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88
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Pratisthāprābhrta.
Siddhapāhuda - This is defined in Kahāvali as below: "Set Upstarurufsaisto fH S (: ? fawita a fhours"
It appears that Aryasamita Sthavira could stop the flow of a river by yogacürna on account of his knowledge of Siddhapāhuda. That Pädalipta Sūri and Nāgārjuna Sūri could fly by applying some thing on the sole of a foot,
probably due to their knowledge of this work. It may be added that probably it was the knowledge of this Pāhuda that helped the two pupils of Susthitācārya in remaining invisible by means of some añjana applied to eyes and in sharing the food of King Candragupta.
In this connection it may not be amiss to state that we have another work available at present and named as Siddhapāhuda. It is extracted from Aggăniya (vide p. 88), but it should not be on that account confounded with the one in question.
Aņuoga - Etymology of this word is already given on p. 10. Furthermore its main divisions and their contents are also noted on pp. 1011. So, there remains very little to be said here.
Extracts from the Aņuoga - Some of the biographical sketches of the great men may have been extracted from Padhamänuoga.2 Vasudevahindi? is probably so; if not, it is at least based upon it as can be seen from the
1. In the com. (p. 98) Siddhāntāgamastava, Anuoga is styled as Pürvānuyoga, and it is
there described as having two sections viz. Prathamānuyoga and Kälānuyoga. 2. It may appear that Padhamānuoga was not only extant but even available to Jinadāsa
Gani, as can be inferred from the following words occurring in his Āvassayacunni (pt. I, P. 160) : "एतं सव्वं गाहाहि जहा पढमाणुयोगे तहेव इहंपि वन्निज्जति वित्थरतो ।" Moreover, the following lines thereof seem to substantiate this statement:(i) "reint fericifsat faunyoal C F G fa" - Ibid., pt. I, P. 214 (ii) " 3711 art, for et fericifsurg" -Ibid, pt., I, p. 488 From this it follows that Cittantaragandiyā was available to him-a fact corroborated by its description given by him in Nandicunni. But this inference is not valid. For, by taking into account the date saka Sarvat 598 (Samvat 733) mentioned by him as the year in which he completed Nandīcunni and the date of the extinction of Puvvagaya viz. Vira Samvat 1000 (Samvat 530), it seems more reasonable to believe that he got the traditional information about the contents of the Anuoga rather than to say that
he had this part of the Agama directly accessible to him. 3. This is referred to in Ăvassayacunni (pt. II, 324).
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