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SACRED LITERATURE OF THE JAINS
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have excerpted. He states furthermore 90 that the arhadvacananuyogao1 is divided into four groups: dharmakathanuyoga uttaradhyayanadikaḥ, gaṇitānuyogaḥ suryaprajñaptyādikaḥ, dravyānuyogaḥ pūrvāņi sammatyādikas ca caritrakaraṇānuyogaś ca carādikaḥ9; the last is pradhānatamaḥ, śeṣāṇām tadarthatvät. These statements are in all essentials a reproduction [259] of those in Av. nijj. 8,54 where uttaradhy. is represented by isibhāsiyāim, which the commentator however explains by uttară; see on anga 4,44.
II. The second angam, śuyagaḍa, sūtrakṛta destined for the fourth year of study, see p. 223f. likewise treats in two śrutaskandhas (of which the first is composed in slokas and other metres, 94 the second in prose with the exception of a small portion: ajjh. 5,6) of the sadhvācāra, the right course of action; and is at the same time chiefly polemical in character.95 According to anga 4 and Nandi,98 363 heterodox opinions annadiṭṭhiya (anga 4, pasamḍiya N) are here combated; viz. : those of 180 kiriyāvāi, kriyāvādin, 84 akiriyāvāi, akriyāvādin, 67 annāṇiyavāi, ajñānika, 32 veṇaiyavāi, vainayika.97* In consequence of this the commentary frequently cites the names of Carvaka, Śakya, Bauddha, Samkhya, Vaiseṣika, as those who are to be understood by the ege cited in the text as opponents. These are also referred to in the text as jāṇaya, explained in the comm. by paṇḍitammanya Bauddhāḥ. But as the root jñā is elsewhere used by the Jains chiefly in a good sense, ,98 I should at least give expression to the conjecture that by these jāṇaya the Vaideha king Janaka was meant,99* [260] concerning
90 The following passage is found also in Santicandra on up. 6, according to which Šilaṁkācārya commented also upon the second anga, cf. Kl. 247b..
91 sutrad anu paścad arthasya yogo anuyogaḥ, suträdhyayanāt paścal arthakathanam. 92 ? likewise Santica.; by this the rest of the contents of the dṛṣṭivada is perhaps referred to which treated partly of the different dṛstis or sammatis.
93 'ācārāmgādikaḥ Santica.
94 vaitaliya, tristubh, but not āryā.
95 iha hi pravacane cat varo 'nuyogah (see p. 258): caraṇakaraṇānuyogaḥ dravya° dharmakatha° ganita: tatra prathamam śrimadäcäräm gam carana, gapradhanyena vyakhyātam, athe dam śrisutrakṛtakhyam dvitiyamgam dra gapradhanyena vyakhyāyate; sutram svapara samayasucanam kṛtam yena tat sutrakṛtam.
96 Cited from this as well as from other sources in the introduction to Malayagiri's Comm. on the second upanga and in many other places.
97* It is a most curious fact that a Tibetan text quoted by Schiefner. Ind. Stud. Vol. 1V. p. 335 exhibits also an enumeration of 363 heterodox opinions. As in Buddhistic texts this number is not found anywhere (as far as I am aware) it might be that one day Tibetan translations of Jain texts should turn up.-L.
98 cf. also the designation of their founder under the name of Nayaputta, cf. p. 261. 99 Janaka from Janaka, as Bauddha from Buddha. Another explanation of the term
