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112
THE INDIAN ANTIQUARY.
(APRIL, 1892.
(metre !) samattam sahassapattassa (metre!) 11 17 Il éyam sagadasariram jái-jara[441]maraņavêgañabahulam 1 taha pattaha57 kâam je jaha machchaha savvadukkhâņam Il 18 11
xxx, Sixth païnnan, chamdavijjhayam, 50 in 174 vv. In the introduction, a daragiha (v. 3), with a conspectus of the contents. Vy. 4- 19 treat of vinaya in general, vv. 20 - 35 of the qualities of a teacher, ayariyagoņa, vy. 36 - 51 of the scholar, sisagana, vv. 52 - 65 of the impediments (?), niggahaguna, 60 in the way of the viņaya, vv. 66 - 98 of perception, nåņaguņa, vv. 99 - 114 of the conduct of life, charaṇagana, v. 115 fg. of death, maranaguna. All these sections are clearly separated by a verse which marks the end of one and the beginning of another (20, 35, 52, 66, 98, 115). Thus, e. g. v. 20: viņayassa guņavisûsâ êê miê vaņņia samåsenam ayariyanam cha guņê égamaņå mê nisaméha Il 20 11 In v. 173 the contents is repeated or recapitulated as in the daragâhâ ; and the concluding verse is closely connected with that of païnda 6:
tahapattaha kaum je jaha muchchaha gabbhava savasahiņam maranapaņabbhavajammanaduggaïviņivayagamanaoam Il 174 11
XXXI. Seventh pažnnam, devin datthaa, devendrastava; in 300 vv. A systematic enumeration of the 32 deviņdas, and of all the gods according to their (442) groups, dwelling places, &c.61 The Nom, Sing, M. of Decl. I ends frequently in e, perhaps because the contents partially follows the statements in the augas and upangas. The divisions are here, as in the case of painna 6, distinctly separated ; and the author here, too, speaks of himself in the first person, and addresses not unfrequently (cf. p. 458) a sumdari, saanu, as the one for whom his work is intended.62
A patent contradiction to this secular method of treatment is found in Haribhadra on Avaśy. 2, 6, where the author proclaims himself to be the composer of a nijjutti: isibhásiâņam, and explains this word by devendrastavadinâm. We have seen above (pp. 259, 281, 429) that on 8, he referred it to the uttarajjhana. That our text should be so honoured as to be brought into connection with a work of such an important title as the isibhâsiya (cf. angas 3, 10.4, 44) and to have been thought worthy of a nijjatti at the hands of the author of the Avaśyaniryukti (whoever this may have been), seems utterly impossible if we take into consideration the secondary character of this small mythological manual (see above, pp. 280, 432). It is, however, worth our attention to note the fact that also in Svi. V. (see above, p. 428 fg.) the pažnnas are frequently said to begin with a text of this name,
[443] The table of contents in v. 7 ff. reads : kayarê tê vattisam deviņdap kô va kattha parivasaï ? kêvaiya kassa thit? ko bhavanapariggahô kassa ? Ils 11 kêvasyå nu vim âņa ? bhavana pagarà cha humti kêvażya? padhaviņa cha vâhuttam uyyattavimaņa vinnô (?) và il 11 kâranti cha kilôga (!) Akkoga majjhiman johannan cha nghi số niggigồ uddhi (?) visaỗ và kí kêsim : Il : 11 and closes : dévimdanikaya nam thað (iha) samattò aparisésô Il 300 11
XXXII. Eighth païnnam, ganiviyyA, gaṇividya, in 86 vv. The contents is of an astrological character.63 It begins : vuchchbam balabalavihim navabalavibisuttasamchin pasattham jiņava
57 Cf. pattihi in Hála.
68 See Hém. 2, 217, Hála 524 in Bhuv. (p. 189). 09 The name is obscure : viyyaya in A, but vijjhaya in B, Nandt, PAkshika and in the three samachari; once in Avi. 'vijjhfya, in Svi. Ovivviyai (a poor MS.) and vejjha in V; Kashinath has : chandavijaya, an account of witchcraft, magic and mysticism ().-The right Sanskfit equivalent of the title is Candraka-vedhya which, a Ogha-niryukti 1142 shows, is the same as rādhūvēdhya 'aim-striking.'-L.
69 niggayaguņa vv. 3, niggahagoné in vv. 52 and 173. 61 Panegyrics on the Tirthakara's by Déva and Indra (!), Kashinath.
c? The introduction states the situation in explicit terms: kôi (kof ?) padhamapaüsammi sävau samayanichchiyaviphahanů (? metre!) | vapnei vayam uyaram jiyamaņē Vaddhaminammill 3 tassa thunaintassa (Vstu, Cl. 9) jiņam såmáiyakala piyasu hauisanna painjalindå abhimuhi sunaï vayam Vaddhaminassa 13 I Likewise iu v. 7: så piyan bhaņai, and in v. 11: padipuchhio piyke bhaņai : suaņu! tam nisâmêha. Further on frequently: vannihimi or vanpehim (! varnayishyámi), vuchham, vachhami, &c.
6 The avachüri on the Nandi explains as follows: gaṇividya jyotishkapimittadiparijnánarúpa, si hi samyak parijnAyamána pravrájanas&máyikaropan pesthápaņáírutoddēéanujnåganårůpaņ&dibinujnivihårådiprayojanéshu upa: yógini.
