how can the round-of-rebirths be terminated ? Gifts have not been given to saints, the great Juna is not worshipped and the five great teachers are not saluted then how can the liberation be attained ( $1VBläbha ) (168) ? Successful meditation does not consist so much 10 closing the eyes, hall or complete, as in remaining steady, with the mind undisturbed whereby alone liberation, the best state of existence, is attained If undisturbed concentration is attained, the round-of-rebirtbs comes to an end, even the great Jina will not achieve Hamsācāra, if he is liable to disturbances and anxieties It is indeed foolish to run after the world and its activities, Brahman who is above all this should be realized, and the mind must be set at rest The mind must be curbed from all the attachments, six tastes and five colours, and then be concentrated on Ātman, the infinite Duymity (165-172) This infinite Ātman assumes that form in which he is meditated upon like the crystal or Mantra This Atman himself is Paramātman, but he remains as Atman because of special Karmas, as soon as the Atman is realized by himself, then be is Paramātman, the diyinity. One should meditate thus I am the same as Paramātman, the embodiment of knowledge and the infinite divinity, and the Paramātinan is myself. Like the colours reflected in a transparent crystal all the Karmic associations are different from the nature of Ātman By nature, like crys. Shop ·INTRODUCTION zi tal Atman is pure, the dirty appearance of the body is mistaken for that of the soul. The body should not be considered as red, old and worn out, when the clothes are red, old and worn out. Similarly red colour, old age and destruction of the body 'have nothing to do with the soul As clothes are separate from the body so body is separate from the soul. Body is the enemy of the soul, because it produces miseries, then he is a friend who destroys this body. It is indeed a great gain if the Karmas, which are to be made ripe for operation and to give fruit, become automatically ripe and exhausted If the mind cannot bear harsh words, meditate on the Para-Brahman whereby the mind might be set at rest. Beings that are averse to their spiritual welfare wander in the round-of-rebirths pursued by Karmas, what wonder then, if they escape from Samsāra when they establish themselves in themselves. If others take pleasure in finding faults with you, then consider yourself as an object of pleasure for others, and give up anger. The monks, if they are afraid of misery, should not entertain any anxiety, for even a bit of it, like a subtle nail, necessarily causes pain There should be no anxiety even for Möksa, for anxiety will not bring Mõksa, that which has bound the soul will rescue it. Those that sink in the great lake of meditation have their souls rendered pure, and the dirt of round-of-rebirth is washed off. Elimination of all the mental distractions is called the great meditation (Parama-samādhi), the saints, therefore, give up all the auspicious and inauspicious attitudes. Though severe penances are practised and though all the scriptures are understood, the • śāntam Šivam' is not realized, if the great meditation is not practised. Realization of Paramātman cannot be accomplished, if meditation is not practised after destroying pleasures and pas- If the Parabrahman is not realized through great meditation, one has to wander infinitely suffering the miseries of Samsāra The omniscient have said that the great meditation is not achieved unless all the auspicious and inauspicious attıtudes are annibilated The Atman becomes Arahanta when all the mental distractions are stopped, and when, being on the path of liberation, the four (Ghätıya) Karmas are destroyed Ātman becomes Arahanta, necessarily full of supreme bliss, who continuously knows the physical and super-physical worlds through omnischence. That Jina who is omniscient and whose nature is supreme bliss is the Paramåtman, the very nature of Atman The Jina who is separate from all the Karmas and blemishes should be understood as the very light of Paramātman. The great saint, Jina, who possesses infinite revelation, knowledge, bliss and strength is the great light. It is the great and pure Jina, the Paramātman, that is variously designated as Parama-pada, Hari, Hara, Brahman, Buddha and the great Light The Jina, when he is absolutely free from Karmas through meditation, is called the great Siddha (173-201). Siddha represents self-realization, he is the brother of three worlds; and his nature is eternal happiness He is not accessible to births and deaths, he is free from the miseries of the four grades of existence, and he is free and blissful being an embodiment of absolute revelation and knowledge (202-3). The saints that sincerely study Paramātma-prakāśa overcome all delusion and realize the highest reality. The devotees of this Paramātma-prakāsa attain that spiritual light which enlightens the physical and super-physical worlds. Those that daily sions .

·gg PARAMÅTM A-PRAKASA meditate on Paramātma-prakāśa have their delusion immediately smashed, and they become the lords of three worlds The competent students of Paramātma-prakáſa are those who are afraid of the miseries of Samsāra, who abstain from the pleasures of senses, whose mind is pure, who are devoted to Paramātman, who are intelligent in self-realization and who wish to obtain liberation (202-9). This text of Paramātma-prakāśa, which is composed not (much) minding the rules of grammar and metrics, if sincerely studied, destroys the misery of the four grades of existence The learned should not mind here the merit or otherwise of repetition, ideas are repeated for the sake of Bhatta Prabhākara The learned, who have realized the highest reality, should forgive the author for whatever is said here, reasonable or otherwise (210-12) He attains liberation when flashes forth in his mind that Highest Principle, which, as an embodiment of knowledge, is meditated upon by great saints, which having no body dwells in the bodies of cmbodied beings, which is an embodiment of celestial knowledge, which deserves worship in three worlds, and which represents liberation Glory to that blissful omniscience which is a celestial embodiment of effulgence to those that have attained the highest status, which is a celestial and liberating light in the minds of great saints, and which cannot be obtained here by people who are given to pleasures of senses (213-14). d) CRITICAL ESTIMATION OF P-PRAKASA OCCASION OF COMPOSITION AND REFERENCE TO SOME HISTORICAL PERSONS Basing our conclusions on Brahmadēva's recension of the text, we find it definitely stated that P-prakāśa was composed by Yögindu in response to some questions of Bhatta Prabhakara (I 8, Il. 211) 8, II. 211) Once Bhatta Prabhākara is addressed by name (111) and often as vadha ( = valsa according to Brahmadēva) and Jõiya (yogin), and there are some indirect references to him as well which are made clear by Brahmadēva (I 104, II 1) Beyond that he was a pupil of Yögindu, we know nothing about Bhatta Prabhakara Bhatta and Prabhākara are not two different names of two separate individuals as Pt. PREMI passingly implied, but it is one name as Bhatta-Prabhākara, Bhatta being possibly a title To quote a parallel case, Akalanka, the author of Sabdanusasana, ( 1604 AD ) a Kannada grammar, is uniformly known as Bhattākalanka Bhatta Prabhākara's questions and Yögindu's address to him indicate that he was a Jama pupil, necessarily a monk, of Yögindu , aud his name has nothing to do with Prabhākara Bhatta (c. 600 AD), the famous Pärva-Mimämsā philosopher. Besides the names of Yögindu and Prabhākara, the text quotes the opinion of one Arya Šānti that devotion to gods, scriptures and saints leads to merit but does not destroy Karmas (II 61) Q-gloss modifies that name as sāntanandācārya, while K-glossa takes it as śāntinātham No doubt, Sánta is the name of some early author, but in the absence of any more information he cannot be identified with known authors whose names begin with Santi, 1 MDJG, vol XXI, P 17 of the Introduction 2 For remarks on these Glosses see below the section on the commentanes on P-prakała ·INTRODUCTION 23 THE AIM OF WRITING THIS WORK AND HOW FAR FULFILLED.-As the text stands, Bbatta Prabhākara complains that he has suffered a lot in Samsāra, and he wants that light which would rescue him therefrom. Yögindu first analyses the subjective personality, indicates the need of realizing Paramātman, and gures some symbolical descriptions of mystic-religious experience Then he explains to him the meaning of liberation, its fruit and its means. Discussing the means he gives many moral and disciplinary lessons with illustrations What was the need of Bhatta Prabhakara is the need of many an aspiring soul, and as the title indicates and as the contents show, this work really sheds light on the problem of Paramātman in a popular manner, METHOD AND MANNER or SUBJECT-TREATMENT, ETC. As Brahmadēva's text shows, the work is definitely divided into two parts by the author himself in response to two questions of Prabhākara . first, about Ātman and Paramātman (I. 8-10). the second, about Liberation and its means (11 %). The first section is built more compactly than the second of which only portions here and there are compact (for instance II. 11-30), but the major portion of it is loosely built with repetitions and sidc-topics. At times the author himself raises certain questions and answers them by the application of various view-points ( see for instance I. 50-54) In some places he shows the tendency of mechanically building the verses with a few words changed (sce for instance I. 19–22, I. 80–81 and 87-91, II 113 and 115, 178-9) P-prakasa is full of verbal repetitions of which Yogindu is quite aware, and he explains his position that he had to say things repeatedly for the sake of Bhatta Prabhākara (II 211). Repetitions have a dicided value in works of meditational character. There is no question of one argument leading to the other and thus arriving at a conclusion as in logical works. But here the author has at his disposal a capital of ideas, moral and spiritual, and his one aim is to create taste for these ideas in his readers So he goes on repeating them in different contexts, at times with different similes, to make his appeal effective Brahmadēva also defends thuis repetition by saying, alra bhāvanāgranthi Samādhıšalakavail punarukladasanan naslı', etc. and further welcomes it as beneficial ( see his remarks on II. 211) SIMILCS AND THEIR USE.--A moralist always uses similes, metaphors and illustrations in his discourses to make his lessons very effective, and if these are drawn from every-day life the readers and hcarers feel all the more convinced. That is why Distanta plays an important part in the syllogism of Indian logic A mystic, by the very nature of his subject, bas to use all these more necessarly than a thcologian, a moralist or a logician. A mystic attempts to convery to his hcarers and readers the glimpses of the incommunicable rcalization which he himself has raperienced. II mystics differ in their modes of expression and methods of exposition, it docs not invalidate their experience, but it only proves that this transcendental cypericnce cannot be rightly, and oftenumes adequately, expressed in words. The mystic visions are always symbolically put This explairas very well why works on niyalıcism are full of parables, similes, metaphors and illustrations Tögindu cannot be an exception to this, as he combines in himself a moralist and a mystic. Ik is a Sanskut work of Pops apáda, its saluerce on P. prekla je discussed belox.

·24 PARAMATMA-PRAKASA The Great meditation, for instance, Yögindu compares with a like (II. 189), and the vision of Paramātman is like that of a swan on the lake-surface ( 122 ). Once the mystic vision is likened to the light of sun in a cloudless sky (1 119) Atman is said to imitate a lame man and it is Vidhi or Karman that leads him everywhere (I 66). Body is compared once with a temple, once it is called a tree covered with skin . and once it is likened to filth-house (1. 33, II. 133, 149 ). Family life is called a trap decorated by Death (II. 144). Twice he treats creeper as an object of comparison . when be compares it with Samsāra (I. 32) its extensive growth is the common property, and when he compares it with knowledge (I. 47) the common property is that both of them need some support knowledge being a transitive process needs an object of knowledge. A passionate heart is compared with a mirror of soiled surface (I. 120) Sometimes he deyclops a Dşstânta taking advantage of a word with double mcaning ( loha=greed and iron, sneha=attachment and ou), so a greedy man and a man of attachment suffer like iron on the anyıl and like sesame seeds in the mortar (II 112-14) Senses are likened to camels (II. 136), and the author notes the cases of moth, deer, elephant, becs and fish that suffer because of their excessive attachment for respective senses (II 112) Some of his Dşştântas are very vivid and appealing in I 121 he says that Brahman and woman cannot occupy the same heart, for two swords are never accommodated 10 one and the same scabbard, in II. 74 he puts that without real knowledge liberation cannot be attained, for the hand does not become oily, ie, besmeared with butter, by churning water. The last simile is used by Basayannaalso in a similar context STYLE OF P.-PRAKASA --Barring tho repetitions due to which this work, as an academic treatise, gives tiresome reading, it is composed uniformly in an easy and vivid style. In spite of the Jaina technicalities used here and there (especially II 12-16, etc.) there is a popular flavour about all bis discussions What strikes one is his earnest and spintualistic enthusiasm and his sincere desire to help Bhatta Prabhākara, and consequently the readers of Po-prakāśa in general, to get out of this Samsara Most of his utterances are of an objective nature, and as in the Vacanas of Basavanna? and others we do not find here personal complaints and contemporary social and religious touches. At times but rarely Yögindu is obscure, and his statements require some additional words for a correct interpretation (I. 43, II 16h, etc). Not very successfully he uses some words with double meaning to convery significant sense out of apparent contradiction (II. 44-46) Indeed P-prakāsa gives a refreshing reading for a believer, and that is why it has a strong hold on the minds of Jaina monks Nowhere the author tries to parade his learning; 1 Many of his Vacanas, generally addressed to his personal daty Kadala Sangamadora, are included in Vacanašastrasăra, vol I, ed by F G HALARATTI, Belgaum 1923 Recently a small book, Sayings of Basavanna, is published from Gadag , It contains the Kannada text of some selected sayings with an English rendering by M V IYENGAR The Vacana referred to above runs thus « Chew the bamboo leat , you get 18 the chewing itself and no juice Churn water, all you get is the churning and no butter Spin sand, all you have is to spia merely , you get no rope Bend to gods other than God Kudala Sangata , you have merely hart your hand by pounding much branº The simile of pounding bran 15 found also in P-prakada II 128 8. See Vacanaśastrasdra mentioned in the abovo Bote all ·INTRODUCTION 25 and throughout the work he takes the reader into his confidence and sincerely preaches in a homely manner without much arguing. The writer, with a characteristic modesty, requests the reader not to mind his metrical and grammatical slips (II 210-12) METRES IN P.-PRAKĀŠA.-A metrical analysis of 345 verses in Brahmadēva's recension shows that five are gātbās (I. 65*1, II. 60, 111*2, 111*3 and 117), one is a Sragdharā (II 213), one is a Malini (II 214) and their dialect is not Apabb., one is a Catuspādıkā (II. 174), and the remaining 337 verses are dõbās. This name does not occur in P-prakāša, but in Yogasära, the other work of Joindu, the word dõbā is used twice (Nos. 8 & 107). Yogasära contains 104 dõhās, two Sõrathas (Nos. 38 & 44) and one Caupāt (No 39) Both the lines of a dābā are of uniform constitution, each line is divided into two parts with a definite metrical pause intervening, and an objective scanning of a line shows almost uniformly that the first part contains 13 mātrās and the second 11 But when we read the dõbā, or try to sing it, it appears that we need 14 mātrās, the last mātrā of a part being necessarily lengthened. So it would be more accurate to state that each line of a dōhā contains 14 and 12 måtrās with a definite pause after the 14th mätrā. P-prakāśa, however, shows 31 cases in all where the first part of the line has 13 mātrās even when the last syllable is long. In the light of Virabảnka's definition, noted below, one will have to accept that some syllable is to be lengthened in these lines. That the dohā line really contains 14 and 12 måtrās is clear from the following definition given by Virabānka 3 तिणि तुरगाणेउरओ वि-प्पाइका कण्णु । दुवहम पच्छद्धे वि तह वद लक्खणउ ण अण्णु ॥ IV. 27 ॥ Remembering the technical terms of Virahānka that inramga = 4 mäträs, neura - one guru, paikka=4 mātrās and kanna = two gurus, the definition prescribes 14 and 12 mātrās for a dõhā-line Both the lines have the same structure, and often e and o are short in Apabh thus an objective scanning of even this illustrated dōhā shows 13 and 11 mätrās. So Virahānka means that a döhā line has really 14 and 12 though in writing it might show 13 and 11 mäträs. There are other later metrical works like Kavidarpana (II. 15), Prūkyta Paingala (I. 66 etc), Chandahkāśa (21) etc, which plainly state that a dābā-line contains 13 and 11 mātrās. Hēmacandra, however, takes 14 and 12 måtrās. This means that Virahānka and Hēmacandra take into account the acoustic effect of the flow of a dābā-line, while others adopt the objective scanning That dõbā is pre-eminently an Apabh metre is attested by the facts that Virahanka composes his illustration in Apabh. and that Rudrata composes his illustrations of slēşa of Sansknt and Apabh. in döhä metre The two lines of dõbā exhibit rhyme at their close even in Sanskrit as seen from Rudrata's verses * The etymology of the word döbā needs some reflection Jõindu, we have seen, calls it dõhā, but Virahanka I See I 270, 320, 36a, 53c, 61a, 680, 73, 77, 79, 852, and 115a, II 59a, 692, 730, 100c, 103c, 1252, 126, 127, 136, 137, 138a, 1472, 162a, 166a, 187, 188a, 190c, 192a, 194a and 207a 2 H D VELANKAR Vrttajātusamuccaya cof Virahārka JBBRAS 1929 and 1932, Chandahkösa in the appendix to his paper . Apabhramsa Metres in the Journal of the University of Bombay, Nov 1933, Kavrdarpana in the Annals of the BOR I 1935, 3 In view of the Nom Sg termination in Apabhramsa, we expect the reading nänrau 4 Kavyalankāra IV 15 and 21 4 ·26 PARAMÅTMA-PRAKASA writes its name Duvahaa. If doba ( in Hindi, Rajasthini, Düha) has a Sanskritic origin, it might be derii ed from the word diudha indicating thereby :) that a line of dohi is definitely divided into two parts, or i) that in duha mctre the same line occurs twicc Virahanha appears to favour the second when he says do pār bhannal dut'ahan (II. 1) So far as we know, Virahanka, whom Prol H. D. VELASKAR pats carlicr than 9th century A.1), is the earliest metrician to deline dühi. Later metricians have given saine varıctics of doha as well ECLECTIC CHARACTER OF P-PRAHASA-Unless there is temperamental handicap, the spiritualistic mystics, as a class, harc a very tolerant outlook, and it is thus', as Prof Ranadr puts it that the mystics of all ages and countries form an eternal Divinc Society'! They may scare out their mysticism with the threads of any metaphysical structure but they alw.ys try to go behind the words and realize an unity of significance Yögindu is a Jamna mustic as it is clear from the opening Mangala and other references, and from the technical details adopted by him it is seen that he bodily accepts Jazna metaphysics, especially the Jaina concepts of Atman, Karman, their relation in the light of other substances, Paramitman, ctc But his catholicity of outlook has given an cclectic touch to his work and almost a nonsectarian colour to most of lus ulter inccs. Intellectual tolerance is seen at its best in Yögindu. Vidintins claim that the Alman is all-pervading (sarvagala), Mimamsakas say that the soul in liberation crists without cognition, the Jainas take the soul to be of bodily size, and Buddhists say that it is Sünya (1. 50, etc ). Yögiadu nei er fcels offended by this variety of conflicting views In the light of Jarna metaphysics and with thic help of Nayas he goes behind the words and potes their significance The interpretations offered by him may not be accepted by those respective schools, but this way of approach brings before us the personality of Yögindu as a patient mystic with a tolerant outlook. Yögindu would only smile at polemic logicians like Dharmahirts, Ahalanha Sanhara, etc, and pity them that they havc in vain wasted their words and cncrgies by raging a warfare of mutual criticism for centuries together As contrasted with this attitude, Sarahs, a Buddhist mystic, who has many ideas common with Yögindu, severely attacks the practices of nude Jaina monks ? Yögindu holds a definite conception of Paramātman, but never does he insist on a particular name thercof. Thus with a non-sectarian spirit he designates his Paramātman as Jinadīva, Brahman, Para-Brahman, Santa, Siva, Buddha, etc, (I. 17, 26, 71, 109, 116, 119, II 131, 142200, ctc) Then very often he has harnessed non-Jaina terminology to serve his purpose, and here we find the echoes of many patent concepts of other systems of Indian philosophy I shall note here only a few glaring cases In I. 22 he uses many Tantric terms like Dhäranã, Yantra, Mantra, Mandala, Mudra and says that the Paramātman is beyond the predication of these His way of expression in I. 41 and II 207 approaches very near that of Vidānta, and II 46* 1, which is considered as interpolatory by Brahmadēva and other Mss , reminds us of a similar verse in Gitā (269) Jainism and Simkhya | BELVALKAR & RANADE History of fadian Pau, vol VII, Alysticism in Maharashtra, Proface, p 2 2 M SHAHIDULLA Les chants mystiques de Kapha et de Saraha, Döhakata of Saraha verses 69 - ·INTRODUCTION 27 have many points of similarity,' and our author with the help of Niscaya-naya compares Ātman with a lame man and delegates all activity to Karman which is called Vidhi here (II. 65-66) ? In II. 170 the word Hamsācāra is used, and Brahmadēva takes Hamsa to mean Paramātman, this reminds us of some Upanısadıc passages where Hamsa is used in the sense of Ātman and Paramātman 8 It may be noted here passingly that one of the mystic vision of Paramātman according to Yögindu is that of a swan on the surface of lake. This work, leaving aside a few groups of verses that give technical details of Jaina metaphysics, can be read with devotion by all students of mysticism who want to raise their individuality to a higher plane of divinity. YOGINDU'S PLACE IN JAINA LITERATURE INFLUENCE OF EARLIER WORKS, ETC., ON HIM.-A mystic is not necessarily a man of learning, and further he is not a professional writer trained for that purpose with years' grounding in grammar, logic, etc The experience of self-realization forces speech out of him at the sight of suffering humanity, and he goes on expressing himself not minding the rules of grammar, etc So it is not without significance that Yögindu selects Apabhramsa language, the popular speech of his day, ignoring Sanskrit and other Präkrits which were used in learned works, and this is exactly what is done by some of the later mystics of Maharastra and Karnātaka. Jäänadēva, Nāmadēva, Ekanātha, lukārāma and Rämadāsa proudly expressed their experiences in Marathi and Basavanna and scores of Viraśaiva Vacanakäras in Kannada, 6 so that they might be understood by a larger number of people What earlier authors expressed in Prākrit and Sanskrit Yögindu puts in a popular manner in a popular dialect of his time It is to Kundakunda and Půjšapāda, so far as I have been able to study earlier Jaina works, that Yögindu is greatly indebted. A few agreements might be noted here. Yögindu's discussion of three Ātmans (I. 121-4) closely agrees with that in Mökkhapaludar 4-8. The definitions of Samjagdrsti and Mithja-drsti ( 1.76-77) almost agree with those given by Kundakunda in Mökkhapāhuda 14-5, and rightly indeed Brahmadēva quotes those gāthas in explaining these döbās. Besides, the following parallels also deserve notice Mökkha-pähuda 24 & P-prakāśa I. 86, Mþ 37 & Pp II (partly), Mp. 51 & Pp. II. 176-77, Mp. 66-69 & Pp. II 81, etc It is not without significânce that śrutasāgara in his Sanskrit commentary on Mökkhapāhuda, etc. quotes many dõbās from P-prakāśa though this may not have historical justification A closer comparison would reveal that Yögindu bas inherited many ideas from Kunda- AN UPADAYE Pravacanasāra (RJÁ), Intro p 63 etc 2 This is the famous Samkhya analogy, see Samkhyakārıkā 21 & 62 *3 See for instance Svatásvataropanısad 1 6, 18, vi 15 4 The two concluding verses are not in Apabh, but I think they are composed by Yögindu bimself. 5 How proudly and confidently Ekanātha says mäghi Marathi bhäşa cokhadi Para-Brahmiphalali gādhi 1) 6 Those Vacanas are beautiful specimens of Kannada prose They are simple and homely as distinguished from the classical prosc passages 10 earlier Campū works 7 Ed Sat-Prabhyladı-samgraha, MDG, vol XVII PP 304-379 This ed 15 accompanied by Šratasigara's Sk commentary on su Pahudas - ·28 PARAMATMA-PRAKASA kunda of venerable name. Turning to Samådhıšalakal of Pujyapäda, P.-Prakasa agrees with it very closely, and I feel no doubt that Yögindu has almost verbally followed that model For want of space I could not quote the parallel verses here, but I give only references from both the works that have close agreement Samādhi sataka 4-5 & P-prakasa I. 11-14, S$ 31 & Pp II 175, I. 123*2, S& 64-66 & PP II. 178-80 (very close agreement), Sś. 70 & Pp I 80, S$ 78 & Pp. II 46*1 , Ss. 87-88 & Pp I. 82 (amplified), etc. There are many common ideas besides these close agreements But there is a vast difference between the styles of Pūjyapada and Yogindu Půjyapāda is a grammarian, and we know, as the popular saying goes, that a grammarian is as much happy on the economy of words as on the birth of a son Pūjya, päda is concise in his expressions, chaste in his language and precise in his thoughts, but Yögindu's style, as seen above, is full of repetitions and general statements. The very virtues of Pūjyapada have made his work very stiff, and it can be now studied only by men of learning Perhaps Yögindu thought of propounding in a popular language and manner the important ideas of Sanādhrśataka which, being written in Sanskrit often in sūtra-style, could not be understood by all. Yögfodu's work appears to have attamed sufficient popularity, and commentators like Jayasēna, Śrutasågara and Ratnakirti quote from bis works.' Passingly I might note here that there are some close similarities between P.-Prakasa and Tattva-säral of Dēyasēna Pp II. 38 & Ts 55, PP II. 79-81 & Ts 51-53, PP II 97-8 & Is 37-8, PP II. 156 & Ts 40, Pp II 183 & Ts, 50 Here and there Dēvasēna shows Apahhramśa influence in his works, he has put some Apabbramsa verses in his Bhāvasamgraha, and he uses words like bahirappa (Ts 40) in spite of the fact that he opens Tallvasära with a sughtly different division For these reasons and in the light of the context, I think, it is Dēgasēna that follows Yögindu and not otherwise YOGINDU, KĀNHA AND SARAHA.-Kanha and Saraha are Buddhistic mysticomoralists Their works belong to the later phase of Mabāyāna Buddhism, especially Tāntricism, and they have some common traditions with Saiyite Yögins & Dr. M. SHAHIDULLA puts Kånba about 700 AD., while Dr. S. K CHATTERJI puts him at the end of the 12th century Saraha lived about 1000 AD.6 Dohakośas of these two authors breathe the same spuut as that of P-prakāśa Unlike P-prakāśa they are not uniformly composed in dobās, but they have a variety of metres, though they are called Dohäkośa Excepting a few peculiarities, which might be due to local influences, their Apabbramsa is similar to that of Yögindu though forms here and there show some advancement towards simplification Mystico-moralists have often inherited 2 common stock of ideas and terminology which appear and re-appear in the mystical works of different religions The terms of address Vadha, Putta, etc, are found 18 1 Ed SJG, vol I Bombay 1905, pp 281-296 2 Jayasõna in his commentaries on Pafcastikaya and Samayasdra, Srutasagara on Sus påbudas and Ratnakirti on Årādhanāsära of Dövasõna (MDJG, vol VI) 3 Ed MIDJG, vol XIII, PP 145-51 4 Ed MDJG, vol XX 5 SK CHEATTERJI The Ongs and the Development of the Bengals Language, Intro pp 110-23 6 N SHAHIDULLA Les chants mystiques de Kanha at de Saraka, Paris 1928 PP 28, 31 etc ·INTRODUCTION 29 these texts as well Kanba and Saraha very often mention their names in their verses, thus stamping them with their individualities This is conspicuously absent in the verses of Yögindu. Maräthä saints like Tukärāma have mentioned their names like this, and the Saivite Vaca pakāras of Karnātaka have mentioned their mudrikās for instance, the mudskā of Basavanna is Kūdala-sangama-dēva, that of Gangamma is Gangēsvaralinga and so forth Especially the Dõhikośa of Saraha has many ideas, phrases and modes of expression common with P-prakāśa. I note here a few parallels selected at random P-prakāśa I 22 & Dāka-köśa of Saraha 25; Pp. II 107 & Dk. 28, PP II. 112 & Dk. 73, Pp. 161-62 & Dk 48, Pp. II. 163 & Dk 32, Pp. II. 174 & Dk 107. Also compare Pp. & Dk. of Kānha 10, Pp. I. 22 & Dk. 28. e) PHILOSOPHY AND MYSTICISM OF P-PRAKASA 1. THE Two POINTS OF VIEW VYAVAHĀRA AND NISCAYA, OR PRACTICAL AND REALISTIC --The Atman is really Paramātman (1 46). It is true from the ordinary or practical point of view that the Atman, because of Karmic association, undergoes various conditions (I 60), but from the real point of view, upheld by the great Jinas, the Atman simply sees and knows Ātman does not bring about bondage and liberation which are caused by Karman for him (I 64, 65, 68) Atman is omniscience, and every other predication about him'is true from the practical point of view (1. 96) Really speaking Atman himself constitutes Right Faith, Knowledge and Conduct which are ordinarily stated as the means of liberation (II. 12-14, 28, etc ). AUTHOR'S USE OF THESE POINTS OF VIEW It is a patent fact from the history of Indian literature that very often the commentator is a better authority to enlighten us on the contents of a text, howsoever misleading and fantastic his etymological explanations might be. What is true in the case of Sāyana on Rgvēda is much more true in the case of Brahmadēva on P-prakāśa. In explaining the text Brahmadēva has repeatedly taken resort to Niscaya and Vyavabära points of view. It is just possible that he might have exaggerated some other subtle differences, but that such a distinction is accepted by Jöindu himself is clear from the above paragraph. So we cannot ignore these two points of view in studying P-prakāśa. NECESSITY OF SUCH POINTS OF VIEW -Taking a synthetic view Dharma or Religion in India embraces in its connotation on the one hand spiritual and transcen, dental experience of a mystic of rigorous discipline and on the other a set of practical rules to guide a society of people pursuing the same spiritual ideal. It is this aspect of the situation that necessitates such points of view, and in Jainism. whose approach to reality is mainly analytical, they occupy a consistent position Vyavahāra viewpoint refers to the loquacious level of rationalism, while Niscaya refers to intuitional experiences arising out of the deeper level of the self. According to Jainism a householder and a recluse have their spheres dependent on each other and supplementing each other's needs with the ultimate spiritual realization in view, so are Vyarahāra | Amrtacandra, in bus Commentary on Samagasása 12. quotes a beautiful verse from an unknown source wbich indicates the relative importance of these vier-points jai Jinamazain pavaijaha tā må tavahdia-nicchayo muya ekaina tina chijja's tatthari angina ula faccam ! Thus very verse is quoted by Jayaszra with some dialectal difference on Sanayasára 335 (RJS Ed. p 328 ) ·30 PARAMÅTM A-PRAKASA 1 and Niścaya points of view. Just as every house-holder submits himself to Sannyasa or renunciation and realizes his spiritual aim, so ultimately Vyavahära is discarded in favour of Niścâya SIMILARITICS ELSEWHERE -Mundakopantsad (I. 4-5 ) says that there are two kinds of knowledge , Aparä vidya and Pará vidyā; the former consists in the knowledge of Vēdas and the latter in the apprehension of Imperishable Brahman. This distinction amounts to the difference between intellectual and intuitional apprehension of reality, and can be favourably compared with the above points of view Buddhism accepts the distinction of partial truth ( samupii-salya or oyavahāra-satya) and absolute truth ( par märtha-satya )a Sankarācārya too often appeals to Vyavahära and Paramartha points of view Echoes of such a distinction are seen in some modern definitions of religion of which WILLIAM JAMES recognizes two aspects, yız., institutional and Personal a THEIR RELATIVE VALUES -Vyavahāra view-point is useful and essential so far as it leads to the realistic view-point Vyayahāra by itself is insufficient and can never be sufficient The simile of a cat can serve our purpose as long as we have not seen the lion. As to their relative value Amptacandra nicely puts it thus Alas, the Vyavahāra point of view may be perchance a support of the hand for those who are crawling on the primary stages of spiritual life, but it is absolutely of no use to those that are inwardly realizing the object, the embɔdiment of sentiency, independent of anything else 2. THREE ASPECTS OR KINDS OF ATMAN -Atman is of three kinds External ( bahisälman ), Internal ( antarälman ) and Supreme ( paramālman ) It is ignorance to take the body for the soul So a wise man should consider himself as an embodiment of knowledge distinct from the body, and thus being engrossed in great meditation should realize Paramātman It is the Internal by leaving everything External that becomes Supreme (I 11-15 ) THE THREEFOLD INDIVIDUALITY —The subjective personality demands as much patient study from a mystic as the objective existence from a scientist. A mystic projects his process of analysis inwards, and therein he realizes the reality of his self by eschewing everything else that has a mere appearance of at Taking the individual for analysis wbat is more patent or what strikes an observer is his physical existence, his body, but the real individual is not this body Body is merely a concrete figuration temporarily acquired by the soul or spirit , it is merely the external of the individuality. To realize the individuality one has to go inwards and try by the process of meditation to apprehend the sentient personality, which is the internal individuality. There is a huge multitude of internal spirts, the destiny of each determined by the Karman which is crippling its abilities When all the Karmas are completely destroyed by! In early Jaida literature, both canoncial and pro-canonical, this distinction is already accepted (sco my Intro to Pravacanasdra p 86 and foot-notes) Sometimes Yogładu usos the word Paramärtha for Niscaya which word 39 already used by Kundakunda in his Samayasára 8 2 ERE IX, P 849, X P 592 , DASGUPTA A History of Indian Phil, vol II, p 3 ota 3 The Vanelas of Religious Experience, p 28 4 Samayasira-kalasa on Saniayasära, 12 ·INTRODUCTION 31 penances, the Ātman, the internal individual, reaches the plane of supreme individual, , eternal and characterised by infinite knowledge and bliss. Supreme zadividuality is a type, a level of spiritual freedom The various Ātmans retain their individualities even when they reach this level there is no question of the loss of individuality any time. The body is not Ātman , and every Ātman when absolutely free from Karman, becomes a Paramātman which condition is the culmination of spiritual evolution never to revert. This three-fold division is based on the idea that spirit and matter are two independent categories though associated with each other since eternity EARLIER AUTHORS ON THIS DIVISION.-Yögindu je not the first to give this division. In many of his passages Kundakunda (c. beginning of the Christian era ) has this division in view which is discussed by him in his Mokkhapähuda · Then Päjyapāda (c last quarter of the 5th century AD) discusses this very subject in his Samādlušataka in a very lucid manner.' Then many of the later authors like Amptacandra, Gunabhadra, Amitagati etc., have always this division in view in their discussions about Atmajñāna COUNTERPARTS ELSEWHERE --The doctrine of "Atman plays an important part in Upanisads, though it is conspicuously absent in earlier stages of Vedic literature. Outside the circle of the priests, who devoted all their energies to sacrificial ritual, there was a class of hermits and ascetics who devoted much of their time to this Ātmavidyā for which great zeal is shown in Upanisads and later literature. An earnest search after Atman was instituted, and we find various attempts to analyse the individuality. It is in the Upanisadic texts of Group Three that a serious pursuit of Ātmayıdyā, 1.e., the introspective knowledge of Ātman, is seen 8 Tarttiriyopanısad speaks of five sheaths, each called an Ātman, one within the other Annarasamaya, constituted of food-essence Pränamaya, constituted of vital breath, Manõmaya, constituted of thought, Vijñānamaya, constituted of consciousness, and Anandamaya, constituted of bliss. Then Kathopanısad (I 11, 13) enumerates three kinds of Atman, Jñānātman. Mahadātman and Santātman possibly with Samkhya terminology in view. DeusSON, with Chandogya 8. 7-12 in view, deduces three positions of the Atman the corporal self, the individual soul and the supreme soul. More than once Upanısadıc passages distinguish the body from the soul The distinction of Jivātman and Paramātman in Nyāya Vaišēsika is quite famous Coming to later period, Rāmadāsa speaks of four kinds of Atman • Jivātman, one limited to the body, Sivātman, one that fills the universe, Paramātman, one that fills the space beyond universe , and Nirmalātman, one who is pure intelligence without spatial connotation and without taint of action, but all these, according to Rāmadása, are ultimately one.. 3. SPIRITUAL KNOWLEDGE ---Knowledge of Ātman, when achieved, puts an end to the round-of-rebirths (I. 10, 32) Everything that is foreiga must be given up, and Ātman must be known by Atman whereby Karman is destroyed (I. 74, 76)) By meditating on the pure Atman liberation is immediately attained. Without self-realization study of scriptures and practice of penances are of no ayail. When the self is known, | La MDJG, vol XVII, PP 304-79, gathas 5-8 etc 2 Ed SJG, vol I, PP 281-96 3 BELVALKAR & RANADE History of Indian Phil, vol II, P370, also p 135 4 Ibidem, vol VII, Mysticism 31 Maharashtra, P 386 ·82 PARAMATM A-PRAKÅSA the whole world is known reflected in the sell (1. 98, etc). This knowledge of the sell, as an embodiment of knowledge, destroys Karman and loads to infinite happiness (II. 76, 158, etc.) NATURE OF ÅTMAX OR SPIRIT -Atman, though dwelling in the body, is absa. lutely different from the body clothes are not the body, so body cannot be the spirit (114, 33, II. 178. etc) Ātman is nothing but sentiency (I. 92) of the six substances Jiva or soul is the only sentient entity it is non-concrete (amaria), an embodiment of knowledge and of the naturc of great bliss (II. 17-8, L. 73) Atman is eternal and uncreated though undergoing different modifications (1. 56). Ātman is a substance , Darśana and Jñana arc his qualities, and the conditions in the four grades of existence arc his modifications occasioned by Karman (1 58) Ātman is like a lame man. It is Vidhi or Karman that sets him in motion (I. 66). It is the presence of the soul in the body that is the spring of activity of senses (I 44) Birth, death, disease, sex, caste, colour, etc, belong to the body and not to the soul which is really ageless and deathless (170, etc ) Åtman is omnipresent in the sense that his omniscience functions everywhere, he is jada (1 c, without any functions) in the sense that his senses do not function after self-realization, he is of the same size as that of the body, because finally he is of the samc shape as his last body, and he is fanya in the sense that he is void of all the Karmas and other faults (I 50-6) Ātman 10 view of the space-points is coextensive with the body, but by his knowledge he pervades the whole space (1 105) Atman should be meditated upon as being outside eight Karmas, as free from all the faults and as an embodiment of Daršana, Jñāna and Caritra (I 75) Suuls should not be differentiated from cach other all of them are embodiments of knowledge, all of them really free from birth and-death, all of them equal so far as their spatial extension is concerned, and all of them are characterised by Darsana and Jñāna (II 96-8) MATURE OF PARAMĀTMAN OR SUPCR-SPIRIT -Paramātman dwells in Liberation at the top of three worlds, and Hari and Hara meditate on him he is eternal, stainless and an embodiment of knowledge and bliss He is above sense-perception and free from merit and demerit or Punya and Papa (I 16, 25 etc) Pure meditation alone can realize him The meditating saints, when they are established in equanimity, have this Paramātman revealed to them grying great bliss (135) Paramātman cannot be visualized in a heart or mind tainted with attachment like an image in a mirror with soiled surface (I. 120) He represents infinite vision, knowledge, bliss and power (I 24) Paramātman is in the world (at the top of it), and the world is there (reflected) in him (ie, in his omniscience) and thus he visualizes both physical and super-pbysical worlds. (I 41, 5). There is no difference between Brahmans (Brahman = Paramātman) that form one class or type having the same characteristics such as absolute Darśana and Jžāna (II 99, 203) Paramātman is neither perceived by senses nor understood by the study of scriptures (Vēda and Sastra), but he is the subject of pure meditation (123) This Paramātman is also called Brahman, Para- Brahman, Siya, Sānta, etc (I. 26, 71, 109, 116, 119, II 131, 142 etc) NATURE OF KARMAN.–Karman represents (subtle) atoms (of matter) that stick into the space-points of souls that are infatuated with and tainted by sense-pleasures and passions (I 62) Atman and Karman have not created each other, but they .

·38 INTRODUCTION are there already united from beginningless time (I 59. ). It is this Karman that brings about the various conditions like bondage, etc., for the soul, and it is Karman that fashions body and other accessories of the spint (I, 60, 63, etc.). There are eight kinds of Karmas that obscure the nature of and mislead the spirit (I. 61, 78). The stains of Karman are burnt by the fire of meditation ( I. I, 3) THE SPIRIT AND SUPER-SPIRIT-The Ātman himself is Paramātman, but he remains as Ātman because of special Karmas , as soon as Ātman is realized by himself, be is Paramåtman, the divinity (II. 174). In view of their essential nature the ego and the Paramātman are the same (I. 26, II 175, etc). Though Paramātman lives in body, he will never be one with the body (I 36). When Ātman becomes free from Karman, which is of eight kinds, he develops infinite happiness which is not obtained by Indra even in the company of crores of nymphs (I. 61, 118). ĀTMAN AND BRAHMAN IN UPANISADS.-Atman, which indicated breath in early Vedic literature, implies in the Upanisads a Universal soul of which the individual soul is merely a miniature Then follows the conception of unitary Ātman which is the source of everything else.' Ātman is as much a cosmic principle as the Brahman both of which are used as synonyms in many passages. Ātman is conceived as the Reality, everything besides being an illusion only. At times the actual agency etc, are attributed to Bhūtätman who under the influence of Prakrtı becomes manifold. As a lump of iron, when buried in the bosom of earth, is reduced to earth, so the indiyıdual Atman is merged into Brahman. It is through delusion that the human self, the self within us, considers itself as an individual , but in fact it is identical with Brahman, the impersonal absolute There is neither the duality nor the plurality of the self, but every personal self and impersonal Brahman are one and the same. Brahman is a magnanimous and all-peryading presence which permeates the self as well as non-self Brahman is the only All-personality, he represents an universal, abstract and impersonal presence. This Brahman originally meant a Vedic hymn, the powerful prayer, so Brahman later on came to represent a mighty power that creates, peryades and upholds the whole range of universe Though repeatedly attributes are denied of him, no doubt Brahman is conceived as a pure Being absolute, infinite, immutable and eternal from whom everything else derives its reality Thus Brahman in turn is Atman, infinite, ageless and eternal. YÖGINDU'S SUPCR-SPIRIT COMPARED WITH UPANISADIC BRAHMAN --Jāindu's reflections on Ātman and Paramātman, which have been constructively summarised above, deserve to be compared with Upanısadıc utterances whose spirit is sufficiently imbued by our author, even though his details are set in the metaphysical frame-work of a heterodox system like Jainism. The word Brahman has a consistent history in Vedic literature, and in the Upanisads Brahman is conceived as the Absolute, one without a second. Jöndu freely borrows that word and repeatedly uses it in this work. Even Samantabhadra, a staunch propagandist of Jainism, uses the word Brahman in its generalised sense, viz., the highest principle, when he says ahimsa bhatānāni jagati 1 Chandogya, VII 26 2 ERE., various articles on Atman, Brabman etc PAUL DRUSSEN The Philosophy of the Upanishads, HUVE The Thiricen Principal Upanishads, Intro. R. D. RANADE. A Constructive survey of Upa Phil 5 . etc etc ·34 PARAMĀTMA-PRAKASA viditam brahma paramam,? In the Upanisads the word Paramātman is not of so much frequent occurrence as the word Brabman, though both are taken as synonyms in texts like Nysimhotlaratāpanja In Indian philosophical texts identity of words may not necessarily imply the identity of their sense-content. Brabman and Paranatman are used as synonyms, because they represent the concept of an ultimate realty According to Jainism, Paramåtman is a super-spirit representing the ultimate point of spiritual evolution of Ātman by gradual destruction of Karman through penances, etc Each Ātman becomes a Paramātman and retains his individuality The Upanışadıc Brahman is a cosmic principle, which idea is not associated with the Jaina conception of Paramātman. Brahman is one and one only according to Upanisads. Jolodu, however, speaks of many Brahmans, 1. e, Paramātmans, which represent a type and therefore should not be distinguished from each other (II. 99) According to Jainism Paramātman has nothing to do with the world beyond that he knows and sees it, because it is his nature to see and to know, while Brahman according to the Upanişads is the very source and support of everything else Though many attnbutes are common between Upanısadıc Brahman and Jaina Paramātman their implications often differ The word Svayambhủ, for instance, means self-created and self-existent in the case of Brahman, but in tbe case of Paramātman at means self-become, 1 e. the Ātman has become Paramātman. How YOGINDU PROPOSES UNITY.--In spite of the above Gifference Jölndu speaks just almost in the Upanışadıc tone, of the identity between Paramātmans by appealing to aspirants not to distinguish one Paramåtman from the other, because they form a type. Upanısadıc identity is of an uncompromising ts pe, but Joindu's identity is only in name But when Jölndu speaks of the identity between Atman and Paramātman he is fully justified, because according to Jainism Atman is Paramätman. Paramåtman was called Åtman only because of Karmic limitations It 18 by relizing this essential likeness of all the Ātmans that Jainism has faithfully stood as a champion of Abumsā, Harmlessness, universal compassion in thought, word and deed. In this context the Jainas like the Samkhyas are Satkäryavādins accepting that the effect is potentially present in the material cause Upanisadıc Brahman bas a monistic and pantheistic grandeur which we miss in the Jaina conception of Paramātman. Jainism looks at the world analytically, and Atman, moving along with the path of penance and meditation, evolves into Paramātmán, where the race of the round-of rebirths comes to a full stop, while Upanisads look at the world as a fundamental unity one with Brabman who is all-in-all YOGINDU'S ATHAN COMPARED WITH THAT IN UPANISADS. Joindu's conception of Atman which is the same as that of Kundakunda and other Jaina authors, is like this Ātman is a migrating entity of sentient stuff associated with Karmic energy since eternity The world contains infinite Åtmans, the transmigratory destiny of each being determined by its Karmas. Atman is immaterial as distinguished from Karman which is a form of matter. Though the soul assumes different bodies and acquires other physical accessories, it is essentially eternal and immortal Its transmigra- 1 Brhal-Svaymbatastātra 119 2 GA JACOB Upanisad-vakyaködah under Paramātman, 3 See my Intro to Pravacanasära P, 92, foot-pote % ·INTRODUCTION 35 tory journey comes to a stop, when Karmic matter is severed from it through pen. ances, etc., and the Atman is realized and becomes Paramātman. Even in liberation the soul, with all its potential traits fully developed on account of the absence of Karmic limitations, retains its individuality So there will be infinite liberated souls. The very idea of the infinity of souls allows no question to be raised that the world might one day be empty when all the souls have attained liberation. All such souls, ,as dogma would require, which have become light by the destruction of Karmic weight, shoot forth to the top of the universe and stop theſe permanently in eternal bliss with no possibility of further upward motion as there is no medium of motion in the superphysical space Though these details touch here and there the Upanisadıc concepts of Atman especially in the Group Three, there are fundamental differences. In Jainism þoth spirit and matter are equally real, the number of souls is infinite , and each soul retains its individuality even in Immortality. In the Upanisads there is nothing real besides Ātman which is conceived as an impersonal pervasion identical with Brahman, the cosmic substratum The Ātman in Jainism is not a miniature of 'any universal soul as in Upanisads, but it carries with it the seeds of Paramātman which status it will attain when freed from Karma-matter 'In the Upadisads and Bhagavadgita Karman stands for good or bad act, while in Jainism it is a subtle type of matter which inflows into the soul and determines its career in the round-of-rebirths. In terms of modern philosophy the soul and God according to Jainism are identical in the sense that they are two stages of the same entity, and thus each and every soul is God, while the world, which is eternal without being created by anybody, is a scene of many souls working out their spiritual destinies But in Vedanta the soul, the world and the God are all in one, the Brahman The Two DISTINCT TENDENCIES.Upanisads represent synthetically an cabsa lute pantheism' by merging together the Ātman theory and Brahman theory. Really these are two independent tendencies, one pluralistic and the other monistic, and one can hardly develop out of the other The former accepts an infinite number of souls wandering in Samsāra due to certain limitations, but when these limitations are removed and their real nature realized, there is rescue, there is liberation, there is individualistic immortality, every Ātman becomes a Super-Atman Super-Ātmans are infinite, but they represent an uniform type possessing the same characteristics like infinite vision, infinite knowledge, infinite bliss and infinite power. This Super-Atman enjoys ideal isolation, and he has nothing to do with creation, protection and the des truction of the world On the other hand Brahman-theory starts with Brahman as a great presence out of which everything comes and into which everything is drawn back like threads in the spider's constitution. The individual souls are merely finite chips of the infinite block of the great Brahman. Sänkhya and Jainism preeminently stand for Ātman-theory, while the Vedic relgion stands for Brahman-theory Upanisads bring these two together and achieve the unity of Ātman and Brahman, a triumph of monism in the history of Indian religious thought 4. PARAMATHAN OR THE SUPER-SPIRIT AS THE DIVINITY.-Paramātman is the eternal Dēva, divinity, that dwells in liberation at the top of three worlds never to come back in Samsāra (I. 4, 25, 33, etc.) There are infinite Siddhas, z.e., the liberated souls, who have attained self-realization and are to be meditated upon with a ·PARAMÅTM A-PRAKA$A steady mind ( 1. 2, 16, 39 ), there are then Arahantas, the same as Tīrthankaras, who are on the point of attaining liberation with their four Karmas destroyed, whose words aro to be accepted as authoritative, and who are to be worshipped (I. 62, II. 20, 168, 195-96, etc.); and lastly there are three classes of monks (uni) who practise great meditation and realize Paramātman in order to achieve the great bliss (I. 7). It is these five Paramagurus, 1 e., the grcat spiritual preceptors, that are to be saluted, and to whom the prayers are to be offered (I. 11, IL 168 ). THE CONCEPTION or DIVINITY EXPLAINED.Atman to Taramātman is a course of spiritual evolution, and it is the duty of every aspiring soul to see that it reaches the stage of Paramātman. There are various stages on the path worked out according to the destruction or partial destruction of different Karmas. Paramātman is the God not as a creative agency, but merely as an ideal to all the aspirants. Paramātman is latent in the Atman, therefore the Atman must always meditate on the pature of Paramātman that the potent powers thereof might be fully manifested. Paramātmans form a class, all equal, with no classes among themselves But a devotee, when he is studying this course of evolution, deifies first a monk, or monks as a class, who has given up the world and its ties and who has completely absorbed himself in the study of and meditation on Ātman , secondly, the teacher who gives the aspirant lesson 10 the realization of Paramātman , thirdly, the President of an ascetic community fourthly, an Arhat, a Tirthankara, who has destroyed the four Ghātı-Karmas, who is an omniscient teacher and who attains liberation and becomes a Siddha at the end of the present life , and lastly the Siddha, the prefect soul, that has reached the spuitual goals. It is to these five collectively or to Arhat, or to Siddha, that the Jaipas offer reverence. According to Jaina dogma the number of Arbats in each cycle of time is limited, 1.e., twenty-four. A soul can attain Sıddba-hood without being an Arhat. Every Arhat becomes a Siddha, but not that every Siddha was an Arhat. Arbat or Tirthankara in his life, just preceding liberation where he becomes a Siddha, devotes some of his time to teach the path of liberation to the aspiring souls That is why the world of aspirants feels more devotion to Arhats. Neither Arhat nor Sıddha has on him the responsibility of creating, supporting and destroying the world. The aspirants receive no boons, no favours and no cures from him by way of gifts from the divinity. The aspiring souls pray to him, worship hum and meditate on him as an example as a model, as an ideal that they too might reach the same condition 5. THE WORLD AND LIBERATION OR SAMSARA AND MÕKSA--Since infinite time the soul is dwelling in Samsāra experiencing great misery in the four grades of existence (I 9-10). The association of Karmas has no beginning, and all the while heavy Karmas are leading the soul astray (I. 59, 78) Developing false attitudes the soul incurs Karmic bondage and wanders in Samsára always feeding itself on false notions of reality (I. 77, etc) It is the Karman that creates various limitations for the soul and brings about pleasures and pain (I. 63, etc.) Mökşa, Nirvana or liberation consists in getting released from the Karmas, both mentorious and dementonous (II. 63) The souls that have attained liberation dwell in the abode of Siddhas at the top of the world (II. 6,46, etc, ). Mõksa is the seat of | See Davoasamgaka 50-54, also commentary thereon by S C GHOSHAL, SBJ. vol I, PP 112 etc ·INTRODUCTION 37 1 happiness wherein the liberated soul possesses all-vision, all-knowledge, etc. and it is the best object of pursuit (II 3, 9-11, etc ). Samsára is destroyed by the vision of Paramātman and Nirvana attained , so the mind should always be set on Atman who is potentially (saklıyapena) Paramātman (II, 33, I 32, 1. 26, see also I 123*3). One must rise above attachment and aversion and be engrossed in one's self to stop the influx of Karmas (II 38, 100, 141, etc.). Penance is quite necessary to destroy the Karmas (II. 36.) EXPLANATORY REMARKS.-Samsāra and Möksa are the two conditions of the Åtman, and they are opposed to each other in character Samsāra represents unending births and deaths, while Moksa is the negation of the same In the former state the soul being alieady in the clutcbes of Karman is amenable to passional and other disturbances, and there is constant influx and bondage of Karman which makes the soul wander in different grades of existence, namely, hellish, sub-human, human and heavenly. As opposed to this there is Mõksa, sometimes called the fifth state of existence, which is reached by the soul, passing through the fourteen stages of Gunasthānas, when all the Karmas are destroyed. In Samsāra the various Karmas were obscuring the different potent powers of the self, these powers are manifested in liberation where the Ātman, now called Paramätman, dwells all by himself endowed with infinite vision, knowledge, bliss and power, 6 THE MEANS OF ATTAINING MÖKSA.--Right faith, Right knowledge and Right conduct really speaking consist respectively in seeing, knowing and pursuing oneself by oneself Ordinarily these might be taken as the cause of Möksa, but in fact Ātman himself is all the three (II 12-4). From the practical point of View Right faith consists un steady belief in the true nature of Atman resulting from the knowledge of various substances exactly as they are in the universe (II. 15), that condition or state of the self which understands the substances exactly as they are is known as knowledge (II. 29), and lastly the cultivation of that genuine and pure state of the self after fully realizing and discriminating the self and the other (than the self) and after giving up (attachment for) the other is known as Right conduct ( II. 30). Ultimately these three jewels are to be identified with one's selt, and one should meditate on one's self by oneself which results in self-realization amounting to the attainment of liberation (II 31 ) EXPLANATORY REMARKS --Here Joindu mentions the so-called three jewels of Jainism which from the Vyavahāra point of view constitute the path of liberation. These three are to be developed in the Ātman himself and not outside , therefore that condition itself from the Niscaya point of view is the cause of Möksa 1 This condition is a spiritual attitude which tolerates no more any contact with Karmic matter, and thus the Atman is Paramātman without being anything else. 7. THE GREAT MEDITATION -The great Meditation ( Parama-samādhi) is defined as the elimination of all the mental distractions, and therein the aspirant is above auspicious and inauspicious attitudes ( II 190 ) In the absence of this great meditation severe practices of penances and the study of scriptures' will not lead one to self-realization (I. 14, 42, LI 191) By submerging oneself in the pond 1 Also compare Davvasamgaha 37 and Grossat's commentary thereon.

