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References to Syadvāda in the Ardha-māgadhi Canon 293
प्ररूपणमधिकृत्य प्रधानानाम्"।
The term bhangiya or bhangi in the above passage, I think, refers to Saptabhangi; and Malayagiri's interpretation 'bhangabahulamśrutam' possibly means the same. The second line mentions various branches of study rather than the names of particular texts. This excludes the possibility of interpreting bhangi as the name of a text, now obsolete and lost.
(ii) In the 14th chapter of Sūyagadam we have the following warning to the pious monk :
"नो छायए नो वि य लूसएज्जा माणं न सेवेज्ज पगासणं च। न यावि पन्ने परिहास कुज्जा न यासियावायं वियागरेज्जा॥19॥"
We are concerned with the phrase 'na yasiyāvāya viyagarejja' which Silänka explains in this manner :
"तथा नापि चाशीदिं बहुपुत्रो बहुधनो [बहुधर्मो ] दीर्घायुस्त्वं भूया इत्यादि व्यागृणीयात्।
So far as Ardhamgadhi and Jaina Māhārāstri are concerned, the normal equivalent of āśis is asi, and another form asīsā is noted by Hernachandra. With Hemchandra's illustration that siavaosvadvādah in view, it is more reasonable to render that passages thus : vyāgrnīyāt, i.e., he shouid not explain anything which is not (conforming to) Syādvāda. We know from many early Jaina stories that Jaina monks were not prohibited from giving blessings in the form of dharmalābha. Thus it is more consistent to interpret the phrase yāsiyāvāyam as ca asyadvādam than as ca āśirvādam. Silänka would not object to author's mention of Syādvāda in this context, as it is clear from verse No. 22 which runs thus :
“संकेज्ज यासंकियभाव भिक्खू विभज्जवायं च वियागरेज्जा।'
भासादुय धम्मसमुट्ठिएहिं वियागरेज्जा समया सुपन्ने।" The phrase vibhajjavāyam etc. is explained by Silānka in this manner:
"तथा विभज्यवादं पृथगर्थनिर्णयवादं व्यागृणीयान्, यदि वा विभज्यवादः स्याद्वादस्तं सर्वत्रास्खलितं लोकव्यवहाराविसंवादितया सर्वव्यापिनं स्वानुभवसिद्धं वदेत्, अथवा सम्यगर्थान्विभज्य पृथक् कृत्वा तद्वादं वदेत्, तद्यथा-नित्यवादं द्रव्यार्थतया पर्यायार्थतया त्वनित्यवादं वदेत्” etc.
5. 6. 7.
Prakrtavyakarana VIII, ii. 174. Ibid. VIII ii. 107. [bid.
