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SACRED LITERATURE OF THE JAINS.
Остовив, 1888.]
tween Jinas 2-9 there existed only eleven i. e. all except anga 12; that between Jinas 9-16 those eleven also were lost, whereas in the time of, or between, Jinas 16-24, all twelve were extant, and that the 12th afterwards was again" lost. If we exclude the mythical first Jina from our consideration, the essence of this tradition is perhaps this: the number of the angas was at first eleven, to these a twelfth was joined, which twelfth auga was again lost. This assumption corresponds to the conclusions to be derived from the Siddhanta itself. In the angas themselves and in the upaigas too," only eleven angas are as a rule mentioned. The principal exception to this assertion is the fourth anga, where at the very outset we find a short enumeration (which can easily be shown to be of secondary addition) of the single parts of the duválasamgam ganipidagam; alike in §§18, 46, 88, some declarations in reference to anga 12; and finally at the end a detailed exposition of this subject, in which the duválasamgam ganipidagam is glorified as having existed eternally in the past and as destined to exist forever in the future. This laudation of anga 12 is very surprising, and may well be explained as an intentional polemical assertion to satisfy all doubts that might arise. According to all probability this last section, which is found almost verbatim et litteratim in the Nandi, composed probably by Dêvarddhigani himself, [243] is to be regarded as a later addition to anga 4, whether it was borrowed from the Nandi itself, or, if this cannot be the case on account of some few differences between them, from a common Besides this mention in anga 4 and some other references, which eventually may also be of secondary origin (e. g. anga 5, 20, 8) the duvalasangan ganipidagam is mentioned only in those portions of the Siddhanta which do not belong to the angas.
source.
The later origin of the passages in question is manifest from the form in which they are referred to.
When anything is said of the eleven augas,
51 Accord. to Bhagav. 20, 8, anga 12 was lost savvattha, i.e. in all 23 jinamtaras, as Leumann informs me.
ss But see up. I. 26 (p. 36, Leumann).
63 SAmAtiga-m-Adiyi i. e. sâmâyikadini, see Bhagav. 2, 281-3. 300. up. I, 31 remains an exception (Leumann, p. 44). of. Pân. 5, 4, 34 where in the gana, samaya and samayachara are found, also samâya (var. 1); the form sam might be regarded as an intentional differentiation for alma; cf. the Akritigana anuśatika as also sAmgrå. hika, from samgraha, in Abhayadeva on anga 4, who even uses svasamdyika as the adj. to svasamaya. The
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they are always characterized as "beginning with the sámáyika," in case the statement is not merely limited to this number itself, but when the first one is specifically referred to by name. When, on the other hand, anything is said of twelve angas, in which case the titles of each and all are generally cited, the first anga is not called sámáiya, but áchára (e. g. also anga 5, 20, 8); the latter name is found in the MSS. and elsewhere up to the present day. This direct variation between the two forms of denotation is peculiar and surprising, but may perhaps be explained as follows:-The word sámáyika was perhaps originally a synonym of áchára. I derive it from samaya and hold that it is equivalent to the Brahmapical samayáchárika (see M. Müller, Hist. Anc. S. Lit. p. 206 fg.) which here appears probably [244] in the term sámáyári (see Uttarajjh. 26). This may be regarded as a counterpart of sámayáchárika. In upanga 1 at the end of the first part, the dharma of Mahavira is designated in a general way as sámáia or as agárasámáié dhammé and anagárasd. The use of the word in this universal signification in a legend is attested for Mahâvira's predecessor Pâréva; see Bhagav. 2, 184. Besides this wider signification there was developed a second more restricted use (see the reference just quoted) viz.-the first member of the six so-called ávaśyakas i.e. necessary observances, the treatment of which forms the chief subject of the Anuyogadvárasutra and of the sûtra text, on which the Avasyakanijjutti is based. In both these works and in the Nandi, which in turn also makes special mention of the six avasyakas with sámáiya at the head, the duválasanga ganipidaga with áchára at the head is principally spoken of. Consequently it is easy to conjecture that the use of the word sámáyika occurring here in its pregnant sense as the title of the first avasyaka, has been the cause of the dropping of this denotation for the first anga (in order to avoid any misunderstanding), and the reason of the choice of the title áchára for this anga, [245] a title which is perfectly clear."" Jains themselves affect several etymologies, and generally regard sama as the first member of the compound. See also Bhag. 2, 186.
These form the first of the ten groups of the samayari, see Uttarajh. 26,
se It is very peculiar that in Avasy, nijj. 2, 8 sAmAia appears as the title of the first Avasyaka and only six verses later on in 2, 14 as title of the first anga.
The change may have been favoured by the union of both words in the Brahmanical term samayachara.
