Jain Journal 1993 10

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

Page 15

OCTOBER, 1993
Books III and IV., without apecific titles, are composed almost entirely in prose, and treat especially of the kusila. It is noticeable that in Book III, frequent reference is paid to the duválasamgaṁ suyaņānam and the sargovarga duválasamgasamudda. The commencement with sāmaiya is retained (cf. p, 243), and the suyanānam is then characterized as sāmäiya-m-ai logabimdusägara (sára !) payyavasānam (p. 245). [463] We find in the text the following statements which are very characteristic as regards the origin and history of Book III : tattha tattha bahuehiṁ suyaharehiṁ sammiliūnam sargovaṁgaduválasamgåu suyasamuddāu anna-anna uvařgasuya (kkha ) mdha-ajjhayana-uddesagāņam samuccineūņam kimciṁ kimcim samvayyamánaṁ etthamlihiyam ti, na uņa sakavvakayam (svakāvyakstan) ti. This is an example of the saying qui s'excuse s' accuse. It is more probable that the above is a production of the author himself than that it emanates from the hand of a copyist who is inclined to doubt,
Book IV. contains a legend of two brothers, Sumati and Năila, 887 in which we may observe an occasional reference (in Sanskrit !) to an old elucidation (!) of anga 10 : sesam tu praśnavyäkaraņavsddhavicäranäd avaseyar Whoever, bhiksu or bhiksuņi, should praise the adherents of hostile systems or schismatics (parapåsardiņam pasarsaṁ kareyya, je yå vi naṁ ninhagāņam p. k), whoever speaks in favour of the schisma. tics (niņhagānam aņukūlam bhäseyyā), visits their temples (niñh. dyayanam pavisiyya), studies their texts (niņh, gamthasattha payakkharaṁ vā parūveyyä), or follows their ordinances (niņh, sarkalie kāyakilesäie tavei vā sarjamei vä jāņei vă vinnāvei vă suei vă padivvei va avimuhasuddhapari. sāmayyagăe salāheyya) his fate will be as disastrous as that of Sumati, sa vi nam paramahammiesuṁ uvavayyeyya jah, Sumart. The hate against the heterodox and schismatics is here so bitter, [464] that the conjecture is not too bold if we assume that the heterodox and schismatics had at that time got possession of the toxt of this book, see pp. 293, 368.
Book, V., duvālasaṁgasuyamănassa ņavattyasära(?), mentions the duvālasamga, but merely in a general way. It treats especially of the relation between the teacher (guru) and scholar (sisa) of the dyåra (gacchāyāra, see p. 445), and aņāyara.
837 In the therävali of Kalpas., one of the four scholars of Vajra (svämin), p, 460, or
of Vajrasena, is called by this name. He was the founder of a school which bore his name. Bhüadiona, the scholar of Nagajjuna, was from the Näilakula; see v. 44 of the Theravalt in the Nandis.