Indian Antiquary Vol 19

Author(s): John Faithfull Fleet, Richard Carnac Temple
Publisher: Swati Publications

Page 75

FEBRUARY, 1890.)
SACRED LITERATURE OF THE JAINS.
67
ma and the latter's scholar Jambû, 44 which took place at the period of king Kônia of Champå. Suhamma represents the transmission of the [307] sacred texts as proceeding directly from Mahavira. He prefaces “the fifth angam is now ended (pamchamassa amgassa ayam atthê pannattê, what is the contents of the sixth angam?" and then continues with a detailed presentation of its division as given above, citing the titles of each of the 10 ajjhayaņas of the first suakkhamdha. Hereupon follows one of the usual ajjhayaņa introductions which from this point on is found at the beginning of each of the following ajjh.
This style of introduction and of tabulation of the contents recurg45 in exactly the same form in the case of angas 7-11, and proves that these six angas especially are bound together and have perhaps been the subject of treatment at the hands of the same redactor. They are connected like links in a chain, inasmuch as in the beginning of each anga reference is made to the angas preceding it. The first four angas have a mark of unity in their intfoductory formula sayammê and in their close ti bêmi. The fifth anga occupies an isolated position.
The fact that this introductio solennis is found in all six angas alike, is proof enough of its late origin and of its being the work of a hand which brought all six into close conjunction.
If this be so, it is possible to conceive that the explanation of the name nâyâdhammakahâu · which occurs in anga 6 (nâyâņi ya (308] dhammakahâô ya) is not in harmony with its original signification. I prefer the foll. explanation : first separate the word into nâyâdhamma and kahâu and understand by nâyâdhamma the "dharma of the Jnáta" i. e, of Mahavira 46 (see above, p. 261, on anga 2, 1, 1, 6), and understand the meaning to be “Recitals for the dharma of the Jõâta."
But we must not suppress an objection. In the anga section in anga 4 and Nandi, both parts of anga 6 are especially recognized, and in fact by the same titles : nkyai and dhammakahâu. This misunderstanding, if such here exist, must have been anterior to the date of anga 4 and N. I cannot however regard this as a cogent objection, since the Nandi is the work, according to all probability, of Dêvarddhigaņi himself (980 Vira), and the section of anga 4 is perhaps, in the last instance, the production of a still later period (cf. above, p. 284.)7*
The statements in reference to the extent of the second part of anga 6 contained in anga 4 and identical with those of the Nandi, are full of the most fabulous exaggerations, cf. p. 286, 289. Euch of the dhammakahis is said to contain 500 akkháiyás, each of these 500 uvakkhányás; each uv. 50 akkeháiya-uvakkhdiyás with a total of “3 koti," i.e. 35 millions of akkhâiâs. This latter som excites the hostility of surprise since, if we reckon each [309] of the ten vaggas of the second part as a dhammakaha, the result for all 10 is if we trust the above quoted statements, 125 kotis, namely 10 X 500, i. e. 1250 millions ! According to the Schol. on the Nandi this riddle is solved by the assumption that of the 125 kőtis, only 3) köți are "apunarukta," and the remaining 121kótis have occurred in the nine ajjh. 11-19 of part 1, each of which in turn contains 540 akkh. having each 500 wakkh. and these 500 akkh.-uvakkh each.
Dismissing such calculations as mere child's play, let us examine the actual state of things. In the first place the titles of the 19 ajjhayaņas of part 1 are enumerated at the outset
The Prakrit text Jaribūdittharta, or Jathbusykimikathånakam, in 21 udadans, deals with him; the PrAkrit in it is very like the apabhraná.
45 The tenth has now, it is true, another introtinotory formula Abhayadiva however citee different one which is exactly the same as that found before angas 7, 8, 9 and 11.
46 The length of the â of nîya (of. Pan. 6, 3, 129. 130) is irregular according to both explanations.-Soe however the first note on this angı. It cartrinly militats against the plausibility of the above conjecture, that the recitals of the first part are cited in the references of the redactor under the designation of neya (jaba andande, jaha Malline).-L.
17. There is no reason whatever to suppose a misunderstanding in the above passages only to please etymology of the 19th century; even in this very anga 6 the term "ya is applied to the first and twelfth ajjh. we will be seen from their titles given later on. Remember also the term ndy'ajjhayandim spokon of above on anga 419.