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The Doctrine of the Jainas, Described after the Old Sources c7.s5: Nandi and Aṇuogadārā

The Doctrine of the Jainas, Described after the Old Sources c7.s5

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Nandi and Aṇuogadārā

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§53. These two texts have no common title as might be expected owing to both being works concerning propaedeutics and both preceding the important group of the Mūlasuttas (see below).

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Nandi. The unknown author frequently looks beyond the bars of Jain dogmatics. Hence it is likely that the title was taken from the introductory verses of the Brahman drama (§46). The contents are: cognition (ṇāṇa), its means and sources (including a survey of the canonical texts 262a); 23 namaskāra-G.; G. 24-50 a list of the patriarchs from Suhamma up to Dūsagaṇi; 2 fragments: 13 kinds of good and bad pupils indicated by catchwords in one G., and 3 kinds of an audience in 3 G. At the end of the N. we find an uncommented appendix referring to aṇuṇṇā or the permission to speak, of which there are 6 kinds with altogether 20 names, and, finally, to knowledge by tradition (suya).

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No other cognition can be object of teaching. All these items are answers to Goyama's questions.

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Comm.: Cuṇṇi by Jinadāsa (printed); Ṭīkā by Malayagiri.—Ed. (along with the Ṭīkā): ĀS 45, C. 1880—Āg. S. 45, Bo. 1924.—JNĀNASUNDARA, Surat V. 2447, (no Ṭīkā).—An Alphabetical Index of the aphorisms etc. occurring in (Nandi, Aṇuog., Āv., Ogh., Dasav., Piṇḍ. and Utt.) along with detailed lists of subjects treated in these seven Āgamas. ĀGS 55, Surat 1928.

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Aṇuogadārā(im). Investigations (aṇuoga) into the range of knowledge in general and of Jain dogmatics in particular, starting from four different points of entrance (dāra). Suya as the object of teaching (closely related to the appendix of the Nandi). This leads on to the āvassaya-suyakkhandha. The author's purpose to describe all six of the āvassayas (§ 151) has, however, been materialized only in the first one, the sāmāiya. Its 4 aṇuoga-dārā (in which the sāmāiya plays no rôle whatever) are: approach from without (uvakkama, 85b), forming a scheme (nikkheva, 250a), penetration (aṇugama, 268a), the modes of expression (naya, 264a).

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Comm.: Cuṇṇi by Jinadāsa (printed); Vṛtti by Hemacandra Maladhārin.—Ed. (along with the Vṛtti): ĀS 44, C. 1880.—DLJP 31. 37, Bo.—Āg. S., Bo. 1924.—Ātmārām Pañjābī, Ajmer 1917 (with Hindi transl.)—Jinadatta Sūri-Prācīna-Pustakoddhāra Fund, 21, Surat 1921.

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§54. Uttarajjhāyā (Uttarajjhayaṇāim). 36 ajjhayaṇa. In Jiṇac. 147 we are told about 36 apuṭṭha-vāgaraṇāim, explanations given by Mahāvīra without being asked (by Goyama, etc.) to do so. Some old authors who took them for our Utt., explaining uttarajjhāyā as "last chapters" taught by the Master, were subjected to an anachronism. It rather seems that the work got its name from a group of apparently younger chapters "following" (uttara) the old ones. For, on the whole, the Utt. are an ancient chrestomathy intended for the members of the Order. It might be characterized as a mixed variety of catechisms, parables, systems composed in Triṣṭubh, śloka and, occassionally, in other old metres, among which the archaic form of the Āryā (in chapter 8, see § 45) has to be mentioned : there is some prose, too. The Subhikkhu chapter Utt. 15 has a parallel of the same name in Dasav. 10. Dogmatics and duties are exposed in the following chapters: 2. Pariśahā. 22 kinds of temptations. 16. Bambhacerasamāhiṭṭhāṇā, the 10 instructions of chastity (comp. Dasāo). 24. Samīo. The 5 samii and the 3 gutti (§ 173). 25. Sāmāyārī. 10 cases of right conduct. Daily duties. 30. Tavamagga. 6 outward and 6 inward austerities. 33. Kammapa-yaḍi. The nature of Karman, its 8 kinds, etc. 34. Lesāo. The 6 lesā. 36 Jīvājivavibhatti. The system of both the animate and inanimate world.—37. Caraṇavihi, 21 śl., may be the text referred to in the anga-bāhira list.

