Jain Journal 1993 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 27

188
(§ 109) and not enumerated by name. We might readily conjecture that the 18 foreign peoples, just mentioned, were here referred to, though the expression desi is not in harmony with such an assumption. For the expression desibhāsāvisārae, which we meet with here. we find a fuller form in anga 6 (cf. above, p. 313) aṭṭhārasavihipagāradesībhāsāvisarae. Dr. Leumann has had the kindness to inform me that the commentary has at least the appearance of referring this to the 18 modifications of one desibhāṣā and not to 18 special languages; aṣṭādaśa vidhiprakārāḥ [381] pravṛttiprakārāḥ uṣṭādaśabhir vā vidhibhir bhedaiḥ pracāraḥ pravṛttir yasyāḥ så, tatha tasyāṁ desibhāṣāyām sabhedena varṇāvalīrūpāyām visāradaḥ pamḍitaḥ. By the annaüṭṭhiya (§§ 26,99) of the text, i. e. according to the scholia anyayuthika (see p. 299), which are opposed to the niggantha pāvayaṇa (§ 16) of the genuine doctrine of the Jains, we are to understand the śäkyädayaḥ. By the ceiyas (§ 99) we must understand the arhaccaityäni jinapratimāḥ, and by the ājīviyas (§ 120) the adherents of Gosala.689 The seven pavāyaṇaninhagās (§ 122) i. e. representatives of the seven schisms, which, to use the expression of Abhayadeva, Jināgamam nihnuyate (! nihnuvate ?) apalapamti ca, are enumerated one by one in the text. They are as follows: bahurayā, jivapadesiyā, avvattiya samuccheiya, dokiriya, teräsiyā (see p. 351), abaddhiya (avvaṭṭhiya var. 1.). Abhayadeva characterizes them according to their order as Jamalimatānusāriṇaḥ, Tiṣyaguptäcär yamatāvisaṁvādinaḥ, Aṣāḍhācāryaṣiṣyamatāṁtapāḥtinaḥ, Puspa ( şya) mitramatănusāriṇaḥ,690 Gaṁgācāryamatānuvartinaḥ, Rohagupta691 matānusäriṇaḥ, Goṣṭha-mahila-matavalambinaḥ; on this see p. 275. on anga 3, p. 355-6 on pūrvas 7-9 and below my remarks on Avasy. Nijj. 8, Uttarajjh. 3,9.
JAIN JOURNAL
[382] There is a commentary by Abhayadeva, a vārttikam or avacāri by Parsvacandra. In reference to the difference of the constituent parts which were united to form this uvamgam, the reader is referred to Leumann, p. 20, who has made some pertinent remarks upon the subject.
*689 On this point cf. the interesting statements in Nemicandra's pravacanasäroddhāra, § 94,v. 739-41. Leumann tells me that these statements are found earlier, viz., in Silänka on anga 1, 2.2 and in Abhayadeva on anga 3,2. They are as follows:niggamtha-Sakka-tavasa-geruya (gairukah)-ajiva pancaha samaņā || tammi ya niggamtha te je Jinasasanabhava munino||Sakka ya Sugayasissä, je jaḍilā te u tavasa giya Ije dhaurattavattha tidamdino geruya te u je Gosalaga-mayam anusaramti bhannamti te u ajiva samaṇattena bhuvane pamca vi patta pasiddhim imell Here then all the five kinds of śramanas are represented as possessing equal authority; gerua is doubtless for gairikās "ruddles," according to their dhaurattavattha, cf. Bhag. 1,255.273, where, "metals and jewels," is an error. The first line of the above quotation (nigg°......samanā is drawn from Nisithabhāṣya XIII. 163a-L, 690 Or Asvamitra; on Pusyamitra, see pp. 348,356.
691 Or Chalua.