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SACRED LITERATURE OF THE JAINS.
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short form as the case may be, for the BÂvayakachchâņi (sråvakakrityani), especially for the didactic exposition or the recitation of the angas, etc. It is almost probable that by this the recitation of our text is referred to. We read in Åvi. : tað gurů namokkaratigapuvvan nadim kaddhai, så chê 'yam : nâņam pamchaviham.., and then follows the real commencement of the Nandi. See below. This is, however, soon interrupted, and the citation passes to that variant textual form which is found in Anayôgady. Another change then occurs, and finally that enumeration of the sacred texts is reached which is found later on in the Nandi. We have, therefore, here no immediate citation from the text of the Nandi but a relation based essentially on the same foundation but in its form independent, a relation whose designation by the same word is based upon the appellative siguification of this expression. We may compare the [5] similar use of the word nindi in Skt. for those introductory strophies of a drama which are designed to bring good fortune. Cf. also nindika as the name of a door-post, and nândipata, a cover of a spring (P. W.). Haribhadra on À vasy. 9, 1 has the following: --adimamgalârtham namdi vyakhyåtå, and in the commencement of his commentary, ibid.: - no-agamatô bbávamamgalam namdi, tatra damdanam namdi, namdamty anayê 'ty và bhavyâh prâņina iti namdi. The signification of the title of our text is really : an introduction designed to bring good fortune. This title can refer either to the entire contents of the work such as I have above sketched, or, and this seems preferable, to the 50 verses which form the beginning. In vv. 1-19 Vira is praised, in vv. 20, 21 there is an enumeration of the 24 Jinas, in vv. 22, 23 & Jint of his immediate scholars, the 11 so-called ganadbaras, and finally, from v. 24 on, a thêrâ valt beginning with Suhamma (1) and Jambů (2), and embracing in all thirty members; it closes in the third generation after Nagajjuna (35) with Dúsagaņi (30), who, according to the anonymous scholiast (on v. 27) was the teacher of Dévavachaka, the author,
As we have already seen on page 471, this thêrivali varies, from the ninth member on, from the statements in the list contained in the Kalpasútra. [6] The reason for this is apparent from a consideration of the remarks of the scholiast (avachûri) on v. 27: Subastinah sishyavalikâyâh śrikalpê uktatvật na ta(8)ya ibà 'dhikarah, tasyâm Namdikrid-Dêvavâchakagarvanutpattêh. From this it is clear that the author of the avachûri considers Dévavachaka to be the author of the Nandi, and that this account does not emanate, like that of the śrikalpa, from Suhastin (10). The evidence proves that it is rather to be referred to his immediate predecessor, or brother, Mahagiri (s), whose intellectual descent it makes known.
In refereace to each of its members there exists great uncertainty, according to the statements of the scholiast, who says of verses 31, 32: kshepakatvad vrittau nô 'ktam, and remarks on vv. 33, 34: êtad gåthådvayârtha avaśyakadipikâtô likhitô 'sti, avachûrņav api nå 'sti, vv. 41, 42 is: vrittàv avyakhyâtatvat prakshiptam, and of Gôvindacharya he says, on v. 43: sishyakramabhivad vrittau nô 'ktah, avasyakatikato likhitah.
These recur, as has already been mentioned in the commencement of the Åvaấy. nijj. in identically the same form.
3 Cf. the name of the nândimukhab pitaras or of the nåndtárAddham. In the case of the latter was there any recitation of a list of ancestors ?
P gurubhritarau in Klatt, Indian Antiqu. 11, 3514, or ubhav api bhratarau in Dharmaghosha's Gurvavali itself, Suhastin is characterized as the laghugurubhratar of Mahigiri, also in the pattavalt of the Kharataragacha, Klatt, 946b. Klatt in accordance with other traditions (cf. Kalpasatra) refers both to difforent gotras: and Mahậgiri to Elapatyagotra (80 here v. 27, Eldvachasagotta), Sahastin to Vasitha. Have they different mothers
1 On this cf. Jacobi in Journ. Germ. Or. Soc. 34, 352, 3, especially in reference to verses 27, 25, 36, 37, and Leunaun's remarks, ibid. 37, 407 fg. In v. 27 we muet read in Jacobi : Bahulassa sarivvayam (vvayam for vayasan) vande instead of bahulans Sirivayam vande (see Klatt, 1. c. 2510 ); in the schrolinat we read iha Mahlgirer dvau sishyau abhätâm: Vahuld Valissahas (cf. Kalpas. Thêráv. $ 6) cha; tato Mah&girêr anamtaram Vahulasya yamalabhrtritvAt sadribavayasati, pravichanikatvēna pradhanatvat, Valissaham do'ty arthab.
• Aryapandila (21) v. 39 becomes then Arya-Mangu(16)bishya v. 30. But even vorse 38, in which Aryanashdila is mentioned, is doubtful: see above.
