Vol. VI, No. 6.] S'ri Hemacandracarya' s Yoga-Sfastra. 277 



[N.S.] 



of these Gathas, nor does he attempt to think out the possible 

 shades of meaning that may be given to them. We had con- 

 sulted the AvaSyaka-niryukti of Bhadrabahu Svami with all 

 the annotations thereon before we could give the reading that 



has been so severely condemned by the critic. We find ^*r- 



5^ftr ^tfTTTfa*^ xf* *T1W (vide Avasyaka Vrtti Cilatiputra 

 Adhikara, leaf 166 of our MS.). 



Now I should like to say something upon the word chaya. 

 It is so called, because very often the Prakrita passages that 

 occur in Sanskrit literature contain words generally of Sanskrit 

 origin, and the meaning of those passages can be conveyed, in 

 the time when Prakrita forms a forgotten vernacular and 

 Sanskrit is still studied and remembered as a classic (I speak 

 this in connection with the Prakrita of the Sanskrit dramatic 

 literature : we the Jainas have our scriptures written in Prakrita, 

 so we study it as a language independent of Sanskrit), by 

 changing the Prakrita words into their Sanskrit original, the 

 one being the shadow of the other. But it must be remem- 

 bered that the word Prakrita is commonly used to denote three 

 kinds of words : the first kind contains all those words which 

 are properly Prakrita, that is, derived from Sanskrit ; the second 

 kind contains all those words which are not properly Prakrita, 

 that is, not derived from Sanskrit : they exist independently of 

 it and have the meaning and use of their own. Such words are 

 properly called DeSl. Hemachandra's De£i Namamala gives a 

 tolerably complete list of all such words with their meanings. 

 The third kind is composed of all those words which can pass 

 both for Sanskrit and Prakrita; as for instance in the Sahitya- 



darpana (Bombay edition, page 62) we have ^^ fk^W -here the 



great commentator Ramacarana Tarkavagisa (a great logician 



too) renders the word ^^ by 1 TOI and the Bombay editor quotes 



<3^ Tfa m&ri|W f^tfcf iTftrw^nr: ^ra^firf?! *n*frf5TH5T: The 1 t 



two names are sufficiently authoritative to prove the validity 

 of our assertion, and moreover the whole of the thirteenth 

 Sarga of the Bhatti Kavya may be advantageously consulted 

 in this connection; considering the nature of Prakrita as des- 

 cribed above, it becomes evident that it is not always possible 

 to give the chaya of Prakrita passages in a manner indicated 

 by the critic. It will be seen from the following examples that 

 in dealing with the Prakrita passages of the Yoga-Sastra I have 

 not departed from the beaten track. Take for instance the pas- 

 sage ^u^^f^lT^T^ft— iriHemacandra'sKlvyanu^asana (published 

 in the Kavya-rnala series, page 54, line 3) the word ^fariVg&T^T in 

 it has been rendered by the word TOTOI-' by I lemacandra him- 



