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positively accepts it. Moreover, we have pointed out that Pt. Bhagavandas's edition contains two interpolated words in the correct reading mentioned in paragraph 99. At this place too the Suttāgame edition follows Pt. Bhagavandas's edition. At the place referred to in the seven out of the 29 paragraphs (89, 91, 92, 93, 103, 104, 105) the Silāgama edition accepts the authentic readings whereas at the places referred to in the remaining 22 paragraphs it follows the Āgamodaya Samiti edition.
(1) The original and authentic reading mentioned in paragraph 107 is found in none of the previous printed editions except the Suttāgame.
For the sake of convenience we give the following abbreviations for the printed editions of Prajñāpanāsūtra, which we intend to discuss in the forthcoming 107 paragraphs. Ho : The edition published by Ray Dhanapatisimhji #o: The Āgamodaya Samiti edition 270 : The edition prepared by Muni Sri Amolak Rşiji HO: The edition prepared by Pt. Bhagavandas FT : The Silāgama edition (contained in Agamaratnamañjüşā) go: The Suttāgame edition
1. In sū. 188 (p. 65, 1. 10) there occurs the reading 'sanam sāņam bhomejjanagarāvāsasata sahassanam'. All the manuscripts we have consulted yield this reading. This reading occurs even in Ac. Malayagiri's commentary on Jlväjivābhigamasūtra at the place where it quotes the whole vänavyantarasūtra from Prajñapanāsūtra. The go edition yields the following reading : sanam sānań asamkhejjabhomejjanagarāvāsasata sahassānam.' And the Ho, FETO and to editions follow the Fo edition in this matter. But 40 and 370 editions contain the reading- sāņam sāņa bhomejjaņagarāvasasayasahassa asamkhejjāņam.' The meaning of this reading is not different from that of the reading yielded by the fo edition.
2. In sū. 570 we have accepted the reading 'dasapaesie navapaesahine tti' (p. 152, 1. 15). All the old manuscripts yield it. In its place to edition contains the reading 'dasapaesie navaram navapaesahīņe tti'. But in no manuscript this reading is available. And it is also not necessary. At this concerned place to and 370 editions yield the reading 'dasapaesie navaram padesahine tti'. This means that these two editions contain the word 'navaram' in place of .nava'. Scholars who are constantly engaged in critically editing old Agamic texts will at once notice that the word 'navaram' is a corrupt form of the correct word 'nava' and further that both
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