Sacred Literature of Jains

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

Page 43

SACRED LITERATURE OF THE JAINS
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nåtha, "fils de Jñāti". Burnouf, Lotus, p. 450, 486) who is mentioned in the BudJhistic legends as a contemporary of Ajātaśatru or of Buddha. A reference similar to that given here is found in 3 (cf. 5 and 6). See my remarks on anga 10.
2. veyaliya,108 vetaliya liya V, vaidărika, with 3 udd., 76 vv. ; yathākarma vidaryate. It begins sambujjhaha : kim na bujjhaha ? sambohi puņa pecca dullaha. This ajjh. is not referred by the Scholiast to Vira, but is characterized as a teaching of Rşabhas vāmin to his sons ; with which statement the conclusion of the third udd, is however not in harmony. This chapter is composed in the metre called vaitaliya by Pingala (chandas 4,32) and by Varāhamihira (104,55). In my opinion great importance must be attached to this circumstance. It is very probable that the similarity of this name with that of the title of our chapter is to be explained by the assumption that the metre had taken its name from the text in that metre. This designation would not only be a direct testimony [262] to the existence of this text at the time of Pingala and of Varāhamihira, but also- inasmuch as it rests103 upon a representation of the Prakrit word veyalia in Sanskrit which was liable to be misunderstood, or upon an incorrect spelling with inorganic t--might be regarded as a proof that even at that early period the title of this chapter had been handed down in this incorrect form. Both of these probabilitis are of extreme interest. We must here notice that Varahamihira expressly cites Màgadhi as a "Prakrit” synonym of vaitāliyam - see Ind. Stud. 8,295 -- from which we may with probability infer that a direct reference is made to the language of our text or to the language of Buddha. 104 of interest, furthermore, is the fact that on 2, 1, instead of mahaņa (= brāhmaņa used in a good sense—which is a proof of the antiquity of the text -), the scholiast mentions the various reading je viū (vidus), yo vidvān. The latter is probably an intentional change of a secondary nature or per
Devānanda, wife of the Brāhmana Usabhadatta (Kodālasagotta), in Kundaggāma; thence into the womb of the khattiyāni Tisalā, wife of the khattiya Siddhattha (Kāsavagotta), of the race of the khattiya called Näya, in the same place, Vira is therefore called their son. Cf. also (see page 263) the statements of Abhayadeva : Visālā Mahavira-janani ! He is designated both as Nae Nāyaputte Nayakulacamde
and as Videhe Videhajacce (Kalpas $ 110). 102 With inorganic 1 : vetaliamaggam āgao at the conclusion of udd. 1 is explained
by karmanām vaidărikam vidaranasamarthan märgam. veyalia in the name of the
dasave® is explained quite differently. 103 The derivation from vetāla (Ind. Stud. 8,168,178) would then be overturned. 104 Buddha seems to have made use of this metre, since it is used in the Dhamma
pada, etc.