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OCTOBER, 1892.]
SACRED LITERATURE OF THE JAINS.
307
Under the head of pamana, that is divided into davvao, khetta, kalao and bhava", the measures of space, length of liquids, time and dry measures are treated of in extenso. There are frequent citations of lengthy passages of antique colouring, which deal in the form of a dialogue with the instruction of Gôyama (by Mahâvira) on this point. A very minute doctrine of atoms is also found here, see Bhagav. 2, 256-13 The enumeration of the measures of time is similiar to that in the kaliņupuvvi, above page 29, the progression by 84's beginning three gradations after the quinquennial yuga. In the discussion on paliôvamê (palyôpama) we find inserted a lengthy passage from the Pannavaņa (thiipaa) in reference to the duration of the continuance of creatures in their differnt gradations. This insertion is given in full in some MSS., in others the beginning and conclusion above are given, it being stated that it is a citation from the Pann. Not much farther on a question is introduced in the following fashion which does not seem original24: - tattha nam chôdae (chôdakah, prerakah, prichhakal) pannavayam (acharyain) évam vayasi, and then follow questions and answers in the usual way introduced by atthi nam.., and hamtâ ! atthi. Later on [35] comos the dialogue between Gôyama (and Mahavira). clad in an old form which is probably caused by citationa.
Under the head of gunappamana, the first group of the bhavappam., the nanagunap. is said to be four-fold :- pachchakkhê, aņumaņê, avamaņê, and ågame. The last is divided into lôiyê and louttariê. To the loiya is ascribed everything that is anniņihin michchhadiţthiêbim sachchandabuddhimativigappiyam: - tam jahâ: Bhäraham Ramayanan java (BCR, êvam A) chattâri a védå samgôvamgå. Here we have a reference to an earlier enumeration. See above, pp. 9, 28. We find that jam imam arahaṁtêhim bhagavamtåhim savvadarisîhim paņiam duvâlasangam ganipidagam, tam : Ayarê jáva ditthivå å is considered to be lôguttarie. There are, however, other divisions of the âgama; thus, those into sutta, atthio and tadubhaya, or into attao, anamtarào and paramparao original doctrine, doctrine that has been directly received, and traditional doctrine (see p. 216). The charittagunapamând is said to be five-fold, sâ mâiachar., chhodóvatthåvaņiachar.(AC, merely otthåva BR) etc., and the sâmâia-char. two-fold :ittariê and Âvakahiê; 8. Aupap. pp. 33, 41, and Leumann in the Gloss. According to Leamann's communication this division goes back as far as Bhagav. 8, 2, 25, %. Is this the reason of the name of the chhedasuttas ? Uoder nayapamånd three ditthamtas, examples, are discussed in detail; in these an "avisuddhô nêgamo" is carried on from the general to the particular, or to the visuddhatarô etc., and finally an advance made to the visuddhô. In this section Padalipatta appears as the residence of the person who is questioned (Davadatta, Skr., not "dinna !), (36) and as situated in the dâhiņaddha of the Bharaha khetta.16 Under the head of parim anasam kh(y) the kaliasaaparim, i.e. manifestly the first 11 angas, 18 is contrasted with the ditthivaa. The point treated of is their mataal division into, 17 and enumeration of
13 Where addharanu is to be translated by Ardhvarénu, saņha", unaanha by Klakshņablakahạika, uchchhla. ksho: 'Bapha can be also for sakshma ; see Hem. 1, 118, where, however, we have Arshé suhumann. Of. 2,76? Håla 732.
* While correcting the proof Leumann informs me of its occurrenoe in the Nandt, Ned. p. 885. It is also found in the Av. nijj. see p. 69.
16 I notice in passing that the example given on Hêm. 2, 150, 1. e. Mahura va Padaliutte pAAA is in agreement with the examples in question found in the Mahabhishya. See Ind. 13, 380. Is this a one of direct borrowing? See above p. 83. Mathura does not play any great part among the Jains, but see the special statements in the beginning of the Vichar Amritanathgraha in reference to a Mathurt vAchanA (Skandilloh Arykņam abhimata).
16 Likewise in Avaby. 8, 60 (below p. 61); i.e. quite another terminology than that in N. (p. 11) and in the beginning of the An. itself (p. 21), where k Aliya is a subdivision of anangapavitha, or angabAhira.
IT vedha, veshta, perhaps group of verses P nijjutti an explanatory section ? anuôgadAra a paragraph tatra paryavah paryAyA dharma iti yavat, tadrúpå samkhyA paryavasankhya (the meaning of paryava here as preliminary stage of akkhara is obscuro; per se it doubtless denotes the different groups of the alphabet), si cha k'Alikabrute anantapary Ayatmik drashavya, ékaikasyd 'py akarádyaksharasya tadabhidhêyasya cha jivAdiva. stanah pratybkam anamtapary Ayatv At; évam anyatra 'pi bhAvan kary; navaram (1) sarokhyêylny akAradyak. sharani; dvyAdyaksharasainyogab samkhyey AhsamghatAh; suptinantani samaya(P)prasiddhAni v samkheyini padani ; gAthAdichaturthAnbarupah sarkhy@yah padah; .. Barkhy@y& veshtakah; nikshēpaniryukty-upodgh&ta. niryukti-sätrasparsikaniryuktilakshanA trividha niryuktir (see p. 38): vy AkhyöpayabhatAni tatpadaprarpanatadiny (R) upakramadini vi samkhyly Any anuyôgadvArAni. -The division into granthas, or at least this name for the division is not mentioned here. It is really identical with siloga.
