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SACRED LITERATURE OF THE JAINS
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XXXII. Eighth painnam, ganiviyyā, gaṇividya, in 86 vv. The contents is of an astrological character. 807 It begins: vuccham balabalavihim navabalaviḥisuttasamciu pasattham/jinavayanabhäsiyam inam pavayanasatthammi jahadiṭṭham //1//, and treats according to the daragahā (v. 2): 1, of the days, divasa, vv. 3-8,-2 of the lunar days, tihi, vv. 9, 10,-3 of the nakṣatra, vv. 11-41, 4 of the karaṇa, vv. 42-46-5 of the planets, gahadivasa, vv. 47, 48,-6 of the hours, muhutta, vv. 49-58,-7. of the omens, saunabalam vv. 59-63-8. of the horoscope, laggabalam, vv. 64-72, and 9 of the signs, nimitta, vv. 73-85-The context corresponds in character with the statements of the Atharvaparisiṣṭa. The names of the nakṣatras represent a secondary stage 808 as upangas 5-7. The karaṇas are, however, recognized here as in up. 6, though the fourth [444] is called, as in up. 6, not taitila but thiloana. In the discussion in reference to the lagna the word hora is found (v. 66) and, as it appears (the passage is corrupt), also the word dikkāṇa (vv. 67, 69), so that we have a patent instance of Greek influence.
The second collection of the dasapainna (see above p. 431) allots only 31 vv. to the ganiviyya. Of the verses here only the following recur there: 1-14, 21-32, 35, 37, 74, 82; §§ 4-8 are entirely wanting, § 3 has instead of 31 vv. only 14, and § 9 instead of 13 only 2.
XXXIII. Ninth painnam, mahāpaccakkhānam, in 143 vv. A general formula designed for confession and renunciation. It begins: esa karemi paṇāmam titthayarāṇaṁ aṇuttaragaīņam ... || 1 /.../ saddahe jinapannattam paccakkhaemi (a) pāvagaṁ || 2 || jam kim ci duccariyam tam aham nimdāmi savvabhāeņaṁ | sāmāiyam ca tivihim karemi savvam nirāgāram
3. The verses frequently close as groups with the same refrain e.g. pamḍiyamaranam marihāmi (future) vv. 41-48, pauvagao marihami v 50, rakkhāmi mahavvae pamca vv. 68-76, sahamti (or saheum) appano attham vv. 80-84, vosirāmi, tti pāvagam vv. 116-120. The formula uses the first person alone; nimdāmi garihāmi, vosirāmi, vosire, khāmemi, paccaikkhāmi (!). It concludes eyam paccakkhānam aṇupāleūna suvihio sammam/vemāniya vva devo haviyya ahavä visiyyiyya //143//. It, therefore, opens up as the prospect of the reward of correct performance of confession, entrance among the vemāniya gods or complete dissolution (vistryeta), De T
897 The avacuri on the Nandi explains as follows: ganividva jyotiskanimittädipartjnanarupā, sa hi samyak pariinayamānā pravrajanasāmāyikāropanopasthapanasrutoddesanujnäguṇāropanadiśānujnaviharadiprayojaneșu upayogini.
808 The name jitthamula (see Ind. Stud. 10,286) is found here (v. 11) see p. 380.
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