Jain Journal 1994 01

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

Page 38

138
JAIN JOURNAL
and upanga 5 are enumerated as members holding equal rank 102 with the käliasuam i.e. angas 1-11, and the dițhivāa, i.e. anga 12. Although the "mahākappasuam" and "the other chedasūtras" (kalpädini, scholiasts) are said to have been borrowed from anga 12, they are akin (or rişibhäșita) to the käliasua, i.e. angas 1 to 11. Such is apparently Haribh's conception of the passage.1025
165) In this text we notice that the different sections are frequently joined together without any break; and such is the case here. In vv. 56 to 96 we find very detailed statements in reference to the seven ninhagas, nihnavas, schisms, 1026 After an enumeration (v. 56) of the names there follows a list of their founders, the place of their origin (v. 59), the date of their foundation (vv. 60, 61), and then a more exact list of all in regular order, though in a most brief and hence obscure fashion, the catch-words alone being cited. The kathanakas etc. adduced in the scholiast, help us but little to clear up this obscurity. The first two schisms occurred during the life of Vira, the first (vv. 62, 63), the Bahuraya, bahurata, under Jamali in Savatthi in the fourteenth year after he obtained knowledge (Jinena uppādiassa nānassa), --the second (vv. 64, 65), the Jivapaesiya, under Tisagutta (caüdasapuvvi) in Usabhapura in the sixteenth year thereafter. The third schism (vv. 66, 67), the Avvattaga, avyaktaka under Āsādha in Seabia (Svetavika), in the 214th year after the end of Vira's death (siddhiṁ gayassa Virassa). They were "brought back to the right faith" (Jacobi, Kalpas p. 9) by the Muria (Maurya) Balabhadda in Råyagiha. The fourth schism (vv. 68, 69), the Sāmucchea or occheia under Āsamitta (Aśva) in Mihilapura (Mithila) is placed in the year 220 after Vira.1087 The fifth (vv. 70, 71), [66] the Dokiriya, under Gamga in Ullamatira (? A, Ullaga B, Ulluga scholiast, Ullukā in Skr.) in the year 228. The sixth, the Terasia, trairāśika, under Chaluga in Artaramjia, in the year 544, is treated of at greater length (vv. 72-87),
(To be continued) 1024 The terminology in the Nandı -- see above p. 11 - is quite different. There the
kāliark suam, together with the ukkāliam, as a subdivision of the anangapavittha texts, is opposed to the duvalasamga ganip; the isibhasiain together with the surap. are regarded as parts of the kaliyam. In reference to the use of the word
Anuy, see above, p. 36n 2. 1025 upalak sanāt kalikasrutan caran akaranānuyogah, rşibhaşitäni dharmak at hanu
yoga ili gamyate: sarvaś ca dystivādaś caturtho bhavaty anuyogah, dravyānuyoga ini: tatra Tsibhāsitäni dharmakathānuyoga ity uktath, tataś ca mahakalpaśrutadini rsibhâsitan två' (tatvät?), distivādad uddhitya tesam pratipäditatvar dharmakaThanuyogayvā(? I'vāc ca?) prasanga ity atas tadapohadvăracikir sayā ha : jam ca...
(v. 55). See p. 258. 1026 See above. pp. 275. 381 on anga 3 and upangp 1. Further information is found
in the second chedasutra (see p. 463) and in the scholiast on uttarajjh. 3, 9). 1027 Abhayadeva on up. 1 mentions Puşyamitra instead of Asamitta See p. 381.
Is this merely a lapsus calami?