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OCTOBER, 1892.]
SACRED LITERATURE OF THE JAINS.
309
vavahâre, ujjasu i sadde, samabhiradhê, êyambhuê. The scholiast says that they are named thus in reference to their connection with the sâmáyikadhyayanam as the background of the entire work. Verse 5 gives a general definition of the word naya. Verse 6 makes known the fact that the sabu, sadhu, must hear all its forms with their manifold methods of representation, be purified by this means, and thus remain constant in his (correct) course of action. This concluding verse too thus refers directly to the sâmáyikaṁ, even if it does not mention it by name. It was quite necessary that here at the close some regard be had for the samâiam; the remain. ing part of the work refers to it but little.
I have collected on Bhag. 1, 373, fg. some of the data regarding its age that can be extracted from the contests of the Anuyogadv. To the arguments that have been mentioned others may be added. In the forefront.is the direct connection of the work with the grammatical Sanskrit literature, especially the citation of the beginning of Paņini's Dhâtapâtha. Next the information of a definite nature concerning the other literatures, Brahminical, etc., of that period. The nine kavvarasas point to a highly developed system of rhetoric, and the gâhâs cited therein demonstrate the existence of a rich Prakrit poetry after the fashion of the verses in Hâla's saptasata kam. The names cited in the formation of taddhitas are perhaps to be regarded as titles of dramas (cf. nidagådî at the end of the lôiya works) or [40] of romances. See p. 386. Bharatam (but not Mahâbh.) and Rámáyaņam are mentioned three times in conjunction and undoubtedly were held in high esteem at that period. See my treatise on the Råm. p. 34. The contrast instituted between kalian suam and dirthivåa is of importance to Jaina literature. At the date of this work and at that of the Nandi, see above, p. 11, there existed a work, consisting of six ajjhayaņas, on the six aivaśyakas, the first of which is said to form the foundation of the Anuy., though no evidence can be drawn from the Anuy. itself to prove this assertion. Another fact that savours of antiquity is the special emphasis laid on the formation of the names of persons by means of the names of the nakshatras or of their divinities.28 The first nakabatra names appear in the old krittikâ series, though no longer in their ancient form; and the names of the divinities are very much corrupted. The significance of the names Chini, Sôratjha and Marahattha, and those of the different påsandas, or of each of the divinities honoured by them, must not be overlooked.
There is a commentary by Hémachandrasuri, scholar of Abhayaddvasůri.37 [41] The conclusion is formed by
G. - The four.molagatras. I have as yet not been able to make out the significance of this, title,38 which has come to light only in quite modern times in connection with these texts. In the second mülasutra the expression molasůtragatha (see p. 54) occurs (see scholiast on Avasy, nijj. 11, 61) thongh it is there probably used in contrast to the gåthis of the nijjutti; so that můlasůtra would mean nothing more than gûtra (see ibid. on 11, 39), i, e. the original to which the nijjutti belongs.
The three texts bearing the name mûlasutra which I have before me (the fourth I do not possess) have in reality no sátra form at all, but are almost entirely in metre; mûlas. 1 and 3 in the ancient style (see p. 238, 239), especially in $10kas; the nijj. on 2 is in gâtbås.
Phey make the impression of being analogous to parisishtas rather than sutras. The mûlas., which is No. 2 in Bühler's list, has not been preserved in its sutra form at all, only its
* As a matter of fact suoh names are not often found in the Siddhinta. The following examples, however, belong here :- Asdha, Aggidatta, Somadatta, Pasamitta, Tisagatta, Tisabhaddas; cf. blso Rêvai-nakkhatta (above p. 7). It is surprising that the form in obhati is omitted, a form which is specially attested as occurring in Mah vira's time. Cf. also Passabhi, Siva'. See Mahâbh, on Pån. 8, 2, 107 (Ind. Stud. 4, 381) on the common name of Agnibhati.
11 Other predecessors are Manisurndarasdri, Viradera and Jayasinhasdri; the gacha is érf Harshapurlys, the kulam that of brf PrabnavAhana. The well-known Hémachandra is, therefore, not referred to, and the above. mentioned Abhayadeva is doubtless not the navangtvşittiktit. Cf. pp. 276–7.
» Does it perhaps refer to the 5 malagunas (Avaky. 20,6-8).
