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DECEMBER, 1888.)
SACRED LITERATURE OF THE JAINS.
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Náyaputté Mahavire [261] évam áha Jinottame which is a proof of the antiquity of the text---) tti bemi || 27 || H. Jacobi (Kalpas. p. 6) is the first the scholiast mentions the various reading : scholar who identified the name of Mahavirao je viu (vidus), yo vidvan. The latter is prooccurring here, with Nigantha Nataputra (or bably an intentional change of a secondary Niganthanatha, "fils de Jnâti," Burnouf, Lotus, natare or perhaps a removal of the original. p. 450, 486) who is mentioned in the Buddhistic At the conclusion of udd. 3, which is comlegends as a contemporary of Ajátaśatru or of posed in prose, we read :-êvam sê udahu aņutBuddha. A reference similar to that given taramáni aụuttaradami annuttaranánadamsanahere is found in 3 (cf. 5 and 6). See my dharé araha Nayaputte bhagavam Vesalie remarks on unga 10.
viya hie (vyakhyâtavan) tti beni. The scholiast 2. véyáliya, 101 rétáliya liya V, vaidárika, illustrates Jnâtaputra strangely enough by with 3 udd., 76 vv. ; yatha karma vidaryaté. It Vardhamanasvâmi Rishabhasvami vî and exbegins sambujjhaha : kin na bujjhaha ? sam- plains Vesalse in the first case (ir, when Jnátaböhi puna pêchcha dullaha. This ajjh. is not putra means Vardham.) by Visilá-nagaryám, in referred by the Scholiast to Vîra, but is the second (i.e. when Jnátop. means Rish.) by characterized as a teaching of Rishabhasvámin vaisálikah (višálakulódbhavatvát.) In any case to his sons ; with which statement the conclu. this epithet, which is probably a nominative, sion of the third udd. is however not in harmony. is of extreme interest in this connection. This chapter is composed in the metre called Abhayadeva, too, [263] on Bhag. 2, 1. 12, 2 vaitdliya by Pingala (chhandas 4, 32) and by explains Vainalika by MabAvira and in fact as Varkhamihira (104, 55). In my opinion great a metronymicum (!): VibAlA Mahavirajanani. importance must be attached to this circum- The Vésáliya-sávaga appear elsewhere in the stance. It is very probable that the similarity Jaina legends, but-and herein is to be found of this name with that of the title of our a divergence from the Buddhist legend-in a chapter is to be explained by the assumption favourable light; see Bhagav. 2, 197. 249; 1,440. that the metre had taken its name from the text 3. uvasaggaparinna, upasargaparijnt with 4 in that metre. This designation would not udd., 83 vv.; pratiķúlih and anukalah upacaronly be a direct testimony [262] to the exis- gâh, tais cha 'dhyatmar vishAdah. tence of this text at the time of Pingala and of 4. itthiparinna, thipao V, striparijní, with 2 Varahamihira, but also inasmuch as it rests100 udd., 53 vv.; strîparishahố jêyah ; conclusion apon a representation of the Prákrit word in prose: ichch êvam khu sê Virê dhuyaraê .. végália in Sanskțit, which was liable to be mis- tti bêmi. understood, or upon an incorrect spelling with 5. narayavibhatti, niraya V, narakavibbakti inorganic t-might be regarded as a proof that with 2 udd., 52 vv.; strívasagasya narukapatah even at that early period the title of this chapter tatra cha yád risyi vedanáh. "I asked the had been handed down in this incorrect form. kévalia mahési"- thus the author, according Both of these probabilities are of extreme in- to the scholiast: Sadharmasvâmin, begins terest. We must here notice that Varahaznihira his recital. “Thus questioned by me, Kúsavé expressly cites Mágadhi as a “Prákrit" synonym ásupanne (asuprajnah) i.e. Vira, spoke." of vaitaliyam-see Ind. Stud. 8, 295—from 6. Viratthao, Mahavirastava, with 29 vv.; it which we may with probabilityinfer that a direct begins: “ The samaņas and mabans, the agårins reference is made to the language of our text or and the paratitthiyas (Sakyadayah) asked about to the language of Buddha,10* Of interest, fur- the doctrine and life (nánari, dari saņai, silan) thermore, is the fact that on 2, 1, instead of of the Náta." máhana (= brahmana used in a good sense
(To be continued.)
101 According to the legend Vira first descended into the womb of the Brahmani Dovananda, wife of the Brahman Uanbhadatta (KödAlasagitta), in Kundaggamit; thenco into the womb of the khattiyani Tisald, wife of the khattiya Siddhattha (K Asavagötta), of the race of the khattiys called N Aya, in the same place; Vira is therefore called their son. Cf, also (see page 263) the statements of Abhayadeva: ViAl Mahavirannani! He is deuignated both A NA NAyaputte Ndyakulachaude and
as Vidéhé Vidéhajachche (Kalpar. $ 110).
102 With inorganiet: vêtAlinmaganmagn at the conclusion of uld. I is explained by karmanAro vaidárikar vidaranasamartham miswam. utylia in the name of the dasave is explained quite differently.
203 The derivation from witla (Ind. Stud. 8, 169, 179) would then be overturned.
10° Buddha seoma to have made use of this metro, sinoe it is used in tho Dhammu pada, ote.
