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26
THE INDIAN ANTIQUARY.
JANUARY, 1891.
atisayaguna-uvasama-napappagara(râ A)âyariyabhâsiyanam vittharênam thira(vira A)mahêsîhim vivihavittharabhâsiyânam cha, jagahiyanam,97 addaga 99-'mguttha-bahu-asi-mani-khômââ-"tichcham-kiya, vivikamah pasiņavijja-mapapaaiņavijji(omitted in A)daivayapaŭgappahiqaguça pagasianam, sambhûyavigunappabhâva(ppa om. A)naragana-m-ativimhayakarinam,100 [335] atisayam-aîyakalasamaê1 damasama(sama is omitted in A)titthakaruttamassa thii (tthita A)karaṇa-karaṇanam, durabhigama duravagâhassa savvasavvannus ammayassa buddha(abuha A)janavi-bôhakarassa pachchakkhayapachchayakarinams panhaņam vivihagunarahattha jiņavarappaniyâ âghavijjamti (aṭṭhâvijj° A).
XI. The eleventh angam, vivagasuyam, vipakasratam: in two śrutaskandhas, of 10 ajjkayanas each, contains legends on the reward of good and evil deeds.
Its division is in harmony with our information on this point in anga 4 and Nandi, with this exception, that in anga 4 nothing is said of the two śrutaskandhas. See above, p. 270, 280, in reference to the kammavivága texts, which are connected in name and contents, and which have 10, 43 and 55 ajjh., and are mentioned in angas 3, 10, 4, 43 and in the Kalpasútra.
Imdabhûti beholds some horrible deed, and is told by Mahavira, whom he questions concerning it, the previous history, e.g. previous births of the individuals in question. The event itself is then explained and the fate of the persons in future births is made known to the inquirer. Mahavira's answer thus treats the question in a three-fold manner. There is here no mention of a chêiê chaitya, as is the case in other legends; [336] but a jakkhayatana of this and that jakkha is continually referred to. The part played by the yaksha here is at least as important as that in the Palisutta of the Buddhists, if not more so; see Ind. Streifen, 3, 507a, they being in fact exact representatives of the dévast of the Brabmans.
Here, as in angas 7, &c., the first history only is related in detail, all the others being briefly told. The titles of the tales in the first suyakkhamdha are:
1. Miyaputta in Miyagama, son of king Vijaya and Miyâ, born blind and deaf and dumb, lame, and a cripple, without hands, feet, ears, eyes, nose, and with mere indications (âgii, âkṛiti) of the existence of these parts of the body. The account is similar in aiga 3, 10
2. Ujjhiya (yaê V), son of the merchant Vijayamitta and of Subhaddâ in Vâniyagama. A prostitute is here referred to, who was bâvattarikalâ pamḍitâ chaüsatthigania-gunôvavêtâ. attharasadesibhâsâ visarada. The latter are unfortunately not enumerated. (In anga 3, 10 Guttása, instead of Ujjhitaka).
3. Abhagga (ggasênê V), son of a robbers Vijaya and of Khamdasiri in the robber-village (chôrapalli) Saladavi. (In anga 3, 10 alé instead of Abhaggasené.)
athiramaharshibbih; pathâmtarena virama".
7 jagaddhitânâm.
adagainduttha bahu asa maņi rêváma Atichcha mây Anami A; on addiga, âdaréa (magician's mirror) of. Hila v. 204 (p. 75).
vividhaprasna("énin pra)ty uttaradayinyaḥ, manaḥpramitarthôttaradayinya(6 cha), tâsâm dêvatani tadadhishthatridêvatas, teshin prayogapradhanyčna pradhanataya gumam vividharthasamvadakalakshanam prakásayamti lok vyanjayamti yais té vividha prakasikas tasâm (the masc. and fem. of praána together!).
100 dvigunena upalakshanatvât laukikaprasnavidyaprabhavApêkshay& bahugunena pathamtarê: vividhagunena. prabhávena mahatmyèna manujasamudayabuddher vismayakarya chamatkarahêtavô yaḥ praénâb.
1 alta A; atisayam atita."
dama(h) samas tatpradhanatirthatakaranam daréanAmtaraéletrinam uttamô bhagavan jinas tasya.
3 sthitikaranaih sthapanam, tasya karanani hetavo yâs tab.
sarveshin sarvajnânâm sammatam ishtam.
pratyakshakena jnn na pratyayah "sarvatisayanidhanam atkaranacilânâh.
jinavachanam" ity evamrapa pratipattib,
This recalls the legend of the Satap. Br. about Bhrigu Vârupi (Ind. Streifen 1, 24), with the exception that there is no reference here to the tortures of hell, but merely to a retribution on earth.
A trace of this in the Sinhasanadv. Ind. Stud. 15, 357, in Hala, v. 872 Bh. (Ind. Stud. 16, p. 115). In the commentary on the Saryaprajn. and elsewhere, chêiê is explained by vyamtariyatanam. asilathipathamamalle, . . . .. baidiggahanthim ya; of. Hala, preface, p. XVII.
