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MAY, 1891.)
SACRED LITERATURE. OF THE JAINS.
177
13. kiriyAvisalam, kriyâ(bhil) viśAlam 39 ; 30 vastus; 9 padakotayah, 90 millions.
14. gavinduskrarn (withont loga in $ 14), vimdur iva shram ;3 25-rastus (also in § 28); ardhatrayôdasa(sârdhao N) padakotayah 125 (135 N) millions. This prirvam is often mentioned as the conclusion of the angas or of the snanana. See above p. 245, 346.
It is now perfectly clear that the number of padas which has been handed down to us is purely a matter of fiction. The act figures in the case of 5 and 6 are simply amusing, It is easy to revel in details, when tus fancy is the only controlling agent.
The enumeration of the names in the text is followed by detailed statements in reference to the number of each of the vatthus, [359] vastus and chiliyez, or chúla-vatths, 40 i.e., sectiers into which each of the 14 purvas are divided. These numbers, in all 225 vatthus (milav.) and 34 chillav, are also mentioned in three kúrikás, which have been inserted; and cach of which haz boen quoted in its proper place.
The fourth part is called anuyóga; Hêm. calls it púrránuygul and places it (cf. p. 347) in the third position, the partagatam occupying, according to him, the fourth place. A contents of historical character is ascribed to this fourth part. The annwat is divided into two sections: (1) into the múlaprathamánnyoga, treating of the root of the tree of the sacrel doctrine), or. according to the scholiasts, of the tirthakaras, 43 i.e., the history of the beginning, of the preliminary birth, of the existence and of the final completion of the Thagarantoni aruhanitánar; and (2 into the gandikánuyóga, i.e., the doctrine of the "little knots," single knotted points, membere, spronts," of the sacred doctrine, i.c., the history of the numerous fignres of the Jaina hagiology which are stated to be - [310] kulakara, tirthakara, ganadhara, chakkahara, Dasåra, 65 Baladeva, Visudôva. The history of Harivamsa is added to this group and, strangely enough, that of Bhadrabahu himself, whom tradition represents to be the last teacher of the ditthivaa! Other "knots "are finally added, viz. tavôkammagandika, chittamtara(chitramtara)gandiká Osappiņio and ussappiņio, and also all sorts of stories illustrating the way how beings become gods, men, animals or hell-beings.
Abhayadeva is unfortunately very brief here, and to add to our difficulties the MS. is full of corruptions. Abh, refers especially to a Nanditika," composed probably in Prákerit, which is, however, not the same as the commentary on N, which I have before me. This too, is very brief and presumably contains a direct citation from one of the sections which belong here. See below p. 368 on chittamtarag.
The fifth part is composed of the chûliyâs - additions, which were referred to p. 358 in the discussion on part 3 to which they belong. They belong however to the first four puvvas alone. According to the schol. (and also to the schol. on Hêm. 246) by these chûliyâs we are to understand cûla-like (i.e., like excrescences) paddhatis, which embrace that which was not
* kriyabhih samyamakviy Adibhih vibalazh, schol. on N; tatra kåyiky Adayah kriyah sabhodah samyamakriyschhod Ab(chhaida PkriyavidhAnini cha var yamte, Abh. (Malay. has according to Leumann: Bato yamakriyl. chhamndakriyadayas cha). 19 Bøké jagati brutalóka va 'kaharany 'pari vimdur'iva sram, sarvAksharasamnipAtalabdhiheutvat, schol. on N.
N has chullavatthoni, which is explained by the schol. by kahullavastani, whereas chGIA is explained by tikharam! Abh. understands here, as in anga 1, chadd to be secondary additions. See p. 360n.
+1 of. Wilson Sel. W. 1, 35, purvan wyoga on the doctrines and practices of the Tirthankaras before attaining perfection, purtagata on the same after perfection ().
.? ana yogah, sutranya nijenA 'bhidheyens gårdham anu(rapah ) sarbamdhah ity a. Abh.
• iha dharmapranaya(na)mlar tvat tirthakaras, tésházn prathamaih samyaktvav&ptilaksbapaporva (bha) vadigouaro 'nuyôgê mdogah, Abh.
ikshy-Aatnim parvaparaparvapariohinnô madhyabhågő garndiki, gandike 'va gandika, karthAdhikari, grarnthapaddhatin tasya anuyogah, schol. on N; ihai 'kavaktavyatarth Adhikaranugataváky ("tav AkyAh P) paddhatayo guhdika nohyarhte, tAgam anayôgo 'rthakathanavidhir gagab Abh.
Soe Pet. Diot, 8. v. dasArha, attribute of every Buddha. ** Doubtless that of Haribhadra is meant. See schol. on Gapadharaufrdhmjata v. 66. This, too, is indicative of the fact (400 p. 284, 869) that the Nandi is strictly the proper place for that entire treatment of the 12 angas, wbici later on found a home within the fourth anga. See p. 349, 363.
