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212
THE INDIAN ANTIQUARY.
[JULY, 1892.
Chellana, listened to a sermon of Mahavira. The sight of the princely splendour turned the thoughts of the followers of Mahavira to worldly things, to rebuke which Mahavira preaches a lengthy sermon on the excellence of his doctrine, divided into 10 SS and beginning with the same refrain. Nor does he forget to mention the rewards of those who follow his teachings. The result of this sermon was that his audience were delighted and Mahâvîra continued to preach in Rajagriha.
The legendary excursi of the last dasáu (5, 8, 9 and 10) in reference to Mahavira are doubtless the cause of the introduction of the Kalpasútra, the first part of which treats especially of the life of Mahavira.
The Kalpasutram was the first Jain text which was made known, in 1848, in the very faulty translation of Rev. J. Stevenson. It is now carefully edited by H. Jacobi, 1879, to whose instructive introduction I have so often referred,
We have already observed, that of the three parts of which it is composed, the last alone can claim to belong to the dasâu. The two other parts were originally not connected, Each of them is divided into three portions, the first of which contains the history of Mahavira, the second that of his 23 predecessors, the third a list of his successors, [471] Théråvall, to Deviddhi-khamisamana, the nominal redactor of the 45 agama.
This Thoravalt agrees as regards each of its first twelve parts with those statements which are found in the thêråvalî of the Nandi and of the Avasyakasútra, and in the later tradition of the Jains (fishimandalasůtra of the Dharmaghosha etc.), But from this point on there is no such harmony. The list found here is the most complete, since it embraces a large number of the lateral branches proceeding from each of the patriarchs; and contains all sorts of divergences from the other lists. Jacobi distinguishes" four or five distinct treatises" (p. 23).
It is self-evident that any connection is impossible between this Thêråvali and Bhaddabahu, the nominal author of the Kalpasůtra - see below who appears in the seventh place in the list of patriarchs. The Thôrâvali contains eleven members more (ajja Vaïra, Vajrasvåmin, as number 16) nor did it belong originally to the Kalpasútra. This conclusion holds good also in the case of the account of the 23 predecessors of Vira which introduces it. In this account we find some few details in reference to two of Vira's immediate predecessors, Påsa and Aritthanêmô, and in reference to Usabha who is placed first in the series. The other pre. decessors are treated of in a very few words. The relation is retrogressive, beginning with the 23rd. We find no mention that Malli (Mali in the text of Jacobi) was a woman.
The intention of collecting everything that had reference to Jainism is manifest in the addition [472] (see Stevenson, p. 99) of these two sections, in reference to the successors and predecessors of Mahavira, to the main part of the Kalpasđtra which treated of his life.
This main portion contains towards the close ($ 148) statements mentioning the dates 980 and 993 after Vira. According to Jacobi (p. 23) it is self-evident that these dates do not "refer to the author, but to Devarddhiganim, the editor of the Kalpasútra." Tradition places Bhadrabahu, the nominal author of the Kalpasútra, in the year 170 after Vira (see Jacobi, p. 114). But as far as I can see, an error or confusion has brought it about that the Kalpasůtra has been ascribed to Bhadrabâ hu, as tradition, e. g. the introduction to the Kalpântarváchyâni, states. In the well attested statement (see above, p. 449) that the Kalpavyavaharau was extracted from purva 9, 3, 30 by Bhadrabahu, we must not understand by "kalpa" the Kalpagútram, but the chhêdastra 5, a conclusion that may be drawn from the statemente in reference to the division of the two texta kappa and vavahara, which is found in Avasy. 16, 109 The similar statement concerning the dasa-kappa-vyavahara in the Rishimaņdalasutra (Jacobi, p. 11) is, after a consideration of this passage of the Avaấy., not to be referred, as Jacobi refers it, to "the
4.. mad dhammé pannatte, inam &ya nigganthê påvayaņe, sa che anuttare padipunne kevald .. (of. Aupapat: $ 56, p. 62, ed. Leumann),
