Nandisutt and Anuogaddaraim

Author(s): Devvachak, Aryarakshit, Punyavijay, Dalsukh Malvania, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay

Page 240

ABOUT THE PRESENT EDITION
give below one illustration. telokka-cahiya-mahiya-puiehim-this is a part of the sutra 50 (p. 68) of the Anuyogadvarasutra. In place of cahiya the reading vahiya has been accepted by Sāgarānandasūri and also by the scholars who have followed him. And in the commentary they have accepted the reading vahitaḥ. Even the edition of Ray Dhanpatibabu is not an exception to this. But we have found the reading cahiya in the old mss. Not only that but in the margin of the palm leaf ms. of the Anuyogadvarasutra, preserved in the Sri Säntinātha Jaina Jñana Bhaṇḍāra, Cambay, some learned scholar has written a note on this word: desiyabhāṣaya 'cahiya' ity arthaḥ. This certainly proves that there should be 'cahiya' in place of ' vahiya'. Hence we have accepted the reading 'cahiya'. Even to-day the usages like căhavum, cahanā, etc. are current in the vernacular languages. Again, the Päiyasaddamahanṇavo records the verb 'caha' in the sense of 'to desire' and the word 'cahiya' in the sense of desired'. This corroborates our choice of the reading 'cahiya'. Ac. Hemacandra, who on account of his deep scholarship earned the title Kalikalasarvajña (the Omniscient of the Kali Age), mentions nowhere the verb 'caha' or its derivatives. But the usage of this word occurs in the Pingala and the Bhavissayattakaha. And its occurrence in the Anuyogadvarasutra points out that its usage was current even in very ancient times. Even in the Upäsakadaśāngasutra the reading cahiya-and not vahiya'-is to be accepted. The knowledge of old script and its possible scriptological errors is very essential for the preparation of the critical edition of the old Bhāṣya, Curni, Viseṣacurni, works of Ac. Jinabhadra and the works of Haribhadrasŭri.
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ABOUT THE PRESENT EDITION
Necessity of Correcting Readings
It is needless to say that the Agamas edited by Sri Sagarānandasūriji are very useful and inspiring to the later scholars. All those who are interested in the Agama Literature are indebted to this great soul. Those who have reprinted the texts edited by Sagarānandasūri have seldom given the readings different from those accepted in his version. That is, they have considered his editions to be infallible and requiring no correction. Though his scholarship in this branch of learning is unquestionable and his edition of the Agamas constitutes a remarkable milestone in the history of Agama publication, the later editors should not have followed him blindly. Whatever new. research and publication we do with great labour and high expenses