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English translation by George Baumann
Vattakera's Mūlācāra
It still has to be examined as to when the author of the Mūlācāra lived. Most likely, he is older than Kundakunda, since the Anupreksā-text (S 364 ') of this author appears to be an enlargement of Mūlāc. VIII. The name Vattakera is a genuine Pkt.-formation, which goes back to vartakā and could be translated as "someone having quails”. Similar derivations are
in the Avaśyaka Erzählungen) bāhulera "calf of a black cow (bahulā)" and sābalera "calf of a variegated cow (sabalā)". In Skt." the suffix era has not gained much ground; śrāmanera also has to be dismissed because this word has emerged for dialectal reasons as an equivalent to Pāli sāmanera.
The Niryukti-writings of the Mūlācāra are VI. the Pinda-niryukti (belonging to Ac. II 1) - here called "Pinda-buddhi", because the
introductory analysis of the title (Pind'esaņā) that in an actual Niryukti would be
indispensable, has been omitted. VII. the Avaśyaka-niryukti.
In addition, there are sporadic Niryukti-stanzas in V from Acāra-niry. and Daśavaikālika-niry. in X from Kalpa-niry.
[164] In V 82 a further Niryukti is mentioned only by name. In V 80-82 it says:
Under unfavourable conditions (asajjhāe a-svādhyāye) texts that come from gañadhara pratyekabuddha śrutakevalin abhinnadaśapūrvin are not to be studied,
but rather the following, e.g.: 82. Ārāhaņa-nijjuttī Marañavibhattī ya samgaha-thudīo
PaccakkhānAvāsaya dhammakahāo ya.
The Ārādhanā-niryukti, mentioned here does not appear in Svetâmbara literature just as little as the Arādhanā dealt within it. It is very likely that the Digambara-s, too, have lost the original work along with the Niryukti. The Arādhanā, contentwise as well as textually, probably still survives among them in more modern writings of the same name that are partially only enlargements and revisions of the basic work. An Ārādhanā of the indispensable form - the Yaty-Arādhanā B 1895 - always dealing in a fivefold manner with the tetrad - darśana jñāna caritra tapas - is completely different. The oldest definition of ārādhanā has been given in the final gāthā of Svādhyāya (Kriyākalāpa C II), taken from Śivakoti's Ārādh., which reads:
ujjovaņam ujjavaņamnivvāhana sāhanam* ca nittharanam
damsaņa'-nāņa"-carittam"-tavāņam" ārāhaņā bhaniyā || Mentioned along with the Ārāhana-nijjuttī, the Maranavibhattī also seems to have been lost by both confessions. However, its contents can be drawn from Utt.-niry. 222-245 and (as can be seen with Sāntyācārya on Utt.-niry. 238) a number of stanzas from the writing are contained in Vyavah.-bh. X 518-599. Sāntyācārya on Utt.-niry. 246 assumes, erroneously, that Maranavibhatti is only another name for Utt. V. - Cp. Bhag. II 1 (Samav. II 4, Aupap. $ 70) & XIII 7: Samav. XVII 3 (Aparājita on Ārādh 254); (Ac.-niry. 272-290].
To a certain extent, part IV of the Mūlācāra also needs to be mentioned. It actually includes a description of the ten types of Sāmācārī, indeed a tradition that, as shown above at p. 904-6, forms a special [16'] chapter in the Svetâmbara enlargement of the Avaśyakaniryukti. This chapter has found acceptance since Jinabhadra, if not even earlier.
The Samgrahaņi-writing of the Mūlācāra is entitled Pajjattī-samgahaņī (Paryāpti-); it forms the last chapter (XII) and contains 205 gāthā-s.
Mūlāc. VI contains 82 stanzas (mostly gāthā-s). If one makes allowance for the last ten that seem to be an appendix and presumes, then, that at the opening also as many stanzas are lacking in which the title analysis was given, the underlying Pindaniryukti-version of the Mülācāra
cp. Pāņ. IV 1, 128f. and 131: nāțera.
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