·38 PARAMÅTM A-PRAKASA of great meditation, the Atman becomes pure, and the dirt of round-of-rebirths, (1.€ , Karman) is washed off (II. 189) As long as one is plunged up this meditation there is the stoppage of the influx and the destruction of the stock of Karmas (II. 38). Successful meditation does not so much consist in closing the eyes, half or complete, as in remaining steady without being prone to disturbances (U169- 170) and it should be distinguished from mere utterance of Mantras, etc, (I. 22). The great meditation, which belongs to great saints, is like a huge fire in which are consumed the faggots of Karman (1 3,7), therein all the anxieties are set at rest and the pure (nraigana) divinity is realized (1. 115) There are two stages of this great meditation : the first that of Arahantas, wherein the four Ghātı Karmas are destroyed and where the soul possesses ominiscience and all-bliss, etc and then the second, that of Siddhas, where all the Karmas are destroyed at a stretch, where infinite Darśana, Jrāna, Sukha and Virya are developed, and where one deserves such designations as Harı, Hara, Brahman, Buddha, etc., (II. 195-201, etc). MYSTIC VISIONS --Undoubtedly the constitution of Paramātman shines with the light of omniscience like the light of the sun enlightening itself and other objects, and the saints who are established in cquanimity experience great bliss for which there is no parallel elsewhere ( I. 33–35, 101, 116) Within a moment after selfrealization there flashes forth a great light (1 104). The speciality of self-realzation 19 that the whole world is seen in the Ātman (1 100). The great divinity is scen to dwell, like a swan on the surface of lake, in the pure mind of the Jitānın (1122) The Paramātman shines forth like the sun in a cloudless sky (I. 119) EXPLANATORY REMARKS ON THE GREAT-MEDITATION Here we get an enthuslastic description of Mahāsamidbi without the technical details which we find 2D works like Jilānārnava, Yogaśāstra, Tattvārstsasana, etc. To achieve such a medita. tion in which Åtman is realized as Paramātman the steadiness of mind is absolutely necessary there should be no delusion, no attachment for pleasant feelings and so aversion from uopleasant ones The mind, speech and body should cease to fanc. tion, and the Atman should be concentrated on himself". In this course two stages are noted Siddhahood and Arhatsbip. A soul may reach the condition of a Siddha by destroying all the Karmas at once, and majority of souls are destined for this. The Tìrthankara devotes some of his time for preaching the religious doctrines, while Siddha has minded his own business of spintual realization, the former thus is of greater benefit to the society The difference between these two types of self-realized souls somewhat corresponds to that between activistic and qurtiştic tendencies of mystics. 8. SOME ASPECTS OF MYSTICISM,...It is not easy to define mysticism exactly in plain terms. First, to a great extent, it denotes an attitude of mind which involves a direct, immediate, first-band, intuitive apprehension of God "* It is the direct experience of the mutual response between the human and the divine apdicating the identsty of the human souls and the ultimate reality. Therein the individual experiences a type of consciousness of perfect personality In the mystical expe- Il Compare Davvasangaha 48 and 56 2 R D. RANADE , Mysticism in Maharashtra, Preface ·INTRODUCTION 39 rience the individual is 'liberated and cxalted with a sense of having found what It has always sought and flooded with joy.' Secondly, mysticism, if it is to be appreciatrd as a consistent wholc, needs for its background a metaphysical structure containing a spirit capable of enjoying itself as intelligence and bliss and identifying itself with oj evolving into some higher personality, whether a personal or an impersonal Absolute Thirdly, if mysticism forms a part of a metaphysico-religious system, then the religious system must chalk out a mystic course of attaining identity between the aspires and the aspired. Fourthly, the inystic shows often a temperaincntal sickness about the world in general and its temptations in particular. Fifthly, mysticism takes for granted an cpistemological apparatus which can immediately and directly apprchcnd the reality without the help of mind and scoscs which arc the means of temporal hnowicdge Sixthly, religious mysticism always prescribes a set of rules, a canon of moralıts, a code of virtues which an aspirant must practise And lastly mysticism involves an amount of regard to the immediate teacher sho alone can initiate the pupil in thc mystical ing sicrics which cannot be grasped merely through indirect sources like scriptures, ctc MYSTICISM IN JAINISN An academic question whether mysticism is possible or not in a hutcrodox system like Jainism is out of court for the simple reason that some of the carlicst author-saints like Kundakunda and Püjzapadó haso de cribed transcendental expericnces and mystical visions? It would be more reason. able to collect data from carlier Jaina works and see what clements of Jainism have cunlributed to mysticisın, and in what way it is alın to or differs from such a palent mysticsain as that of monistic Vidinta To take a practical uses thc Jaina Tirthan. harus lilc Reabhadova, Niminátha, l'ärss anatha, Valās ira, etc., have been sme of the greatest mystics of the work, and rightly indeed Prolessor RAXADI. designates Ryblindira, the first tirthanhura of the Jainas, as 'jel a mystic of diffcrent kind, #haut ulter caielcssness of his body in the supreme math of his God-sculization : and gases details of lits iny streal life. It would be interesting to note that thic detaily about Rabbiadiva gren in Bhajuriin practically and fundamentally agree with those tocuricd by Jauna tradition VARICI'S ELENCATS or MYSTICISH 1X JAIXIS. Joni-m ard thatom, rather than the nic monism, have locon detected as the fundamental pillars or myati- In the transcendental experience the spiral realizce its unity or identity Hith arthing cerentially divine. "Alpetical states of murd in dicto dentce, W114 JANIS 5795, are shown hy history usdilli though not simas, to inift for the moustic view, Thus 3275 €161987 124 & Freat lincy ins mois. tic tu*sament ; and in itdintr it is cren at its best in the concc p:ion of 311-171-all Prabların, she reparachis in sarmarent divinity, Spusted rusticien of jiwadita, plcr, rayonna lil snoni-as and pluriliona lry fusesebur, thil poycripetani "Malam Jameo rj. To pomeni sing a neve, p*22 ly pre 69 %, }^^3^11 45 * 113 Aty 1.37*** Isdermidis, K10) Otel *sm, 61, in , *#4019ren presentan * (**** Buy My H41 9*49**** it ·PARAMÅTMA-PRAKASA manyness of experience'l, the Jaina mysticism turns round two concepts Atman and Paramātman, which we have studied above. It is seen that Paramātman stands for God, though never a creator, etc. The creative aspect of the dividity, I think, is not the sine qua non of mysticism Atman and Paramātman are essentially the same, but in Samsāra the Atman is under Karmic limitations, and therefore he is not as yet evolved into Paramātman. It is for the mystic to realize this identity or unity by destroying the Karmic cncrustation of the spirit In Jainism the conception of Paramātman is somewhat nearer that of a personal absolute. The Ātman himself becomes Paramātman, and not that he is submerged in the Universal as in Vēdāta. In Jainism spiritual experience does not stand for a divided self achieving an absolute unification, but the bound individual expresses and exhibits his potential divinity Early texts like Kammapayadı, Kasāya - and Kamma-pähuda, Gommatasāra, etc, (with their commentaries) give elaborate tables with minute details how the soul, following the religious path, goes higher and higher on the rungs of the spiritual ladder called Gunasthānas, and how from stage to stage the various Karmas are being destroyed. The space does not permit me to give the details here, but I might only note here that the wbole course is minutely studied and recorded with marvellous calculations that often baffle our understanding. Some of the Gunasthanas are merely meditational stages, and the subject of meditation too is described in details The aspirant is warned not to be misled by certain Siddhas, 2.e , miraculous attainments, but go on pursuing the ideal till Ātman is realized. The pessimistic outlook of life, downright denunciation of the body and its pleasure and hollowness of all the possessions which are verry common in Jainism indicate the aspirant's sick-minded temperament which is said to anticipate mystical healthy-mindedness In the Jaina theory of knowledge, three kinds of knowledge are recognised where the soul apprehends reality all by itself and without the aid of senses first, Ayadhijñāna is a sort of direct knowledge without spatial limitation, and it is a knowledge of the clairvojant type , secondly, Manahparyaya-jñāna is telepathic knowledge where the soul directly apprehends the thoughts of others, and lastly, Keyala-jdána is omniscience by the attainment of which the soul knows and sees everythiag without the limitation of time and space The last one belongs only to the liberated souls or to the souls who are just on the point of attaining liberation with their Jäänäyaraniya- Karman destroyed, and thus it is developed when Ātman is realized Jainism is preeminently an ascetic system. Though the stage of laity is recognised, everyone is expected to enter the order of monks as a necessary step towards liberation. Elaborate rules of conduct are noted and penancial courses prescribed for a monk, and it is these that contribute to the purity of spirit A Jaina monk is asked not to wander alone lest he might be led astray by various temptations A monk devotes major portion of his time to study and meditation, and day to day he approaches his teacher, confesses bis errors and receives lessons in Ātmavidyā or Atma-jñāna directly from bis teacher The magnanimous saint, the Jaina Tirthankara, who is at the pinnacle of the highest spiritual experience, is the greatest and ideal teacher, 1 Mysticism in Maharashtra, P 179 2 We can have some idea about these details from GLASINAPPA'S Die Lehre vom Kar. man in der Philosophie der Jarnas nach den Karmagranthas dargestelli, Lerpag 1915 3 In works like Acaränga, Malacara, Bhagavati Aradhand etc.

·INTRODUCTIOX and his words are of the highest authority Thus it is clear that Jainism contains all the essentials of mysticism. To evaluate mystical talons rationally is not to value them at all. These risions carry a guarantee or truth undoubtedly with him #lio has cxperienced them ; and their untersality proven that they are facts of experience. The glimpses of the vision, ac recorded by Yöpindu, arc of the nature of light or of white brilliance Elsewhere too we find similar caperiences, It may liç noted in conclusion that the exceseise rigidity of thc code of morality prescribed Inr a Jasna saint gres no scope for Jaina misticism to stoop to low lereis of degrader Tántricism.' It is for this very reason that se do not find the sexual imagery, so patent in Western mysticism, emphasized in Jainism, though similes like 171hli panta are used by authors like l'admaprabha. Sex-smpulse is considered by Jaina moralists as the most dangerous impcdimcnt on the path of spiritual realization, sensual consciousness has no place whatsoever in Jaina mysticism * The routine of life preocribed for a Jaina inork does not allow him to proless and practice miracles and magical fcats for the benefit of housc-holders with whom he is asked to hcep very little company. %. DOGMATICAL AND PHILOSOPHICAL ACCLSSORIES or At Thor's Discuss7ox, - Jiva and Ajiva arc cssentially different .om cach other, and one should not be sientified with the other (130) The pure la has no mina and no It is inere contiency and an embounnent uſ knowledge, it is non-concrete and above terec-perception, and different from there is the on-sfient class of substances, uamely, matter, Dlinima, Adharms, time 2d space (1. 31, 111, 1 11.3) Trom cternity the soul in Samsira is in union with Karman ini aght hods ) which represents subtle matter of the non-sentient claw !!. 17, 18, 61, 6, 7, 113) There are tun hinds of worldly jisay Samyagertssti and Nithy.idreti : the former, the futhful one, 1071174 bin cll by himself and the ficomes free from Kanna le thic latter, ao light soul, is attached to l'erud on (it. "trodes as ofruarances of things) sod thereby wanders in San ira incurring the bodage of this linnas (I. 77. in the three worlds cland compact with six sub (1818eu, namchu Jia, l'udgala, Dharm... Adharma, Rila and Thisa, uluch hasc neitlicr beginmue nos crd of thee Jihad alone is sentient and the rest are non-sentiert Pulanlı or traiter is concrete and of six kinds, wlule the rema.ning are non-concrete. Dh2IN1 and Auburra am the nrutral causes of conditions of motinn end :eut ni the mornings, Xabhas no quics accommorates oli tlic substances, Kill or tine is a cubeasca clitoirtenes by continuity or being, it is an 100e-sory (1154 of <h nec ulica luin a thicancelies are Wiscrpring chance, and it is of atriae constitution nith spirito units. Thata 13, Idhamia and thila .rc indivisiblr and hommage sets woru. Jiva wid Pudrah nhunt dare movement and the fast and folic. Sensuit, Pharm. rl,147711 Copy iniininteralilo pre-punts: Shika, mach gutes 2001.17.-•*ite un in all to eixo unice, has inflate pace-paints; w'ule l'u352170* q*vffer 14.9721.11id parengt. Thusty's I ry exit csikir in the possent pace 'I,;?:', 1-7 28 mart : arouche we ? 1443", HADE srlard post1 - #******!*" (1:; 1 & ·42 PARAMÅTMA-PRAKASA their attributes and modcs These various substances fulfil their own functions for the embodied souls that arc wandering in Samsāra (II. 16-26).1 10. EVALUATION or PUNYA AND PAPA, OR MERIT AND DEVERIT -Paramā. tman is above Punya and Papa (121). Punya results from devotion to deities, scriptures and saints, while Papa results from hatred towards the same (II 61-62), By ticating both alike one can stop the influx of Karman , it is infatuation that makes one pursue one or the other (II. 87, 53). Punya ultimately results into l'apa, su onc should not be after it (I. 60) Paps Icads to hell and sub-human births , Punya leads to hcayen, and the admixture of both leads to human birth When both Punya and Papa arc destroyed there is Nirvāna (II. 63) To choose between the two, Papa is preferablc, bccausc tortures in bcll, etc, might induce one towards liberation, the pleasures given by Punya ultimately terminate in misery (II 56-7, etc.). Repentance, confession, etc, bring only ment (II 64) Punya and Papa have their antecedents in the auspicious and inauspicious manifestations of consciousness, but a Jñinin, a man of knowledge, rises above these two and cultivates pure manifestation of consciousness which incurs no Karmic bondage at all (II 65, 71 ctc ). EXPLANATORY REMARKS — Activities of mind, speech and body set in a sort of vibration in the very constitution of the self (ālma-pradeśa-parispandah) whereby the Karmic matter inflows into the soul This influx, if it is Subha or auspicious, brings Punya, meritorious Karman , ' if Asubha or inauspicious, it brings Pāpa, demeritorious Karman Whether there is Punya or Pāpa, it means that the presence of Karman is there So the aspirant, who aims at liberation from Karmas by realizing himself, cannot afford to be attached even to Punya which lcads the soul to heavens that are a part of Samsāra Punya is compared with golden fetters and Pāpa with iron oncs It is a very significant comparison One who hankers after frecdom makes no distinction between golden and iron fetters he must cut both in order to be free In that temperament which leads to liberation the very concert of virtues', in the words of Plotinus, 'is over-passed' 11 IMPORTANCE OF KNOWLEDGE -Ātman is an embodiment of knowledge which flashes forth in full effulgence in the state of Paramātman (I. 15, 33) Knowledge is the differentia of the Atman (158) When Atman is known, everything else is known so Ātman should be realized by the strength of knowledge (1 103) Ajääna can never know Paramātman, the embodiment of knowledge (1 109) Like stars reflected in clear water the whole universe is reflected in the knowledge of Paramātman (I. 102) No doubt, liberation is attained by knowledge, souls devoid of knowledge wander long in Samsāra The seat of liberation is not accessible without knowledge, the hand can never be greasy by churning Water (II 78-4). Attachment, etc, melt away by the knowledge of self like darkness by sud-rise (II. 76). Atman, the embodiment of knowledge, is the highest object for concentration , he who knows emerald will never pay attention to a piece of glass (II 78). | For a comparative study of these details with those in other systems of Indian philosophy, sec my Intro to Pravacanasāra pp, 62 i 2 Taltoarthasutra, VI 1-4 ·INTRODUCTION 43 ATTITUDE TOWARDS THE FRUIT OF KARMAN.—The various Karmas, when they are ripe, give their fruits. When the fruits are being experienced, he who develops auspicious and inauspicious attitudes incurs the bondage of fresh Karmas. But that equanimous saint, who does not develop any attachment when experiencing the fruits of Karmas, incurs no bondage and his stock of Karman melts away (II. 79-80). 12. MENTAL AND MORAL QUALIFICATIONS OF AN ASPIRANT —This body, which is absolutely different in nature from the soul, deserves nothing but criticism (I. 13, etc, 71-2) It is all impure and easily perishable, it gets rotten when buried and is reduced to ashes when burnt , so nourishment and toilet are a mere waste (II 147-48, etc). It brings no happiness, but only misery, so an aspirant must be completely indifferent towards this body which is an enemy of the self (II, 151-53, 182, etc.) Attachment for everything external must be given up, and one must be completely engrossed in the nature of Ātman (I. 15, 18). Vanity of physical and communal or social specialities has sway over only a foolish person (I. 80-3). All paraphernalia (parıgraha), external and internal, like mother, house, pupil, etc., and like infatuation, etc., is a deceptive net-work that entraps and leads the Atman astray (I 83, II. 87, etc). To accept any paraphernalia after once it is given up is like eating the vomit (II 91) Pursuing the paraphernalia with infatuation, the Atman revolves in Samsāra (II. 122, etc). When the body does not belong to oneself, what to say of other things, family is a net-work neatly decorated by Death (II. 144-45). Everything else such as body, temple, idol, scripture, youth, house, attendants, etc , besides the Ātman is transitory, and as such one should not be attached to things other than the self (II 129-32). Non-attachment is the highest virtue for a spiritual aspirant , so the mind must be curbed back from attachment, tastes and sights, etc., and concentrated on Paramātman (I. 32, II. 172). The aspirant, the great monk, should be free from attachment and aversion particle of attachment hinders self-realization, the attitude of equanimity ( samabhava), which easily leads one to liberation, consists in eschewing these two (II. 52, 80-81, 100, etc.). It is merely a self-deception to pull out hair with ashes, if attachment is not given up (II. 90) Attitude of equanimity is a source of spiritual bliss, and it arises out of right comprehension of reality (II. 43, etc. ). One who is endowed with this attitude treats all beings alike (II 105) Even the company of a person who is not equanimous is harmful (II. 109) Addiction to the pleasures of senses involves Karmic bondage (1. 62). There can be no place for Brahman when the mind is occupied by a fawn-eyed one, two swords cannot occupy the same scabbard (I 121) Moths, deer, elephants, bees and fish are ruined respectively by light, sound, touch, scent and taste; so one should not be attached to these (II. 112). The camels of five scnses knock the soul down into Samsāra after grazing the pasture of pleasures (II. 136). A great monk is absolutely indifferent to sense-pleasures for which he has neither attachment nor aversion (II 50). These pleasures last for a couple of days only, so their leader, namely, the mind should be brought under control whereby they are all captured (II. 138, 140, etc.) Pleasures of senses and passions rufie the mind, and then the pure Atman cannot be realized (II. 156). The soul under the stay of passions loses all self-control and renders harm unto .

·44 PARAMÅTM A-PRAKÅSA Izving beings which leads the soul to hell (II. 125-27). Infatuation and consequent passions must be given up (II. 41-42) Infatuation and greed are the fertile sources of misery (II. III-13, etc). Mere outward practices such as reading scriptures, the practice of austerities and visiting holy places by ignoring self-control, are of po ayail (I, 95, II. 82-3, etc.). Dangerous are the activities of mind, speech and body the mind should be brought under self-control and Bhāvasuddbi, ..e, the purity of mind, must be cultivated (II. 137) It is by cultivating pure manifestation of consciousness that the soul develops various virtues and ultimately destroys Karman (II. 67). This body is useless af Dharma 10 its practical and realistic aspects is not practised (II. 133-34) 1) APABHRAMŠA OF P-PRAKĀŠA AND HEMA.'S GRAMMAR APABHRAMSA AND ITS GENERAL CHARACTERISTICS.-By the term Apabhramfa we mean a typical stage of Indo-Aryan speech, as described by Hêmacandra in his Prākrit grammar, which takes Prakrit for its basis, which is older than Indo-Aryan modern languages, and which possesses many traits that have been inhented by Indo- Āryan speeches of the present-day, though there are no sufficient evidences to suppose that everywhere it was a necessary step towards the formation of modern languages and that there were as many Apabhramsas as there are languages at present From the available specimens of Apabhramśa literature it appears that Apabbramsa was accepted as a language fit for popular poetry, and as such it appears to have had local variations besides some common characteristics Hēmacandra optionally accepts many Prākrit features in his Apabhramśa Some of his illustrative quotations in Apabhramśa are really in Prakrit excepting for a word or a form · However, there are clear indications that attempts are made in Apabhramsa to simplify Präkrit in various ways which would be partly clear by noting the special features of Apabhracasa. 1) In Apabh. vowels are interchanged and an amount of uberty is taken with regard to the quantity of vowels this explaws the termination like ha' or hu* and he or ha for one and the same case and the shortening of Nom sg o of the standard Prakrit into a which comes to be added to many words in Apabb as seen from words like punu, Vint, sahn, etc 11) There is a less masculine pronunciation of m which often be! comes nasalised v 111) There is a tendency to change s into h 20 the Declensional terminations This explains some of the queer forms Nom pi form devaho noted by MärkandTya and others is either to be traced back to Vedic dēväsah or it is a generalisation from forms like candramasah, divaha" from Pk devassa , taha" from tassa simplified as tāsa whose counterpart läst also is used in Apabh., taks from tamsı , and ëhu from éső. Sanskrit s is seen as h in Awesta and in Iranian dialects. This change is noted by Hēmacandra in a few Prakrit words, and it is in Māgadhi alone that it is seen in Gen terminations Even at present a Gujarati dialect uniformly reduces s to ho It is possible that this change is a racial characteristic that came to be generalised later on. ) Prākrit conjuncts are often smoothened to simplify pronunciation. v) Case termipations are dropped in Nom. Acc. and Gen, here is a tendency to become non-inflexiī See, for instance, sõsaie ma, eto, on iv 365, Kheddayani, etc, on wv 442; LUDWIG ALSDORF Bemerkungen zu Puschel's Materialien, etc, in Festschrift M. Tunternita, pp 29 36 2 Sco 1 262-3, 1v 229-300, PISCHEL Grammatik der Prakrif-sprachen $264 .

·INTRODUCTION 45 onal. vi) The phonetic changes influence the conjugational forms which are being simplified and reduced in number. vu) Indeclinables and particles have changed their forms often beyond recognition, and in some cases they cannot be traced back to Sanskrit through Präkrits possibly being drawn from vernaculars or Dēšabhāsās. v.) Svärthē or pleonastic affixes like ka, da, la, etc., are seen in many words. 1x) And lastly there is an abundance of Desi words and Dhātyādēšas 1 ATTRACTION OF APABH. SPEECH -On the whole there is a liquidity and smoothness about the flow of Apabh. verses which show many new metres based not on the number of syllables but on the quantity of mātrās, which can be better sung, and which are characterised by plenty of rhyme. It is no wonder, therefore, that Apabh was a favourite medium of popular poetry as early as 6th century A.D. if not even earlier Guhasēna of Valabhi, whose epigraphic records range from 559 to 569 AD, is said to have composed poems in Sanskrit, Prākrit and Apabh Uddyõtanasūrı (778 A D.) holds Apabh. in great estimation, and his remarks on these languages are worth noting In his opinion, Sanskrit with its long compounds, indeclinables, prepositions, cases and 'genders is dangerous for survey like the heart of a villain The association with Prā krit, like that with the words of good people, is a happy one it is an ocean of worldly information crowded with the waves of discussion about various arts it is full of nectar-drops that are oozing out on account of its being churned by great persons and it is composed with nice arrangements of words. Apabhramsa is a balanced and pleasing admixture of the waves of pure and impure Sanskrit and Prākrit words , it is even (or smooth) as well as uneven (or unsmooth), it flows like a mountain river flooded by fresh rains , and it captures the mind like the words of a beloved when she is coquettishly angry." These remarks of Uddyõtana, himself a classical author having high admiration for earlier Sanskrit writers like Jatıla and Ravisēna, 8 clearly show how Apabb. was already considered as an attractive medium of composition as early as 8th century A. D HĒMACANDRA INDEBTED TO P.-PRAKĀŠA.–Of all the available Pråkrit grammars Hēma.'s grammar deals exhaustively with Apabh , and the speciality of his discussion lies in the fact that he quotes verses after verses to illustrate his rules. For a long time no sources of any of these verses were traced PISCHEL said, One gets the impression that they are taken from an anthology of the kind of Sattasal.' From the inherent dialectal divergences and the variety of religious terms including the names of deities, etc , exhibited by these quotations, it is certain that they are not drawn from a single source but from a wide tract of literature with works belonging to different geographical regions and different religions. It was shown by me that Hēma, is indebted to Pa-prakāśa for a few quotations, and Prof HIRALAL has pointed out that 1 The Sanskrit stylo of poets like fayadöva betrays Apabhramga influence 2 This is a free rendenng of the extracts quoted by L B GANDHI in bis Intro to Apabhramsa. kavyatrayi, pp 97-8 (GOS Vol 37), see also Apabhramsa-päthävalt by MC MODI, P 86 of the Notes 3 See my paper on Varāngacarıta in the Annals of the BORI, Vol XIV, 1-11, PP 61, etc 4 PISCHEL Grammatik, etc $29 5 Annals of the BORI, Vol XII, 11, p. 159, etc ·- PARAMÅTM A-PRAKĀ SA some verses are taken from Döhäpähuda.' One thing is now clear that these verses are not composed by Hēma, himself, and a study of Apabh works and a survey of Old- Rājastant and Old-Gujarāti songs might reveal the sources of other quotations as well. Hēma drays the following quotations from P-prakasa 1) On sūtra iv 309 Hēma quotes सता भोग जु परिहरइ तसु कंतहो बलि कीसु । तसु दइवेण वि मुडियउँ कसु खलिहडउँ सीसु॥ This is an intelligent improvement on P-prakāśa II 139 which runs thus सता विसय जु परिहरइ बलि किजउँ हा तासु । सो दइवेण जि मुडियट सीसु खडिल्लउ जासु ।। The change of kiggar" to kiss is quite intelligible, if we look at the sūtra and its commentary kriyeh kisu | krig'e aty elasya kriyapadasya apabhramść kiss ity ādēšo vā bhavatı | kiggau is admitted as an optional form, and we get the illustration • balı kiggai suanassu | 11) On iv 427 Hēma, quotes जिब्मिदिउ नायगु वास करहु जसु अधिन्नई अनइ । मूलि विणइ तुविणिहे अवसे मुक्कहिं पण्णइ ।। In spite of some differences there is no doubt that it is based and improved on P-prakāśa II 140 which runs thus पचहें णायकु वसि करहु जेण होति सि अण्ण । मूल विणठुइ तरुवरहे अवसई सुक्कहि पण्ण ॥ Some of the differences are caused by the purpose for which it is quoted, and PISCHEL notes a v l mula which is the reading of P-prakāśa. The consecutive numbering of these two dõhās in P-prakāśa is not without some significance , and if any inference is possible therefrom, it indicates that Hēmacandra bas quoted these verses directly from P-prakāśa 111) On sūtra 1v 365 Hēma quotes आयहो दह-कलेवरहो ज वाहिउ त सारु । जइ उन्मइ तो कुहइ अह डज्झइ तो छारु ॥ The dõbā from P-prakāśa II 147 runs thus बलि किउ माणुस-जम्मडा देखतहँ पर सारु । जइ उन्मइ तो कुहइ अह डझइ तो छारु ।। The second line is exactly the same, and the first line is changed because the sūtra 'zdama ayah' is to be illustrated v) Then on u 80 Hema. quotes a short sentence toodraha-arahamms padsa' which forms a part of P-prakaśa II 117 that runs thus ते चिय धण्णा ते चिय सप्पुरिसा ते जियतु जियलोए । वोद्दहदहम्मि पडिया तरति जे चेव लीलाए । It is an important difference that Hema retains in the conjunct group which is not shown by any of our Mss. This verse is not in Apabh., and moreover it is See his Intro of Påhtidadohi, pp 22-3 (KJS III) ·INTRODUCTION introduced with the words uktam ca , so its genuineness in our text can be suspected. I think, it might have been included in the text by Jölndu himself, because even the shortest recension of P-prakāśa contains this verse COMPARISON OF HEMA'S APABH. WITH THAT OF P.-PRAKĀŠA,It is clear from the above paragraph that Hema has used P-prakāśa, and forms, etc, from it must have been useful to him in composing his Apabhramśa rules. So it will be necessary and interesting to compare and contrast Hēma's Apabh with that of P-prakāśa and see first, what features of the dialect of P-prakāśa are recorded by Hēma, , secondly, what features of it are not represented in Hēma.'s grammar , and lastly, what points noted by Hēma have not got their counterparts in P.-prakāśa. ON THE HOMOGENEITY OF HĒMA.'s APABH —Hēmacandra does not explicitly mention the dialects of Apabh, as it is done by Mārkandēya and other later authors. It has been already detected,' and a careful study of his remarks and rules would show that his Apabh, is not a homogeneous one and that he has mixed together different dialects. By his remark 'prayograhanād yasyāpabhramśë viſeső vaksyatë tasyapı kvacit prākylavat saurasënivac ca kāryan bhavati'' (1v 329) understood in the light of iv 396 and 446 as distinguished from other features noted throughout, it is clear that he accepts two bases for his Apabh , namely, Prākrit and Saurasēnīwhose characteristics he has discussed in his previous sections. The illustrations on and the sätras iv. 341, 360, 372, 391, 393, 394, 398 (especially its alternative concession), 399 414, 438, etc., show elements of an Apabhramśa which is not in tune with the dialeot described by him in other sūtras Some of these characteristics, when studied in the light of Prākrit dialects discussed by Hēma , are mutually so conflicted that the are not possible in a homogeneous dialect HEMACANDRA'S APABH COMPARED AND CONTRASTED WITH P.-PRAKĀSA --Hēmacandra's sūtra 'svarīnā svarāh prāyo 'pabhramśê' should not be understood as a licence for violent vowel changes, but it only means that in the Apabh. literature analysed by Hēma much liberty was taken in vowel-changes which could not be canonised in short, and hence this rule In P-prakāśa we do not find such vowel-changes as would obscure the sense. A bit of liberty is taken in some forms : parım (v 1. part)=param (I. 28), vatthu as the Loc or Inst. sg form (II 180), at times the case termination # appears even where it is not needed as in vinu (II. 59), sahu (II. 109); and very often the quantity of vowels, short or long, is ignored as in qu = jivah (I. 40), niccu = nicah (I. 89), vivariu = viparitam (I 79). At times a compensatory long vowel is obtained by simplifying the duplicate remnant of a conjunct group isaru, nisu (I. 91), büdhau (I. 91), phásal v. 1 pasai (II. 112), against this tendency we have kacca = kāca (II. 78), also note nibhamtu (II 88) Hēma. has noted (iv. 410) that often e and o are to be pronounced short In our text they are necessarily short before a conjunct with the effect that North-Indian Mss. show great variations often changing them to s and u. The Kannada Mss are uniform THAT OF 1 PISCHEL Granmatik, etc $28 2 Mr MANOMOHAN GHOSH of the University of Calcutta in his interesting paper •Maharastri a later form of Sauraseni' (Journal of the Department of Latters, Vol XXIII, 1933. Calcutta University) shows that Prākta means pre-eminently Sauras ni, the language of the Indian Midland, of which Maharastri is only a later phase, ·48 PARAMATMA-PRAKÁSA in showing ě and ŏ and that appears to be an earlier feature. It is this tendency that gives rise to forms like põggalu Turning to consonants, Hēma. states (iv. 396) that intervocalıc k, kh, t, th, $ and ph are generally changed to &, gh, d, dh, 6 and bh in Apabh , but this rule is violated by many forms in his illustrations P-prakāśa docs not follow this rule, but the consonantal changes agree with Hemacandra's rule for Präkrit (1 177) that intervocalic R, 8, 6, 7, 1, d, poy and v are generally dropped P-prakāśa introduces ya-śrute! if the udvytta vowel is a or a Some typical illustrations might be noted here Ohanges of k Pahalbha)yara (I 11, II 211), löyaloya ( 52, II 205), vināsayaru (I 10), sayalu (136), in only one word k is retained, viz, nāyaku (II 140), but it is softened to g when Himacandra quotes this verse in his Grammar, once k is changed to g maragan (II. 78). Once Brahmadēva reads ägāsı (II. 25), but all other Mss read āyāsti Ohanges oi' g a91uran (II 112, 149), gayana (I. 39), 101 (I 35, II. 171), pode (II 157), bhöya (1 32), viräu (I. 118), sāyara (II 105) It is only in two cases, namely, jagu (1 40-1, II 6, 44) and savvagu (I. 52) that g is retained , by this retention the author wants perhaps to avoid confusion with other Sk words like gaya and sarvatah Ohanges of o it is always dropped as in muya for nuc (1. 95, 112, etc ), viyakkhanu (I. 13, 78), it is only in two words that c is seen to be retained avicali (II 15, 35, 144) and usticiya (II 150) possibly to avoid confusion with the equivalents of Sk words like vikala, fruit, etc. Ohanges of j it is generally dropped as 10 nya (I. 98), parsyāna (I. 57), only once it is retained Thaganta (12). Changes of t it is usually dropped as in kāyara (I 89), kıyar (I 27), gai (I 111), câyanu (1 73, II 17), etc., but in patana, as in Prākrits, it becomes d -vadana (II 114) Ohanges of d it is generally dropped as in kaya (I 36), gal (II 5), paisa (I. 103), āš (I[ 16) There are some cases of d retained padesa, v i paisa (II 24) possibly to rhyme with the line-ending puggaladesa, in padāna (II. 127) perhaps to avoid confusion with prayāna, and in sanigadu and asamgadu (II41) Ohanges of p It is usually changed to v as in ghanavadana (II 114), u from api (II 96) Initial gy is changed to 1 gēna, jāma, etc Ohanges of v it is at times retained and at times dropped as in kivala (IT 96), guya (1 23, etc), trhuyana (1 16, II 16) Generally intervocalıc kh, gh, th, dh, ph and bh are changed to h : suhu (II 199), lahu (II 100), uppaha (I 78), ahammu (I 60), samāhs (I. 14), srahu (II 20), sahār (II 197) It is only in a few cases that bh is retained abhaya (II 127) Thus we see that there is a general tendency to drop the intervocalıc consonants rather than to soften them, and their retention in a few cases is meant perhaps to avoid confusion with similar words Coming to the treatment of nasals, Hemacandra's Grammar, according to the editions of PISCHEL," PANDIT-and-VAIDYA · retains initial *, PISCHEL, however uniformly adopts , both initial and medial in his revised edition of Apabh Verses Our text uses 41 alone everywhere. It is only Ms B that retamed , at times Kannada Mss are almost in 1 There is a case of the development of v possibly due to the preceding H. vari = Hoan udari (1120) 2 Himacandra's Grammatik der Prakrit-Sprachen, Halle 1877 3 Kumarapalacarita Appendix, Bombay Sk and Pk Series LX, Poona 1936 4 Materialien sur Kanninis dos Apabhransa, Berlin 1902 ·INTRODUCTION 49 uniform in having .. Hima. has gencralised the change of 1 into nasalısed v (iv. 397), for which there is phonetic justification, P-prakīša bas some cases where 112 is shorn as v; it should not be ignored that thic various readings waver between 114 and qui allhavana (II. 132), nara (I. 1), nâu (I. 19, II 20G). As to the conjuncts, there is a tendency, already scen even in Prakrits (Hēma i. 43) to smoothen the double remnant by lengthening the preceding vowel, isaru (I. 91), kārın.a (II. 123), bridhau (5. 91), at times conjuncts are smoothened without any compensation akhau (1 127), nbhamtu (I. 120, II. 88) By some of his rules (1v. 398, ctc.) Ilima, allows the retention of r and that of 7 as a sccond member in a conjunct group, but in P-prahūšar is necessarily assimilated. To show that is retained at times in Prakrit Hama. quotes a linc'rodraha-drahamme padıyā' (ii. 80) possibly from out text, but all our Nss, uniformly show assimilation I might note here a few cases of typical conjuncts • acchi = aksi (I. 121), appå =ūtman (I. 51, etc.), karıma = kririma (II. 123), chăra = ksāra (II. 90), ghen = dhyaya (I. 25), tattha = ffssü (II. 132), disa = diri'sa (II. 19), Bambha, Kannada Mss uniformly have Banhu for Brahman (I. 13, ctc.) rukkha and vaccha = vyksa (II. 130, 133). MORPHOLOGY OR DECI LxSOS -As noted by Hima (1v. 445), there is much confusion of genders of words, and the predominant tendency is to reduce all words to the a-ending type by adding plconastic ka, etc, for instance, silac loc. sg. from sila (I. 123), mīnijaha = pianınām (I. 122), dihigaha" (II. 26), etc According to Hēma, the terminations of Noni, Acc and Gen., both sg. and pl., are often dropped (1v. 344-45) Our text shows some forms of Nom and Acc without terminations. Nom sg. viha (1. GG), pl pasnya (II. 5), miuno (II 33), roya (1. 69), limga (1.69). Acc sg appā (I. 34). Tanu (1 38), viyana (II. 187), sayala (1 115) pl. ginavara (I G), roya (I. 70). I have not been able to detect any instances where Gen. terminations are dropped. The termination + " appears in Nom & Acc sg., and once only in Nom. pl. Hari-Hara-Bamhu (II. S) which is peculiar to our text. Neuter Nom. pl termination is op as in damal' (II 15). pinnatº (II. 57) In the Inst. sg. a-ending nouns show tbrec, if not fivc, types of terminations . 1) + ina or + ina as in latina, v. 1, tarinu (I 42), rarahürëna (11. 28). ktij anına (I 7), 11) + ale or +9m (čmi ? ) as in appiu (I. 99), 11 yamcº (II. 62), parınāni (II. 71), apport (1. 76, note the variants), nānım (II. 73), niyamım (I. 69, 106, etc), dānım (II. 72) and 1) what I might call + ai! as in kammajº (I. 63, 76), möhaz (II. 79), sainsaggar (II. 108, notc thc y. 1.). Nouns ending in 2 show -c or č with or without svärtha ka, in the Inst. sg. aggiyač (I. 1), bhatteč (II. 61), bhattiyač (I. 6). Hēma. notes the terminations + and + ēna (iv. 333 & 342), but some of his illustrations show + ina and + 19 (1v357,366) Inst pl. termination is haº as in dõhi (II 71), paisaht (II. 22). vltınıvittsha (II. 52). According to Hēmacandra Abi terminations are : sg. -hi, also -114 and pl. -Nuº (1y336, 341, 350), but our text has only haº both for singular and plural gamlhaha (II. 49), Jivaha (II 86), sayalaha" skammaha dosaha" (II. 198). Hēma gives Gen. terminations thus : sg -SU, -ho, -ssi and pl. ha for a-ending nouns, but our text uses only haº both for sg. and pl. sg. csttaha" (II. 70), dėhaha" (I. 71), rayanattayaha 1 It might bo taken as a with svårthë ka 2 Once Brahmadava wants who for Gon Sg. (II 12), and Ms B roads -ho in some places (II 161-62). 7 ·50 PARAMATMA-PRAKASA Jorga for (II. 95); pl. nânsyaha" (I. 122), Jivaha (II. 106), mukkaha" (I. 47). For pure s-stems the Gen. termination is - ein P-prakāśa which according to Hemd is hi in sg. and he in pl. sg. siddhahi (II. 18, 69), pl. Jörham (II. 166), nânght (II. 30), also note in this context the forms gotyahe" (II. 160), pamguha (I. 66). For Loo, sg and pl Hēma. has - and wht respectively for a-stems, and he and white respectively for s-stems and 3-stems. Pinprakāśa shows +1, or te, or even what might be called + af in sg and ha" in pl , thuyanı (I. 4), samsārı (I. 9); appač (1 102), sılač (1 123), pl. kasäyahi (I. 123*3), puhaviki (IL. 131). yögin and jiya for glua are the Voc, sg. forms, We do not get many forms of personal Pronouns in P-prakasa hart and Luhrs are quite usual, and we get mahu (Gen. sg) and mahu" fanai = madiyana (II. 186). Some important forms of the demonstrative pronouns are noted below for example Nom, sg. h4 or thu, thau , ku or ko , Ju or 90, s. pl. é or ēr , Je, të , ks or ke. Acc. sg ko , 30, 50. Ins. sg. gim. 32, Jina , tim, tê", tena. Gen. 8g Jasu, jāsu , tasu, tāsu, tahu" (II. 78). pl jaha" , gāha, taha, taha" P-prakāśa uses kavina or kavanu (II. 171), kāzu (I. 27) and ks (I. 98) for Interrogative kın , and anyat is changed to anni (II 45) and anu (II. 44) VERBAL FORMS -Some typical verbal forms may be noted bere to get an idea of the forms used in P-prakasa Present 1st psg. vamdar" (I 4), kahču: (-11? I 11), bhanami (I. 30), 2nd p sg. měllahı (I. 12), kõht (II, 14), 3rd p sg. vilar (II. 80), vet (II 82), havet (I. 13), pl acchaktº (I 5), vaccaha" (II. 4), 11( 15 ) ants (II 91), humta or honia (II, 103). Some Imperative forms that are available 2nd p. sg gäni (I 107, II. 38), Jöt (II. 34), sēd: (I. 95), gānu (I 94, etc), lagga (II. 127) Typical Future forms that are available : 2nd p. sg. karisi (II. 125), gamist (II 141), lahisi (II 141), sahiss (II. 125), 3rd p. sg karisal (II. 188), lahesas (II 47), hosal (1I 130, 168) Hēmacandra has noted all the available Present and 'Imperative forms of this text (iv. 382-3, 385, 387) The so-called 2nd p sg, formas of the Future noted above are at times treated as those of Present and at times of Future by Brahmadêya Their nature is much uncertain If they belong to Present, they are to be deduced form the forms like karist in Prakrit , if to Future, they are contractions from forms like karskest of the Prakrt Though not generalised by him, forms like karisu, pāvisu are met with in Hēraa.'s illustrations (1v. 396); and the Sk, shade takes them as Future 1st p. sg forms. The Absolutive terminations in this text are -V, + 206, to 201, + avi, and + Edini as in den (II. 57), měllius (I. 92), dhario (IL. 25), parsharau (II. 4), MUEVIFU and lakēvipu (II. I, 1.85), and there 1 Kannada Mes show e uniformly ·INTRODUCTION 51 is 'only one form showing the termination +ěpp1111, muěppinu (II. 47). Besides the above ones, Hēma. gives + %+ 14, + eppi, as the Absolutive terminations, but they are not found in this text. The typical forms of the Infinitive of purpose are sahana or sahani (II. 120), samthavana ( II. 137), lënaha (II 87), munahu ( 23). Excepting munahu which occurs only once in our text, all others are generalised by Hema. (iv. 441) with whom some Gerund terminations also are used for Infinitiye. INDECLINABLES, ETC.—In this paragraph all the Indeclinables, etc., are noted with their Sk, counterparts alphabetically arranged. atra = stthu or ottht (I. 101, II. 211), idysi = öhi (II 157), eva = gs (I. 96, etc.), évam = ēmu (I. 65) or eu" or 11° (II. 73), kathan = kēma or keva (1 121), kiyat = kéttuu or kittru (II 141), kutra = kelthu or kitthu (II. 47), also kaht(I. 90), ghatıtı = jhattı (II. 184), naiva = navı (I. 31, etc.), tatra = tétthu or trtthu (I. 111, II. 137), also tale (II. 162), tatha = tema or trma, tènu or tims, or even nasalised v for m (I. 102, 85, etc.), tada (?) = tānai or t㺠vai (II, 41, 174), tādrsa = tēlau (II. 149), tāuat = tā, tāma, also tà va or tāmu (I 108, II. 81), tāvannātra = těltadau or tittsdau (I. 105), punar = panu (II 211), mă = ma, mam, mana (I. 101, II, 107, 109), yatra and gathā correspond to tatra and fatha , yada (?) = jāmat, jā vai (II. 41, 174), yādysa = gehau (I. 26), yavat = jāma, jāmu, jāva (II. 81, 194), yävannätra gitts(II. 38), vinā = vinu (I. 42) All these indeclinables, etc., ignoring slight phonetic variations, are found in Hēma.'s illustrations and for some of them he has special rules. Forms corresponding to Hēma.'s jéttula and těttula (1v. 435) are not found here As to the use of apı, or text once uses kimpi ui (1. 65), perhaps it is a mistake for kimcı di which suits the context better. Poprakāśa repeatedly uses svärthë ka and da, but their combinations (1v. 430) are not met with here, at times ka appears doubled as in 'gurukki vělladi' (I. 32). Of the tadarthy a nipātas (Hēma, 1y 425) only tana is used here, and the rest are not found in this text The forms kērau, etc, used by Hēma, in his illustrations on iy. 359 (see also Hēma. 11. 147) are used in this text kërā (1. 73, II. 69), kerai (I. 99), kërau (II. 29). Though Jr, etc., are repeatedly used, the occurrence of ca is a rarity in these döbās. IMPORTANT WORDS, ETC.-P.-prakaśa uses many words which might be called Dēši due either to their non-Sanskritic etymology or non-Sanskritic significance. But most of them are already recorded in Pālasadda-mahannavo , so I shall note only a few of them which are not recorded there or which require some explanation. avakkhadi (I. 115)-Brabmadēva explains thus 'dēša-bhāsaya cinta', khadıllau (II. 139)—Brahmadēva equates it with khalvātam. Hēma, quotes this verse but his reading is khallıhadar". Our form is a case of metathesis from the Prākrit form khallida noted by Hēma. (1. 74). khavanu or khavanau (I. 82, 88)-Brabmadēva equates it with ksapanakah, a Digambara. I think, this Sk. rendering has no etymological justification though it occurs in Paicatantra, etc, the word should be traced back to samana, Sk, śramana. gurau (I. 88) Brahmadēya remarks 'gurava-sabda-vacyah Svēlāmbarah'. 1 ·52 PARAMÅTMA-PRAKA Á A catta (II 89)—Brahmadēva does not explain it, but I think it means in that context'a mat', cf catal Javalā (II 127)-Brahmadēva equates it with Sk. samipe, and the word is current in Marathi in this sense I think, it should be traced back to Sk yamala, Pk. Jamala, a pair , and therefore those that are near each other. This sense is more suitable in that context dhandha (II. 121)—Brahmadēya gives a Sk. word dhāndha which is not known to classical Sanskrit. The Kannada gloss reads damde, and takes damda = Sk duandva. There is a Prākrit word dhāndha = shame padichandē (II 129)-It has the sense of similarity, and it is used here for dystania. padsyāra (I. 121)-A scabbard Brabmadiya Brahmadiya is uncertain about its Sk. . equivalent , so he suggests once pratıkära and a second time prathara Aēmacandra, in his Abhidhana-comämani,, gives pratyākāra = khadgapidhānakanı which appears to be the correct equivalent of padzyāra. He gives another word parivāra (Martya-kānda 447) 1 vadha (II 19, 154, etc.)-This word 19 repeatedly used in this text, and Brabmadēva explains it usually as vatsa, but once as bata (1 121) Hēmacandra (1V 420) equates it with mudha (I think, in the sense of möhsta, deluded, misled). It may be noted that madha is also used once in our text (II 128) It is recorded in Pāzasadda-mahannavo as a Dēśı word meaning dumb, one incapable of speech vadha or badha is used as a term of address by Saraha as well , he uses putta also (38, 53) as a term of address, valt val. (II 137) -Brahmadēva takes it as 'punak pinak', compare vāram vār anul voddaha (II 117)-Hēma quotes this phrase but reads vödraha meaning tarma purusa (1. 80). Brahmadēva interprets as yaivanan, the Kannada K-gloss takes it as stri-sarira , but Q-gloss reads coddana (perhaps orthographical confusion between c and v in medieval Dēvanagari) and gives the same meaning as that given by Brahmadēva. vamdau (I. 82, 88)—Brahmadēva comments, vandakah = Bauddhah. The etymology of the word is obscure. Some Kannada Mss read Budd (h)ax. IMPORTANT Roots, ETC.--Many dhåtvādēsas are used in this text, but I note bere only those which are not directly traced in the list given by Hēmacandra Uvalaad vart (II 148), cf Hēma uvělla= ud vēst. Guruva (II 145) muh. Cara (II 126) to powder from citra Chamda (I. 74, Chadda according to Hēma). to abandon goa (1 109, II 34) to see , it is used in Hēma.'s illustrations (1v_422). Jhampa (I. 61) to cover. Dahula-ksubh (II. 156), cf. Maräthi dhavalandº pěkkha or 1 For this roference I am thankful to Mr N R ACHARYA, Shastri department, Nirnayasagar Press, Bombay 2 To judge from Pijasadda-mahapravo, the word 18 not extensively used in literature The earliest occurrence, therefore, 15 in Pasyalacchl-namamala (Ed by G BÚHLER, Göttingen 1879), the Präknit Lonicon of Dhanapala (972-3 AD), and 10 giving the meaning of this word Himacandra has in view Dhanapala's definition bödraho larunā" (verso 62) ·INTRODUCTION Pikkha (I. 71, II.-114) to see Vaha (II 142) to sec; it may be derived thus Påsa > pāha > väha. PECULIARITIES OF KANNADA Mss.-The Kannada Mss., which are described in section IV below, have certain peculiarities some of which such as d for dli, absence of any discrimination between short and long vowels arise out of the nature of Kannada script. There are others which are uniformly shown by Kannada Diss. (excepting S which is a mechanical copy of Brahimadēva's text, but that also is subjected to some marginal corrections), and they shed some light on the phonology of Apabh- Tamsa. The Devanagari recension, represented by Brahmadēya's text and by the Mss. A, B and C, shows a good deal of vacıllation between 1 and c in the Inst. sg. forms such as dēvē or dēvim and kârantēna or haraniria , in the Loc. sg. forms such as dëve or devi and in forms like ke u or ki vi, jo sia or zima, te va or trma, etc. But the Kannada Mss, uniformly accept e which may be short or long as required in the context. Even Hêmacandra's Grammar shows this yacıllation in forms like hallhim Secondly, Dēvanāgari Mss vacıllate between 1 and c before the conjuncts as in mukkha or mokkha, čkka or akka, völla or bulla, etc..? The Kannada Mss. uniformly show c and o and not 1 and a I think, this vacillation is due to the fact that Sanskrit c, o are always long, to show them short, as we want short cand o in Apabh. (Hēma, iv. 410), they were reduced to 1 and 1. In Kannada e is both short and long, so the Kannada Mss, felt no need of changing it to : If we look to the corresponding counterparts in Sanskrit and Prakrit, we find that e is preferred. So c appears to be really the earlier stage, and being short in pronunciation it came to be changed to 1. The same is the case with o. Then these Kannada Mss. uniformly read so gi and jo g1 as sözji and jūge , Bambhu is always shown as Bamhr which might be allowed by Hēma. (sv 11%), but sõjge and juggi cannot be adequately explaincd. 1 VALUE OF THEIR TRADITION—There is another explanation also for this vacıllation. Apabhramsa was once a popular speech allied to Old-Rõjasthani, Old-Hindi, Old-Gujarati, etc., which are the earlier stages of thc present-day Hindi, etc. So copsists and reciters did make vowel changes, etc., in the light of contemporary pronunciation ds it is clear from the manner in which works like Ramayana of Tulasidasa have undergone dialectal changes. What the copyists and cren reciters minded were the contents and not the dialectal features. Even the Hindi commentary, printed in this cdition, though attributed to Daulatarāma, docs not represent the very language of Daulatarátna, as I have shown below. The Kannada Mss thercfore, are likely to be of use for the following reasons • some of the Mss. are sufficiently old and are copied from pretty older Mss., and as they were preserved in a country where the spoken languages were completely different from Apabh., there was no scope for such changes as it happened in the North. So a critical edition of P-prokūla should prefer e and on short or long as needed by the context, in the above cases, because such readings are supplied by Kannada Mss, some of which preserve text-tradition cren earlier than Brahmadêve 1 Ja Dalani, ir viss Q is often reprezira dog a serucal go ole or its head, and the copyrie at times took it for å orli ·34 PARAMÅTM A-PRAKÅSA RESULTS or THE ABOVL COMPARISON AND CONTRAST -The Apabhramša dialect of P.-prakāśa is a homogeneous one The forms that we have taken for comparison, excepting the Inf of purpose forin munahu and the Gerund in éppens which occur only once, are repeatedly met with in our text Hêmacandra has taken quotations from P-prakāśa with certain improvements, and that he might have analysed our text and incorporated sufficient material from this work is borne out by many common points noted in the above paragraphs. Even after ignoring minor variations of vowels and individual forms not recorded by Hēma., there remains a substantial residue of fundamental differences between the Apabhramsa of P-prakāśa and that of Hēma 's grammar despite the majority of common points noted above The Saurasēni basis of Himacandra's Apabh explicitly stated and further confirmed by the softening of consonants in his illustration is almost completely unknown to our text. Then the retention of and of unassimilated 1, which is required by some of the rules of Hēma and which is illustrated by some of his quotations, is unknown to our text. There are some other aspects of Hēma 's Apabh not found in this text dropping of the Gen. termination and the Gen. termination -ho, most of the Abl terminations noted by Hēma , absolutive forms in + 1 + + ppi, majority of the tadaylhya-nspilas, the form sala for sarva , many of the equivalents of iva , etc > ADDITIONAL TRACT OF LITERATURC USED FOR HIS GRAMMAR --The above points clearly indicate that Hēma drew huis material from many other works whose Apabhramśa differed in certain respects from that of P-prakåsa. There is no evidence to say that the conjuncts with r, preservation of 7, Saurasēni basis and other dialectal features of P.-prakasa have been modified lhe Mss studied do not warrant any conclusion or conjecture like this From the comparatively small number of Hēma.'s quotations which have Saurasēni characteristics and which retain T, as against the features of this text, it appears that many of the works used by Hēma, represented the Apabh similar to that of P-prakāśa , and a few works he might have used which retained conjuncts with a Words like dhola, some common verses,' the retention of r in a conjunct group in early Rājasthani poems might indicate that Hēma, has drawn some of his illustrations from what might be called Rajasthani Apabhramsa, the predecessor of Old Rajasthani. 1 1 On 1v 352 H ma gives & quotation which roos thus वायसु उडावतियए पिट दिट्ठउ सहस त्ति । अद्धा वलय महिहि गय अद्ध फुट्ट तड ति॥ This quotation of Hôme has not only the common idea but also some common words with the following verse in present-day Rõjasthani , काग उडावण धण खडी आया पीव मडक। I आधी चूडी काग-गळ आधी गई तडक ॥ Either these two verses indicate a common source, or the old Apabh versa gradually drifted to his form passings through dialectal changes (see Dhõla Marira Duha, p 476) ·# ·56 PARAMATM A-PRAKASA t'asiyama assimilate q even in typical words like priya, etc., illustrated by Hema. Prof. HIRALAL puts Syayambhu, the author of Parmacarti and Harivamst between 700-783 A.D., and so far as I have seen the passages r 18 assimilated. Later Apabhramsa works that are recently brought to light assimilate 7.2 And we would be only cutting the ground under our {cct, if we suppose that all the Mss are per force subjected to this assimilation at a later stage So in the light of thc above considerations the presence | By questioning the genuineness of Apabhram'a verses in tokramön asis am the carlier scholars meant that they could not be attribuled to Kilidisa The following are the arguments adduced by PANDIT and others The commentator Katas alama knows nothing of these verscs, tho South-Indian 8168 do not include them, the king being an Ullamapatra cannot utter verses ta Prakrit most of the versos are tautological repenting the qubstance of Sanskrit crics in that context, there is a vagueness of allusions and references in these sersca, ses eral of them interrupt the sentiment exo pressed by Shrerses, and lastly Apabhram'a passages are not found like this in other dramas of Kaisdisa All these arguments harc for their background a hesitation to take back Apable verses to such an carly age, especially because a scanty amount of Apabh literature was known to scholars at the beginning of this coatory Thug hesttation must bc gn on up now for the following reasons Apabhramsa forms are traced in Paimmacariga of limanla (not later than 3rd century AD), we have an epigraphic record that Guhasena of Valahhi (559 69 AD) composed pocms in Apabh, and lastly by the last quarter of the 8th century (sce above Uddyolana's remarks on p, 45) Apabhratısa 39 already recognised as a popular and forceful medium of poetry in the light of these facts it is not in any was improbable that Kalidasa (c 400 AD), whose aldharaştri songs are some of the best specimens, might harc composed some Apabh verses to be sung by the mad hing That Katyasäma and Southern diss do not seclude thesc verses is not a conclusnc argument it may be noted that Northern Miss hasc got thesc scrscs and Rraganatha docs comment on them The South, it must be romacm bred, 18 nell-known for its stage-adaptations of Sk dramas In the South Apabhramsa had no connection, as in the North, Hath the contemporary popular speech, so naturally thcsc serses must have failed to impress the Dravidian audience thus also might explain the crclusion of these verses No doubt, the king is an Uttamapatra and he speaks in Sansknt in all other acts But in the fonrth act the king is gonc med, and Narsasástro allons bhaşd-rj atıkrana for Uttamapätras on certain occasions It is also suggested by Pandit himself that these verses were perhaps to be chanted by somo onc behind the curtain, hen the hing 18 moving hither and thither scarching for his wife, and there is somo justification for these songs that they make the whole 'scone romantic and solema' and that, as Prof RD KARMARKAR remarks in the Intro to bus edition, they one to the actor, representing the king. occasional restº As to the arguments of tantology, vagueness and inconsistency, they are subjective considerations, and they can bo esplained, if we remember that these songs are the out-bursts of a mad monarch Even in the present-das dramas medidas zagless songs are introduced, they do not advance the plot in any way but they are songs merely to amuse the audience Any one acquainted with the phonology of Apabh will readily accept that it 18 perhaps the best medium for songs The last one 18 a negative argumcat and thus it proves nothing The mad Ling, with whom the Apabh songs are associated, does not figure in other dramas of Kalıdása Students of Kalidasa's works will agree that the imagery projected by these verses sa worthy of the genius of Kaldása Al this means that there is a strong case for tho genuueness of these verses, and the question requires to be taken up once more for discussion 2 Dr P L VAIDYA, whose critical edition of Puspadasta's Mahapurdza w in the Press, kladly informas me that a family of Mas rotains y 20 some words When this work 13 out, it will be a publication of monumental magaitude and importance in Apabhratta Literature.

