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110
THE INDIAN ANTIQUARY.
(APRIL, 1892.
The commentary considers that this implies also a reference to the name of the author Virabhadra, presumably a sådhu, one of the 14,000 who joined Vira.18
5436) There is a commentary by Somasu idara from the Tapâgachha; according to the Gurvávals of this gachha (see Kl. 256 ) born sav. 1430, died 1499, A.D. 1374-1413.
In contradistinction to the triad of the Buddhists buddha, dharma and samgha, we find here a quadripartite arrangement. The samgha is divided into two parts, the earlier and the present saints, the siddha and the sadhu. The Buddhistic sargha, as is expressly stated in that of the Avesta, has reference merely to the pious of the present, who, it may be remarked, are divided in the Avesta according to sex : yêńhe hâtâm.. yaonham châ tāś châ tâôś châ yazamaide. The "Holy Ghost" of the Christian trinity, the origin of which we ascribed (Ind. Streifen 3, 634) to gnostic connection either with the trinity of the Parsees or with that of the Buddhists, cinbraces all time.
XXVI. The second pažnnam, aurapach chakkhanam, aturapraty', c. 70 vv. with an insertion in prose after v. 10 treats of the renunciatio of the moribundus, the pandiyamaranam, the genuine euthanasy, cf. Bhagav. 2, 1, 49, 78 (my treatise, 2, 266-7, 200). The introduction consists of enumerations of the five aņuvvayas (pânivahavêramaņa etc.), and of the guņav vayas and sikkbis.49 In v. 8 there is a citation from the third païnna :jô bhattaparinnaê (bhaktaprakirņake) uvakkamð vittharêņa nidditthô 150 sô che 'va bâlapandiya maranê nêð jahâjuggam 1 811 In v. 10 the proclamation of the [437] reál intention of the author: ittô pamdiya ! pandiyamaranam 61 vuchchham samasiņam 11 10 11
The prose paragraph which follows contains a general formula for confession and renunciation, beginning with the words : ichhậmi bhamtê attamattham (I uttamirtham papanań prakaram, gloss) pratikramami, and closes with 63 jhâņa, dhyâna, formulas, beginning : anniņam jhâņē.52 Joined to these are corresponding formulas composed in gaths. The methods of counting the verses vary greatly in the different MSS., since in some the prose part is counted in as 13 verses, so that the total sum is 84 verses; and differences of another nature are also apparent. The scholiast on the Nandi, it may be remarked in passing, 53 in his enumeration of the anangapavittha texts, held another text than the present one to be the aura pachchakkhâņam!
[438] XXVII. Third païnnam, the bhattaparinna, bhaktaparijna, in 172 vv., treats of the bâlapamdiyamaranam. Cf. the citation just made from v. 8 of the second pažnna. This païnna contains ethical precepts which refer constantly to the Jinasasaņam, Jinavayaņam, the Jiņapaniya(pranita) doctrines, while at the same time it cites its own title ; cf. (v. 9-11, 14, 18, 35, 169, 171). In the verse before the last, this païnna is said like painna 1 to refer back to the
48 yd 'rau Virabhadra Adhuh Sri Virasaktah chaturdaśasahasramadhyavarti tanya 'dam etad adhyayanam, évam atrakartuh samásagarbham abhidh nam uktar; asya che 'dhyayana ya Virabhadras Adhukritatvajnåpanena yasya jinasya yåvantah sadhavah pratyėkabudha (soe pp. 265, 334) api tavamta êva prakirpkny api tivariti bhavanti 'ti jnápitam bhavati (see below on the Nandi).
19 In the VichorAmpitasaingal - see p. 430 - the Aurap. is placed after nandi and anuyoga, at the head of the painnas.
Seo Windisch in Jour. Germ. Or. Soc. 28, 229 (1874). 61 itah pamditanam visésható 'pi pa par prochyatė sankshepatah.
6a jhane is always construed here with the accus., i.e. probably as 1 p. sing. Atm. of a denominative (dhyenay) P - A collection of examples of these dhy has is to be found in the introduction of Harshakubala'a commentary on the fourth painna: dhyanabhedas tu likhyante : annánajh&ņē, atra masatunadrishtArhtah. Harshakubala recognizes the number of these formulas as 6. The words before jhand appear in thematio form, as purvapadini, and not as acous. Cf. the jhanavibhatti above, p. 428.
69 The scholiast has here: charitraaya vidhih: gilånakiranAtiyan giyattha pachchakkhkviihti diņé 2 davvahisar karetta ante a savvada papayar bhattathéragain jänatta pittinhassa bhavacharimapachohakkhånar kAraverinti tti ityAdi yatra vargyaté ; mahatpratyákhylnayii yatro 'ktam. Even if the name Aturapratyakhyánam is not directly mentioned, the meaning and the position of these words between the explanations of the titles: charanavihi and mahapachchalkhanat makes most decidedly for the conclusion that this very corrupt statement of contents, the metre of which cannot be restored, belongs to the title Aura' which in the text is between these two titles. On giyattha see below (pp. 450, 464, 478), on tho chhedasutta.
** Directions as to how a man should abstain from food, Kash.
