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膧肠腻谤测补 P奴jya辫腻诲补鈥檚 compositions have been enlightening, since last fifteen centuries, learned ascetics, scholars and the laity, on complex issues including the reality of substances and the path to liberation. He wrote in Sanskrit, in prose as well as verse forms. Over time, the language of his compositions may have lost its mass appeal but the subject matter continues to remain utterly relevant. His expositions reflect a divine understanding of the spiritual subjects and of the objects that are beyond sense-perception. Unmatched brilliance and lucidity mark his writings.

Three other names of 膧肠腻谤测补 P奴jya辫腻诲补 find mention in Jaina literature: Deva, Devanandi, and Jinendrabuddhi.

膧肠腻谤测补 P奴jya辫腻诲补 was a digambara ascetic of high order, abounding in faith, knowledge, and conduct, the three cornerstones of the path leading to liberation. He was a master grammarian and an authority on secular subjects including linguistics, poetics and 膧测耻谤惫别诲补.

膧肠腻谤测补 P奴jya辫腻诲补 was born in a Brahmin family of Karnataka. His parents were 惭腻诲丑补惫补产丑补峁�峁�补 and 艢ridev墨. Kanakagiri, a Jaina heritage centre situated at a distance of about 50 km from Mysore, Karnataka, was his abode. He lived around 5th century CE. He was a renowned Preceptor of the Nandi 厂补峁僩丑补, a part of the lineage of 膧肠腻谤测补 Kundakunda (circa 1st century BCE to 1st century CE).

His writings reveal both the transcendental and the empirical points of view, and are helpful to the ascetics as well as the laity. He has expounded on the writings of 膧肠腻谤测补 Kundakunda and 膧肠腻谤测补 Um膩sv膩m墨 (alias 膧肠腻谤测补 骋峁沝诲丑辫颈肠肠丑补, 膧肠腻谤测补 Um膩sv膩ti). Deep influence of 膧肠腻谤测补 Samantabhadra is conspicuous in his works.

That 膧肠腻谤测补 P奴jya辫腻诲补 was held in great esteem by the subsequent Jaina pontiffs is evident from the following two excerpts from the writings of learned Jaina 膧肠腻谤测补(s):

膧肠腻谤测补 Jinasena in 膧dipur膩峁嘺:

啶曕さ啷�啶ㄠぞ啶� 啶む��啶班�嵿ぅ啶曕�冟う啷嵿う啷囙さ啶� 啶曕た啶傕い啶班ぞ啶� 啶むい啷嵿ぐ 啶掂ぐ啷嵿ぃ啷嵿く啶む�� 啷�
啶掂た啶︵�佮し啶距�� 啶掂ぞ啶權�嵿ぎ啶侧ぇ啷嵿さ啶傕じ啶� 啶む��啶班�嵿ぅ啶� 啶�啶膏�嵿く 啶掂�氞�嬥ぎ啶�啶�啷� 啷� 啷�.啷�啷� 啷�

kav墨n膩峁� t墨rthak峁沝deva岣� ki峁僼ar膩峁� tatra var峁噛ate |
vidu峁Ｄ佱箖 v膩峁卪aladhva峁僺i 迟墨谤迟丑补峁� yasya vacomayam || (1.52)

How can one portray 膧肠腻谤测补 Devanandi (alias 膧肠腻谤测补 P奴jya辫腻诲补) who is like a ford-maker (罢墨谤迟丑补峁僰补谤补, the 鈥榃orld Teacher鈥�) among the poets and whose sacred articulation removes the faults of verbal expression of the scholars?

膧肠腻谤测补 艢ubhacandra in J帽膩n膩r峁嘺va岣� [J帽膩n膩r峁嘺va]:

啶呧お啶距�曕�佮ぐ啷嵿さ啶ㄠ�嵿い啶� 啶�啶︵�嵿さ啶距�氞�� 啶曕ぞ啶�啶掂ぞ啶曕�嵿さ啶苦い啷嵿い啶膏ぎ啷嵿き啶掂ぎ啷� 啷�
啶曕げ啶權�嵿�曕ぎ啶權�嵿�椸た啶ㄠぞ啶� 啶膏��'啶�啶� 啶︵�囙さ啶ㄠう啷� 啶ㄠぎ啶膏�嵿く啶む�� 啷� 啷�.啷оカ 啷�

ap膩kurvanti yadv膩ca岣� k膩yav膩kvittasambhavam |
kala峁卥ama峁単in膩峁� so'ya峁� devanad墨 namasyate || (1.15)

We make obeisance to 膧肠腻谤测补 Devanandi (alias 膧肠腻谤测补 P奴jya辫腻诲补) whose expressions wash away all dirt due to the activities of the body, the speech, and the mind.

