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18
THE INDIAN ANTIQUARY.
[JANUARY, 1891.
the earth, to him belongs, at that time, the reward (of this grant that is now made, if he continue it)! The giver of land enjoys happiness in heaven for sixty thousand years; (but) he who resumes (a grant), or he who assents (to an act of resumption), shall dwell for the same number of years in hell!
(L. 19) - The bearer of) the command (i.e. the Dátaka) is Atavidurjaye, born in the illustrious Matsya family (P), who has bowed down (his) enemies by the strength and prowess of his arm.
(L. 20)-The year 10 (and) 8; the month 4; the day 10 (and) 5.
WEBER'S SACRED LITERATURE OF THE JAINS. TRANSLATED BY DR. HERBERT WEIR SMYTH.
(Continued from Vol. XIX. p. 70.) VII. The seventh angam uvasagadas&u, upåsakadaśas, in ten ajjhayaņas ; legends about ten upásakas or pious fathers of families (gáhávai), who, by means of asceticism, &c., attained the divine condition and thereby releasement.
Angas 7-9 belong to the second group of angas (see above p. 249, 307), from the general connection of the contents of each, from their common designation in anga 3, 10 as dasáu, "decads," from the special denomination of their introduction (ukkhóva, uprkshépa), or conclusion (nikhéva), and from their very limited extent.(316) Angas 7-9 thus stand in immediate connection with each other and bear the stamp of an undeniable unity.
This conclusion is drawn from the method of treatment which prevails in them, and which explains their inconsiderable extent. The first account contains (as is the case in part 2 of anga 6) the pattern on which all the others are modelled. We need therefore refer merely to the points of contact, and make mention of what is new in the presentation of the subject. An especial characteristic of anga 7 is this :-Though different localities are adduced for the single stories, which all belong to the period of Mahavira, the king is in every case (the name Sêņia in the eighth story is the solitary exception) called Jiyasattu, the origin of which name must be sought in the Ajátasatru of the Buddhistic legends. The titles of the ten stories are found in anga 3, 10 (S), and are in general the same as those given here; see above, p271:
1. Ananda in Vaniyagama. 2. Kamadera in Champå. 3. Chulani(ni SV) piya (pitar) in Bå ņàrasi. 4. Suradêva, in Banarasi. 5. Challasaiga (sné S, saynga V) in Alabhiya.
6. [317] Kundalodila (kólia SV) in Kampillapura ; opposition between Mahavira and Gosila Namkhaliputta.
7. Sadd Alaputta in Polasapura; he was a potter and adherent of the ájfvias (@jfvikah CO. Alasishyah, Schol.).
See the preceding note.
1 dasidhyay narůpih see Hém. abhidh, v. 244. We saw, it is true, above (p. 270 seqq.) on anga 3, 10 that the desiguation dans suits only the texts cited there, but not our texts of angas 7-9 with the exception of anga 7; those must consoquently be regarded as secondary in comparison to the former.
The smallness of these angas is however to some extent only one of appearance, in so far as each of the numerous tales, which, from being identical with previous ones, are reduced to some phrases only, must be counted in full. At the end especial mention is made of the number of days necessary for the uddesaam, i.e. recital or recitation of each of the ashaya?as or vargas. The Vidhiprapå characterizes the 10 ajjh. as égasara because they ure not divided into uddeengas.
3 In each account there is a name beginning with Arupa: in the first the name Aruņa itself, in the others it forms the first member of a compound e... Aruņábh, Arunappahé, Arupakante, Arupasith , &c.
