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54
3. The readers of the fourteen Purwas
Čauddasapuwwäin ahijjai (Antagada, tpitiya Varga, Navama Adhyayana). This is the statement found regarding Sumukhakumära the disciple of lord Aristanemi.
Sâmāiyamāiyāin Čauddasapuwwāin ahijjai (Antagada, třitīya Varga, Prathama Adhyayana). This statement is found regarding Aņiyasakumāra, the disciple of lord Aristanemi.
There were three hundred and fifty caturdaśa-pürwi munis of lord Pārswa.
There were three hundred ćaturdașa- pūrwi munis of lord Mahavirā.?
The division, Anga-Pravişta and Anga-Váhya, have not been given in the Samawāyānga and Anuyogadwāra. This division first have been made in the Nandi. The later sthaviras composed the Anga-Vāhya. Many angavāhyas had been composed before the composition of the Nandi and they were done by the ćaturdaśa-pūrwi or daśa-pūrwi sthaviras. They were, therefore, taken as solemn as the Agama and two divisions were made of it such as, 1. Anga-pravişta and 2. Anga-Vāhya. This division is not found in the Anuyogdwära (sixth century of the Vira-Nirwana). This was first done in the Nandi (tenth century of the Vira-Nirwana)
When the Nandi was composed, the Agama was classified threefold, 1. Purwa, 2. Anga-Pravişta and 3. Anga-Vahya. What we have today is only 'Anga-Pravista and 'Anga-vahya'. The 'purwas' are extinct. Their extinction is a subject of delibration from the historical point of view,
PURWA
According to the Jaina tradition, the Pūrwa is the Aksaya-Kosa (in exhaustible lexicon) of the Śruta-Jyana (word knowledge). All do not hold one and the same view about the meaning of the title and their composition. The ancient Ācāryas hold that as they were composed before the Dwadaśāngi' they were given the title 'Purwa But the modern, scholars
1. Samawayanga, Prakirnaka Samawaya, Sutra. 14. 2. Ibid, Sutra. 12. 3. Samawayanga vritti, Patra 101:
Prathamam Purwam tasya Sarwa pravac nat purwam Kriyamanatwat.
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