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[MAY, 1891.
THE INDIAN ANTIQUARY.
[356] 8. kammappavâyam, karmapravâdam29; 30 vastus; êka padakôți 80 padasahasrâņi, 10,080,000 (!). A passage from this, which caused the Abaddhiâ or Gotthâmâhila to inaugurate the seventh schism is found in the extract just quoted, and in Haribhadra on Avasy., 8, es, where he remarks: aṭṭhamê kammappavâyapuvvê kammam parûvimti upon the following passage of the text: Gotthâmâhila navamaṭṭhamêsu puchchhâ ya Vimjhassa.
9. pachchakkhanappavâyam,30 pratyâkhyânapravâdam; 20 vastus (also in § 20); 84 padalakshâḥ, 8,400,000. For this purvam we have quite a number of references. The above cited passage of Avasy. 8, 80-91 and Haribhadra's scholion seem to prove that the Abaddhiâ stood in some relation to the ninth pûrva.31 The statement is frequently made that the kalpasútram, which forms the eighth adhyayanam of the daśâśrutaskandha, and the fourth chhêdasûtra, was "uddhṛita" by éri Bhadrabâhusvâfin from the ninth pûrva. Thus, for example in the introduction [357] to the Kalpântarvâchyâni.32 This appears to me to rest upon a misunderstanding (as will be developed further on) of the statement that is frequently met with elsewhere, e.g., in Dharmaghôsha in the Rishimandalasûtra v. 167 (see Jacobi, Kalpas. p. 11, 12), to the effect that Bhadr. extracted dasa33 kappavvavahárd from the 9th puvva. By these are meant the chhedasútras 3-5, and by kappa, not the kalpasútram, but the fifth chhédasútram is implied. Haribhadra, too, on Avasy. 6, 88, characterizes the ninth pûrvam in general as chhedasútra lakshanam and especially the twentieth prabhṛitam (by name oghapr.), the third rastu (by name âchâra) as the source of the óghaniryukti treating of the oghasámáchári. He says that the ôghaniryukti is nirvy úḍhá therefrom. In an avachuri (composed34 A.D. 1383) on Dronacharya's vritti of the ôghaniryukti, the chhedasutras, especially kalpa and vyavahára, are referred to the same source. See also the scholiast on Uttarajjh. 26.
10. vijjanuppavâyam, vidyânupravâdam35; 15 vastus (also in § 15); êka padakôṭih dasa cha padasahasrâni (daśa cha p. omitted in N) 10,010,000. The cause of the formation of the fourth schism is a passage from this puvva, cited in the passages quoted on purra 7, or Av. 8, 59 [358] nêuniâ 'nuppavâê, on which Haribhadra says: anupravâdapûrvê nêuṇiyam vachham [vatthu ?] padhati). Leumann compares the 9 nêuniya vatthus in anga 3, 9.
11. avamjham, avaṁdhyamse; kalyanam Hêm., abandhyam iti va Schol.: 12 vastus; 26. padakôṭayaḥ, 260 millions.
12. pâqium, pruniyus;37 prinâvâyam (!) Hêm.; 13 vastus (cf. § 13); 1 padakoti 56. padasatasahasrani, 15,600,000.
28 karma jnAnavarantyŝdikam ashṭaprakaram, tat prakarshena prakritisthity-anubhaga-pradesêdibhir bhêdaiḥ saprapancham vadati, Schol. on N, . . bhêdair anyais cho 'ttarottarabhêdair yatra varṇyatê, Abh.
30 tatra sarvapraty Akhy Anasvarûpam varṇyate, Abh., in the Schol. on N merely: atrâ 'pi padaikadêéê padasa. mudiyopachârất.
51 The text reads putthô jahA abaddho kamcuinah kamcuo samunnêiêvam puttham abaddham | jvd kammaṁ samannĉi || 90 || pachchakkharam seam | apartmanèna hoi kayavvam jêsim tu parimanam | tam datthum (dut ham B H) Asas& hôi || 91 || Haribh. has: pratyakhyanam érêyaḥ aparimanêna kalavadhim vihaya kartavyam, jam tassa avasêsam navama puvvassa tam sammattam; tato so abhinivesê na Pûsamittasay&sain chêva garatuna bhanai-Pasamitta's name is elsewhere brought into connection with the fourth schism. See schol. on up. 1, below p. 381. This name occurs frequently in the legends of the Brahmins and Buddhists.
32 This is the chief passage, which contains the statements in reference to the purvas.
38 Dasa is not to be connected with kappa, as is assumed by Jacobi (The ten kalpas), but denotes the dasâo, the fourth chhedasûtram itself, a part of which exists to-day under the title of the kalpasútram.
34 navamapârvâmtarvarti tritiyam sâmâchârîvastv asti, tatra 'pi vinéatitamåt pråbhritât sådhvanugrahårtham Bhadrabâhusvâmina nirvyûḍhâ. The following fact speaks decisively against Bh. as author of the ôghan. In v. 1 not only are the chauddasapuvvins praised, to which he himself belongs, but also the dasapuvvins which reach to Vajra; consequently the existing text must have been composed at a period considerably posterior to Vajra. tatra 'nêkavidyâtisaya varṇitaḥ, Abh., vidya anêkâtisayasampanna ânukûlyena siddhiprakarshêņa vadati'ti, Schol. on N. On sâtiéayatva in connection with vidyâ, cf. p. 251n.
36 vaidhyam nama niḥphalam, avaṁdhyam saphalam ity a., tatra hi sarvê jnânatapaḥsamyamayagâḥ subhaphaléna saphala varṇyamtê, aprašastáé cha pramâdâdikáḥ sarvê asubhaphala varṇyamte, Abh
57 pranah pance' thdriyani 5, triņi mânasâdîni valâni 3, uchvâsa-ni (b)6v Asd 1, Ayus cha, tâni yatra varṇyamtê tad upachârât pranayuḥ, schol. on N.
