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THE EXTANT AGAMAS OF THE JAINAS
Acārānga"1 30 paras from Ayara 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 Daśavaikālika is the older and is preserved in the original form while the prose of the Acaranga is younger and is a mutilation of the original verses."
My tentative suggetions are:
(i) Not only Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Cūlas of Ayara i. e. to to say Ayara (II) and Nisiha, though in the Ayāranijjutti,2 only Nisiha is so mentioned.
(ii) The original source for both of these Agamas is in verse and that, too, probably in Prakṛta.
(iii) Ayāra (II) was composed prior to Dasaveyaliya; but, since the original verses were modified therein into prose, it appears to be posterior to Dasaveyāliya where the verses must have been kept intact.
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 Agandhana 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. 50, from the time of Bhadrabahusvāmin or so, two Culās have been appended to this work. As regard the metres of Dasaveyāliya, the reader may refer to p. 126 fn.2, p. 164 fn.5, Prof. K. V. Abhyankar's article "Dissertation on an old metre etc." published in Gujarat College Magazine (No 31 of February 1931), The Daśavaikālikasutra: A study (Chs. I-VI pp. 20-27 & Chs. VII - XII pp. 101-106) and Chandoracană (p. 69). In this last work v. 2 of Dasaveyaliya (IV) is quoted as an illustration of the use of 3, and as short vowels.
1
165
2
This has been published in New Indian Antiquary (vol. I, No. 2, May 1938, pp. 130-137).
See p. 120.
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