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SACRED LITERATURE OF THE JAINS
207
are mentioned three times in conjunction and undoubtedly were held in high esteem at that period. See my treatise on the Ram. p. 34. The contrast instituted between kaliaṁ suam and ditļhivåa is of importance to Jaina literature. At the date of this work and at that of the Nandı, see above, p. 11, there existed a work, consisting of six ajjhayaņas, on the six āvaśyakas, the first of which is said to form the foundation of the Anuy., though no evidence can be drawn from the Anuy. itself to prove this assertion. Another fact that savours of antiquity is the special emphasis laid on the formation of the names of persons by means of the names of the nak satras or of their divinities.994 The first nak satra names appear in the old kritika series, though no longer in their ancient form; and the names of the divinities are very much corrupted. The significance of the names Cinä, Sorațţha and Marahattha, and those of the different påsandas, or of each of the divinities honoured by them, must not be overlooked.
There is a commentary by Hemacandrasori, scholar of Abhayadevasori.985
[41] The conclusion is formed by
G.–The four mūlasūtras.
I have as yet not been able to make out the significance of this title, 086 which has come to light only in quite modern times in connection with these texts. In the second mūlasūtra the expression mülasūtragătha (see p54) occurs (see scholiast on Āvasy, nijj. 11,61) though it is there probably used in contrast to the gathās of the nijjutti; so that mūlasūtra would mean nothing more than sūtra (sce ibid. on 11, 39), i.e. the original to which the nijjutti belongs.
- The three texts bearing the name mūlasūtra which I have before me (the fourth I do not possess) have in reality no sūtra form at
984 As a matter of fact such names are not often found in the sidhänta. The
following examples, however, belong here : Asadha, Aggidatta, Somadatta, Pusamitta, Tisagutta, Tisabhadda; cf. also Revai-riakkhatta (above p. 7). It is surprising that the form in bhuti is omitted, a form which is specially attested as occurring in Mahavira's time. Cf. also Pussabhūi, Siva'. See Mahabh. on
Pān. 8, 2, 107 (Ind: Stud. 4, 381) on the common name of Agnibhuti. 985 Other predecessors are Munisumdarasūri, Viradeva and Jayasinhasūri; the gaccha
is Śri. Harsapuriya, the kulam that of Sri Praśnavāhana. The well-known Hemacandra is, therefore, not referred to, and the above mentioned Abhayadeva
is doubtless not the navāngivsttikyt. Cf. pp. 276-7. 986 Does it perhaps refer to the 5 mulagunas (Āvasy. 20, 6-8)
