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302
THE INDIAN ANTIQUARY.
LUOTUD
[OCTOBER, 1892.
a frequent admixture of gåthâs. There are no subdivisions, though a systemic arrangement prevails throughout.
Ag in the Nandi, the nanam is especially treated of here. The text commences forthwith with an enumeration of the same five forms of the nâņa, which we find also in N. Abhinibohiya, saya, Ohio, mana payyava", kêvala. The second form, the suyanâņam, śrutajnánam, is the one par excellence which is discussed further on in the Anay. The subdivisions of the suyan. are indicated by means of the same names which we find in N, though the gradations are somewhat different ; see p. 11. It is divided into amgapavittham and into amgabâhiram, the latter into kaliyam and ukkaliyam; the latter of which again into Âvassayam and åvassayavaïrittam.
Here in the An., the Avassayam alone is discussed. The author states that he desires to explain his work according to the following four points of view, though the real reason for this statement is not clear: kvassayam nikkhivissâmi, suam (śratam) ni', khandhan nio ajjhayanam ni'. After a kårikå inserted here the author proceeds to a discussion of the avassayam per se, [22] which is chaüvviham, viz. : - nama, thavana, davvå, bhavá, respectively, the latter two being distinguished from the others as agamao and nô-îgamað. At the end the synonyms (égathiyâ nânâghôså nåņávamjaņà nâmadhiyyà) are stated as follows: – åvassayam, avassa karaniyya, dhuvaniggahô, visõhi ya ajjhayanachhakkavaggô nàô arahaņa maggô II samaņēņa sâvaêņa ya avassakåyavvayam havaï jamhân | amtô ahô-nisassa ya tamhå ávassayan nama o This designation as ajjhayağachhakkavagga points unequivocally to a definite text, divided into 6 adhyayanas. By the 6 adhyayanas we may understand the six kinds of Avassayam enumerated in the Nandi, above p. 11, and occurring below (see pp. 23, 24). These names as well as all the other synonyms of avassaya belong to the domain of ethical, ritualistic or disciplinary matters. Our text, however, touches upon these subjects only occasionally.
Next to the enumeration of the synonyms of the å vassayam come the suyam and the khamdha, two of the four sections. To these we find that the same groups and sub-groups are ascribed as to the avassayam; and an enumeration of the synonyms of each forms the conclusion. The verse containing the synonyms of the suyam is as follows:- [23] sua-sutta-ganthasiddhamta-sîsanê åņă vayaņa uvaêsê pannavaņa agamê a égathả payyavá sutte92 ll, that containing the synonyms of khamdha : -- gaṇakâê a nikâê khamdhè vagge taheva râsi al pamje pinde niarê samghão aula samûhê | The first names for “sacred text” refer then to the contents, the second to the extent. In one subdivision of khamdha, the nð-Agamað bhâvakhaṁdhê, the following explanation is found (sê kim tam nô£°): - êêsimo chêva sâmâiya-mâiyâņań chhaṇham ajjhayaņâņam samudayasamitisamagamêņam avassayasuabhavakhandbê labbhatë, sê tam nô-agamaô bhävakhandhe. By this is meant in all probability the connection of the totality of all the above cited six adhyayanas of the avasyaka, sâmâyika, etc.
The last of these four sections designed to explain the avassayam, refers ex professo to the ajjhayanam, and begins with an enumeration of these six ajjhayaņas. A kârikå is first introduced, 24
90 There is unfortunately no enumeration of the angabahira texts in An.
91 .. Visesh. I, 871 f. I call attention to the following from the scholiast :- Amfyikadi-shadadhyayanakalapatmakatvad adhyayanashadvargah; tathi abhiprêtarthasiddhah samyag-upâyatván nyayo, mokshårådhandhêtutvád aradhana, tath A mokshapurapråpakatvad eva margah; - ahor&trasya madhyê.
93 Between ana, Ajnd and vayana one MS. has atti which, however, throws the metre out of order; uktir vachanan vågyógab scholiast, instead of satte, stravishaye, we expect sué, brute, which, however, does not suit the metre.
såmadiamadiņar (!) A; eshaun éva prastut&vabyakabhedânám sámáyikadinám shappám adhyayaninAm samudayah, samudayasya samiti(r) nairaitaryêņa, milana, .. samågamas, têns nishpanno ya dvaśyakaśrutaskandhah sa bhävaskaindha iti labhyate.
#avassayassa pamimê atthAhigara bhavanti, tan : gåvajjajogavirati ukkittaņš gunavató a padivatti khaliassa nimdanå vaņa-tigichchhi gupadharani chêva || Avassayassa ésố pindatthô vannið samaséņam etto ekkekkam puns ajjhayapam kittaissimi ll tain: såmåiam, chaŭvisa thao, vandanayam, padikkamanam, kånssaggami pachcha kkhåņain; tattha padhamajjhayaņam samaiam, tassa pam imé chattari anuôgadárd, tam : uvakkamé, nikkheye, apugame, nayê.