·INTRODUCTION 57 of assimilated or unassimilated r is not at all a chronological criterion, but it is only a regional difference which is quite possible in a continent like India This further shows that Hēma. has based his grammar on works in at least two different dialects possibly from two different regions. II. JÕINDU THE AUTHOR OF P-PRAKASA a) YOGÎNDU AND NOT YOGINDRA JÕINDU AND HIS SANSKRIT NAME.-It is to be highly regretted that such a great mystic as Joindu has left no details about his personal life Śrutasāgara call shim a 'Bhattaraka which should be taken only as an honorific term There is not the slightest indication in his works about his age and place His works reveal him as a mighty spirit resting on a higher latitude of the spiritual realm. He stands for no vanity of learning and no parade of scholarship he is an embodiment of spiritual earnestness. P-prakāśa mentions bis name as Jöfndu. Jay asēna quotes a verse from P-prakāśa with the introductory pbrase • tatha Yögindra-devait apyuktanz'a Brahmadēva more than once mentions the author's name as Yögindra. Śrutasāgara quotes a verse with the phrase "Yogindradēva-nāmnă Bhaltās akëna's Some of the Mss hesitate between Yögindra and Yögēndra. Thus Yögindra as the Sk. form of his name has been pretty popular As proved by identical spirit, similar ideas and common phrases Yogasāra is another work of Joindu In the concluding verse the name of the author is mentioned as Jõgicamda which cannot be equated with Yögindra. Therefore I have suggested that the form Joindu stands for Yögindu'which is identical with Yogicandra, and we have instances where inda and candra are interchanged in personal names as in Bhāgēndu and Bhāgacandra, Subhēndu and Subhacandra. Through mistake it was Sanskritised as Yögindra which has been current now There are many Präkrit words which have been wrongly, and oftentimes differently, Sanskritised by different authors The editor of Yoga sāra had detected this discrepancy, but funnily he writes a combined name "Yogindra-candrācārya-kylah Yogasārak' If we take his name as Yögindu, everything will be consistently explained. 6) WORKS OF YOGINDU VARIOUS WORKS TRADITIONALLY ATTRIBUTED -The following works are tradıtionally attnbuted to Yögindu (usually mentioned as Yögindra) 1) P-prakāša (Apabh ), 2) Yogasära (Apabh ), 3) Naukāra-śrāvakācāra (Apabh), 4) Adhyālmasanddha (Sk.), 5) Subhāsıta-tantra (Sk.), and 6) Tattvarthatīkā (Sk.), besides, three more works attributed to Yögindra have come to light (7) Dohāpākuda (Apabh.) 8) Amptāśite (Sk.), and 9) Nigālmāstaka (Pk) Of these we do not know anything about Nos. 4 and 5, as to No 6, the name Yögindradēva is in all probability confused 1 This section, math additions here and there, 19 mainly based on my paper Jõjndo and his Apabbramka Works in the Annals of the BORI, XII, 31, PP 132-63 The detailed contents of the works and some refcrtaces that are omitted here will be found in that paper 2 Samayasara (RIS) P 424 3 Safprābhrtads-sangarana (MIDJG, Vol XVII), P 39 8 ·58 PARAMAT MA-PRAKÅSA with that of Yogadēva who has written a Sk. commentary on Tattvārthasdira.' 1) Paramātma-prakāśa . AUTHORSHIP, ETC.-In the preceding section the various aspects of P.-prakāša have been studied in details. Undoubtedly it is the work of Jõindu, and the proposal that it might have been compiled by a pupil of his is already rejected above Jöfndu plainly mentions his name and says that the work was composed for Bhatta Prabhākara. Then Srutasāgara, Balacandra, Brahmadēva and Jayasēna have explicitly attributed the authorsbip of this work to Jõladu.s In fact, this is the biggest known work of Jõladu, and on this rests his fame as a spiritualist. 2) Yogasāra CONTENTS, AUTHORSHIP, ETC-The subject-matter of Yogasåra® is the same as that of P.-prakäsa. The self is to be reabzed as completely isolated from everything else These dõhäs, says the author, are composed by the monk Jõgicamda to awaken the self of those that are afraid of Samsāra and are yearning for liberation (Nos. 3 & 107). The author says that he composed it in döhäs, but in the present text we have one Caupās (No 39) and two Sörathas (Nos 38 & 46) this perhaps indicates that the text is not well preserved. The mention of Jõgicanda (= Joindu = Yögindu) in the last verse, similar opening Mangalas, identical subject-matter and the spirit of discussion, and common phrases and lines indicate that one and the same Joindu is the author of these two works The text, as it is printed, is not critical, and there are apparent errors Making concession to these, even the dialectal form is practically the The only points of difference that strike one are Gen. sg. With-hu (and also -ha) which is wha° in P-prakāśa , Present and p. sg with -hø (and also -hi, but which is - 1 alone in P-prakasa), and the Absolutive with vina which is -ving in Poprakāśa AU these are slight vowel changes on which no conclusions can be based Jayasēna quotes a doha from this work in his commeotary on Pancāslikāya 3) Naukāra-Srāvakācāra or Sivayadhanuna-doha.“ CONTENTS, ETC –It is seen from the analysis that this work deals mamly with sane 1 There 18 a Ms (Dated Samiat 1863) of this work in the Bhandarkar Oriental Research Institute, Poona In the opening remarks Yogadáva mentions the names of Padapůjya and Vidyananda Io the concludung Prasasti he calls himself a dlaha-bhattaraka He was a pupil of Pandita Bandhudēva, a contemporary of king Bhima and a residcat of Kumbbanagara lhe name of his commentary 19 Sukhabodho Tattvarthavrtts Mi dhava (c 1350) refers to Yāgadöva and his Vitti in his Sarvadarsana-sangraha, Chap 3 2 See p 8 above 3 For references see my paper in the Annals , see also the discussion of the date below 4 MDJG Vol XXI, pp 55-74 The contents are analysed in my paper in the Annals At Karanja there is a sk commentary on this work by Ladranandi, the pupil of Amart. kartı (Catalogue of Sk and Pk M88 in C P and Berar, p 685), and there is a Hindi metrical rendering of it published under the name, Sudnubhava-darapana by Muasmt NATHURAM, in 1899 AD , and on this Hindi rendering there is an exhaustive Gujarati commentary by LALAN, Bombay 1905 5 RJS ed. P 61 6 Critically edited with Iotro and Hindi translation by HIRALAL JAIN (KJS Vol II), Karanja 1932, the ass and the news of Prof HIRALAL referred to below are from this Intro 7 Vide my article in the Annals XIII, ·INTRODUCTION 59 the duties of a house-holder in a popular and attractive style, The exhortations are spiced with nicc similes, and as compared with other manuals of this class the treatment is less technical. From the contents and metre it gets the name Ś, irakacara dohaka ; it is also known as Naza (Nau) härn-Srärakücāra from its opening words, and Prof HIRAT AL calls it Săvayadhamma-dólă alter much consideration. ITS AUTHORSIIP..In my paper on Jöindu I had pointed out lion there are threc claimants, namely Jõgēndra, Divasina and Laksmicandra or Lakemidhara, for the authorship of this work Since then some ninc Mes of this work have come to light, and the problem of its authorship has been discussed in dctails b, Prof HIRALAL in his Introduction. Even as the facts stand Prof. HIR ILAL'S view cannot be accepted , so it is nccessary to state the position and sec what should be the probable conclusion, JOINDU'S CLAIMS His claims rest on these grounds ) Traditional lists altri. bute a Navahüra-S1 ūvakācāra to him, 11) the concluding colophou of Us A calls it Jūgindra-krta , and a supplementary verse found at the closc of Ms. Bha (after the concluding colophon) attributes the teat to Yogindradčia, Thc forms Jõgindra and Yügindra, it appears, arc micant to imply the author of P-praktīcı, and it must be soon low far thcsc claims arc justılıcd, As in P-prahūša und lögusāra Jöindu does not mention his name in the body of the text. Secondly, the high flights of spiritualistic furvour of Joindu are conspicuously absent hcrc; and the subject-matter of Srilakācāra is not quitc in tunc with the mystic temperament of Jöfnda. Thirdly, Prof. HIRILAL inds thus work inore profound as a piece of poetry than other works ol Joindu and brushes aside the possibility that JÕindu might have composed it in lus younger days, l'ourthly, as I have alrcady noted, despite some common ideas there are no striking phrascological similarities between this work and P-prahāsa. Lastly, I might point out that Săvayadhamma-ddhä shows the termination -hu in Abl. and Gen. $. , but We have seen that P-prahiin uniformly shows -hake both in the song and pl So there is no strong evidence to attribute this work to Jüindu. Perhaps it is the common Apabh, dialect and a fow similar ideas that might basc led some onc to put the name of Yögindra in thc colophon. Disastxa's C1 ATVS, - Prof. HIRAL \L npholds the claim ol Divasint on the following grounds :i) vs. Ka mention •DE S1111 tlu idittha' 1.. the 17t ter-r, (1) Sīrayadh19.-20. has many striking similaritics with Bl7rsas rrald of Dionsina, nu) Dis nina had a lihing for composing dihis, and it was perhap 7 ncw for of metre in his dais. I hus he attributes this work in Dirasiri, the author of Dar. lunas.ro }lus arguments are not quite sound. Vc ku ducs not discrie o much rehance ; of the wint doc. di is the lingest so far as the "omber of irrepas considered od the latest sot1r 1s it age is cordered The tout ithelf (teqo351171 chrze slavuli br.20 nr 2 veres ; the earlice l.nona Jln. Cintains 924, nhuse , K: canta'u« 235 af fiel 234 verses. The mainly news that st x in inflate sectaira Yory the dail: uwch merilusis the r.010 Dirasinis stot unly be trupt bit rentir plien gars: the fosy Da #71 is Misy queer, i reli615211: lern! 18 ***: 163 shrpirle of the trat: thithru?! 17.* porttitorrat.ge ;-1t:'(19) da, 41haselil.es vithe series "trically TECL d; the time tu roshe13 (40) ites, *pich js 110111 T ftaret et 3 an! **chthic, 24430 this text, ·60 PARAMÅT MA-PRAKAS A is conspicuously absent in this verse , and lastly Prof. HIRALAL himself does not include this versc in his settled text. Such a concluding verse, therefore, cannot be attributed to the author of Săvayadhamma-dohå , and we cannot believe that Dēvasēna, the author of Darśanaśāra, might have composed it. Turning to the four Prakrit works of Dēvasēna, in Bhävasamgraha: he mentions his name as Dēyasēna, the pupil of the preceptor Vimalasēna , in Aradhanásárasimply as Deyasēna , in Daršanasāras as Deyasēna-ganın, residing in Dhärä , and in Tattvasāraas Muninātha Dêvasēna. In the first three works the name Devasina is implied by the word Surasēna in the opening Mangala. None of these indications is found in Sāvayadhanma-doka. Thus the first argument loses its force and the other two can be easily explained 1) it is a fact that there are some common topics between Bhāvasamgraha and this work, but of the 18 parallel passages enumerated by Prof HIRALAL hardly more than three passages are really parallels Unless there is a significant phraseological similarity common words and ideas prove nothing in a literature of traditional nature That one verse is common is important Some Apabh verses are found in Bhāvasamgraka , Ms kha stamps that verse as tiktam ca , and the editor has shown bow Mss of Bhävasamgraha have included verses from works even later than Diyasepa.. It is not at all improbable, therefore, that some copy ist might have taken this verse from Sāvayadhamına doha 111) The third argument proves nothing The beginning of the use of döha is not fully studied as yet I may, however, point out that Apabb portions of Vikramor vasiyam have one döha, and that Rudrata, wben illustrating the slesa 'of Sk and Apabh composes two dõhās (IV 15 & 21) in his Kāpyalankara, Rudrata flourished before 900 AD or more probably in the earlier part of the 9th century. Anandavardhana (c. 850) also quotes an Apabh. dõhã in bis Dhvanyaloka.? Even if it is accepted that Dēs asēna had a liking for döbă, that he is the author of Sävayadhamma-dokä cannot be proved Thus the claim that Dēvasēpa is the author has to be given up now LAKSBICANDRA'S CLAIMS --The colophons of Mss Pa, Bha and Bhas attribute this work to Laksmicandra. Śrutasägara quotes aine verses from this work one is attributed to Lakşmicandra and anotber to Laksmidhara, Thus Laksmicandra alias Lakşmidhara is the author of Sävayadhamma-dohã according to śrutasāgara's information His use of the words Guru and Bhagavin with the name of Laksmicandra, as I now realize, should not be taken with any special significance, because Śruta- 1 Ed MDJG Vol XX, Bombay Saxhvat 1978 2 Ed MIDJG Vol VI, Bombay Samvat 1973 3 Critically edited by me in the Annals of the BOKI AV Ju-df Fiva Alss read surasgua, while only one reads surasāps , though the latter suits the meaning better, the former should be accepted with the majonty of Mss 4 Ed MDJG Vol XIII, Bombay Samvat 1975 5 See the editor's foot-note on p 111 (verse No 516), Bee also the Intro p 2 6 S P PANDIT Vikramörvastyan, 3rd Ed, Appendia I, p 1134 & 7 PISCHBL Materialien sur Keuninus des Apabhramsa, P 45 Salprabhyladı-sangraha, PP 144, 203, 283, 284, 297, 349, 350, the numbers of the verses quoted from this work ara 7, 105, 109, 110, 111, 112, 139, 148, 136 No 139 on P203 16 attributed to Lakşmicandra and No 148 on p 144 to Lakşmidhara 9 In my paper in the Annals I had said he uses quite familiar torms like Gura, Bhagavån, as though Lakşmaldhara is his immediate preceptor' ·INTRODUCTION 61 sågara mentions Samantabhadra as Guru and Gautama and Půjyapāda as Bhagavān." Prof. HIRALAL sets aside the claims of Laksmicandra, whom he takes to be the same Laksmicandra, a contemporary of Śrutasāgara, on the following grounds 1) The last verse of Ms. Bha attributes the text to Yögindra, Pañjikā to Laksmicandra and Vrttı to Prabhācandra 11) Laksmana, the pupil of Mallibhūsana, mentioned in the concluding remarks of Ms Pa, is identical with Laksmidhara, Laksmana being his name before entering the order of monks 11) The phrase · Laksmīcandia-uiracıla' in Ms. Pa is a scribal error, and it should have been either Sri-Laksmicandra-likhite' or Śri- Laksmicands ärlha-likhitē, 2v) Lastly no other works of Laksmicandra are known to us. It is true that Śrutaságara attributes this work to Laksmicandra (or-dhara), but there is no evidence at all to identify this name with that of a contemporary of his. Jaina hierarchy contains identical names of teachers who lived at different times. 1) The verse in Ms Bha is a later addition for the following reasons it comes after the concluding colophon ett Śr āvakācāra-dõhakam Laksmicandra-kitan samāplam | sri', the contents of the verse are inconsistent with this colophon, a part of the verse claiming Yögindra as the author is not at all pioved, and, as Prof HIRALAL himself has said, nothing is definite about the Pañjikā attributed to Laksmicandra. 11) I have already stated above that there is no evidence to take Laksmicandra to be the same as the contemporary of Śrutasāgara Eyen accepting, for the sake of argument, that Laksmicandra (the contemporary of Srutasāgara) was known as Pt. Laksmana in bis householder's life, Laksmana and Laksmicandra, mentioned at the close of Ms. Pa, are not identical First we get 'il Upasakācās ē ācārya Sri Laksmicandraviracite dohaka-sülrāni samāplāne' then follows that this Dökü-śrāvakācāra was written for Pt. Laksmana, the pupil of Mallıbbūsana, in Samyat 1555. Pt Laksmana, therefore, was a householder in Samyat 1555 , then how can he mention beforehand his forthcoming ascetic title, Laksmicandra, when he still calls himself Pt. Laksmana ? The Dame, Laksmicandra, is mentioned first, and then comes the copyist's mention of Pt. Laksmana. By comparing Mss. Pa and Bha3 it will be clear that the colophon quoted above belongs to the author bimself, and the following lines in Pa are to be attributed to the copyist 111) When the proposed identity of Laksmana and Laksmicandra is not proved, and in fact disproved, there is no point in suggesting a correction in the actual reading. 1v) The last argument does not stand by itself, and needs no independent criticism Prof HIRALAL'S arguments against Laksmicandra's authorship are not conclusive, and his claim that Dēvasēna is the author is already disproved, in conclusion, I have to say that the author of this Śrāvakācāra, in the light of the available material and on the authority of śrutasāgara's statement, is Ācārya Laksmicandra. There is no evidence to identify him with anotler Laksmicandra who was a contemporary of Srutasāgara. All that we know about the age of this Laksmicandra is that he was earlier than Śrutasāgara and Brahma-Nēmıdatta (A D 1528). 7) Döhäpāhuda ? NAME, CONTENTS, ETC.-Of the two Mss of this work that have come to light one mentions the name as Dohāpāhuda and the other Pāhudadóhã Prof. HIRALAL 1 Satprabhrläds-sangraha, PP 65, 77 and 93 2 Critically edited with Intro, Hindi translation, etc, by HIRALAL JAIN (KJI Vol III) Karanja 1933 , see also Anākānta Vol I and Annals of the BORI XII, 11, pp 151, So, etc ·62 PARAMÅTM A-PRAKÅSA has explained the meaning of the title, and even according to his explanation the title should have been Dohāpāhuda Despite his correct interpretation, I fail to understand, why he gave currency to the name Pāhudadohã. Like P-Prakāśa this is a mystical work in which the author broods on the reality of Atman. Undoubtedly the text, as at stands, in an inflated one, and that explains the presence of Sk. verses at the close and two gåthås in Māhāraştri after dohã No. 211, which mentions the name of Rāmasimha who according to the colophon of one Ms is the author. JÕINDU'S AUTHORSHIP ---The concluding colophon of Ms. Ka attributes this to Yögēndra, and this work has many common verses with P-prakāśa and Yogasära. But Yögindu's authorship is not well founded for the following reasons 1) As in P-prakāśa and Yogasāra he does not mention his name in the body of the text, and moreover verse No 211 mentions the name of Råmasimba 11) In many places, even in common verses (Nos 34, 35, 46, 49, 80, etc). Dohāpāhuda shows terminations -ho and -hr" in the Gen sg of a-ending nouns, but P.-prakāśa las uniformly -ha, the forms like tuhärax, (uhāri, dohım mu, dihaham mi, kaheon , (Nos 56, 182, 55, 72, 131 and 197) are not found in P-prakāśa 11) The Ms Da has a colophon attributing this work to Råmasimha, whose name occurs in dõha No 211. In the beginning, with tbe dls Ka alone before me, I suspected whether the name of Rāmasimba, which docs not occur in the last verse, might be that of a traditional author like Sāntı incidentally mentioned in P-prakāśa (Il. 61) But now after a closer study of Dohāpahnda I find that the evidences to prove Jõindu's authorship are insufficient. So many common verses and the Apabh dialect have perhaps led some scribe to put Yögēndra's name in the colophon, though Råmasimha's name is mentioned by the text itself RĀMASINHA AS THE AUTHOR.-Rāmasımba's claim is based on two facts that according to both the Mss bis name is found in one of the verses of the text and one Ms mentions his name in the colophon. The only apparent objection against his authorship is that his name is not mentioned in the last verse But I have remarked above that the present text is an inflated one, and many of the verses after 211 appear to have been added later on. Thus in the light of the present materjal Rameswaha should be accepted as the author He is much indebted to Jölndu, and one fifth of his work, as Prof HIRALAL says, is drawn from P.-Prakasa Rämasimba is plainly a lover of mystic brooding that might explain his use of verses from earlier authors. As to his age we can say only this much that he flourished between Jöfndu ard Hēmacandra Verses from Dõbāpāhuda are quoted by Srutasāgara, Brahmadēva, Jayasena and Hēmacandra That there are two common verses between Dohāpakrıda and Såvayadhamma-dokā is an important fact* But Dēvasēna's authorship of Savaya. dhamma-dohā is disproved, and the compilatory character and the inflated nature of the text of Dohāpähuda do not admit at present any objective criteria of textual criticism Additional light can be thrown on this problem when more Mss, are available, 8-9) Amplašils and Nsgåtmästaka : AMRTASITI It is a didactic work containing 82 verses in different metres, Intro to his Ed p 13 2 Ibidem, p 21 3 MDJG. Vol XXI, pp 85-101 and 168-9 ·INTRODUCTION 68 groups of verses being devoted to different topics of Jainism. We do not know whether the colophon is added by the Editor or it was there in the Ms. The word Yögindra occurring in the last verse can be taken as an adjective of Candraprabha There is no evidence at all to attribute this work to the author of P-prakāśa. This work includes some verses ascribed to Vidyanandı, Jatāsımhanandı and Akalankadēva. Some verses are common with the Satakas of Bhartphari. Three verses (Nos, 57,58 and 59) from this Amptāśite are quoted by Padmaprabha Maladhārıdēva in bis Commentary on Niyamasāra 1 The same Vrttı quotes one more verse thus तथा चोक्त श्रीयोगीन्द्रदेव । तथाहि' मुक्त्यङ्गनालिमपुनर्भवसौख्यमूल दुर्भावनातिमिरसहतिचन्द्रकीर्तिम् । समावयामि समतामहमुच्चकैस्ता या समता भवति सयमिनामजनम् ॥ But this verse is not found in the present text of Amptāśitz, and Pt. PREMI conjectures that it might perhaps belong to Adhyālma-samdõha, another work traditionally attributed to Yögindra NIJĀTMĀSTAKA.-This contains eight Prākrit verses in Sragdharā metre glorifying the nature of Siddha in a dignified manner The text does not mention the name of any author, but it is the concluding colophon in Sanskrit that mentions Yögindra's name. This is no sufficient evidence to attribute its authorship to the author of P-prakāša. CONCLUSION --After this long discussion we fiud that the traditional list of works attributed to Joindu is not quite authentic , and at present P-prakāśa and Yogasās a are the only two works of Jõludu C) ON THE DATE OF JÕINDU NATURE OF THE EVIDENCES AND THE LATER LIMIT -From the two works of Jõindu we get no clue that might shed some light on his age So the only alternative left before us is to take a survey of the references to and quotations, etc, from the works of Joindu as found in other works. The text of P-prakāśa is swollen from time to time, the editions of the works, in which quotations, etc, are found, are not critical, and even if critical editions are available there is still scope for differences of opinion, and lastly, the periods assigned to these works and authors are often subject to modifications, because the studies in this branch of Indian literature are not much advanced Thus the very nature of the material puts certain limitations to our conclusions This attitude of scepticism, though critically justified, should not forbid us from collecting the various pieces of evidence that might be of use, in the long run, to settle the age of Joindu more definitely Let us try to ascertain the later limit for the period of Jöfndu in the light of the following eyidences 1) Śrutasagara, who ilourished about the beginning of the 16th century AD, 1 Niyamasara (Bombay 1916), PP 38, 107 and 154 2 Ibid p 86, Br SHITALAPRASADAJI, however, quotes in his Hindi translation muktuālasatva etc, (Amplastt 21) instead of this verse, ·64 PARAMĀTMA-PRAKASA quotes six verses from P-prakasa (I. 78, 117, 121, II 4641, 61 and 117) two of which are explicitly attributed to Yogindra. 11) We have the Kannada commentary of Maladhāre Balacandra and the Sanskrit commentary of Brahmadēva on P-prakáša ; and we have assigned them to c. 14th and 13th century A.D. respectively." iu) Jayasena who has written Sk. commentaries on Pancaslıkāya, Pravacanasära and Samayasăra of Kundakunda is sufficiently acquainted with Joladu and his two works. In his commentary on Samayasira he mentions P-prakāśa by name and quotes a verse (I 68) explicitly attributing it to Yögindra In his commentary on Pancastıkāya he quotes a verse which is the same as No 56 of Yogasära Jayasēna belonged c, to the second half of the 12th century A D. 1V) It is seen above that Hēmacandra is acquainted with P-praki a, he has drawn some material from it, and in fact he quotes a few verses from this work with some changes here and there to illustrate his rules of Apabhramsa grammar. Hēmacandra was born in A D 1089 and died in 1173 A D. " It is not an unusual phenomenon in the history of any language that extensive grammars come to be composed only after a particular language is fossilised in literary form either in traditional memory or in books. So there is no sufficient justification for the assumption that the Apabh- Tamsa treated by Hēmacandra is the same as the current language of his times. It is more reasonable to say that the Apabhramsa stage represented by his grammar was altogether fossilised in lterary form, and it must have been at least the next previous, or even earlier, stage of the language current in his times Grammars cannot be based on merely spoken languages at the most we can appeal to this or that usage in the current language with such phrases as loka" This means that Joindu can be put earlier than Hēmacandra at least by a couple of centuries. v) Hēmacandra, it has been shown by Prof. HIRALAL * quotes some verses from Dohāpāhuda of Rāmasimha who in turn has enriched his work by drawing bodily many dobás from P-prakāsa and Yogasära of Joindu So Jöfndu is not merely earlier than Hēmacandra, but the periods of these two are intervened by that of Rāmasimba, VI) I have shown above how some verses of Tattvasära haye clase similarities with the dõhäs of P-prakāśa. It is not improbable that both might have drawn from some common source But as the verses stand, in view of the reasons stated by me above, I think, it is Dēvasēna that follows Yögindu Dēvasēna has often utilised material from earlier works in his compositions We know Dēvasēna's date definitely He finished bis Darsanasāra in Sarayat 990, ie, AD. 938 Vu) The following two verses deserve comparison 1. Yogasära, 65 बिरला जाणहिं तत्तु बुहु विरला णिसुणहिं वतु । विरला झायहि तत्तु जिय विरला धारहि तत्तु ॥ 1 Satpräbly tāds-sangraha, pp 39, 297, 234, 315, 325, 332 2 See section III below 3 Sce P 46 above 4 Intro to Dahapahuda, p 22 5 On p 28 ·INTRODUCTION 65 2. Kaltigēyānuppökkha, 279 · विरला णिसुणहि तब विरला जाणति तबदो तच्च । i विरला भावहि तच विरलाणं धारणा होदि । Kattıgiyānuppekkāl of Kumära is not written in the Apabh. dialect, so the Present tense 3rd p. pl. forms, nisunahi and bhāvah (preferably --ht") are intruders there, but the same are justified in Yogasāra. The contents of both the verses are identical The fact that the dõbā is converted into a gāthā does not admit the possibility that some later copyist might have taken it over from Yogasāra. In all probability it is Kumāra that is following the above verse of Jöndu consciously or unconsciously. The personality of Kumāra is much obscured by certain mythical associations, and his age is not settled as yet. Oral tradition recorded by PANNALAL says that Kumāra flourished some two or three centuries before the Vikrama era”, and the views of eyen some modern scholars appear to be influenced by this tradition 8 The only available Sk. commentary on this work is that of Subhacandra who composed it in A.D 1556 , as yet no references to Kumāra in earlier commentaries are brought to light, the order of enumeration of 12 Anuprēkşās followed by Kumāra is that of Tattvarthasalra which is slightly different from that adopted by Vattakēra, Sivārya and Kundakunda These points militate against the high antiquity claimed for Kumāra by tradition. There is no critical edition of Kallig@yānuppikkhâ, but as the text stands the dialectal appearance is not so old as that of Pravacanasāra The reference to Kşētrapāla in verse No 25 shows that Kumära belonged perhaps to the South where the worship of Ksētrapāla has been more popular. In the South some monks bearing the name Kumarasēna have flourished In the Mulagund temple inscription (earlier than 903 AD) one Kumārasēna is mentioned, then one Kumārasvāmi is mentioned in an Inscription at Bogadı of 1145 A.D. , but mere similarity of name is not enough for identification. With these facts in view I do not want to assign Kumāra to any definite period, but what I want to point out is that the high antiquity traditionally claimed for Kumāra is not proved as yet , and there are sufficiently weighty reasons to doubt it. As to the relative periods of Jõlndu and Kumāra, the former in all probability is carlier than the latter I) Canda quotes the following dūbā in his Präkrta-laksanam? to illustrate his sūtrayathā tathā anayoh sthāni gima-laman काल लहेविणु जोइया जिम जिम मोहु गलेइ । तिम तिम दसणु लहइ जो णियमें अप्पु मुणेइ ।। 1 Published Rith Javacındra's Hindi Commentary, Bombay 1904 2 Jbidem Intro "The 'tuche Anuprekshas are a part of Jaina fuith Siimi Kärlıkeva seems to be the first who wrote on thein Other writers have only copied and repeated bim Exen the • Diadalinupreksha' of Kundakundacharya seems to have been untten on its model No wonder, of Sari Kartikeya preceded Kundakundacharya Iny way, be is an ancient Inter" walalogue of Sk and Pk Miss in Ire C. P. and Berar, p 1, also WIATI RNITZ: A History of Indian Literature, Vol II, p. 577. of Anuais. Vol XIII, 1, pp 37, eta 5 Jonnal of the Borway Prarth RAS X. pp 167-69 190-93 6 rugrapkin Garnahta ry, Kagamangala Xo 100 7 Ed by AIREDLOT HOERALE, Part 1, Calcutta 1890 99 3 ·66 PARAMÅTM A-PRAKASA This dõbi is the same as I 85 of P-prakāśa with the difference that our text reads Jims and time for gima and toma, and go for go in the second line It is a sad tale that the text of Canda's grammar is not well preserved 'The whole work has the appearance of half-arranged, miscellaneous Jottings for a work rather than a wellarranged and finished treatise.'1 HOERNLE has edited this work as early as 1880, when Präknt studies were in their infancy, and nothing in fact was known about Apabhramsa as a dialect commanding vast literature , his material was scanty, his was a difficult task to rebuild a consistent text, with Pali language and Asokan inscriptions in view, out of bewilderingly chaotic material His rigorous method, about which he has sufficiently explained and against which PISCHEL and GUNE have rightly complained, has led him to relegate this sütra and the quotation to the appeadıx idicating thereby that they belong to Revisionists. The context in the Grammar, where the present sütra with the illustrative verse occurs in the company of ten other sūtras, all referring to Apabhramśa, is not a proper one this we will have to accept with HOERNLE. But this does not forbid us from accepting them as genuine in other parts of the grammar, remembering that the sūtras appear to have been disturbed in their arrangement Canda recognises an Apabhramśa dialect in which as the second member of the conjunct group is preserved That this was a fact of an Apabhramsa dialect is seen above. It is illustrated by Rudrata's slesa verse and by some illustrations of Hēmacandra We expect that Canda could not have disposed of Apabhramsa in one sūtra ; by accepting the above sütras more information is being added about Apabhramśa. It is natural that the grammarian might illustrate his sūtras with quo. tations from literature It is significant that this quotation does not occur in Hémacandra's grammar that sets aside the suggestion that the Revisionists might have added it from Hēmacandra's work With GUNE I am inclined to accept that the presence of these sätras, with the quotation, is quite natural in Canda's grammar. Different views are beld as to the date of Canda HOERNLE thinks that his reconstructed text, which mainly follows Ms A, presents a very archaic phase of Präkrit language, and therefore Canda's work is composed probably somewhat later than the 3rd century B.C., the period of Asökan inscriptions, and probably earlier than the beginning of the Christian era assuming of course that he was contemporary with that language'According to HOERNLE the present sutra and the quotation belong to the Revisionists whom he puts later than Vararucı, but how much later he does not say anything. The approximate date assigned to Vararıcı is 500 A.D. According to GUNE 'Canda lived at a time when the Apabhramsa had ceased to be a mere dialect of the Abhiras and become a literary language, 1 e., after the sixth century A.D and not before'. Thus the revised form can be tentatively placed about 700 A.D. So Po prakáša will have to be put earlier than Prāksla-laksanam EARLIER LINIT.-It is shown above how Jölndu inherits much from Mökkha pahuda of Kundakunda and how he closely follows Samadhi-Sataka of Pajyapăda. 1 DALAL and GONE Bhavisayatlakaha Intro, P 62, Baroda 1923 2 HORRNLE'S Inko PP 1, 20, etc 3 M GROss Journal of the Department of Lotters (Calcutta University), Val, XXIII, P 17 See Pp 27-8 above ·INTRODUCTION 67 P.-prakāša, in fact, is a popular elaboration of some of the fundamental ideas of Samadhi-sataka. Kundakunda belonged c. to the beginning of the Christian era, and Pājyapāda lived a bit earlier than the last quarter of the 5th century A.D CONCLUSION.-In the light of the above discussion I tentatively put P-prakāśa between Samādhi-sataka and Prakyta Laksana ,1 and in all probability Jöfndu flourished in the Gth century AD. III, COMMENTARIES ON P-PRAKĀŠA 1. A KANNADA GLOSS (K-GLOSS) ON P.-PRAKASA BALACANDRA'S COMMENTARY AND THE KANNADA GLOSS IN Ms KIt is reported that (Adhyatmı) Bālacandra (c. beginning of the 13th century AD.), who has written Kannada commentaries on the three works of Kundakunda,8 has commented in Kannada on P.-prakāśu as well. The Ms. K, described below, contains a Kannada commentary on P-prakāśa , but one is not in a position to say whether it is the same as that of Balacandra, because the Ms. K supplies no information and Mm. R. NARA- SIMHACHARYA has not given any extracts with which the commentary in K could have been compared. NATURE OF THIS KANNADA GLOSS —The Kannada gloss in Ms. K to be called K-gloss hereafter) is a very modest attempt to explain in Kannada the dõbās of P-prakāsa. Throughout the commentary, so far as I have read it here and there, no Sanskrit equivalents of Apabh. forms are given , but the author takes the Apabh forms one after the other as Kannada syntax would need, and gives their meaning in Kannada. Some of the interpretations show the linguistic insight of the commentator who is very well grounded in the technicalities of Jaina philosophy. I have come across certain words whose plain and etymological meaning is missed by the commentator. His comments are lucid and simple, and he is very much faithful to the plain meaning of the dõbās. There are no additional philosophical discussions, nor are there any quotations as in the Sk, commentary of Brahmadēva, 10 give some idea as to what this gloss is like and to facilitate its comparision with other glosses, I give here two dõhās with their comments Mr MC MODI, in his notes (PP 76-9) on selections from P-prakäsa in Apabhramta Pälhavalı (Ahmedabad 1935) refers to my paper on Joinda in the Annals and remarks that Jõadu can be placed before Hömacandra but it is not correct to put him earlier than 10th or 11th century of Vikrama era The way of putting his conclusions reminds me of a statement of MAX MULLER, Chronology is not a matter of taste that can be settled by mere impressions An argument based on a word or so is not conclusive Taking into consideration the nature of Apabh phonology anpu and anu can never be chronological stages About javalā, the meaning samipo, though given by Brahmadova, does not suit the context as I have shown above It is to be derived from Sk yamala, pair , and the word jamala occurs even in the Ardha-magadhi Canon The weakening of $ into v 18 quite usual in Apabh The Marathi meaning is a secondary one 2 R NARASIMHACHARYA Karrafaka Kavicharts, Val I, Revised Ed, p 253 3 AN UPADHYE Pravacanasära (RJS) Intro PP 104-8 4 These extracts are faithfully reproduced here It should be noted that no distraction is made here between and i and ŏ and 7 following the M. For the convenience of the reader some hyphens are put , some aspirates are added 10 square brackets, as the Me does not distinguish d from dh , and for mutual distinction Kannada words are not italicised like the Apabh ones 1 ·68 PARAMÅTM A-PRAKÅSA P-prakása I. 1 je gãyā zhānaggiye kamma-kaļamka daheve | nicca niranjana nānamayā te paramappa navevi | | ghānaggiye | nijätma-d[b]yanamemba kiccigimdam | kamma-kafanika 1 jñānāvaranādı-karmmagalemba paligalam | daher | suttu | nicca , nityaruma | negans- Jana | niramjanarum | nānamayāl kevalajiiänādı-svarūparum | jaya) adara / 36 ärkkelambaru te amtappa | paramappa paramātmamge | naveos | podavaduvem|| Ibidem I. 82 (No 60 in TKM ) larunan budd[h]au ribadau saran pamdır dibbu | khamanana budd[A]an sevadar mudhari mannaſ sabbu il tarunau | tarunane | budhdhaja | vrdd[h]ane | Tivadar | celuyane | saran sürane | dibble 1 atisayamappa 1 pamdıyand | pamditane ) khamanau / samanano budd[h]au | baudd[b]ane | sevadan | sevakane | sabu (sabbre?) dellamam tänemdu | madhau | babırātmam | mannal | bagegum | | THIS GLOSS INDEPENDENT OF BRAHMADĒVA'S COMMENTARY.On many crucial points I have compared this K-gloss with Brahmadiya's Sk, commentary, and I ac cept the position that the author of this gloss is not acquainted with and has not used the Sk. commentary of Brahmadova If Brahmadiva's commentary was beforo hum, we expected him to follow the longer recension adopted by Brahmadēva, to give Sk. equivalents of Apabh forms like him, and to add supplemeatary discussion and quotations in his gloss as Brahmadēva has done in his commentary. To quote a parallel case, Balacandra in his Kannada commentary on Pravacanasāra inherits many details from the Sk commentary of Jayasēna which he is following. Then there are some significant dissimilarities between the K-gloss and Brahmadiya's commentary which confirm the same conclusion The recension of this K-gloss is very short as compared with that of Brahmadēva , in fact there is a difference of 112 yerses. The K-gloss has preserved many important readings and interpretations independent of Brahmadaya In the interpretation of the very first dõhà the K-gloss fundamcatally differs from Brahmadēva in the K-gloss 111cca, iuramgana and nanamaya are separate words each to be taken in the Nom. plural, while with Brahmadēva they form a compound, then Brahmadēva takes naudvi as a gerund form (pranamya) and connccts this döba with the next, while thc K-gloss, which does not contain dohás 2-11, takes navivi as 1st person Sg of the Present, Sk. namāms, vi being treated as the weak form of me In doba I 82 Brahmadēva has a word vamdan which he equates with vandakal, and translates as Banddhah , but the K-gloss clearly reads budd[h]aw, and renders as Bauda[hjase. Then in the same dūbā there is a very significant mistake of the K-gloss which renders sêvadait as sivakane , while Brahmad ya rightly translates it as svetapalah Ia doba 1. &S gurau, (T and K read guruh, but in the commentary K has gurau) is explained by Brahmadīva as gurava-sabdaváryah 312 tänsbarah but the K-gloss translates it as gauravanum (?) This K-gloss on the first line of II. 69 ruas thus . 'cattah gumqugalidamum 1 pattahı i manegaludamum I TN read Khalanca 2 In the text des doubled, but here at that is doc to the pecnlarity of writing danble consonants with a rolli 3 Note box this form slightly differs from that so the laxt aborc.

