Indian Antiquary Vol 20

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

Page 33

JANUARY, 1891.]
compounds; also these are often not inflected at the end, (êtâni prâyô luptaprathamâbahnvachanâni padani, are the words of the scholiast), but retain their pure thematic form. [332] In the other angas (e. g. in the tables of contents in anga 4) and especially inserted in them, we find phenomena not dissimilar in character, but not in such numbers. Their presence however invariably characterizes the passages in which they occur as being of secondary origin. Furthermore—and this is conclusive evidence the enumeration of the names of the non-Aryan peoples is three times as great as that in angas 5, 6, (p. 302, 313). Here there are 53, there but 18 names. The list is as follows83:-imê yê bahavê Milukkha (milê° BC)jâtî, kim tê, SagaJavana-Sabara-Vavvara-Kaya-Murumdô-'dda-Bhadaga-Tinniya(Bhittiya)-Pakkaṇiya - KulakkhaGoda(Gômda)-Sihala-Pârasa-Kômchâ-Amdha - Davida - Villala (Chill) - Pulimda-A rôsa83-Dômva(Dôva)-Pôkkina-Gam-dhahdraga (!)-Vahalia-Jallâra-Mamasa-Vausa-Malaya ya Cumchuâ yu Chûliya Kâmkaniga (Kômkanaga B)-Mêya 5-Palhava-Malava-Maggara-Abhâsiya Aṇakkha. China-Nhâsiya (Lâsiya BC)-Khasa-Khâsiya-Nidura (Nêttara)-Marahattha96-Mutthiya (Maushtikah)-Arava-Domvilaga-Kuhugs-Kükaya-Hüṇa-Romaga-Bharu-Maruga-Chilitavisayavisl ya, Some of these names are of evidently late occurrence. The peoples are all characterized as pâvamatinô and kûrakammâ.
SACRED LITERATURE OF THE JAINS.
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[333] Especially interesting is the bitter polemic against erroneous teachers (natthikavaiņo vâmalôgavá)87 in dára 2; under these are comprised the "Bauddhal" (Schol.), and the adherents of Issara ('Siva) and Vinhu. Chinapatta appears in dára 4, in the signification of "silk dress."88 In dára 5 are found the names of the planets; but not in the Greek order; thus Jupiter, Moon, Sun, Venus, Saturn, Râhu, Dhûmakêtu, Mercury, Mars. The first of the series of the 28 nakkhattas is unfortunately not stated; only the first and the last of the 72 kalás are given: léháiyáu saünaruyávasáṇáu;-in the same passage and in the ninth dára, 64 mahilagunas are likewise mentioned:-raïjananê sippasêvam etc.-The ahimsa is characterized in dára 6 as bhagavas, truth sachcham, in dára 7, as bhagavamtam titthagarasubbasiyam dasavibam chauddasapuvvîhim pâhuḍattbavidiyam,00 which is a reference to the prâbhrita division in the 14 purvas. Abhayadeva comments on this anga.
The table of contents in anga 4, or Nandi (N), is-sê kim tam panhâvâgaranâņi? pa nêsu atthuttaram pasinasayam, a. apasinasayam, a. pasinapasiņasayam,91 vijjati[331] saya nagasuvannêhim saddhim93 divvâ samvâyâ âghavijjamti; paņhâvâgaranadasâsu nam sasamayaparasamayapannavaya (panavaya A) pattêyabuddhǎvivihatthabhâsâ (bh. omitted in A)bhâsiyanam,95
82 Of the very frequent variants in the MSS., I have chosen those which appear to have the best authority; cf. the similar enumeration in upânga 4.
83 Aroshah, Aroshâb.
54 Jallarah Mamashaḥ Bakuśaḥ Schol.
85 Mêta BC, Mediḥ; see Elliot, Hist. of India, 1, 519 fg. Indische Streifen, Vol. II. p. 403.
se pâthâmtarê Madhaḥ (Mudhah E) Schol. The Marahaṭṭhas have nothing to do with the Mlêchchhas. Ramatha in upanga 4.
ss cf. chinapiṭtharâsi in up. 2 and 3.
87 kayatikaḥ, vâmam pratipaṁ lokam vadamti yê.
89 janapadasaṁmatasatyadibhêdêna dasavaikâlikâdi prasiddhaṁ. so chaturdasapurvibhiḥ prabhṛitârthaviditam pârvagatânsaviseshâbhidhêyataya jnâtain.
1 tatra 'mgulabâhupraśnâdikâ maintravidyaḥ praénâh; yâ[h, vidyâh or prasnavidyah; later on prasna is treated outright as a fem.] punar vidhinâ japyamânâ aprishtâ êva (subhâ) Subham kathayainti tâ apraśnah; tatha amgushṭhâdipranabhavam pratitya ya vidyah subhâśubham kathayamti tâḥ praénâprsénáḥ;-Schol. in N yê prishțâ aprisht&é cha kathayamti tê praśnâpraśnâḥ.
92 Instead of vijj N has merely amgutthapasinâim vahupasinâim addâgapasinâim annè vi vichittâ divvå vijjatisaya nagasuvann/him siddhim divvå samvaya Aghavijjaimti. Compare the names of the panha dasâu found in anga 3, 10. This title we find above in the text. The old text appears therefore to have dealt with chiromantic and other prophetic arts. The explanation in the commentary: anyê vidyâtiéayâ stambhastambhavasikaranavidvêshikaranôchchâțanâdayah refers to magic in general, which was cultivated by the Jains especially; -. the statements in reference to the contents of the mahâparinn, p. 251, the books of magic of Nagarjana, &c. The orthodox belief could take umbrage at this part of the contents of anga 10.
93 savvim A; upalakshanatvad yakshidibhié cha saha.
4 samvadaḥ subhâéubhagataḥ samlâpåḥ. 6 prajnapaka yê pratyêkabuddhas tê (taib !) karakady-disadrisair vividharthabhashâbhashitas tâsâm âdaréám gushthadisambandhininâm praśnânâm vividhaguṇamahirthaḥ prasna dasâsv åkhyayamta iti yogah. The expression pratyêkabuddha, which recurs in the Nandi, is of interest; cf. p. 265 and Bhag. 25, 6,8, according to Leumann.