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DOCTRINE or THE JAINAS An article by the AUTHOR, following a Berlin ms., in OLZ 1926, 910-913.
Vaggacūlıyā, also Vanga-and Uvanga-c Thc third name is taken from the colophon in order to cxplain a rclation to the preceding work, whereas the style and the contents speak in favour of the first Yet a relation cxists in that the Angac. towards its end, ie. behind the words sāhūnam hilantı mamãvi hilissantı, refers to the Uvangacūlıyā. This "origin of a despite of tradition” is prophesied for the year 1990 after Mahāvīra in the garb of a legend about thc 22 lovers (that 19, a vagga) of a certain courtesan Kāmalayā Thc style is that of the canonical vagga-texts (sec abovc) Angas 8, 9, 11 and Uvangas 8-12 thus cqually allowing for a justification of the titlc.
See the article just mentioned, the following text, and the analysis in Guj by KŞĀNTIVIJAYA in Camatkārısāvacūristotrasamgrahah, tathā Vankacūliyāsūtrasāramsah, Ahm, s 1979
Viyâhacūliyā, wrongly Vivāhacūliyā In thus text, too, we meet with a decay of the Jaina Order. For it is with reference to such a decay that 16 dreams of Piyanandanā, wifc of Candagutta of Padalipura, are interpreted by Bhaddabāhu, a disciplc of Sambhūyavijaya? Candagutta resigns the thronc to become a layman --There is another Viyāhacūliyā of 8 uddesa whcrc in the form of query and answer Mahāvira teaches Goyama that idolatry will not lead to salvation
Ed (acc to British Museum Cat ): Vivāhacūlıkā. Ed. witn Hindi interpretation and paraphrase by Upādhyāya ĀTMĀRĀMJI 2nd ed , Sanjit (Agra) s 1979.-Comp. also Kišorilal Mu MADĀYTÂ Vivāhacūlıkā ki Samālocanā aur Vangacūlıkā Sūtra (Ratnaprabhākara-Jnānapuspamālā 72.) Phalodi (Marwar) s 1980 The pamphlet is directed against the Sthānakvāsī or Dhundhiyā ($32) The 22 men mentioned above are said to be analogous to as many repiesentatives of the Dh
Angavigjā A compendium of divination through man's Limbs This science opens the file of the 8 mahā-nımıtta (1, 2;
1 In the original (German) edition of this book one linc Has dropped crroncously in printing