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334
THE INDIAN ANTIQUARY.
(NOVEMBER, 1892.
1
of the second of the three sâmâchâris enumerated in 6, ss, and the first receives no mention, it was necessary to remedy this defect. The third sâmâchâriis, according to the statements of the scholiast here and elsewhere, pp. 357, 449, represented by the two chhêdasůtrag: kalpa and vyavahârs. It is very probable that the interpolation is not merely one of secondary origin, but an interpolation inserted by the author himself. [62] If this is so, he deemed the ôhanijjutti which he had before him (perhaps his own production) to be the best expression of the first form of the 3 så mâchâris, and consequently, not taking the trouble to compose a new one, incorporatedo brevi manu this Ohanijj. (cf. above p. 59), or rather referred to it merely by the citation of its introductory verse. A complete incorporation brought with it no little difficulty, because of the extent of the text in question. The economy of the whole work would have lost considerably if the entire text had been inserted. The text which we pussess under this name and of which the first verse alone is cited here, consists of 1160 Prakrit gâthâs.2 I shall refer to it later on, and call attention for the present to what I have said on p. 3572 3: - that the first verse cited here from it, in that it mentions the dasapavvi, excludes any possibility of that Bhadrabâhusvâmin, whom tradition calls the author of the ôghaniryukti, having been the first bearer of this name, who is stated to have been the last chauddasapuvvi. The same, of course, holds good a fortiori of the author of our text, in whicb this verse is quoted.
7. dass vihas&mAyam, 64 (P., 65 B) vv.; cf. attarajjh. 26; the enumeration here in chapter 7 is as follows (see above p. 48): ichchha, michchhâ, tahakkârô, åvassiâ nisihiâ apuchchhaņa ya [63] padipuchchha chhamdaņa ya ninamtaņå ll ll uvasampaya ya kálê sâmåyåri bhavô dassviha u besim tu payanan pattêa pardvaņam buchchhau 11 II
8. avagghayanijjutti, 211 (214 B, 216 P, 210 ) vv. In vv. 40-50 glorification of AjjaVayarå (plur. maj.), "Vaïra, Vajrasvâmin, who extracted the âgasagama vijja from the mahậpaïnna (see p. 251) and made ample use of the latter. In his time there still existed (p. 247) apuhatta kalianunssa, aprithaktvam kalikânuyogasya, but after him (tēņa "rêņa, tata áratah, Haribh.), i. e. perhaps through him there came into existence puhattam kaliasua ditthivie 2,64 prithaktvam kalikasrutê drishțivadé cha (v. 40). Tumbavana, Ujjêņi, Dasapura, Dayaran Kusumanâmê (Påtaliputra) appear in regular order as exercising an important inflnence upon his life. In vv. 50-53 glorification of his successor Rakkhiajjå (plur. maj.), Rakkhiakbamaņa, i. e. of Arya Rakshitasvâmin, son of Sômadêya and Raddasômå, (elder) brother of Phaggurak. khia and papil of Tôsaliputta. These two names : Vajrasvamin and Åryarakshita (cf. Hêmachandra's parisishtap. chaps. 12, 13), especially as they are regarded here as persons deserving of great honor, bring us to a period much later than the old Bhadrabâhusvâmin. According to the statements of the modern Thêråvali (see Klatt, I. c. pp. 246, 247, 252, his death is placed Vira 170, but that of Vajra, 400 years later, Vira 584.65 We will find below that [64] there is mentioned here another date later by several years. Hêm. v. 34 too says that Vajra is the last “daśapûrvin," one who still has knowledge of 10 of the 14 pûrvas, and in general that he is regarded as deserving great honour as regards the transmission of the sacred texts. See the account of Dharmaghôsha on the Kupakshakausik., Kup. p. 21 (811). The two-fold division into káliasua and ditthivaa (also in the Anayôgadv. above, pp. 36, 40), dating back as far as Vajra according to v. 40, is in contrast to a no less peculiar division into four parts, referred back in v. 54 fg. to Årya Rakshita : káliasuam cha. isibhâriyâim taiô a sûrapan
4In the Vidhiprapa (in v. 7 doe jogavih Apa) the Ohanijutti is said to be "Oinna," avatirna into the evanayam,
61 Haribh, says: Barnpratam Oghaniryuktir vlohy, så cha prapazhohitatvat (perhaps on account of its fulness) na vivriyatê; and likewise at the end : idanim padavibhAgasamacharyah prastavah, s cha kalpavyavahfrarapa bahuvistar svasthånad avasby; ity uktab samachary pakramakalab.
62 The ôghaniryukti, which in P is actually incorporated with the text, has but 58 (or 79 ) verses. See below, p. 82.
68 But according to the Gañadharasardhasata, V. 29, it was taken from the sumah painnapuvylu! see p. 479.
" In v. 36 there was mention of 700 (!) or 500 nayas, eehim (v. 37) ditthiva paravan suttaatthakabapa ya; each of the 7 etc. nayas - see p. 850 ff. and p. 89 - Batavidhah.
See also Kupakshak. p. 21 (811).
