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SACRED LITERATURE OF THE JAINS
atthao and tadubhaya, or into attā anaṁtară", and paramparão original doctrine, doctrine that has been directly received, and traditional doctrine (see p. 216). The carittagunapamāṇe is said to be five-fold, sāmäiacar., chedovaţthāvaniacar. (AC, merely othāva BR) etc., and the sāmăiacar two-fold : ittarie and avakahie ; s. Aupap. pp. 38, 41, and Leumann in the Gloss. According to Leumann's communication this division goes back as far as Bhagav. 8,2,25,7. Is this the reason of the name of the chedasuttas ? Under nayapamäne three ditthaṁtas, examples, are discussed in detail ; in these an "avisuddho negamo" is carried on from the general to the particular, or to the visuddhataro etc., and finally an advance made to the visuddho. In this section Padaliputta appears as the residence of the person who is questioned (Devadatta, Skr., not odinna !), [36] and as situated in the dāhiņaddha of the Bharaha khetta973 Under the head of parimănasamkh(y)ā- the kāliasuaparim, i.e. manifestly the first 11 angas,974 is contrasted with the ditthivaa. The point treated of is their mutual division into, 975 and enumeration of payyava, akkhara, samghāya, pada, pada, gāhā, siloga, vedha, nijjutti, aņuogadāra, and from here on the enumeration of the uddesaga, ajjhayaņa, suakkhamdha, aṁga in the kāliasua, and of the pähuda pahudia, pahudapähudia, vatthu in the digthivaa.
According to the fourth anga and Nandi (see p. 354 fg. 631), the latter method of division does not belong to the entire dithivaa, but merely to the puvvas contained in it; [37] and the evidence of occasional citations made from the purvas (and found in other works) prove that they were actually so divided. See ibid.
973 I notice in passing that the example given on Hem. 2, 150, i.e. Mahura va
Pädaliutte pasāa is in agreement with the examples in question found in the Mahabhäşya. See Ind. 13, 380. Is this a case of direct borrowing ? See above p. 33. Mathurā does not play any great part among the Jains, but see the special statements in the beginning of the Vicārāmytasangraha in Teference to a Marhuri
vacană (Skandilācāryānām abhimata). 074 Likewise in Avasy. 8, 40 (below p. 64); i. e. quite another terminology than that
in N. (p. 11) and in the beginning of the An. itself (p. 21), where kaliya is a
subdivision of anangapavitha, or angabahira. 975 vedha, vesta, perhaps a group of verses? nijjutti an explanatory section? anuogadara
a paragraph tatru paryavah paryāyā dharma iti yavat, tadrupā samkhyā paryavasankhyā (the meaning of par yava here as a preliminary stage of akkhara is obscure; per se it doubtless denotes the different groups of alphabet, sa ca kalikasrute anantapar yāyāt mikā drastavyā, ekaikasyä 'py akāradyak sarasya tadabhidheyasya ca jīvādivastunah pratyekam anamtaparyayatvät, evam anyatra 'pi bhavanā karya ; navaran (!) samkhye yöny akarādyak şarāni, dvyädyak sarasañyogah sankhyeyah sanghātāh; suptiñantāni samaya (7) prasiddhāni va sankheyani padāni; gathādicaturthansarūpāh sankhyeyah padah; .. samkhyeya vestakah; nik sepanir yukty-upodghătanir yukti-sutrasparsikanir yukrilaksanā trividha niryuktir (see p. 38); vyakhyopāyabhutani tatpadaprarupanatădiny (?) upakramādini vā samkhye yäny anuyogadvāräni.-The division into granthas, or at least this name for the division is not mentioned here. It is really identical with siloga.
