Shatkhandagama Pustak 02

Author(s): Pushpadant, Bhutbali, Hiralal Jain, Fulchandra Jain Shastri, Devkinandan, A N Upadhye
Publisher: Jain Sahityoddharak Fund Karyalay Amravati

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(ii)
Vedana, Vaggana and Mahabandha. We had already stated in the previous volume that of these six Khandas, the last i, e, the Mahabandha exists in a separate manuscript and is not included in the Mss. of Dhavala which contain all the remaining five Khandas. To this an objection was raised from one quarter that the available Mss. of Dhavala contain not even five, but only the first four Khandas, Vaggana Khandr being also missing from them. This view was based upon a misinterpretation of one text and a wrong reading of another text found at the beginning of the Vedana Khanda and then support was sought for the view by a series of wrong co-relations and a number ol allegations against the old reporters like Indranandi and the recent copyist from Mudbidri Ms. These have been critically examined by me from every possible point of view on the basis of all availalle material, with the result that my previous statements have been fuily confirmed. The last word on this subject, as well as on others of a similar nature, however, could only be said when the Mudbidri Mss. have also bren thoroughly examined and the whole work has been critically edited.
3. Authorship of the Namokara Mantra Pancı-namokara Mantra is the most sacred formula of Jaina religion. It forms part of the daily prayers of all the Jainas whether Digambura or Svetambara. It has been regarded almost as an eternal revelation and the question of its author-- ship was never raised. It is this very formula that forms the benedictory text at the beginning of Jivatthu and th author of Dhavala throws important light upon its authorship. He divides sacred writings into two kinds according as their benedictory text forms their integral part or not. Now, different benedictory texts are found at the beginning of the Jivatthana Khanda and that of the Vedana Khanda. But the author of the Dhavalā places the first Khanda in one category and the other in the second category on the clearly stated ground that at the second place the benedictory text was not an integrel part of the writings because it was not the original composition of the author who had merely borrowed it from elsewhere. But he regards the Namokara formula as integrally connected with the Jivatthana. This shows that in the opinion of the author of Dhavala the Namokara formula was the original composition of Puspadanta the author of the Satprarūpanā which was the first part of Jivatthāna.
I tried to pursue the inquiry further and found that in the Svetāmbara Agama, Ajja Vaira is credited with having interpolated the formula in one of the Mülasūtras. A survey of the Svetāmbara Pattāvalis and equivalent mentions in the Digambara texts revealed a number of points of contact and of difference between them in the names and dates of various notabilities like Ajja Vaira. Ajja Mankhu or Mangu and Nāgahatthi, associated with this sacred formula and with the study and preservation of portions of the lost canon. But a clarification of these and ultimate conclusions on the points raised must await further investigation and study.
4. A comparative review of the contents of
Ditthivada The twelfth Jaina Srutânga Ditthivada, according to the traditions of both the Digambaras and the Svetambaras, was irretrievably lost. But a brief résumé of its