Sacred Literature of Jains

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

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SACRED LITERATURE OF THE JAINS
vaväe (Varuo in the Schol, perhaps Dhara) Garulovaväe, Velamdharovavāe, Vesamaņovavāe. All these names recur in the anangapavitha list of the Nandi (Paksikas. Vidhipr.). We have seen above, p. 223, 224, that the five aijhayanaş beginning with khuddiyavimāņa are designed for the eleventh year of study, the five 50 ajjha which begin with aruņovavāa for the twelfth year of study. From this two facts are plain : first, that they still existed at the date of composition of the versus memoriales in question, secondly, that they were of great importance in so far as their study is made to occur after that designed for anga 5i, e. the tenth year. By vivāhacūliya (vyākhyā bhagavati, tasyās cūlikā) we may remark in passing, we are to understand one or more of those supplements to anga 5, all of which now appear to have boen incorporated in that anga.
We cannot doubt that all the texts mentioned above were thus constituted at the period of the existence of anga 3. Hence the extreme interest of this detailed presentation of the subject. It is only as regards anga 7 and chedasūtra 4 that this account is in entire agreement with the existing text of the Siddhānta ; in all other particulars this account is either widely different or has reference to texts, 151 which are not found in the Siddhānta at all. The proof here given of the fact that from the mention of a work in one place or another there does not [275] follow the identity of the then existing texts with the present (though in reality proof of a fact that is self-evident) is nevertheless not out of place in the present case, since it has become so customary in these days to draw from the titles of Chinese, etc., translation's of Buddhistic works conclusions in reference to the existence of the latter in their present form. The proof here carried out in reference to anga 8 to 10 is intended as a reminder that greater caution must be used in the future. (See Ind. Stud. III. 140).
Of great interest is furthermore the enumeration in ajjh. 7 of the names of the seven schisms152 together with those of their founder and of their localities : evaṁ ceva samanassa bhagavato Mahāvirassa titthammi satta pavayananinhagă paṁ tań : bahuraya, jivapadesiya, avvattiya,
150 samk sepika dasa apy anavagat as varupā eva, tad adhyayanānām punar arthah:
khuddie tyādi, ihāvalikā-pravistetaravimānapravibhajanam yatra 'dhyayane' tad vimānapravibhaktih, tac cai 'kam alpagramthärtham ; tatha' nyan maha
granthartham. 151 This first 5 of the preceding ten ajjh, are doubtless meant by this statement. At
least in the Nandi they preserve the same order of succession. 152 These texts may be concealed, i.e., absorbed by larger texts-a conjecture which
is very probable e. g. in the case of the vivahaculiya'. See above.