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Comm.: Nijjutti; Cuṇṇi (printed); Ṭīkās by Śāntisūri (Śiṣyahitā), Devendra, Lakṣmivallabha; for others see CHARPENTIER (s. b.) p. 59 f.—Ed.: ĀS 42 (Lakṣmīv.), C. 1880.—DLJP 33. 36.41 (Śāntisūri), Bo. 1916-17.—JAYANTAVIJAYA (along with comm. by Kamalasamyama), 1-3, Bo. 1923-27.—The Uttarādhyayanasūtra. ed......with an introd., crit. notes and a comm. by Jarl CHARPENTIER. Uppsala 1922. Rev. by the AUTHOR OLZ 1924, 484 f.—Bikaner 1923.—Lāhaur 1936.—ĀGRM 32 (no year).—Utt. 1-9 in Jainapāṭhamālā, 4. āvṛtti, Ahm. 1921.—Utt. 1 with Guj. transl. in Jainajñānaprakāśa, P. 1, Ahm. 1898.—Transl.: JACOBI in SBE 45, Oxford 1895.—For Utt. 12 (Hariesijja) and 14 (Usuyārijja) see CHARPENTIER ZDMG 62 f.; for 13 (Citta-Saṃbhūijja) see LEUMANN WZKM 5 f., ALSDORF, Belvalkar Felicitation Vol.

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Dasaveyāliya. According to tradition a compilation of the most important topics arranged by Sayyambhava (§ 22) for his son Maṇaka. This selection considers the practice of the monk's life even more decidedly than is done in Utt. The title means "10 (lectures) beyond (the prescribed study hours)" 2 cūliyā at the end bring the number of ajjhayaṇa up to 12. Śl., Triṣṭubh, and prose. 4. Chajjīvaṇiyā. The 6 forms of living beings and their non-violation. The 5 vows and the abstention from eating at night. All chapters of even numbers (incl. the present 4th) deal with monastic life in general, while those of odd numbers do so in particular. 5. Piṇḍesaṇā. 2 udd. Pure and impure alms. The correct way of collecting alms. 7. Vakkasuddhi. The allowed and forbidden kinds of speach. 9. The devotion to right conduct is four-fold (comp. Dasāo). 11. Raivakka. 18 consolations for a monk in case of temptation.

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¹ The AUTHOR in Studia Indologica (Festschrift Kittel) 1953, p. 280. For the title of Dasakāliya see GHATAGE JORS 1953, p. 432-439. For the chronology of Dasav. and Āyāra II THE SAME NIA I (1938), p. 130-13f.

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Ed.: Daśavaikalika-sūtra and-niryukti, nach dem Erzählungsgehalt untersucht und hrsg. von Ernst LEUMANN. ZDMG 46 (1892), 581-662. Comp. the AUTHOR in the article quoted in the preceding footnote. Retranscription into Nāgarī by Jīvāj. Gh. DOSHI, Ahm. 1912, printed in: Dasaveyāliya Sutta... transl. with introd. and notes by Walther SCHUBRING, Ahm. 1932.—Ed. along with the Nijjutti and Haribhadra’s Śiṣyabodhini DLJP 47, Bo. 1918.—With the comm. of Samayasundara, Jinayaśaḥ Sūriji-GRM 1, Cambay 1919.—Dasav. 1-9 in: Jainapāṭhamālā, 4. āvr., Ahm. 1921. Many more complete prints were published in India. Jinadāsa’s Cuṇṇi was printed Indaur 1933.—M. V. PATWARDHAN, The Das. sūtra: a study (with special references to chapters I-VI. VII-XII). Sangli 1933-36.—L. ALSDORF, vāntam āpātum, Ind. Linguistics 16, p. 21-28 (concerning Dasav. 2, 7. 8).

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§55. Avassayanijjutti. A Gāhā work taking its name from the 6 āvassaya, i.e. the formulae to be recited daily and hence called āvassaya, i.e. “indispensable”).¹ For a great part the contents, however, go their own ways. The Āv.-nijj. being the 1st of 10 nijjuttis written by a scholar traditionally called Bhadrabāhu (Āv. 84 ff. of the Āg. S. ed., comp. § 43) is furnished with an elaborate introduction (uvagghāya-nijjutti).

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¹ The old text of 1-3 is discussed by LEUMANN, Übersicht p. 6f.

