Sacred Literature of Jains

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

Page 74

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SACRED LITERATURE OF THE JAINS
VI. The sixth angam, Nāyādhammakahau, [306] Jñata266* dharmakathās, in two suyakhamdhas (śrutaskandha), which are very different in extent. The first in 19 ajjhayanas contains the nāyāni, which word is explained by udaharaṇa, dṛṣṭāmta, i.e. edifying tales or parables, designed to serve as moral examples; the second which is much smaller, contains n 10 vaggas the dhammakahau, i.e. edifying legends. The specific difference in the contents of both parts is not rendered clear by this method of division,267 which itself is characterized in the legendary introduction to the text as a constituent part of the same.
In this introduction, which begins with the formula usually found in legends-tenam kaleram tenam samaenam-the work is referred to a dialogue between Mahavira's scholar Suhamma and the latter's scholar Jambu, 268 which took place at the period of king Konia of Campā. Suhamma represents the transmission of the [307] sacred texts as proceeding directly from Mahavira. He prefaces "the fifth angam is now ended (pamcamassa amgassa ayam atthe pannatte), what is the contents of the sixth angam ?" and then continues with a detailed presentation of its division as given above, citing the titles of each of the 10 ajjhayanas of the first suakkhamdha. Hereupon follows one of the usual ajjhayana introductions which from this point on is found at the beginning of each of the following ajjh.
This style of introduction and of tabulation of the contents recurs 269 in exactly the same form in the case af angas 7-11, and proves that these six angas especially are bound together and have perhaps been the subject of treatment at the hands of the same redactor. They are connected like links in a chain, inasmuch as in the beginning of each anga reference is made to, the angas preceding it. The first four angas have a mark of unity in their introductory formula suyam me and in their close ti bemi. The fifth anga occupies an isolated position.
266* See Schol. Hem. 243 p. 319 (Bgk.-Rieu) for the length of the a in Jñata.-The same length is observed in the Vedic compound idhma-barhis; see also the Vienna Oriental Journal, Vol. III, p. 331, note 2-L.
267 Accord. to the Comm. this difference consists herein, that in the first part aptopalambhādijñātair dharmartha upanitaḥ, in the second part sākṣāt kathabhir abhidhiyate. The second part contains, it is true, no parables and similitudes, but the first, as well as the second contains kathas. As Leumann informs me the term naya is treated in great detail in anga 3, 4, 3.
268 The Prakrit text Jambudithamta, or Jambusyāmikathanakam, in 21 uddeśas, deals with him; the Prakrit in it is very like the apabhransa.
269 The tenth has now, it is true, another introductory formula. Abhayadeva however cites a different one which is exactly the same as that found before angas 7, 8, 9, and 11.