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68
Difficult it is to give an assertive answer to the second question. So much, nevertheless, can be said that there had been various Vāćanās of the Āgamas. This is why a mention of various Väćanās (Parittä Vāyaņā) has been made while giving the account of each and every 'Anga'. Abhayadeva Sūri gives a mention of the large (Brihat) Vāćană of the Samawāyānga!. From it, this may be inferred that the Nandi gives an account of the Samawāyānga relating to the short “Vāćanā.'
It is established from the Vțitti written by him, that Abhayadeva Súri had with him various Vãćanās of this Sūtra,
There can be two likelihoods regarding the enlarged edition of the 'Samawāyānga.'
1. That this Sūtra is based upon the Vāćanā different from that of the Vāćanā of Dewardhigani,' or 2. That the portions beyond the 'Dwadasāngi' have been added to it after 'Devardhigani. Had this Sūtra depended on some different 'Vāćanā,' there would have been some tradition mentioned. This agelong traditional mention has been coming down that the Jyotis-Kanda is based upon the 'Māthuri Väćanā'. Had the present Samawäyānga, too, been based on the Māthuri Vāćanā, there would have been some traditional mention of it.
The first likelihood lacking the probablity of its support, the second likelihood gains the ground. But it too, is refuted by the Bhagwati, and the Sthānānga, The Bhagwati refers to the final part of the Samawāyānga for the full account of Kulakar, Tirath ankar etc. Likewise, the final part of the Samawāyānga has been referred to for the full account of the BaldevaVasudeva by the Sthānānga also“. It is, therefore, obvious that the appendix
1. (a) Samawao Vritti, Patra 58 : Brihadvacanayamanantaroktamatisayadwayam
cradhi yate. (b) Ibid, Patra 69:
Brihadvacanayamidamanyadatisayadwayamadhiyate. 2. Samawao Vritti, Patra 144 : Vacanantaretu paryasana Kalpo tasramentyabhi
hitam. 3. Bhagwati Satara 5; Uddesaka 5. 4. Sthananga, 9/19-20.
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