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THE INDIAN ANTIQUARY.
[APRIL, 1892.
are connected, so far as we can judge, with the orthographic series of the edicts which we have just considered : 1-4 and 1-1, respectively, do not appear to be distinguished in them; the r changes into l; the initial y disappears ; neither n nor have any particular signs; the
nominative singular of masculine bases in a, ends in é, &c. As for special points, all I see to quote are the forms ádirikéhi (for (jivikshi) Bar., I, 2; II, 4; kubhá (= guhd), ibid., I, 2 ; II, 3; III, 3; wigsha, Bar., I, 2, as at Dehli.
WEBER'S SACRED LITERATURE OF THE JAINS. TRANSLATED BY DR. HERBERT WEIR SMYTH.
(Continued from page 23). 426] The third group of the texts of the Siddhanta is formed by the ton païnnas' prakirnas.
It is as yet undetermined how old is the position of the painnas, prakirņas as the third part of the Siddhanta and what caused their location there. In Avi. there follow upon the u vaingas first the chhéaggamthas and then the pažnnas. In Svi and V. the pažnnas come directly after the uvangas, but the chôda texts (with the exception of mshậnisfha which is reached after the pažnnas are done with) have been placed before (between angas 4 and 5), as if their position at that point belonged to them. Is the mere fact that the païnnas are more numerous the reason that in the present arrangement of the parts of the Siddhanta (see p. 226) they have been placed before the chhéasuttas? They are certainly very much inferior to the chbeasuttas both as regards inner worth and external extent. The joint name pažnna, by which they are united, does not occur in any other place in the Siddhanta, except in their own text, so far as I have been able to observe. The word païnna is found, it is true, in the Nandi as samjná, but in another, far more universal signification, viz., as a means of denoting all those texts not contained in the aigas. In the passage of the Nandi 84,000 or even 8,400,000 païnnagas are spoken of !
The texts now extant called païnnas in the pregnant sense of the word, bear a name, which, denoting "scattered," "hastily sketched" pieces, well suits their real nature as a group of texts corresponding to the Vedie parisishțas. Like the parisishțas they are, with a few exceptions, composed iu metre; [427] and in fact in âryâ, the metre which is usual in the kårikå insertions in the augas, etc. They are different from the texts, which we have considered up to this point, in that the nom. sing. masc. first decl. regularly ends in o and not in e (for exceptions see on 5 and 7). This is a proof of their later origin.
In the canal enumeration of the anangapavittha texts in Nandi, Pakshikas, and in the three Sâmâyâri we meet with bat six of the ten separate titles of the present painna group. In the works just mentioned, the titles of 1, 3, 4, 10 are lacking, texts which bear a decidedly secondary stamp. (The scholiast on the Nandi appears also in the case of No. 2 to have had before him quite a different text from the one we possess.)
These ten texts did not originally enjoy the distinction of being the representatives of the païnna group; and that they arrived but gradually at this honor is attested by manifold testimony going to prove that considerable dissent at present exists in regard to the representative position claimed by them.
In Åvi. the enumeration on this point is in three very imperfect gåthå: sampai painnaga, mandi , aņuðgadâra , Aurapachchakkhåņa (2) > mahậpachchakkhâņa (9), deviņdattha (7) 6, tamdılav@yaliyam (5) samthâra (4) , Il 11 bhattaparinná (3) e, rå hanapadagam ganavijja (8) 10, amgavijja 11, ya chausaraña (1) 19, divasagarapannattî 13. jôisakaramdam 14 11 2 11 maranasamahi 16, titthôgêlî 16 taha siddhapâhudapažnnar 171 narayavibhatti is, chandavijjhâya (! 6) 19, panchakappa 20 11 3 11.
# Their collective extent is only about 1,900 granthas.