·INTRODUCTION 71 his commentary on Kattegeyānuppěkkhā (A D. 1556) borrows much from Brahmadēva's Vittı of Dravyasamgo aha. ii) Balacandra Maladhäre plainly refers to Brabmadēva's commentary, but the date of Bālacandra cannot be settled on independent grounds. IV) In the Jesalmere? Bhandāra there is a paper Ms. of Brahmadēva's Vrtti of Dravyasmgraha copied in samvat 1485, 1. e, A D. 1428, at Mandaya in the reign of Rā. Sri Candarāya. Thus these external evidences put a later limit to his period that he flourished earlier than 1428 A.D. We shall now see what chronological material we get from his works 1) Taking a review of the various quotations in P-prakāśatika Brahmadēva quotes from Arādhana of Sıvārya , from Bhāva- and Mokkha-pähuda, Pancāstıkāya, Pravacanasära and Samayasära of Kundakunda (c beginning of the Christian era), from Tattvārthashlra of Umäsvätı , from Ratnakaranda of Samantabhadra (c. 2nd century AD), from Sk Siddhabhaktı and Istopadēša of Pūjyapāda (c 5th century AD), from Kattigeyānuppěkkha of Kumāra , from Prasnoltara-ratnamāla of Amõghavarsa (c. 815-877 AD), from Atmānušāsana of Gunabhadra (who finished the Mahāpurāna on 231d June 897 A D.), possibly from Jivakānda of Nēmicandra (10th century AD), and also from his Dravyasamgraha , from Purusärthasıddhyupāya of Amrtacandra (c. close of the 10th century A D.); from Yogasära of Amitagati (c. beginning of the 10th century A.D),: from Yasastslaka- Camph of Somadēva (959 A.D), from Dohāpāhuda of Rāmasimha (earlier than Hēmacandra 1089-1173 A D.), from Tattvānusasana of Rämasēna (earlier than Āſādhara who is put in the first half of the 13th century AD), from Pafcavimšate of Padmanandı (earlier than Padmaprabha who flourished at the close of the 12th century AD). From this analysis of quotations what we can definitely state is that Brahmadēva is later than Sömadēva who flourished in the middle of the 20th century. u) In bis opening remarks of Dravyasamgraha-výtis Brahma dēva narrates how Nēmicandra first composed a small Dravyasamgraha in 26 verses and the same was enlarged later on for Sõma, a resident of Aśramapura and a royal-treasurer of Srīpāla Mandaleśyara under the great king Bhöja of Dhārā un Mālava country. As this is not proved to be a contemporary piece of evidence we may not accept as fact that Nēmicandra was a contemporary of Bhõja of Dhārā and that Dravyasamgraha was first | Catalogue of Mss at Jeselmere, (p 49, No 15), GOS Vol XXI, Baroda 1923 2 There are some 92 quotations (only a few mentioning either the author or the work) of which I have been able to trace the sources of some 50 I am very thankful to my friend Pt JUGALKISHORE who kindly traced for me about a dozen quotations A list of these quotations 18 given in the Appendix 3 Amitagatı, who completed his Subhāşıta-ratnasandora in 954 AD, Dharmapäríkşà in 2014 AD and Paficasarhgraha un 1017 AD, gives the names of his predecessors thus Virasana, Dövasöna, Amitagati (I), Nemusõna, Madhavasõna , and then gives his name, Amitagati (II) Srävakācāra and Bhagavatt Aradhana (in Sk verses) are also composed by Amitagati Il But with regard to three other works, namely, Bhavana-dvåtromsali, Sämäyska-patha and Yogasara, in which the names of the predecessors are not given, it is rather difficult to say whether they are to be attributed to Amitagatı I or II It appears to have been usual with Amitagatı II to give the names of his predecessors in bigger works, but they are absent in Yogasdra Perhaps Yogasära was composed by Amitagat I who is earlier than Amitagati II by tho generations A detailed study of the style, etc, of Yogasåra would solve this question 4 Besides these Brahmadova mentions some other works too, Carstrasdra, Sarvårthasiddhitopapaka, Samadhisataka (see II. 33, 212 ) ·PARAMÅTMA-PRAKASA Vivahapatala and 8) Kathākośa. Nothing can be said about Nos. 3, 4, & 7 unless their Mss. are available. Possibly it is due to the presence of the word Brahma in his name that (Aradhana-) Kathākoša of Brahma-Nēmıdatta? and Triparnācāra (-dipaka)and Pratistha-tılaka of Brahmasürat are attributed to Brahmadēya through mistake. Thus we have before us only two authentic works of Brahmadēva Viz, Paramālma-prakāśa-upits and Dravyasamgraha-vytia6. HIS COMMENTARY ON P-PRAKASA Brahmadēva does not mention his name in the colophon of P-prakāśa-vpits. Bālacandra attributes a Sk. commentary to Brahmadēva , secondly, Daulataräma plainly attributes the vștti to Brahmadēva , and lastly, the commentary on P-prakāśa has much in common with the commentary on Dravyasamgraha where he mentions his name There are many striking agreements such as almost identical passages, the same quotations, similar illustrations and parallel method of discussion 6 So there is no doubt that the same Brahmadēva has commented on these two works. Brahmadēva always gives a literal explanation of the döbās sometimes without repeating the words of the text His aim is to explain the contents, and in only one or two places he explains grammatical forms.' After the literal explanation, he gives some additional discussion rather in a beavy style, and here and there be quotes early authors He is quite at home in the application of various Nayas or view-points, and his enthusiasm for Niscaya-naya and naturally for spiritual knowledge is very great The commentary on P-prakāśa is not heavily loaded with technical details about Jaina dogmas like that on Dravyasamgraha, whose contents were mainly responsible for this But for this commentary of Brahmadēva, Pprakasa would not have been so popular JAYASĒNA AND BRAHMADĒVA ---The analysis, introductory remarks, the closing discussions and some other features of Brahmadēva's commentary remind us of Jayasēna's commentaries Brahmadēva closely follows Jayasēna with whose commentaries he appears to be thoroughly conversant Some discussions in the commentary of Pprakasa are almost the same as those in the commentary of Jayasēna on Paſcastskāya , compare, for instance, P-prakaśa on II. 21 with Paicāslıkaya on 23ff, Pp. on II 33 with P. on 152, and Pp on II 36 with P. on 146 BRAHNADEVA'S DATE.Nowhere Brahmadēva informs us the age when he composed bis works. 1) Daulatarama (2nd half of the 18th century AD) bases his Hindi commentary on Brahmadēva's Sk tikā 1) JAVAHARLAL bas noted that Subhacandra, in According to PETERSON's Reports, Vol IV, P 154. & commentary of Paflcastskaya is attributed to Brahmadivaji, but I have already pointed (see my Intro to Pravacanasdra, P 101, Foot-pote 5) that it is the same commentary as the one attributed to Jayasina The confusion remains still unexplainod 2 PETERSON Reports V, p 40 3 Reports of Sri Ailaka Pappalala Digambara Jaina Sarasvati Bhavana, Vol I, P 44 4 I learn from my friend Pt. A SHANTIRAJ SHASTRI, Asthana Vidván, Mysore, that Mss of Pratıştha-trlaka of Brahmastn are available 5 Edi RJS, Bombay 1919 (2nd Ed), also in SBJ Vol I 6 Compare, for instance, Dravya-sangraha-ortit, pp 53-54 etc, with P-prakasa commentary on II 21 , Ds P 63 with Pp on II 23 , Ds P 129 with Pp on I 9, Ds pp 213-14 with Pp on I 68 , Ds p 216-16 with Pp on II 99, also II 94 7 For instance son his commentary on II 25 1 ·INTRODUCTION 73 to believe that Balacar.dra is its author, and that he styles himself as Kukkutāsana Maladhāre perhaps to distinguish himself from earlier and contemporary Bālacandras., COMPARISON WITH BRAĦNADĒVA'S COMMENTARY -Bālacandra plaınly tells us that he composed this gloss to enlighten the unenlightened by consulting Brahmadēva's commentary This frank admission shows that he has mainly followed Brahmadēva. As compared with the text presented in this edition Bālacandra's text contains six verses more. In matters of Apabhramśa dialect of the döhäs there is substantial agreement excepting the differences which are common with other Mss in Kannada script. Brahmadēva's additional details and amplificatory remarks are very often suppressed Explanation of the dõbā word by word that appears to be the main aim of Bālacandra , and it is very rarely that he gives some additional remarks following Brahmadēva The quotations of Brahmadēva are not included, but in some places Kannada verses are added : Balacandra at times gives text-analysis as well, some of his statements are inconsistent with his own numbering At the close of the work he concentrates more attention on literal explanation ignoring Brahmadēva's supplementary discussions. After the verse Pandava-Rāmah, etc., Bālacandra gives another verse ज अल्लीणा जीवा तरति ससारसायरमणतं । त भव्वजीवसज्झ णदत जिणसासण सुइर* ।। Immediately after this there is an additional Kannada verse. nirupama-rligātma-sticakavara-Paramātmapr akaśa-vrtlıyanıdana-1 daradımdoduva vodapa paramanākulaksaysukhakké bhāganarappar | MALADHĀRE BALACANDRA TO BE DISTINGUISHED TROM OTHER BALACANDRAS Rich contributions to Kannada literature by way of commentaries and original works have been made by many authors bearing the name Bālacandra , and it is often difficult to distinguish one from the other due to the paucity of information that we get about them Mm R. NARASIMHACHARYA shows four Bälacandras 6 In a detailed discussion about Bälacandramuni, the preceptor of Abhinaya Pampa, Mr M GOVIND PAI shows some nine Bälacandras & Because of his designation Kukkutāsana Maladhāre', our Bālacandra will have to be distinguished from other Bālacandras who have not mentioned this whole designation. The title Maladhäre has been used by some See pp 4-5 above 2 For instance on p 191 of the Ms, ie, on II 116 The verse runs thus Ann varan jivam stikhzyanngvaram snanamılla manadolu mattam-1 tennivaram sngham 19- Ikann varam dukkham;ındanadhyatmadıram || 3 Ms reads say zintz 4 This verse reminds me of Tattavasära 73 which runs thus ज तल्लोणा जीवा तरति संसारसायर विसम । त सव्वजीवसरण णदठ सगपरगय तत्त। 5 Kavicarite, Vol I. (Revised Ed 1924), pp 253, 321, 390 and 397 , See also Vol. III P 64 of the Intro and its Foot-notes 6 Abhinava Pampa (Dharwar 1934) PP 12, etc, 10 ·72 PARAMÅTMA-PRAKAS A a smaller work, but one thing is evident that Brahmadēva is sufficiently later than Bhoja of Dhārā whom he calls Kall-kala-Cakravartı, Undoubtedly he refers to Bhojadēva, the Paramära of Malwă, thc celebrated patron of Icanjing ; the period of Bhojadēva is A.D. 1018–1060 Brahmadīva's rcference to Bhūja indicates that he is sufficiently later than 11th century AD. 111) It is shosn above that Brahmadiva is much inflyenced by the commentaries of Jayasēna, and even some passages of Jayasēna are almost roproduced by our author. Jayasina belonged to c second half of the 12th century A.D.' So Brahmadēva is later than 12th century To conclude from these external and internal evidences, Bralımadiya is later than Sumadiva (959 A D.), kiog Bhõja of Dhară (A.D. 1018-60) and Jayasina (c. 12th century) So Brahmadēva” might be tentatively put in the 13th century AD." 3. MALADHĀRE BALACANDRA AND HIS KANNADA COMMENTARY EXTRACT FROM THE COUNENTARY AND ITS AUTHORSHIP --The Ms. P, which is described below in Section IV, contains an exhaustive commentary in Kannada on the döhäs of P-prakasa. I give below the opening portion of the commentary with somc corrections nirupamacaritanavyayınarugananadyamlanamalanälmasukhă-| karanadvarlanaghaksaya. karanarkan nelasugonna hylsarasigadof 11 Sri Yagimdra-divar müdıda Paramalmaprakāšam čmba doke cchamdada gramikakko $ri Brahmaderar madıda Sanskrtada upiliyam nuodiyaprabuddha-bodhanirthamı Karnata-optlıyam pefuč, gramika-karlāram gramtrada modalčku sstadivatānamaskäramam mādutlam ómeu dóheya satramam peldaparull.Ja jāya ghānaggiyae' etc. The concluding portion runs thus so' haměndımiu gagattraya kalatrayadolu kāyavūn-mana-haranalraya-suddhiyin nuascaya nayadımdellä jfoamgalumimts nirantaram bhāvaněyam nrādt padaudčmbudu sri Yögimdradivarabha prāyan u fri Kurkkutāsanas Maladhāre Balacandradiva sthtran jiyat || From these extracts it is clear that this Kannada commentary is mainly based on Brahmadēva's Vittı, that there is sufficient reason Sce my Iotro to Pravacanasära, PP 101-4 2 Onc Brahmadova of Malasangha and Sarastagapa is mentioned in an inscription of 1142 AD (Epigrapkia Carnalica IV, Nagamangala 94) There is no sufficient euidenco to identity this Brahmadova, with our commentator The game Dame 18 often borne by many Jaina authors and monks 3 In his commentary on Dravyasasigraka 49, Brahmadova refers to a Papcanamaskara grantha, of 12 thousand blokas I have not got any information about this work JASABARLAL, however, reads the name as Pancanamaskara Alahatmya , he attributes ats authorship to Simhanandi, a Bhattáraka of Malava country, and he takes this Sıfbanandı as the one who was a contemporary of Srutasigara c at the close of 15th century AD On the basis of this line of arguments JAVAHARLAL pots Brahmadova at the close of the 15th century AD. (or in his own words about the muddle of the 16th century Vikrama era) This date is now invalidated by the fact that the Jesalmere Ms of Dravyasashgraha-orth of Brahmad@va 18 written in 1428 AD JAVABARLAL gives 20 authorities for some of his facts, and I think, there must have been some confonon in handling them 4 Me, reads Kurkkufatana 1 ·INTRODUCTION 75 Ms. 0, which is described below. We do not get any information either about the author or the date of this gloss. There is a salutationary remark, at the close of the Ms., in which it is stated that the auspicious feet of Munibhadrasyāmi are a shelter. This indicates that either the author of this Kannada gloss or the copyist of this Ms. or its earlier original was a pupil of one Munibhadrasvāmi. NATURE OF THIS GLOSS AND THE NEED OF SUCH GLOSSES.This Q-gloss, like the K-gloss, gives merely the Kannada paraphrase of the dohãs with no additional discussions. In matters of farthfulness etc, to the original, K-gloss appears to be superior to Q-gloss. That we come across such anonymous viltis, as we find in Mss. like K and Q, clearly indicates how P-prakāśa was very popular in the circles of devout Jaina ascetics and laymen; and it is imaginable that many novices, after they understood the meaning of dõhās from their teachers, had their own study-notes by way of a literal paraphrase in their mother-tongue, COMPARISON OF Q-GLOSS WITH OTHER COMMENTARIES.-A detailed comparison of this gloss with K-gloss on the one hand and with the Sk. commentary of Brahmadēva and its Kannada version by Maladhāre Bālacandra on the other would settle its exact relation with others. I have carefully studied the gloss on some twenty döbās selected at random, and compared the same with K-gloss and Brahmadova's commentary. A few typical cases I might note bere. On I 25 K-gloss and Q-gloss agree almost verbally. In I. 26 dövu is rendered by K as paramātmadēvam, by Brahmadēva as paramārādhyah, and by Q as par anārādhyanappa Siddha-paramésths. In I. 46 samsäru is translated by K as caturgalı-samsas amum, by Brahmadēva as dravyaksélra - kāla-bhava-bhāva-rapah par amāgama-prasıddhah panca-prakās ah samsāraḥ, by Balacandra as di avyādi-pamcavidha-samsäramım, and by Q-gloss as dravya-ksetrabhava-bhāva-hapanappa calurgats-sansäramun. In I 46*1, which is not found in Brahmadēva's recension, Q-gloss slightly improves on K-gloss and changes the order of words in the explanation. As against K-gloss on I. 82 noted above, 2 reads vandat and explains it as Baudhanum , and sivadari is interpreted by Q-gloss as svēlapatanumenide. In the same dõbā larunau is translated by K as taruranc, by Brahmadēva as yauvanastho'han, by Bālacandra as kumärane, and by Q as yavvananti. To compare with the extracts given in our study of K-gloss, the first words of II. 89 are interpreted by Balacandra thus cattahe | guddugaļum | pattani | manecakkaļādigaļam | gumdiyani | gumdıge-mumtādupakaranagalum f, while Q-gloss runs thus . cnttahı | guddarum | pattahı | manegaļum 1 gumdıyahe / gumdigegaļum.' The interpretations of coddaha dahammt (II. 117) by Q-gloss as yanvanamemba kāladolu and of dhandhaf or dhamdhe (read by Kannada Mss. as damde) in II. 121 as vyäsangadofu borrow words from and therefore agree with Brahmadīva rather than with K-gloss Thus from the longer recension adopted by D-gloss, as against the shorter one adopted by K-gloss, and from the comparisons drawn above I come to the conclusion that the Q-gloss is very much indebted to Bralmadēva's interpretations of the text; even words are the same sometimes as contrasted with the words in K-gloss etc. As the l-gloss gives only a literal paraphrase, we do not find Brabmadēva's discussions there. It is just possible that the author of Q-gloss might have used K-gloss as well, as seen from some close agrcements between the two I have not come across any significant errors and difference that To distinguish from Apabb. words thc Kannada trords are not stalıcısed.

·74 PARAMÅTMA-PRAKASA monks to distinguish themselves from others of the same name Sravana Bélgol Inscriptions mention monks such as Maladhärı Mallışēna, Maladhari Ramacandra, Maladhārı Himacandra. The designation was used both by Digambara and Svetämbara monks. There was also one Svētämbara Maladhin Himacandra to be distinguished from the cncyclopediac author Himacandra (A.D. 1089-1173) ? DATC or MALADHĀRE BĀLACANDRA. --Beyond calling himself Kukkuțäsana Maladhare this Bulacandra supplics no information about himself; and hence to settle his date is all thc more difficult. Maladhiridiya or Kukkutāsana Maladhärideva occurs in some inscriptions at Sravana Belgol as a personal name But there is no doubt that it is a designation with the name of our Bílacandra ; perhaps it is the name of a famours preceptor used by the monks of that linc. Turning to epigrapbic records onc Bilēndu (Balēndu ?) Maladhändesa is mentioned in Amarapuram Pillar Inscription of Saka 1200 (A.D. 1278) in which some popsls have given a donation to a Jaina temple. Our Bulacandra cannot be identified with this Bilēndu though in personal names indu and candra arc often interchanged, because the title Kukkutäsana is not found there and because this date of Būlīndu is rather too carly for our commentator. About the period of our author, the carlier limait is definite that he flourished after Brahmadēva whose commentary he follows; and we have tentatively put Brahmadēva in the 13th century AD. We will have to take into consideration the conditions of travelling etc in the 13th century. Balacandra belongs to Karnataka, possibly he lived near about Srayana Bělgol. Brahmadēva in all probability belongs to the North. So we can expect naturally a difference of half a century at least between the two, so that the Sk commentary of Brahmadēva might reach the hands of Balacandra. Thus tentatively Bālacandra might be put in the middle of the 14th century A.D. ADHYATMI BALACANDRA'S COMMENTARY.—None of these three Kannada commentaries can be attributed to Adhyātmi Bälacandra (c. beginning of the 13th century) to whom a Kannada commentary on P-prakäsa is attributed by Mm R. NARASINH- ACHARYA, He kindly informs me that he possesses no more details than those recorded in Kavicanıtě. It is not at all improbable that Adhyatmi Bālacandra might have written a Kannada commentary like his commentaries on the Präkrit works of Kundakunda , but one should not be dogmatic on this point because the information supplied by Kavicarıtě is very meagre and because there is the possibilty of-Balacandra (Maladhäre) being mistaken for Bālacandra (Adhyatmı). 4. ANOTHER KANNADA GLOSS (Q-GLOSS) ON P.-PRAKASA THE KANNADA GLOSS IN THE Ms. Q. As distinguished from the Kannada gloss contained in the Ms. K, here is another gloss accompanying the text of P-prakasa in the 1 Epigraphra Carnatica, Vol II , PETERSON Reports Vol IV, P 140 #f, V, p 85, etc CD DALAL and L B. GANDHI Catalogue of Mss 10 Jeselmere Bhandars (GOS) PP 3.8, 15, 18, 36, atc ,MDDABAR Jaina Sahutyano Thshasa (in Gujarat), p 244 8 2 X S R AYYANDAR and B s' RAO : Studies on South Indian Jainism, part II, pp 42. 45 and 50 3 A GORRINOT 12 hus Répertoire D Epigraphie faina mentions one Balacandra Maladhari , but the Hire-Avalı inscnpton (E Carnatica, VIII, Sorab No. 117) which he refers to reads Miracandra which, I tbiak, 18 perhaps a mistako for Ramacandra I am thankful to Pt. D L NARASIMHACHAR, Mysore, who loudly pointed out this error to me, ·INTRODUCTION ซึ่ง Thus Daulatarāma has done tho same service to the study of P.-Pi akāśa as that rendered by Rājamalla and Pandē Hēmarāja to that of Samayasära and Pravacanasāra 1 DAULATARĀMA AND HIS DATE.P—Daulatarama belonged to Khandēlavāla subsect, and his götra vas Kāšalivälan Anandarāma was the name of his father. He was a native of Basavā, but used to live in Jayapura where he appears to have been an important office-holder of the state. When we look at the nature of the works composed by Daulatarāma, it is clear that he was well-versed in Sanskrit and was an ardent lover of his mother-tongue which he enriched in his own way by some of his translations. In Samyat 1795, when he finished his Kriyākośa, he was the Mantri of some king Jaya. suta (as Pt. PREMI interprets it, 'son of Jayasımha') by name and lived at that time in Udayapura He mentions in bis Harivamsa that the Diwāns of Jayapura are generally from the Jaina community and Diwan Ratanachanda was his contemporary. He finished Kriyakösa in Samyat 1795 and his Harivamsa in Samvat 1829, so the period of his literary activities belongs to the second half of the 18th century A.D. HIS WORKS AND THEIR IMPORTANCE.- His Kriyākośa is mentioned above. It was at the request of Rāyamalla, a pious house-holder from Jayapura, that he rendered into Hindi prose Padmapurana (Samyat 1823) Adipurāna (Samvat 1824) and Harivamsa (Samvat 1829) and Sripālacai ita. Then there is his Hindi commentary on Pprakāśa based on Brahmadēpa's Sk. commentary. Besides, he completed in Samyat 1827 the Hindi prose commentary on Purisärtha-siddhyupāya which was left incomplete by Pt. Tödaramalla Pt. Premi remarks that his Hindi translations of the above Purānas have not only preserved and propagated Jaina tradition but also have been of great benefit to the Jaira community IV. DESCRIPTION OF MSS STUDIED AND THEIR MUTUAL RELATION 1 A. DESCRIBED.-This is a paper Ms, about 10 7 by 5 inches in size, numbered as 955 of 1892-95, from the Bhandarkar Oriental Research Institute, Poona tains 124 loose folios written on both sides, each page containing 13 lines. It is written in neat Dēyanāgari hand in black ink , and the marginal lines, the double strokes on both sides of the numbers etc., the central spot which imitates the string-hole of the palm-leaf Mss, and the two marginal spots, horizontal with the central one, on one side of the folio, possibly for putting page-numbers, are in red ink. It contains dõbās as well as Brahmadēva's Sk commentary of Paranālna-prakāśa. In the Sk. portion the Ms, is fairly accurate, and the Sk commentary in the present edition is carefully checked with the help of this Ms Somehow, possibly through oversight, the commentary on dõhās II. 18-19 is lost, but the dõhās are added in the margin in a different hand. There is a good deal of irregularity about the nasals in this Ms anunāstka and anusvās a are represented by the same sign. Sometimes there are dialectal discrepancies between the regular text and the text repeated in the commentary After the Apabh- & 1 Sce my Intro to Pravacanasāra, P 110, etc 2 This biographical information is based on Pt PREMI's note on Daulatarama, see Jaina Hitaisht, Vol XIII, PP 20-21 ·76 PARAMÅTMA-PRAKASA might imply the independence of d-gloss from Brahmadiya's commentary. ON THE DATC or Q-GLOSS --l'rom the above comparison it is clear that this Qgloss is later than Brahmadiva, and perhaps later than cycn Maladlare Bilacandra if the author of this gloss is prosed, with additional evidences, to be a pupil of Munibhadra, and if this Munibhadra is the same as the one whose death is recorded in the Udri inscription of about 1388 A.D.,' then the composition of this gloss might be roughly dated in the last quarter of the 14th century A.D. This Alunubhadra appears to have had many cminent disciples whose deaths have been recorded in some inscriptions." 5. DAULATARÁMA AND HIS HINDI BHAŞA-TIKA. THC COYMCATARY AND ITS ORIGINAL DIALECT--Daulatarama's Bhasa-trkā, which is presented in this edition, is only a substantial paraphrase in modern Hindi of Daulata:ima's original The Hindi dialect as used by Daulatarama, and possibly as it was current in his place and at his time, has some differences with the present-day Hindi With a practical view that it might be uscful to Jaina housc-holders and monks it was rewritten into modern Hindi by MAXONIARLAI for the first edition (by adding Sk, words etc, into brackets), and the sumc has been slightly royised here and there for the second edition as well I give hcrc an cxtract from Daulataráma's onginal text of the Commentary on I 5, which would give us some idea of the form of Hindi used by him " बहुरि तिनि सितिनिके समूहिक में बदू हू । जे सिसिनिक समूह निश्चयनयकरी अपने सरूपविर्षे तिष्ठ हैं। अरि विवहारिनयकरि सर्वलोकालोककू निसदेहपर्ण प्रतक्ष देपे हैं। परतु परिपदार्थनिविपै तनमयी नाही। 1 अपने स्वरूपवि तन्मयी है। जो परपदार्थनिधि तन्मयी होई तो पराए मुरादुसकरि आप सुती दुसी होई । सो कदाचि नाहीं । विवहारिनयकरि स्थलसूहमसफलिक केनलिज्ञानिकरि प्रतक्ष निसदेह आने है। काहू पदार्य रागिदप नाही । रागिके हेतु करि जो काहूकू जान तौ रागिद्वेषमयी होय । सो इह बडा दूषण है। ता ते यही निश्चय भया जो निश्चय कर अपने सरूपविय तिठे है। परविषै नाहीं। अरि अपनी ज्ञायकसक्ति करि सविकू प्रतक्ष देपे है जाने है। जो निश्चयकर अपने स्वरूपविर्ष निवास कया सो अपना स्वरूपही भारधिवे योग्य है यह भावार्थ है ॥५॥" This extract is copied by me from a recent Ms. from Sholapur, and it is checked by Pt PREMI with the help of an older Ms. from Bombay Pt. PREMI kindly informs me that still older Mss. may show certain dialectal differences, because it was always usual with learned copyists to change the dialect of the text here and there to bring it nearer the then current dialect This gives a very good lesson to students of Apabhramsa literature, and very well explains the vowel variations shown by different Mss of an Apabb text. NATURE OF DAULATARĀMA'S COMMENTARY-Daulatarama's 'Hindi tikā has no claim to any originality it is merely a Hindi translation of Brahmadēva's Sanskrit commentary. Some of the heavy technical details of Brahmadēya have been lucidly summansed in Hindi. Like Brahmadēva be gives first a literal translation, and then adds supplementary discussion in short following Brahmadēva It cannot be ignored that it is this Hindi rendering that has given popularity to Tõladu and his P.-prakasa I EG, VIII, Sorab No 146 2 EC, VIII, Sorab Nos 107, 116, 118, 119 and 153 3 Very often the Sholapur ais has for a correctly shown in the Bombay Ms I havo retained them as they are ·INTRODUCTION 79 anusvāra. In some places there are discrepancies of vowels Differences in the number of döhäs are noted in the various readings. The Ms. ends thus : इति श्रीपरमात्मप्रका[श] दोहा समाप्त ॥ ॥ शुभं भवतु ॥ सवत् १७०५ वर्ष आसाडवदि १२ बुधवासरे।। P. DESCRIBED.-This is a paper Ms, about 12.5 by 6.3 inches in size, with a lable Paramātmaprakāśa Karnataka tikāsahrta', new No. 223, from Jaina Siddhanta Bhavana, Arrah (Bihar). It covers loose folios Nos, 160-204, so it forms a part of some bigger bundle of Mss. Hand-made paper with water-marks is used. It is written in Kannada characters on both sides of the leaf with some 18 to 20 lines on each page. It is a new MIs., perhaps something like 50 years old It contains the text and the Kannada commentary of (Kurkkuțāšana Maladhäre) Balacandradeya which is a Kannada rendering of the Sk, commentary of Brahmadēya Compared with Brahmadēva's text presented in this edition, this Ms contains sıx additional verses. Two verses (kāyakılesım etc, and appasahāve etc.) after II. 36; one dūbā (are gil sokkhe etc.) after II, 134; one dõbā (panna na mārıya etc.) after II. 140, one dõbā (appaha paraha etc.) After II. 156, and one more (amlı vi gamtu 01 etc.) after II. 203. With these six additional verses we have 351 verses in all, and the last verse is serially numbered as 351. In his concluding remark Bālacandra says that there are 350 verses in all, but this is not consistent with his own numbering. One or two such inconsistencics are found in his remarks in other places also. This Ms. reached my hands very late, so I have not recorded the various read ings from it. It has many scribal crrors here and there Dk is correctly written in this Ms., though with other Kannada Mss. It has certain common fcatures the presensc of 1, the use of nolls in the dohäs, absence of any distinction between short and long vowels ctc. Practically the text agrees with that of Brahmadēva, but throughout this Ms there is a decided inclination towards forms like Bamhu, kärancna, bhāvom savisåre, melları, ke vi, jemca, poggaļu, ckka, joggi sojji rather than Bambhu, karanina, bhârın, millive, ha vi, gima, puggalu, ikka, jo 21, so gi etc. The Ms begins thus śrı Pārbranāthaya namah || Paramálmaprakāša baruvadakle nirvi ghnanaslu || subhanasis | n1rupaman etc. The concluding passage rung thus, and it is reproduced without any emendations besides spacing: imit Paramälmaprakäsa mahasisira gramtha samāptam bhayāt mangalamaha Śrs $rı śrt galādrāksc tailūdraksc ralsc ßrtafabandhanál | kastena likhitan. sastram yalncna prate pälayet il D. DLSCRIBED - This is a palm-lcaf ls, about 20 2 by 2.1 inches in size with a libel. Paramülmaprakasa sgltt' new Nos. 190 and 345, from the Jaina Siddhanta Bhavana, Arrah (Bihar) This Nis is not carcfully preserved, it appcars to hasc been exposed to smoke and moisture ; tlc edges of some leaves are broken; and some leases in the middle arc mutilated I think, it might be about 100 years old The folios, as we have in it, are numbcrcd 137 to 158 ; so it must bave formed originally a part of a bundle of lf<s. The first Ical is missing, so we begin írom doba No. 13. It is written in Kannada characters on both sides of the Icare nith cleren lines on cach page. It contains dõhis with a kannada siis, ·78 PARAMÄTM A-PRAKASA Tamsa verse Pamdava-Rāmahr etc., there is this closing passage reproduced as it is. परमात्मप्रकाशप्रथस्य विवरण समाप्त ॥ प्रथसख्या ४००० सहनचारि ॥ संवत् १६३० मार्गशीर्षे सप्तम्या खो लिषित रावतगोरा श्रीचौहाणवशे लिषत्वा यो दादाति तस्य शुभ ॥ कल्याणमाला करोतु नित्य ॥ पडित श्री धनपालेन आत्मपठनार्थे सिध्यार्थाय च सिवमस्तु श्री चतुर्विधसंघस्य ।। 11 sit: 11 11 B DESCRIBED.It is a paper Ms, about 55 by 5 inches in size, belonging to the collection of Mss, of my uncle, the late lamented BABAJI UPADHYE of Sadalga, Dt Belgaum. (See also Anekānta I p. 545 and Pahudaddha Intro pp. 10-13). It is 10- cluded in a gutika-Ms of country paper stitched at the left end. The characters are Dēvanagari with some lines in red and some in black ink in the major part of it, and some pages at the end are written in black ink alone. The appearance of the Ms. shows that it is badly handled The first 8 leaves are lost, a dozen leaves at the end are halftom, and the letters on many pages in the middle are rabbed away and cannot be read As to the contents of this whole Ms. , Folios 9-10 Bhaklāmarastölra of Madatunga , ff. 10-13 Laghr-svayambha of Dēvanandı , ff 18-16 Bhavana-batlisi, re, Doātrimś ka of Amitagati , ff 16-18 Balabhadrasvāmi-rauvi (? in old Hindi) , ff 18-20 Srutabhakts , ff 20-35 Tallvarthashlra (only sūtras, with some marginal corrections in Kannada characters), ff 35-62, enumerative lists of Märganästhānas etc and some notes from Gommatasära etc , ff. 63-81 , Dohapähuda of Yogendra , ff. 81- 111 Paramālma-prakása (only dõbās), ff (page Nos are rubbed away) padıkkanmāms and some Bhaktis , ff 128-135 (?) Arādhanāsāra of Dēvasēna (Text only), ff. 136-139 Yogabhaktı , ff 139-148 Jinasahasranama of Asådhara , then Sagganacittavallabha etc This Ms is at least 200 years old It is fairly accurate excepting for a few scribal errors Here and there it retains 1 for $, but this is ignored in recording the readings As seen above ff, 84-111 are occupied by the text of Paramātmaprakāša. The opening verse is cudānandatka etc, the same as the opening mangala of Brabmadēva's commentary, in place of the first dõhā, and it is numbered as one Differences in the strength of the text have been recorded along with the various readings. In the middle there has been some confusion about the numbers, though the total number of dohás is shown as 342 at the end Especially in this portion some pages are bored by worms , many letters have lost their ink, and many pages are rubu bed away and the letters cannot be made out It closes with the phrase इति परमात्मप्रकाशः समास.॥ ॥शुभमस्तु॥ C. DESCRIBED.--This is a paper Ms, about 11 by 4-5 inches in size, numbered as 1446 of 1886-92 from the Bhandarkar Oriental Research Institute, Poona. It contaigs 21 loose folios written on both sides, each page containing about 9 lipes. It us written in neat Dēvanāgarf hand. It contains only dõhis, the first two pages are crowded with interlinear and marginal notes giving the Sk. chāyā of difficult words. The Ms, is fairly accurate, but the copyist has not been able to read his ādarśa correctly. park is once represented by pattı and once by yattu , 11 and o are interchanged, and there is a good deal of confusion about the presence or otherwise of the sign of ·INTRODUCTION 81 common readings with TKM described below. There are some plain cases where it is corrected with the help of some Ms. belonging to the family of TKM. In matters of dialectal features e and o are more frequent than 1 and 1 in words like ke vi, mellavi, bennt, gettsu, ketthil, poggali etc. With regard to minor vowel-changes this Ms. has many discrepancies It opens with 'śr paincagurubhyo namah', and then the first dõbā follows. It is concluded with a phrase "antu mūlagrantha 310' at the end of the verse paranapayagayānant which is numbered as 337. fasil S. DESCRIBED -This is a palm-leaf Ms., about 15 by 2 1 inches in size, with a label Yögindra gāthā', new Nos 163 and 1065, from the Jaina Siddhānta Bhavana, Arrah (Bibar) This Ms may be about 75 years old. It contains leaves Nos. 151 to 160, so it must have formed a part of a bigger bundle of Mss. It has only dõbās written in Kannada characters on both the sides of the leaves with eight to ten lines in a page Sometimes anvaya numbers are put between the lines, and some Sanskrit equivalents taken from the commentary of Brahmadēva are witten in the margin. Possibly the copyist himself, when he revised this Ms with the help of another Ms., has added, 'in the marginal space, many dõbās which he found missing in the text, Io one place a Kannada verse (annevai an etc ) is added in the margin , it is taken from the Kannada commentary of Bālacandra. This Ms is very defective in numbering, sometimes numbers are leaped over, because they are often put after three or five verses, As in other Kannada Mss. We have here d for dh, bb for vu ete. In dialectal details this Ms. very closely agrees with the text of Brahmadēva printed in this edition As against other Kannada Mss it has forms like jēma, tim, mnıllıvı, gitthu etc. Many forms which were first written as so gr, vamdau ( in I, 82 and 88), Bambhu, 124, gutthu, tımı have been corrected as soggi, buddau, Bamhu, chui, jctthu, tem etc Of all the Kannada Mss. examined by me this is the only Ms that is specially particular about the nasal sign which is represented by a small circular dot placed slightly above the line immediately after the letter to be nasalised. So far as I know, it is an innovation in the Kannada script, and the copyist rightly understood the needs of Apabhramsa phonetics, and added this sign closely imitating the sign of anusvära in Dēvanågari. I have no doubt that this Ms. is copied from a Dēvanāgari Ms containing the text and the commentary of Brahmadēva, and further possibly by the same copyist it is revised with the help of Kannada Mss , some predecessor of our P containing Maladhārı Bālacandra's commentary and some Ms of TKM-group. As compared with our text the following dõhās are missing in this Ms. I. 33-4, I 65*1, I 117, II 20, II. 60, II 62, II. 111*2-4, II. 178, II. 180, II 199, but all these verses are added in the marginal space possibly by the same copyist There is only one additional verse (akkharadā etc) after II. S4 which is serially numbered Then some additional verses are found in the marginal space on p 135, two verses (kāyakilēsä etc and appasahāvë etc) possibly after II 36, then two verses (pavēna naraya etc. and bhabbūbhabbaha etc.) possibly after II. 62 , on p. 158 two verses visayaha kāranc etc, and pamca pa etc.), and lastly on p. 159 one dõbā (appaha paraha etc). 11 ·80 PARAMĀTMA-PRAKÅSA The readings from this Ms have not been recorded It has the usual peculiarities of Kannada Mss (See, for instance T, K and M described below) such as the use of d and p for dh and ph etc, the presence of 1 for l in dõhäs etc. Here w is used as against other Kannada Mss which prefer bb In the Kannada vpttt some time old form of r is used Excepting a few peculiarities like the inclination towards 6 and o rather than 4 and # and the forms such as goggi and Bamhu for jo je and Bambhu etc., this Ms., on the whole, agrees with Brahmadēva's text. However it has a few important forms, here and there, wbich are common with the family of Mss, like T, K and M. As compared with the strength of Brahmadēva's text, this Ms is wanting in the fol lowing dõhas I. 21-32, I 65° 1, 123*2-3, II 46*1, II 111*2-4, II, 137*5, and II. 185. Then there are some additional verses one (30 janai etc) after I. 46, one doba (bhavvābhavvaha etc) after II 74, and one (giva ginavara etc) after II 197. Thus 14 verses are wanting and 3 are additional. So we expect the total number to have been 384, but the Ms serially numbers the last jerse as 333, because No 179 is numbered twice, The concluding passage of the Ms, without any corrections, runs thus Para. mälmaprakāśavpits samaptah || śrı olarāgāya namah || $ru sarasvalyai namah Śrı Munibhadrasvāmigala śrı pada padmamgale sarann || mamgamaha śrı $rs $r. r R DESCRIBED This is a palm-leaf Ms, about 14 by 2 inches in size, with a • label.Paramātmaprakāsa mala', new No 130, from the Jaina Siddhānta Bhayana, Arrah (Bihar) The Ms is not very old , so far as I can judge, it does not appear to me older than 75 years It contains only the dõhas written in Kannada characters on both sides of the leaves with eight lines on each page It contains leaves Nos 1-16. The last page is half blank with a table of contents, written in a modern hand, enumerating the names of anuprēksās. This Ms, like other Kannada Mss described below, has d for dh, I for I, bb for vu, and forms like soggi, and very often . and ki are confonnded in the dobås In a modern hand anvaya numbers are put between the lines, and some corrections and additions are made here and there In the margin some additional verses are written in modern hand, and almost all of these verses are the same as those found in Brahmadēva's commentary. As compared with Brahmadēva's text presented in this edition, this Ms interchanges the positions of I. 4 and 1. 5, II 20 and II, 21, II 77 and II 78, II 79 and II 80, II. 144 and II. 145-46 It does not include döhās nos I 28-32, I. 65*1, II. 46*1, II 1112-4, II, 137*5, II 185, and II. 209 Thus it is wanting in 13 verses as compared with Brabmadēva's text But there are some additional verses one döhā (18 jänat so ganz etc) after I 46, two verses (käyakilisé etc, and appasaridi etc.) after II 36 , one dōhā (bhabbūbhabbaha etc.) after II 74 , and one dõhā (pavēna naraya etc.) is introduced with the phrase tiktam ca after IL 127, and it is serially numbered With the addition and subtraction of the above verses the total we get is 337 which is the last serial number according to the Ms as well, but somehow the copyist adds a remark that the total is 340 The various readings from this Ms, are not recorded on the whole, I find, this Ms. agrees with Brahmadēva's text, though there are some cases where it has some ·INTRODUCTION 83 þer 1935, on my way to Mysore to attend the Eighth All-India Oriental Conference, Pt. LOKNATHA SHASTRI took me to the Śrī Viravānī-vilāsa-bhavana, which, though a new Institution, contains many valuable Mss As I wanted some Kannada Mss. of Pas amātma-prakāśa, he gave me a bundle of palm-leaves under wooden boards Though the length is the same, some leaves are of different breadth. It is this bundle that contains the Mss. T, K and M described above To indicate the heterogeneous character of this bundle, I think I should give here the names of works contained in it Folios 1-8 dõhās of P.-prakāśa (T described above), ff 8-36 dõhäs of the same with Kannada explanation (K described above), ff 1-15 (different pagination and different handwriting). Nāgakımātacarıta of Mallısēna, and some stray Sk verses on the remaining space of p 15 , ff 16-7 Upāsakasamskāra of Padmanandı , f 18-21 Nitisärasamiccaya, also called Samayabhasana, of Indranandı , ff. 22-5 a small upăsakācāra with religious and didactic contents, the first verse of which runs thus śrimag Jinêndracandrasya sändra-vāk-candııkāśrıtan, hpsista () dustakarmāsta-gharma-samtāpana- Śr arnamn durācāra-cayākrānta-duhkh-samdohaśārtayê, bi avinyopāsakācār an cãru-muktı sukhapi adan), bere some pages are missing, ff. 33-36 (the hand-writing is different here) the same Upāsakācās a again ff. 1-2 (no pagination) Praśnollara-1 atranālıkā of Amo ghayarsa , ff 2-4 Vrataphala-vai nanan of Prabhācandra , then there is the Ms M. containing the dõhās only of P-piakäsa Then there are stray leaves irregularly numbered, and they contain portions of Praśnõllara-atnamālıkā, the Kannada commentary on Svai apa-sambodhana, some verses on anuprėkså, some remarks in Kannada on the lokasvarapa. Thus this bundle is made of Mss and lcaves of Mss. carelessly collected possibly by a copyist and tied between two boards The stray leaves collected here must have rendered their remaining portions incomplete elsewhere This bundle has a modern label in Kannada like this No (20) ke basta (10 Devanagarī) 1) Nāgakunāt a Yogēndragāthā. mala tathā, kas nātakavyākhyāna. 2) Traśnõllararatnamālıkā 'Sanskila.' There is another No 60 (in English) to the left of this labol. COMMON CHARACTERISTICS of TKM -These three Mss, T K and M, have certain common characteristics which should not be taken as dialectal peculiarities, becausc they arise out of the nature of the script, viz , Kannada and its phonetic traits, in which they are all written In thesc Vss l is uniformly shown as I; initial l is often written wrongly as a, no distinction between anunīsika and antsvāra is made, the script does not possess separate signs for these two, long and short vowels are not distinguished , d and dh, p and ph etc are not distinguished , d and dh are sometimes distinguished , very often ?,,l and care represented by yo, yu and yc, the conjuncts are shown by a nollt, 1.2, a fat zero preceding a consonant indicating that the following consonant is to be duplicated, in fact the conjuncts, therefore, have values ake ghgh, khkh, thlk, dhdh ctc , cry often o and vv are shown as b and bb In noting the variants I have ignored cases of !, some important anust āras have been noted, d or dh and p or ph ele, are ignored , long and short vowels are correctly shown, and the conjuncts are written according to Himacandra's rule VIII, 11, 90. A few cases of bb are noted in the beginning, so ji and zo ji arc uniformly written in these Mss. as sõjji and joggi:; so thosc readings are recorded in a few places in the beginning and then ignored, ·82 PARAMATMA-PRAKASA The Ms is concluded with the words Yogendragåthe såmäptah' T. DESCRIBED.This is a palm-leaf Ms., about 17 5 by 2 inches in size, from Sri Vira-väni-vilāsa-bhavana, Müdabıdrı, South Kanara. It contains 8 foltos written on both sides, and on the second page of the 8th leaf Ms K, which is described below, begins. There are 9 lines on each page with about 75 to 80 letters in each line As usual in palm-leaf Mss. We have two string-holes with unwritten space squaring them. These spaces divide the written leaf into three distinct portions It is written in Old- Kapnada characters, and contains only the dõhās of Paramälma-prakāśa The Ms is carefully inscribed, the letters being uniformly shaped. The edges of leaves are somewhat broken here and there, though the Ms, on the whole, is well preserved in a few places, not more than three or four, there are blank spaces for individual letters whenever the copyrst has not followed bis ādarsa The opening phrase is $rt Säntināthaya namah, and then the dobás follow, K DESCRIBED --This is a palm-leaf Ms, about 17.5 by 2 inches in size, from Sri Viravāni-vilása-bhavana, Mūdabidri, South Kanara It covers leaves 8 to 36, the first 8 leaves being occupied by Ms T which is described above This Ms begins on the second page of the 8th leaf , it ends on the second page of the 36th leaf , and after that we have a few Sanskrit verses written in a different hand, Ia general appearance, the number of lines etc, K closely agrees with T. The edges of leaves have become smoky, and are broken here and there From the similarity in hand-writing it is clear that T and K are written by one and the same person. It is plain from the pagination that these two Mss. are expected to stand together. It contains döhäs with Kannada explanation It is written in Old-Kannada characters As to orthographical peculiarities, the old r is used in the Kannada commentary, sometimes new r is written, but it is struck off and again substituted by the old form The Ms. opens with fri Santsnäthaya naman, and ends thus Yogendra-gåthe samäpla || $ru Sānlınālhāya namah etc etc, M DESCRIBED -This is a palm-leaf Ms., about 17.5 by 2 inches in size It covers 8 leayes, Nos 16 to 23 On the first page of leaf No 16 a Kannaďa commentary on Möksaprābhfta by Bālacandra is concluded, and then the dõbas of Paramātma. prakāśa follow with no introductory remark, not even the opening salutation. This Ms contains merely the dõhis The hand-writing is different here from the two preno It has 9 or 10 lines on each page, with some 75 letters in each line The second page of leaf No 23 is almost blank with one fourth of a line From the uncertain shape of letters it is clear that the copyist is not sufficiently trained in writing on palm-leaves Very often modern # is used in these Kannada characters. The surface of pages is besmeared with black powder making the inscribed letters quite visible The text abruptly ends without any significant indication. vious Mss ADDITIONAL INFORMATION ABOUT T, K AND M.It is necessary to give some more information about the Mss. T, K and A When I visited Mūdabıdrı, 10 Decem- ·INTRODUCTION 85 The relation between the Mss is shown below in a genealogical form. Jöindu's Text Shorter Recension K! An eclectic Text. Longer Recension P' K T|M Text of Balacandra's Commentary P Text of Brahmadēva A and the Text printed in this Edition M 1. BCS (Marginal additions ignored) Various Readings on the text of the Paramātma-prakāśa are noted along with the text printed at the end of this volume. In noting the variants apparent scribal errors are ignored A few typical forms of nasals are noted. In the case of readings from Kannada Mss., 1 for I, bb for vv, khkh for kkh are practically ignored, the distinction between long and short vowels and between d and dh, which is not shown in Kannada Mss., is correctly shown here. There are two ways of preparing a Ms first, a scribe may directly copy from a Ms., and secondly, some one may dictate and the scribe may go on writing. In the first, there would be errors due to orthographical confusion etc and in the second, due to auditory confusion etc Some of the variants might be explained in the light of these two sources of errors If I have given readings more than necessary, I hope, I have erred on the safer side. The Ms. A shows some differences here and there in the Sanskrit commentary. For instance, the concluding portion of it on döhā 4 runs thus तानपि कयभूतान् । लोकालोकप्रकाशकेवलज्ञानेन त्रिभुवनगुरुकान् लोकालोकन परमात्मस्वरूपावलोकन निश्चयेन पुद्गलादिपदार्थानवलोकन व्यवहारनयेन केवलज्ञानप्रकाशेन समाहितस्वस्वरूपभूते निर्वाणपदे तिष्ठन्ति यतः, ततस्तन्निर्वाणमुपादेयमिति तात्पर्यार्थः । On dõbā 5, the portion of the commentary after nyamla runs thus आत्मनि वसन्तोऽपि लोकालोक समस्तमेषप्रत्यक्षीभूत तथा षड्द्रव्यस्त्ररूम विमल निर्मल अवलोकयन्तः निश्चयन्त तिष्ठन्ति । इदानों विशेष । There are many verbal disagreements which do not affect the meaning. Here, in noting the readings, our attention is mainly concentrated on the Apabhramsa text. V CRITICAL ACCOUNT OF THE MSS OF YOGASARA DESCRIPTION OF THE Mss -The critical text of Yogasāra, included in this volume, is based on the following Mss A (3) It is a paper Ms., about 14 by 8.5 inches, from Jaina Siddhānta Bhavana, Arrab (Bihar ), received through the kindness of Pt, K, BAUJABALI .

