Prakrit Proper Names Part 1

SR No.: 001125
Original Sutra Author: N/A
Author: Mohanlal Mehta, K R Chandra, Dalsukh Malvania
Publisher: L D Indology Ahmedabad
Publication Year: 1970
Total Pages: 504
Language: English
Classification: Book_English, Dictionary, & Dictionary - Language
File Size: 9 MB

Page 89

Āiccajasa
76
current Osappini. He was the first among the eight great men attaining liberation after Bharaha. Mahājasa(1) was his son. 1. AvaCu. I. p. 228, Sth. 616, Stha. pp. 185, 430, 516, Vis. 1750, AvaN: 363, AvaM.
p. 236, NanM. p. 242.
2. Āiccajasa A carana monk.1
1. Avaču. 1. p. 171, AvaM. p. 222.
1. Aiņņa (Akirna) Seventeenth chapter of the first section of Ņāyādhammakahā.
1. Jna. 5, Sam. 19, JnaA. p. 10.
2. Aiņņa (Acirņa) Another name of Āyāra.
1. AcaN. 7.
1. Au (Ap) Presiding deity of the Puvvāsādhā constellation.!
1. Jam. 157, 171, Sth. 90.
2. Au (Āyus) Sixth chapter of the seventh section of Viyâhapaņpatti.
1. Bha. 260.
Aurapaccakkhāņa (Aturapratyākhyāna) An Angabāhira Ukkālia text. It is mostly in verses. It deals with various types of death, the stages arrived at by these types and the means leading to them. See also Paiņņaga.
1. Nan. 44, NanCu. p. 58, NanM. p. 206, NanH. p. 72, Mar. 662.
Āgara (Akara) Another name of Āyára.1
1. AcaN. 7.
Āgama The term Āgama occurring in the Āyára is explained by its commentator as teachings of an omniscient. In the same sense it is also used in other works. In the Bhagavati while defining the vyavahāra Agama is differentiated from Suya.According to its commentator, Āgama means the knowledge of a kevalin (omniscient) as well as of a manah-paryāyajñānin, avadhijñānin and of those who are learned in the fourteen, ten or nine Puyvas whereas Suya (śruta) means ācāra-prakalpa, etc., i. e. the rest of the scriptures 5 (excluding those coming under Agama). Agama is also said to be one of the four means of knowledge, the other three being pratyakşa, anumāna and upamā. Āgama is of three types, namely, (i) ātmāgama which is the knowledge acquired by the self, i. e. the knowledge of a Titthamkara, (ii) anantarāgama whicb is acquired directly from a Titthamkara, i. e. the knowledge of a Ganahara and (iii) paramparāgama which is acquired by tradition, i. e. the