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THE CANONICAL LITERATURE OF THE JAINAS
It may be noted that Dasaveyaliya appears to be more of a nature of compilation or adaptation than that of an original treatise ; for Dasaveyaliyanijjutti (v. 16-18)1 mentions several Puvvas as the sources of its ajjhayanas. As one and all the Puvvas have become extinct by this time, we are not in a position to say whether the sources have been utilized ad verbatim or that their spirit is made use of. However turning to the extant Agamas we find :
(i) Verses 7 to 11 of ajjhayana II2 of Dasaveyāliya agree word for word with v. 42 to 44, 46 and 49 of ajjhayana XXII of Uttarajjhayana.
(ii) The five prose passages3 dealing with the 5 mahāvratas and occurring in ajjhayana IV of Dasaveyaliya tally almost word for word, with the ending portions of Äyära (II, 15).4
(iii) Ajjhayana VII of Dasaveyaliya can be compared with Ayāra (II, 4) so far as ideas and phraseology are concerned. The former is as it were a versification of the latter.
(iv) Ajjhayaṇa X of Dasaveyaliya has many a point in common with Uttarajjhayana (XV). For instance both have the same title, the same refrain for every verse, the same metres 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 Daśavaikālika and the
1
2
3
See p. 93, fn. 7-10.
The narrative of Rājīmati and Rathanemi given here is looked upon by Prof. M. V. Patwardhan as only a mutilated version of the same narrative in Uttarajjhayana (XXII). The ideas expressed herein and the phraseology in which they are clothed, are to be met with in Samanasutta, a portion of Avassaya. As regards the repetition of words occurring in these passages it may be said that such a style was adopted for religious works even by the Vaidika Hindus. The Aitareya Brāhmaṇa (Pañcikā VII) which is reproduced in Dr. R. G. Bhandarkar's Second Book of Sanskrit (p. 192) may be cited as an instance.
4
Prof. Walther Schubring in his introduction (p. iv) on Dasaveyaliya observes :
"It is evident that Dasaveyaliya 4 I-V, 5 and 7 show a very close connection with passages in the Culão of the Ayāranga, the existence of which, together with that of the Viyahapannatti and the Ditthivaya, is presupposed by Dasaveyaliya 8, 49."
5 This appears to be a strange combination of Tristubh and Vaitāliya padas.
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