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OCTOBER, 1892.)
SACRED LITERATURE OF THE JAINS.
303
which may have found its way from here to pažnna 1 [24) -(see p. 433n), - , though both places may have drawn this verse from a common source. This verse states in brief compass the contents of each of the six ajjh. Then follow again the six names as in the Nandi. Next the first one, the så mâiam, is designated expressly as the one which is treated of in the An. To it are allotted four annôgadârås, sections for questions related to the subjectmatter. These sections are avakkame, nikkhêve, anagamê, nayê, and under this division the rest of the text is divided, the avakkame taking the lion's share. In & MS. which I have before me, ms. or. fol. 762, = A, which contains 56 foll., the avak, embraces foll, 5 to 536. That which preceded was on foll. 10 to 5; nikkhêva is on three leaves, to 56b, anugame is despatched in ten lines on 566 and nad in six.
On p. 22 I called attention to the lack of harmony between the names of the six avasyaka groups and the actual contents of our text which purports to discuss them. This lack of harmony, which is increased by the table of contents adduced for each one in particular, is so great, that I have in vain attempted a solution of the mystery as to how our text can have the face to assert that it discusses the first of these, the sâmâiyam, or the så vajjajógavirati.96 A genuine discussion is hardly touched upon, the real subject matter being special topics pertaining to [25] matters of dogma and speculation, or to general matters of cosmological, anthropological, linguistic or literary interest.
Aside from this lack of harmony, another fact is in itself likely to excite the hostility of surprise : the word sâmâiya is used as the title of the first avasyaka, but in reference to the angas we had learned to employ it in quite a different signification, viz. : - as the title of anga 1, whose contents it is true, might be characterized as sÂvajjajogavirati. The double use of one and the same word to designate two different termini technici is truly a matter to be wondered at. See 243 fg., 342 fg.
The contents of the sections uvakkama, etc., is very varied and in part extremely interesting; and the form, in which it is encased so to speak, is highly remarkable. The statements are heterogeneously arranged, and the connecting thread being purely external, there is no logical consecution. Everything is divided according to the fashion prevailing in the Siddhanta, into groups, species, sub-species, etc. The uvakkama e. g. is divided into aņupavvi (in A on fol. 58 to 15), nâmam (to 27"), pamâņam (to 516), vattavvayê (to 524), atthâhigara (ib.), samavayara (to 53). And the ânupuvvi is in turn divided into námåņupuvvi, thavana, davváo, khetta, kala, ukkittana, gañana, samthåņå, såmâyâri-ao, bhåvåņupuvvi.
Without paying any greater attention to the stereotyped expressions of the text [26] than is necessary to mark the different passages where the statement in question occurs, I give here, according to the arrangement of the text, some of the most important data contained in it and at the end, a resumé of the results of interest for the history of literature. It may be prefaced that the nom. sing. masc. I decl. ends now in o, now in e, and that in the verses, the nominative and case forms in general are frequently represented by the theme. In the case of feminine nouns thematic â i d are shortened.
A species of dav våvassayam (A 26) is divided into 18iyam, kuppå vayaņiyaṁ and louttariyam. The first is referred to the nsages of the proceres, who appear in the usual enumeration that we have met with in the angas: jê imê råf-"sara-talavara-kodambiya08-madambiya-ibhasetthi-sênê vai-satthavâhapabhii8.97 The kuppavayaņiyam describes in the following enumeration
* In the atthAhigars section of the uvakkama in one MS. ! the contents of all the six ajjhayanas is seemingly ascribed to the samliyam alone. The actual facts of the case are different, see p. 37n.
On talavara, see p. 88 fg. 813; kodambiya from kutaba, the older form of kufarba, see Ind. Streifen 1, 284. Panchadapdaobh. p. 41; yasys parvata Asannam aparam gråmanagarAdikan na 'sti tat sarvataschhinnajan braya. vibesharðpath madambam uchyat tasya 'dhipatir mAdambikah.
m. muhadhôyans-dartapakkhAlana-tolla-phaniha-siddhatthaya-hariyAliya-addAga-dhdva-puppba-mallagamdhatarbolavattha-m-liy kith davvkvassaykin karenti tao pachchha rayakular va dévakular va sabham va pava... (Propớm?) r trimm và trong và niggachhanti.
