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V]
THE EXTANT ĀGAMAS OF THE JAINAS
117
(i) The 1st ajjhayana opens with the well-known sentence "सुयं मे आउसं भगवया एवमक्खाय", and all its uddesas as well as those of the rest of the 1st suyakkhandha and some of the 2nd, too, end with “fe afa''.
(ii) So far as I know it is not specifically mentioned as to who separated Nisīha from Āyāra. Even the reason of doing so is not stated. So I may suggest that the idea of teaching only the deserving may have been the cause of separating Nisīho from Āyāra. To be explicit, as already noted on p. 82, the nuns were debarred from studying Nisīha, a sātisaya work; but they were permitted to study Ayāra. So, from the days the above-mentioned restriction came into force, Nisīha must have got separated from Āyāra.
(iii) Āyāra (II, 1, 10, 62) has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words na and 458 by meat and fish and thereby suggested that the Jaina ascetics in olden days accepted these articles of food. He, however, expressed his revised opinion in his letter3 dated 14-3-28. There he has said that "agerlaator for at 47301 al aguzgu" has been used in the metaphorical sense as can be seen from the illustration of arra iz479 given by Patañjali in discussing a Vārtika ad Panini (III, 3, 94 ) and from Vācaspatimisra's com. on Nyāyasūtra (IV, 1, 545 ). He has concluded: "This meaning of
1 This furnishes us with an example of a gama, and as such it is inter
preted in 8 ways by Malayagiri Sūri in his com. (p. 212a) on Nandi, while illustrating a gama from the stand-point of abhidheya (artha), the
other view -point being abhidhāna. 2 "से भिक्खू वा जाव समाणे सिया णं परो बहुअट्टिएण मंसेण वा बहुकंटएण मच्छेण वा उवनिमंतिज्जा-आउसंतो
समणा ! अभिकंखसि बहुअद्वियं मंसं बहुकंटयं मच्छं वा पडिगाहित्तए ? एयप्पगारं निग्धोसं सोचा निसम्म से पुब्बामेव आलोइज्जा-आउसो त्ति वा र नो खलु मे कप्पइ बहु० पडिगा०, अभिकंखसि मे दाउं जावइयं पुग्गलं
CAFE I” (s. 281). 3 This original letter is in my possession and has been printed in my article
Prohibition of Flesh-eating in Jainism published in "The Review of
Philosophy and Religion” (vol. IV, No. 2). 4 The pertinent lines are: " htar ASRATTATTUTT FUzbrateta aratamata i
rü ara T a rtufa i cafHEIT". This passage is repeated ad verbatim in the Mahābhāşya ad IV, 1 92. 5 "तस्मान्मांसावि कण्टकानुद्धृत्य मांसमश्नन्नानर्थ कण्टकजन्यमाप्नोतीत्येवं प्रज्ञावान् दुःखमुद्धृत्येन्द्रियादि
साधनं सुखं भोक्ष्यते।"
