Indian Antiquary Vol 41

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 290

286
THE INDIAN ANTIQUARY
[DECEMBER, 1912.
In the R. Râma tells Paraçurâma that he spares him only on account of his being a Brahmana; in the R. C. M. we find the same words uttered by Lakshmaņa: C, I, 76, 6 (B, I, 77, 40)
R.O.M., I, 276, 6: brahmaņo 'st'ti půjyo me ... tasmâch chhakto na bipra bicbari baobati ... to Rama moktam pranabaram çaram 11 6 ll.
(9) On the morning after the marriages of his four sons, Daçaratha gots ap very early and bestows upon the Brahmaņas 400 thousand cows : C, I, 72, 216-23 (B, I, 74, 278-29):
R. C.M., I, 380, 84: prabhâte kâlyam utthaya chakre godinam attamam || 21 11 bade bhora bhupati-mani jâge 1 gavam catasahasram cha brâhmaņebhyo naradhipah ekai- R. C. M., 1, 381, 8-3 : kaço dadau raja putran uddiçya dharmatah | 22 || suvar- châri lachchba bara dhena mangal| nacringyah sampannah suvatsâh kamsyadobanâb I gavain Kimasurabbi sama sila suhai || Baba çatagahasrapi chatvari purusharshabhah || 23 11.
bidhi sakala alam kļita kiabimudi.
ta mahipa mahiderada dinhill. (To be continued.)
AJIVIK AS.1
BY D. R. BHANDARKAR, M.A.; POONA, It has been long since recognised that the Âjivikas of Asoka's Pillar-edict VII were the same As the Ajiviyas of the Jaina scriptures and the Ajirakas of the Buddhist canon, And Prof. Kern was the first to contend that they were an ancient ascetic order, worshipping Narayana, i.e., subdivision of the Vaishṇavas. This view he has set forth in Der Buddhismus und seine Geschichte in Indien, Vol. II. It was countenanced by Prof. Bühler, who in his paper on "The Barabar and Nagarjunt hill cave inscriptions of Asoka and Dasaratha" says as follows: "As Professor Kern's work will not be accessible to the majority of Indian readers, I shall try to give a briel exposition of his arguments, regarding which he has kindly furnished me some faller information. Assuming, as must be done, that the Âjivikas of our inscriptions are the same as those named in Aboka's seventh Pillar-ediot, he translates the words 1. 4-5: nem-eva bdbhandou Ajlvik&ou-pi-ms kalê ima viyapata hóhahti-ti by Likewise I have arranged it that these (Dharma mahdmatras) will. be occupied also with the Brâhmaņical Ajivikas.' With the information thus elicited from the Pillar-edict, he combines the statements of Utpals regarding the Âjivikas, who are mentioned in Varahamihira's Brihat-Jdtaka, XV. 1, together with the Viddhasravakas, the Nirgrantbas or Jainas, and other ascetics. Utpala says in his commentary: djivika-grahana cha Nardyan. dýritandin, "and the use of (the term) Âjivika refers to those who have taken refage with Narayana," and in support of this explanation, brings forward two Prâksit passages, introducing them with the words: tatha cha tan [read tathd ch=aiva] Kalakdcharyah "and thus (saya) also Kalakacharya," In the first of these passages the term éadandia, i.e., ékadandin, "(an ascetic) carrying one staff" instead of the usual triple staff) is used for Ajirika and in the second a longer explanation is given, which Utpala renders by Késapamdrga-dikshitah Késapabhaktah Bhagarata ity=arthah." Prof. Bühler further adds that Prof. Kern's "confidence in the statements of Utpala appears justifiable, because the latter are supported by so ancient a writer as Kalakacharys, The Kilakacharya, quoted by him, is in all probability the famous Jaina teacher, who is said to have
In Jone 1902 I communicated a note on the Ajtvikas to the Jour. Bomb. As. Soc., which has been published in ito Vol. XXI, p. 399 . This paper, though it has attracted the attention of some of the reputed scholar, does pot seem to have been largely rond, I, therefore, roredit it here in slightly roonst form apd embodying the latest information available to me
* Aboye, Yol. XX, p. 362,