·84 PARAMÅTM A-PRAKASA RELATION BETWEEN T, K AND M.--As to the relation between these three Mss., they form one family and ultimately, behind some generations of Mss., they are copied from one and the same Ms. preferably with a Kannada commentary, as it is clear from the order and number of dõbās and from their agreement even in errors sometimes After II, 8 T, K and M have a Kannada phrase . möksamam példapark. This phrase bas some propriety in K, as it contains a Kannada commentary, but its presence in T only shows that it is also copied from an earlier Ms having a Kannada commentary Though T and K are written by the same copyist, they do not copy each other, but possibly they follow another Ms. having the text and the text with commentary (corresponding to T and K), the text in the both being copied from some earlier source. The age of T and K is the same, and so far as I can judge they may be at least 200 years old The leaves of T and K are brittle and show signs of being exposed to moisture and smoke T is written first, and then K is written sometimes consulting the former M is a later Ms though apparently it looks older because of the blackish colour of its pages M is a mechanical copy of T even inheriting the errors therein For instance, in II 29 T has a decorative zero after the letter me, which comes at the end of a une, in the word 1114929jai, but the copyist of I takes that decorative zero as nõlli and writes munnggai In II 203 T wntes call, then there is space for a letter and then 4, M writes caui without blank space, while the reading of K is caugas In II, 27 T leaves blank space for la in writing the word lahum, M does not leave that space, but la is added later on in the interlinear space, while K writes lahun. There are one or two cases where M improves on T possibly following K, but usually K is not consulted by M. The döbās wanting in these Mss, as compared with our text, are noted separately. RELATION BETWEEN THE Mss. DESCRIBED ABOVE It would be a mistake to classify the above Mss. on the basis of locality, script etc., because they show cross influences in the addition and the omission of verses and in mportant various readings The omission of dõhäs too cannot be a safe criterion, because when the scribes copied only the text from the body of Brahmadêya's commentary, they have committed errors in selecting the various dõhās from a closely wntten Ms of the commentary of Brahmadēva It is always difficult to mark out the verses consecutively and to distinguish a verse of the text from a verse quoted in the commentary. In my classification I am guided by additional verses which are not found quoted in the Sk commentary and by significant various readings which cannot be explained as due to the peculiarities of script. T, K and M from a distinct group which we might call Shorter Recension' for the sake of convenience M closely follows T, and T and K appear to be copied from an earlier Ms , say a postulate K', containing the text with a Kannada gloss. Maladbāre Balacandra plainly says that he is following the Vrtti of Brahmadêya but the text that was before him contained some more verses not admitted by Brahmadēva This leads to the postulation of a Ms P', containing a longer (and eclectic) recension of the text, which was used by Balacandra. A and the Text printed in this edition represent a shorter form of P', as accepted by Brabmadēva, by dropping some dõhās. B, C and S (ignoring the marginal additions in S) are various attempts to copy out the bare text alone from the commentary of Brahmadēva. is nearer A, but it shows some influence of TKM group. R shows the influence of A, P and TKM

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·8. PARAMÅTM A-PRAKA SA P (9) SHASTRI. It contains 10 folios written on both sides, the first and the last sheets being blank on one side It is a recent Devanagari transcript, made in Samvat 1992, from an older Ms belonging to some Bhandara in Delhi It contains verses and interlinear Gujarati translation (Tabbā) written in columns of short lines. There are many scribal errors here and there. Even in mistakes this Ms agrees with P described below Opening ॥६॥ श्री गुरुभ्यो नम | End इति श्रीजोगसारप्रथ समाप्त- ।। This is a paper Ms, about 11 by 5 inches, from Patan Bhandara received through the kindness of Mun Sri PUNYAVIJAYAJI MAHARAJ. In has 22 folios written on both sides. It contains verses and interlinear Gujarati translation written in columns of short lines With negligible dialectal variations this translation is identical in A and P In some places this Ms shows 10.tial - and the absence of ya-śruta, Dēvanāgari e and o are written in the pads-målrå form Separation of words in Döbās is indicated by small spots in red ink at the top of lines On the whole this Ms is fairly accurate and sufficiently helpful in checking the scribal errors in A It ends thus sfâ TER THAH 11 The Tabbā or the Gujarāti translation gives the age of this Ms सवत् १७१२ वर्षे चैत्रशुदि १२ रवौ दिने लपीत ॥ B (@) This is a paper Ns, about 12 by 5 5 inches in size, received from PE NATHURAM PREBII, Bombay It contains only Döbás written on 4 folios, and the last page is blank It is closely written in Dēvadägarī characters each page having some 15 lines Exceptiog a few scribal errors and lapses tbe Ms, is fairly accurate, This Ms is somewhat particular about anusvāra, and shows preferably & in the Nom Sg while others often have a In some places the order of verses differs from the rest, see for instance verses Nos 83-84 and 90-91 A portion of No 48 is missing, but the omitted line is written on the margin in a different hand The folios are brittle, and the edges are broken here and there From its appearance it is the oldest Ms of these four, I am told that the text of Yogasära printed in Mánikachandra D. J. Granthamala was based on this Ms It ends इति योगसार समाता.॥ JH() This is a paper Ms, about 11 by 5 inches in size, from Sri Ailaka Pannālāla D. J Sarasvati Bhavana, Jhalarapatan, received through the kindness of Pt PANNALAL SONI It contains only Döbās written on 5 folios, ths first page being blank It is written in neat Deyanagari hand with regular red strokes indicating the lines This Ms contains many scribal errors Some of its special readings agree with the printed text noted above. COMPARATIVE REMARKS --These four Mss show two distinct groups B stands by itself, while A, P and Jh form a family A and P go back to a common predecessor containing Gujarāti Tabbã. Their textual agreements are quite close and the Gujaräti translation is common to both The dialectal form of this translation in Pis older than that in A As against B, which is the oldest of the four, Mss, A and P sbow the tendency of having a for u of the Nom , they ignore anusvåra , and au is often written as all. PRESENT TEXT AND READINGS -An intelligent record of text tradition has been my aim in building the text of Yogasāra In editing an Apabhramsa text, especially when there are yowel variations between different Mss , it is often difficult to distinguish ·INTRODUCTION 89 ) (2) On p. 51, the word gut au Pt. BECHARADASAJI, Ahmedabad, writes to me thus in his letter, dated 23-11-40: In Rājaputānā and Māravada, the Śvētämbara Yatıs (with parıgraha) are known by the names gurām', 'gurangi', ;' gurānsa'. They occupy a respectable position in the society, and some of them are good physicians, some quite learned, and some of them of respectable conduct. It appears that Yögindra has this usage in view while using gurau for a Svētāmbara. 3) On p 52, the word vandau The word vandaka, meaning a Bauddha, is used by Amitagati in bis Dharmapariksa Xy. 75 4) Onp 59, with reference to the sentence under 11), in the paragraph, JÕINDU'S CLAIMS, and a supplementary verse found at the close of Ms Bha (after the concluding colophon) attributes the text to Yögindradēva'. The verse in question runs thus मूल योगीन्द्रदेवस्य लक्ष्मीचन्द्रस्य पन्जिका । वृत्ति. प्रभाचन्द्रमुनेमहती तत्वदीपिका ॥ It is quite likely, in the absence of ca, that yögindra-dēvasya is merely an adjective of Laksmicandrasya, Laksmicandra being the author of the mala or the basic text, and the exhaustive pañgikā-vitlih, Tattva-dipika by name, belongs Prabhācandra-muni. 6) On p. 60, about Laksmicandra An Apabhramsa Dokānupēkā, in £7 verses, attributed to Kayi Laksmīcandra ış published in the Anekānta, XII, 9, pp. 302-3. 6) My friend Dr V RAGHAVAN, University of Madras, Madras, has contributed a note on the date of Jõundu , and it is being reproduced here. “On page 57 of his introduction to the Paramālma-prakāśa of Yögindu, edited by him as No. 10 of the Rāyachandra Jaina Šāstramālā, Dr. A N. UPADHYE says about the name of the author that JÕindu or Jõgindu or Yögindu is the correct name of the author and that, by a mistake, 'the Sanskrit from Yogindra had become popular. On pp. 63-67, ibid., Dr UPADHYL discusses the date of Jõundu and concludes that the date falls between those of the Samādhisalaka and the Prākrta Laksana. Since Joindu "closely follows Samādhisataka of Pūjyapāda" and since "Pūjyapada lived a bit earlier than the last quarter of the 5th cent. A. D.", the upper limit of the date of Joindu can be taken as the last quarter of the 5th cent. A. D. The lower limit is furnished by Canda one of whose illustrative dõbās in his Prākpla Laksana happens to be from Jāindu's Paramātma-prakāśa. Dr UPADHYE notes some want of settlement on the question of Canda's text and date and says in conclusion that the revised form (of Canda's work) can be tentatively placed about 700 A. D. In view of the difficulties relating to this lower limit evidence, i.e, Canda's Prakria Laksana, I may add here a note on what I take to be a reference to Jõindu by an author of known date. If we Icave Cança, the next limit suggested by Dr. UPADNYE IS De asēna who finished his Darsanasāra in A. D. 933 This evidence rests on the similarıties of some verses of Divasina and Jöindu If, on the other hand, there is a definite mention of the writer, it would be a more conclusive cvidence. Such a mention, I thiok, is available. 12 ·88 PARAMĀTMA-PRAKASA 11) Hēmacandra's quotation on VIII, IV, 379 जो भग्गा पारकडा तो सहि मझु पिएण । i अह भग्गा अम्हहँ तणा तो ते मारिअडेण ॥ The present-day Rajasthani Dohā runs thus जइ भग्गा पारकडा तो सखि मुज्य पियेण । STT TETT STEERIUT at fare not ou To these one more parallel might be added. The second line is almost identical. 11) Hēma.'s quotation on VIII, 1v, 335 गुणहिण सपड कित्ति पर फल लिहिमा मुंजति । केसरि ण लहइ बोडि वि गय लक्खेहि घेप्पति ॥ A Dūhā from Khici Acaladāsari Vacanakā (Samyat 1470) runs thus (Rajasthästarā Daha Intro P 38). एका वन वसतडा एचड अतर काइ। सिंध कवड्डी ना लहइ गयवर लक्ख विकाइ। These verses are enough to indicate that Hēmacandra is indebted to the province of Rajasthan for some of his quotations. If earlier works from Rajasthan and Gujarāt, written in the older stages of Rajasthāni and Gujarāti, are brought to light in plenty, they would shed much more light on the provenance of Hēmacaudra's quotations, u) Additions 1) On p 46, paragraph 1 Hēmacandra bas a statement like this in his Chandonušāsanau (Bombay 1912), p. 1 तथा- 'वोद्रहद्रहम्मि पडिआ कुवलयसित्तदहि' इत्यादि । एषु अतीवप्रयत्नत्व सयोगस्य गुरुत्वाभावे हेतु । तीव्रप्रयत्न तु भवत्येव गुरु । यथा- 'वहभारेषु केशान्' इत्यादि। It may be inferred that Hēmacandra has some other quotation in view than the one in the P.-prākāśa That is not in any way unlikely. This quotation, as it stands, presents some difficulties The complete line is not quoted, as it is, it does not give any satisfactory meaning, and it may be even asked whether he is quoting simply two broken phrases to show that the vowel before dr is not metrically long, because it is a light conjunct as distinguished from the 2 the following sentence Dr HC. BHAYANI writes to me thus in his letter dated 22-7-57 • In the new portion of the text Svayambhücchandas of Svayambhi that has come light, a stanza by one Viaddba has been quoted to support the rule that in Pk a conjunct with u as its latter member is not position-making The stanza is the same as Paramātma-prakasa 2 117 but with this important difference that as in Hēmacandra the form is vodraha-draha (1 e, with intact) as it ought to be if it is to serve as an apt illustration 'The verse in question, II 117, is not 10 Apabhramśa, and Brahmadēva has introduced it with the phrase uklam ca. May be that Joindu bitaself has quoted it, because it is included even in the Shortest Recension, ·INDEX TO INTRODUCTION This Index mainly contains mformative references to important names of author's and works, and it merely supplements the Table of contents. Though modern publications are excluded, the names of modern scholars referred to are listed Words are arranged according to the English alpħabet. References are to the pages of the Introduction • 73 n6 means p. 73 foot-note No. 6, and 71-n3 means that the occurrence is on p. 71 and also in the foot-note No. 3. Abhinaya Pampa, 73. Balabhadrasvāmi-raivi, 78. Abhinava Pampa, 73 n6. Bālacandra, various authors of the name Acāränga, 40 n3. of 73. Ācārya, Preceptor, 9. Bälacandra (Adhyatmı), 67, 74. ACHARYA N. R., 52 ol. Bālacandra, commentatoröf Moksaprābhfta, Adharma, 14-5, 41. 82. Adhyatma-Samdőha, 57, 63. Balacandra Maladhåre, Bhahmadeva Adipurāna, 77. followed by 4-n1; Additional verses Akalankadēva, 8, 26, 63. given by 5, 58, 64, 71, 72 ff. 76, Akāśa, 14, 41. Balacandramuni, 73. Amitagatı (and II), 31, 71-03, 78. Balēndu, 74. Amõghavarşa, 71, 83. Bandhudēva, 58 nl, Amftacandra, 29 n1, 30, 31, 71. Basava (nna), 8, 24-n1, 27, 29. Amylasiti, 57, 62 ff. BELVALKAR S. K., 26 02, 31 n3. Apandarâma, 77. Bhagavati Aradhana, Pk. 40 n3, Sk, 71 n3. Anandapardhana, 55, 60. Bhaktāmara-siotra, 78, Apabhramsa, characteristics of 44 ; Bhartpharı, 63. attraction of 44; Hēma.'s Apabh, and Bhattākalanka, 22. that of JÕindu 47 ff. ; Relation of Bbatta Prabhākara, 1, 7; as the redactor Rājasthāni with 54; the problem of 8, 9, 22. unassimilated , in 55 ff ; Kalidāsa's Bhävapähuda, 6, 71. use of 56-01. Bhāvanā Dvätrimsats, 71 n3;Battisi, 78. Aradhanā, 71. Bhāvasangraha, 28, 59, 60. Årādhanāsära, 28 n2, 60; 78. Bhavisayattakahā, 1. Arhat 36. Bhima, 58 nl Arya Santı, 22, 62 Bhoja(dēva), 71-2. Asadhara, 71, 78. BHUJABALI SHASTRI K., 85. Aspirant, Qualifications of 43 ff. Byhatsvayanıbha Stotra, 34 n1. Atman, soul, spirit, Description'óf 10-12 , Brahmadēya, 2, the text of 3 ff., Jöindu's Critical study about 30-34 glonification by 8; 62, 64, 67, 68, 69 ff.; Atmánůšāsana, 71. Date of 70 ff. Ātmayıdya, 31. Brahman, 12, 21; same as Paramātman 13; Attachment, Results of 18. comparative discussion about 33 ff. Ávááhajtáná, 40. Brahma Nēmidatta, 61, 70, AYYANGAR M. S. R., 74 02. Brahmasūri, 70-14, ·90 PARAMĀTM A-PRAKASA Udayanācārya wrote his Laksanavals in A. D. 984. In his Almatattavapiveka, Chowk, Skt. Sprjes, 1940. p. 430, we read the following. I वेदविद्वेषिदर्शनान्त पातिपुरुषप्रणीतत्वात इति मा शविष्ठा , जिनेन्द्रजगदिन्दुप्रणोतेष्वप्यादरात् ।" I think the name Jagadindu in the above passage is a slight corruption of Jõundu or Yogindu. If this suggestion is acceptable, Udayana's date will give a defimte lower limit and will clearly prove the untenability of any later dates proposed for Joindu. (Sec Dr. Upadhye's Foot-note on p. 67 of the Intro on the date proposed by Mr. M. C. Modi)." 7) Page 71, a Ms. of Brahmadēva's Vitti of Dravyąsamgraha A still earlier Ms., dated 1416 Samyat (1. e., .. A. D. 1,357, is reported in the Rägasthānake Jaina Šāstra-bhandaroki Grantha-sødt, Part III (Jayapur 1957.), p. 180. This very Sūci reports (p. 193) a Ms. of the P-prakasa with the viţta of Brahmadēva, dated Samyat 1489. 8) On p. 73, the verse gam allină etc, This verse is practically identical with the Malācāra III. 8, 9) Page 74, on Adhyātmi Balaca.zdra : My friend Prof, D. L. Narasimhachar, Mysore, writes to me (1-8-1941) thus : At the end of a Ms. called Tatloaralna-pradipikā, a Kannada commentary on the Sūtras of Umāsvāti, written by Adhyatmı Bālacandra, the following Präkrit stanza occurs सिद्धति-अभयचदो तस्स सिस्सो य होइ मुदमुणिणो । सव्वगुणे परिपुष्णो तस्स सिस्सो य नागचदो य ॥

·INDEX TO INTRODUCTION 03 Jhānadēva, 27. Jīlānadipaka, 69. Jirinārnava, 38. Jöfndu, Sanskrit name of 57, Works of 57 ff., Date of 63 ff. ; see also Yögindu. JUGALKISHORE, 1, 69-n1, 71 n2. Kāla, Time, 14, 41 ff. Kālıdāsa, Apabhramsa used by, 55,, 56 ni. Kammapayadı, 40. Kamınapāhuda, 40. Kānha, 28 ff. KANITKAR P.D, 1 n3 Karman, Jiva and 11, 17, Nature of, 32, Attitude towards the fruit of, 43. KARMARKAR R. D, 56 nl. Kasāyapāhuda, 40. Kathakośa, 70. Kathopanısad, 31. Kattigeyānuppekkhā, 65, 71. Kavidarpana, 25. n2. Kavyalankāra, 25 n4, 55, 60. „K-Gloss, A Kannada gloss on P.-Prakāśa, 67 ff Khici Acaladäsari Vacanzkā, 88. Kirtilatā, 55. Knowledge, 13, 42 ff. Kramadīsyara, 55. Krsyākoša, 77. Ksētrapāla, 65. Küdala-Sangamadēva, 24 n1, 29. Kukkutäsana, 72, 74, 79 Kumāra, On the date of, 65 ; 71. Kumārapälacarita, 48 n3. Kumārasēna, 65. Kumārasyämı, 65. Kundakunda, 27, 30 n1, 31, 65, 67, 71, etc. Laghu Svayambha, 78 Laksmana, 61. Laksmicandra, 60 ff. Laksmidhara, see L.-candra. LALAN, 58 94 LUDWIG ALSDORI, 44 nl. Mādbaya, 58 nl. Mādhayasena, 71 n3. Mahābhāna (Sk ), 71, Mahapurāna (Apabh ), 56, n2. Maladhāre, 73-4. Mallibhūsana, 61. Mallisēna, 83. Mallisēna (Maladbāre), 74. Manahparyayajžiāna, 40. Mánatunga, 78. Mandala, 26. MANOHARLAL, 2, 76. Mārkandēya, 44, 47, 55. Monk, right attitude of a, 17. Meditation, 20, 37 ff. Mimamsaka, 26 MODI M. C., 45 n2, 67 nl Mokkhapāhuda 27, 31, 66, 71. Mõkşa, Liberation, Nature of, 14, Means of attaining, 37. Möksaprābhyta, Bālacandra's commentary on, 82 Myochakatıkan, 87. Mudrā, 26. Malācāra, 40 n3. Mülasangha, 72 n2. Mundakopanısad, 30 Munibhadrasvāmi, 75, 76. MUNSHI NATHURAM, 58 14. Mysticism, 2, 38 ff. 1 Nägakumaracarita, 83. Nāmadēva, 27 Naukāra-śrāvakācāra, see Sävayadhammadoha. NARASIMHACHARA D. L., 74 n3. NARASIMHACHARYA R., 67-n2, 73, 74. Nêmicandra, 71. Nēmıdatta, 61, 69. Nēmisēna 71, n3. Nogalmāstaka, 57, 63. Niścaya-naya, 27, 29 ff. Nfli sāra Samuccaya, 83, ·92 PARAMÅTM A-PRAKÅSA Buddha, 26, 38. Buddhism, Two View-points in 30. BÖHLER G., 52 n2.' Canda, 65, on the date of, 66 Cändarāya, 71, Carsitasära, 71 n4 Chandahkösa, 25 02. Chāndogya, 31. CHATTERJEE S, K., 28-n5. Chāya (Sanskrit sbade), vicious effects of, 86. DALAL C, D., 66 n1, 74 01. Darśanasāra, 60. DASGUPTA, 30 n2. Daulatarama, 2, 53, 70, 76 ff. Davvasamgaha, 36 n1, 38 nl, see also Dravyasangraha DESAI M D., 74 nl. DEUSSEN PAUL, 31, 33 n2. Devapandı, 78. ! Dévasēna, Yögindu followed by 28-02 , 59, . 60, 78 Dēvasēna, 71 23 Dharma, 14, 41 Dharmakirti, 26. Dharnapatiksä, 71 në Dholā mārdra-daha, 55 Dhanyāloka, 60 Divinity, 10; Jaina, conception of, 36, Dohā, Discussion about 25 , Beginning of tbe use of, 60, Dohākosa, 28 Dohāpāhuda, 1, Hema.'s quotations from 46, 57, 61 ff., 71, 78. Dravyasangraha, 71; -tikā, 69–70. Drstanta, see Simile. Dvālrunustki, 78. Ekanátha, 27-15 GANDHI L, B., 45 n2. 74 nl. Gangamma, 29 Gangēśyaralınga, 29. Gbāti-Karman, 36. GHOSKAL S, C., 36 nl. GHOSH MANOMORAN, 47 72, 66 n3. Gila, 26 GLASSENAPP H., 40 02. Gommatasara, 40. GUÉRINOT A., 74 23. Guhasēna, 45. Gunabhadra, 31, 71. GUNE P. D, 1, 66 nl. HALAKATTI F G., 24 nl. Hamsa-- Paramätman, 27. Hara, 11, 13, 21, 38. Hari, 11, 13, 21, 38 Hartvamsa, 56. Harivansa (Hindi), 77 Hēmacandra, 25, P-prakāśa used by 45 ff. , Nature of his Apabh 47 ff., Two tracts of literature used by 54, 62, 64, 71, 74, 87. Hēmacandra (Máladhari), 74. Hēmarāja, 77 HIRALAL, 1, 45, 56, 58 ff. HOERNLE A F. R., 65 07, 66, HUME, 33 122. Individuality, threefold 30-{f. Indranandı, 88 Istopadesa, 71 IYENGAR M V, 24 n1 JACOB G A, 34 22. JACOBI H., 55-08 Jainism, view-points or Nayąs 129; Atman theory in 35, Mysticism in 39 ff Jatāsımhanandı, 63 Japila, 45 JAVAHARLAL, 70, 72 n3, Jayadēva, 45 n1 Jayasēna, 28-n2, 57, 58, 62, 64, 70 nl, 72. Jina, 9 Jinasahasranāma, 78. Jiva, sentient principle, 11, if. , 14, 41 ff, Jivakända, 71.

·INDEX TO INTRODUCTION Tödaramalla, 77. Trivarnácara-dipala, 69. Tükārāma, 27, 29. Tulasidasa, 53, Uddjõtanasün, 43, 56 nl. Umāstats, 71. Unity (Mystic), 31. UPADIYE AN,27 n1, 67 n3, UPADISC BADAJI, 78. Upasakācūrå, 83 Upåsahasamshūra, 23. Sarvärthasiddha-lippanaka, 71 nt. Sallasal, 45. Süvayadhammadohā, 1, 58 ff Siyana, 20, SANIDULLA M., 26 n2, 20-n6. SHANTIRAJ SHASTRI A., 70 n4. SHIITALAPRASADAJI, 63 Siddha, liberated soul, 9, 36 ctc. Siddhabhaklı, 71, Simhanandı, 72, n3 Similes, Yögindu's use of, 23. SINA K. G., 3 n5. Siva, 13, 26. Exvürya, 65, 71. Soma, 71. Sümadtva, 71, 72. SOXI PANNALAL, 86. Soul, sce Jiva and Atman, Srãonkucära ( Amitagatı), 71 n3. Sripalaçarsla, 77. Áripila Mandalesvara, 71. Si itabhakls, 78. Srutasigara, 27-17, 28-12, 57-8, GN-3, 72 n3. fubhacındra, 65, 70. Subhasilar aina-sauddhnil n3. Subhāşriu-tantra, 57. Suklaintha Talltūrtha l'ills, 58 nl. Supci-sprint, 32-3, scc Phramitman. Sirasingana, 72 n2. SI) ADAXL VAKII, 2. S1111 X4XOTTAYADAS, *7. Skjambhū, 16. Solidalardfansat, 27 n3. Tantricien, 1, 26. Tusiwanishi, 31. Tr" såspala, 69. Tpirirussann, 38, 11 T: 171, 1 il... it l'acapasāsirastira, 21 nl-2. VAIDYA P, L., 56 72. Vararuci, G6 Vattahora, 65. Vidinta, 7, 26. VILAXKAR H. D., 25 n2, 26 Vidhi=Karman, 21, 27. Vids inonda, 58 ni, 03 Vidyapatı, 55 Vikramörrariguamn, 56 ni, GO n6. Virabanha, 25-n2 Virastnn, 71 113 l'embapakala, 70 l'ralaphalu-arnaram, &'%. "javahira, 11, 29 fi. 11111IAV JAVIS, .30. WINTEKNII? V., 65 n., Y si alkalis, in Yaniri, 29, V44156lal,-€ 144p9, il Vigadeia, 5---31, Yasira, 1-7;,.,7.31, 01754 Virüt (S.1, ilon's i'isfrr, 34. Yririra, 1, i, smeliin Yin, Jitrida You's,60 !,':. 149 Ashle, CA, UI, ·94 PARAMÅTMA-PRAKÁSA Nqsimhottaratāpani, 34. Purusārtha-siddhyupāya, 71, 77. Pädapūjya, 58 nl, see Pūjyapāda also. Puspadanta, 56 n2. Padavalı, 55. Q-Gloss, A Kannada gloss on P-prakāsa, Padmanandı, 71, 83. 74 ff. Padmaprabha, 41, 63, 71. Rājasthāni, common verses between Apabh. Padmapuräna, 77. and 54-n1, 87. Pāhudadoha, 62, see Döhäpähuda. Ramacandra, 74-n3. PAI M. GOVIND, 73. Rāmadasa, 27. Patyalacchi-āmamālā, 52 n2. Rāmasēna, 71 Pampa (Abhinava), 73. Råmasimha, 62, 71 Pancaramaskāra Māhālnya, 72 n3 Rāmānuja, 8. Paſcāstskaya, 28 n2, 70, 71. Rāmāyana, 53 Pancasangraha, 71 n3. RANADE R. D., 26-n1, 33 n2, 38 n2, 39-01-3, Paſcavinsati, 71. 41 02. PANDIT S P., 56 nI, 60 n6 RAO B. S., 74 nl. PANNALAL, 65. Ratnachanda, 77. Paramappapayāst, see Paramātma-prakāśa, Ratnakaranda, 71. Paramartha-view-point, 30 nl. Ratnakirti, 28-12. Paramasamadhi, 37 ff Ravisēna, 45. Paramātman, 9, 10 ff , 14, 20, 32 ff , 35 ff. Rājamalla, 77 Paramālma-prakāśa, Popularity, etc of, Rāgasthānarā Dahā, 27. 1 ff, Text of, 3 ff, Summary of the Religion, Implication of, 29. contents of, 9 ff., Critical estimation of, Rgveda, 29 22 ff, Philosophy and Mysticism of 29 RUDOLF OTTO, 39 nl. ff, On the Apabh dialect of, 44 ff, Rudrata, 25, 55, 60. Jõladu, the author of, 57 fit , Commenta- Sabdānusāsana, 22. ries on, 67 ff., MSS. of 77 ff. Sagganacıttavallabha, 78, Paumacariu, 56 Sākuntalam, 87. PETERSON, 69 n2, 70 n2, 74 n1 Samadhisataka, 23. 28, 31, 66, 71 14. PISCHEL, 44 n1-2, 45- 94, 47 nl, 48. Samantabhadra, 33, 61, 71. Prabhācandra, 61, 88 Samayabhusana, 83. Prabhākara, see Bhatta Prabhākara Samayasāra, 28-12, 29 nl, 30-n), 39 n2, 71. Prabhākara Bhatta, 22 Samkhya, 7, 26, Atma-theory 10 35. Prakyta Laksanam, 65. Samkhyakārıkā, 27 02. Prākrta Paingala, 25 Samsära, 9, 19, 86 ff Prasnõttara-rainamăla, 71, 83 Sankarācārya, 8, 26, Two points of view of, Pratsthā-tlaka, 69, 74-04 30 Pravacanasära, 27 n1, 34 n3, 39 02, 71, etc Śäntı, 16, see Arya Sîntı PREMI N., 22, 63, 76–7 Santanandācārya, 22 Pudgala, 14, 41 ff Santinātham, 22 Pujyapāda, 23 n2, 27-8, 31, 61, 71. Saraba, 26, 28 ff. PUNYAVIJAYAJI, 85. Sarvadarśana-sairgraha, 68 ól.

·-प्रस्तावना शिक्षक कहते है। कुछ इसे मनोविज्ञान से शून्य बतलाते है । किन्तु परमात्मप्रकाश स्पष्ट बतलाता है कि आध्यात्मिक गूढवादका जैनधर्म में क्या स्थान है, और वह कैसे मनोविज्ञानका आधार होता है । यदि हम यह याद रक्खे कि जैनधर्म अनेक देवतावादी है और ईश्वरको जगत्का कर्ता नहीं मानता, तो यह निश्चित है कि जैन गूढवाद सभीको विशेष रोचक मालूम होगा । परमात्मप्रकाशके पहले संस्करण-सन् १९०९ ई० में देववन्दके वावू सूरजभानुजी वकीलने हिन्दी अनुवादके साथ इस ग्रन्थको प्रकाशित किया था, और उसका नाम रक्खा था 'श्रीपरमात्मप्रकाश प्राकृत ग्रन्थ, हिन्दी-भाषा अर्थसहित' । इस सस्करणमें मूल सावधानीसे नही छपाया गया था । प्रस्तावनामें प्रकाशकने लिखा भी था कि जनमन्दिरोंसे प्राप्त अनेक प्रतियोंकी सहायता लेनेपर भी उसका शुद्ध करना कठिन था । सन् १९१५ ई. मे इसका वावू ऋषभदासजी बी० ए० वकीलका अग्रेजी अनुवाद आरासे प्रकाशित हुआ । किन्तु यह अनुवाद सन्तोषजनक न था । सन् १९१६ ई० में रायचन्द्र जैनशास्त्रमाला बम्बईने ब्रह्मदेवकी संस्कृतटीका और प० मनोहरलालजीके द्वारा आधुनिक हिन्दीमें परिवर्तित, प. दौलतरामजीकी भाषाटीकाके साथ इसे प्रकाशित किया । यद्यपि इसके मूलमें भी सुधारको आवश्यकता थी फिर भी यह एक अच्छा सस्करण था । वर्तमान संस्करण - यद्यपि रायचन्दर्जनशास्त्रमालाके पूर्वोक सस्करणकी ही यह दूसरी आवृति है. फिर भी यह सस्करण पहलेसे परिष्कृत और बड़ा है, और इसकी यह भूमिका तो एक नई वस्तु है । प्रकाशककी इच्छानुसार मूल, ब्रह्मदेवकी टीकावाला ही दिया गया है, किन्तु हस्तलिखित प्रतियों के आधारसे मूल तथा संस्कृतटीकाका सशोधन कर लिया गया है । इसके सिवा समस्त पर्दोके मध्यमें संयोजक चिह्न लगाये गये है, तया अनुनासिक और अनुस्वारके अन्तरका ध्यान रक्खा गया है। संस्कृतछाया में भी कई जगह परिवर्तन किया गया है । हिन्दीटीकामें भी जहां तहां सुधार किया गया है। मूल और भाषा सम्बन्धी निर्णय-इम सस्करणमें मूल ब्रह्मदेवका ही दिया गया है अर्थात् सस्कृतटीका बनाते समय ब्रह्मदेवके सामने परमात्मप्रकाशके दोहोंकी जो रूपरेखा उपस्थित थी, या जिस रूपरेखाके आधारपर उन्होंने अपनी टीका रची थी, इस सस्करणमें भी उसीका अनुसरण किया गया है । किन्तु हमें यह न भूलना चाहिये कि ब्रह्मदेवके मूलवाली प्रतियों में भी पाठ-मेद पाये जाते थे। परमात्म- प्रकाशके परम्परागत पाठको जाननेके लिये भारतके विभिन्न प्रान्तोंसे मॅगाई गई कोई दस प्रतियोंको मैने देखा है, और उनमेंसे चुनी हुई छ प्रतियोंके पाठान्तर अन्तमे दे दिये हैं । अत भाषासम्बन्धी चर्चा अनेक हस्तलिखित प्रतियों के पाठान्तरोंके आधारपर की गई है। . परमात्मप्रकाशका मूल ब्रह्मदेवका मूल-ब्रह्मदेवने परमात्मप्रकाशके दो भाग किये है। प्रथम अधिकारमै १२६, और द्वितीयमें २१९ दोहे हैं। इनमें क्षेपक भी सम्मिलित है । ब्रह्मदेवने क्षेपकके भी दो भाग कर दिये हैं, एक 'प्रक्षेपक' (जो मूलमें सम्मिलित कर लिया गया है) और दूसरा स्थलसख्या-बाह्य-प्रक्षेपक' (जो मूलमें सम्मिलित नहीं किया गया है) उनका मूल इस प्रकार है- प्रथम अधिकार-मूल दोहे प्रक्षेपक ११८ ५ स्थ० वा. प्र. १२६ 13 ·अंग्रेजी प्रस्तावनाका हिन्दी सार' १ परमात्मप्रकाश परमात्मप्रकाशकी प्रसिद्धि-परमप्पयासु या परमात्मप्रकाश जैनगृहस्थों तथा मुनियोंमें बहुत प्रसिद्ध है। विशेषकर साधुओंको लक्ष्य करके इसकी रचना की गई है। विषय साम्प्रदायिक न होनेसे यद्यपि समस्त जनसाधु इसका अध्ययन करते हैं, फिर भी दिगम्बर जैनसाधुओंमें इसकी विशेष ख्याति है । इसकी लोकप्रियताके अनेक कारण हैं। प्रथम, इसका नाम ही आकर्षक है। दूसरे, पारिमाषिक शब्दोंकी भरमार ने होनेके कारण इसकी वर्णनशैली कठिन नहीं है, तीसरे, लेखनशैली सरल है, और भाषा सुगम अपभ्रश है। ससारके कष्टोंसे दुखी भट्ट प्रभाकरमें धार्मिकरुचि पैदा करनेके लिये इसकी रचना की गई थी। संसारके दुःखोंकी समस्या भट्ट प्रभाकरके समान सभी भव्यजीवोंके सामने रहती है, अतः परमात्मप्रकाश समी आस्तिकोंको प्रिय है। कनड़ और संस्कृतमें इसपर अनेक प्राचीन टीकाएँ हैं, वे भी इसकी लोकप्रियता प्रदर्शित करती हैं। मेरा योगीन्दुके साहित्यका अध्ययन-अपभ्रश भाषाका नवीन ग्रन्थ 'दोहापाहुङ' जब मुझे प्राप्त हुआ, तब मैंने उसके सम्बन्धमें अनेकान्त' में एक लेख लिखा । उपलब्ध प्रतिमें उसके कर्ताका नाम 'योगेन्द्र' लिखा था । उसपर टिप्पणी करते हुए ५० जुगलकिशोरजीने लिखा कि दोहापाहुडकी देहलीवाली प्रतिमें उसके कर्ताका नाम रामसिंह लिखा है। इसके बाद भाण्डारकर प्राच्यविद्यामन्दिर पूनासे प्रकाशित होनेवाली पत्रिकामें 'जोइन्दु और उनका अपभ्रश साहित्य' शीर्षकसे मैंने एक लेख लिखा, उसमें मैने जोइन्दु या योगीन्दुके साहित्यपर कुछ प्रकाश डाला था, और उनके समयके बारेमें कुछ प्रमाण भी संकलित किये थे। इस लेखके प्रकाशनसे काफी लाभ हुमा, दो ग्रन्थ-दोहापाहु और सावयधम्मदोहा-जिनसे अपने लेखमें मैंने अनेक उद्धरण दिये थे, प्रो. हीरालालजी द्वारा हिन्दी अनुवादके साथ सम्पादित होकर प्रकाशित हो गये । तथा मेरे लेखमें उद्धृत कुछ पद्योंका "मराठीमें भी अनुवाद किया गया । प्राच्य-साहित्यमें परमात्मप्रकाशका स्थान-उत्तर भारतकी भाषाओंकी, जिनमें मराठी भी सम्मिलित है, समृद्धि तथा उनके इतिहासपर अपभ्रश भाषाका अध्ययन बहुत प्रकाश डालता है। अबतक प्रकाशमें आये हुए अपभ्रश साहित्यमें परमात्मप्रकाश सबसे प्राचीन है और सबसे पहले प्रकाशन भी इसीका हुआ था, किन्तु इसके प्रारम्भिक संस्करण प्राच्य विद्वानोंके हार्योंमें नहीं पहुँचे । जहांतक मैं जानता हूँ सबसे पहले पी० डी० गुणेने ही 'भविसयत्तकहा' की प्रस्तावनामें इसे अपभ्रश-अन्य बतलाया था । आचार्य हेमचन्द्रने अपने प्राकृत व्याकरणमें परमात्मप्रकाशसे अनेक उदाहरण दिये हैं, अत: इसे हम हेमचन्द्रके पहले की अपभ्रश भाषाका नमूना कह सकते हैं। भाषाकी विशेषताके अतिरिक्त इस ग्रन्थमें एक और भी विशेषता है। जैन साहित्यका पूरा ज्ञान न रहनेके कारण कुछ विद्वान् जनधर्मको केवल साधु-जीवनके नियमोंका १ परमात्मप्रकाशकी अग्रेजी प्रस्तावनाका यह अविकल अनुवाद नहीं हैं। किन्तु अग्रेजी न जाननेवाले हिन्दी पाठकोंके लिये उसके मुख्य मुख्य आवश्यक अशोंका सार दे दिया गया है। दर्शन तथा भाषाविषयक मन्तव्य विशेषतः संक्षिप्त कर दिये गये हैं। विशेष जाननेके इच्छुक अग्रेजी प्रस्तावनासे जान सकते हैं.। -अनुवादकर्ता । २-पृष्ठ ५४४-४८ और ६५२ । ३, जिल्द १२, पृ. १३२-६३ । ४, मराठी साहित्य-पत्रिका.

·-प्रस्तावना- ७४ - द्वितीय अधिकारमें-१, ५-६, १४-१६, ४४, ४६ . १, ४९-५२, ७०, ७६, ८४, ८६-८७ ९९, १०२, १११, २-४, ११४-११६, १२८-१२९, १३४-१३७, १३७. ५, १३८- १४०, १४२, १४४-१४७, १५०-१५५, १५७-१६५, १६८, १७८-१८१ १८५ १९७, २००, २०५-२१२ । किन्तु इन प्रतियोंमे दो दोहे अधिक हैं, जो न तो ब्रह्मदेवकी प्रतिमे पाये जाते हैं, और न बालचन्द्र की ही प्रति मे, कुछ सशोधनके साथ दोनो दोहे नीचे दिये जाते हैं- १-१, ४६ के बाद- जो जाणइ सो जाणि जिय जो पैक्खइ सो पेक्खु । भतुवहुतु वि जपु चइ होउण हुँ णिखेक्खु ॥ २-२ २१४ के वाद- भन्याभव्यह जो चरणु सरिसु ण तेण हि मोक्खु । लद्धि ज भव्वह रयणत्तय होइ अमिणे मोक्खु ॥ 'त, क,' और 'म' प्रतियाँ-इन प्रतियोंमें ब्रह्मदेवके मूलसे ( प्रक्षेपकसहित) ११२ और वालचन्द्रके मूलसे ११८ पद्य कम है। मुझे ऐसा मालूम होता है कि इन प्रतियोके पीछे कोई मौलिक आधार अवश्य है, क्योंकि एक तो क' प्रतिकी कन्नडटीका ब्रह्मदेवको टीकासे स्वतंत्र है, और सभवतः उससे प्राचीन भी है। दूसरे. इसमें ब्रह्मदेवका एक भी क्षेपक नहीं पाया जाता । तीसरे इसमें ब्रह्मदेव और वालचन्द्रसे दो गाथाएँ अधिक हैं । चौथे, ब्रह्मदेवने २,१४३ मे 'जिणु सामिउ सम्मत्तु' पाठ रक्खा है तथा टीकामें दूसरे पाठान्तर सिवसगमु सम्मत्तु' का उल्लेख किया है । उनका दूसरा पाठान्तर 'सिव- सगमु सम्मत्तु ' इन प्रतियोंके 'सिउ सगउ सम्मत्तु' पाठसे मिलता है। किन्तु इन प्रतियोंमें अविद्यमान दोहोंका विचार करनेसे यही नतीजा निकला है कि ये प्रतियां परमात्मप्रकाशका सक्षिप्त रुप है। यह भी कहा जा सकता है कि इन प्रतियोंका मूल ही परमात्मप्रकाशका वास्तविक मूल है, जिसे योगीन्दुके किसी शिप्य, सभवतः स्वय भट्ट प्रभाकरने ही यह बतानेके लिये कि गुरूने उसे यह उपदेश दिया था, वह बढ़ा दिया है । यद्यपि यह कल्पना आकर्षक है किन्तु इसका समर्थन करनेके लिये प्रमाण नहीं हैं। इन प्रतियोका आधार दक्षिण कर्नाटककी एक प्राचीन प्रति है, अत इस कल्पनाका यह मतलव हो सकता है कि योगीन्दु दक्षिणी थे, और मूलपन्य उत्तर भारतमें विस्तृत किया गया, क्योंकि ब्रह्मदेव उत्तर प्रान्तके वासी थे । किन्तु योगीन्दुको दक्षिणी सिद्ध करनेके लिये कोई भी प्रमाण नहीं है । पर इतना निश्चित है कि परमात्मप्रकाशको 'त' 'क' और 'म' प्रतिके रूपमे सक्षिप्त करनेके लिये कोई कारण अवश्य रहा होगा । सभवत दक्षिण भारतमें, जहाँ शकराचार्य, रामानुज आदिके समयमें जैनोंको वेदान्त और शैवोंके विरुद्ध वाद-विवाद करना पड़ता था, किसी काइटीकाकारके द्वारा यह सक्षिप्त रूप किया गया है। जोइन्दुके मूलपर मेरा मत~ उपलब्ध प्रतियोंके आधारपर यह निर्णय कर सकना असभव कि जोइन्दुकृत परमात्मप्रकाशका शुद्ध मूल कितना है ? किन्तु दोहोंकी संख्यापर दृष्टि डालनेसे यह जान पड़ता है कि ब्रह्मदेवका मूल ही जोइन्दुके मूलके अधिक निकट है। संक्षेपमें परमात्मप्रकाशका विषय-परिचय सारांश-प्रारम्भके सात दोहोंमें पचपरमेष्ठीको नमस्कार किया गया है। फिर तीन दोहोंमें अन्यकी उत्यानिका है । पांचमें बहिरात्मा, अन्तरात्मा और परमात्माका सरूप बताया गया है । इसके बाद दस दोहोंमें विकलपरमात्माका स्वरूप आता है । पांच क्षेपकों सहित चौवीस दोहोंमें सकलपरमात्माका वर्णन है। ६ दोहोंमें जीवके स्वशरीर-प्रमाणकी चर्चा है। फिर द्रव्य, गुण, पर्याय, कर्म, निश्चयसम्यग्दृष्टि, मिथ्यात्व - ·९८ परमात्मप्रकाश ५ द्वितीय अधिकार-मूल दोहे २१४ स्थ० वा. प्र. २१९ इससे पता चलता है कि परमात्मप्रकाशकी जो प्रति ब्रह्मदेवको मिली थी, काफी विस्तृत थी। जिन पांच दोहोंके ( १,२८-३२) योगीन्दुरचित होनेमे उन्हें सन्देह था, उनको उन्होंने अपने क्षेपक माना है। किन्तु जिन आठ दोहाँको उन्होंने मूलमे सम्मिलित नहीं किया, सभवत पाठकोंके लिये उपयोगी जानकर ही उन्होंने उनकी टीका की है। ब्रह्मदेवको प्राप्त प्रति कितनी बड़ी थी, यह निश्चित रीतिसे नही बतलाया जा सकता । किन्तु यह कल्पना करना समव है कि उसमें और भी अधिक दोहे थे, जिन्हें ब्रह्मदेव अपने दोनों प्रकारके प्रक्षेपकों में न मिला सके । वालचन्द्रका मूल-मलधारी वालचन्द्रने परमात्मप्रकाशपर कनड़में एक टीका लिखी है। मारम्ममें वे कहते हैं कि मैंने ब्रह्मदेवकी सस्कृतीकासे सहायता ली है। किन्तु बालचन्द्रके मूलमे : पद्य अधिक है। ब्रह्मादेवका अनुसरण करनेपर भी बालचन्द्रकी प्रतिमें ६ अधिक पथ क्यों पाये जाते है। इस प्रश्नके दो ही समाधान हो सकते हैं। या तो वालचन्द्रके बाद ब्रह्मदेवकी प्रतिमसे टीकासहित कुछ पद्य कम कर दिये गये, या बालचन्द्रके सामने कोई अधिक पद्यवाली प्रति उपस्थित थी, जिससे उन्होंने अपनी कन्नबटीकामें ब्रह्मदेवकी सस्कृतवृत्तिका अनुसरण करनेपर भी कुछ अधिक पद्य सम्मिलित कर लिये । प्रथम समाधान तो स्वीकार करने योग्य नहीं मालूम होता, क्योंकि टीकासहित कुछ पद्योंका निकाल देना समव प्रतीत नहीं होता । किन्तु दूसरा समाधान उचित जंचता है। वे ६ पद्य इस प्रकार है- १-२-पहला और दूसरा अधिक पच २, ३६ के बाद आते हैं- कायकिलेसें पर तणु झिजइ विणु उवसमेण कसाउ ण खिजइ । ण करहिं इदियमणह णिवारणु उरगतको विण मोक्खह कारणु ॥ अप्पसहावे जासु रइ णिच्चुववासउ तासु । वाहिरदव्वे जासु रइ मुक्खमारि तासु ॥ ३-यह पद्य २,१३४ के बाद 'उक्त च' करके लिखा है- अरे जिउ सोक्खे मग्गसि धम्मे अलसिय । पक्खें विणु केव उण मग्गेसि मेडय दडसिय (१ ॥ ४-२,१४० के बाद यह दोहा आता है- पण्ण ण भारिय सोयरा पुणु छटर चडाल । माण ण मारिय अप्पणठ के व छिजइ ससार ॥ ५-२१५६ के बाद यह दोहा 'प्रक्षेपकम् । करके लिखा है- अप्पह परह परपरह परमप्पउह समाणु । पर करि पर करि पर जि करि जइ इच्छइ णिव्वाणु ॥ ६-२,२०३ के बाद, सभवत बाद, सभवत असावधानीके कारण इसपर नम्बर नहीं डाला गया है, किन्तु टीका की है- अन्तु वि गतुवि तिहुवणहे सासयसोक्खसहाउ । तेत्थु जि सयलु वि कालु जिय णिवसइ लद्धसहाउ । त' 'क' और 'म' प्रति अन्य प्रतियोंकी अपेक्षा घहुत सक्षिप्त हैं । ब्रह्मदेवके मूलके साथ उनकी तुलना करनेपर उनमें निम्न लिसित दोहे नहीं पाये जाते- प्रथम अधिकारमें-२-११, १६, २०, २२, २८-३२, १८, ४१, ४३, ४४, ४७ ६५, ६५.१, ६६, ७३, ८०, ८१, ९१, १२, १९, १००, १०४, १०६, १०, ११० ११० १११, १२१, १२३+ २-३॥

