Jain Journal 1994 01

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

Page 18

118
attha and tadubhaya°, or into atta anamtara, and parampara original doctrine, doctrine that has been directly received, and traditional doctrine (see p. 216). The carittaguṇapamane is said to be five-fold, sämäiacar., chedovaṭṭhavaniacar. (AC, merely ṭṭhāva BR) etc., and the sāmāiacar two-fold: ittarie and avakahie; s. Aupap. pp. 38, 41, and Leumann in the Gloss. According to Leumann's communication this division goes back as far as Bhagav. 8,2,25,7. Is this the reason of the name of the chedasuttas? Under nayapamane three diṭṭhamtas, examples, are discussed in detail; in these an "avisuddho negamo" is carried on from the general to the particular, or to the visuddhataro etc., and finally an advance made to the visuddho. In this section Paḍaliputta appears as the residence of the person who is questioned (Devadatta, Skr., not dinna !), [36] and as situated in the dahinaḍdha of the Bharaha khetta973 Under the head of parimāṇasaṁkh(y)a-the kaliasuaparim, i.e. manifestly the first 11 angas," ,974 is contrasted with the diṭṭhivaa. The point treated of is their mutual division into,97% and enumeration of payyava, akkhara, samghāya, pada, pāda, gāhā, siloga, veḍha, nijjutti, aṇuogadāra, and from here on the enumeration of the uddesaga, ajjhayaṇa, suakkhaṁdha, aṁga in the käliasua, and of the pahuḍa pahuḍia, pahudapāhudia, vatthu in the ditthivia,
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According to the fourth anga and Nandt (see p. 354 fg. 631), the latter method of division does not belong to the entire diṭṭhivaa, but merely to the puvvas contained in it; [37] and the evidence of occasional citations made from the puvvas (and found in other works) prove that they were actually so divided. See ibid.
973 I notice in passing that the example given on Hem. 2, 150, i. e. Mahura vva Päḍaliutte päsää is in agreement with the examples in question found in the Mahabhaṣya. See Ind. 13, 380. Is this a case of direct borrowing? See above p. 33. Mathura does not play any great part among the Jains, but see the special statements in the beginning of the Vicaramptasamgraha in reference to a Mathuri vacanã (Skandilācāryaṇām abhimata).
974 Likewise in Avasy. 8, 40 (below p. 64); i. e. quite another terminology than that in N. (p. 11) and in the beginning of the An. itself (p. 21), where kaliya is a subdivision of anangapavittha, or angabahira.
975 vedha, vesta, perhaps a group of verses? nijjutti an explanatory section? anuogadāra a paragraph tatra paryavaḥ paryaya dharma iti yavat, tadrupā samkhya paryavasamkhya (the meaning of paryava here as a preliminary stage of akkhara is obscure; per se it doubtless denotes the different groups of alphabet, sa ca kälikaśrute anamtaparyayatmika draṣṭavya, ekaikasya 'py akaradyakṣarasya tadabhidheyasya ca jivadivastunaḥ pratyekam anamtaparyayatvāt; evam anyatra 'pi bhāvanā karya; navaram (!) samkhyeyany akaradyakṣaraṇi; dvyadyak ṣarasamyogaḥ samkhyeyaḥ samghatah; suptiňantani samaya (?) prasiddhani va samkheyani padāni; gāthādicaturthansarupaḥ samkhyeyah padah; .. samkhyeya veṣṭakaḥ; nikṣepanir yukty-upodghataniryukti-sutrasparsikanir yuktilakṣaṇā trividha niryuktir (see p. 38); vyakhyopayabhutani tatpadaprarupanatadiny (?) upakramadini va samkhyeyany anuyogadväräṇi.-The division into grant has, or at least this name for the division is not mentioned here. It is really identical with siloga.