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370
THE INDIAN ANTIQUARY.
[DECEMBER, 1889.
śrutaskandha, i.e. updngas 8-12.7 Finally in the tenth place are the saikh éviyadasaus with the foll. names Ichuddiyd vimanapavibhatti, mahalliya vimd na[274]pavibhatti, angachuliya, vaggachúliya viváhachdliya, ArunovavÂê, Varaņôvavad (Varuo in the Schol., perhaps Dhara) Garulôvavad, Vélamdharovavad, Vêsamaņôvavae. All these names recur in the anangapavittha list of the Nandi (Pakshikas. Vidhipr.). We have seen above, p. 223, 224, that the five ajjha. yanas beginning with khuddiyavim dņa, are designed for the eleventh year of study, the five ajjh., which begin with arunovavda for the twelfth year of study. From this two facts are plain : first, that they still existed at the date of composition of the versus memoriales in question, secondly, that they were of great importance in so far as their study is made to occur after that designed for anga 5 i.e. the tenth year. By vivdhachiliya (vyákhya bhagavati, tasy đó chúliká) we may remark in passing, we are to understand one or more of those supplements to anga 5, all of which now appear to have been incorporated in that anga.
We cannot doubt that all the texts mentioned above were thus constituted at the period of the existence of anga 3. Hence the extreme interest of this detailed presentation of the subject. It is only as regards anga 7 and chhedasútra 4 that this account is in entire agreement with the existing text of the Siddhanta; in all other particulars this account is either widely different or has reference to texts, which are not found in the Siddhanta at all. The proof here given of the fact that from the mention of a work in one place or another there does not [275) follow the identity of the then existing texts with the present (though in reality proof of a fact that is self-evident) is nevertheless not out of place in the present case, since it has become so customary in these days to draw from the titles of Chinese, etc., translations of Buddhistic works conclusions in reference to the existence of the latter in their present form. The proof here carried out in reference to anga 8 to 10 is intended as a reminder that greater caution must be used in the future. (See Ind. Stud. III. 140).
Of great interest is farthermore the enumeration in ajjh. 7 of the names of the seven schismall together with those of their founders and of their localities : évann cheva samanassa bhagavató Mahavirassa titthaimi satta pavayananinhagd pan tah: bahurayú, jirapadésiya, avvattiya, sdmuchchhétiyd, dôkiriyá, térdsiya, avadhdhiya (!); éési nan sattanhah pavayananinhagánann satta dhammayariyd hottha, tan : Jamali, Tisagutté Asadhé, Asamitté, Garnge, Chalu, Gotthámáhile ; éési nas pa nan satta uppattinagard hotthá, tana: Sâvatthi, Usabhapuram, Sêyabiyâ, Mihilê, Ullagatiram, puram Amtaramji, Dasapura(m) ninhaga-uppattinagaram. According to Ávasy. nijj. 8, 61. 89, the last of these schisms occurred in the year Vira 584; from this we may derive some basis for chronological determination,12See Jacobi, Kalpas. p. 15.
An exact examination of this important text is a great desideratum, since in it are contained a large number of signifi cnt [276] statements and data. It constitutes a perfect treasure-house for the correct understanding of innumerable groups of conceptions, in distinguishing which from one another the pedantic formalism of the Jains was wont to run riot.
The table of contents in anga 4 and Nandi (N) reads : sê kim tam thâņê ? thâņe nam sasamaya thâvijjamti parasamaya sasamayaparasamayâ; jiva thâvijjamti ajiva jîvâjiva; lôgô alôgô lô gálógô thêvijjaṁti ;18 thâņê ņam davva-guna-khetta-kala-pajjavapayatthâ nam sêla salila
dirghadaálhavarupato'navagata dva, tad-adhyayangi (kani) chin narakávalik A-srutaskandha upalabhyarte, tatra chandrayaktavyat pratibadaham chandram adhyayanath, tathi hi: Rajagrihe...; Seshani triny pratitani.
9 samksh@pika dash apy anavagatesvarapléva, tadadhyayanAnAm punar arthah: khuddié tyAdi, iha' valiks. pravishtetaravim napravibhajanath yatra 'dhyayane tad vim&napravibhaktib, tach chai 'kam alpakranthorthan, tath&'nyan mah&granthártham.
This first 5 of the preceding ten ajjh. are doubtless meant by this statement. At least in the Nandi they preserve the same order of succession.
1. These texts may be conosaled, 1.e., absorbed by larger texta-a conjecture which is very probable e.g. in the . case of the vivdhachdliyd. See above.
11 of. Kup. 794 (4), where the word "in connection with Ayyarakkhia and Pasamitta" belong to the last line after Gotthimshila; see Av. N. 8, 89.
19. The Jain records on the above sovon schisms have been translated into German by Leumann, Ind. Stud. XVII., p. 91-135.-L.
18 In N. we read jfui ajtud jfrdj. at the beginning : then follows lié albd lay ; and sasamad p. sanamayapara. sa mdf forms the conclusion, (a algo in the case of angas 4 et seq.): the verb is thdvijahti in each one of the nine esse-1.8. in the plural,
