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35
.II]
CLASSIFICATIONS OF THE AGAMAS
that the 2nd, 3rd and 4th Uvangas are respectively associated with Angas 2 to 4.1
(12) We come across the names of certain works in Nandi (s. 44) which tally with those of all the 12 (or 13) Uvangas. If these works are identical, these Uvangas are at least as old as the Nandi. From fn. 3, p. 17 it may be inferred that some of them, if not all, are not later than Samvat
114, the year in which Vajrasvamin died.
(13) In Nandi, the names of the Uvaigas 1 to 5 are found included in the kaliya-suya group whereas the names of the rest, in the ukkāliya-suya group.
(14) Only the name of the author of the 4th Uvanga is recorded whereas the rest of the Uvangas are anonymous. (15) The 12 Uvangas are not arranged according to their dates of composition; for, otherwise the 5th Uvanga would have been assigned a place prior to the 4th on the ground that it was commented upon by Bhadrabahusvamin about 200 years before Arya Syama Suri composed the 4th Uvanga; for, this Suri is said to have been living in Vira Samvat 376 or 386. Consequently the underlying principle adopted in fixing the order of the Uvangas seems to be based upon the consideration of their associations (real or assumed) with the 12 Angas viz. Ayara etc.
(16) The Uvangas are subsidiary to the Angas; but on that account they are not their glosses or explanations but they rather develop some point or points referred to in the Angas. Cheyasutta-This word or its variant Chedasutta is a term which
is to be found only in the Jaina canon; for, it seems that neither the Vaidikas nor the Bauddhas have adopted it, to denote any class of their sacred or secular works. Chedasutra is its Samskrta equivalent. It does not seem to have been defined anywhere. So its meaning has become more or less a matter of conjecture. Prof.
1 Malayagiri Sūri has referred to a Cunni on Jivabhigama, in his com. (p. 73) on Rayapaseṇaiya (s. 29). So it remains to be ascertained if any association of this Uvanga with any Anga is specified therein.