Sacred Literature of Jains

Author(s): Ganeshchandra Lalwani, Satyaranjan Banerjee
Publisher: Jain Bhawan

Page 18

SACRED LITERATURE OF THE JAINS
Comm. on upānga 6 in 7 verses, the first two of which are found in Abhayadeva on anga 3 :
tivari sapariyagassa u āyārapakappanāmam ajjhayaņam / cauvari sassa ya sammaṁ sūagadań nāma amgam till 1 dasakappayvavahārāsamvaccharapaņagadi-kkhi yasse 'va/ thāņam samavāociya amg ete30 atthaväsassa // 2 dasavāsassa vivāho egārasavāsagassa ya ime u/ khuddiyavimāņa. m-ai ajjhayaņā pamca nāyavvā // 3. bārasavāsassa tahā aruņovāyāi pamca ajjhayaņā terasavāsassa tahā utthāņasuyāiyā cauro 1/4 caudasavā sassa tahā āsīvisabhāvaņas jiņā bimti / . pannarasavā sagassa ya ditthāvisabhāvanam taha 'ya // 5 solasavāsāisu ya eguttarayuddhiesu jahasamkham / cāranabhāvana-mahasuvinabhāvaņā-teaganisaggā31 // 6 egūņavāsagassa ditthivão duvālasamgam / sampunnavisavari so aņuvāi savvasuttassa tti // 7
This enumeration is exceedingly noteworthy, from the fact, that of the texts which now belong to the Siddhānta, only nine are mentioned (six angas and three chedasūtras), whereas the other eight names to which referance will be made later on when we examine the Nandi, are at present not found therein. The question [225] arises ; are we justified in placing the composition of these verses 32 at a period in which the remaining portions of the present Siddhānta were as yet not embraced therein, their place being occupied by the eight lost texts, which are mentioned in the enumeration ? In any case the enumeration cannot be otherwise than ancient, since at the date when it was composed, the dițțhivāa manifestly still existed, and in fact as the highest in the order of gradation.
If we now return to a consideration of the 60 anangapavittha texts
30 anga masculine or 'ete' neuter; see ime' ajjhayaņā in v. 3. 31 teyani sagga is, according to another passage of the Vidhiprapa, another name of
the Gośāla book in the Bhagavati, the latter in its turn being dasavāsassa. 32 Šanticandra maintains a different view, viz. - that since in v. 3 anga 5 is ascribed
to daśavarşapar yāyas ya sadhuḥ therefore eo ipso anga 6, and the connected upanga 6, took, their places accordingly. But how is the case with anga 7 etc?