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JUNE, 1892.]
SACRED LITERATURE OF THE JAINS.
179
Svi. completely, with the exception that, as Avi., it adds pamchakappa and jiakappa to nisiha, dasa, k. and vav. In the metrical portion at the close, the jógavihậnapagarana, however, the first four are treated of either as to be learned together in 30 days or as "savvâņi vi chhêasuttani," v. 22. In the next verse (23) there are statements concerning jiyak. and pamchak. (mahậnisiha is not discussed till vv. 63, 64). In the Vicharâmţitas, the chhéasuam is called nisiha-m-aiyam
- on jitak., pamchak. see p. 430 — ; and in the commentary on the śråddbajîtakalpa -- see below - śrî nisithadi chhêdagranthasútra is spoken of. We find that this agrees with Bühler's list (above, p. 226).
Besides this arrangement which places nibîtba at the head we meet with statements in modern sources in which the number composing the series varies in many ways. The series, as we have seen above, was never fixed, continually varying between 4 and 7 members.
[449] In the Ratnasagara (Calc. 1880) we find the following arrangement : vyavahara. vșihatkalpa, daśabruta, nišitha, mabảnisitba, jîtakalpa. These names are the same with an exception in the case of jîtakalpa (Bühler has pañchakalpa ; Åvi. bas both names). The arrangement of Raj. L. Mitra and after him that of Pandit Kashinath Kuntê, taking its rise from the Siddhantadharmasara, is very remarkable. See my remarks on p. 227.
The uncertainty of modern tradition may, it is true, create an impression unfavourable to the age of the chhedasůtra texts which we possess. On the other hand, there are sufficient arguments which permit us to ascribe a relatively ancient date to the chief group at least, i.e. the three texts : dasa-kappa-vavahârâ. The order which I have here followed is, without doubt, the old arrangement, though, for convenience sake, I adopt that of Bühler from this point on: vavahậra, dasi, kappa. We must here consider the statements of tradition in reference to the origin and composition of these texta.
Haribhadra, on Avasy. 6, 88, explains the third of the three forms of the samachari which are mentioned in the text : Ohê darah payavibhåge, the padavibhagasâ mâchårt by chhêdasů. trini, and, as we have seen above, p. 357, he states that this is chhêdastralakshanan navamapůryâd eva nirvyadha. On Avaấy. 7, 64 he limits the equalization of the padaviochårt to kalpa and vyavahara (så cha kahararapa). The same statement exists in the avachûri composed A. D. 1383 by JnanasÂgara on the Oghaniryukti : (450) padavi'cbari kalpavyavaharau ; and purva 9 (vastu 3, prabhsita 20) is referred to as the source - see above, p. 357 - whence this BhadrabahusvøminA nirvyddha. The composition of these two texts, kalpa and vyavahåra, is frequently referred back to BhadrabAha, who is said to have made use of the same sources as they. But in the rishimaụdalasůtra (Jacobi, Kalpas, p. 11), (p. 472) the same is asserted of the third member of this group of texts, the dasia. We have consequently here, as in the case of apånga 4, to deal with an author whose name is specially mentioned. Whether this claim is correct or not (we will refer to this question below), the connection with the pavvas According to tradition, is significant.
The contents of the existing chhedasůtras makes it probable that a large portion of them is of considerable antiquity. This contents refers in general to the clergy and the rules of conduct prescribed 70 for them, though there is a large admixture of subsidiary matter of a legendary character (e. g. the entire Kalpasútram). The first two rules, according to the existing order, refer to expiations and penances (prayaschitta); while all the rest contain general matters referring to discipline.
# The same is asserted of the nistham ; see p. 4630.
70 It corresponds consequently to the vinaya of the Buddhists with which, despite all differences, it is olosely connected in contents and in style of treatment.
71 The expression glatthå in the last verse of Dharmaghosha's sråddhajitakalpa (see p. 478), tratırg ftho prayas. ohitta, is explained in the anonymous scholiast thereupon by gttArthAh briniéfthAdiohhedagramtha ft rarthadharAb, i. e. gita is explained by chhedagrarnthastra. Dh. recommends to the glattha the correction of a work, which ho conceives of as being closely connected with the chhedasutras. This name glta does not agree particularly well with the form of the text of the existing ohhedastras, since a large portion of the latter is composed in prose, and flöka not gåth& is the prevailing form of metre in the metrical portions. Cf., however, the name of the sixth book of the second chhedas.
