________________
804
THE INDIAN ANTIQUARY.
(OCTOBER, 1892.
the character of those sects which do not share the Jaina belief: - je imese charaga-chiriyachammakhandiya-bhichchhamdaga-parduramga - Gôyama-govvaiya-gibidhamma-dhammachin[27]taga-aviraddha-viraddha-vuddhasa vagapabhiyao pasamdatthâ, and states that these : Imdasss VÁ Khamdassa và Ruddassa va Sivassa va Vēsamaņassa va dévassa vå någassa vå jakkhassa vê bhayassa va Mugurdassa va Ayyad va Kottakiriyê vam uvalêvaņa-sammayyaşa-"varisana. dhůvapupphagamdhamallaiydim davvåvassayain karêrti. The logattariam finally is referred to the merely external Jaina-yôgin : je imê samapaganamukka-jogi chakka yaniraņukampa haya iva addâmå gayå iva niramkaså ghatthâ masthå tuppotthậ100 pamąurapadapâuraņål jiņâņam apaņāê (anajnaya) sachchhandam viharifņam abhayó-kålam âvassagassa uvatthanti.
1287 In the bhAvavassayam (intellectual exercise) we read in the passage attributing a similar division to the lốiyam: puvvaņhê Bharabam, avaraṇhồ Ramayanam ; and as regards the kuppå vayaniyam, it is said of the same sects as above (charagachiriya) i. e. that they ijja-'jali hôma-japa-umdurukka-namukkâra-m-aiyain bhå våvassayaim karemti. The davvasuyam is characterized as pattaya-potthayalihiyam and as amdayan, vomdayam, kidayam, vålayan, vakkayam.
The works of the Brahminical literature cited by me ad Bhag. 2, us are quoted in the case of the lôiyam no-agamað bhậvasayam (see above, p. 9), where the same list is adduced from the Nandi, though in somewhat greater detail.
dhati(P)váhakal santo ye bhiksh&in chararti té charakAḥ; rathy&patitachiraparidhinde chirikAh; charmsparidhånd6 charmakhandikah; yê bhikshim eva bhumjetê na tu svaparigrihitam gódugdhidikam të bhikshatAh, Sugatabasanasth ity anyé; pAmdaráig bhasmoddhålitagtrAb; vichitrapadapatan disikshAkalapayukta varátakam Olikadicharchitarrishabhakup&yatah (P) kapabhikshågråhiņð GautamAb; cf. Kapabhuj, KaņAds !); gocharyanukAriño gôvratikah, té hi "vayam api kila tiryakshu vasima" iti bhåvankri bhšvayanto gobhir nirgachhorntibhih saha nirgachharti sthitAbhis tishthanti Asinbhir apavisamti bhumjAnAbhis tathai'va trinapattrpaushpaphaladi bhumjate, tad uktan : gåvihi samam niggamapavésathaņábandi pakarirati bhurijanti jaha edyt tirichhayssarn vibhAvazhta ; prihasthadharma éva érêyan iti. vachah: kiharamasam) dharmô na bhQtd na bhavishyati tam palayathti yê dhirah, klivih pishandam Arita iti ilYAjnavalkyaprabhsitirishipranitadharmasanhits chimbtayanti .. dharmachintaksh; dévata-kshitismåtâpitri-tiryagådinám avirodhena vinayakaritvåd aviruddha vainayikah; punyapApaparalokádyanabhyupagamepara akriyavadino viruddhA(h), sarvap&shaundibhih saha viruddhacharitat; prathamam êvê "dyatirthakarakale samutpannatvåt, průyo vriddhakalê dikshåpratipattes cha vriddhis tåpasab; éråvakah brahmanih ..; anye tu vriddhaéråvaka ity ékam eva padam vråhmaṇavachakatvena vylohakshatë (Buddha is therefore not referred to here! (see Bhag. 2,216); and ACO R read yuddha, BC alone having vuddha); pashanam vratam, tatra tishtharti 'ti påshamdasthib; - on Goyama fg. see Aupap. $ 73. See chap. 15 in Varahamihira's Brihajjataka (pravrajyAyogadhy Rya), or Laghuját. 9, 12), Ind. Stud. 2, 287, where also vriddhaérkvaks.
Mukundo Baladevah, ÅryA prabartardpa Durgå; sai 'va mahishardha tatkutanapara Kotakriya; stro 'pachårld inndradiáabdena tad-Ayatanam spy uchyate; the same arrangement of the gods, except Mukunda, ocents also in the Bhagavatt 3, 1, 68; see my treatise 2, 113. 1, 439.
100 See p. 161 on H Ala 459 Bhuv.
1 According to all appearance this speaks against the connection of the text with the Bvétarnbarns and refors it to the Digambaras (cf. Bhag. 2, 187n. 321, where I have partially misunderstood the passage).
? Seo Bhag. 2, 348n, my treatise on the Emky. p. 34; loke hi Bharata-RAmRyanayor yachana bravanan vå purvaparkhnayôr-éva radhan.
s jyA yAgab, athava destbhAshky Am ijja 'ti (ishti B) mAtA (!), asyk namaskAravidhau.. ;udurukka tti datvachanata umdu mukhan, rakkar vrishabhAdilabdakaranam, devatAdipurato vrishabhagarjitAdikarapan.-B has also ittharjali in the text, this is manifestly caused by misunderstanding of the ligatures sht, shy and jj. See Vol. XVI. Ind. Stud. 2n; ijja, måtà is to be referred either to root yaj or to dry.
pat(t)rakani talatAly Adinath bamdhini, tatsainghAtanishpanna tu postakls, tata cha patrakini cha pustaks cha, teshu likhitam; athava pôtam vaatrain (100 I. 8. Vol. 16, p. 155) pa(t)trak&ņi cha teshu likhitarh u ndayam harsagabbh&di; hamesh patargab, garbhas tu tannivartitakolik Arô.. tadutpannar sutram aradajam uchyaté: Adilabdah syabhedaprakhyapanaparah; -voindayam (boo R, poo A) karplan-m-ldi, Ind. Stud. XVI. 111; vÖrdan Vamantphalari tasmáj játar vorhdajah; phalaht vamani, tasy & phalath phalahan karpaslirayakobakarpat; kitaj jAtam kitajan sutram ; is fivefold: pate pattasútram (detailed citation from the vriddhavyAkhya), Malae Malayavishayotpannam, absue, Chiņamsud Chinavishayé, kimirage; - lomabhyð játam valajan; is fivefold : unnie aurņikan, utthið auahtrikam, miyalómad, kutavo (k) umdururdmanishpannan, kittine ArnAdin yad uddhari tam - vakkayam (vhgayam A) sana-m-Adi valkajan, tatra 'taalstrar Málavak Adiprasiddham. There is no direct statement in reference to the relations of these stuffs, consisting of down, cotton, silk (from Malays and China), hair (wool, skin), planta (hemp, fax) to the brutam. Their use a paper, oto. for MSS. is doubtless here referred to as in the case of pattaya.
