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SACRED LITERATURE OF THE JAINS
ted together with (or immediately after) the sūrap., treating in all probability of the same subject, which are at present discussed in books 1 and 9 (see note 1, pages 406, 407). Perhaps the double mention of the sürap. in Āvasy. Nijj. 2,6 and 8 54, is to be referred still farther back, though it is still in dubio whether this mention refers to the present text or not. In the first of these passages, the author says of himself that, besides other texts, he desired to provide both the sūriapannatti and the isibhāsiya with a nijjutti. If tradition is correct, Bhadrabahusvāmin is to be regarded as the speaker; and Malayagiri in the commencement of his comm, on uv, 5 makes especial mention of a lost niryukti of Bhadr, on the fifth uvařga. In the second passage both of the texts just mentioned746 are adduced747 together with the kāliasuam (the 11 angas according to the schol.) and the digthivaa as the four anuyogas, i, e. objects of study. In this passage the istbh. occupy the second place, the sūrap. the third, the ditļhivāа the fourth The sūrap. occupies here manifestly a very important position. The importance of the work is in fact very great, as is apparent from the thorough-going report I have made concerning it in Ind. Stud. X. 254 316. In it we find the most remarkable statements concerning the astronomy of the Jains arranged in a systematic form of presentation. (403] Apart from these most peculiar lucubrations, this account is of especial interest inasmuch as it displays remarkable close affiliations with the Vedic calendar-text called Jyoti sam, with the Naksatrakalpa and the parisistas of the Atharva-Veda. The quinquennial yugam, sun and moon, and especially the 28 nakşatras, are placed in the foreground. The planets are known (Jupiter and Saturn with their periodic times), though they assert a very unimportant position and are not cited in the Greek order. There is no mention whatsoever of the zodiac. The 28 naksatras begin with Abhijit, and the yugam consequently begins with the summer and not with the winter solstice. The libido novandi of the Jains, which has intentionally changed almost entirely everything which they enjoyed in common with the Buddhists or Brāhmaṇs, is here very apparent. In reality, the Jains are but tolerably fitted out with intellec. tual gifts. In order to conceal and compensate for this lack of originality they seek to possess something that is their individual property, and to attain this end they do not hesitate to indulge in the wildest dreams of fancy. In the province of astronomy they have given full teins to their imagination. The polemical spirit, manifested especially in the sūrap. against other opinions (padivatti), proves that they are
745 isibhāsiyāim is explained by the schol. here by, uttaradhyayanādini : on 2, 6 by
devendrastavādini. See pages 239, 281, 429, 432, 442. 747 An imitation of this passage is the one quoted from sitāňka on p. 258.
