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NOVEMBER, 1891.)
SACRED LITERATURE OF THE JAINS.
873
XVI. The fourth upangam, pannavana (prajpapana) bhagaval, likewise treats of the different forms, conditions of life, etc., of the jiva.43 It is divided into 36 payas, (padas), of which several (15. 17. 23, 38) consist of from two to six uddēšakas. According to the fourth of the nine verses of the introduction, it is the work of Ayya Sama (Arya Syâma, also 'Syâmîrya), who at the same time is called the “twenty-third dhirapurisa" i. e. after Vira (after Sadharmasvamin, according to Malayagiri). (393] This statement causes no little difficulty. According to Klatt, l. I. p. 2476 and 251b (9, 23) and in the Journal of the German Oriental Society 33, 470, the modern Jain lists of teachers place, with some few differences, Syama in the fourth century after Vira; but the "twenty-third” successor of Vîra is placed by one list immediately before Dêvarddhigani, 980 after Vìra, and is regarded by the other as contemporaneous with the destruction of Valabbi (Valabbibbaiga), 845 after Vira. The Gurvávali of the Tapagachla expressly enumerates Syâmarya as a contemporary of the ninth patriarch; and in both of the old Thêrávalis of the Nandi (or Avaśyaka) and of Mêrutunga he is enumerated as the 13th (not the 23rd) successor of Vira. This apparent contradiction is done away with by the explanation of Bhân Dâji, referred to p. 2170, according to which the eleven gañadbaras of Vira are regarded as being included in the designation of Syáma a3 “23rd” successor. This method of including the ganadharas has however not been traced elsewhere.
The text begins with the pamchanamukkara, followed by the following glorification : esố panchanamukkirô 88vv.pavapan ganô | mangalaga ở cha savvegim Padbama hôi mangalam . This glorification is to be ascribed to the last daśapûrvin, sri Vajra (584 Vira), according to modern tradition. See Kup. 811 (21) on this point and also the same passage in reference to the question whether in the last pâda we must read hỏi or havai, about which there is fierce contention among the Jain theologians.
1394) Then follows46 in nine verses the real introduction, of which Jacobi (Journ. Germ. Orient. Soo. 34, 951) saya "it is manifestly the production of Dêvarddhiganin, the redactor of the Siddhanta." The first verse praises Mahavira ; the second characterizes the pannavan savvabhavâņam as uvadamsiya by him (bhagavaya); the third and fourth pwy rover ence to that saint, Ajja Sâma, the “23rd dhîrapurisa," whose wisdom, perfected by listening to the pûrvas, gave to his scholars this śruta-jewel after he had brought it up from the bruta-sea : vậyagavaravamsað tê vîsatimêņa dhîraparisêņa duddharadharêņa7 muņiņå puvvasuyasamiddhabaddhiêu || 3 || suyasayarå viņêů a jêņa sayarayaņam attamam dinna sisaganassa, bhagavató tassa namô Ajja Samassa | 4 ||
In verse 5 an "I" promises to describe (or proclaim) the work in the same way as the “bhagavant" has described it; and the work is obaracterized as "dripping with dsishtivada :" ajjhayanam iņam chittam suyarayanam dițhivậyanisamdam" | jaha vanuiyam bhagavaya aham avi taha vannaisgami || 5 | It is, of course, clear50 that some one else than the previous speaker is to be understood by this “I;" and Jacobi's (395] conjecture, mentioned above, must
. or. in the Sohol on the Nandt: jividta padarthánAm prajnapanath yatra si prajnApan A, asi 'va vpihattard mahaprajnapan A. Two texts of tbis name are referred to there, & simple panno anda mahapanno. The latter is adduced as the sixth upAngam by Kashinath Kunto (p. 327) p. 5 and p. 7, who calls it, however, "obsoleto and extinot." He does not montion the chandapannatti.
Tbo Past(Avalt of Kharataragnohha) dates ais birth 876 (or 396) after Vira; in the same your the Gurvival of Tapegaohbs) Maumes his death to bavo ooourred. He was also called KAlaka and was one of the three celebrated teachers of this name. See Jacobi, Journ. Germ. Orient. Soo. 84, 281ff.
. Thus in the beginning of the Kalpasutra, see Jacobi, p. 83, and Avaky. 9, 183. * The preceding is omitted by Malayagiri, whose commentary begins here.
*T Jacobi translates "undergoing severe test," I propose "holding that (in his head) which is diffloult of retention"; of the use of dharae p. 3040 (Bhag. 2, 2462 ).
*buddhiņam var. 1., construed by Jacobi with vdyagaver, as if we had ovárkpa.
4* dvAdanya 'shguya nishyarhdam iva. The expression diontsardar recurs in the words "aggloiy-puvvanis sandA" at the end of the siddhapAhuda. See above, pago 885.
Malayagiri refors bhagavay" to MahAvers and not to Ayya Elms m the one who in the text carries on the dialogue with Goyama. According to bis conception then the work of Ayya Bima begins with this verse and this is probably oorroot.
