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328
THE INDIAN ANTIQUARY.
(NOVEMBER, 1892.
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22. rahanômijjam, 49 vv. Of the anôrathanémivach charaṇam; utpannavisrotasikêná 'pi dhğitih karya. Begins : [47] Sôriyapurammi nayarê | asi râyâ mahiddhiê | Vasudeva 'tti nâmê. nam | råyalakkhaņasâmjue 11 1 || tassa bhajjå duve asi | Rôhiņi Dêvai taha | tâsim dunha pi do puttâ itthå Râma-Kêsavå 11 211 v. lab Samuddavijaê nâmañ | v. 14 11 311 tassa bhajja Siva nâma i tisê putte mahîyase 1 bhagavam Aritthanômitti löganähê damisare 11 411 ...
23. Kési-Gôyamijjan, Kébi-Gautamiya; Gôtamakesiyyar S; 89 vv.; chitta viplatih parêsham api Kêśi-Gautamavad apanêya. Begins : jiné Påsi tti nûmêņam araba lôgaphiê.. 111 Il tassa 18ga paivassa | Asi sisê mabayasê | Kesi Kumarasamaņê | vijjácharanaparage 11 21. See p. 897 on upanga 2.
24. samisu, samitió s, pavayaņamâyaró (!) C; 27 vv. Of the pravachanamâtsisvarûpan, i.e. the 5 samiti and 3 gupti, which are together also called attha bamiso: iriya-bhâsê-'sana dâņê uchchârê samil iya | manôgatti vayagatti kåyagatti ya-atthamâ 11 2 11. These are regarded as the mothers as regards the duvalasangam Jiņakkhâyam pavayaņam. See Ind. Streifen, 1, 133, 200, 2, 047, in reference to the ethical three-fold division into manô, vaya, kâya.
25. jannaījjaủ, yajñîyan, 45 vv. Jayaghôshacharitavarṇanad vârêņa brahmagunâ ihô 'chyamtê. Begins: mahaņakulasambh & Iasi vippo mahâjasố 1 jânyâf-ja majannammi (yamayajñê) I Jayagbôsu tti namo II II
26. sîmâyâri, dasasá° C, 53 vv. Only he who is in possession of the brahmaguņas (chap. 25) is a yati, tôna cha 'vasyam sâmáchári vidhêyâ. This is ten-fold:34 [48] kvassiya, nisihiya, 36 Äpuchhana, padipuchhan, chhamdaņâ, ichhâkârô, michhakêrô, tahakkârô, abbhutthânâm, u vasarpaya. The similar enumeration in Avaấy, nijj. 7, 19, where there is, however, a different arrangement (the same as in anga 3, 10, and Bhag. 25, 7 according to L.):- ich hâkârb, michha, tahakkårô (6-8), avao .. chhamdaņa (1-5), nimamtaņa (instead of 9), uvasampaya (10). - Haribhadra on Avasy, nijj. 6, 88, say 30 that there are three kinds of sâmhchari, 1. the OghasAmâchâri, represented by the Oghaniryukti, on the 20th prabhritam (oghapra) of the 8. vastu (áchårkbhidhana) půrva 9, 2. the daśavidhasamachâri, for which our chapter and Âv. nijj. 7 is authoritative, and 3. the padavibhagas&machåri, which too is represented by chhêdasâtralakshanan navamât pûrvåd êva nirvyudha, or by kalparyavaharau.37 - Begins : sâmâyârim pavakkhami savvadukkhavimukkhanin jar charittäņa niggatha Itinná samsarasagaram || !!
27. Khalunkijjam, khuluo V, 15 vv. Of the sathatâ; the aśathatâ is the antecedent condition for the sâmâchârî. It begins : thêrê ganaharê Gagje (Gárgyah) munt Asi visârâê âinné gasibhâvammi samahir padisamdhae 11 | The name comes from v. 3: khalumkê jo u jôêi, khalumkân galivșisabbân (s. Hêm. 1263) yo yôjayati.
28. mukkhamaggagai, sivamagga° C, 36 vy. Of the môkshamârga. Begins : makkhamag. gagain tachcham suņêha jiņabhâsiyam ..
29. sammattaparakkamam, samyaktva”; appamáð S. In proso; anataram (in chap. 29) jūà nâdini muktimârgatvênô 'ktani, tâni cha samvêgâdimûlani akarmatavasânâni; (49) yadvá mókshamârgagatêr apramå da êva (on this then is based the title in S) pradhanan. Enumeration of the 73 samvågadini, means of deliverance (cf. Leumann, Gloss. Aup. p. 155, 8. v. samvêjana): sarnvêgê nivvêê 2, dhammasaddha 3 gurasâhammiyasususannyâ , Alôanîya nindanayê 6, garihanaya , sî mîie and the remaining 5 Âvassaya , - 18 etc. to akammaya 73 (cf. the 48 samvegadini, Bhagav. 16, 3, and 27 samv. in auga 4, , Leum.). As in the beginning (see p. 43) so in the end there is a direct reference to Mahâvîra: esa khala sammattaparakkamassa ajjhayanassa atthð samanênar bhagavaya Mahavirêņam agghavie pannavid parů við dansió nidamsie nvadamsie tti bêmi.
* The word silmayari recalls especially the imayacharikasutra of the Brahmins, with which the significance and contents of these texta is in agroomont. From this I am led to conclude that simfly Art is an intentional deformation of smaylchári ; see pp. 223, 288, 243 fg. 35 naishēdhikt, see pp. 452, 257.
6 See pp. 357, 449. The three sam Ayarl texts which I have before me - see pp. 223, 369 fg. - contain another division than that stated above. Their contents is, however, connected, and they agree in the main with each other.
