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VI]
THE CANONICAL EXEGETICAL LITERATURE
181
form the subject of v. 43–166. Therein the earth-bodied, water-bodied, fire-bodied, vanassaï, the mobile and the windbodied are treated in v. 71-79, 107–108, 117–118, 127–143, 152-155 and 165-166 respectively. Verses 228-231 are the pādapürtis of "augo at agua a fa." In v. 264 there is mention of Ajja Vaira and in v. 266, that of Tosali. These are anachronisms, and hence these verses must have been added at the time
e Redaction of the Jaina canon. On examining v. 1762 and Silanka Sūri's com. (p. 764)3 on it, it follows that Avassayani jutti was composed earlier than this Āyāranijjutti, and from v. 298-2994 and 313 it follows that this Avāranijjutti is posterior to Dasaveyāliyanijjutti. Besides it is posterior to Uttarajjhayananijjutti as well, as can be seen from v. 3435 and its com. (p. 3975).
Suyagadanijjutti?—This consists of about 205 verses. Verses 18 and 20 explain the title Suyagada and Suttagada. In v. 68-69 1 Cf. Satārthika Sumaprabha Sūri's Kumāravālapadiboha (1 ; p. 27). 2 Ierein Bhadrabāhusvāmin says: " afaraît. ” B “भद्रबाहुस्वामिनाऽयमतिदेशोऽभ्यधायि, स च पूर्वमावश्यकनियुक्तिं विधाय पश्चादाचाराङ्गनियुक्तिं चक्रे,
तथा चोक्तम्-'आवस्सयस दसकालियरस तह उत्तरज्झमायारे' त्ति सूक्तम् ।" 4 "पिंडेसणाए जा णिज्जुत्ती सा चेव होड सेज्जाए। वत्थेसण पाएसण उग्गहपडिमाए सच्चेव ॥ २९८ ॥
सव्वा वयणविसोही णिज्जुत्ती जा वक्तसुहीए । सच्चेव गिरवसेसा भासज्जाए वि णायव्वा ॥ २९९ ॥" 5 "जो चेव होइ मुक्खो सा उ विमुत्ति पगयं तु भावेणं । देसविमुक्का साहू सव्वविमुक्का भवे सिद्धा ॥३४३॥" 6 "नामनिष्पन्ने तु निक्षेप विमुक्तिरिति नाम, अस्य च नामादिनिक्षेप उत्तराध्ययनान्तःपातिविमोक्षा.
ध्ययनवदित्यतिदेष्टुं नियुक्तिकार आह।" 7 Prof. A. M. Ghatage has written an article on this, and it has been published
in The Indian Historical Quarterly (vol. XII, No. 2, pp. 270-281, June 1936). Herein he has divided the Nijjuttis into 3 groups. In the 1st group he has included the Nijjuttis on the first two Angas. As regards the remaining groups he has said:
"The second group consists of those Niryuktis where verses of the socalled mūla-Bhāsya are added to the original Niryukti either to explain it or to supplement it (p. 270).
"In the third group come the Niryuktis which are now called by the names of the Bhāsyas and Brhad-Bhāsyas like those on Nisīha and others where it is not now possible to separate the original Niryukti and the latter commentary on it.” (pp. 270-271)
For comparison see p. 173.
