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368
THE INDIAN ANTIQUARY
[OCTOBER, 1891.
Naggai Bhaggal Tiya (Tika ?) Vidêhê râyâ Râmê Balè 'ti ya. After this follows an enameration of the works of Brahmanical literature, which is identical in every particular with that in the fifth anga 19 See above p. 304.
The sage Ambada, 20 who is enumerated among the 8 mahanaparivvayas, must have played no unimportant role in the opinion of his Jain colleagues or enemies, either at the time of the composition of this apinga or at that of those who interpolated the statements in reference to him. There have been inserted two detailed legends concerning him, the first of which deals especially with his [380) scholars, 21 the second with himself, with his second birth in the person of the boy Dadhapažnna, and with his final perfection. Here occurs an enumeration of the ($ 107) 72 kalks, which are in fact essentially the eame as those in anga 3, and ($ 105) of the foreign peoples from whom the female attendants of the boy (as in anga 6) came. These names are in general identical with those enumerated in angas 5 and 6, and are also mentioned in a previous passage ( 53) where the maid-servants of the queen are treated of. The list is as follows :bahû him khujjihim Chillihim vamanihim vadabhihim Babbarihim Paüsiyahim (baiio) Jôniyâhim Palhaviyâhim Isiņiyâhim Châruiniyâhim (Varuo Thâruo) Lâsiyahim Lausiya him Damilihim Simhalihim Ârabihim Palimdihim Pakkaņihim Bahalihim Maramdihim Sabarihim Pârasihim nanadesihin. For v. I. see Leumann, p. 60.
The 18 dësibhasa s22 unfortunately are merely mentioned here ($ 109) and not enamerated by name. We might readily conjecture that the 18 foreign peoples, just mentioned, were here referred to, though the expression desi is not in harmony with such an assumption. For the expression desibhâsivisaraê, which we meet with here, we find a fuller form in anga 6 (cf. abové, p. 313), attharasavihipagåradesibhâsîvisâ raê. Dr. Leumann has had the kindness to inform me that the commentary has at least the appearance of referring this to the 18 modifications of one dêsibhisi and not to 18 special languages; ashtadaśa vidhiprakârâl [381] pravrittiprakarah ashtadaśabhir va vidhibhir bhêdaih prachârah pravşittir yasyaih så, tatha tasyam dêśibhashiyain sabhêdêna varnivalirupayam visaradah pamital. By the annaütthiya (SS 26, 99) of the text, i. e. according to the scholia anyayûthika (see p. 299), which are opposed to the niggantha pavayaņa ($ 16) of the genuine doctrine of the Jains, we are to understand the sakyadayalı. By the chêiyas ($ 99) we must understand the arhachchaityäni jinapratimah, and by the Ajiviyas (S 120). the adherents of Gosila,33 Tho soven pavayananinhagas (S 122), i. e. representatives of the seven schisms, which, to use the expression of Abhayadeva, Jinagamam nihnůyat8 (! nihnu vatê ?) apalapamti cha, are enumerated one by one in the text. They are as follows:- baburaya, jivapadèsiya, avvattiya, samochchheiya, dôkiriya, têrasiya (see p. 351), abaddhiya (avvatthiya var. 1.). Abhayadova characterizes them according to their order as Jamâlimatânusariņah, Tishyaguptâchåryamatávisamvadinal, Åshidhacharyaśishyamatamtahpâtinal), Pushpa(shya)mitramatánusariņah,24 Gamgâchâryamatanuvartinalı, Rohaguptas matanuskriņah, Goshthimihilamatávalambinah ; on this see p. 275 on auga 3, p. 355-6 on purvas 7-9, and below my remarks on À vaấy. Nijj. 8, Uttarajjh. 3, 9.
19 salangavi is here too explained by : shalargavidah and satthitaintavieAral by : KApiliyatamtrapanditah. · *20 Also Ammada, Ammattha. - This name must bo derived from Amrata, short form of Amrabhata.-L.
31 Who once wandered jet ham ulamasainmi along the Ganga from Kampillapura to PurimatAlar nagaram. The name of the month is explained as follows: jyoshthå mQlam vA (!) nakshatrath paurņamday Ana yatra sykt sa jy beatha. mulô misah, jyaishthah.
33 Saa bolow pp. 309, 400 for the 18 different mothods of writing.
23 On this point of tho interesting statements in Nêmichandra's pravachanasiroddhara, 694 v. 739-41. Loumann tells me that the statements are found earlier, viz., in Sillókn on anga 1, 2.2 and in Abhayadevs on aga 3. 9. Thoy are as follows:- niggartha-Sakka-tAvasa-geruya(gairukah)-Ajiva pamchahi saman | tammiya niggatha to je Jiņashabhava muniņo | Sakka ya Sugayasiga, jê jadili to u tivasa giya jê dhkurattavattb tidarndiq g@ruyA t'u l ja G salagu-mnyamaņusararti bhannannti & u Ajivil samaņattêņa bhuvanê pamoha vi patta pasiddhim ima | Here then all the five kinds of framanas are represented as possessing equal authority: geruA is doubtless for gairikis "rudalos," nooording to their dhaurattavattha, of. Bhag. 1, 255, 273, where, "metale and jewels," is an error. - The first line of the above quotation (niggo.... samaņi is drawn from Nisftha-bh&ahy XIII. 163a.-L. 24 Or Afvamitra ! ; on Pashyamitra, see pp. 849, 356.
26 Or Chhalua.
