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M. A. Dhaky
Jambū-jyoti
60. As inferred from a few Mathurā inscriptions. 61. The precise date will depend on the date of beginning of the Kusāna Era. 62. That surmise seems reasonable in the present state of available evidence. 63. See the Vyavahāra-sūtra, eighth uddeśa. 64. The study of the oldest portions of the Ācārānga Book I leads one to such
a conclusion 65. The tradition is recorded in the pre-medieval svetāmbara literature. 66. See my article "On the Implication of the Nāgnya Parisaha in the
Tattvārthādhigama sūtra," Jainism and Prakrit in Anciut and Medieval India,
Ed. N. N. Bhattacharya, Delhi 1994, pp. 413-419. 67. See the Kalpa, third Uddeśa. 68. See the Uttarādhyayana sütra, modelled upon the severe ascetical style of Arhat
Vardhamana himself as narrated in the Uvadhāna sütta of Ācārānga I. 69. Kalpa, seeond Uddeśa. 70. Ibid. 71. A few sūtras taken from such works later were incorporated in the Sthānanga. 72. Such as possibly the lost Kalpakalpa. 73. These fall within the pre-Mauryan to the Kusāna times. 74. See the details of content and style of each chapter and the strata within them. 75. This seems plausible in view of the presence of uncomformities and heterogeneity
noticeable in the character of the content. 76. Quotations from the version of the Kalpa possessed by the Yāpanīya sect figuring
in Aparājita sūri's commentary (c. late 8th cent. A. D.) on the Ārādhanā of śivārya would lead to such an inference. The Botika-Ksapanaka sect was founded by the schismic Arya Sivabhūti who separated from the main stream Nirgrantha Church somedate in the second century A. D. The Yāpanīya sect apparently was
the off-shoot of the Botika settled in northern Karnataka. 77. The discussion needs a very detailed analysis of the texts in question, which, of
course, cannot be attempted in this paper. 78. Same remarks hold here, too, as they do in the context of the annotation 77.
This is the view largely held by the pundits of the Digambara sect and by those who follow them.
79.
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