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PADMANANDI-PAÑOAVIMŠATI jurnstruxcttoms from Kanakanandi-pandita;' and he had studied well the ādhyatmamare works of Amrtacandra. He shows extensive learning, and is thoroughly grounded in the works of Kundakunda, Pūjyapāda, Guņabhadra, Somadeva and otibars. He has equal mastery on Sanskrit, Prākrit and Kannada. Among This prakaraamat, the Ekaton-saptati reached great eminence (and was quoted by a younger contemporary like Padmaprabha ) not only by its lofty tone of sparītual contents but also by its being composed and commented upon for the instruction of Nimba Samanta, the great faudatory of Silāhāras. He calls himself a wradan, san, maar and yatindra indicating that he was an outstanding monk. He holds the instructions of his guru in high esteem ( see I. 197, II. 54, IX, 32, X. 26, 49, 4, 59, XXII. 6, XXIII. 16 ). He stands for rigorous practice of the basic ascetic virtues (I. 40 ); and as a Digambara he laid great stress on self-restraint (sunyama) and celibacy. The Vyavahāra point of view is for the less imtelligent; and he has insisted on the niscaya point of view. He preferred loneliness and shows unlimited zeal for the experience and realization of the Paraenātanam, the eternal sentient effulgence and bliss. More than once he has Thinted that times are bad (VI. 6, VII, 27 etc.) for high religious ideals and that there is slackness. He repeatedly preaches that the institutions of temple, Worship, consecration of images and sustenance of monks are a social obligation
1) Itt is not try clear whether this instruction was oral or through books. Without going into the
chettaüll about various Kanakanandis, it may be just noted here that Padmanandi had a cromittramponary Kamekamamdi-pandita-deva (mentioned in the Terdal inscription of 1123 A. D. wer. I. 4., XIV, p. 14–96) who was an agra-sisya of Māghanandi who had his royal disciple üm Nümhadewa (EC, IL, ŚB, No. 64 ( 40 ), also Intro. p. 85) for whom the ES and its Kannada
ammarmury were composed. 2) Some would cobberwalttäons may be added here on the Präkrit dialect used by Paduanandi in
Hük two prakaranemisty mantely, XIII. RS and XIV. JS. As a rule, intervocalic k, %, c, j, t and dare attrapped leaving behind a vowel, which; if it is a or à is substituted by ya or ya (śruti)
rexpective of the preceding vowel. In words like go-caram, kamtha-gaya-jāviyassa (XIV. 18. 39 ) the amsoramte , c and jare not necessarily intervocalic. Then intervocalie kh, gh, th, dhi y, płe and bh are changed to k. Only n is used, initially, medially, and in a conjunct group. There are mo instances here of intervocalic t changing to d or of d retained. The 3rd p. sing. tenmümenttäosms of the present and imperative are respectively -i and --u (and nowhere -di and w... Gerund ins gerem wütt
hana. Sometimes the Ātmanepada of the Sanskrit is inherited and stom Samskritt imetleme is seen in forms and compound expressions. For a nouns Abl. Hermimattoms ame-hi im sing, and -himto in pl.; Loc. terminations are - and -mmi in sing. Same De wounds and roots like thaga, nesara and joda (XIII, 50, 60 and 51 ) are used. On the work, the dialent should be called Mähärastri with ya-śruti, common to Jaina Mss. By way off contrast, it may also be noted that in the dialect of the Jambūdiva-pannatti-samgaho (Sholapur 1958 ) of Pzümmamandi there is a greater tendency towards softening of t to d and of retlačiming cd; mod this affeets the declensional and verbal forms in various ways. Then the dialect of the Dhsamurraranayama (Bombay 1922) of Paümanamdi comes nearer that of the two prakaruaran Tovutt it shows forms like dhammādo (13), khädanti (34) sigadãe (43), jādo (104),
hauda-Kummā (189) ette which would be foreign in style in the hymns of Padmanandi. Some, coff these texts are most critically edited, so no conclusion can be reached at present.
