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SACRED LITERATURE OF THE JAINS
correspondingly with ti bemi. Besides this, there is nothing which directly savours of antiquity with the single exception that the dialogue form between the bhagavant (who is addressed with (se) bhagavas and not with (se) nam bhamte) and Indrabhūti (Goyama !) is retained. This form, however, ill suits the introductory formula by which the whole is attributed to the bhagavant himself,
The name of the text occurs shortly after the introduction, and is accompanied by laudatory epithets. This fact, together with the epithet mahā° in the name, makes it probable that it is of later date, It had need of a special sanction because of its secondary character, The words are : pavara-vara-mahāniśithasuyakkhaṁdha(m) suyānusarena tivihar --but there follows no three-fold division,
The first book is entitled salluddharaṇaḥ and treats of the most various kinds of salla, salya. The repeated references to the savvaṁgovarga are worth our notice ; whence the existence of the uvamga at the time of its composition - see above, p. 373 is eo ipso clear. Then follows the figure of the useful co-partnership of the lame with the blind man which is specially emphasized :-hayam nāņam kiyāhiņam, hayá annāņao kiya / pasaṁto paṁgulo daddho dhāvamāņo a amdhao || ... asdho ya pangū ya vane samiccă te sampaiittä nagaraṁ pavithā 11. Furthermore [462] stress is laid upon reverence (vaṁde, vaṁdiyyä) for pictures (padima) and temples (ceia, ceiālaya). A special formula seems to have been made use of in this connection, an enigmatical treatment of the letters of which occurs836 after the fashion of the treatment of a um (om) in the Upanişads and in similar formulas in the tantra ritual. This entire subject was a riddle to the copyist-cf. p. 456 - and so it remains for us. After the real conclusion of the work, in an addition, a similar subject is treated of in like manner merely by means of single letters.
Book II, is entitled kammavivāyaṇam, perhaps karmavipăcaņa (cf. pp. 270,280,335), At the end is found an obscure statement which perhaps has reference to ajjh. 1,2, and which reads : eesim tu donham ajjhayaņāņaṁ vihi puvvageņaṁ savvasamannam vattehiņam ti (?). .
836 amana al mai/kauttha ava / addhaina / amaa um / n am up ay / an u s arat
na am/ a um n / amai / sa am bh in nas u /1/ n amait / khat re a / sabaddha inla u m/nam u etc.-In a similar manner (each of the single consonants having viräma) we find the mantra composed which the Vidhiprapă cites in mentioning the ayariyapayafthāvanavihi and uvajjhåyapayo. These, however, commence with a / / m /: cf, the Upani sade. Have we here an example of the mauyakkhara ? see page 281 (with note) and page 350.
