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SACRED LITERATURE OF THE JAINS
13th (not the 23rd) successor of Vira. This apparent contradiction is done away with by the explanation of Bhau Dāji, referred to p. 217", according to which the eleven gañadharas of Vīra are regarded as being included in the designation of Syāma as "23rd” successor. This method of including the gañadharas has however not been traced elsewhere.
The text begins with the parcanamukkāra, followed by the following glorification ; eso pascanamukkāro savvapāvapaņāsaņo/maṁgalānam ca savvesiṁ padhamaṁ hoi maṁngalams. This glorification is to be ascribed to the last daśapūrvin, śri Vajra (584 Vira) according to modern tradition. See Kup. 811 (21) on this point also the same passage in reference to the question whether in the last pada we must read hot or - havai,711 about which there is fierce contention among the Jain theologians.
(394] Then follows712 in nine verses the real introduction of which Jacobi (Journ. Germ. Orient. Soc. 34,231) says it is manifestly the production of Devarddhigaņin, the redactor of the Siddhānta." The first verse praises Mahāvira ; the second characterizes the pannavaņā savvabhāvānam as uvadaṁsiya by him (bhagavayā); the third and fourth pay reverence to that saint, Ajja Säma, the 23rd dhirapurisa," whose wisdom, perfected by listening to the pūrvas, gave to his scholars this śruta-jewel after he had brought it up from the. śruta-sea : vāyagavarayamsão tevisatimeņa dhirapuriseņa/duddharadhareņa718 muņinā puvva-suyasamiddhabuddhie 14/3// suyasāyarā vineūna jena suyarayanam uttama dinnaṁ sisaganassa, bhagavato tassa namo Ajja Sämassal/4/1.
In verse 5 an "I" promises to describe (or proclaim) the work in the same way as the 'bhagavant' has described it'; and the work is characterised as "dripping with drsțivada" : ajjhayaņam inam cittar suyarayanaṁn ditļhivāyanisaṁdam"15/jaha vanniyam bhagavayā aham avi taha vannaissāmi.15| It is, of course, clear716 that some one else than the previous speaker is to be understood by this "I"; and Jacobi's (395)
711 Thus in the beginning of the Kalpasūtra, see Jacobi, p. 33, and Avasy. 9,132. 712 The preceding is omitted by Malayagiri, whose commentary begins here. 713 Jacobi translates "undergoing a severe test". I propose "holding that (in his
head) which is difficult of retention"; cf. the use of dhārae p. 304n (Bhag. 2,245n). 7!4 buddhiņam var. 1., construed by Jacobi with vāyagavara, as if we had ovaranam. 715 dvādaśasya 'ngas ya nisyamdam iva. The expression di nisamdar recurs in the words
"aggeniya-puvvanissanda" at the end of the siddhapāhuda. See above, page 355. 716 Malayagiri refers bhagavaya" to Mahavira and not to Ayya Sama as the one who
in the text carries on the dialogue with Goyama. According to his conception then the work of Ayya Sāma begins with this verse; and this is probably correct.
