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MAY, 1891.]
SACRED LITERATURE OF THE JAINS.
173
no longer extant, they merely report the few utterances of tradition. Abhayadeva has the foil. at the beginning of his remarks: sarvam idam prâyo vyavachhinnam tatha 'pi yathapishtam (! "dřishtam?) kimchit likhyatê; and the anonymous scholiast on N. has : s. i. pr. vy. tatha 'pi leśato yathậgatasampradayam kimchid vyakhyayatê. In explaining the first part Abhayadeva says : êtac ca sarvam samûlottarabhêdam sútrárthatô vyavachhinnam and the anon. schol.:tâni cha samülôttarabhêdâni sa kalany api sůtrato 'rtbatascha (319] ryavachhinnâni yathậgatasampradayataś cha darsitáni. Finally, Abhayadêva expresses himself in a similar manner concerning the second part : amůny api sutrarthato vyavachhinnani tatha 'pi drishtanusâ ratah kimchit likhyate, and the anon. schol. says êtâny api samprati sütrato'rthataś cha vyav., yathậgatasampradayatô vâchyani.
The ditchiváa is stated to have consisted of five parts. The first part is the parikammam, by which, the scholiast says, we are to understand those preparations necessary to grasp the meaning of the sútras correctly. These preparations are analogous to the 16 arithmetical operations parikarmáni, which must be understood in order to compute without assistance from others. They are divided into 7 groups, each one of which is again divided into various subdivisions, the total number of which is 83. The first two groups have each 14, the next five but 11 of these sabdivisions, which everywhere bear the same title. They begin, in the case of gronps 1 and 2 with the mauyápayáin, in the case of groups 3-7 with the pádho. Pâdha doubtless signifies "reading;” and the máuyápadáni, numbering 46 according to anga 4, 46,-see p. 281,-recall the 46 signs of the alphabet, and therefore deal with preliminary instrnction in reading and writing. The statement barnbhie mari lirie chháyálisan máuyakkharani, which follows immediately thereapon, tends however to invalidate (350) this assumption. Since this statement certainly, though strangely enough (see above, p. 281 note), refers to 46 sounds or signs of the alphabet, the 46 máuyapadani which are mentioned immediately before must refer to something else. 10 Furthermore since both scholia upon this occasion offer the second of the above-cited explanations of their ignorance, and consequently make no attempt to clear up the names of the 7 groups or of their 84 subdivisions, it cannot be demanded of us that we do more than follow their example.11
Following upon the enumeration of the seven groups is the significant statement that sit of this number (according to the schol. the first six) belong to the system kar goxhv (sasamažyáni) and that the number seven belongs to the ájiviyas. The six are then characterized as chaükkanaiyáni (chaturnayikâni); the seven as terâsiyaņi (yai nayâim N, trairášikảni). The scholia explain one of these two names of schools by [351] GôśâlapraVartitaji vikalotâ ajivikâh N)- pashandasiddhamta (pashandinaḥ N), the second by trairábi. kapashandasthâs. The mention of this second name leads us, so to speak, to the domain of history. The Têrêsiyas represent the sixth schism, which Avasy. 8, 66, 73 refers to the year 544
* Schol. on N. parikarma yogyatápådanam, taddhetuh Astram api parikarma; atra-porvagata-'nuyôgasů. trarthagrahanayogyatásampidanasamarthani parikarmkņi, yath gaạitablatré Bamkalitediny Ady&ni shodaba parikarmeņi Seshagamitastrarthagrahanê samarthinipidana(doubtless OrthatAsamplo Pramartheni.
The interesting fact becomes here apparent that the text of N is unconditionally older. See below.
2. It is greatly to be lamented that the MS. of Abhayadeva to which I have had access, is here so corrupt, that nothing definite can be gained from it. The passage reads :-(digthivayasan panohbkyklisari mfuyapay pan, baibhie nam live chhAyAllsanh mauakkbar pam): ditthiv&yassa tti dv&dahlrngaya, m&uy Apaya tti sakalatvahmayasys () akvAbadi (ak AradiP) metrikapadent 'va dfishţivadArthaprasartha (P)nigama I dhovya (?) lakshanfni tôi ya (tani cha) siddharini-manushyabrony-Adink, (1.8., names of the first two groups of the parikamma) vishayabhideva ("dena) katham api bhidyamanani sbatchatvárinsad gavatt (bhavahti 'ti P) sarbhAdhyati (vyate): tath baibhte pam livie tti lekhyavidhan 46 mitikAksharkņi, tani cha .. (see p. 281).
11 Some of these names are not certain since the MSS. vary. Agisspaykite, klubhyarh, riuibaddhat, kéubhayapadiggahô refer probably to the domain of astronomy.
12 In the Berlin MS. of the Nandi this passage is omitted in the text, though it is explained by the scholiast.
13 See above p. 275; scoord. to Abhayadeva, however :-ta dva o "jivikas trairilika bhanitAb, or, accord. to the schol. on the Nandi, which is identical-ta eva Gobalapravartita Ajivikah plahandinas trairtbika uchyante-the trairAfika are the same as the adherents of Goble! In § 6 of the Therkvart of the Kalpasttra Chhalua, the founder of the sixth schirm, is stated to have been the scholar of Mahsgiri, who was the successor of Tholabhadds (Vira 215, d. p. 348), and is placed about 800 years earlier than Vira 544. These are discrepancies not easily overcome. The
