Jain Journal 1994 01

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

Page 19

JANUARY, 1994
Vattavvaya is then divided into sasamayav. (sva°) parasamayav. and sasamayaparasamayav. The scholiast cites as an example of the second a passage from anga 2; the source of the one for the third is not stated.976 Thus the negamavavaharo, but the ujjusua, explained by rjusūtra (śruta!), i.e. the orthodox believer, recognizes only the first two vatt., and of these two the first alone as entitled to authoritativeness.
119
The atth higära section consists977 merely of the gāthā: sävajjajoga,° which states the contents (attha) of each of the 6 ajjhayanas of the ävassaya. See p. 24.
Under the head of samoyāre, samavatāra we find for the third time an enumeration of periods of time from āvaliyā to savvaddhā. See pp. 29, 84. In the second dāra, nikkheva,978 the author returns to the sămăiam and describes in several verses the nature of the samana [38] who possesses the samāiam."" 2.979 Two of these verses recur in the sāmāiyajjhay, of the Avasy nijj. 8, 109, 110. See pp. 67, 68. The last section of the nikkheva, the suttilavayanipphanna, is not given in full980 by the author "for brevity's sake," lāghavattham, since its contents is, he says, contained in the third dāra, the anugama, which follows thereupon.
This deals particularly with the suttāṇugāma and the nijjutti-anug, which latter is divided into nikkhevanijj,° uvagghayanijj and suttaphasianijj (sūtraspārśika°) - see p. 36, 36". Of the gathās cited in it one in part recurs981 in Avaśy. nijj. 9, 6o,
976 The latter passage reads: āgāram āvasaṁtā vā āraṇṇā vā pavvaiya idam darisanam avannā savvadukkha vimucchamti 'tyādi; on this the scholiast says: ghasthaḥ, āraṇyā vā tāpasadayaḥ, pravrajitas ca Sakyadayah idam asmadiyam matam apannā aṣritāḥ sarvaduḥkhebhyo vimucyamta ity evam yada Samkhyadayaḥ pratipadayamti tad evam parasamayavaktavyata, yada tu Jainās tada svasamayavaktavyatā, tataś că sau svasamaya-parasamayavaktavyato 'cyate.
977 It reads: se kim tam atth° re? jo jassa ajjhayaṇassa atth° ro. In R, instead of tam we have samaiyassa atth ro, and this is doubtless merely an example of how the verse is to be understood; savajjajoggavirai saatth° ukkittana cauvtsatthassa atth etc.; i.e according to the scholiast: "arthadhikaro 'dhyayane" adipadad arabhya sarvapadeşvanuvartate.
978 Is threefold: ohanipphanne namani° suttālāvayani°; ohani is fourfold: ajjhayanam, ajjhine (akṣina), ae (ayah), jhavana (kṣapana), names which are also: sāmāyikacaturviñsatis tavādiśrutavise ṣāṇām sāmānyāni.
979 See Bhagav. 2, 186.
980 He has probably lost his breath! The following sections are treated in a very fragmentary fashion.
981 kim kaiviham kassa kahim kesu kaham keciram (kacci) havai kālam | kai samtaram avirahiam bhava." garisa phasana nirutti || sāmāiam is to be supplied according to the scholiast. The verse recalls the quis? quid? cur? contra, simile, paradigmata, testes applied in German schools to the analysis of proverbs, etc.