________________
E. Leumann, An outline of the Āvaśyaka Literature
9 jīva synonyms 704", jīva-davva 705 . .
.... V 704 f. tenfold (1 nāma, 2 thavaņā, 3 davva, 4 oha, 5 bhava, 6 tab-bhava, 7 bhoga, 8 samjama, 9 jasa, 10 asamjama) 706, 3 707, 4 708", 5 708", 6 7094, 7 709', 8 710o, 10 710, 9 710',
addition 711" .. ........... ..................V 706-711" jāvad (yāvat) context 711', three meanings 712 ................ 7110 & 712 jāvaj-jīvam Paraphrase according to the three meanings of yävat: 17126, 27134, 37136. 1712&713 jāvajjīvāe through gender change for 'vam 714", through contraction for vayāe (instr. of
the abstract) 715, instr. of an adjectival bahuvrīhi-feminine jāvajjīvā "life-long" (to which paccakkhāna-kiriyā has to be added) 716, instr. of a substantive jāvajjīvā "life
longness" formed with jīvā = jīvana 717 .................. V 714 - 717 8 paccakkhāmi “first person, singular” ....................... V.718a 10 tiviham 719", tivihenam (maņeņa 721, vāyāe 722, ko 724) 724 ......... V 718b -724 tiviham tiviheṇam context (with discussion) 735, calculation of the variations resulting in
connection with the three periods of time for monks and laymen (cp. above, p. 42°54-55) (with discussions) 753. .....
................ V 725 - 753 tassa (i.e. jogassa) 754", why genitive (not accusative) 758 ............ V 754 - 758 Addendum to 10: (tiviham) tiviheņam is not at all superfluous.......... V 759 - 762 bhante already explained 763, why repeated 767 ...
...........V 763 - 767 padikkamāmi paraphrase (=niyattāmi) 768", explanation 768 ...
.......... V 768 nindāmi garināmi not completely synonymous just as little as V gam & V srp770, nindāmi 771", garihāmi 7710 .......
....V 769 - 771 or connected in a comparative sense ....
.........V 772 f. appānam with nindāmi garihāmi 774", attāṇam with sāvajjam 7740..
... v 774 vosirāmi analysis 775", paraphrase 775'; object (sāvajjam!) 775°, discussion on it 777; other
(almost correct) interpretation 779 ...................... V 775- 779
Transition to the following ............................ V 780 f. E sāmanna & visesa, davv'atthiya & pajjav'atthiya? ...
...... V 782 - 784 vavahāra 785 & 786ay, nicchaya 785 & 786 . .
...........V 785 f. nāņa 787", kiriyā 787', both together is goodness 7870
................V 787 Goodness must be recognized and practiced; then, in case of doubt, one has to keep in
mind the ideal monk 789, explanation 797 ..................1 788 - 797
Conclusion of the Sāmāiya-bhāsa (cp. above, p. 31445) ................ V 798 f.
[48a] Jinabhadra's Commentary on his Bhāsya
Since the commentary that we now intend to look into will hardly still be available anywhere in India, a description has to follow of what has been left out in other works. Of course, it will mainly be the later Bhāsya-commentaries (by Silānka and Hemacandra) that will have to be approached. In any case, in general, they give the contents of Jinabhadra's commentary completely, and, in particular, they follow him also in form where they agree among
! Cp. the various explanations of this verse below, p. 2".
2 Kanāda is supposed to have taken both of these naya-types as a basis for his textbook (thus the Jains have taken them then from the Vaišeşika-s). It says, namely, in Vis. III 188*
dohi vi naehi nīyam sattham Ulūena that at Āv.-niry. VIII 32 Malayagiri clarifies as follows:
Kaņādenâpi hi sakalam apy ātmīyam śāstram dvābhyām api dravyâstika-paryāyâstika-nayābhyām samarthitam.
132
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