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344
THE INDIAN ANTIQUARY.
[DECEMBER, 1888.
have excerpted. He states furthermore that sense," I should at least give expression to the the arhiadvachaninuyoga" is divided into four conjecture that by these júnayá the Vaideha king groups: dharmakathânuyôga uttaradhyayani- Janaka was meant, "" [260] concerning whom dikah, ganitànuyôgah sûryaprajnaptyädikah, and his guru Yajnavalkya all sorts of statedravyanuyôgah pervâņi sammatyîdikas" cha, ments are preserved in the legends of the charitrakaranînayôgas cha, chârådikahos; the twelfth book of the Mahd Bharata, representing last is pradhanatamah, śêshanam tadarthatvật. either the king or both the king and his guru These statements are in all essentials a re- as having affiliations with Buddhism. See Ind. production [259] of those in kv. nijj. 8, 54 where Stud. 1, 482.100 Jacobi, whom I consulted in uttarádhy. is represented by isibhâsiyáir, which the matter, proposed (April 6th, 1880) that the commentator however explains by uttarao;yánaka (cf. hinayana, maháyána) might be see on anga 4, 44.
thought of in connection with jánaya. II. The second angam, sůyagada, søtrakrita, The titles of the 23 ajjhayanas of the sûtra. destined for the fourth year of study, see p. krita are enumerated in the fourth anga $ 23 223f. likewise treats in two árutaskandhas (of (=S) in their present order; also in Avasy. which the first is composed in slókas and other 16, where, however, the sixteen ajjh. of the first metres," the second in prose with the exception srutaskandha are apparently placed after the of a small portion : ajjh. 5. 6) of the sádhvá- seven ajjh, of the second árut. In v. 65, 66 in chára, the right course of action; and is at the the first place the first sixteen are enume. same time chiefly polemical in character." rated by themselves and in v. 102 the seven According to anga 4 and Nandi," 363 heterodox others by themselves; but after náladamopinions annadithiya (anga 4, pásamdiya N) are the last one-we read solasaith cha té visar. It here combated; viz.: those of 180 kiriyâvai, is, to be sure, not impossible that these words kriyâvâdin, 84 akiriyâvâi, akriyâvâdin, 67 an- sólasáin cha are a mere reference to the earlier nâniyavai, ajnanika, 32 veņaïyavai, vainayika." enumeration in v. 65, 66; but, at any rate, In consequence of this the commentary fre- we should have expected that this reference quently cites the names of Charvaka, Sakya, would occur before the first of these seven Bauddha, Sankhya, Vaibeshika, as those who names, and not after the seventh. Also in are to be understood by the égé cited in the the Vidhiprapá (=V), the names are singly text as opponents. These are also referred to enumerated; they are :in the text as jánayá, explained in the comm. by
a. First srutaskandha. panditanmanya Dauddhah. But as the root jná 1. samaya, with 4 udd., 89 vv. ; bhútavádá. is elsewhere used by the Jains chiefly in a good dimatan nirákriyaté; - udd. 1 closes :
The following passage is found also in Santichandra Another explanation of the term janaya applied to the on up. 6, according to which Silmak charya commented ! Bauddhas may perhapo claim more attention then the one also upon the second aga, cf. Kl. 247b.
ventured in the text by Prof. Weber. We know that the I sutrad anu pa chid arthasya yügo anayogah, sutrl.
founders of religious systems in India as well as elsewhere dhyayang paschad arthskathanan.
were as a rule called by epitheta ornantia (such as
Unditha jira mahavira, &c. &c.) Two of these epithets as 2 ? likewise sintich.; by this the rest of the contonts
applied to kya muuniorin fast to the Budūlas in general in of the drishivada is perhaps referred to, which treated
Buddhistie texts are janaka and prichchhaka i.e. "knower" partly of the different dirbtis or saimat..
and "asker" (see for instance Divvivadona, ed. Cowell » Achirimgadikal Saatich. .
and Neil, pp. 184 & 299; by the editors rendered by "vaitaliya, trishtubh, bul not Arya.
"general interrogator"!!) Most probably those two epithets os iha hi pravachane chatvan 'nnyiigih (nee p. 258):
refer to the supposition pervading not only Buddhistie but chara akaraninuyogah, dravyko, dharmakathao, ganito;
also Jain texts that the founder of the religion knew everytatra pratham frinadichArángarn charanggapridhathing, bat nevertheless, when conversing with any one, nyena vyakhyAtam, athe 'dan irisutrakritAkhyat dviti.
asked as if he knew not. Now it might well be that the yangan dra papridhányena vyakhyllyat; sutra.
Jain author of the above metrical passage of aliga 2 chose in svspara sa moyandchanari kritaria y na tat natrakritarn.
metre-as he would perhaps not have done in prose-a term os Cited froin this as well as from other sources in the
not very common but still perfectly clear to his contempor. introduction to Malayagiri's Comm. on the second
aries for referring to his adversarios of Buddha's party, the upinga and in many other placon..
terms jana ka and prichchhaka being not found (as others It is a most curious fact that a Tibetan text quoted
are e. k. buddha jina &o.) with reference to Mahavir in by Schiefper, Ind. Stud. Vol. IV. p. 335 exhibits also an either of the two literatures, of Bauddhna aud Jaina.-L. enumeration of 303 heterodox opinions. As in Buddhistic 100 The legend of the six falsa teachers found in the texts this number is not found anywhere (as far as I am Buddhistic texts, (see my V..rlea, aber ind. L.-G. 304 aware) it might be that one day Tibetan translations of (247, 1) Burnout, Lotus, p. 485, Weber's Ind. Streifen, 3 Jain fexts should turn up.-L.
504), is told of Janaka and Y Ajnaval! ve. For the peculiar cf. also the designation of their founder under the use of the word Vidths or vid ha quong the Jains (see name of Nayaputta, of. p. 261.
page 261n.) the reader is referred to Bhagav. 2, 306, and * • Janaka from Janaka, as Bauddba from Buddha.-' to my treatise on the Satr. Mah. p. 20.
