Sacred Literature of Jains

Author(s): Ganeshchandra Lalwani, Satyaranjan Banerjee
Publisher: Jain Bhawan

Page 32

SACRED LITERATURE OF THE JAINS
its title ditthivāa drstivāda, is placed in direct oposition to the other eleven angas, which are there included in the collective title of kaliyan suam kālikaṁ śrutam. This occurs in the Anuyogadv., in the section parimāṇasaṁkha, where the means are explained by which the sacred text is assured through counting its constituent parts. Common subdivisions are ascribed to both its above mentioned parts, but for the chief sections the titles uddesaga, ajjhayaņa, suakhaṁdha, asga are given to the kāliasua, the titles pähuda, pähudia, pāhudapāhudiā, vatthu however to the dițthivāa. According to this (and the other statements in reference to the division of the ditthivāa are in agreement herewith) there existed between both these groups of texts a fundamental difference in the designation of their chief divisions. This may probably be referred to a different origin or to a different treatment of the subject matter of both.60* In the Āvasy, nijj. 8,54 two other texts are mentioned (isibhāsiyāi and sūrapannatti) besides kāliasuam and ditthivaa. Of these the first is lost, the second has found lodgment among the existing upangas. Its agreement with the ditthiyāa in its division into pāhuda, leads us to conclude that it must have some connection with it. Finally of special importance is a notice, found but a short distance from this in the same text (8,40), according to which [247] up to the time of Ajja Vayara, that is, of Vajrasvāmin, apuhatte (aprthaktvam) kāliāņuoassa existed, and the puhattań (prthaktvam)"kāliasua ditthivāe a had found entrance later on : teņāreņa, tata ārataḥ.
For the present at least it is quite uncertain how we are to understand this peculiar notice, or how we are to bring it into harmony with the position, which Vajra holds elsewhere in tradition, that is, as the last daśapūrvin-knower of (merely) ten pūrvas. After him there were only navapūrvins, and the knowledge of the pūrvas gradually decreased until it finally ceased altogether (p. 213). We can determine at least this with certainty--that a thorough-going difference existed between anga twelve and the other eleven. The hostility of the great Bhadrabahu, who is held to be the real representative of the drstivāda, to the sacred Samgha is apparent from other sources and from the late notice in Hemacandra's Pariś iştaparvan (above, p. 214).61 The reason for
60* In the tradition referred to on page 215 the priority of the purvas over the angas
is claimed. Their position in the last anga, at the conclusion of the others, is however not in harmony with this claim. The title purvas has rather reference in the Jast instance to the contents. See below on anga 12-It must however be taken into consideration that the old accounts on the rise of the sain schisms mention only the purvas and not the angas ; see my paper "Die alten Beriehte von den
Schismen der Jaina," Ind. Stud. Vol. XVII. pp. 107 and 112.-L. 61 If Bhadrabāhu appears here, and elsewhere, in the tradition, as the last teacher of
the 14 pūrvas, which form an integral part of the drstivāda, and if with his pupil