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LITERATURE OF THE JAINS
155
The prose paragraph which follows containts a general formula for confession and renunciation, beginning with the words : icchāmi bhaṁte uttamattham (! uttamartham papānāṁ prakāram, gloss) pratikramāmi, and closes with 63 jhāņa, dhyāna, formulas, beginning, annāņam jhane. 796 Joined to these are corresponding formulas composed in gathās. The methods of counting the verses vary greatly in the different MSS., since in some the prose part is counted in as 13 verses, so that the total sum is 84 verses ; and differences of another nature are also apparent. The scholiast on the Nandi, it may be remarked in passing, 797 in his enumeration of the ananga pavitha texts, held another text than the present one to be the āurapaccakkhānañ !
.. [438) XXVII. Third painnam, the bhattaparinnā, bhaktaparijñā, in 172 vv,, treats of the bālapamdiyamaraṇam. Cf. the citation just made from v. 8 of the second painna. This painna contains ethical precepts788 which refer constantly to the Jinasāsaņam, Jinavayaņam, the Tinapaniya (pranita) doctrines, while at the same time it cites its own title ; cf. (v, 9-11, 14, 18, 35, 169, 171). In the verse before the last, this painna is said like painna i to iefer back to the doctrines of) Virabhadda, though it is perhaps better to assume that Mahāvira himself is referred to in this verse :- ia jo isard-jina-vi-rabhaddabhaniyāņusärinim (!) iņam-ol bhattaparinnaṁ dhanno padhamti nisunaṁti bhāvaṁti || 171 // sattarisayar Jiņāna va gāhāņaṁ samayakhittapannattamlärähaṁto vihinā sasayasukkham lahai mukkham || 172 || According to this concluding verse the text should contain only 170 verses, but perhaps the two concluding verses are a secondary addition. The plural of the verbs in v. 171 in opposition to those in the singular jo...dhanno is at least very peculiar. Instead of the Sanskrit osāriņim sariņām B ! both times with m) sariņiń is doubtless the better reading.
796 jhâne is always construed here with the accus., i.e. probably as 1 p. sing. ātm. of
a denominative (dhyānay)? A collection of examples of these dhyānas is to be found in the introduction of Harşakusala's commentary on the fourth painna; dhyānabhedas tu likhyante ; annānajhāne, atra māsatusadystantah. Harsakusala recognizes the number of these formulas as 64, The words before jhāne appear in thematic form, as purvapadani, and not as accus. Cf. the Jhānavibhatti above.
p. 428. 797 The scholiast has here : caritrasya vidhih : gilānakiranatiyan giyattha paccakkhāvi.
mti dine 2 davvahāsath karetta amte à savvadā paņayãe bhattatheragam / jānatta nittinhassa bhavacarimapaccakkhānam kārave(i)ti tti it yādi yatra varnyate; mahatpratyakhyanath yatro 'ktam. Even if the name at urapratyakhyānañ is not directly mentioned, the meaning and the position of these words between the explanations of the titles: caranavihi and mahāpaccakkhānañ makes most decidedly for the conclusion that this very corrupt statement of contents, the metre of which cannot be restored, belongs to the title aura° which in the text is between these two titles.
On giyattha see below (pp. 450,464,478), on the chedasutta. 798 Directions as to how a man should abstain from food, Kash.
