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APRIL, 1892.)
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SACRED LITERATURE OF THE JAINS.
109
1. The så mâiam, sâmâyikam, explained in the text itself by súvajjajogavirai, desistance from all evil.45 Cf. the use of this word to denote the first anga also in up. 1, 67 (ib. 123, 126 sûvajjajógavahiya).
2. chaüvisaïthaa, chaturvinsatistava, explained ibid. by: ukkittaņâ, praise of the virtues of the 24 Jinas.
3. vardaņaa, explained by guṇavao padivatti, honor of the guru.
4. padikkamaņań, pratikramanaṁ confession (to the gura), explained by khaliyassa nimdaņâ, censure of past misdeeds, conjoined with the intention of not committing the offence again. 66
5. kaussagga, kâyotsarga, expiation, explained by: vanatigichha, healing of wounds, further purification of those who have been absolved by confession.
[434] 6. pachchakkhâņam, pratyakhyanam, explained by: gumadharaņa, the observance of all virtues, or really the casting off of all evil.
The following must be noticed as regards the six avasyakas, which we will discuss later on when treating of Nandi, Anuyôgadv., Avasy. It was to be expected that the explanations given for 1 and 6 should have changed their respective positions, i.e. sâmâiya should have been explained by guņadhiran and pachchakkhâņa by sâvajjnjogavirai. Had this been the case a better logical arrangement would have been effected, viz. :- 1. good action, 2. confession of the commission of misdeeds, 5. compensation for the misdeeds committed, 6. desistance from all further sins. Do not these very names seem to indicate that this was the original arrangement ? The two Âvaéyakas, cited in the second and third place, interrupt the connection between 1 and 4-6, and are consequently probably to be regarded as secondary additions.
In v. 847 the fourteen dreams are enumerated which the mother of a tirthakrit dreams before his birth, an enumeration which is tantamount to a list of his fourteen excellencies or virtues.
With verse 9 the text per se begins (the preceding portion is doubtless a secondary addition) by the author announcing his purpose : ... vaṁdium Mahâviraṁ kusalâņubamdhibamdhurar ajjhayaņam kittaïssami loll Here we have the older name of the text, since the chaüsaraṇam, as will soon be shown, forms but a part of its contents. [435] In a MS. which contains all the 10 païnnas and which is preceded by an introduction in reference to the sacred namber four, the name of this païnna is stated to be kusalagubamdhajjhayanam and not chaüsaranam.
In v. 10 is described the three-fold contents of the following portions, and an explanation given for this division that refers to the name adduced in v. 9: esa gaņô anavarayam kåyavvô kusalahêu tti Il 10 || At the head stands 1. the chaüsaranagamanam (from which the customary title of this painna has been borrowed), i. e. the prayers by means of which four-fold protection can be obtained : the arihamta (arhant, v. 13-23), the siddha (v. 23-29), the shhu (sadhu, v. 30–40) and the dhamma (v. 41-48). Then follows 2. dukkadagariha, a penitential system (v. 49-54) of confession to the guru, and 3. sukaļiņumôaņa, the joy arising from a good deed (v. 55—57). Then come promises of reward and a verse (62) which has compassion on him, through whom chaurango Jiņadhammo na kað, chüramgam saraṇam avi na kayam. The concluding verse contains the summons iya . . vîra ! bhaddamtam eam ajjhayaņam jhåêsu (dhyâya).
15 gahi 'vadyêna pApêna vartarta iti såvadyAh, yôgå manővAkkAyavy Apards, tehdin viratir nivrittih.
*6 na punaḥ karishyAmi 'ty abhyupagamanam; hence the name, the meeting, pratipam kramanan. The prati. kramaņam is (see Jacobi, Kalpas. p. 117) divided into five parts; 1. daivasikam (we must accept this and not dévabikam as the reading in Jacobi's text) i. e. to be done daily : 2. rdtrikam nightly; 3. pAkshikam semi-monthly : 4. every four months; 5. annually.
67 Avaky. 2, 376, see Jacobi on Kalpasutra Jin. $ 4.
