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E. Leumann, An outline of the Avaśyaka Literature
long time, certain peculiarities' and Vajra is found, as we shall see later, with the old Digambara authorities, Prabhācandra (who has handed down the Digambara version of the Vajra legend) and Jinasena (at the opening of the BșhaddHarivamsa-purāņa). Therefore, it seems that the Digambara ideal was still very much alive among said persons. Also other factors point out that the church schism depicted earlier allowed mutual contact as long as the special development had not gone too far. The common tradition, itself, indicates that the final separation only took place about two decades after Raksita's death. Raksita's fourfold division of instruction groups the Canon as follows: I. Kāliya-suyam [C: ekkārasa angā sa-bāhiragā jam ca Mahākappasuy'ādi, eyam carana
karane thaviyam]. II. Isibhāsiyāim [C: Isibhāsiyā Uttar'ajjhayaņā ya dhammâņuogo). III. Sūrapannattī [C: jāo CandaSūrapannattio, esa kālāņuogo]. IV. Ditthivão [C: Ditthivão daviyâņuogo).
Consequently, a main body of ethical-dogmatic contents has been defined, next to which legendary tradition, astronomical phantasy and the Dșstivāda can only be considered appendixwise. A similar arrangement also underlies the Niryukti-collection (above p. 21°29-38), which seems to include the first two secondary texts (II f.) in the main body and ignores the third (IV). Since, in due course, another grouping appears that places the Anga-texts in the foreground, surely it can be presumed that the Niryukti-collection came into existence not too long after Raksita's time. As it is, the traditional Sūri-lists, which almost all only continue the chronicle of Vajra's school mention neither Raksita nor his school, whereas three other pupils of Vajra (Vairasena = Nāila, Pauma = Pomila, Raha = Jayanta), together with their schools, are listed. Only in recent time has Rakṣita's name sometimes been added (e.g. in the Rșimandala and in an interpolation of the Sūri-list found at the opening of the Nandi and of the Avaśyakaniryukti). This necessitates an alternative, either to ascribe to Rakṣita's school only a small (more or less restricted to Daśapura) sphere of influence, which is hardly likely, considering Rakṣita's importance, or to presume that the ignoring of Rakṣita is based on a mistake in the tradition (be it that the name is hidden in Raha or was completely forgotten). Information about this matter can be hoped for from old Jaina inscriptions, which, similar to those dug up in Mathurā, might still be lying hidden in Ujjayinī, Daśapura or elsewhere.
The verses devoted to the schisms in the Āvaśyaka-niryukti seem to divulge the date before which the Niryukti-collection came into existence. Namely, as shown in Ind. Stud. XVII 92-94 & 130, the last schism (the exit of a Digambara-type of sect that later resulted in the Digambara-s) is dealt with only in a text supplement, which differs considerably from the rest. The first editor must not have known about that schism at all or only in an initial stage, which then did not seem important enough to mention. It is supposed to have come into existence in the year 609 after Mahāvīra's death that would, more or less, correspond to the year 82 A.D., because the three last schism dates (544, 584, 609) appear to presume the antedating of Mahāvīra (mentioned p. 26°n.).
All said, the Niryukti-collection was probably composed around 80 A.D. It is imperative, however, to study the contents, metre and language further, in order to make the conclusion more convincing or, if necessary, modified. Only one of these more general evidences, which does not prove much, is being shown by way of trial.
The chapter of Ac. I has the global title bambhacerāim (brahmacaryāni) whose explanation in the accompanying Niryukti-passage touches upon the Brahmanic caste system:
[299] bambhammī u caukkam, thavanāe hoi bambhan'uppatti sattanha ya vaņņāņam navanha vann'antarāṇam ca || 18
Malayagiri says about Vyavah.-bh. I 671 opening that the members of the Nāgilakula-vamsa practice the kāyôtsarga by lifting up the rajoharana. They are also supposed to study, as he notes at Vyavah.-bh. pedh 12° opening, the Anga-s 1-9 nirvikytikena (i.e. by avoiding any vikyti-dish) instead of with ācāmla (sour rice gruel).
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