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224
SACRED LITERATURE OF THE JAINS
and upanga 5 are enumerated as members holding equal rank 1024 with the kaliasuam i.e. angas 1-11, and the diṭṭhivua, i.e. anga 12. Although the "mahākappasuam" and "the other chedasūtras" (kalpādīni, scholiasts) are said to have been borrowed from anga 12, they are akin (or rişibhāṣita) to the kaliasua, i.e. angas 1 to 11. Such is apparently Haribh's conception of the passage,1025
[65] In this text we notice that the different sections are frequently joined together without any break; and such is the case here. In vv. 56 to 96 we find very detailed statements in reference to the seven ninhagas, nihnavas, schisms, 1026 After an enumeration (v. 56) of the names there follows a list of their founders, the place of their origin (v. 59), the date of their foundation (vv. 60, 61), and then a more exact list of all in regular order, though in a most brief and hence obscure fashion, the catch-words alone being cited. The kathanakas etc. adduced in the scholiast, help us but little to clear up this obscurity. The first two schisms occurred during the life of Vira, the first (vv. 62, 63), the Bahuraya, bahurata, under Jamali in Savatthi in the fourteenth year after he obtained knowledge (Jinena uppäḍiassa nāṇassa), --the second (vv. 64, 65), the Jivapaesiya, under Tisagutta (caudasapuvvi) in Usabhapura in the sixteenth year thereafter. The third schism (vv. 66, 67), the Avvattaga, avyaktaka under Asadha in Seabia (Śvetavikā), in the 214th year after the end of Vira's death (siddhim gayassa Virassa). They were "brought back to the right faith" (Jacobi, Kalpas p. 9) by the Muria (Maurya) Balabhadda in Rayagiha. The fourth schism (vv. 68, 69), the Samucchea or ccheia under Asamitta (Aśva) in Mihilapura (Mithila) is placed in the year 220 after Vira.1037 The fifth (vv. 70, 71), [66] the Dokiriya, under Gamga in Ullamatira (? A, Ullaga B, Ulluga scholiast, Ulluka in Skr.) in the year 228. The sixth, the Terasia, trairāśika, under Chaluga in Amtaramjia, in the year 544, is treated of at greater length (vv. 72-87), (To be continued)
1024 The terminology in the Nandi-see above p. 11 is quite different. There the kaliam suam, together with the ukkaliam, as a subdivision of the anangapavittha texts, is opposed to the duvalasamga ganip; the isibhasiaim together with the surap. are regarded as parts of the kaliyam. In reference to the use of the word Anuy, see above, p. 36n 2.
1025 upalakṣaṇāt kalikaśrutam caraṇakaraṇānuyogaḥ, rşibhāṣitāni dharmakathānuyoga ili gamyate; sarvaś ca dṛṣṭivadaś caturtho bhavaty anuyogaḥ, dravyanuyoga iti; tatra sibhasitani dharmakathanuyoga ity uktam, tataś ca mahakalpaśrutadini rṣibhāṣitam tva (tatvat?), distivädad uddhitya teṣam pratipaditatvat dharmakathanuyogavva(? tvac ca?) prasamga ity atas tadapohadvāracikirṣayā ha: jam ca... (v. 55). See p. 258.
1026 See above, pp. 275, 381 on anga 3 and upango 1. Further information is found in the second chedasutra (see p. 463) and in the scholiast on uttarajjh. 3, 9). 1027 Abhayadeva on up. 1 mentions Puşyamitra instead of Asamitta See p. 381. Is this merely a lapsus calami?
