________________
66
THE INDIAN ANTIQUARY.
[FEBRUARY, 1890.
The mention of the planets, the absence of any allusion to the zodiac, (Bhag. 1, 441; 2, 228) and the statements in reference to the Brahmanical literature existing at that period28 (ibid. 2, 246. 7) are in harmony with the date which we have assumed above. See above pages 236, 238.
In anga 4 (or Nundi, N) there are contained the full statements of contents:-sê kim tam viyâhê29 ? viyahê nam [305] sasamaya viàhijjamti parasamaya sasamayaparasamayâ, jîvâ viâ° 3, lôgê 3 viâhijjai;30 viyahê nam3 nânâ vihasura-narimda-raya-risi-vivihasamsaiyapuchchhiyânam, jinêna vittharêņam bhâsiyânam, davva-guna-khettakala-pajjava-paêsaparinâma jahatthiyabhâvaanngamanikkhêva-naya-ppamânasuniunô-'vakkama vivihapagarapagaḍapayamsiyânam,33 lôgâlôgapagâsiyanam, samsarasamuddarumda-uttaraṇasamatthanam,35 suravaïsampûiyanam, bhaviyajanaypaahiyayabbinamdiyânam, tamaraya-vidhamsananam, sudiṭṭhadivabhûya-ihâmai-buddhivaddhananam, chattisasahassa-m-anûpayâṇam36 vâgaranâņam damsanâu37 suyatthabahuvihappagârâss sisabiyatthâya gunahatthâ,40
We have for this anga the commentary of Abhayadêva. For a special table of contents for the first two books, two-thirds of the third book, for books 34-41, cf. my treatise, of which mention has often been made here and which created a new course for Jaina investigations: "On a fragment of the Bhagavatt" part first 1866, part second 1867.41
VI. The sixth angam, nayadhammakahau, [306] jnát a 2-dharmakathas, in two suyakhamdhas (śrutaskandha), which are very different in extent. The first in 19 ajjhayanas contains the nâyâni, which word is explained by udáharaṇa, drishtamta, i.e. edifying tales or parables, designed to serve as moral examples; the second which is much smaller, contains in 10 vaggas the dhammakaháu, i.e. edifying legends. The specific difference in the contents of both parts is not rendered clear by this method of division, which itself is characterized in the legendary introduction to the text as a constituent part of the same.
In this introduction, which begins with the formula usually found in legends-ténam kalênah téņam samaénam-the work is referred to a dialogue between Mahâvira's scholar Suham
28 riuvéda-jajuvêda-samaveda-athavvanaveda-itihasa-pareham naih nighamtuchchhatthanam chaünham vêdipam samgovanganam sarahassanam saraê våraê dharaê paraê, shadamgavi, saṭṭhitamtavisaraê, samkhâne sikkha-kappê vayaranê chhamdê niruttê jôtis&m-ayanê, annêsu ya vahusu vambhannaêsu parivvâyaêsu nayêsu supari-nitthiê.
29 vyakhyayamte yasyarh så vyAkhy&; viyahê iti pullinganirdésah prakṛitatváât; shattrinsatsahasrânâm (vyakarapanam) darsanât śrutârtho vyakhyayatê iti.. vakyasambamdhah.
50 N has here the order 10ê.., jiva, sasama..; the verb is here correct, viyahijjaï with 166, samae, jjamti with jiva.
31 vivahé par C; the following is omitted in N.
52 vitthara A; nânâvidhaiḥ surair.. vividhasarhsaya-vadbhil prishțânâm; Mahaviréna.
35 dravya.. parinâmânâm yathasthitabhâvânugama-nikshê panayapramânasunipunôpakramo vividhaprakaraiḥ prakatam pradariito yair vyakaranais tani têsham;.. naya naigamAdayaḥ.
34 16kAlôkan prakâsitau yeshu
55 samsârasamudrasya vistirnasya uttarane samarthanam.
se sushthu drishțâni, dipabhâtâni..; anyûnakâni shaṭtriñsatsahasrani yêshâm tâni, iha makaró 'nyathapadani. pâtaé cha pråkritatvât anavadyam.
57 têshâm darsanât prakaáanâd uparibamdhad ity a., athava têshâm daríand upadariak ity a.
28 árut&rthah, tê cha bahuvidhaprakârâé chê 'ti vigrahab, frutârthânân và bahuvidhai prakaraḥ iti vigrahaḥ. 39 áishyahitArthaya.
40 gunamahattha (1) B.C.; gunahasta gupaparyAptyAdilakshand hasta iva hastaḥ pradhânâvayava(h) yêshẩm tê; (cf. Pet. Dict. s. v. hasta 1 i).
41 In the enumeration of daily labours, 1, 378, the statement in lines 9 and foll. is to be explained thus: "at most a whole sayam on one day, a moderate measure in two days, at least a sayam in three days"-see above p. 250. Ayamvila in 14 stands for Ayâmamvila Achâmâmra and signifiee a meal taken during a fast consisting of a " sour swallow," a portion of sour pap cf. Leumann Aupap. p. 101, and in a derived sense a division of time necessary for this meal-1. 18 read: "need a day each;" 1. 19 read "sêdhisayim (book 34)." Much must be now changed in the middle portion of the treatise.
42 See Schol. Hem. 243 p. 319 (Bgk.-Rien) for the length of the & in jnâts.-The same length is observed in the Vedic compound idhm4-barhis; see also the Vienna Oriental Journal, Vol. III. p. 831, note 2.-L.
48 Accord. to the Comm. this difference consists herein, that in the first part AptopAlambhâdijnatair dharmartha upanitab, in the second part såkshat kathabhir abhidhiyatê. The second part contains, N is true, no parables and similitudes, but the first, as well as the second contains kathas. As Leumann informs me the term niya is treated in great detail in aiga 3, 4, 3.
