________________
The Canon of the Svetāmbara Jainas
quences of previous debt.22 The first example of the new section, which moreover differs in structure from the earlier (section), is repeated nine times with changed persons and places, so that it makes up the desired figure of ten. This is attained in the same way in the Pupphiyão.
The Antagadadasāo and the Anuttarovavõiyadasāo show groups of ten each, but also more sections (two less in Antag.). Both the Pupphiyāo and the Antagadadasāo have in common the interruption of the repetitions of similar legends by those of a different content- thus Antag. 1, 1-3, 7 is separated from 3, 9-4, 10 and 5, 1-10 from 7, 1-12 and Pupph. 1. 2 from 5-10. The reason is not evident. The pieces indicated as parallels in this observation are not quite literally so in the Antagadadasāo; rather, there are differences, but only in secondary points. The same is said of sons of different parents, or the name of the father or mother changes: Dhāriņi is the royal consort sometimes of Vanhi, sometimes of Vasudeva, sometimes of Baladeva; sometimes the location is different or the penance is performed according to a changed plan. It is to be recognized that a certain amount of effort was taken for this. The choice of names for the additions is made quite light-mindedly, and this is also true (7) for the Aņuttarovavāiyadasāo. The same names appear not only in both Angas for quite different experiences, but they are repeated also in one and the same experience. Furthermore, some of them are synonymous with others and, finally, one can raise the objection that a number is not at all a name.23 The understandable wish to incorporate distinguished persons, especially from the brahmanical area, together with the aim of completeness, produced this unwelcome result.24
We learn from Thäna 10 that the titles of Angas 8 and 9 denote a content of these works quite different from what we have today, because the narrations there named after persons are only partly still extant.as As for each of the names which have disappeared from them today,
One notices the same procedure in Suy. II 2, see the overview before the translation below. 24 In the Antagadadasão, for example, Gambhira, Thimiya and the following which partly also are proof for the other flaws: Samudda, Sāgara, Ayala, Akkhobha, Himavanta. Jāli and company in Antag. 4 appear again in Anuttarov. 1. One should note that the contents mentioned in Thāna 10 of both Angas contain only real names. For the Uvāsagadasão and the Vivāgasuya the details mentioned there prove to be correct, so even in this case one can rely on them.
24 It is also possible that it has to do with different versions of one and the same legend which, as we shall still see in other cases, might have been put one after the other as variants. But, perhaps, this is indeed not so.
In the Antagadadasão: Somila (1,8), Sudamsaņa (6, 3), Bhāgali, if the same as Mayāli (4, 2!), Kimkamma (6,2!), Phāla Ambatthaputta, if the same as Ambada of Kämpilya in Uvav. 8 82 (Kampilla 1, 7!). The exclamation mark ! indicates for the present only a name. In the Anuttarov. at present only Isidāsa (3, 3!), Sunakkhatta (3, 2!) and Dhanna (3, 1) cover the old content.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
