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v).
THE EXTANT AGAMAS OF THE JAINAS
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A
same title, the same refrain for every verse, the same metre' and the same topic viz. the qualities of an ideal monk. . In this connection it may be noted that Prof. A. M. Ghatage has reproduced in his article “Parallel Passages in the Dasavaikālika and the Acārānga” 30. paras from Ayāra II and certain verses from Dasaveyāliya to show their verbal agreement. He has ended this article on p. 137 as under: -
"All these considerations go to show that out of the two parallel texts the one found in the Dabavaikālika is the older and is preserved in the original form while the prose of the Acārānga is younger and is a mutila - tion of the original verses."
My tentative suggetions are:: (i) Not only. Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Cūlās of Āyāra i. e. to say Āyāra (II) and Nisiha, though in the Ayāranijjutti,3 only Nisīha is so mentioned.
(ii) The original source for both of these Āgamas is in verse and that, too, probably in Prākṣta.
(iii) Āyāra (II) was composed prior to Dasaveyāliya; but, since the original verses were modified therein into prose, it appears to be posterior to Dasaveyāliya where the verses must have been kept in tact.
In II, 9 there is mention of a plant named Hadha, and in II, 6 and 8, there is a reference to two types of serpents Agandhạna and Gandhana. In III, 8 are mentioned 7 kinds of salt. In verses 13 to 25 occurring at the end of IV are described the stages of spiritual evolution. In VIII, 51 a monk is forbidden to say anything about stars, dreams, omens, spells, medicine etc..
As already noted on p. 46, from the time of Bhadra bāhusvāmin or so, two Cālās have been appended to this work.
1 This appears to be a strange combination of Tristubh and Vaitāliya padas. 2 This has been published in New Indian Antiquary (vol. I, No. 2, May
1938, pp. 130-137). 3 See p. 113.