·-प्रस्तावना १०१ उपमाओसे स्पष्ट करता है। ब्रह्मदेवने भी " अत्र भावनाग्रन्थे समाधिशतकात् पुनरुफदूषण नास्ति" आदि लिखकर पुनरुक्तिका समर्थन किया है। उपमाएं और उनका उपयोग अपने उपदेशको रोचक बनानेके लिये एक धर्मोपदेष्टा उपमा रूपक आदिका उपयोग करता है। यदि वे (उपमा रूपक आदि ) दैनिक व्यवहारकी वस्तुओंसे लिये गये हों तो पाठको और श्रोताओंको प्रकृत विषयके समझनेमे बहुत सुगमता रहती है । यही कारण है कि भारतीय न्यायशास्त्रमे दृष्टान्तको इतना महत्त्व दिया गया है । विषयकी गूढताके कारण एक धर्मोपदेष्टा या तार्किककी अपेक्षा एक गूढवादीको इन सब चीजोका उपयोग करना विशेष आवश्यक होता है । दृष्टान्त आदिकी सहायतासे वह अपने अनुभवोंको पाठकों तथा श्रोताओंतक पहुँचानेमे समर्थ होता है । गूढवादी की वर्णन-शैलीमें अन्य शैलियोंसे अन्तर होनेका यह अभिप्राय नहीं है कि उसके अनुभव अप्रामाणिक हैं, किन्तु इससे यही प्रमाणित होता है कि वे अनुभव शब्दों द्वारा व्यक्त नही किये जा सकते । अतः गूदवादके ग्रन्थ उपमा रूपक आदिसे भरे होते हैं। 'योगीन्दु' भी इसके अपवाद नहीं है, उनके परमात्मप्रकाशमें दृष्टान्तोकी कमी नहीं है । उनमेंसे कुछ तो बड़े ही प्रभावक हैं। परमात्मप्रकाशके छन्द- ब्रह्मदेवके मूलके अनुसार परमात्मप्रकाशमें सव ३४५ पद्य है, उनमें ५ गाथाए एक स्रग्धरा और एक मालिनी है किन्तु इनकी भाषा अपभ्रश नही है । तथा एक चतुष्पा- दिका और शेष ३३७ अपभ्रश दोहे हैं । परमात्मप्रकाशमें कहीं भी 'दोहा' शब्द नहीं आया, किन्तु योगीन्दुके दूसरे ग्रन्थ योगसारमें दो बार आया है । दोहेकी दोनों पक्तियाँ बराबर होती है, प्रत्येक पक्किमें दो चरण होते हैं । प्रथम चरणमें १३ और दूसरेमे ११ मात्राए होती है । किन्तु जब हम दोहेको पढते हैं या उसे गानेकी कोशिश करते है, तो ऐसा मालूम होता हैं कि हमे १४ मात्राओंकी आवश्यकता है- प्रत्येक चरणकी अन्तिम मात्रा कुछ जोरसे बोली जाती है । अत: यह कहना उपयुक्त होगा कि दोहेकी प्रत्येक पक्तिमें चौदह और वारह मात्राएं होती हैं किन्तु परमात्मप्रकाशके इकतीस दोहोंमें प्रत्येक पक्तिके प्रथम चरणमें अन्तिम वर्णका गुरु उच्चारण करनेपर भी तेरह मात्राए ही होती हैं। दोहेकी प्रत्येक पंक्तिमें चौदह और बारह मात्राए होती हैं, यह बात विरहाई' की निम्नलिखित परिभाषासे भी स्पष्ट है । तिण्णि तुरगा गेउरो वि-प्पाइका कण्णु । दुवहअ-पच्छद्धे वि तह वद रक्खणउ ग अण्णु ॥ ४, २५ ॥ तुरग-४ मात्राएँ. णेउर-१ गुरु, पाइक-४ मात्रा और कण्ण-२ गुरु, इस प्रकार एक पक्तिमें १४ और १२ मात्राएं होती है । अपभ्रशमें 'ए' और 'ओ' प्राय हस भी होते हैं, अतः उक्त दोहेके अक्षरश. विभाजन करनेसे प्रकट होता है कि १३ और ११ मात्राएँ होती हैं । कविदर्पण, प्राकृतपिङ्गल, छन्दकोश आदि छन्दशास्त्र बतलाते हैं कि दोहेकी प्रत्येक पक्किमें १३ और ११ मात्राएँ होती हैं, किन्तु हेमचन्द्र १४ और १२ ही बताते हैं । सारांश यह है कि विरहाङ्क और हेमचन्द्र दोहाके श्रुतिमाधुर्यका विशेष ध्यान रखते हैं, जब कि अन्य छन्दशास्त्रज्ञ अक्षर गणनाके नियमका पालन आवश्यक समझते हैं । विरहाने दोहेका लक्षण अपभ्रश-भाषामें रचा है, और रुद्रट कवि सस्कृत तथा अपभ्रंश भाषाके लेषोंको दोहाछन्दमें लिखते हैं । इससे प्रमाणित होता है कि दोहा अपभ्रश भापाका छन्द है । यहाँ 'दोहा' शब्दकी व्युत्पत्तिके सम्बन्धमें विचार करना अनुपयुक्त न होगा। जोइन्दु इसे दोहा कहते हैं किन्तु विरहाङ्क इसका नाम 'दुवहा' लिखते हैं । यदि दोहाका मूल संस्कृत है तो यह 'द्विधा' शब्दसे बना है, जो वतलाता है कि दोहाकी प्रत्येक पक्कि दो भागोमे वटी होती है, या दोहाछन्दमै एक ही पक्ति दो वार आती है। विरहाङ्कका 'दो पामा भण्णइ दुवहउ ' लिखना बतलाता है कि उसे १ एच डी वेलनकर-विरहाकका वृत्तजाति समुच्चय ·-परमात्मप्रकाश- - आदिकी चर्चा है । दूसरे अधिकार में, प्रारम्भके दस दोहोंमें मोक्षका स्वरुप, एकमें मोक्षका फल, उन्नीसमै निश्चय और व्यवहार मोक्षमार्ग, तया आठमें अभेदरत्नत्रयका वर्णन है । इसके बाद चौदहमें समभावकी, चौदहमे पुण्य पापकी समानता की, और इकतालीस दोहोंमें शुद्धोपयोगके स्वरुपकी चर्चा है । अन्तमें परम- समाधिका कथन है । परमात्मप्रकारापर समालोचनात्मक विचार रचनाकाल तथा कुछ ऐतिहासिक पुरुपोंका उल्लेख-ब्रह्मदेवके आधारपर हम इस निर्णयपर पहुँचते हैं कि प्रभाकर भट्टके कुछ प्रश्नोंका उत्तर देनेके लिये योगीन्दुने परमात्मप्रकाशकी रचना की थी। एक स्थलपर प्रभाकर भट्टको उसके नामसे सम्बोधित किया गया है और 'वढ' जिसका अर्थ ब्राह्मदेव 'वत्स' करते हैं, तथा 'जोइय' (योगिन् ) शब्दके द्वारा तो अनेकबार उनका उल्लेस आता है। प्रभाकर भट्ट योगीन्दुके शिष्य थे, इसके सिवा उनके सम्बन्धमे हम कुछ नहीं जानते । भट्ट और प्रभाकर ये दो पृथक् नाम नहीं है, किन्तु एक नाम है । सभवतः भट्ट एक उपाधि रही होगी, जैसे कि कमव्याकरण शब्दानुशासन' (१६०४ ई.) के रचयिता अकलक भाकलक कहे जाते हैं । भट्ट प्रभाकरके प्र और योगीन्दुका उन्हें सम्बोधित करना बतलाते हैं, कि वे योगीन्दुके एक शिष्य थे, और साधु थे, उनका प्रसिद्ध पूर्वमीमासक प्रभाकर भट्ट (लगभग ६०० ई.) के साथ कोई सम्बन्ध नहीं है । योगीन्दु और प्रभाकरके नामके सिवा अन्यमें किन्ही आर्य शान्तिके मतका भी उल्लेख है। निसन्देह इनसे पहले कई शान्ति नामके अन्धकार हुए होंगे, किन्तु विशेष प्रमाणोंके अभावमें हम उन ज्ञात ग्रन्थकारोके साथ इनकी एकता नहीं ठहरा सकते, जिनके नामके प्रारम्भमें 'शान्ति' शब्द आता है। प्रन्थ-रचनाका उद्देश और उसमें सफलता-जैसा कि प्रन्थमें उल्लेख है, प्रभाकर शिकायत करता है कि उसने ससारमें बहुत दुख भोगे हैं, अतः वह उस प्रकाशकी खोजमें है, जो उसे अज्ञाना- न्धकारसे मुक्त कर सके । इसलिये सबसे पहले योगीन्दु आत्माका वर्णन करते हैं, आत्म-साक्षात्कारकी आवश्यकता बतलाते हैं, और कुछ गुढ़ भात्मिक अनुभवोंकी चर्चा करते हैं । इसके बाद वे मुकिका स्वरूप, उसका फल, और उसके उपाय समझाते हैं । मुक्तिके उपायोंका वर्णन करते हुए वे नीति और अनुशासन सम्बन्धी बहुतसी शिक्षाएँ देते हैं । भट्ट प्रभाकरको जिस प्रकाशकी आवश्यकता थी, बहुतसी आत्माए उस प्रकाशकी प्राप्तिके लिये उत्सुक है, और जैसा कि ग्रन्थका नाम तथा विषय बतलाते हैं, सचमुच यह ग्रन्थ परमात्माकी समस्यापर बहुत सरल तरीकेसे प्रकाश डालता है । विषय-वर्णनकी शैली जैसा कि ब्रह्मदेवके मूलसे मालूम होता है, स्वय ग्रन्थकारने ही प्रभाकर भट्टके दो प्रश्नोंके आधारपर ग्रन्थको दो अधिकारों में विभक्त किया था । दूसरे भागकी अपेक्षा पहला भाग अधिक क्रमबद्ध है। कहीं कहीं ग्रन्थकारने स्वय प्रश्न उठाकर उनका मिन भिन दृष्टियोंसे समाधान किया है। इस ग्रन्थमें शाब्दिक पुनरावृत्तिकी कमी नहीं है, किन्तु इस पुनरावृत्तिसे प्रन्थकार अनजान न था, क्यों कि वह स्वय कहता है कि भट्ट प्रभाकरको समझानेके लिये अनेक बातें बार बार कही गई है। अध्या- त्मिक प्रन्योंमें किसी बातको बार बार कहनेका विशेष प्रयोजन होता है, वहां न्यायशास्त्र के समान युकियोंका कोटिकम और उसके द्वारा सिद्धान्त-निर्णय अपेक्षित नहीं रहता । वहीं ग्रन्थकारके पास नैतिक और आध्यात्मिक विचारोंकी पूँजी होती है, और उसके प्रति पाठकोंको रुचि उत्पन्न करना उसका मुख्य उद्देश्य होता है, अत अपने कथनको प्रभावक बनानेके लिये वह एक बातको कुछ हेर-फेरके साथ दोहराता और १-देखो १ अ. ८ दो. और २ म. २११ दो। २-देखो १,११। ३-देसो २६१। ४-देखो २, २११ ।

·M - . प्रस्तावना १०३ मेरा मत है कि योगीन्दु कुन्दकुन्द और पूज्यपादके ऋणी हैं। योगीन्दुकृत तीन आत्माओंका वर्णन (१, १२१-४) मोक्सपाहुब (४-८) से विल्कुल मिलता है । सम्यग्दृष्टि और मिथ्यादृष्टिकी परिभाषाएँ भी ( १, ७६-७७ ) साधारणतया कुन्दकुन्दके मोक्खपाहुड (६४-५) मे दत्त परिभाषाओं जैसी ही हैं, और ब्रह्मदेवने इन दोहोंकी टीकामें उन गाथाओंको उद्धत भी किया है। इसके सिवा नीचे लिखी समानता भी ध्यान देने योग्य है-मो० पा० २४ और प० प्र० १,८६, मो० पा० ३७ और प० प्र० २, १३, मो० पा० ५१ और प० प्र० २, १७६ ७७, मो० पा० ६६-६९ और प० प्र० २,८१ आदि । भोक्खपाहुड आदिकी सस्कृतटीकामें श्रुतसागरसूरिका परमात्मप्रकाशसे दोहे उद्धृत करना भी निरर्थक नहीं है । इस प्रकार सूक्ष्म छानबीनसे यह स्पष्ट हो जाता है कि योगीन्दुने कुन्दकुन्दसे बहुत कुछ लिया है । पूज्यपादके समाधिशतक और परमात्मप्रकाशमे भी घनिष्ठ समानता है। मेरे विचारसे योगीन्दुने पूज्यपादका अक्षरशः अनुसरण किया है । विस्तारके डरसे यहां कुछ समानताओंका उल्लेखमात्र करता हूँ । स. श० ४-५ और प० प्र० १, ११-१४, स० श० ३१ और प० प्र० २, १७५, १, १२३: २, स० श. ६४-६६ और प० प्र० २, १७८-८०, स० श. और प. प्र. १,८०, स० श. ७८ और प० प्र० २, ४६.१, स० श० ८७-८८ और प० प्र० १, ८२ आदि । इन समानताओंके सिवा इन दोनों में विचारसाम्य भी बहुत है किन्तु दोनोंकी शैलीमें बड़ा अन्तर है । वयाकरण होनेके कारण 'अर्द्धपात्रालाघव पुत्रोत्सव मन्यन्ते क्याकरणा ' के अनुसार पूज्यपादके उद्गार सक्षिप्त, भाषा परि- मार्जित और भाव व्यवस्थित हैं, किन्तु योगीन्दुकी कृति-जैसा कि पहले कहा जा चुका है-पुनरावृत्ति और इधर उधरकी बातोंसे भरी है । पूज्यपादकी शैलीने उनकी कृतिको गहन बना दिया था, और विद्वान् लोग ही उससे लाभ उठा सकते थे, समवत इसी लिये योगीन्दुने समाधिशतकके मन्तव्योंको प्रचलित भाषा और जनसाधारणकी शैलीमें निवद्ध किया था । योगीन्दुकी इस रचनाने काफी ख्याति प्राप्त की है, और जयसेन, श्रुतसागर और रत्नकीर्ति सरीखे टीकाकारोंने उससे पद्य उद्धृत किये थे। देवसेनके तत्त्वसार और परमात्मप्रकाशमें भी काफी समानता है। देवसेनके ग्रन्थोंपर अपभ्रशका प्रभाव है, अपने भावसग्रहमे उन्होंने कुछ अपभ्रश पद्य भी दिये हैं, और 'वहिरप्पा' ऐसे शब्दोका प्रयोग किया है । इन कारणोसे मेरा मत है कि देवसेनने योगीन्दुका अनुसरण किया है । योगीन्दु, काण्ह और सरह- काण्ह और सरह बौद्ध-गूढवादी थे। उनके ग्रन्थ उत्तरकालीन महायान सम्प्रदायसे खासकर तत्रवादसे सम्बन्ध रखते हैं, और शैव योगियोंके साथ उनकी कुछ परम्पराएँ मिलती जुलती हैं । काण्हका समय डा. शाहीदुल्ला ई० ७०० के लगभग और डा. एस. के. चटर्जी ईसाकी वारहवीं शताब्दीका अन्त वदलाते हैं । सरह ई० १००० के लगभग विद्यमान थे । इन दोनों ग्रन्थकारोंके दोहा-कोशोंका विषय परमात्मप्रकाशके जैसा ही है । यद्यपि उनके ग्रन्थोंका नाम 'दोहा कोश है, किन्तु परमात्मप्रकाशकी तरह उनमें केवल दोहा ही नहीं है, बल्कि अनेक छन्द है । प्रान्त-भेदके कारण उत्पन्न कुछ विशेषताओंको छोड़कर उनकी अपभ्रश भी योगीन्दुके जैसी ही है । गूढवादियोंके विचार और शब्द प्रायः समान होते हैं, जो विभिन्न धर्मोंके गूढवादके ग्रन्थोंमें देखनेको मिलते हैं। काण्ह और संरहने अपने पद्योंमें प्राय अपने नाम दिये हैं, पर योगीन्दुने ऐसा नहीं किया । तुकाराम आदि महाराष्ट्र सन्तोंने भी अपनी रचनाओं में अपने नाम दिये हैं और कर्नाटकके शेव वचनकारोंने अपनी मुद्रिकाओंका उल्लेख किया है। उदाहरणके लिये 'वसवण्ण' को मुद्रिका 'कूडल-सगम-देव है और गाम्माकी गझेश्वरलिय' । विशेषकर सरहके दोहा-कोशके बहुतसे विचार, वाक्याश, तथा कहनेकी शैलियों परमात्म- प्रकाशके जैसी ही है।

·१०५ -परमात्मप्रकाश दूसरा अर्थ अभीष्ट है । जहांतक हम जानते है 'विरहाङ्क-जिसे प्रो. एच. सी. वेलणकर ईसाकी नवमी शताब्दीसे पहलेका बतलाते है-दोहेकी परिभाषा करनेवालोंमें सबसे प्राचीन छन्दकार है । वादके छन्द- कारोंन दोहेके मेद भी किये हैं। आध्यात्मिक सहिष्णुता- अध्यात्मवादियोमे एक दूसरेके प्रति काफी सहिष्णुता होती है, और इसलिये-जैसा कि प्रो 'रानडेका कहना है-सव युगी और सब देशोंके अध्यात्मवादी एक अनन्त और सर्गीय समाजकी सृष्टि करते हैं । वे किसी भी दार्शनिक आधारपर अपने गूढवादका निर्माण कर सकते है, किन्तु शब्दोंके अन्तस्तल्मे घुसकर वे सत्यकी एकताका अनुभवन करते हैं। योगीन्दु एक जन गूढवादी है, किन्तु उनकी विशालदृष्टिने उनके प्रन्यमें एक विशालता ला दी है. और इसलिये उनके अधिकाश वर्णन साम्प्रदायिकतासे अलिप्त है । उनमे बौद्धिक सहनशीलता भी कम नहीं है। वेढान्तियोका मत है कि आत्मा सर्वगत है; मीमासकोका कहना है कि मुक्तावस्याम ज्ञान नहीं रहता, जन उसे शरीरप्रमाण पतलाते हैं, और बौद्ध कहते है कि वह शून्यके सिवा कुछ भी नहीं । किन्तु योगीन्दु इस मत-मेदसे विल्कुल नहीं घबराते वे जन अध्यात्मके प्रकाशमे नयोंकी सहायतासे शानिक-जालका भेदन करके सब मतोंके वास्तविक अभिप्रायको समझाते हैं । यद्यपि अन्य दर्शनकार उनकी इस व्याख्याको स्वीकार न कर सकेंगे फिर भी यह शैली एक शान्त अध्यात्मवादीके रूपमे उन्हें हमारे सामने खड़ा कर देती है । योगीन्दु परमात्माकी एक निश्चित स्परेसा स्वीकार करते है किन्तु उसे एक निश्चित नामसे पुकारनपर जोर नही देते । वे अपने परमात्माको जिन, ब्रह्म, शान्त शिव, युद्ध आदि सज्ञाएँ देते है। इसके सिवा अपना काम चलानेके लिये वे अजैन शब्दावलीका भी प्रयोग करते हैं । १ अ. २२ दो. में वे धारणा, यन्त्र, मन्त्र मण्डल मुद्रा आदि शन्होंका उपयोग करते हैं और कहते है कि परमात्मा इन सबसे अगोचर है। १ ४१ तथा २, १०७ में उनकी शैली वेदान्तसे अधिकतर मिलती है । २०६१ जिसे ब्रह्मदेव तथा अन्य प्रतियां प्रक्षेपक बतलाते है, गीताके दूसरे अध्यायके ६९ वे लोकका स्मरण कराते है । २, १७० वे दोहेमे ' इसाचार' शब्द आता है और ब्रह्मदेव 'हस' शब्दका अर्थ परमात्मा करते हैं । यह हमें उपनिपदोके उन भोंका स्मरण कराता है, जिनमें आत्मा और परमात्माके अर्थम हस शब्दका प्रयोग किया है । साराश यह है कि ग्रन्यके कुछ भागको छोड़कर-जिसमें जन अध्यात्मका पारिभाषिक वर्णन किया है-शेप भागको अध्यात्म-शास्त्रका प्रत्येक विद्यार्थी प्रेमपूर्वक पढ सकता है । जैन साहित्यमें योगीन्दुका स्थान - एक गूढवादीके लिये यह आवश्यक नहीं कि वह बहुत बड़ा विद्वान् हो, और न वर्षांतक व्याकरण और न्यायमे सिर सपाकर वह सुयोग्य लेसक बननेका ही प्रयत्न करता है, किन्तु मानव-समाजको दुखी देख, आत्मसाक्षात्कारका अनुभव ही उसे उपदेश देनेके लिये प्रेरित करता है, और व्याकरण आदिके नियमोंका विशेष विचार किये बिना जनताके सामने वह अपने अनुभव रखता है । अत उच्चकोटिकी रचनाओंमें प्रयुक्त की जानेवाली संस्कृत तथा प्राकृत भाषाको छोड़कर योगीन्दुका उस समयकी प्रचलित भाषा अपभ्रशको अपनाना महत्वसे खाली नहीं है। महाराष्ट्रके ज्ञानदेव, नामदेव, एकनाथ तुकाराम और रामदासने मराठीमे और कर्नाटकके वसवन तथा अन्य वीरशैव वचन- कारोंने कमड़में बडे अभिमानके साथ अपने अनुभव लिखे हैं, जिससे अधिक लोग उनके अनुभवोंसे लाभ उठा सकें। प्राचीन ग्रन्थकारोने जो कुछ सस्कृत और प्राकृतमें लिखा था उसे ही योगीन्दुने बहुत सरल तरीकेसे अपने समयकी प्रचलित भाषामें गूंथ दिया है। प्राचीन जैन-साहित्यके अपने अध्ययनके आधारपर १ वेलणकर और रानडे, भारतीयदर्शनका इतिहास जिल्द ५, महाराष्ट्रका आध्यात्मिक गूढवाद, भूमिका पृष्ठ २॥ २ माझी मराठी भाषा चोसडी । परब्रह्मौ फळली गाढी ।। ३ ये वचन कनड़ गयके सुन्दर नमूने हैं। .

·प्रस्तावना- १०५ आत्माके भेद और प्राचीन ग्रन्थकार-सबसे पहले योगीन्दुने ही इन भेदोंका उल्लेख नहीं किया है । किन्तु उससे पहले कुन्दकुन्दने (ईस्वी सन् का प्रारम्भ ) अपने मोक्खपाहुइमें और पूज्यपादने (ईसाकी पांचवीं शताब्दीके अन्तिम पादके लगभग) समाधिशतकमें इनकी चर्चा की है। जोइन्दुके बाद अमृतचन्द्र, गुणभद्र. अमितगति आदि अनेक प्रन्थकारोंने आत्माकी चर्चा करते समय इस मेदको दृष्टिमें रक्खा है। अन्य दर्शनों में इस भेदकी प्रतिध्वनि-यद्यपि प्राथमिक वैदिक साहित्यमें आत्मवादके दर्शन नहीं होते किन्तु उपनिषदोंमें इसकी विस्तृत चर्चा पाई जाती है । उस समय यजन-याजन आदि वैदिक कृत्यमें सलम पुरोहितोंके सिवा साधुओंका भी एक सम्प्रदाय था, जो अपने जीवनका बहुभाग इस आत्म- विद्याके चिन्तनमें ही व्यतीत करता था । उपनिषदों तथा वादके साहित्यमें इस आत्म-विद्याके प्रति वडा अनुराग दर्शाया गया है । तैत्तिरीपोपनिषदमें पांच आवरण बतलाये है अनरसमय, प्राणमय, मनोमय, विज्ञानमय और आनन्दमय । इनमेंसे प्रत्येकको आत्मा कहा है। कठोपनिषदमें आत्माके तीन मेद किये है-ज्ञानात्मा, महदात्मा और शान्तात्मा । छान्दोग्य ३०८, ७-१२ को दृष्टिमें रखकर डॉयसन (Deusson) ने आत्माकी तीन अवस्थाएँ बतलाई हैं-शरीरात्मा, जीवात्मा, और परमात्मा । अनेक स्थलोंपर उपनिषदोंमे आत्मा और गरीरको जुदा जुदा बतलाया है। न्याय-वैशेषिकका जीवात्मा और परमात्माका मेद तो प्रसिद्ध ही है । इसके वाद, रामदास आत्माके चार भेद करते हैं-१ जीवात्मा, जो शरीरसे बद्ध है, २ शिवात्मा, जो विश्वव्यापी है, ३ परमात्मा जो विश्वके और उससे वाहर भी व्यास है, ४ और निर्मलात्मा, जो निष्क्रिय और ज्ञानमय है । किन्तु रामदासका कहना है कि अन्ततोगत्वा ये सव सर्वया एक ही हैं। आत्मिक-विज्ञान-आत्म-ज्ञानसे संसार भ्रमणका अन्त होता है । आत्मा उसी समय आत्मा कहा जाता है, जब वह कर्मोंसे मुक्त हो जाता है। शुद्ध आत्माका ध्यान करनेसे मुक्ति शीघ्र मिलती है। आत्म-ज्ञानके बिना शास्त्रोंका अध्ययन आचारका पालन आदि सब कृत्य-कर्म बेकार है । आत्माका स्वभाव-यद्यपि आत्मा शरीरमें निवास करता है, किन्तु शरीरसे विल्कुल जुदा है। छ. द्रव्यों में केवल यही एक चेतन द्रव्य है, शेष जड हैं । यह अनन्त ज्ञान और अनन्त आनन्दका भण्डार है। अनादि और अनन्त है, दर्शन और ज्ञान उसके मुख्य गुण हैं, शरीरप्रमाण है। मुक्तावस्थामें उसे शून्य भी कह सकते हैं, क्योंकि उस समय वह कर्मवन्धनसे शून्य (रहित) हो जाता है। यद्यपि सब आत्माओंका अस्तित्व जुदा जुदा है, किन्तु गुणोंकी अपेक्षा उनमें कोई अन्तर नहीं है। सव आत्माए अनन्तज्ञान, अनन्त- दर्शन, अनन्तसुख, और अनन्तवीर्यके भण्डार हैं । अशुद्ध दशामें उनके ये गुण कर्मोंसे ठेके रहते हैं । परमात्माका स्वभाव-तीनों लोकोंके ऊपर मोक्ष-स्थानमें परमात्मा निवास करता है। वह शाश्वत ज्ञान और सुखका आगार है, पुण्य और पापसे निलित है। केवल निर्मल ध्यानसे ही उसकी प्राप्ति हो सकती है। जिस प्रकार मलिन दर्पणमें रूप दिखाई नहीं देता, उसी तरह मलिन चित्तमें परमात्माका भान नहीं होता। परमात्मा विश्वके मस्तकपर विराजमान है, और विश्व उसके ज्ञानमें, क्योंकि वह सबको जानता है। परमात्मा अनेक हैं, और उनमें कोई अन्तर नहीं है। वह न तो इन्द्रियगम्य है, और न केवल शास्त्राभ्याससे ही हम उसे जान सकते हैं, वह केवल एक निर्मल ध्यानका विषय है । ब्रह्म, परब्रह्म, शिव, शान्त आदि उसीके नामान्तर हैं। कौका स्वभाव-राग, द्वेष आदि मानसिक भावोंके निमित्तसे जो परमाणु आत्मासे सम्बद्ध हो जाते हैं, उन्हे कर्म कहते हैं । जीव और कर्मका सम्बन्ध अनादि है। कमौके कारण ही आत्माकी अनेक 14 ·१०४ -परमात्मप्रकाश- परमात्मप्रकाशके दार्शनिक मन्तव्य और गूढवाद । व्यवहार और निश्चय-भारतीय-साहित्यके इतिहासमें यह एक निश्चित सिद्धान्त है कि प्रन्यका शुद्ध अर्थ करनेमें प्राय टीकाकार प्रमाण माने जाते है । ऋग्वेदके व्याख्याकार सायनके सम्बन्धमें जो बात सत्य है, परमात्मप्रकाशके टीकाकार ब्रह्मठेवके सम्बन्धमें वह बात और भी अधिक सत्य है । अन्यकी व्याख्या करते हुए, ब्रह्मदेवने बार बार निश्चयनय और व्यवहारनयका अवलम्बन लिया है। यह बहुत सभव है कि उन्होंने कुछ अत्युक्ति की हो किन्तु ग्रन्यके कुछ स्थलोसे स्पष्ट है कि ये दोनों दृष्टियां जोइन्दुको भी इष्ट थीं । अत परमात्मप्रकाशका अध्ययन करते समय हम इन दोनों नयोंकी उपेक्षा नहीं कर सकते । इस प्रकारके नयोंकी आवश्यकता- भारतवर्षमें एक ओर धर्म गब्दका अर्थ होता है-कठोर संयमके धारी महात्माओंके आध्यात्मिक अनुभव और दूसरी ओर उन आध्यात्मिक सिद्धान्तोंके अनुयायी समाजका पथ-प्रदर्शन करनेवाले व्यावहारिक नियम । अर्थात् धर्मके दो रूप हैं एक सद्धान्तिक या आध्या- त्मिक और दूसरा व्यावहारिक या सामाजिक । इन दो रूपोंके कारण ही इस प्रकारके नयोंकी आवश्यकता होती है, और जैनधर्ममें तो-जहाँ भेदविज्ञानके विना सत्यकी प्राप्ति ही नही होती-वे अपना खास स्थान रखते हैं । व्यवहारनय वाचाल है, और उसका विषय है कोरा तर्कवाद, जब कि निश्चयनय मूक है, और उसका विषय है अन्तरात्मासे स्वय उद्भूत होनेवाले अनुभव । जनवर्मानुसार गृहस्थधर्म और मुनिधर्म परस्परमें एक दूसरेके आश्रित हैं, और मोक्षप्राप्तिम एक दूसरेकी सहायता करते हैं। यही दशा व्यवहार और निश्चयकी है, जैसे प्रत्येक गृहस्थ सन्यास लेता है और अपने आत्मिक-क्ष्यको पहचानता है उसी तरह व्यवहारनय निश्चयकी प्राप्तिके लिये आत्मसमर्पण कर देता है। अन्य शास्त्रों में इस प्रकारकी दृष्टिया-मुण्डकोपनिपद् (१, ४-५) में विद्याके दो भेद किये है-अपरा और परा । पहलीका विषय वेदज्ञान है और दूसरीका शाश्वत ब्रह्मज्ञान । ये भेद सत्यके तार्किक और आनुभविकज्ञानके जैसे ही हैं, अत इनकी व्यवहार और निश्चय के साथ तुलना की जा सकती है। बौद्धधर्ममे भी सत्यके दो भेद किये है-सवृतिसत्य या व्यवहारसत्य और पामार्यसत्य । शङ्कराचार्य भी व्यवहार और परमार्थ दृष्टियोंको अपनाते हैं । धर्मकी कुछ आधुनिक परिभाषाओंमें भी इस प्रकारके मेदकी झलक पाई जाती हैं, जिनमेंसे विलियम जेम्स 'सामाजिक और व्यक्तिगत' इन दो दृष्टियोंको मानते हैं। नयोंका सापेक्ष महत्त्व-व्यवहारनय तभीतक लाभदायक और आवश्यक है जबतक वह निश्चय की ओर लेजाता है। अकेला व्यवहार अपूर्ण है, और कभी पूर्ण नहीं होसकता । बिल्लीकी उपमा तभीतक काम देसकती है, जबतक हमने शेर को नहीं देखा। दोनों नयोंका सापेक्ष महत्व बतलाते हुए अमृतचन्द्र लिखते हैं-व्यवहार उन्हींके लिये उपयोगी होसकता है जो आध्यात्मिक जीवनकी पहली सीढीपर रेंग रहे हैं। किन्तु, जो अपने लक्ष्यको जानते है और अपने चैतन्य सरूपका अनुभव करते हैं, उनके लिये व्यवहार विल्कुल उपयोगी नहीं है। आत्माके तीन भेद-आत्माके तीन भेद हैं, बहिरात्मा, अन्तरात्मा, और परमात्मा । शरीरको आत्मा समझना अज्ञानता है, अत एक ज्ञानी मनुष्यका कर्तव्य है कि वह अपनेको शरीरसे भिन्न और ज्ञानमय जाने, और इस तरह आत्म-ध्यानमें लीन होकर परमात्माको पहचाने । समस्त बाहिरी वस्तुओंका त्याग करनेपर अन्तरात्मा ही परमात्मा होजाता है। १ समयसार गाथा १२ समयसार कलश ।

·-प्रस्तावना १०७ उपनिपदोंके आत्मासे योगीन्दुके आत्माकी तुलना-जैनधर्ममें आत्मा और पुगल दोनों वास्तविक है आत्माए अनन्त है और मुक्तावस्थामें भी प्रत्येक आत्माका स्वतत्र अस्तित्व रहता है । किन्तु उपनिषदोंमें आत्माके सिवा-जो कि ब्रह्मका ही नामान्तर है, कुछ भी सत्य नहीं है । जैनधर्ममें, उपनिषदोंकी तरह आत्मा एक विश्वव्यापी तत्त्वका अश नहीं है-किन्तु उसके अन्दर परमात्मत्वके बीज वर्तमान रहते है और जब वह कर्मवन्धनसे मुक्त हो जाता है, तब वह परमात्मा वन जाता है। उपनिषद् तथा गीतामें बुरे और अच्छे कार्योको कर्म कहा है, किन्तु जनधर्ममें यह एक प्रकारका सूक्ष्म पदार्थ (matter) है, जो आत्माकी प्रत्येक मानसिक, वाचिक, और कायिक क्रियाके साथ आत्मासे सम्बद्ध हो जाता है । और उसे जन्म-मरणके चक्रमे घुमाता है । जैनधर्मके अनुसार आत्मा और परमात्मा एक ही है, क्योंकि ये एक ही वस्तुकी दो अवस्थाए हैं, और इस तरह प्रत्येक आत्मा परमात्मा है । तथा ससार अनादि है, और अगणित आत्माओंकी रङ्गभूमि है । किन्तु, वेदान्तमें आत्मा, परमात्मा और विश्व एक ब्रह्मस्वरूप ही है दो विभिन्न सिद्धान्त, आत्मा और ब्रह्म सिद्धान्तको मिलाकर उपनिषद् एक स्वतत्र अद्वैतवादकी सृष्टि करते हैं । वास्तवमें आत्मवाद और ब्रह्मवाद ये दोनों ही सतत्र सिद्धान्त है और एकसे दूसरेका विकास नहीं हो सकता । प्रथम सिद्धान्तके अनुसार अगणित आत्माए ससारमें भ्रमण कर रही है, जब कोई आत्मा वन्धनसे मुक्त होजाता है परमात्मा बन जाता है। परमात्मा भी अगणित हैं, परमात्मा भी अगणित हैं, किन्तु उनके गुणों में कोई अन्तर नहीं है, अत वे एक प्रकारकी एकताका प्रतिनिधित्व करते हैं । ये परमात्मा ससारकी उत्पत्ति, स्थिति और लयमे कोई भाग नहीं लेते । इसके विपरीत, ब्रह्मवादके अनुसार प्रत्येक वस्तु ब्रह्मसे ही उत्पन्न होती है, और उसीमें लय हो जाती है, विभिन्न आत्माए एक परब्रह्मके ही अंश हैं । जैन और सांख्य मुख्यतया आत्मवादके सिद्धान्तको मानते हैं, जव कि वैदिक-धर्म ब्रह्मवादको । किन्तु, उपनिषद् इन दोनों सिद्धान्तोंको मिला देते हैं, और आत्मा ओर ब्रह्मके ऐक्यका समर्थन करते हैं । । संसार और मोक्ष-ससार और मोक्ष आत्माकी दो अवस्थाए हैं, और दोनों एक दूसरेसे बिल्कुल विरुद्ध हैं । ससार जन्म और मृत्युका प्रतिनिधि है, तो मोक्ष उनका विरोधी । ससार-दशामें आत्मा काँक चगुलमें फंसा रहता है, और नरक, पशु, मनुष्य और देव इन चारों गतियोंमे घूमता फिरता है, किन्तु मोक्ष उससे विपरीत है, उसे पञ्चमगति भी कहते हैं । जब आत्मा चौदह गुणस्थानोंमेंसे होकर समस्त कर्मोंको नष्ट कर देता है, तब उसे पञ्चमगतिकी प्राप्ति होती है । ससार-दशामें कर्म आत्माकी शक्तिको प्रकट नहीं होने देते । किन्तु मुक्तावस्थामें, जहां आत्मा परमात्मा बन जाता है, और अनन्तज्ञान, अनन्त- दर्शन, अनन्तसुख, और अनन्तवीर्यका धारक होता है, वे शक्तियां प्रकट हो जाती हैं। मोक्षप्राप्तिके उपाय - व्यवहारनयसे, सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र, ये तीनों मिलकर मोक्षके मार्ग हैं, इन्हें 'रत्नत्रय' भी कहते हैं, और निश्चयनयसे रत्नत्रयात्मक आत्मा ही मोक्षका कारण है, क्योंकि ये तीनों ही आत्माके स्वाभाविक गुण हैं। महासमाधि-इस प्रन्यमें, पारिभाषिक शब्दोंकी भरमारके विना, महासमाधिका बड़ा ही प्रभावक वर्णन है, जो ज्ञानार्णव, योगसार, तत्त्रानुशासन आदिमें भी पाया जाता है । उस ध्यानकी प्राप्तिके लिये, जिसमें आत्मा परमात्माका साक्षात्कार करता है, मनकी स्थिरता अत्यन्त आवश्यक है। उस समय न तो इष्ट वस्तुओं के प्रति मनमें राग ही होना चाहिये और न अनिष्टके प्रति द्वेष; तथा मन वचन और काय एकाग्र होने चाहिये, ओर आत्मा आत्मामें लीन होना चाहिये । इस सिलसिलेमें दो अवस्थाए उल्लेखनीय है-एक सिद्ध और दूसरी अर्हत् । समस्त कर्मोका नाश करके प्रत्येक आत्मा सिद्धपद प्राप्त कर सकता है, किन्तु अर्हतपद केवल तीर्थकर ही प्राप्त कर सकते हैं। तीर्थकर धामिक सिद्धान्तोंके प्रचारमें अपना कुछ ·१०६ परमात्मप्रकाश - दशायें होती है, कर्मोंके कारण ही आत्माको शरीरमें रहना पड़ता है। ये कर्म-फलक ध्यानरुपी अमिमें जलकर भस्म हो जाते हैं। आत्मा और परमात्मा-आत्मा ही परमात्मा है, किन्तु कर्मवन्धके कारण वह परमात्मा नही वन सकता । ज्यों ही वह अपनेको जान लेता है, परमात्मा बन जाता है। स्वाभाविक गुणोंकी अपेक्षासे आत्मा और परमात्मामे कोई अन्तर नहीं है। जब आत्मा कर्मवन्धनसे मुक्त हो जाता है. उसके आनन्दका पारावार नहीं रहता। उपनिषदों में आत्मा और ब्रह्म-उपनिपदोंमे ब्रह्म एक विश्वव्यापी तत्व माना गया है, समस्त जीवात्माए उसीके अश है । बहुतसे स्थलोंपर आत्मा और ब्रह्म शब्दका एक ही अर्थमें प्रयोग किया है। जैसे लोहेका एक टुकडा पृथ्वीके गर्भम व जानेके वाद पृथ्वीमें ही मिल जाता है, उसी तरह प्रत्येक जीवात्मा ब्रह्ममें समा जाता है । अविद्याके प्रभावसे प्रत्येक आत्मा अपनेको सतत्र समझता है, किन्तु वास्तवमे हम सब ब्रह्मके ही अश है । प्रारम्भमे यह ब्रह्म एक शक्तिशाली ऋचाके रूपमे माना जाता था, किन्तु बादमें यह उस महान् शक्तिका प्रतिनिधि बन गया, जो विश्वको उत्पन करती और नष्ट करती है । यद्यपि बार बार ब्रह्मको निर्गुण कहा है किन्तु इसमें सन्देह नहीं कि उसे एक स्वतत्र अनन्त और सनातन तत्त्वके रूपमे माना है, जिससे प्रत्येक वस्तु अपना अस्तित्व प्राप्त करती है । इस तरह उपनिषदोंमे ब्रह्म ही आत्मा है। योगीन्दुके परमात्माकी उपनिषदोंके ब्रह्मसे तुलना-'ब्रह्म' शब्द वैदिक है, और उपनिषदोंमें ब्रह्मको एक और अद्वितीय लिखा है । जोईन्दुने इस शब्दको वैदिक-साहित्यसे लिया है, और अपने प्रन्यमे उसका वार बार प्रयोग किया है । “अहिंसा भूताना जगति विदित ब्रह्म परमम् " लिखकर स्वामी समन्त- भद्रने भी 'ब्रह्म' शब्दका व्यापक अर्थमें प्रयोग किया है। उपनिपदोंमें परमात्माकी अपेक्षा ब्रह्म शब्द अधिक आया है यद्यपि 'सिंहोत्तरतापनी' आदि अन्यों में दोनोंको एकार्थवाची बतलाया है। उपनिषदोंका ब्रह्म एक है किन्तु, जोइन्दु बहुतसे ब्रह्म मानते हैं । जैनधर्मके अनुसार परमात्मा कृतकृत्य हो जाता है, और उसे कुछ करना शेप नहीं रहता, वह विश्वको केवल जानता और देखता है, क्योंकि जानना और देसना उसका स्वभाव है। किन्तु, उपनिषदोंका ब्रह्म प्रत्येक वस्तुका उत्पादक और आश्रय है । यद्यपि उपनिषदोके ब्रह्म और जैनोके परमात्मामे बहुतसी समानताए है, किन्तु उनके अर्थमें भेद है । उदाहरणके लिये, उपनिपदोंमें 'स्वयभू' शब्दका 'स्वय पैदा होनेवाला' और 'स्वय रहनेवाला' है, किन्तु जैनधर्मके अनुसार 'स्वय परमात्मा होनेवाला' है। योगोन्दुकी पकता-योगीन्दुके परमात्मा और उपनिषदोंके ब्रह्ममें उपर्युक अन्तर होते हुए भी, योगीन्दु बिल्कुल उपनिषदोंके स्वरमें परमात्माओंके एकत्वकी चर्चा करते है, और परमात्मपदके अभिलाषियोंसे निवेदन करते है कि वे परमात्माओंमें मेद-कल्पना न करें क्योंकि उनके स्वरूपमें कोई अन्तर नहीं है। परन्तु उपनिषदोंका एकत्व वास्तविक है, और जोइन्दुका केवल आपेक्षिक । किन्तु जब योगीन्दु आत्मा और परमात्माके एकत्वको चर्चा करते हैं तो वे उसका पूर्णतया समर्थन करते है, क्योंकि जैनधर्मके अनुसार आत्मा परमात्मा है, कर्मवन्धके कारण उसे परमात्मा न कहकर आत्मा कहते हैं । सम्पूर्ण आत्माओंकी यह समानता जैनधर्मके प्राणिमात्रके प्रति मानसिक, वाचनिक, और कायिक अहिंसावादके विल्कुल अनुरूप है, इस प्रसझमें साख्योंकी तरह जैनोंको भी सत्कार्यवादी कहा जा सकता है। उपनिषदोंका ब्रह्म सर्वथा एक और अद्वैत है, किन्तु जनोंके परमात्मामें यह वात नही है। जनधर्म ससारको भेददृष्टिसे देखता है, और उसका आत्मा तप और ध्यानके मार्गपर चलकर परमात्मा बन जाता है, किन्तु उपनिषद् ससारको एक ब्रह्मके रूपमें ही देखते हैं।

·प्रस्तावना १०९ आत्माका एकत्लमें मिल जाना नहीं है, किन्तु उसका सीमित व्यक्तित्व उसके सम्भावित परमात्मका अनुभवन करता है। कम्मपयडि कम्मपाहुड, कसायपाहुड गोम्मटसार आदि प्राचीन जैनशास्त्रोंमे बतलाया है कि किस तरह आत्मा गुणस्थानोंपर आरोहण करता हुआ उन्नत, उन्नततर होता जाता है और किस तरह प्रत्येक गुणस्थानमें उसके कर्म नष्ट होते जाते है । यहाँ उन सब बातोंका वर्णन करनेके लिये स्थान नहीं है। वास्तवमें जैनधर्म एक तपस्याप्रधान धर्म है । यद्यपि उसमे गृहस्थाश्रमका भी एक दर्जा है, किन्तु मोक्षप्राप्तिके इच्छुक प्रत्येक व्यक्तिको साधु-जीवन विताना आवश्यक एव अनिवार्य होता है । साधुओके आचार विषयक नियम अति कठोर हैं; वे एकाकी विहार नहीं कर सकते, क्योंकि सासारिक प्रलोभन सब जगह वर्तमान है । वे अपना अधिक समय स्वाध्याय और आत्म-ध्यानमें ही बिताते है, और प्रतिदिन गुरूके पादमूलमें बैठकर अपने दोषोंकी आलोचना करते है, और उनसे आत्म-विद्या या आत्म-ज्ञानका पाठ पढ़ते हैं । इन सब बातोंसे यह स्पष्ट है कि जनधर्ममें गूढवादके सव आवश्यक अग पाये जाते हैं । पुण्य और पाप- मानसिक, वाचनिक, और कायिक क्रियासे आत्माके प्रदेशोंमें हलन-चलन होता है, उससे कर्म-परमाणु आत्माकी ओर आकर्शित होते है । यदि क्रिया शुभ होती है, तो पुण्यकर्मको लाती है, और यदि अशुभ हो तो पापकर्मको । किन्तु पुण्य हो या पाप, दोनोंकी उपस्थिति आत्माकी परतत्रताका कारण है । केवल इतना अन्तर है, कि पुण्य-कर्म सोनेकी बेटी है और पापकर्म लोहेकी । अत स्वतन्त्रताके अभिलाषी मुमुक्षु दोनों ही से मुक्त होनेकी चेष्टा करते हैं । परमात्मप्रकाशकी अपभ्रंश और आचार्य हेमचन्द्रका प्राकृत-व्याकरण अपभ्रंश और उसकी विशेषता-अपभ्रशका आधार प्राकृत भाषा है । यह वर्तमान प्रान्तीय भाषाओंसे अधिक प्राचीन है । उपलब्ध अपभ्रश-साहित्यके देखनेसे मालूम होता है कि जनसाधारणमें प्रचलित कविताके लिये इस भाषाको अपनाया गया था, इसीसे इसमे प्रान्तीय परिवर्तनोंके सिवा कुछ सामान्य बातें (Common characteristics) भी पाई जाती हैं । हेमचन्द्रने अपनी अपभ्रशमें प्राकृतकी कुछ विशेषताओंको भी अपवादरूपसे सम्मिलित कर लिया है । उन्होंने उदाहरणके लिये जो अपभ्रश-पद्य उद्धृत किये हैं, एक-आध शब्द या रुपको छोड़कर उनसे कुछ पद्य विल्कुल प्राकृतमे हैं। कुछ वातोसे यह स्पष्ट है कि प्राकृतको सरल करनेके लिये अपभ्रशमे अनेक उपाय किये गये है । उदाहरणके लिये, १ अपभ्रशमें स्वरविनिमय तथा उनके दीर्घ या ह्रस्व करनेकी स्वतंत्रता हैं, जैसे एक ही कारकमें है' या 'हुँ' और 'हे' या 'हु' प्रत्यय पाये जाते हैं, और 'ओ' प्रत्ययकी जगहमें 'उ आता है। २ 'म' का बहुत कम उच्चारण होता है, क्योंकि इसके स्थानमें प्राय 'वे' हो जाता है । ३ विभक्तिके अन्तमे 'स' के स्थानमें 'ह' हो जाता है और इससे अनेक विचित्र रूप समझमे आ जाते है। यथा, मार्कण्डेय तथा अन्य लेखकोंके द्वारा प्रयुक्त 'देवहो' वैदिक 'देवास ' से मिलता जुलता है। इसी तरह 'देवह' प्राकृतिके देवस्स' से 'ताह' तस्स से 'तहि तसि' से और 'एहु' 'एसो 'से लिया गया है। अवेस्ता तथा ईरानी भापाओंमें भी सस्कृत 'स' का 'ह' में परिवर्तन हो जाता है। वर्तमान गुजरातीम भी कभी कभी स' का 'ह' हो जाता है। ४ उच्चारणको सरल वनानके लिये प्राकृतकी सन्धियाँ प्राय शिथिल कर दी गई है। ५ कभी कभी कर्ता, कर्म, और सम्बन्ध कारकमे प्रत्यय नहीं लगाया जाता। ६ शब्दोंके रूपोंपर स्वरपरिवर्तनका प्रभाव पड़ता है। ७ अव्ययोंमें इतना अधिक परिवर्तन हो गया है कि उनका पहचानना भी कठिन है, उनमेसे कुछ तो सभवतः देशी भाषाओसे आये है। ८ अनेक शब्दोंमे 'क' 'ड' ल' आदि जोड़ दिये गये हैं। ९ और देशी शब्दो और धात्वादेशोंका भी काफी वाहुल्य है।

·१०८ परमात्मप्रकाश १ समय देते है, किन्तु सिद्ध सदा अपनेमें ही लीन रहते हैं। अतः समाजके लिये, तीर्थकर विशेष लाभदायक होते ह । गूढवादकी कुछ विशेषताएंगूढवाद या रहस्यबादकी व्याख्या कर सकना सरल नहीं है। यह मनकी उस अवस्थाको वतलाता है, जो तुरन्त निर्विकार परमात्माका साक्षात् दर्शन कराती है। यह आत्मा और परमात्माके वीचमे पारस्परिक अनुभूतिका साक्षात्कार है, जो आत्मा और अन्तिम सत्यकी एकताको बताता है । इसमे प्रत्येक जीव अपनी पूर्णता और स्वतंत्रताका अनुभव करता है । दूसरे, इसका अनुभव करनेके लिये ऐसी आत्माकी आवश्यकता है, जो अपनेको ज्ञान और सुसका भण्डार समझे तथा अपनेको परमात्म पदके योग्य जाने । तीसरे, यदि गूढवाद आध्यात्मिक और धार्मिक हो तो धर्मको ध्येय और ध्याता, एकत्व स्थापित करनेका उपाय अवश्य बताना चाहिये । चौथे, गूढवाद साधारणतया ससारके सम्बन्धमें और विशेषतया सासारिक प्रलोभनोंके सम्बन्धमें स्वाभाविक उदासीनता दिखाता है। पांचवें, गूढवादसे उस सामग्रीकी प्राप्ति होती है जो लौकिकज्ञानके साधन मन और इन्द्रियोंकी सहायताके बिना ही पूर्ण सत्यको जान लेती है । छढे, धार्मिक गूढवाद कुछ नैतिक नियम रहते हैं, जो एक आस्तिकको अवश्य पालने चाहिये । सातवे, गूढवादसम्बन्धी रहस्योंका उपदेश करनेवाले गुरुओंका सन्मान करना भी एक गूढवादीका कर्तव्य है। जैनधर्ममें गूढवाद-क्या जैनधर्म सरीखे वेदविरोधी धर्ममे गूढवादका होना समव है ' कुन्दकुन्द और पूज्यपादके अन्योंके अवलोकनसे उक्त शका निराधार प्रमाणित होती है । यहां यह अधिक युक्तिसगत होगा कि प्राचीन जैनप्रन्योंसे कुछ बातें (Data) सङ्कलित की जावें, और देखा जावे कि जैनधर्मने गूढ- वादको कौनसी मौलिक वस्तु प्रदान की है, और वेदान्तके गूढवादसे उममे क्या समानता या अन्तर है। ऋषभदेव, नेमिनाथ, पार्श्वनाथ, महावीर आदि जैनतीर्थकर ससारके गिने चुने गूढवादियोमसे है । जैनधर्मके प्रयम तीर्थङ्कर श्रीऋषभदेवके सम्बन्धमे प्रो. रानडे ने ठीक ही लिखा है, कि वे एक मिन ही प्रकारके गूढ़वादी थे, उनकी अपने शरीरके प्रति अत्यन्त उदासीनता उनके आत्मसाक्षात्कार को प्रमाणित करती हे । पाठकोंको यह जानकर प्रसन्नता होगी कि भागवतमें प्राप्त ऋषभदेवका वर्णन जैन पौराणिक वर्णनोंसे बिल्कुल मिलता है। जैनधर्ममें गूढवाद-सम्बन्धी सामग्री-ईश्वरवादियोंके अद्वैतवादसे कहीं अधिक अद्वैतवाद और ईश्वरवादको गूढवादका आधार माना जाता है अनुभवकी श्रेष्ठ दशामें आत्मा किमी देवी शकिके साथ एकताका अनुभव करता है । विलियम् जेम्सका कहना है कि मनको गृढ वृत्तियां प्रत्येक मात्रामें सर्वदा नहीं तो प्राय' अद्वैतवादका समर्थन करती हैं, जैसा कि इतिहाससे प्रदर्शित होता है। अतः गूढवादमें अद्वैतवादके लिये पर्याप्त स्थान है, और जैसा कि ऊपर कह आये हैं, वेदान्तमें तो ब्रह्म ही सब कुछ है। किन्तु, ज्ञानदेवका आध्यात्मिक गूढवाद अद्वैत और दैतको मिला देता है, क्योंकि उसमें एकत्व और नानात्व, दोनोंको ही स्थान दिया है । जन गूढवाद दो तत्त्वोंपर अबलम्बित है । वे दो तत्व है-आत्मा और परमात्मा । किन्तु परमात्मासे मतलव ईश्वर है, न कि जगनियता । जनदृष्टिसे आत्मा और परमात्मामें कोई अन्तर नहीं है, केवल ससार अवस्थामें आत्मा कर्मवन्धके कारण परमात्मा नही हो सकता। कमौका नाश करके गूढवादी इस एकता या समानताका अनुभव करता है। जैनधर्मकी परमात्मासम्बन्धी मान्यता आत्मकेवल्य (Personal absolute से कुछ मिलतीजुलती है। जैनधर्ममे आत्मा परमात्मा हो जाता है, किन्तु वेदान्तियोंकी तरह ब्रह्ममें लीन नहीं होता । जैनधर्ममें आध्यात्मिक अनुभवसे मतलब एक विभक्त १ महाराष्ट्रमें गूढवाद, पृ १ । .

