Sacred Literature of Jains

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

Page 84

SACRED LITERATURE OF THE JAINS
272, 291, that even Abhayadeva on angas 3 and 4 confessed that he was unable to explain the differences between the statements made there and the text constituting the anga..
In harmony with this is the fact that the existing text is in an exceedingly fragmentary condition, and is filled with references to sections in angas 5 and 6, upanga 2 and according to the scholia, to the Daśāśrutaskandha, the fourth chedasūtram. In many instances, the later ajjhayaņas of a vagga, just as was the case in part 2 of the sixth anga and in anga 7, present us with nothing more than a mere title. Each vagga is preceded by a statement in karika-form of the contents of the ajjhayaņas, which are therein contained. The scholiast on the Nandi thinks that by the vaggacūliya 8 43 (mentioned among the anangapavitha texts) the 8 vaggas of the Antak rddaśās are intended. The same statement is found in the scholium on anga 3, 10 ; though there appears to be no proper place for any cūliyā whatever.
The scene of the first story is in Bărăvati at the court of king Amdhayavaṇhi (Andhakavşşņi), or of Kanhe näma Vasudeve rāyā; the names Vasudeva, Baladeva, Ariţthanemi, Pajjunna, Samba, Aņiruddha, Jámbavati, Saccabhămā, Ruppiņi &c., which belong to this story, and also that of Bărăvati itself, are met with frequently as the recital proceeds. The ninth story of the first vagga treats of Paseņai, [321] Prasenajit. The third vagga begins with the history of Apiyasa, son of Nage nama gähävati, Sulasă nāma bhāriyā,844 under king Jiyasattu of Bhaddilapura. The sixth vagga begins with the history of Makayi under king Seņia of Rāyagiha. The other localities are essentially the same as those in anga 7, viz.-Vaộiyagāme, Savatthi, Polasapura, Vāņārasi, Campă, and also Sãee (Saketa). The last vagga treats especially of the ten wives of king Seņia, step-mothers (cullamàuya) of king Koņiya : Kali, Sukali, &c., who one and all zealously studied the sämāiya-m-aiyāim ekkārasa aṁgaiṁ and are instructed therein by the Ajja Camdaņā (about whom no further notice is given). This piety is probably connected with the death of the sons of each, cf. upānga 8 (Nirayāvali sutta); and their grandsons--sons of these sonsbecome ascetics if we may ascribe any probability to the legend, Cf. upānga 9.
343 The text has varga, but Päksikasutra and Vidhiprapa and also anga 3, 10 (above
p. 274) have likewise vaggao. 344 Cf Jacobi, ante Vol. IX. p. 28 (1880) and Abhay on anga 3, 8 and 9. Leumann,
Wiener Zeitschrift f. d. Kunde des Morgenl. Vol. III. p. 333.