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THE EXTANT ĀGAMAS OF THE JAINAS
171
Sagadabhaddiyā stands for śakațabhadrikā. Nothing can be said about this work except that its title is in plural.
Kappāsiał can be rendered as Kārpāsika or Kalpāśika in Samsakrta. In the former case it may be a work dealing with cotton and in the latter case with permissible food etc.
Nāgasuhuma stands for Nāgasūksma. It may have something to do with serpents or the Nāga tribes. Its date etc. are unknown.
Kanagasattari (Sk. Kanakasaptati) can be equated with Isvarakrsna's Sankhyakārikā which is also known as Sankhyasaptati. It is based upon Sastitantra and is commented upon by Māthara and Gauda. This Isvarakrsna was once identified as Vindhyavāsin, a Sankhya leader?; but now a days he is looked upon as different from him. Some place him in the second century A. D., and some say his period ranges from 340 A. D. to 390 A.D.3
Vesiya (Sk. Vaisika) is said to be some work on Kāmaśāstra.
Vaisesiya probably refers to either the Vaiseșika system of philosophy or some standard work of this name of this school.
Buddhasāsaņa for which in Nandi (s. 42) we have Buddhavayaņa appears to be a Bauddha work by that name. If not, it means the Bauddha school of thought.
Kāvila seems to refer to the system of Kapila, the propounder of the Sankhya system or to a standard work so named by this scho some one else.
Logāyata (Sk. Laukāyata) seems to imply the Lokāyata system – the Carvāka darśana or a work of this school.
Satthiyanta (Sk. Sastitantra) is supposed to be a work of the Sankhya school composed by Varsaganya or Varsagana, guru of Vindhyavāsin. He is assigned a period from 230 A. D. to 300 A. D.
1. There is a variant for forfae in DCGCM (vol. XVII, pt. II, p. 292). Kappāsa
(Sk. Kārpasa) is mentioned in v. 12 of Ohanijjuttibhāsa. 2. He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv)
to Tattvasangraha. 3.
Ibid. See also Jagadisacandra Jaina's edition (p. 425) of Syädvädamañjari.
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