________________
English translation by George Baumann
treasurehouse of legends, sagas, anecdotes, allegories and parables allows it to be compared, not only with the Visuddhimagga, but, at the same time, also with the Jātaka - of course, only by its contents, since in form, it tends to offer only very meager sketches whose realization is left to an extensive commentary.
Of the smaller accessories with which the Niryukti-programme was enlarged two deserve mention, which concern the word siddha of the Pancanamaskāra. The first (IX 41-66) whose intermediary part (52–65) recurs in the Nandī, gives explanations and examples for the sloka (41) placed in front as a citation, which teaches that one can be siddha "accomplished" in an elevenfold manner. The second (IX 72-102) is a version of a longloved description of the domicile and condition of the accomplished one (blissful one) adapted to the context. How the remaining versions react to it has been shown above p. 7on.).
Second Edition. What we understand by this term is perhaps not a homogeneous edition. We only wish to have a designation as simple as possible for the text enlargement, which, very likely, came to a conclusion approximately during Siddhasena's time or shortly thereafter.
Firstly, the especially numerous Mülabhāsya-expositions must be mentioned that have been inserted (in gāthā-form) everywhere. That this can be ascribed to Siddhasena, we learn only from a commentarial remark at XVIII 68: "This verse – it says in CH – has been composed by Bhadrabāhu. Although something further (due to the second line) is intimated here, still Siddhasena-kşamāśramana (to begin with) explains the intimation present in the first line. This is one of the four cases among which a Mūlabhāsya-insertion makes itself known by the interruption of the original contents. [30] Very likely, the Cūrņi was also thinking of Siddhasena when it denoted the author of XI 60 with the plural form of bhattāraya. - Only when all the independent works of Siddhasena are available can their characteristics be gathered from the contents, language and metre that will be of use for an exact examination of Siddhasena's share in the Avasyaka-niryukti. Also, the consultation of those works, in combination with the legendary biography of Siddhasena that has been handed down by Prabhācandra (in Prabhāvakacar. VIII), by Jinakusala (on Caityavandanakul. 3) and by others, will produce, hopefully, a chronological result.
Secondly, two independent portions, of large size have gained acceptance.
One of these is, apparently, based on the requirement to relate the Niryukti to the Nandi and to the Anuyogadvāra. Both of these works that have come up in some other school intend to introduce to studies – the Nandi to studies in general, the Anuyogadvāra to the study of the Avaśyaka. One seems to have brought the heterogeneous results close to one another since the compilation of the present Canon during which these introductions were confronted with the Avaśyaka-niryukti, perhaps for the first time. In fact, a chapter has been placed before the original opening of the Niryukti (Av.-niry. I), which as a theoretical versification (most likely based on the Jñānapravāda-pūrva) represents the old handed-down nānassa parāvanā of the Nandi, while, for its part, the Nandī takes over 24 stanzas from that chapter (and, besides, has in common with the Avaśyaka-niryukti, also gāthā II 60 and the mentioned fragment, p. 29°58f.); furthermore, the Anuyogadvāra contains some stanzas that should also be found in the Avasyaka-niryukti but have been suppressed here with the remark that knowledge about the Nandi and Anuyogadvāra can be assumed. It should be particularly stressed that the
esā (esa a B) Bhaddabāhu-katā gādhā, etie (etīse 2) atidese kate vi Siddhaseņa-khamasamano puvv'addha-bhanitam atîdesam vakkhāneti: 69* (āvāsi gādhā C nisīhiyā gāhā H). Av.-niry. X. Nandim Aņuogadāram vihivad Uvagghāiyam ca nāūņam
kāūņa panca-mangalam ārambho hoi suttassa | 1 ahavā: kaya-pancanamokkāro karei Sāmāiyam tu so 'bhihio
Sāmāiy'angam eva ya, jam so sesam ao boccham || 2 Both of these stanzas are parallel to each other as different attachments to the preceding which is why the second has been introduced with ahavā. Nothing can be found in the commentaries about the age-relationship of
81
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
