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THE INDIAN ANTIQUARY.
(NOVEMBER, 1892.
the founder of the Pûsamittijjam kula of Charanagana in $7 of the thêrîvali of the Kalpas., which emanated from Sirigutta, the pupil of the tenth [67] patriarch Suhatthi. The name Püsamitta occars here too in chap. 17 (16), 190 (see p. 74n), as that of a contemporary of king Mudimbaga and of Ayya Passabhdi. Abhayadeva on up. I mentions him as the founder of the fourth schism. See p. 654.
In addition to these seven schisms there was an eighth(vv. 92-95), that of the Bodis, Pauţika, according to Haribh., under Sivabhûi in Rahavirapura (Rathao) in the year 609. According to the account in Dharmaghôsha's scholiast on his Kupakshakauś., the Digambaras are referred to ; see Kup. p.6 (796) where I have attempted to sbew that the name Bodia has the same meaning (naked) as digambara. The animosity against the Bôţikas is as keen as can possibly he imagined. In the 22nd chapter of the Vichârâmţitasamgraha, the remaining 7 nihnavas are said, according to Malayagiri's commentary on the Avasy., to be dêśavisam vàding dravyalimgêna 'bhêdinô, but the Bôţika : sarvavisamvadino dravyalimgatô 'pi bhinnas. Similarly Haribh. on v. 92 (dêśavio and prabhàtavio); see also Jacobi, Kalpas. p. 134. In the kâlasattari, v. 40, they appear as khamaņa pasamdiyâ; also in Kup. 1, 37, 71, 2, 3; ibid. 1, B, or as khavanaya, 3. e. kshapaņaka. See below, p. 75.
In contradistinction to these heterodox opinions (michhadiţthi) we have the praises of the sâmâiam sung in v. 102 fg. We find it called70 (v. 108) an "ajjhayaņam” as opposed to the "remaining (five) ajjhayaņas;" and the two verses closing with the refrain ii kêvalibhasian [68] are cited in reference to it. These verses recur in the Anuyôgadvarasätra (see above, pp. 37, 38) as I have shewn on Bhagav. 2, 186. After the conclusion of the upôdghâtaniryukti we find in the scholiast (see above p. 55) the following statement: atra sûtrasparsikaniryukty (see p. 38)-avasarah, sâ cha prâptâ vasarâ 'pi nô 'chyatê, yasmâd asati sâtre kasya 'sâv iti; to which is joined an elaborate deduction in reference to sutta and niryukti.
9. namukkaranijjutti, 139 (P+, 144 B) vy. Towards the end we find the verse és6 pamchao (132), glorifying the pamchanamukkâra, a verse we have already met with in upanga 4 ; see p. 393. In the last pada we have here the reading havai mamgalam; see Kap. p. 21 (811) fg, where this form of the verse is referred directly back to śr-Vajrasvâmin. See p. 380.3 on v. 6. A detached copy is found in Peterson, Palm-leaf No. 776.
10. Amaianijjutti, 100 (, 111 P, 112 B) vv. Begins : nardi-aņuôgadâram vihivad uvagghảiaṁ cha kâQņam | kâûņa pamchamangala-m arambhô hồi suttassa | 1 | The knowledge of the namdi and of the aņuôgad.71 is here regarded as a preliminary condition for the understanding of the sutra. This citation is both per se of interest (see p. 3), and also because from it we can prove that the avasyaka texts quoted in these two works are to be distinguished from our âv, nijj. -though this was tolerably self-evident after the remarks on p. 53 ff. The text continues :
| Bhaya (!): kayapanchanamukkarô karểi sâmãien ti Bộ bhihiô I số mãia ngam eve y8 jan 80 gêga að buchchham [69] 11 2 Il stram (atrà 'ttard satram vichyam B). On this Har. (see between 8 and 9): atrâ 'mtarê sutrasparsaniryuktir uchyat8, svasthanatvad, Aha cha niryuktikárah : akkhaliya (v. 3) tti, gâhâ. We have here then & very incomplete quotation of the text, see above p. 55. - In vv. 30-38 there are special statements in reference to the 11 karanas, the fourth of which is here called thiviloyaņam. See p. 414. In v. 40 we find a division of the suam into baddham and abaddham. The former is explained by duvâlasamgam and called nisiham and anisihan (see pp. 452, 553); the nisiham is explained as pachhannam, and the following added in illustration : - nisihan nåma jaha 'jjhayanam (v. 41). In verse 42 we
To ajjhayanan pia tivihatia eutts atthe tad-abble chêra sêalsu vi ajjhayaņēsu (chaturviubatistavadishu) bôi eneva nijjutti (uddelanirdesAdika niruktiparyavaana).
T1 nandis cha anuyógadvirkni cha Haribh.
13 akkhaliasarhit vakkhanachrükk darisiammi suttapphAsianijjuttivittharattho imô hồi || schol. tatra 'akhalitapadochcharana sambita, athava parah samnikarshah sathita (s fine Brahminical reminiscence !) .. padath, sambita, padartha, padavigrahs, ch Alan A, pratyavasth Anath (H00 above p. 38) are here referred to.
