Jain Journal 1994 01

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

Page 21

JANUARY, 1994
121
are mentioned three times in conjunction and undoubtedly were held in high esteem at that period. See my treatise on the Ram p. 34. The contrast instituted between käliaṁ suam and ditthivàa is of importance to Jaina literature At the date of this work and at that of the Nandi, see above, p. 11, there existed a work, consisting of six ajjhayaņas, on the six avasyakas, the first of which is said to form the foundation of the Anuy., though no evidence can be drawn from the Anuy. itself to prove this assertion. Another fact that savours of antiquity is the special emphasis laid on the formation of the names of persons by means of the names of the nak şatras or of their divinities. 984 The first nakşatra names appear in the old krttikā series, though no longer in their ancient form; and the names of the divinities are very much corrupted. The significance of the names Cinä, Sorattha and Marahattha, and those of the different påsandas, or of each of the divinities honoured by them, must not be overlooked.
There is a commentary by Hemacandrasori, scholar of Abhayadevasari.985
[41] The conclusion is formed by
G.--The four mūlasūtras.
I have as yet not been able to make out the significance of this title, $86 which has come to light only in quite modern times in connection with these texts. In the second mūlasutra the expression mülasūtragātha (see p54) occurs (see scholiast on Avasy. nijj. 11,61) though it is there probably used in contrast to the găthās of the nijjutti; so that mūlasūtra would mean nothing more than sūtra (see ibid. on 11, 39), i.e. the original to which the nijjutti belongs,
The three texts bearing the name mülasūtra which I have before me (the fourth I do not possess) have in reality no sūtra format
984 As a matter of fact such names are not often found in the Sidhānta. The
following examples, however, belong here :- Āsādha, Aggidatta, Somadatta, Püsamitta, Tisagutta, Tisabhadda; cf. also Revai-nakkhatta (above p. 7). It is surprising that the form in bhūti is omitted, a form which is specially attested as occurring in Mahavira's time. Cf. also Pussabhūi, Sivao. See Mahābh. on
Pān. 8, 2, 107 (Ind. Stud. 4, 381) on the common name of Agnibhuti. 985 Other predecessors are Munisumdarasūri, Viradeva and Jayasinhasüri; the gaccha
is śri.Harsapuriya, the kulam that of Sri Prašnavāhana. The well-known Hemacandra is, therefore, not referred to, and the above mentioned Abhayadeva
is doubtless not the navāngivpttikyt. Cf. pp. 276-7. 986 Does it perhaps refer to the 5 mülaguņas (Avasy. 20, 6-8)
Stud: 4, 38icfalso Pussain which is speciale, p. 7). It is