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SACRED LITERATURE OF THE JAINS
Book VI. giyatthavihāra (see p. 436, 450), treats of the pachitta prayascittà, and contains a legend of a teacher Bhadda and the ayyiya (aryikå) Rayya. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period subsequent to that of Bhadrabahu, the last caturdaśapūrvin, and to that of Vajra, the last daśapūrvin. See pp. 219, 460.
Books VII., VIII., which (see p. 459) are characterized as two cūliyās, a name which per se marks them as a secondary addition, treat likewise of the pacchitta, and, in fact, in such great detail, that the words kiṁ bahun,838 together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occur again. A legend of the daughter of Suyyasivi in Avanti plays a very prominent part in these books.
The solemn adjuration (found also in another passage) to save this sūtraṁ from any damage, is another indication of its secondary origin : -jayā naṁ Goyama ! iņam-o pacchitta-suttar vocchiyyihii tayā nam cardäiccă-gaha (465): rikkha-taragā nar satta ahoratte ya no viphuriyyä, imassa par vocchede Goyamā ! kasiņasaṁjamassa abhāvo.
To the conclusion (samatta mahānisihasuyakkhardham) are joined the reverential invocations to the 24 titthaṁkaras, the tittha, the suyadevayā, the suyakevali, all the sähu, siddhai to the 'bhagavat arahart, Then follow the incomprehensible separate akşaras etc,, mentioned on page 462. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 ślokas) ; cattari sahassäin parca sayāir taheva cattäri / cattāri (again ! ) silogā viya mahānisthammi på enam 11
The mahani stham is indisputably much younger than the nisiham, and is almost six times its size. It is noteworthy that this sūtram, just as the fourth chedas , according to its own statements (see above and pp. 456, 458,461) receives suyakkhardha, frutaskandha as an addition to its name. This is a title that is used in the case of the angas for larger divisions of the anga. But in the case of angas 3-5, 7-10, up. 8-12 the expression also holds good for the whole and not merely a part. There is no commentary, as in the case of the nisiha, with the exception of the curņi. See above, p 445, for the origin of the gachhayararn from the Mahānisiha.
838 The words, however, occur Aup. $ 48.
