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SACRED LITERATURE OF THE JAINS
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śrutaskandha, and the fourth chedasutra, was "uddhrta" by Sri Bhadrabahusvāmin from the ninth pūrva. Thus, for example, in the introduction (357] to the Kalpāntarvācyāni.503 This appears to me to rest upon a misunderstanding (as will be developed further on) of the statement that is frequently met with elsewhere, e. g. in Dharmaghoşa in the Rsimandalasutra v. 167 (see Jacobi, Kalpas. p. 11,12), to the effect that Bhadr. extracted dasa504 kappavvavahārā from the 9th puvva. By these are meant the chedasūtras 3-5, and by kappa, not the kalpasūtram, but the fifth chedasūtram is implied. Haribhadra, too, on Āvasy. 6, 88, characterizes the ninth pūrvam in general as chedasūtra lakṣaṇam and especially the twentieth prăbhrtaṁ (by name oghapr.), the third vastu (by name acara) as the source of the oghanir yukti treating of the ogha. samācāri. He says that the oghanir yukti is nirvyūdha therefrom. In an avacūri (composed 505 A. D. 1383) on Droņācārya's vrtti of the oghaniryukti, the chedaśutras, especially kalpa and vyavahāra, are referred to the same source. See also the scholiast on Uttarajjh. 26..
10. vijjánuppavāyam, vidyānupravādam ; 506 15 vastus (also in $. 15); ekā padakoțih daśa ca padasahasrāni (daśa ca p. omitted in N) 10,010,000. The cause of the formation of the fourth schism is a passage from this puvva, cited in the passages quoted on puvva 7, or Āv. 8,59. [358] neuniā 'nuppaväe, on which Haribhadra says : anupravädapūrve ņeuniya vacham (vatthu ?] padhati) Leumann compares the 9 ņeuņiyar vatthus in anga 3,9.
11. avamjham, avaṁdhyam ;507 kalyāṇam Hem, ; abandhyam iti vā Schol. : 12 vastus ; 26 padakoțayaḥ, 260 millions.
12. pāņāus, prāņāyus ;508 prāņāvāyam(!) Hem. ; 13 vastus (cf. § 13); 1 padakoți 56 padaśatasahasrani, 15,600,000.
503 This is the chief passage, which contains the statements in reference to the
purvas. 504 Dasa is not to be connected with kappa, as is assumed by Jacobi (The ten kalpas).
but denotes the dasão, the fourth chedas utram itself, a part of which exists
to-day under the title of the kalpasutram. 505 navamapurvāt ar varti tritiyar sāmācārivasty asti, tatrā 'pi vinsatitamāt pra
bhytåt sādhvanugrahārthañ Bhadrabāhusvāminā nirvyudhā. The following fact speaks decisively against Bh. as author of the oghan. In v. 1 not only are the
caüdda sapuvyins praised to which he himself belongs, but also the dasapuvvins · which reach to Vajra ; consequently the existing text must have been composed
at a period considerably posterior to Vajra. 506 tatra 'nekavidyātiśayā varnitah Abh., vidyā anekātiśayasampannā anukulyena
siddhi prakar sena, vadatiti, Schol, on N. On sātiśayatva in connection with vidyā,
cf. p. 2510. .507 vandhyam nāma nihphalań, avandhyam saphalam ity a., tatra hi sarve jñanata
pahsaṁyamayogāḥ śubhaphalena saphalā važnyante, aprašastāś ca pramādādikah
sarve aśubhaphalá varnyatte, Abh. 508 prnah paince 'ndriyāni 5, triņi mānasādini valani 3, uchvās a-ni (h) svāśo 1, ayusca,
Tani yatra varnyaṁte tad upacarat prānäyuh schol. on N.
