________________
377
DECEMBER, 1889.] SACRED LITERATURE OF THE JAINS.
The question now arises how are these differences to find a fitting solution? It is selfevident, that, so far as the extraordinary character [291] both of our information in regard to the number of padas, and of the akkháias in anga 6 is concerned, they are a fabrication of the author; nor is it improbable that a similar explanation may hold good in the case of the special differences of detail. The carefulness of statement which we notice here, renders it, on the other hand, possible that the author has based his statements on those of his authorities, and that we have to deal with genuine discrepancies between two different texts. Abhayadeva declares here that he is unable to explain the contradiction in the case of angas 8 and 9 and in the case of anga 10 all that he does is to admit the existence of the conflict.63 But in his commentary on anga 10 he adduces (1) a further case of divergence-an introduction at variance with the general character of the introductions in that it allots to the anga two suyakkhamdhas, and (2) refers especially to the conflict between the purvácháryáḥ and the aidamyugináḥ. See below. Of primal importance for angas 8 to 10 (11) is the fact that the statements in anga 3, 10 too render it [292] probable, that these angas had then a text different from our own. The irreconcilability of title and contents show that in the case of anga 10 something must have occurred to cause the present condition of affairs.
As we have seen that there are important differences between the statements made here or in N. and the actual state of things in the eleven angas, so far as extent and division are concerned, we now discover that the same holds good as regards the statements, now under examination, concerning the contents. These statements, which in N are much more brief than those in anga 4, are, it must be said, of so general a character and so colourless that their real contents can only be discovered with difficulty. They appear in a form that is purely stereotyped (see the common introduction in angas 2 to 5,63 and in 6-9 and 11,64) whereas there is no such similarity of contents between each of the single members of these two groups; and the statements in question are not in exact accordance with the contents of any single one. This latter remark holds good in the case of the special statements in reference to the contents of anga 10, to which we do not find any such stereotyped introduction. These special statements suit the name of the anga, but not its present contents. It is of great significance that the statements in anga 3, 10 (see above, p. 272) are essentially in accordance with these now under discussion. This agreement [293] makes it extremely probable that the contents of the tenth angam, as it then existed, was in harmony with these statements.
To the detailed consideration of the 12 angas there is appended here, as in the Nandi, a passage on the entire duvalasamgam ganipidagam. This deals partly with the attacks, which it was subjected to in the past, 65 which it now experiences in the present and will experience in the future, partly with the devoted acquiescence which is its lot to meet with in these three periods and conclades with the declaration of its certain existence for ever: na kayai na asi, na kayai na 'tthi, na kayai na bhavissati.
The coucluding portion of the fourth anga consists of frequent reference to the legendary hagiology and history of the Jains, genealogical enumerations (and others of different content) of parents, wives, etc. of the kulakaras, 24 titthakaras, 12 chakkavattis, 9 Baladêvas, 9 Dasaras, 9 Vasudevas, partly in metrical form (sloka and árya). Towards the end there is a transition to prophecy (construction in the future). Our information here varies in part very materially from that contained in Hêra. 26 fg. 691 fg. and is not preserved in the MSS. with any
61 On 8: dasa ajjhayana tti prathamavargåpêkshayai 'va ghatate, Namdy& tathai 'va vyakhyâtatvat (see below); yathe (yach chê) 'ha pathyat satta vagga ti tat parthamavargad anyavargapêkshaya yato tra sarve 'py ashta varga Nadyam api tatha pathitaḥ: sarvani (adhyayanini) chai 'kavargagatani yugapad uddisyamte, ato ('tra) bhauitam attha udd 14 ity Adi, iha cha dato 'ddésanakala adhiyamta iti na 'sy 'bhiprayam adhigachhamah:-- and on 9: iha 'dhyayanasamûho vargo, das 'dhyayanâni, vargaá cha yugapad vo padisyat, ity atas traya evi ddéanakala bhavamty êvam eva cha Namdáv adhiyate, iha tu drisyaté: dasé 'ty, atra 'bhiprayo na jiAyate.
62 Yady apt 'ha adhyayananirn daiatvad dasai 'vo 'ddêéanakala bhavamti, tatha 'pi vachanlintarâpêkshaya (ef. N) pamchachatvarioéad iti sambhavyamtê iti panayAllsam ity Adi aviruddham (!).
68 Samaya, loya, jiva.
64 Nayardim etc. N limits herein its treatment of the subject entirely to this common introduction and gives nothing else in addition.
65 According to Abh., attacks at the hands of Jamali, Goshthâmâhila, etc., i.e. the representatives of the seven schisms.
