Sacred Literature of Jains

SR No.: 006969
Original Sutra Author: N/A
Author: Ganeshchandra Lalwani, Satyaranjan Banerjee
Publisher: Jain Bhawan
Publication Year: 1999
Total Pages: 250
Language: English
Classification: Book_English
File Size: 22 MB

Page 213

SACRED LITERATURE OF THE JAINS
205
• Vattavvaya is then divided into sasamayav. (sva') parasamayav, and sasamayaparasamayay. The scholiast cites as an example of the second a passage from anga 2; the source of the one for the third is not stated.976 Thus the negamavavahāro, but the ujjusua, explained by rjusūtra (śru a !) i.e. the orthodox believer, recognizes only the first two vatt., and of these two the first alone as entitled to authoritativeness.
The atth higāra section consists977 merely of the gathā : sävajjajoga, which states the contents (attha) of each of the 6 ajjhayanas of the āvassaya. See p. 24.
Under the head of samoyäre, samavatāra we find for the third time an enumeration of periods of time from avaliyā to savvaddha. Seo pp. 29, 84. In the second dara, nikkheva,978 the author returns to the samāiam and describes in several verses the nature of the samana [38] who possesses the sämäiam.979 Two of these verses recur in the samāiyajjhay, of the Āvasy nijj. 8, 109, 110. See pp. 67, 68. The last section of the nikkheva, the suttalavayanipphanna, is not given in full980 by the author "for brevity's sake," lāghavattham, since its contents is, he says, contained in the third dāra, the anugama, which follows thereupon..
This deals particularly with the suttānugama and the nijjutti-anug., which latter is divided into nikkhevanijj,' uvagghāyanijjo and suttaphasianijjo (sūtraspārśikao) - see p. 36, 36". Of the gathās cited in it one in part recursos1 in Āvasy, nijj. 9, 60,
976 The latter passage reads : ägäram avasamtā và arannā vā pavvaiya idar dari sanam
avannā savvadukkha vimucchamti 'tyādi; on this the scholiast says : grhasthah, aranyā vā tāpasādayah, pravrajitaś ca sak yadayah idam asmadiyan matam
ăpannā asritäh sarvaduhkhebhyo vimucyanta ity evain yadā Samkhyadayah - pratipadayanti tad evam parasamayavaktavyatā, yadā tu Jainās tada svasamay
ayaktayyatā, tataś că sau svasamaya-parasamayavaktavyato 'cyate. 277 It reads : se kim tam attho re ? jo jassa ajjhayanassa attho ro. In R, instead of
tañ we have samai yassa at thoro, and this is doubtless merely an example of how the verse is to be understood; sāvajjajoggavirai saoattho ukkittana cauvisatthassa attho etc.: i.e. according to the scholiast : "arthädhikaro 'dhyayane" adipadad
ārabhya sarvapadesvanuvartate. 978 Is threefold : ohanipphanne nāmanio suttalavayanio; ohanio is fourfold : ajjhaya
nar, ajjhine (aksina), ae (ayah), jha vaņā (ksapanā), names which are also :
sämāyikacaturvinsatistavādiśrutaviseşānām sāmänyāni. 979 See Bhagav. 2, 186. 980 He has probably lost his breath! The following sections are treated in a very
fragmentary fashion. 981 kim kaivihai kassa kahim kesu kaha keciram (kaccio) havai kalankai
samtarań avirahiañ bhava." garisa phâsana - nirutti // Sāmāiam is to be supplied according to the scholiast. The verse recalls the quis? quid? cur? contra, simile, paradigmata, testes applied in German schools to the analysis of proverbs, etc.