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SACRED LITERATURE OF THE JAINS
22. rahanemijjam, 49 vv. Of the anorathanemivac caranam; utpannaviśrotasikena 'pi dhịtiḥ kāryā. Begins : [47] Soriyapurammi nayare / asi råyå mahiddhie / Vasudeva' tti nāmenaṁ / rāyalakkhaṇasaṁjue 1/1// tassa bhajjā dūve asi Rohini Devai tahā tāsim dunham pi do putta | ittha Rama. Kesava //2/1 v. 1ab / Samuddavijae nama / v. 1a 1/3/| tassa bhajjā Sivā náma / tise putte mahiyase / bhagavaṁ Arithanesi tti | loganähe damisare 1/4/...
23, Kesi-Goyamijjam, Kesi Gautamiyam; Gotamakesiyyaṁ S; 89 vv.; cittaviplutiḥ pareşām api Keśi-Gautamavad apaneyā. Begins : jine Pasi tņi nāmenam araha logapūie /..// 1|| tassa logapaivassa | asi sise mahāyase / Kest Kumārasamane / vijjācaraṇapărage 112 | See p. 837 on upanga 2.
24. samitu samitlo S, pavayaņamāyaro (!) C; 27 vv. of the pravacanamātȚsvarūpaṁ, i.e. the 5 samiti and 3 gupti, which are together also called aspha samilo : iriya-bhāse- 'saņā dāņe uccare samii iya / mano gutti vayagutti kāyagutti ya athama 1/2/1. These are regarded as the mothers as regards the duvālasamgaṁ Jiņakkhayam pavayanam. See Ind. Streifen, 1,133, 209, 2,047, in reference to the ethical three-fold division into mano, vaya, kaya.
25. jannaijjam, yajñlyaṁ, 45 vv. Jayaghoşacaritavarṇanadvarena brahmaguņa iho'cyaṁte. Begins : mahaņakulasambhūo / asi vippo mahājaso / jäyál jamajannammi (yamayajñe) / Jayaghosu tti ndmão Il ||
26. sāmāyari, dasasá°C, 53 vv. Only he who is in possession of the brahmagunas (chap. 25) is a yati tena cā'raśyam 'sāmācāri vidheya: This is ten-fold 991 : [48) ävassiyā, nisihiyā,998 äpucchaņa, padipucchaņā, chaṁdanå, icchakaro, micchākāro, tahakkāro, abbhutthāņam, uvasarpayā. The similar enumeration in Āvasy, nijj. 7,12, where there is, however, a different arrangement (the same as in anga 3, 10, and Bhag. 25, 7 according to L.) :-icchakāro, miccha, tahakkāro (6-8), āva ... chardand (1-5), nimantană (instead of 9), uvasarpayă (10) — Haribhadra on Āvasy, nijj. 6,88, says 994 that there are three kinds of sdmācāri, 1. the
992 The word sāmāyāri recalls especially the samayacar ikasutra of the Brahmins,
with which the significance and contents of these texts is in agreement. From this I am led to conclude that sāmāyāri is an intentional deformation of
samayacari: see pp. 223, 238, 243 fg: 993 nai şedhiki, see pp. 452, 257. 934 See pp. 357, 449.