It is mentioned in Jaina inscriptions and literature that 膧肠腻谤测补 P奴jya辫腻诲补 had the supernatural power to visit the Videha k峁�etra to make obeisance to the 罢墨谤迟丑补峁僰补谤补 Lord S墨mandharasv膩m墨. It is believed that on account of his vast scholarship and deep renunciation, his feet were worshipped by the deva and, therefore, the name P奴jya辫腻诲补 (p奴jya = venerable; 辫腻诲补 = the feet). The sacred water that anointed his feet could transform iron into gold. He used to visit holy places in celestial carriages and during one such occasion he lost his eyesight. He then composed 艢膩ntya峁ａ弓aka and regained his sight. But after this incident, he took to 蝉补尘腻诲丑颈 and relinquished his body by courting voluntary, pious and passionless death.

膧肠腻谤测补 P奴jya辫腻诲补 composed the following Jaina texts:

鈥楯ainendra Vy膩kara峁嘺鈥欌��

A comprehensive work on Sanskrit grammar, considered to be an essential reading for the student of Jaina literature.

鈥楽补谤惫腻谤迟丑补蝉颈诲诲丑颈鈥欌赌�

An authoritative commentary on 鈥槹詹钩俪俦鼓灏�迟丑补蝉奴迟谤补鈥� by 膧肠腻谤测补 Um膩sv膩m墨, it is truly a compendium of Jaina epistemology, metaphysics and cosmology.

The title 鈥�厂补谤惫腻谤迟丑补蝉颈诲诲丑颈鈥� implies that going through it one accomplishes all that is desirable; or, it is the means of attaining ineffable bliss appertaining to the liberated souls. There is no exaggeration involved in the above statement as 鈥�厂补谤惫腻谤迟丑补蝉颈诲诲丑颈鈥� is an exposition of the reality鈥搕he true nature of substances, soul and non-soul鈥搕he knowledge of which equips one to tread the path to liberation, as expounded in 鈥�罢补迟迟惫腻谤迟丑补蝉奴迟谤补鈥�. Those who read, listen to, and assimilate this exposition have in their palms the nectar of eternal bliss; in comparison, the happiness of the king-of-kings (肠补办谤补惫补谤迟墨) and of the lord of the deva (indra) is insignificant.

The treatise deals with the objects-of-knowledge that constitute the reality. There is beginningless intermingling of the soul (箩墨惫补) and the non-soul (a箩墨惫补) karmic matter, the two wholly independent substances. Our activities (yoga) are responsible for the influx (腻蝉谤补惫补) of the karmic matter into the soul. Actuated by passions (办补峁Ｄ乱补) the soul retains particles of matter fit to turn into karmas. The taking in of the karmic matter by the soul is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul鈥�蝉补峁僾补谤补鈥揳nd its subsequent separation or falling off from the soul鈥�苍颈谤箩补谤腻鈥揳re two important steps in attaining the infallible, utterly pristine, sense-independent and infinitely blissful state of the soul, called liberation (尘辞办峁�a).

鈥楽am膩dhitantram [Sam膩dhitantra]鈥� (also known as 鈥楽am膩dhi艣ataka鈥�)鈥�

Aspiritual work consisting of 105 verses outlines the path to liberation for an inspired soul. Living beings have three kinds of soul鈥搕he extroverted-soul (bahir膩tm膩), the introverted-soul (antar膩tm膩), and the pure-soul (param膩tm膩). The one who is utterly pure and rid of all karmic dirt is the pure-soul (param膩tm膩). 鈥楽am膩dhitantram [Sam膩dhitantra]鈥� expounds the method of realizing the pure-soul (param膩tm膩), the light of supreme knowledge, and infinite bliss. It answers the vexed question, 鈥榃ho am I?鈥� in a forceful and outrightly logical manner, in plain words.

鈥业峁ａ弓辞辫补诲别艣补鈥欌赌�

a concise work of 51 didactic verses leads the reader from the empirical to the transcendental, from the mundane to the sublime, through an experiential process of self-realization, rather than through a metaphysical study of the soul-nature. 鈥業峁ａ弓opade艣a鈥� unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous.

鈥楧补艣补产丑补办迟颈鈥欌赌�

a collection of the adoration of the essentials that help the soul in acquiring merit. The essentials include the Supreme Beings, the Scripture, the Perfect Conduct, and the sacred places like the 狈补苍诲墨艣惫补谤补 诲惫墨辫补.

Some other works, including 鈥樑毮乶tya峁ａ弓aka鈥� (hymn in praise of the sixteenth 罢墨谤迟丑补峁僰补谤补, Lord 艢腻苍迟颈苍腻迟丑补), 鈥楽膩rasa峁僩raha鈥�, 鈥�颁颈办颈迟蝉腻-艣腻蝉迟谤补鈥� and 鈥楯ain膩bhi峁�eka鈥�, are also believed to have been authored by 膧肠腻谤测补 P奴jya辫腻诲补.

Lucid style, precise expression and masterly exposition of the subject accord all his compositions highly revered place in Jaina literature. What 膧肠腻谤测补 P奴jya辫腻诲补 has expounded is the word of the Omniscient Lord; his compositions are the never-setting sun that will continue to illumine the ten directions for eternity.

I make obeisance humble at the holy feet of 膧肠腻谤测补 P奴jya辫腻诲补 whose pure soul had mastered the ocean that is the Scripture.