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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 Vacanás of the Agamas. This is why a mention of various Vaćanäs (Paritta Vāyaṇā) has been made while giving the account of each and every 'Anga'. Abhayadeva Suri gives a mention of the large (Brihat) Vaćana of the Samawayanga1. From it, this may be inferred that the Nandi gives an account of the Samawayánga relating to the short 'Vaćana."
It is established from the Vritti written by him, that Abhayadeva Suri had with him various Vacanäs of this Sütra.
There can be two likelihoods regarding the enlarged edition of the "Samawäyänga."
1. That this Sutra is based upon the Vaćana different from that of the Vaćana of Dewardhigani,' or 2. That the portions beyond the 'Dwadasangi' have been added to it after 'Devardhigani'. Had this Sūtra depended on some different 'Vaćana,' there would have been some tradition mentioned. This agelong traditional mention has been coming down that the Jyotis-Kanda is based upon the 'Mathurt Vaćana'. Had the present Samawayanga, too, been based on the Mäthuri Vacanã, 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 Sthänänga. The Bhagwati refers to the final part of the Samawayanga for the full account of Kulakar, Tirathankar etc. Likewise, the final part of the Samawayanga has been referred to for the full account of the BaldevaVasudeva by the Sthänänga also. It is, therefore, obvious that the appendix
1. (a) Samawan Vritti, Patra 58: Brihadvacanayamanantaroktamatisayadwayamcradhi 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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