________________
340
THE INDIAN ANTIQUARY.
[NOVEMBER, 1892.
secondary95) of similar contents. These are in gåthås. After them follow four gåthås, in which Sijjambhava, according to the old thêrivalt (Nandi, Kalpas.) the fourth patriarch after Mahavira, is stated to be the author ; 86 but his son Ajja-Maņaya and his papil Jasabhadda87 are mentioned in connection with him. This is indeed a claim of great antiquity for the author!
The contents refers to the viņaya, and is clothed in a very ancient dress. That this is the case is proved by the close of a chapter: ti bêmi (also in the case of the two chûlås !) and by the introduction : saam mê kusam in the prose sections (with the exception of that in chêla l.). The dasavealiam, (see p. 11) is mentioned in the Nandi as being in the forefront of the akkaliya group of the anangapavittha texts; its position here, however, almost at the end, does not agree with the prominent place ascribed to it by N. It appears elsewhere as the last or smallest of the agama (if I understand the words correctly; the preceding leaf is wanting in the Berlin MS. - see p. 214) in Hêmach. [78] in the parisishtap. 9, 4, and in the commentary on Nêmichandra's pravachanasira, v. 1415, where Dabprasa ha, the last of the 2004 sūris which Nêmich. accepts, is designated as daśavaikålikamdtrasútradharð 'pi chaturdasapúrvadhara iva sakrapůjyah. The author of the Avasy, nijj. asserts (2,) that he composed a nijjutti on it. A MS. of a nijjutti which recognizes the châliya is found in Peterson's Palm-leaf 167. Is it the work referred to ? The word veâliam is said here to mean about the same as vaikålikam," belonging to the evening" (vikala 'paråhņē). 88
1. damapapphia, dramapushpika, 5 vs. Comparison of the dhamma with a flowering tree. Cf, anga 2, 2, 1. uttarajjh. chap. 10.
2. såmannapavva, śrâmaṇyapärvika, 11 vv. Of firmness, dhşiti. 3. khuddiâyârâ, kshallikáchåra, 15 vy.; så dhřitir achåre vidhåyå.
4. chajjivaņiyajjh., shadjivanikhảdhy., i. o. doubtless 'nikâyajjh.; see above, pp. 71, 72, In two chapters, the first of which, in prose, begins saam mê.. and treats of the 6 grades of the four elements (earth, water, light, air), plants (vaņasai) and insects (tasa); and of the 5 mahavvayas to be obgerved in reference to them. To these five a sixth, the raibhðaņàu ver.imaņam (command against eating at night), is added. Chapter 2, in 29 vv., treats of the six forms of activity (walking, standing, sitting, lying, eating, speaking) necessary for these 6 mabavy.
5. piñ dásaņâ, in 2 addešakas, with 100 and 50 vv., bhikshåbodhih, of the collection of the necessities of life and of rules for eating ; see anga 1, , 1. To this is joined, [79] according to the Vidhiprapå, the pigdanijjatti (malas. 4); ittha piotti &yarai (diņņå v. 7 of the jógavihîņa).
6. dharmarthakimajjhayanató), also mahachârakathakhyan; in 69 vv. - This trivarga (tivaggð also in the Abhidhânappadipika) whioh plays so important a role in epic literature (MBhâr., Rimây. Manu) is not known to the Veda. Among the Jains and Buddhists, by whom dharma and artha are often brought into connection, though in quite a different signification (artha sense, explanation), the trivarga does not claim any place whatsoever. It is probable that we must connect it with the three ganas : sattva, rajas and tamas. But in that case artha would respond to rajas, kama to tamas, though kama suits rajas much better. Has the Platonio trinity Kaldr, beyov, 180, which is Cicero's honestum, utile, dulce, wandered to India ?
7. vakkasuddhi, vákyasuddhi, 57 vv. 8. åyåra paņihi, acharapranidhi, 64 vv.
55 This is evident from the title dasakaliar itself. At the time that the four gatha were added at the end, these two chalAs had not yet been affixed, since the text in v. 1 is called, as one might expect from its title, merely dasaihayanan.
86 According to v. 37 of the kalasattart it was composed in the year 98 Vira.
67 These three names recur in the same connection in the therav. of the Kalpas. Jasabhadda is also in the Nandi the fifth successor of Virs.
# In auga 2 the word moans vaidarikam; in painna 5 the meaning is not clear. $ dhammapannatti va, in the Vidhiprapa.