·प्रस्तावना १११ - ३. सूत्र ४-३६५ में- आयहो दडकलेवरहो ज वाहिउ त सारु । जइ उट्ठभइ तो कुहह अह डजझइ तो छार ॥ परमात्मप्रकाशमें यह दोहा (२-१४७ ) इस प्रकार है- वलि किउ माणुस-जम्मडा देक्खंतह पर सारु । जइ उहब्भइ तो कुहइ अह उज्झइ तो छारु ॥ दोनोंकी दूसरी पक्ति विल्कुल एक है, किन्तु सूत्रका उदाहरण देनेके लिये पहलीमें परिवर्तन किया गया है। ४. सूत्र २-८० के उदाहरणमें, हेमचन्द्र एक छोटासा वाक्य उद्धृत करते है- वोद्रहद्रहम्मि पडिया'। यह परमात्मप्रकाशके दोहा (२ ११७ ) का अश है, जो इस प्रकार है- ते चिय धण्णा ते चिय सप्पुरिसा ते जियतु जियलोए । वोद्दहदहम्मि पडिया तरति जे चेव लीलाए ॥ हेमचन्द्रने रकारका प्रयोग किया है, किन्तु परमात्मप्रकाशकी किसी भी प्रतिमें हेमचन्द्रका पाठ नहीं मिलता । इस पद्यकी भाषा अपभ्रश नहीं है और यह गाथा भी 'उक्त च' करके है, अत इसके परमात्म- प्रकाशका मूल पद्य होनेमें सन्देह है । मेरा विचार है कि स्वय जोइन्दुने ही इसे अपने प्रन्यमें सम्मिलित किया होगा, क्योंकि परमात्मप्रकाशकी कमसे कम पद्यसख्यावाली प्रतियोंमें भी यह पद्य पाया जाता है । हेमचन्द्रकी अपभ्रंश-हेमचन्द्रने अपभ्रशकी उपभाषाओंका वैसा स्पष्ट निर्देश नहीं किया, जैसा मार्कण्डेय तथा बादके ग्रन्थकारोंने किया है। उनके नियमोंका सावधानीके साथ अध्ययन करनेसे पता चलेगा कि उनकी अपभ्रश एक ही प्रकारकी नहीं है किन्तु कई उपभाषाओंका मिश्रण है। हेमचन्द्रके कयन ' प्रायो ग्रहणाद्यस्यापभ्रशे विशेषो वक्ष्यते तयापि क्वचित् प्राकृतवत् शौरसेनीवञ्च कार्य भवति । " (४-३२९) से यह स्पष्ट है कि वे अपनी अपभ्रशके दो आधार मानते हैं, एक प्राकृत और दूसरा शौरमेनी । चतुर्थपादके सूत्र ३४१, ३६०, ३७२, ३९१, ३९३, ३९४, ३९८ ३९९, ४१४, ४३८ आदि तथा उनके उदाहरण अपभ्रशके जिन तत्वोंको बतलाते हैं, वे उसीके अन्य सूत्रांसे मेल नही खाते । हेमचन्द्रकी प्राकृत भाषाओंके साथ जव हम उनकी कुछ विशेषताओंका अध्ययन करते हैं, तो वे आपसमें इतनी विरुद्ध जान पड़ती है कि एक भाषामें उनकी उपस्थिति सभव प्रतीत नहीं होती । परमात्मप्रकाशकी अपभ्रंशके साथ हेमचन्द्रकी अपभ्रंशकी तुलना-हेमचन्द्रका सूत्र स्वराणा स्वरा प्रायोऽपभ्रशे" स्वर-परिवर्तनके लिये कोई आवश्यक नियामक नहीं है । किन्तु इसका केवल इतना ही अभिप्राय है कि हेमचन्द्रकी अपभ्रशमें स्वर-परिवर्तन काफी स्वतंत्र है । परन्तु परमात्मप्रकाशमें हम इस प्रकारकी स्वतत्रता नहीं देखते । व्यञ्जनोंके परिवर्तनके सम्बन्धमे हेमचन्द्र कहते हैं (४-३९६) कि असयुक्त 'क' 'ख' 'त' थ' 'प' और 'फ' के स्थानमें क्रमश. 'ग' 'घ' 'द' 'ध' 'व' और 'भ' होते हैं, किन्तु हेमचन्द्रके उदाहरणोंमें प्रयुक्त कुछ प्रयोग उनके इस नियमको भंग कर देते हैं । परमात्मप्रकाशमें भी इस नियमका अनुसरण नहीं किया गया है, किन्तु हेमचन्द्रने प्राकृत भाषाके लिये व्यजनोंके सम्बन्ध जो नियम निर्धारित किया है कि असयुक्त 'क' 'ग' च' 'ज' 'त' '' '' 'य' और 'व' का प्राय लोप होता है (१-१७७) परमात्मप्रकाश उससे सहमत है । अनुनासिक अक्षरोंके सम्बन्धमे हेमचन्द्रके व्याकरणके अनुसार शब्दके आदिमें 'न' हो तो वह कायम रहता है तथापि अपना-पद्योंके अपने नवीन सस्करणमें पिशेलने आदिम तथा मध्यम 'न' के स्थानमें 'ण' को ही रक्ता है। परमात्मप्रकाशमें भी सर्वत्र ' ही आता है, केवल ब' प्रतिमें कही कहीं 'न' पाया जाता है। कन्नड़ प्रतियोंमें .सर्वत्र 'ण' ही है । इसके सिवा भी दोनों प्रन्थोंकी अपभ्रशमें कई विशेषताए हैं, जो अग्रेजी प्रस्तावनासे जानी जा सकती हैं। तुलनाका निष्कर्ष-परमात्मप्रकाशकी अपनश सर्वत्र एकसी है; जब कि हेमचन्द्रकी अपभ्रशमें ·-परमात्मप्रकाश- - अपभ्रश भाषाकी मोहकता-अपभ्रश पद्य कोमलता और माधुर्यसे परिपूर्ण होते हैं। अपभ्रा में नये नये छन्दोंकी कमी नहीं है, किन्तु ये छन्द मात्राछन्द होते हैं, और सरलतासे गाये जासकते हैं। अत' अधिक नहीं तो छठी शताब्दीम, अपभ्रशका जनसाधारणकी कविताका माध्यम होना कोई अचरज की बात नहीं है। यह कहा जाता है कि वलभीके गुहसेनने, ई० ५५९ से ५६९ तक जिनके स्मारकलेख पाये जाते है, सस्कृत, प्राकृत, और अपभ्रशमें पद्य-रचना की थी। उद्योतनर्ति (७७८ ई.) ने भी अपभ्रशका बहुत कुछ गुण-गान किया है, और भाषाओके सम्बन्धमें उनकी आलोचना एक महत्त्वकी वस्तु है। उनके विचारसे लम्बे समास, अव्यय, उपसर्ग, विभकि, वचन और लिझकाठिन्यसे पूर्ण सस्कृतभाषा दुर्जनके हृदयकी तरह दुरूह है, स्न्तुि प्राकृत, सजनोंके वचनकी तरह आनन्ददायक है। यह अनेक कलाओंके विवेचनरूपी तरगोंसे पूर्ण सासारिक अनुभवोंका समुद्र है, जो विद्वानांसे मथन किये जानेपर टपकनेवाली अमृत की दोसे भरा है। यह (अपभ्रश) शुद्ध और मिश्रित संस्कृत तथा प्राकृत शब्दोका समानुपातिक एव आनन्ददायक सम्मिश्रण है। यह कोमल हो या कठोर, बरसाती पहादी नदियोंकी तरह इसका प्रवाह बेरोक है, और प्रणय कुपिता नायिकाके वचनोंकी तरह यह शीघ्र ही मनुष्यके मनको वशमें करलेती है। उद्योतनसूरि स्वय उच्चकोटिके ग्रन्थकार थे, उन्होंने जटिलाचार्य, रविषेण आदि संस्कृतकवियोंकी बड़ी प्रशसा की है. अपभ्रश भापाके प्रति उनके ये उद्गार स्पष्ट बतलाते है कि ईसाकी आठवीं शताब्दीतक वह पद्य-रचनाका एक आकर्षक- माध्यम समझी जाती थी। परमात्मप्रकाशके ऋणी हेमचन्द्र-उपलब्ध प्राकृत व्याकरणों में, हेमचन्द्रके व्याकरणमें अपभ्रशका पूरा विवेचन मिलता है। उनके विवेचनकी विशेषता यह है कि वे अपने नियमोंके उदाहरणमें अनेक पद्य उद्धृत करते है। बहुत समयतक उनके द्वारा उद्धृत पद्योंके स्थलोंका पता नही लग सका था। डा. पिशलका कहना था कि सतसई जेसी पद्यसपहसे वे उद्धत किये गये है। किन्तु पद्योंकी भाषा और विचारोंमें अन्तर होनेसे यह निश्चित है कि वे किसी एक ही स्थानसे नहीं लिये गये हैं। मैंने यह बतलाया था कि हेमचन्द्रने परमात्मप्रकाशसे भी कुछ पद्य लिये है। वे पद्य निम्न प्रकार हैं। १ सूत्र ४-३८९ के उदाहरणमें- सता भोग जु परिहरइ तसु क्तहो वलि कीसु । तमु दइवेण वि मुडिया जसु खलिहडउँ सीसु ॥ परमात्मप्रकाशमें यह पद्य (२-१३९) इस प्रकार हैं- सता विसय जु परिहरइ चलि किज हउँ तासु । सो दइवेण जि मुडियर सीसु खडिल्लउ जासु ॥ यदि सूत्र और उसकी व्याख्याको देखा जाये तो 'किज' के स्थानमें 'कीमु' का परिवर्तन समझमें ठीक ठीक आ जाता हैं। क्योंकि किजउँ' एक वैकल्पिक रूप है, और उसका उदाहरण दिया गया है- "बलि किज्जउँ सुअणस्सु ।" २ सूत्र ४-४२७ में- जिन्मिदिउ नायगु वसि करहु जसु अघिनई अबइ । मूलि विणइ बिणिहे अवसे मुक्कहि पण्णइ ॥ कुछ मेदोंके होते हुए भी, इसमें कोई सन्देह नहीं कि यह दोहा परमात्मप्रकाशके २-१४० ही रूपान्तर है, जो इस प्रकार है- पचहँ णायकु वसि करहु जेण होंति वसि अण्ण । मूल विणइ तरुवरहँ अवसई सुक्कहि पण्ण ॥ इस दोहेमें कुछ परिवर्तन तो सूत्रके नियमोंके उदाहरण देनेके लिये किये गये हैं। तथा परमात्म- प्रकाशमें इन दोनों दोहोंकी क्रमागत सख्या भी स्खलित नहीं है, और यदि इससे कोई नतीजा निकालना सभव है, तो वह यह है कि हेमचन्द्रने परमात्मप्रकाशसे ही इन पद्योंको उद्धृत किया है। - ·प्रस्तावना किया जा चुका है। इस ग्रन्थमै जोइन्दु अपना नाम देते हैं और लिखते हैं कि भट्ट प्रभाकरके लिये इस प्रन्थकी रचना की गई है। तथा श्रुतसागर, वालचन्द्र, ब्रह्मदेव और जयसेन जोइन्दुको इस ग्रन्थका कर्ता बतलाते हैं । यथार्थमें यह ग्रन्थ जोइन्दुकी रचनाओंमें सवसे उत्कृष्ट है, और इसीके कारण अध्यात्मवेत्ता नामसे उनकी ख्याति है। योगसार परिचय-योगसारका मुख्य विषय भी वही है जो परमात्मप्रकाशका है। इसमें ससारकी प्रत्येक वस्तुसे आत्माको सर्वया पृथक् अनुभवन करनेका उपदेश दिया गया है। ग्रन्थकार कहते हैं कि ससारसे भयभीत और मोक्षके लिये उत्सुक प्राणियोकी आत्माको जगानेके लिये जोगिचन्द्र साधुने इन दोहोंको रचा है। अन्थकार लिखते हैं कि उनने ग्रन्थको दोहोंमे रचा है, किन्तु उपलब्ध प्रतिमें एक चापाई और दो सोरठा भी हैं, इससे अनुमान होता है कि सभवतः प्रतियां पूर्ण सुरक्षित नहीं रही हैं। अन्तिम पद्यमें ग्रन्थकर्ताका नाम जोगिचन्द (जोइन्दु-योगीन्दु) का उल्लेख, आरम्भिक मङ्गलाचरणकी सदृशता, मुख्यविषयकी एकता, वर्णनकी शैली, और वाक्य तथा पक्तियोंकी समानता बतलाती है कि दोनों प्रथ एक ही कर्ता जोइन्दुकी रचनाए है। योगसार माणिकचन्द्रग्रन्यमाला वम्बईसे प्रकाशित हुआ है, किन्तु उसमें अनेक अशुद्धियां है। यदि उसके अशुद्ध पाठोको दृष्टिमे न लाया जाये तो भाषाकी दृष्टि से भी दोनों ग्रन्थों में समानता है। केवल कुछ अन्तर, जो पाठकके हृदयको स्पर्श करते है, इस प्रकार है-योगसारमें एक वचनमें प्राय 'हु' और 'ह' आता है किन्तु परमात्मप्रकाशमें 'हे' आता है। योगसारमे वर्तमानकालके द्वितीय पुरुषके एकवचनमें 'हु' और 'हि' पाया जाता है, किन्तु परमात्मप्रकाशमें केवल 'हि' आता है। पञ्चास्तिकायकी टीकामें जयसेनने योगसारसे एक पद्य भी उद्धृत किया है। सावयधम्मदोहा परिचय-इस ग्रन्थमें मुख्यतया श्रावकोंके आचार साधारण किन्तु आकर्षक शैलीमें बतलाये गये हैं। उपमाओने इसके उपदेशोंको रोचक बना दिया है और इस श्रेणीके अन्य अन्योंके साथ इसकी तुलना करनेपर इसमे पारिभाषिक शब्दोकी कमी पाई जाती है। विषय तथा दोहाछदके आधारपर इसका नाम श्रावकाचारदोहक है। प्रारम्भके शब्दोंके आधारपर इसे नव (नौ) कार श्रावकाचार भी कहते हैं। प्रो० हीरालालजीने बहुत कुछ उहापोहके बाद इसका नाम सावयधम्मदोहा रक्खा है। इसका कर्ता-जोइन्दु सम्बन्धी अपने लेखमें मैंने वतलाया था कि जोगेन्द्र, देवसेन, और लक्ष्मीचन्द्र या लक्ष्मीधर को इसका कर्ता कहा जाता है, उसके बाद इसकी लगभग नौ प्रतियां प्रकाशमें आई हैं। अपनी प्रस्तावनामें इसके कर्ता सम्वन्धमें प्रो० हीरालालजीने विस्तारसे विचार किया है किन्तु उनका दृष्टिकोण किसी भी तरह स्वीकार नहीं किया जा सकता । अतः उसपर विचार करना आवश्यक है। जोइन्दु-जोइन्दुको इसका कर्ता दो आधारपर माना जाता है, एक तो परम्परागत सूचियोंमें जोइन्दुको इसका कर्ता लिखा है, दूसरे 'अ' प्रतिके अन्तमें इसे 'जोगेन्द्रकृत' बतलाया है, और 'भ' प्रतिके एक पूरक पद्यमें योगीन्द्रदेवके साथ इसका नाता जोड़ा गया है । जोगेन्द्र और योगीन्द्रसे परमात्म- प्रकाशके कर्ताका ही आशय मालुम होता है। किन्तु परमात्मप्रकाश और योगसारकी तरह इस ग्रन्थमें जोइन्दुने अपना नाम नहीं दिया। दूसरे, जोइन्दुके उन्नत आध्यात्मिक विचारोंका दिग्दर्शन भी इसमें नहीं होता, तथा श्रावकाचारके मुख्य विषयकी तान रहस्यवादी जोइन्दुके स्वरसे मेल नहीं खाती। तीसरे, प्रो. हीरालालजीके मतसे जोइन्दुकी अन्य रचनाओंकी अपेक्षा इसकी कविता अधिक गहन है तथा उनका यह भी कहना है कि यह जोइन्दुको युवावस्थाकी रचना नहीं है । चौथे, कुछ सामान्य विचारोंके सिवा, इसमें 15 ·११२ - परमात्मप्रकाश - कमसे कम दो उपभापाएँ मिश्रित हैं । कुछ हेर-फेरके साथ हेमचन्द्रने परमात्मप्रकाशसे बहुतसे दोहे उद्धृत किये हैं, और अपने व्याकरण के लिये उससे काफी मामग्री भी ली है। सर और विभक्ति सम्बन्धी छोटे मोटे मेदोको भुलाकर मी परमात्मप्रकाश और हेमचन्द्रके व्याकरणको अपनों में काफी मौलिक अन्तर पाया जाता है । हेमचन्द्रकी अपनशका आधार शौरसेनीका परमात्मप्रमाणमें पता भी नहीं मिलता । इसके सिवा हेमचन्द्रकी अपभ्रशको और भी बहुतसी बाते परमात्मप्रकाशमे नहीं पाई जाती । २ परमात्मप्रकाशके रचयिता जोइन्दु योगीन्द्र नहीं, योगीन्दु जोइन्दु और उनका संस्कृत नाम-यह बडे ही दुखकी बात है कि जोइन्दु जैसे महान् अध्यात्मवेत्ताके जीवनके सम्बन्धम विस्तृत वर्णन नहीं मिलता। श्रुतसागर उन्हें 'मटारक' लिखते है, किन्तु इसे केवल एक आदरसूचक शब्द समझना चाहिये । उनके प्रन्योंमें भी उनके जीवन तथा स्थानके वारेमें कोई उल्लेख नहीं मिलता । उनकी रचनाए उन्हें आध्यात्मिक राज्यके उन्नत सिंहासनपर विराजमान एक शक्तिशाली आत्माके रूपमे चित्रित करती है। वे आध्यात्मिक उत्साहके केन्द्र है। परमात्मप्रकाशमें उनका नाम जोइन्दु आता है । जयसेन 'तथा योगीन्द्ररप्युक्तम् ' करके परमात्मप्रकाशसे एक पद्य उद्धृत करते हैं । ब्रह्मदेवने अनेक स्थलोपर ग्रन्यकारका नाम योगीन्द्र लिया है । 'योगीन्द्रदेवनाम्ना भट्टारकेण' लिखकर ध्रुतमागर एक पद्य उद्धत करते है । कुछ प्रतियोंम योगेन्द्र भी पाया जाता है । इस प्रकार उनके नामका सस्कृतरूप योगीन्द्र बहुत प्रचलित रहा है । शब्दों तथा मावोंकी समानता होनेसे योगसार भी जोइन्दुकी रचना माना गया है । इसके अन्तिम पद्यमें अन्यकारका नाम जोगिचन्द लिखा है किन्तु यह नाम योगीन्द्रमे मेल नहीं साता । अत मेरी रायमै योगीन्द्रके स्थानपर योगीन्दु पाठ है, जो योगिचन्द्रका समानार्थक है । ऐसे अनेक दृष्टान्त है, जहां व्यक्तिगत नामोंमें इन्दु और चन्द्र आपसमें बदल दिये गये हैं जैसे-भागेन्दु और भागचन्द्र तथा शुमेन्दु ओर शुभचन्द्र । गलतीमे जोइन्दुका संस्कृत रूप योगीन्द्र मान लिया गया और वह प्रचलित हो गया । ऐसे बहुतसे प्राकृत शब्द है जो विभिन्न लेसकोके द्वारा गलत- रूपमें तथा प्राय विभिन्न रूपोंमे सस्कृतम परिवर्तित किये यये हैं। योगसारके सम्पादकने इस गलतोका निर्देश किया था, किन्तु उन्होंने दोनों नामोंको मिलाकर एक तीसरे 'योगीन्द्रचन्द्र' नामकी सृष्टि कर डाली, और इस तरह विद्वानोंको हँसनेका अक्सर दे दिया । किन्तु, यदि हम उनका नाम जोइन्दु योगीन्दु रखते हैं, तो सब बातें ठीक ठीक घटित हो जाती हैं। योगीन्दुकी रचनाएँ परम्परागत रचनाएँ-निम्नलिखित ग्रन्थ परम्परासे योगीन्दुविरचित कहे जाते है-१ परमात्म- प्रकाश (अपभ्रश), २ नौकारश्रावकाचार (अप०), ३ योगसार (अप), ४ अध्यात्मसदोह (स.), ५ सुभाषिततत्र (स.), और ६ तत्त्रार्थटीका (स.)। इनके सिवा योगीन्द्रके नामपर तीन और अन्य भी प्रकाशमें आ चुके हैं-एक दोहापाहु (अप०) दूसरा अमृताशीति (स.) और तीसरा निजात्माष्टक (प्रा.), इनमें नम्बर ४ और ५ के वारेमें हम कुछ नहीं जानते और न. ६ के बारेमें योगदेव, जिन्होंने तत्वार्थ-सूत्रपर सस्कृतम टीका बनाई है. और योगीन्द्रदेव नामोंकी समानता सन्देहमें डाल देती है । परमात्मप्रकाश परिचय-इस भूमिकाके प्रारम्भमें इसके बारेमें बहुत कुछ लिखा जा चुका है । इसके जोइन्दु विरचित होने में कोई सन्देह नहीं है । यह कहना कि उनके किसी शिष्यने इसे सगृहीत किया था, अपर ·प्रस्तावना ११५ लिखित कारणोंसे प्रो. हीरालालजीने लक्ष्मीचन्द्रको इसका कर्ता नहीं माना । १ 'म' प्रतिके अन्तिम पद्यमें लिखा है कि यह ग्रन्थ योगीन्द्रने बनाया है इसकी पञिका लक्ष्मीचन्द्रने और वृत्ति प्रभाचन्द्रने । २ मलिभूषणके शिष्य लक्ष्मण ही लक्ष्मीधर है । ३ 'प' प्रतिका लेख 'लक्ष्मीचन्द्रविरचिते' लेखककी भूलका परिणाम है, उसके स्थानपर लक्ष्मीचन्द्रलिखिते' या 'लक्ष्मीचन्द्रार्थलिखिते' होना चाहिए था। ४ लक्ष्मीचन्द्ररचित किसी दूसरे अन्यसे हम परिचित नही है । इसका समाधान निम्न प्रकार है-१'भ प्रतिका अन्तिम पद्य वादमें जोड़ा गया है, क्योंकि वह अन्तिम सन्धि 'इति श्रावकाचारदोहक लक्ष्मीचन्द्रविर- चित समाप्तम् ' के वाद आता है और उसका अभिप्राय भी सन्धिसे विरुद्ध है । २ 'प' प्रतिके अन्तमें लिखे लक्ष्मण और लक्ष्मीचन्द्र एक ही व्यक्तिके दो नाम नहीं हैं, क्योंकि पहले ' इति उपासकाचारे आचार्य श्रीलक्ष्मीचन्द्रविरचिते दोहकसूत्राणि समासानि" लिखा है, और फिर लिखा है कि सम्वत् १५५५ में यह दोहाश्रावकाचार मलिभूपणके शिष्य प० लक्ष्मणके लिये लिखा गया । इससे स्पष्ट है कि सन्धिमें अन्यकारका नाम आया है और वादको पक्ति लेखकने लिखी है। ३ जव लक्ष्मीचन्द्र और लक्षमणकी एकता ही सिद्ध नहीं हो सकी तो 'प' प्रतिके पाठमें सुधार करनेका कारण ही नहीं रहता । ४ अन्तिम आधार भी अन्य तीन आधारोंपर ही निर्भर है, अत उसके बारेमें अलग समाधान करनेकी आवश्यकता नहीं है । इस तरह लक्ष्मीचन्द्रके विरुद्ध प्रो० हीरालालजीकी आपत्तियां उचित नहीं हैं और उनका दावा कि देवसेन इसके कर्ता हैं, प्रमाणित नहीं हो सका, अत' श्रुतसागरके उल्लेख तथा अन्य प्रमाणोंके आधार- पर लक्ष्मीचन्द्रको ही सावयधम्मटोहाका कर्ता मानना चाहिये । यह लक्ष्मीचन्द्र श्रुतसागरके समकालीन लक्ष्मीचन्द्रसे जुदे है । जहांतक हम इनके बारेमें जानते हैं, श्रुतसागर और ब्रह्म नेमिदत्त ( १५२८ ई.) दोनोंसे यह अधिक प्राचीन है। दोहापाहुड परिचय-इस प्रन्यकी उपलब्ध दो प्रतियोंमेंसे एकमें इसका नाम दोहापाहुड लिखा है, और दूसरीमें पाहुड़दोहा । प्रो. हीरालालजीने इसकी प्रस्तावनामे इसके नामका अर्थ समझाया है, और उनके बतलाये अर्थके अनुसार भी ग्रन्थका नाम दोहापाहुड होना चाहिये। परमात्मप्रकाशकी तरह यह भी एक आध्यात्मिक अन्य है, इसमें ग्रन्यकारने आत्मतत्पर विचार किया है । इसकी उपलब्ध प्रति अपनी असली हालतमें नहीं है, उसके अन्तमे दो पद्य संस्कृतमे है और दोहा नं० २११-जिसमे रामसिंहका नाम आता है, जो एक प्रतिके अन्तिम वाक्यके अनुसार ग्रन्थके रचयिता हैं-के वाद दो गाथाए महाराष्ट्रीमे है । जोइन्दु-'क' प्रतिकी अन्तिम सन्धिमे इसे योगेन्द्रकी रचना बतलाया है, और इसके बहुतसे दोहे परमात्मप्रकाश और योगसारसे मिलते जुलते भी हैं। किन्तु निम्नलिखित कारणों से इसको योगीन्द्रकी रचना मानना साधार प्रतीत नहीं होता.-१ परमात्मप्रकाश और योगसारकी तरह इसमें उन्होंने अपना नाम नहीं दिया, जवकि पद्य 'न० २११ में रामसिंहका नाम आता है। २ दोहापाहुबमें अकारान्त शब्दके षष्ठीके एकवचनमै 'हो' और 'हुँ' प्रत्यय आते है, किन्तु परमात्मप्रकाशमें केवल 'हे' ही पाया जाता है, तथा तुहारउ, तुहारी, दोहि मि, देहहमि, कहिमि आदि रूप परमात्मप्रकाशमे नही पाये जाते। ३ '६' प्रतिके अन्तिम वाक्यमें रामसिंहको इसका कर्ता बतलाया है, जिसका नाम पद्य न० २११ में भी आता है। प्रारम्भमें मुझे सन्देह था कि परमात्मप्रकाशके 'शान्ति 'की तरह क्या रामसिह भी कोई प्राचीन ग्रन्थकार हैं । किन्तु दोहापाहुड़की गहरी छानवीनके पश्चात् मै इस परिणामपर पहुंचा हूँ कि इसके जोडन्दुकृत होनेमें कोई प्रबल प्रमाण नहीं है। कुछ पद्योंकी समानता और अपभ्रश भाषाको लक्षमे रखकर किसीने इसकी सन्धिमें योगीन्द्रका नाम जोड दिया है, जबकि ग्रन्थमें रामसिंहका नाम आता है। १ ·११४ परमात्मप्रकाश १ - और परमात्मप्रकाशमें कोई उल्लेखनीय शाब्दिक समानता भी नहीं है। पांचव, सावयधम्मदोहामें पञ्चमी और पष्ठीके एक वचनमे 'हु' आता है, जब कि परमात्मप्रकाशम एकवचन और बहुवचन दोनोंमें 'है' आता है । अत इम ग्रन्थको जोइन्दुत माननेमे कोई भी प्रगल प्रमाण नहीं है। समरत इसकी भाषा तथा कुछ विचारोंकी साम्यताको देराकर किसीने जोहन्दुको उसका फर्ता लिख दिया होगा । देवसेन-निम्नलिखित आधारोंपर प्रो. हीरालालजीका मत है कि इसके कर्ता देवसेन है। 'क' प्रतिके अन्तिम पद्यमें 'देवसेन उपदिट्ट' आता है। २ देवसेनके भावसग्रह और सावयधम्मदोहामें बहुत कुछ ममानता है । ३ देवसेनको 'दोहा' रचनेकी, बहुत चाह थी। और सभपत उस समय छन्दगानम यह एक नवीन आविष्कार था । किन्तु उनके उक्त आधार प्रबल नहीं है। प्रयम. 'क' प्रति विश्वमनीय नहीं है, क्योंकि अन्य प्रतियोकी अपेक्षा उसमे पासण्या सासे अधिक है, तथा यह सबके बाकी लिसी हुई है । इसके सिवा, जिस दोहेमे देवसेनका नाम आता है, वह केवल सढोप ही नहीं है किन्तु उसमें सष्ट अशुद्धियाँ है। उसका 'देवसेन' पाठ बड़ा ही विचित्र है. और पुस्तकभरम इस ढंगका दूसरा उदाहरण सोजनेपर भी नहीं मिलता । छन्दशास्त्रकी दृष्टिसे भी उस दोहेकी दोनों पक्तियां अशुद्ध हैं, और सबसे मजेकी बात तो यह है कि प्रो. हीरालालजीन स्वसपादित सावयधम्मदोहाके मूलमे उसे स्थान नहीं दिया। अत इस प्रकारके अन्तिम दोहेका सम्बन्ध सावयधम्मदोहाके कर्ताक माय नहीं जोड़ा जा सकता, और हम यह विश्वास नहीं कर सकते कि दर्शनसारके रचयिता देवसेनने इसे रचा है । देवसेनके चार प्राकृत प्रन्योंका निरीक्षण करने पर हम देखते हैं कि भावसग्रहमे वे अपना नाम 'विमलसेनका शिष्य देवसेन' देते हैं; आराधनासारमे केवल 'देवसेन' लिया है। दर्शनसारमें 'धारानिवासी देवसेन गणी' आता है, और तत्त्वसारमें 'मुनिनाथ ढेवसेन' लिखा है । किन्तु सावयधम्मदोहामें इनमेंसे एकका भी उल्लेख नहीं है। अत पहली युकि ठीक नहीं है। यह सत्य है कि भावसग्रह और सावयधम्मदोहा की पुछ चर्चाए मिलती जुलती है, किन्तु प्रो. हीरालालजीके द्वारा उद्धृत १८ सदृश वाक्योंमसे मुश्किलसे दो तीन वाक्य आपसमे मेल खाते है । परम्परा- गत शैलीके आधारपर रचे गये साहित्यमें कुछ शब्दो तथा मावोकी समानता कोई मूल्य नहीं रखती । भावसग्रहमें कुछ अपभ्रश पद्य पाये जाते हैं, और सपादकने लिखा है कि भावसाहकी प्रतियोंमें देवसेनके वाटके ग्रन्थकारोंके भी पद्य पाये जाते हैं, अत यह असभव नहीं है कि किसी लेखककी कृपासे साक्यधम्म- दोहाके पथ उसमें जा मिळे हों। तीसरे आधारसे भी कोई बात सिद्ध नहीं होती है, क्योंकि दोहाछन्द कय प्रचलित हुआ यह अभी- तक निर्णीत नहीं हो सका है । कालिदासके विक्रमोर्वशीयमें हम एक दोहा देखते है, रुदटके काव्यालङ्कारमें दो दोहे पाये जाते है, और आनन्दवर्धन (लगभग ८५० ई.) ने भी अपने ध्वन्यालोको एक दोहा उद्धृत किया है । रुद्रटका समय नवीं शताब्दीका प्रारम्भ समझा जाता है। यदि यह मान भी लिया जावे कि देवसेनको दोहा रचनेकी बहुत चाह थी, तो भी उनका सावयधम्दोहाका कर्ता होना इससे प्रमाणित नही होता । लक्ष्मीचन्द्र-'प' 'म' और 'म ३' प्रतियां इसे लक्ष्मीचन्द्रकृत बतलाती है। श्रुतसागरने इस ग्रन्थसे नौ पद्य उदृत किये है, उनमेंसे एक वह लक्ष्मीचन्द्रका पतलाते हैं, और शेष लक्ष्मीधरके, अव. श्रुतसागरके उल्लेखके अनुसार लक्ष्मीचन्द्र उपनाम लक्ष्मीधर सावयधम्मदोहाके कर्ता हैं। किन्तु निम्न- ·प्रस्तावना १९७ . जोइन्दुका समय समयका विचार-जोइन्दुके उक्त दोनों अन्यों से उनके समयके वारेमें कुछ भी मालूम नहीं होता। अत अब हमारे सामने एक ही मार्ग शेष रह जाता है और वह है जोइन्दुके ग्रन्थसे उद्धरण देनेवाले प्रन्थोका निरीक्षण । निम्नलिखित प्रमाणोंके आधारपर हम जोइन्दुके समयकी अन्तिम अवधि निर्धारित करनेका प्रयत्न करते हैं- १ श्रुतसागर, जो ईसाकी सोलहवीं शताब्दी के प्रारम्भमे हुए हैं, षट्शामृतकी टीकामें प्ररमात्मप्रकाशसे ६ पद्य उद्धृत करते हैं। २ परमात्मप्रकाशपर, मलधारि बालचन्द्रने कनड़ीमें ओर ब्रह्मदेवने सस्कृतमें टीका वनाई है, और उन दोनोंका समय क्रमशः ईसाकी चौदहवी और तेरहवीं शताब्दीके लगभग है । ३ जयसेन, जिन्होंने कुन्दकुन्दके पञ्चास्तिकाय. प्रवचनसार, और समयसारपर सस्कृतमे टीकाएँ रची हैं, जोइन्दु और उनके दोनों ग्रन्थोंसे अच्छी तरह परिचित हैं । समयसारकी टीकामें वे परमात्मप्रकाशका उल्लेख करते है, और उससे एक पद्य भी उद्धृत करते हैं । पञ्चास्तिकायकी टीकामें भी वे एक पद्य उद्धृत करते है, जो योगसारका ५६ वां पद्य है । जयसेनका समय ईसाकी वारहवीं शताब्दीके उत्तरार्द्धके लगभग है। ४ अपर यह बतलाया है कि हेमचन्द्र परमात्मप्रकाशसे परिचित हैं, उन्होंने परमात्मप्रकाशसे कुछ सामग्री ली है, और अपने अपभ्रश-व्याकरणके सूत्रोंके उदाहरणमे, थोडे बहुत परिवर्तनके साथ परमात्म- प्रकाशसे कुछ दोहे मी उद्धृत किये है । हेमचन्द्र १०८९ ई० मे पैदा हुए और ११५३ ई. में स्वर्गवासी हुए । किसी भाषाके इतिहासमें यह कोई अनहोनी घटना नहीं है कि साहित्यिक रूपमें अवतरित होनेके बाद ही-चाहे वह साहित्यिकरुप परम्परागत स्मृति रूपमे रहा हो या पुस्तक रूपमे-उस भाषाके विशाल व्याक- रणोंकी रचना होती है । अत इस कल्पनाके लिये पर्याप्त साधन नहीं हैं कि हेमचन्द्रके द्वारा निबद्ध अपभ्रश ही उस समयकी प्रचलित भाषा थी । यह कहना अधिक युक्तिसङ्गत होगा कि अपने व्याकरणके द्वारा उन्होंने अपभ्रशके साहित्यिकरूपको निवद्ध किया है, और यह रुप उनके समयमे प्रचलित भाषाके पूर्वका या उससे भी अधिक प्राचीन रहा होगा । क्योकि व्याकरणका आधार केवल बोलचालको भाषा नहीं होती । अतः हेमचन्द्रसे कमसे कम दो शताब्दी पूर्व जोईन्दुका समय मानना होगा। ५ प्रो. हीरालालजीने वतलाया है कि हेमचन्द्रने रामसिंहके दोहापाहुड़से कुछ पद्य उद्धृत किये हैं और रामसिंहने जोइन्दुके योगसार और परमात्मप्रकाशसे बहुतसे दोहे लेकर अपनी रचनाको समृद्ध किया है। अत जोइन्दु हेमचन्द्रके केवल पूर्ववर्ती ही नहीं है किन्तु उन दोनोंके मध्यमें रामसिंह हुए हैं। ६ ऊपर मैं बतला आया हूँ कि देवसेवनके तत्वसारके कुछ पद्य परमात्मप्रकाशके दोहोंसे बहुत मिलते हैं । यह भी समय हो सकता है कि दोनोंके रचयिताओंने किसी एक स्थानसे उन्हे लिया हो । किन्तु पर्योकी परिस्थिति और ऊपर बतलाये गये कारणोंको दृष्टिमें रखते हुए मेरा मत है कि देवसेनने योगीन्दुका अनुसरण किया है । अपनी रचनाओंमें देवसेनने अपने पूर्ववर्ती प्रन्थोंका प्राय उपयोग किया है । उन्होंने वि. स. ९९० (९३३ ई.) में अपना दर्शनसार समाप्त किया था । ७ नीचेके दो पद्य तुलनाके योग्य हैं- १ योगसार, ६५- विरला जाणहि तत्तु बुहु विरला णिसुणहि तत्तु । विरला शायहि तत्तु जिय विरला धारहि तत्तु ॥

·- परमात्मप्रकाश . रामसिंह-दोहापाहुड़के रामसिंह रचित होनेमे दो प्रमाण हैं, एक तो इसकी उपलब्ध दोनों प्रतियोंमे अन्धके अन्दर उनका नाम आता है, दूसरे, एक प्रतिको सन्धिमें भी उनका नाम आया है। उनके विरुद्ध केवल एक ही बात है कि अन्तिम पद्यमे उनका नाम नहीं आया। किन्तु मै ऊपर लिय आया हूँ कि, उपलब्ध प्रति अपनी असली हालतमें नहीं है, और २११ के बाद बहुतसे पद्य वाटके मिलाये जान पड़ते हैं । अत: उपलब्ध सामग्रीके आधारपर रामसिंहको ही इसका कर्ता मानना चाहिये । रामसिंह योगीन्दुके बहुत ऋणी हैं, क्योंकि उनके अन्यका एक पञ्चमाश-जैसा कि प्रो. हीरालालनी कहते हैं-परमात्मप्रकाशसे लिया गया है । रामसिंह रहस्यवादके प्रेमी थे, और सभवत इसीसे प्राचीन अन्यकारीके पद्योंका उपयोग उन्होने अपने प्रन्थमें किया है । उनके समयके बारेमे केवल इतना ही कहा जा सकता है कि जोइन्दु और हेमचन्द्रके मध्यम वे हुए है । श्रुतसागर, ब्रह्मदेव, जयसेन, और हेमचन्द्रने उनके दोहापाडसे कुछ पद्य उद्धृत किये हैं । दोहापाहुइ और सात्रयधम्मदोहामे दो पद्य बिल्कुल समान है। किन्तु एक तो देव- सेन सावयधम्मदोहाके कर्ता प्रमाणित नहीं हो सके, दूसरे प्रक्षेपकोसे पूर्ण दोहापाहुडकी प्रतिके आधारपर उसकी आलोचना भी नहीं की जा सकती। अत' नई प्रतियां मिलनेपर इस समस्यापर विशेष प्रकाश डाला जा सकेगा। अमृताशीति और निजात्माष्टक अमृताशीति-यह एक उपदेशप्रद रचना है, इसमे विभिन्न छन्दोंमें ८१ पद्य है और जैनधर्मके अनेक विषयांकी उनमें चर्चा है। हम नहीं जानते कि इसमें सन्धिस्थल सम्पादक्ने जोड़ा है, या प्रतिमें ही था अन्तिम पद्यमें योगीन्द्र शब्द आया है, जो चन्द्रप्रमका विशेषण भी किया जा सकता है । परमात्म- प्रकाशके कर्ताके साथ इसका सम्बन्ध जोड़नेके लिये कोई प्रमाण नहीं है । इस रचनाम विद्यानन्दि, जटासिंहनन्दि, और अकलकदेवके भी कुछ पद्य है। कुछ पद्य भर्तृहरिके शतकत्रयसे मिलते हैं । पद्मप्रभमल- धारिदेवने अपनी नियमसारकी टीकामे इससे तीन पद्य (न ५५, ५८, और ५९) उदृत किये हैं। उसी टीकामें निम्नलिखित एक अन्य पद्य भी उद्धृत है- तथा चोक्तं श्रीयोगीन्द्रदेव । तथाहि मुक्त्यनालिमपुनर्भवसौख्यमूल दुर्भावनातिमिरसहतिचन्द्रकीर्तिम् । सभावयामि समतामहमुच्चस्ता या सम्मता भवति सयमिनामजस्रम् ॥ किन्तु यह पद्य अमृताशीतिमें नहीं है। प्रेमीजीका अनुमान है कि सम्भवतः यह पथ योगीन्द्ररचित कहे जागेवाले अध्यात्मसदोहका है । निजात्माएक-इसकी भाषा प्राकृत है, इसमें स्रग्धरा छन्दमें आठ पद्य हैं, और उनमें सिद्धपर- मेष्ठीका स्वरूप बतलाया है । किसी भी पद्यमें रचयिताका नाम नहीं दिया, किन्तु सस्कृतमे रचित अन्तिम वाक्यमें योगीन्द्रका नाम आया है । परन्तु परमात्मप्रकाशके कर्ताके साथ इसका सम्बन्ध जोड़नेके लिये यह काफी प्रमाण नहीं है। निष्कर्ष इस लम्बी चर्चाके बाद हम इस निर्णयपर पहुंचते हैं कि जिस परम्पराके आधारपर योगीन्द्रको उक प्रन्योंका रचयिता कहा जाता है, वह प्रामाणिक नहीं है। अतः वर्तमानमें परमात्मप्रकाश और योगसार ये दो ही अन्य जोइन्दुरचित सिद्ध होते हैं। - ·प्रस्तावना १ और ऐसी काईके लिये उन्होंने कैफियत भी दी है। किन्तु पिशेल तथा गुणे इसकी शिकायत करते हैं । इसी कडाईने उनसे उक्त सूत्र तथा उसके उदाहरणको मूलसे पृथक् कराके परिशिष्टमें डलवा दिया है । हॅन्लेका कहना है लेसकोंकी कृपासे यह सूत्र मूलमें आ मिला है। वे कहते हैं कि व्याकरणके जिस प्रसगमें उक्त सूत्र अपने उदाहरणकं साथ आता है, वह व्यवस्थित नहीं है । उनके इस मतसे हम भी सहमत हैं। किन्तु इस वातका स्मरण रखते हुए कि सूत्रोके क्रममें परिवर्तन किया गया है, हम उसकी मौलिकताको अस्वीकार नही कर सकते । चण्ड एक अपभ्रश भापासे परिचित हैं जिसमें र, जब वह किसी शब्दमें द्वितीय व्यअनके रुपमे आता ह. सुरक्षित रहता हैं । अपभ्रश भाषामें यह वात पाई जाती है, हेमचन्द्रके कुछ उदाहरणोमें तथा रुद्रटके श्लेष-पयों में भी इस घातको चित्रित किया गया है । हमे आशा है कि कंबल एक सूत्रके द्वारा चण्डने अपभ्रशका पृथकरण न किया होगा । अत अन्य सूत्रोंको भी चण्डकृत स्वीकार करनेपर अपभ्रशके सम्बन्धमे अधिक जानकारी हो जाती है। यह स्वाभाविक है कि अपने सूत्रोंके उदाहरणमें वैयाकरण काव्य-अन्योसे पद्य उद्धृत करते है । हेमचन्द्रके व्याकरणमें उक्त पद्यका न पाया जाना निरर्थक नहीं है, यह इस यातका निराकरण करता है कि हेमचन्द्रके व्याकरणसे लेकर लेखकोने उसे यहां मिला दिया होगा । गुणेका कहना है कि यह सूत्र मूलपन्यका ही है और हम इससे सहमत हैं । चण्डके समयके वारेमें अनेक मत है । हॅन्लॅका कहना है कि ईसासे तीन शताब्दी पूर्वके कुछ बाद और ईस्वी सन्के प्रारम्भसे पहले चण्डका व्याकरण रचा गया है । हॅन्लेके अनुसार उक्त सूत्र तथा उसका उदाहरण वररुचिसे भी बादमे ग्रन्थमे सम्मिलित किये गये है किन्तु कितने वादमें सम्मिलित किये गये हैं. यह वह नहीं बताते हैं । वररुचिका समय ५०० ई. के लगभग वतलाया जाता है । गुणेका कहना है कि चण्ड उस समय हुये हैं, जब अपभ्रश केवल आमीरोंके वोलचालकी भाषा न थी वल्कि साहित्यिक भापा हो चुकी थी. अर्थात् ईमाकी छठी शताब्दीके बादमे । इस प्रकार चण्डके व्याकरणके व्यवस्थित (revised ) रूपका समय ईसाकी सातवीं शताब्दीके लगभग रखा जा सक्ता है, अत परमात्मप्रकाशको प्राकृतलक्षणसे पुराना मानना चाहिये । जोइन्दुके समयकी आरम्भिक अवधि-ऊपर यह बताया गया है कि जोइन्दु, कुन्दकुन्दके मोक्खपाहुए और पूज्यपादके समाधिशतकके बहुत ऋणी हैं । वास्तवमे परमात्मप्रकाशमै समाधिशतकके कुछ तात्विक विचारोंको बडे परिश्रमसे निवद्ध किया है । कुन्दकुन्दका समय ईस्वी सन्के प्रारम्भके लगभग है, और पूज्यपादका पांचवीं शताब्दीके अन्तिम पादसे कुछ पूर्व । इस चर्चाके आधारपर मैं परमात्मप्रकाशको समाधिशतक और प्राकृतलक्षणके मध्यकालकी रचना मानता हूँ। इसलिये जोइन्दु इसाकी छठी शताब्दीमें १ अपभ्रश-पाठावलीमे श्री एम सी मोदीने परमात्मप्रकाशसे भी कुछ पद्य संकलित किये हैं। उनपर टिप्पण करते हुए उन्होंने मेरे 'जोइदु' विषयक लेखका उल्लेख किया है, और लिखा है कि यद्यपि जोइदुको हेमचन्द्रका पूर्वज कहा जा सकता है किन्तु उन्हे वि स की दसवी या ग्यारहवी शताब्दीसे भी पहलेका बतलाना ठीक नहीं है। श्री मोदीके निष्कर्ष निकालनेके ढगको देखकर मुझे मोक्षमूलरके एक वाक्यका स्मरण आता है-" ऐतिहासिक व्यक्तियों का समय जाननेकी, विद्या केवल रुचिकी बात नहीं है, जो केवल स्मरणके प्रभावमे ही निश्चित की जा सके। अपभ्रश स्वरोंका विचार करनेपर 'अण्णु' और 'अणु' समय निर्णय करनेमें सहायक नहीं हो सकते । यद्यपि ब्रह्मदेवने 'जवला' का अर्थ 'समीपे ' किया है किन्तु यह अर्थ विल्कुल अप्रासङ्गिक है। यह सस्कृतके 'यमल' शब्दसे बना है, जिसका अर्थ 'जोड़ा' होता है। 'जवल' शब्द श्वेताम्बर आगमोंमे भी आता है । अपभ्रंशमे 'म' का 'व' हो जाता है।

