________________
284
discuss this matter already here in some detail.
In the Vihimaggapavá, called briefly Vidhiprapa, that is to say, in a sámáyári of Jinapahamuni (Jinaprabha in Kôsalà; likewise author of the sandé havishaushadhi) composed Samvat 1363 (A.D 1307) in Prakrit, the above mentioned enumeration of the anangapaviṭṭha texts is found, with the addition of the same four names as in the Pákshikasútra. To these four there are added two more names. On this occasion we now find there, inserted between angas and upangas, the following remarkable statements in reference to that state of advancement in which the student is to study the single texts. The statement occurs in a passage where the author describes in detail the diurnal occupation necessary to learn the single texts of the Siddhanta. The passage is as follows: ittha cha dakkha pariyâyèna tivâsô âyârapakappam vahijja vaijja ya, êvam chaüvasô sûyagadam, panchavaso dasâkappavvavahârê, aṭṭhavâsô thânasamavâê, dasavâsô bhagavaî(°vaïm), ikkarasavasô khuddiyâvimânâî (°nâdîni) pamcha 'jjhayanê, varasavisô arunôvavâyâi(âdini)[224] pamcha 'jjhayanê, têrasavasô utthânasuya (yadini) chaürajjhayanê, chaüddasâi-atthârasamtavâsô kamêņa âsîvisabhâvanâ-diṭṭhivisabhâvana-châra nabhavana mahâsumiņabhavanatêyanisaggê, êgunavisavâsô ditthivâyam, sam punnavisavisô savvasuttajôgô tti. The same statements recur in an older form (cf. the name civáha for anga 5 and not bhagavat) in Sântichandra's Comm. on upanga 6 in 7 verses, the first two of which are found in Abhayadêva on anga 3:tivarisapariy gassa u âyârapakappanamam
SU
THE INDIAN ANTIQUARY.
ajjhayanam chaüvarisassa ya sammaṁ sûagadam nâma amgam till 1 | dasakappavvavahârâsamvachchharapanagadi
[OCTOBER, 1888.
bârasa vâsassa tahâ arunovâyâi pamcha ajjha yana
The MS. has dakkhah. But Visarga is of course here inappropriate. Is dikkha (diksha) the correct reading?
so anga masculine or êtê neuter; see imê ajjhayapa in 7.3.
If we now return to a consideration of the 60 anangapavittha texts of the Nandi we shall find that we have to deal with a rich literature of which nearly half has probably been lost. On the other hand, among these 60 texts we miss not only at least six names which are now enumerated as portions of the Siddhanta; but all the titles of those groups are lacking, in which the Siddhanta is at present divided. These 60 names are enumerated without any reference whatever to any definite order in groups, and in a succession entirely different from the present order. Does this state of
kkhiyassê 'val
thanam sama vâôchiya amg' êtê atthavâsassa || 2 || dasavâsassa vivâhô, êgârasavåsagassa ya imê
ul
khuddiyavimâna-m-âî ajjhayana pamcha nâ- things permit us to conclude that neither the texts which are not mentioned in the enumeraBhagavati, the latter in its turn being dasavisassa!
yavva 11 3 11
38 Santichandra maintains a different view, viz. that sinoe in v. 3 onga 5 is ascribed to dasavarshapary Syasya addhh therefore eo ipso anga 6, and the connected upanga 6, took their places accordingly. But how is the case with anga 7 etc. P
31 teyaninagga is, according to another passage of the Vidhiprapa, another name of the Gosala book in the
térasavisassa taha utthinasnyâiya chairô || 4 ||chaudasavâsassa tahâ âsivisabhavanaṁ jina bimti
pannarasavasagassa ya diṭṭhâvisabhavanam taha ya #5 ||
sôlasavâsâîsu ya êguttaravadḍhiêsu jahasamkham |
châranabhavana-mahasuviņabhavanâ-têaganisaggå31 11. 6 ||
eguanvisagassa ditthivid duvilasamgam | sampunnavîsavarisô apuvai savvasuttassa tti || 7 |
This enumeration is exceedingly noteworthy, from the fact, that of the texts which now belong to the Siddhanta, only nine are mentioned (six angas and three chhedasútras), whereas the other eight names, to which reference will be made later on when we examine the Nandi, are at present not found therein. The question [225] arises: are we justified in placing the composition of these verses at a period in which the remaining portions of the present Siddhanta were as yet not embraced therein, their place being occupied by the eight lost texts, which are mentioned in the enumeration? In any case the enumeration cannot be otherwise than ancient, since at the date when it was composed, the ditthiváa manifestly still existed, and in fact as the highest in the order of gradation.
