Jain Journal 1993 10

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

Page 16

72
Book VI. giyatthavihāra (see p. 436, 450), treats of the pachitta prayaścitta, and contains a legend of a teacher Bhadda and the ayyiya (äryikā) Rayya. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period subsequent to that of Bhadrabahu, the last caturdasapurvin, and to that of Vajra, the last dasapurvin. See pp. 219, 460.
Books VII., VIII., which (see p. 459) are characterized as two culiyas, a name which per se marks them as a secondary addition, treat likewise of the pacchitta, and, in fact, in such great detail, that the words kim bahuna888 together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occur again. A legend of the daughter of Suyyasivi in Avanti plays a very prominent part in these books.
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The solemn adjuration (found also in another passage) to save this sutram from any damage, is another indication of its secondary origin: -jaya nam Goyama ! inam-o pacchitta-suttam vocchiyyihii taya nam camdäicca-gaha [465] rikkha-tāragā nam satta ahoratte ya no viphuriyyā, imassa nam vocchede Goyamā! kasiņasamjamassa abhāvo.
To the conclusion (samattaṁ mahānisihasuyakkhamdham) are joined the reverential invocations to the 24 titthamkaras, the tittha, the suyadevaya, the suyakevalt, all the sahu, siddhai to the bhagavamt arahaṁt. Then follow the incomprehensible separate akṣaras etc,, mentioned on page 462. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 slokas): cattari sahassaim pamca sayāim taheva cattări | cattări (again!) silogā viya mahānisthammi päenam ||
The mahänistham is indisputably much younger than the nisiham, and is almost six times its size. It is noteworthy that this sūtram, just as the fourth chedas, according to its own statements (see above and pp. 456, 458, 461) receives suyakkhamdha, śrutaskandha as an addition to its name. This is a title that is used in the case of the angas for larger divisions of the anga. But in the case of angas 3-5, 7-10, up. 8-12 the expression also holds good for the whole and not merely a part. There is no commentary, as in the case of the nisiha, with the exception of the curni. See above, p 445, for the origin of the gachhäyāram from the Mahānisīha.
838 The words, however, occur Aup. § 48.