·- মাচায়। २ कत्तिगेयाणुप्पैक्खा, २७९- विरला णिसुणहि तच विरला जाणति तच्चदो तच । चिरला भावहि तब विरलाण धारणा होदि । कुमारकी कत्तिगेयाणुपेक्खा अपनश भाषामे नहीं लिखी गई है, अत वर्तमानकाल तृतीयपुरुपके बहुवचनके रूप ‘णिसुणहि' और 'भावहि' उसमे जबरन घुस गये है, किन्तु योगसारमें वे ही रूप ठीक हैं। दोनों पोका माशय एक ही है, केवल दोहेको गायामें परिवर्तित कर दिया है, किन्तु यह किसी लेखककी सूझ नहीं है, बल्कि, कुमारने ही जान या अनजानमें, जोइन्दुके दोहेका अनुसरण किया है । कुछ दन्तकथाओंने कुमारके व्यक्तित्वको अन्धकारमे डाल दिया है, और उनका समय अभीतक भी निश्चित नही हो सका है। मौखिक परम्पराओंके आधारपर यह कहा जाता है कि विक्रमसवत्से कोई दो या तीन शताब्दी पहले कुमार हुए हैं, और ऐसा मालूम होता है कि आधुनिक कुछ विद्वानोंपर इस परम्पराका प्रभाव भी है । कुमारकी कत्तिगेयाणुष्पेक्खाकी केवल एक ही सस्कृतटीका उपलब्ध है, जो १५५६ ई. में शुभचन्द्रने बनाई थी। किन्ही प्राचीन टीकाोंमे कुमारका उल्लेख भी नहीं मिलता। कुमारने धारह अनुप्रेक्षा- ओंकी गणनाका क्रम नत्त्वार्थस्त्रके अनुसार रक्या है, जो वट्टकेर, शिवार्य, और कुन्कुन्दके क्रमसे थोग भिन है । ये सब बाते कुमारकी परम्परागत प्राचीनताके विरुद्ध जाती है । यद्यपि कत्तिगेयाणुप्पेक्साका कोई शुद्ध सस्करण प्रकाशित नहीं हुआ है, किन्तु गाथाओके देसनेसे पता चलता है कि उनकी भाषा प्रवचनसारके जितनी प्राचीन नहीं है । २५ वो गाथाके क्षेत्रपाल' शब्दसे अनुमान होता है कि कुमार दक्षिणप्रान्तके निवासी थे, जहां क्षेत्रपालकी पूजाका बहुत प्रचार रहा है। दक्षिणमे कुमारसेन नामके कई साधु हुए है । मुलगुन्द मन्दिके शिलालेखमें, जो ९०३ ई. से पहलेका है, एक कुमारसेनका उल्लेख है, तथा ११४५ ई. के वोगटीके शिलालेखमे एक कुमारस्वामीका नाम आता है। किन्तु एकनाके लिये केवल नामकी समता ही पर्यास नहीं है । अत इन बातोंको दृष्टिमें रखते हुए मै कुमारका कोई निथित समय ठहराना नही चाहता किन्तु केरल इतना ही कहना है कि परम्पराके आधारपर कल्पित कुमारकी प्राचीनता प्रमाणित नहीं होती तया उमके विरुद्ध अनेक जोरदार युक्तियां मौजूद हैं । मेरा मत है कि जोइदु और कुमारमेंसे जोइन्दु प्राचीन हैं। ९ प्राकृतलक्षणके कर्ता चण्डने अपने पत्र "यथा तथा अनयो स्थाने" के उदाहरणमें निम्नलिखित दोहा उद्धृत किया है- काल लहेविणु जोझ्या जिम जिम मोहु गलेइ । तिम तिम दसणु लहइ जो णियमें अप्पु मुणेइ । यह परमात्मप्रकाशके प्रथम अधिकारका ८५ वा दोहा है। दोनोंमें केरल उतना ही अन्तर है कि परमात्मप्रशशम 'जिम'के स्थानपर 'जिम' 'तिम' के स्थानपर 'तिमु' तथा 'जो' के स्थानपर 'जिउ' पाठ है, किन्तु चण्डका प्राकृत-व्याकरण अपनी असली हालतमें नहीं है। यह एक सुव्यवस्थित पुस्तक न होकर एक अर्घव्यनस्थित नोटबुकके जैसा है। १८८० ई. में जब प्रान्तका अध्ययन अपनी बाल्या- वस्थामें था, और अपभ्रश-साहित्यसे लोग अपरिचित थे,. हॅन्ले (Hoernle) ने इसका सम्मादन किया था। उनके पास साधनोंकी कमी थी, और केवल पालीभाषा तथा अशोकके शिलालेखापर दृष्टि रसकर उसका व्यवस्थित सस्करण सम्पादित कर सकना कठिन था । हुन्लेंने उसके सम्पादनमें बड़ी कदाईसे काम लिया है, १ दलाल और गुणे लिखित 'भविसयत्तमहा' की प्रस्तावना, पृ १२ । २हन्ले की प्रस्तावना, पृ. १,२०, आदि ।

·प्रस्तावना १२१ दिया है । अत' ब्रह्मदेवकी केवल दो ही प्रामाणिक रचनाए रह जाती हैं, एक परमात्मप्रकाशवृत्ति, और दूसरी द्रव्यसग्रहवृत्ति । परमात्मप्रकाशवृत्ति-परमात्मप्रकाशकी वृत्तिम ब्रह्मदेवजीने अपना नाम नहीं दिया । बालचन्द्र ब्रह्मदेवकी एक सस्कृतटीकाका उल्लेख करते हैं, दूसरे, दौलतरामजी सस्कृतवृत्तिको ब्रह्मदेवरचित कहते हैं, तीसरे, परमात्मप्रकाशकी वृत्ति द्रव्यसग्रहको वृत्तिसे, जिसमें ब्रह्मदेवने अपना नाम दिया है, बहुत मिलती जुलती है। अत इसमें कोई सन्देह नहीं है कि दोनों वृत्तियों एक ही ब्रह्मदेवकी हैं । ब्रह्मदेवकी व्याख्या शुद्ध साहित्यिक व्याख्या है, वे अर्थरर अधिक जोर देते हैं, इसलिये व्याकरणकी गुत्थियां एक दो स्थानपर ही सुलझाई गई हैं। सबसे पहले वे शब्दार्थ देते हैं, फिर नयोका-खासकर निश्चयनयका अवलम्बन लेते हुए विशेष वर्णन करते हैं । किन्तु उनके ये वर्णन द्रव्यसग्रहकी टीकाके वर्णनोंके समान कठिन नहीं हैं । यदि यह टीका न होती तो परमात्मप्रकाश इतना प्रसिद्ध न होता, उसकी ख्यातिका कारण यह टीका ही है । जयसेन और ब्रह्मदेव -पदच्छेद, उत्थानिका, प्रकरणसगत चर्चा तथा ब्रह्मदेवकी टीकाकी कुछ अन्य बातें हमें जयसेनकी टीकाकी याद दिलाती हैं । ब्रह्मदेवने जयसेनका पूरा पूरा अनुकरण किया है। परमात्मप्रकाशकी टीकाकी कुछ चर्चाएँ जयसेनके पञ्चास्तिकायकी टीकाकी चर्चाओंके समान हैं। उदाहरणके लिये परमात्मप्रकाश २-२१ और पञ्चास्तिकाय २३. प. प्र. २-३३ और पचा० १५२, तथा प्र प. २-३६ और पचा० १४६ की टीकाओंके परस्पर में मिलाना चाहिए । ब्रह्मदेवका समय-ब्रह्मदेवने अपने ग्रन्थों में उनका रचना-काल नहीं दिया है । ५० दौलतरामजी (ई. १८ वो शताब्दीका उत्तरार्ष) कहते हैं कि ब्रह्मदेवको सस्कृतटीकाके आधारपर उन्होंने अपनी हिन्दी- टीका बनाई हैं । ५० जवाहरलालजी लिखते हैं कि शुभचन्द्रने कत्तिगेयाणुष्पेक्खाकी टीकामें ब्रह्मदेवकृत द्रव्य- संग्रहवृत्तिसे बहुत कुछ लिया है । मलधारि वालचन्द्र ब्रह्मदेवकी टीकाका स्पष्ट उल्लेख करते है, किन्तु बालचन्द्रका समय स्वतन्त्र आधारोंपर निश्चित नहीं किया जासकता । जैसलमेरके भण्डारमें ब्रह्मदेवकी द्रव्य- सग्रहवृत्तिकी एक प्रति मौजूद है जो सम्बत् १४८५ (१४२८ ई.) में माण्डवमे लीखी गई थी, उस समय वहां राय श्रीचान्दराय राज्य करते थे । इस प्रकार इन वाहिरी प्रमाणों के आधारपर ब्रह्मदेवके समयकी अन्तिम अवधि १४२८ ई. से पहिले ठहरती है । अब हम देखेंगे कि उनकी रचनाओसे उनके समयके सम्बन्धमें हम क्या जान सक्ते हैं। परमात्मप्रकाशकी टीकामे ब्रह्मदेवने शिवार्यकी आराधनासे, कुन्दकुन्द (ई. की प्रथम श०) के भावपाहुड, मोक्खपाहुड, पञ्चास्तिकाय, प्रवचनसार, और समयसारसे, उमासातिके तत्त्वार्थसूत्रसे, समन्तभद्र (दूसरी शताब्दी) के रत्नकरण्डसे, पूज्यपाद (५ वीं शताब्दी के लगभग) के संस्कृत सिद्धभक्ति और इष्टोपदेशसे, कुमारकी कत्तिगेयाणुप्पेक्खासे, अमोघवर्ष (ई ८१५ से ८७७ के लगभग) की प्रश्नोत्तररत्नमालिकासे, गुणभद्रके (जिनने २३ जून ८९७ में महापुराण समाप्त किया) अत्मानुशासनसे, सभवतः नेमिचन्द्र (१० वीं श० )के गोम्मटसार जीवकाण्ड और द्रव्यसग्रहसे, अमृतचन्द्रके (लगभग १० वीं श० की समाप्ति ) पुरुषार्थसिद्धथुपायसे. अमितगति (लगभग १० वीं श० का प्रारम्भ) के योगसारसे, सोमदेवके (९५९ ई.) यशस्तिलकचम्पूसे, रामसिंह (हेमचन्द्रके पूर्व) के दोहापाहुडसे, रामसेन (आशाघर-१३ वीं श० का पूर्वार्द्धसे पहिले) के तत्त्वानुशासनसे और पद्मनन्दिकी (पद्मप्रभ-१२ वीं श० का अन्तके पहिले) पञ्चविंशतिकासे पद्य उद्धृत किये हैं । उद्धरणोंकी इस छानबीनसे हम निश्चित तौरपर कह सकते हैं कि ब्रह्मदेव सोमदेवसे (१० वीं श० का मध्य) बादमें हुए हैं । द्रव्यसग्रहवृत्तिकी आरम्भिक उत्थानिकामें ब्रह्मदेव लिखते हैं कि पहिले नेमिचन्द्रने लघुद्रव्यसग्रहकी रचना की थी, जिसमें केवल २६ गाथाए थीं। बादको मालादेशकी धारानगरीके राजा भोजके आधीन मण्डलेश्वर श्रीपालके कोषाध्यक्ष, आश्रमपुर निवासी सोमके लिये इसे बढाया गया । अत सामयिक प्रमाणोंसे इस वातकी पुष्टि नहीं होती, अत हम न तो नेमिचन्द्रको 16 ·परमात्मप्रकाश ३ परमात्मप्रकाशकी ठीकाएँ 'क' प्रतिको काइटीका पालचन्द्रकी टोका और 'क' प्रतिकी काइटीका-यह लिखा जा चुका है कि अध्यात्मी वालचन्द्रने, जिनने कुन्दकुन्दत्रयीपर कमब्टीका वनाई है, परमात्मप्रकाशपर भी एक कनपटीका रची है। परमात्मप्रकाशकी 'क' प्रतिम एक कनाटीका पाई जाती है। किन्तु यह नहीं कहा जा सकता कि यह टीका यालचन्द्रकी ही है क्योंकि 'क' प्रतिसे इस सम्बन्धमे कोई सूचना नहीं मिलती और म. आर० नरसिंहाचायने वालचन्दकी टीकाका कुछ अश नहीं दिया, जिससे 'क' प्रतिको टीका मिलाई जा सके । कन्नडटीकाका परिचय-'क' प्रतिकी कन्नइटीकामें परमात्मप्रकाशके दोहॉकी व्याख्या बहुत अच्छे रूपमे की गई है, जहांतक मैंने इसे उलट-पलट कर देशा अपनश शब्दोंका तुल्यार्थक सस्कृत शब्द कही भी मेरे देखनेमें नहीं आया केवल कण्डम उनके अर्थ दिये हैं। अनुवादके कुछ अश टीकाकारके भाषा-पाडिल्यका परिचय देते है। मुझे कुछ ऐसे शब्द भी मिले, जिनके ठीक ठीक अर्थ टीकाकारने नहीं किये हैं। टीमा सरल और मादी है, और दोहाका अर्थ फरनेमें काफी मावधानीसे काम लिया है। ब्रह्मदेवकी सस्कृतटीकाके समान न तो इनमें विशेप दार्शनिक विवेचन ही है, और न उद्धरण ही । इसकी स्वतन्त्रता-ब्रह्मदेवकी संस्कृतटीकाके साथ मैने इसके कई स्थलोंका मिलान किया है, और मैं इस नतीजेपर पहुंचा हूँ कि टीकाकार ब्रह्मदेवकी टीकासे अपरिचित है । यदि उनके सामने ब्रह्म- देवकी टीका होती तो उनके समान वे भी अपभ्रश शब्दोंके सस्कृत रूप देते और विशेष विवेचन तथा उद्धरणसे अपनी टीकाकी शोभा बढाते । इसके सिवा दोनोंमे कुछ मौलिक असमानताएँ भी हैं । ब्रह्मदेवकी अपेक्षा 'क' प्रतिमें ११३ पद्य कम है । तया अनेक ऐसे मौलिक पाठान्तर और अनुवाद है, जो ब्रह्मदेवकी टीकामें नही पाये जाते । क' प्रतिकी टीकाका समय-इस टीकाके गम्भीर अनुसन्धानके बाद मैंने निष्कर्ष निकाला है कि न केवल ब्रह्मदेवकी टीकासे, बल्कि परमात्मप्रकाशको करीन करीब सभी टीकाओंसे यह टीका प्राचीन मालूम होती है। ब्रह्मदेव और उनकी वृत्ति ब्रह्मदेव और उनकी रचनाएं-अपनी टीका ब्रह्मदेवने अपने सम्बन्ध में कुछ नहीं लिखा है । द्रव्यसग्रहकी टीकामें केवल उनका नाम आता है । बृहद्व्यसग्रहकी भूमिकामें प. जवाहरलालजीने लिखा हे कि ब्रह्म उनकी उपाधि थी, जो बतलाती है कि वे ब्रह्मचारी थे, और देवजी उनका नाम था । यद्यपि आराधनाकथाकोशके कर्ता नेमिदत्तने और प्राकृत श्रुतस्कधके रचयिता हेमचन्द्रने उपाधिके रूपमें ब्रह्म शब्दका उपयोग किया है किन्तु ब्रह्मदेव नाममें 'ब्रह्म' शब्द उपाधिसूचक नहीं मालूम देता, कारण, जैनपरम्परामें ब्रह्ममुनि, ब्रह्मसेन, ब्रह्मसूरि आदि नामोंके अनेक प्रन्थकार हुये हैं तथा देव कोई प्रचलित नाम भी नहीं है किन्तु प्रायः नामके अन्तमें आता है । अत ब्रह्मदेव एक ही नाम है । परम्पराके अनुसार निम्नलिखित रचनाए ब्रह्मदेवकी मानी जाती हैं- १-परमात्मप्रकाशटीका २-बृहद्व्यसग्रहटीका 3-तत्वदीपक -ज्ञानदीपक ५-त्रिवर्णाचारदीपक ६-प्रतिष्ठातिलक ७-विवाहपटल और ८-कथाकोश । जबतक अन्य न मिलें, तबतक नम्बर ३, ४ और ७ के विषयमें कुछ नहीं कहा जा सकता । सभक्त नामके आदिमें ब्रह्म शब्द होनेके कारण ब्रह्मनेमिदत्तका कथाकोश और ब्रह्मसूरिके त्रिवर्णाचार (-दीपक) और प्रतिष्ठातिलकको पलतीसे ब्रह्मदेवके नामके साथ जोड़ .

·- प्रस्तावना १२३ मलधारि वालचन्द्रका समय-अपनेको 'कुक्कुटासन मलधारि' लिखनेके सिवा इन बालचन्द्रने अपने बारेमें कुछ भी नहीं लिखा । अत इनका समय निश्चित करना विशेष कठिन है। श्रवणबेलगोला के शिलालेखोंमें व्यक्तिगत नामोंके रूपमें 'मलधारिदेव' और 'कुक्कुटासन मलधारिदेव' शब्द आते हैं। किन्तु इसमे सन्देह नहीं कि यह हमारे बालचन्द्रकी पदवी है । सभवतः यह किसी प्रसिद्ध आचार्यका नाम था, और उनकी परम्पराके साधुगण इसे पदवीके तौरपर धारण करते थे । शक स० १२०० (ई. १२७८) के अमरपुरम् समाधि-लेखमें, जिसमें एक जैनमन्दिरको कुछ दान देनेका उल्लेख है, वालेन्दु मलधारिटेवका नाम आता है । यद्यपि नामोंमे इन्दु और चन्द्रका परस्परमें परिवर्तन देखा जाता है फिर भी वह वालेन्दु हमारे बालचन्द्र नहीं हो सकते, क्योंकि उनके नामके साथ कुक्कुटासन उपाधि नहीं है, तथा उनका समय भी हमारे टीकाकारसे पहले जाता है । हमारे टीकाकारके वारेमें इतनी वात निश्चित है कि वे ब्रह्मदेवके वादमे हुए हैं क्योंकि उन्होंने ब्रह्मदेवकी टीकाका अनुसरण किया है, और जांच पड़ताल करनेके वाट हमने ब्रह्मदेवका समय ईसाकी तेरहवीं शताब्दी निर्णीत किया है । वालचन्द्र कर्नाटकी थे, सभवत श्रवणबेलगोलाके निकट किसी स्थानपर वे रहते थे । किन्तु ब्रह्मदेव उत्तरप्रान्तके वासी थे अत दोनों टीकाकारोंके बीचमें कमसे कम आधी शताब्दीका अन्तर अवश्य मानना होगा, क्योंकि उस समयकी यात्रा आदिकी परिस्थितिको देखते हुए, दक्षिण प्रान्तवासी वालचन्द्रके हाथमें उत्तर प्रान्तबासी ब्रह्मदेवकी टीकाके पहुंचनेमें इतना समय लग जाना सभव है । अत. वालचन्द्रको ईसाकी चौदहवीं शतानीके मध्यका विद्वान् माना जा सकता है अध्यात्मी बालचन्द्रकी टीका-म० आर० नरसिंहाचार्यका कहना है कि अध्यात्मी वालचन्द्रने भी परमात्मप्रकाशपर कनड़ीमें एक टीका बनाई थी, किन्तु इन तीनों कन्नडटीकाओंमेसे कोई भी उनकी नहीं है । उन्होंने मुझे सूचित किया है कि कविचरितेके उल्लेखोंको छोडकर उनके पास इन सम्बन्धमे कोई अन्य सामग्री नहीं है । यद्यपि यह कोई अनहोनी वात नहीं है कि अध्यात्मी वालचन्द्रने कुन्दकुन्दके प्राकृत ग्रन्थोंपर अपनी कनडटीकाओंकी तरह परमात्मप्रकाशपर भी टीका लिखी होगी किन्तु निश्चयपूर्वक कुछ कहना कठिन है, क्योंकि एक तो कविचरितेका उल्लेख वहुत कमजोर है, दूसरे यह भी सभव है कि गलतीसे वालचन्द्र भलधारिके स्थानमें वालचन्द्र अध्यात्मी लिखा गया हो । और एक कन्नड़टीका परमात्मप्रकाशपर दूसरी कनडटीका-यहाँ परमात्मप्रकाशकी दूसरी कन्नइटीकाका परिचय दिया जाता है । इस टीकाके समय तया कर्ताके वारेमें हम कोई बात नहीं जान सके । प्रतिके अतमें लिया है-"मुनिभद्रस्त्रामीके चरण शरण हैं ।" इससे इतना पता चलता है कि इस कनइटीकाका रचयिता या इस प्रति अथवा इस.प्रतिकी मूल प्रतिका लेखक मुनिभद्रस्वामीका शिष्य था । इस टीकाका परिचय-'क' टीकाकी तरह इस टीकामे भी दोहोंका केवल शब्दार्य दिया है; किन्तु इस टीकाकी अपेक्षा 'क' टीकामें मूलका अनुसरण वगैरह अधिक तत्परतासे किया गया है । बिना नामकी इन टीकाओंके देखनेसे पता चलता है कि धार्मिक जनसाधुओं और गृहस्योंमें परमात्मप्रकाश कितना अधिक प्रसिद्ध था । ऐमा मालूम होता है कि बहुतसे नये अभ्यासी अपने अध्यापकसे दोहोंका अर्थ समझ लेनेके बाद अपनी मातृभाषामं उनके शब्दार्थ लिस लेते थे । अन्य टीकाओंके साथ इस टीकाकी तुलना-'क' प्रतिको टीका, ब्रह्मदेवकी सस्कृतटीका और मलधारि वालचन्द्रकी कमब्टीकाके साथ इसकी तुलना करनंपर में इस निर्णयपर पहुंचा हूँ कि यद्यपि इसके पाठ 'क' टीका आदिके पागेसे बहुत मिलते झुलते हैं तथापि यह टीका ब्रह्मठेवकी बहुत कुछ ऋणी है। अत इस टीकामे केवल शब्दार्थ दिया है, अत. ब्रह्मदेवके अतिरिक वर्णन इसमें नहीं मिलते। 'क' टीला ·૨૨ - परमात्मप्रकाश धाराके राजा भोजका समकालीन ही मान सकते है, ओर न लघुद्रव्यसग्रहका वृहद्रव्यसग्रहके रूपमें परिवर्तन ही स्वीकार किया जा सकता है । किन्तु एक बात सत्य है कि ब्रह्मदेव धाराके राजा भोजसे, जिसे वे कलिकाल चक्रवर्ती घतलाते हैं, यहुत बादमें हुए है । इसमें कोई सन्देह नहीं है कि ब्रह्मदेवके भोज मालवाके परमार और सस्कृत-विद्याके आश्रयदाता प्रसिद्ध भोज ही है। भोजदेवका ममय ई. १०१८-१०६० है। ब्रह्मदेवका यह उल्लेस बतलाया है कि वे ११ वी शताब्दीमे भी बहुत बादमें हुए है। पर यह बतलाया गया है कि जयसेनकी टीकाओका ब्रह्मदेवपर बहुत प्रभाव है । जयसेन ईसाकी वारहवीं शताब्दीके उत्तरार्द्धके लगभग हुए हैं । अत ब्रह्मदेव बारहवीं शताब्दीसे वादके है । इन अभ्यन्तर और वाहिरी प्रमाणों के आधारपर ब्रह्मदेव मोमदेव (९५९ ई.), धाराके राजा भोज (ई १०१८-६०), और जयसेन ( १२ वीं शताब्दीके लगभग) से वादमें हुए हैं, अत ब्रह्मदेवको १३ वीं शताब्दीके विद्वान् कहा जासकता है। मलपारि यालचन्द्रकी कमटीका मलधारि बालचन्द्र और उनकी कन्नडटीका-परमात्मप्रकाशकी 'प' प्रतिमें एक कनबटीका पाई जाती है, उसके प्रारम्भिक उपोद्घातसे यह स्पष्ट है कि इस टीकाका मुख्य आधार ब्रह्मदेवकी वृत्ति है । तथा इस बातके पक्षमें भी काफी प्रमाण है कि उसके कर्ताका नाम वालचन्द है । सभवतः अपने समकालीन अन्य वालचन्द्रोसे अपनेको जुदा करनेके लिये उन्होंने अपने नामके साथ 'कुक्कुटासन मलधारि' उपाधि लगाई है। ब्रह्मदेवकी टीकाले तुलना-बालचन्द्र लिखते हैं कि ब्रह्मदेवकी टीकामें जो विषय स्पष्ट नहीं हो सके है, उन्हे प्रकाशमे लानेके लिये उन्होंने यह टीका रची है। यह स्पष्ट उक्ति बतलाती है कि उन्होंने ब्रह्मदेवका अनुसरण किया है। किन्तु ब्रह्मदेवके मूलकी अपेक्षा वालचन्द्रके मूलमें ६ दोहे अधिक है । कुछ मेदोंको छोड़कर, जो अन्य कड प्रतियों में भी पाये जाते हैं, दोहोंकी अपभ्रशभाषाके सम्बन्धमें दोनों एकमत हैं। किन्तु बालचन्द्रने ब्रह्मदेरके अतिरिक वर्णनोंको सक्षिप्तकर दिया है। दोहोंके प्रत्येक शब्दकी व्याख्या करना ही वालचन्द्रका मुख्य लक्ष्य मालूम होता है, उन्होंने ब्रह्मदेवकी तरह भावार्थ बहुत ही कम दिये है। ब्रह्मदेवके उद्धरणोको भी उन्होंने छोड़ दिया है, किन्तु कुछ स्थलोंपर कभड़-पद्य उद्धत किये हैं । अन्यके अन्तमें ब्रह्मदेवके अतिरिक वर्णनोंकी उपेक्षा करके उन्होंने केवल शब्दश अनुवादकी ओर ही विशेष ध्यान दिया है । 'पहवरामहि' आदि पद्यके वाद बालचन्द्र एक और पय देते हैं, जो इस प्रकार है ज माळीणा जीवा तरंति ससारसायरमणत । त भवजीवसज्ज्ञ गदउ जिणसासण सुइर । बालचन्द्र नामके अन्य लेखक-कला-साहित्यमें वालचन्द्र नामके भनेक टीकाकार तथा ग्रन्थकार हैं और उनके बारेमें जो कुछ सूचनाए प्राप्त होती हैं, उनके आधारपर एकको दूसरेसे पृथक् करना कठिन है। म. आर. नरसिंहाचार्य बालचन्द्र नामके चार व्यकियोंको बतलाते हैं। अमिनवपम्पके गुरु बालचन्द्र मुनिके बारेमें लिखते हुए श्री एम. गोविंद पै लगभग नौ वालचन्द्रोंका उल्लेख करते हैं । किन्तु कुक्कुटासन मलधारि' पदवीके कारण यह वालचन्द्र अन्य बालचन्द्रोंसे जुदे हो जाते हैं। अपने समाननामा अन्य व्यक्तियोंसे अपनेको जुदा करनेके लिये कुछ साधुजन अपने नामके साथ मलपारि विशेषण लगाते थे। श्रवणबेलगोलाके शिलालेखोंमें ऐसे मुनियों का उल्लेख मिलता है, जैसे, मलपारि मलिषेण, मलधारि रामचन्द, भलधारि हेमचन्द्र, और दिगम्मर और श्वेताम्बर दोनों ही सम्प्रदायके मुनिजन इस पदवीका उपयोग करते थे। श्वेताम्बर सम्प्रदायमें भी एक मलधारि हेमचन्द्र हुए हैं, जो प्रसिद्ध हेमचन्द्रसे जुदे हैं। । - ·-प्रस्तावनी- - १२५ पं० दौलतरामजीका समय-दौलतरामजी खण्डेलवाल थे, उनका गोत्र काशलीवाल था। उनके पिता आनन्दराम थे, जन्मभूमि बसवा थी किन्तु वे जयपुर में रहते थे, तथा राजाके प्रधान कर्मचारी थे। उनकी रचनाओंको देखनेसे मालूम होता है कि वे सस्कृतके अच्छे विद्वान् थे, और अपनी मातृभाषासे भी बहुत प्रेम करते थे । सम्बत् १७९५ में जब उन्होंने अपना क्रियाकोश समाप्त किया, वे किसी जयसुत राजाके मत्री थे, और उदयपुर में रहते थे । अपने हरिवशपुराणमें वे लिखते हैं कि जयपुरके दीवान प्राय जैनसम्प्रदायके होते हैं । उनके समकालीन दीवान रतनचन्द्र थे । उन्होंने स. १७९५ में क्रियाकोश समाप्त किया, और १८२९ में हरिवंशपुराण, अत उनका साहित्यिक कार्यकाल ई० की १८ शताब्दीका उतराद्ध जानना चाहिये। उनकी रचनाएँ-उनके क्रियाकोशका उल्लेख पहिले कर चुके हैं । जयपुरके एक धार्मिक गृहस्थ रायमल्लकी प्रार्थना पर उन्होंने सम्बत् १८२३ में पद्मपुराणकी हिन्दीटीका की थी, इसके बाद १८२४ में आदिपुराण की, १८२९ में हरिवंशपुराण और श्रीपालचरित्रका हिन्दी-गद्यमे अनुवाद किया, इसके बाद ब्रह्म- देवकी सस्कृतटीकाके आधारपर परमात्मप्रकाशकी हिन्दीटीका की । इसके बाद स. १८२७ में उन्होंसे प० प्रवर टोडरमल्लजी रचित पुरुषार्थसिद्धचुपायकी अपूर्ण हिन्दीटीका को पूर्ण किया । प्रमीजीका मत है कि पुराणोंके इन हिन्दी-अनुवादोंने जनपरम्पराका केवल रक्षण और प्रचार ही नहीं किया किन्तु जैनसमाजके लिये ये बहुत लाभदायक सिद्ध हुए । ४ इस ग्रन्थके सम्पादनमें उपयुक्त प्रतियोका परिचय 'ए 'प्रति यह प्रति भाण्डारकर प्राच्यविद्यामन्दिर पूनासे प्राप्त हुई थी । इसमें १२४ पृष्ठ और प्रत्येक पृष्ठमें १३ लाइनें हैं । दोहोंके नीचे ब्रह्मदेवकी सस्कृतटीका है जो बिल्कुल शुद्ध है । इस सस्क- रणकी स० टीकाका इसीके आधारसे सशोधन किया है। बी' प्रति-सदलगानिवासी मेरे काका स्वर्गीय बावाजी उपाध्येके सग्रहसे यह प्रति प्राप्त हुई थी । 'अ' प्रति की तरह यह भी देवनागरी अक्षरोंमे लिखी है। किन्तु यह अच्छी हालतमें नही है । यह कमसे कम २०० वर्ष प्राचीन है । मध्यमें दोहींको क्रम संख्यामें कुछ भूल होगई है । अन्तिम दोहेपर ३४२ नम्बर पण है। सी' प्रति-यह प्रति भाण्डारकर प्राच्यविद्यामन्दिर पूना की है । इसमें २१ पृष्ठ और हरएक पृष्ठमें ९ लाइनें हैं, सुन्दर देवनागरी अक्षरों में लिखी हुई है । इसमें केवल दोहे ही हैं, जो शुद्ध हैं । किन्तु लेखककी भूलसे कुछ अशुद्धियां रह गई हैं । पी' प्रति-यह प्रति जैनसिद्धान्त भवन आरा की है । इसपर लिखा है-'परमात्मप्रकाश कर्नाटक टीकासहित'। यह कम्मद अक्षरों में लिखी गई है, इसमें कुक्कुटासन मलपारि बालचन्द्रकी कनटीका है, यह कोई ५० वर्ष पूर्वको लिखी हुई है । ब्रह्मदेवके मूलसे इसमे ६ पद्य अधिक हैं । क्यू 'प्रति-यह प्रति भी माराके भवनकी है, इसमें भी एक कर्नाटकवृत्ति है, और लिखी भी कन अक्षरोंमे है । यह ताडपत्रपर है, इसके प्रारम्भका एक पत्र खोगया है । आर' प्रति यह भी ताडपत्रपर है, और आराके भवनकी है, इसमें केवल मूल परमात्मप्रकाश है। और अक्षर कन्नद हैं। एस् 'प्रति-जे सि म आराकी ताइपत्रकी इस प्रतिपर 'योगीन्द्र गाथा' लिखा है, यह करीब ७५ वर्ष पुरानी है । इसमें कनड़ी अक्षरों में केवल दोहे ही लिखे हैं । .

·- -परमात्मप्रकाश और इस टीकाकी समानताको देखते हुए यह सभत्र है कि इस टीकाके कर्ताने 'क' टीका से भी सहायता ली हो । मैंने इस टीकामे ऐसी कोई मौलिक अशुद्धियां और पाठान्तर नहीं देखे, जिनके आधारपर इसे ब्रह्मदेवकी सस्कृतटीकासे स्वतंत्र कहा ग सके । इस टीकाका समय-उपरकी तुलनासे यह स्पष्ट है कि यह टीका ब्रह्मदेवसे और सभवत मल- धारि बालचन्द्रसे भी बादकी हैं। यदि इसके कर्ता मुनिभद्रके शिष्य है, और यदि यह मुनिभद्र वही है जिनकी मृत्युका उल्लेख ई० सन् १३८८ के लगभगके उद्री शिलालेसमें पाया जाता है, तो इस टीकाकी रचना ईसाकी १४वीं शताब्दीके अन्तिम भागमें हो सकती है। ऐसा मालम होता है कि मुनिभद्रके अनेक प्रसिद्ध शिष्य थे, जिनकी मृत्युका उल्लेख कुछ शिलालेसोंमें पाया जाता है । पं० दौलतरामजीकृत भापाटीका पं. दौलतरामजी और उनकी भापाटीका-पं. दौलतरामजीकी भाषाटीका, जो इस सस्करणमें मुद्रित है, उनकी भाषाका आधुनिक हिन्दीमें परिवर्तित रूप है । दौलतरामजीकी भाषा, जो सभवत उनके समयमें उनकी जन्मभूमिमें प्रचलित थी, आधुनिक हिन्दीसे मिन है । इस विचारसे की गई जैनगृहस्यों और साधुओंको यह विशेष उपयोगी होगी। ५० मनोहरलालजीने उसे आधुनिक हिन्दीका रूप दे दिया है। मामूली सशोधनके साय यही रूपान्तर इस दूसरे सस्करणमें छपा है । यहाँ मैं दौलतरामजीके अनुवादका कुछ अश उद्धृत करता हूँ, इससे पाठक उनकी मापाका अनुमान कर सकेंगे- " बहुरि तिनि सिद्धिनिके समूहिकू में वन्दू हूँ । जे सिद्धिनिकें समूहि निश्चयनयकर अपने स्वरूप विष तिछे हैं, भरि विवहारिनयरि सर्व लोकालोककू निसन्देहपर्ग प्रतक्ष देखे हैं । परन्तु परिपदानि विषै तन्मयी नाही, अपने स्वरुपविष तन्मयी हैं । जो परपदार्थनिविर्षे तन्मयी होई तो पराए सुख दुसकरि आप सुखी दुखी होई, सो कदापि नाही । विवहारिनयकरि स्यूल सूक्ष्म सकलि कू केवलिज्ञानि करि प्रतक्ष निसन्देह जान है । काहू पदार्थसु रागि द्वेष नाहीं । रागिके हेतुकरि जो काहुँको जाने तो राग द्वेषमई होय, सो इह बड़ा दूषण है । ताते यही निश्चयभया जो निश्चयकरि अपने स्वरूप विर्ष तिष्ठ है, पर विर्षे नाहीं । अरि अपनी ज्ञायक शक्ति करि सविकू प्रतक्ष देखे हैं जान हैं । जो निश्चयकर अपने स्वरूप विष निवास कल्या सो अपना स्वरूपही आराधिवे योग्य है यह भावार्थ है ॥ ५ ॥ सोलापुरकी एक नई प्रतिसे मैंने यह अश उद्धृत किया है, और बम्बईको एक प्राचीन प्रतिके सहारे श्री प्रेमीजीने इसका सशोधन किया है । प० प्रेमीजीका कहना है कि कुछ अन्य प्राचीन प्रतियोंके साथ इसका मिलान करनेपर अब भी भाषासम्बन्धी कुछ मेद निकल सकते हैं। क्योंकि इसे प्रचलित भाषामें लानेके लिये नकल करते समय शिक्षित लेखक यहाँ वहाँ भाषासम्बन्धी सुधार कर सकता है। अपभ्रश- साहित्यके विद्यार्थियोंको इससे एक अच्छी शिक्षा मिलती है और अपभ्रश अन्धोंकी विभिन्न प्रतियोंमें जो स्वरमेद देखा जाता है, उसपर भी प्रकाश पड़ता है । टीकाका परिचय-इस टीकामें कोई मौलिकता नहीं है । ब्रह्मदेवकी सस्कृत टीकाका यह अनुवाद मात्र है। ब्रह्मदेवके कुछ कठिन पारिभाषिक शब्दोंको हिन्दीमें सुगमतासे समझा दिया है। ब्रह्मदेवके सामान दौलतरामजीने भी पहले शब्दार्थ दिया है, और वादको ब्रह्मादेवके अनुसार ही सक्षेपमें भावार्य दिया है । इस वातको कोई अस्वीकार नहीं कर सकता कि इस हिन्दीअनुवादके ही कारण जोइन्दु और उनके परमात्म- प्रकाशको इतनी ख्याति मिल सकी है । परमात्मप्रकाशके पठन-पाठनमे दौलतरामजीका उतना ही हाथ है, जितना समयसार और प्रवचनसारके पठन-पाठनमें राजमल और पाण्डे हेमराजका ।

·प्रस्तावना १२७ . योगसारका प्राकृत मूल और पाठान्तर-योगसारके सम्पादनमें परम्परागत मूलका संग्रह करनेकी ओर ही मेरा लक्ष्य रहा है । अपभ्रश ग्रन्थका सम्पादन करनेमें, . विशेषतया जब विभिन्न प्रतियोंमें स्वरभेद पाया जाता हो, लेखकोंकी अशुद्धियों के बीचमेसे मौलिकपाठको पृथक् करना प्रायः कठिन होता है । स्वरोंके सम्बन्धमें मैंने 'प' और 'व' प्रतिका ही विशेषतया अनुसरण किया है । आधुनिक प्रतियोंमें इ और ह में धोखा हो जाता है, अत मैंने मूलमें कुछ परिवर्तन भी किये हैं, और उनके सामने प्रश्नसूचक विह लगा दिये हैं । मैंने बहुतसे पाठान्तर केवल मूलके पाठ मेदोंपर काफी प्रकाश डालनेके लिये ही दिये हैं । किन्तु माणिकचन्द्रग्रन्थमालामें मुद्रित योगसारके पाठान्तर मैने नही दिये, क्योंकि जिस प्रतिके आधारपर इसका मुद्रण हुआ बताया जाता है, उससे मैंने मिलान कर लिया है, तथा किसी सतत्र एव प्रामाणिक प्रतिके आधारपर उसका सम्पादन होने में मुझे सन्देह है, जैसा कि उसमें प्रतियोंके नामके बिना दिये गये पाटान्तरोंसे मालूम होता है । संस्कृतछाया-निम्नलिखित कारणोंसे अपभ्रश ग्रन्थमें सस्कृतछाया देनेके में विरुद्ध हूँ । प्रथम यह एक गलत मार्ग है, जो न तो भाषा और न इतिहास की दृष्टिसे ही उचित है । दूसरे, छाया भद्दी सस्कृतका एक नमूना बन जाती है। क्योंकि अपभ्रशने वाक्य-विन्यास और वर्णनकी शैलीने उन्नति करली है, जो प्राचीन संस्कृतमें नहीं पाई जाती । तीसरे, उसका दुष्परिणाम यह होता है कि बहुतसे पाठक केवल छाया पढकर ही सन्तोष करलेते हैं । प्राकृत ग्रन्थों में सस्कृतछाया देनेकी पद्धतिने भारतीय भाषाओंके अध्य- यनको बहुत हानि पहुंचाई है। लोगोंने प्राकृतके अध्ययनकी ओरसे मुख फेर लिया है, मृच्छकटिक और शाकुन्तल सरीखे नाटक केवल सस्कृतके ग्रन्थ बन गये हैं, जब कि स्वय रचयिताओंने उनके मुख्य भागोको प्राकृतमें रचा था, और परिणामस्वरूप आधुनिक भारतीय भाषाए प्राकृतको भुलाकर केवल सस्कृत शब्दोंसे अपना कलेवर पुष्ट कर रही हैं । तथापि प्रकाशकके आग्रहके कारण मुझे छाया देनी पड़ी है। छायामें अपभ्रश शब्दोंके संस्कृत शब्द देते हुए कही कहीं उनके वैकल्पिक शब्द भी मैने ब्रकेट (कोष्टक )में दे दिये हैं । सस्कृतका एक स्वतत्र वाक्य समझकर छायाका परीक्षण न चाहिये, किन्तु स्मरण रखना चाहिये कि यह अपनशकी केवल छायामात्र है । पाठकोंकी सुविधाके लिये सन्धिके नियमोंका ध्यान नहीं रखा गया है। अनेक स्थलोपर मा० जनग्रन्थमालामें मुद्रित योगसार की छायासे मेरी छायासे मेरी छायामें अन्तर है। श्रीस्याद्वादमहाविद्यालय, काशी भाद्रपद शुक्ल ५ दशलाक्षणमहापर्व, वीर स० २४६३ हिन्दी-अनुवादकर्ता- -कैलाशचन्द्र शास्त्री ·१२६ परमात्मप्रकाश ' टी' प्रति-यह प्रति ताडपत्रपर है । और यह श्रीवीरवाणीविलास-भवन मूहनिद्रीसे प्राप्त हुई थी । यह पुराने कनही अक्षरों में लिखी हुई है । इसमें केरल दोहे ही हैं। के -यह भी मूडचिद्रीके वीरवाणीविलास-भरनको प्रति है। हस्ताक्षरोंकी समानतासे यह स्पष्ट है कि 'टी' और 'के' प्रति एक ही लेखककी लिखी हुई है । इसकी लिपी पुरानी कबडी है । पम् ' प्रति-इसमें भी केवल भूल ही है । इसका लेसक ताडपत्रपर लिखनेमे प्रवीण नहीं था। इसमें न० १६ से २३ तक केवल आठ पत्रे है । पहले पत्रमे 'मोक्षप्रामृत'पर बालचन्द्रकी कन्नडटीका है उसके बाद विना किमी उत्यानिकाके परमात्मप्रकाशका दोहा लिसा है। इन प्रतियोंका परस्परमें सम्बन्ध-जोइदुके मूलके दो रुप हैं, एक सक्षिप्त और दूसरा विस्तृत' 'टी' 'के' 'के' और 'एम् ' प्रति उसके सक्षिप्त रुरके अनुयायी है, और 'पी' 'ए' 'वी 'वी''सी' और एम्, उमके विस्तृत रुके । 'क्यू' प्रति 'ए' प्रतिसे मिलती है, किन्तु उसार 'टी' 'के' और 'एम् ' के मी प्रभाव है। 'आर' प्रतिर 'ए' 'पी' 'टी' 'के' और 'एम्' का प्रभाव है। ५ योगसारकी प्रतियाँ योगसारको प्रतियोंका तुलनात्मक वर्णन-इस सस्करणमै मुद्रित योगसारका सम्पादन नीचे लिखी प्रतियोंके आधारपर किया गया है। अ'-५० के० भुजवलि शास्त्रीको कृगसे जेनसिद्धान्तमान आरासे यह प्रति प्राप्त हुई थी । इसमें दस पत्रे है, जो दोनों ओर लिखे हुए है, केवल पहला और आतिम पत्र एक ओर ही लिखा है । सम्बत् १९९२ में देहलीके किसी भण्डारकी प्राचीन प्रतिके आधारपर आधुनिक देवनागरी अक्षरों में यह प्रति लिखी गई है । इसमे दोहे और उनपर गुजराती भाषाके टब्बे है, इसमे अशुद्धियां अधिक हैं । प'-मुनि श्रीपुण्यविजयजी महाराजकी कृपासे पाटनके भण्डारसे यह प्रति प्राप्त हुई थी। इसमें भी दोहे और उनका गुजराती अनुवाद है । यह अनुराद 'अ' प्रतिके अनुवादसे मिलता जुलता है। यह प्रति बिल्कुल शुद्ध है और 'अ' प्रतिकी अशुद्धियोंका शोधन करनेमे इससे काफी सहायता मिली है, गुजराती अनुवाद (टब्बे ) में इसका लेखन-काल सम्बत् १७१२ चैत्र शुक्ल १२ दिया है । व '-बम्बईके ५० नाथूरामजी प्रेमीसे यह प्रति प्राप्त हुई थी। इसमें केवल दोहे ही हैं, देवनागरी अक्षरों में लिखे है । यह प्रति प्राय शुद्ध है । इमके कमजोर पत्रों और टूटे किनारोंसे यह प्रति सम्पादनमें उपयुक्त चारों प्रतियों से सबसे अधिक प्राचीन मालूम होती है । मालूम हुआ है कि माणिकचन्द्रप्रन्य- मालामें मुद्रित योगसारका सम्पादन इसी प्रतिके आधारपर किया गया है । झ -प. पक्षालालजी सोनीकी कृपासे झालरापाटनके श्रीऐलक पनाला दि० जन सरस्वती भवनसे यह प्रति प्राप्त हुई थी। इसमें केवल दोहे ही हैं । इसकी लिपि सुन्दर देवनागरी हैं । इसमें अशुद्धियाँ अधिक हैं । इसके कुछ खास पाठ मा० जनप्रन्थमालामें मुद्रित योगसारसे मिलते हैं। ये चार प्रतियां दो विमिन परम्पराओंको बतलाती है, एक परम्परामें केवल 'व' प्रति है, और दूसरीमें 'अ', 'प' और 'श'। 'अ' और 'प' का उद्गम एक ही स्थानसे हुआ जान पड़ता है, क्योंकि दोनोंका मूल और गुजराती अनुवाद एकसा ही है। किन्तु 'अ' प्रतिसे 'प' प्रतिके गुजराती अनुवादकी भाषा प्राचीन है । 'व' प्रतिके विरुद्ध जो कि सबसे प्राचीन है, 'अ' और 'य' में कर्ता कारकके एकवचनमे अ के स्यानमें उ पाया जाता है, अनुस्वारको ओर बिल्कुल ध्यान नहीं है, और 'म' के स्थानमें प्राय ओ लिखा है। . -

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