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SACRED LITERATURE OF THE JAINS
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ties in his way, at the conclusion of the first ajjh., begs,880 in Prakrit, that the fault be not laid at his door. He says that it is not a kulihiyam. but a text sui generis with its mixture of verses, half-verses, prose and even single aksaras. See my remarks on p. 472. If my explanation of his words be correct the writer speaks also of marginal glosses and of leaves that have fallen out from his original (puvväyarisa, pūrvadarśa). Since these words too are very corrupt, they are not to be ascribed to the writer of the present MS., which is well written to say the least, but to an earlier scribe, whose comments have always been copied together with the text.
A statement in Sanskrit, of not less peculiar nature, but handed down in a very corrupt state, is found at the end of the fourth ajjhayaņa, and is directed, not against the condition of the text, but against its contents. According to this statement Haribhadrasűri had declared that it was impossible for him to believe some of the wonderful accounts contained in the text. [457] The writer first asserts that this scepticism of Haribhadrasari has referrence solely to a few of these statements and not to the entire fourth ajjh, or to the other ajjh. This scepticism, he says, was caused by the fact that in angas 3, 4 and in upangas 3, 4 nothing was said of these matters, "na katharcid idam acakhye yathā". We must refer yathā to what follows, and regard the words as a kind of citation from ajjh. 4. The latter, however, does not suit the sense, which amounts to this :- cave dwellers are able to undergo hardships for a year. The meaning of the very obscure words at the end appears to be that since this sūtram according to ancient tradition is an arsam, and in this frutaskandha there are contained many excellent "ganadharoktáni vedavacanăni", it is the conclusion of the writer that there is no occasion for unbelief even as regards these remarkable statements.881 The great Haribhadrasari832 is undoubtedly
830 mahānisthasuyaskandhassa padhamam aljhayanan salluddharanan nama // 1 //
eyassa ya kulihiyadoso na dayayvo suaharehin / kin tu jo ceva eyussa puvvåyariso åsi, tattheva kattha ya silogo kat thai silogaddhan katthai payakkharah katthalih akkharapamtiya katthai pattayaputthiyan ("marginal notes" ?) kal be tinni pannani
eva ghai (?) bahu gańspa (gatha ?) parigaliyan ti. 831 atra caturthadhyayane bahavah siddhantikah kecid llyāpakānna(?) samyak sudadh
yety (?) evaṁtair asraddadhanair asinakam api na samyak sraddhanam ity aha Hari. bhadrasurih; na punaḥ sarvam eve 'dan caturthadhyayanam anyāni vă 'dhyayanāni asyai 'va kalipayai(h) parimitair alăpakair afraddhanam ity arthah ; yatah sthanasamavāya.jivābhigama-prajnapanādisu na kathañcid idam acakhye yathai preti(?) samtāpasthānam asti, tai (?) guhāvāsinas tu manujnås, teşuca paramadharmikanāín punah punah saptāstavaran yāvad upapattes, teşam ca tair darunair vajrasilāgharaftasampufair gilitānāṁ paripid yamānānām api samvat sarah yavat prānavyāpat tir na bhavati 'ti; vựddhavādas tu punar yathāvad idam arsam sutram, viktir na tavad atra pratista, prabhuraś ca 'tra Srutaskamdhe arthah susty apisayena (?) satisayani
ganadharoktáni veda (see p. 455n) vacanāni, tad evam sthite na kimcid asarnkantyam. 872 See pp. 371, 372. In JinadattasOri's ganadhar asardhasata, v. 55, 114 payaranas
are ascribed to him ; and Sarvarājagani cites in the scholiast the following works :
