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SACRED LITERATURE OF THE JAINS
Following upon the enumeration of the seven groups in the significant statement483 that six of this number (according to the schol. the first six) belong to the system kat' e' Foxn'v (sasamaiyāni) and that the number seven belongs to the ājīviyas. The six are then characterized as caükkanaiyāni (catur nayikāni); the seven as terasiyāņi (yais nayāim N, trairāśikāni). The scholia explain one of these two names of schools by [351] Gośälapravartitājīvika "tä äjivikāḥ N) - päşandasiddhāṁta (pāşandinaḥ N), the second by trairāśikapāşandasthās. The mention of this second name leads us, so to speak, to the domain of history. The Terasiyas represent the six schism,484 which Āväsy. 8, 56, 72, refers to the year 544 after Vira ;485 and this name is perhaps attested by epigraphic testimony of the time of Gotamiputra Satakarņi. If we suppose that the reading Teräsikā, proposed by Bühler (Archaeolog, Survey of West India, 1882, p. 104) for the inscription Nasik No. 11a, is conclusive, it is not improbable that it refers to the Terāsiyas quoted above. Bühler, it must be confessed, has adopted another explanation of the name in his Survey.
The explanations of the scholiasts have as yet not assisted me in the endeavour to discover what is referred to by the four nayas, 486 &c [352]. It is a significant fact that the twelfth anga, according to the above statements, treated not merely of the proper but also of heterodox doctrines, or, as the case may be, of hermeneutic methods, and the title of this anga seems to refer to this peculiarity in its contents,
433 In the Berlin MS. of the Nandi this passage is omitted in the text, though it is
explained by the scholiast 484 See above p. 275.; accord to Abhayadeva however :-ta eva cā "jivikäs trairāśikā
bhanitäh, or, accord, to the schol on the Nandi wbich is identical :-ta eva Gosalapravartitā ajīvikâh pāşandinas trairāśika ucyamte - the trairāśikā are the same as the adherents of Gośāla. In § 6 of the Theravali of the Kalpasutra Chalua, the founder of the sixth schism, is stated to have been the scholar of Mahāgiri, who was the successor of Thūiabhadda (Vira 215, cf. p. 348), and is placed about 300 years earlier than Vira 544. These are discrepancies not easily overcome. The further explanation of the name trairāśika in the schol. on N. is te sarvan vastu trayatmakam icchaṁti, tad yatha ;jivo'jivo jivājīvas ca, loko 'loko lokā-lokas ca sat asat sad-asat, nayacimtāyāṁ dravyāstikam paryāyāstikam ubhayāstikam ca ; tatas tribhi(h) rašibhis caraṁti 'titrairāśikās, tanmatena sapta'pi parikarmani ucyante. It is worthy of note that the triad form ascribed to the Trairāśikas is made use of cf. p. 266 in anga 4, where the statement of the contents of angas 2-5 is given, and in fact with the citation of two of the examples quoted here. Accord, to the schol. on Kalpas., cf. Jacobi, p. 119, the
Vaiseșikadar sanañ took its rise from the Terāśiyas. 485 Cf. Avasy. 8,37 : eehim (ebhir naigamádibhir nayaih) ditthivāe paruvaņā suttaattha. · kahana ya. 486 nayah sapta naigamadayah, naigamo dvidhä, sämānyagrāhi višesagrāhi ca, tatrā
"dyah sangrahe dviti yas tu samvyavahāre pravistah, tato dvau sangrahavyavahārau, rijusutras cai' kah sabdadayaś ca trayo 'py eka eva nayah kalpate, tata evam
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