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102
SACRED LITERATURE OF THE JAINS
13. kiriyāvisālam, kriya (bhiḥ) viśälam ;509 30 vastus ; 9 padakoțayah, 90 millions.
14. logaviņdusāraṁ (without loga in § 14), viņdur iva sāram510 ; 25 vastus (also in § 25); ardhatrayodaśa (särdha N) padakoțayah 125 (135 N) millions. This pūrvam is often mentioned as the conclusion of the angas or of the suaņāna. See above p. 245,346.
It is now perfectly clear that the number of padas which has been handed down to us is purely a matter of fiction. The exact figures in the case of 5 and 6 are simply amusing. It is easy to revel in detail, when the fancy is the only controlling agent.
The enumeration of the names in the text is followed by detailed statements in reference to the number of each of the vatthus, (359] vastus and cūliyas or cūla-vatthus,511 i. e, sections into which each of the 14 puvvas are divided. These numbers, in all .225 vatthus (mūlav.) and 34 cūlav., are also mentioned in three kārikäs, which have been inserted ; and each of which has been quoted in its proper place.
The fourth part is called anuyoga ; Hem. calls it pūrvānuyoga512 and places it (cf. p. 347) in the third position, the pūrvagatam occupying, according to him, the fourth place. A contents of historical character is ascribed to this fourth part. The anuyoga518 is divided into two sections : (1) into the mūlaprathamānuyoga, treating of the root (of the tree of the sacred doctrine), or, according to the scholiasts, of the Tirthankaras, 514 i.e., the history of the beginning, of the preliminary birth, of the existence and of the final completion of the bhagavartānam arahaṁtänaṁ ; and (2) into the gandikānuyoga, i. e., the doctrine of the
509 kriyābhih samyamakriyadibhih visälan. schol. on N; tatra kāyik yadayaḥ kriyāḥ
sabhedah samyamakriya-chedāh (chanda ?) kri yāvidhanānica varnyařte,
Abh. (Malay. has according to Leumann : samyamakriyachamdakriyada yaś ca). 510 loke jagati śrutaloke vä'kşarasyo 'pari viduriva säram, sarvākşarasamni
pätalabdhihet ur vät, schol. on N. 511 N has cullavatthuri, which is explained by the schol. by kşullavastuni, whereas
cula is explained by fikharam ! Abh. understands here, as in anga 1, cudā to be
secondary additions. See p. 360n. 512 cf, Wilson Scl. W. 1, 285, purvānuyoga on the doctrines and practices of the
Tirthankaras before attaining perfection, purvagate on the same after perfec
tion(!) 513 anuyogaḥ, sūtrasya nijena 'bhidheyena sārdham anu (rupa) ?) sambamdhah ity
a. Abh. 514 ihu dharmapranaya(na) mulam tāvat tirthakarās, teşām prathaman santyaktva
vāptilak sapapurva(bha) vādi gocaro'nuyogo muo gah, Abh.
