Jain Journal 1993 10

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

Page 28

JAIN JOURNAL
of this expression. We may compare the [5] similar use of the word nandi in Skt. for these introductory strophies of a drama, which are designed to bring good fortune. Cf. also nândika as the name of a door-post, and nåndipa:a, a cover of a spring (P. W.). Haribhadra on Āvasy. 9,1 has the following : -- ādimaṁgalärthań nardi vyākhyāta, and in the commencement of his commentary, ibid. ;- no-āgamato bhävamargalar nadı, tatra nardanaṁ naṁdi, nandarty anayo 'ty vă bhavyäḥ pranina iti nardi. The signification of the title of our text is really an introduction designed to bring good fortune. This title can refer either to the entire contents of the work such as I have above sketched, or, and this seems preferable, to the 50 verses which form the beginning. 862 In vv. 1-19 Vira is praised, in vv. 20, 21 there is an enumeration of the 24 Jinas, in vv, 22, 23 a list of his immediate scholars, the 11 so-called ganadharas, and finally, from v. 24 on, a therävali beginning with Suhamma (1) and Jambu (2). and embracing in all thirty members ; it closes in the third generation after Nāgajjuña (29) with Dasagani (30), who, according to the anonymous scholiast (on v. 27) was the teacher of Devayācaka, the author.868
As we have already seen on page 471, this therävali varies, from the ninth member on, from the statements in the list contained in the Kalpasūtra. [6] The reason for this is apparent from a consideration of the remarks of the scholiast (avacūri) on v. 27 Suhastinaḥ śişyävalikäyāḥ śrikalpe uktatvāt na ta(s)ya ihã 'dhikaraḥ, tasyāṁ NardikardDevavácaka-guryamutpatteħ. From this it is elear that the author of the avacūri considers Devavácaka to be the author of the Nandi, and that this account does not emanate, like that of the śrikalpa, from Subastin (10). The evidence proves that it is rather to be referred to his immediate predecessor, or brother,864 Mahāgiri (9), whose intellectual descent it makes known.
In reference to each of its members there exists great uncertainty, 886 according to the statements of the scholiast, who says of verses 31, 32 :
862 These recur, as has already been mentioned, in the commencement of the Avasy,
nijj, in identically the same form. 863 Cf. the name of the nândimukhah pitaras or of the nandisraddham. In the case of
the latter was there any recitation of a list of ancestors ? 854? gurubhratarau in Klatt, Indian Antiqu, 11, 251a, or ubhāvapi bhratarau in Dhar.
maghoşa's Gurvāvalt itself. Suhastin is characterized as the laghugurubhrāt ar of Mahagiri, also in the pattavalı of the Kharataragaccha, Klatt, 246b. Klatt in accordance with other traditions (cf. Kalpasutra) refers both to different gotras : and Mabāgiri to Elāpatyagotra (So here v. 27, Elávacasagotta), Suhastin to Väsittha.
Have they different mothers ? As On this cf. Jacobi in Journ, Germ. Or. Soc. 34, 252, 3, especially in reference to
verses 27, 28, 36, 37, and Leumann's remarks, ibid. 37, 497 fg. In v. 27 we must