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The prints of the Āv. contain what may be called the Vulgata recension. As was established by LEUMANN,² this recension developed as the last out of four redactions from the original work first revised by Sidhasena and then by Jinabhaṭa. Afterwards Jinabhadra wrote an "extensive" Bhāsa; but this Visesāvassaya-bhāsa serves merely the first half of the Nijjutti.

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² Übersicht passim.

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The manuscripts of the Uvagghāya in the Vulgata recension start by rendering the list of teachers taken from the Nandi (§ 53). The printed edition begins with the theory of cognition based upon the 5 nāṇa and going back to the Nandi as well. These v. 1-79 are no more than an introduction (1. Pedhiyā)¹, the sāmāiya to be dealt with presently being a component part of suya-nāṇa. (2. Paḍhamā Varavariyā²) (v. 80-242). In the beginning we find "Bhadrabāhu's" programme just mentioned followed by the Sāmāiyanijj. (from v. 87). With respect to the sāmāiya it is proposed to explain (137 f.) uddesa instruction, niddesa special information, niggama origin, khetta place, kāla time, purisa originator, kāraṇa cause and further subjects, 26 in all. In niggama we meet with Mahāvīra's pre-existences (143), the 7 kulagara (148) and the nīti they exercised, previous lives of Usabha (167), the Karman that predestined him to become a Titthagara (176), his young age (182). The same applies to all Titthagaras (230), the dates of each (up to 337). (3. Biiyā Varavariyā) (v. 243-525). The story of Usabha and his people continued (338) with special reference to his grandson Marīci, a pre-existence of Mahāvīra's. The life of the latter (458) up to when he entered into the kevala-nāṇa. (4). Uvasaggā begins with v. 462 and hence is an excursion to 3. (5). Samosaraṇa (v. 526-590). The place where a Titthagara is going to deliver his sermon: the way how it is prepared and how the audience represented by gods, human beings and higher animals is ranged; the sermon itself and the glory of the Titthagara; the donations of the audience. (6). The 11 gaṇahara (v. 591-665). (7.) The tenfold sāmāyārī (v. 666-827). In it the discussion of the method of instruction (*puhatta* and *apuhatta*)¹ leads back to the two patriarchs Ajja-Vaira and Ajja-Rakkhiya the latter having played a rôle in it. Then there follows the description of the 7 schisms (778-788). It seems that LEUMANN, when following WEBER'S counting of 20 sections (which was wrong since WEBER took the *uvagghāya-nijjutti* as No. 8), attributed No. 8 to the discussion mentioned. The Uvagghāyanijjutti closes with v. 879.

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¹ The divisions given in brackets, as introduced by WEBER and LEUMANN, have been taken from Malayagiri's comm. as far as they appear there. Nothing of it in the verses.

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² varavarikā. 'var. means proclamation of giving the desired object" (Kapadia p. 177, acc. to the Cuṇṇī?).

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¹ This calls for a brief explanation. Research (*aṇuoga*) is concerned with practice (*caraṇa-karaṇaṇuoga*), is homiletic (*dhammakahāṇuoga*), is calculating (*gaṇiyaṇuoga*), and speculative (*daviyaṇuoga*), comp. Dasav. nijj. 3 (*kāle* to be dropped). Now, if in explaining of one Sūtra all the 4 aṇ. are practised, we have "accumulation" (*apuhatta*); if according to contents no more than 1 aṇ., we have "isolation" (*puhatta*), see Dasav. nijj. 4 comm. and Āv. nijj. 762. The Digambaras have the literary divisions of *prathama-*, *karaṇa-*, *dravya-*, and *caraṇa-aṇuyoga*, i.e., world-history, astronomy, philosophy, and ethics, thus indicating a reflex of that old classification.

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The main portion deals with the 6 Āvassaya in their due order preceded by the (9.) Namokkāranijj. (881-1019),² (10.) Sāmāiya (1020-1062), (11.) Cauvisatthaya (1063-1109), (12.) Vandanā (1110-1235), (13.) Paḍikkamaṇa (1236-1412), (19.) Kāussagga (1413-1549), (20.) Paccakkhāṇa (1550-1617). Section 14 to 18 are excursions into 13. viz.: (14.) Jhāṇasaya by Jinabhadra (1-105), (15.) Pariṭṭhāvaṇīyānijjutti (1-148) about "leaving aside" animate and inanimate objects, (16.) Paḍikkamaṇasaṃghayaṇī, a list of important categories from 6 up to 30, comp. Anga 3, (17.) 32 joga-saṃgaha, kinds of mental discipline, (1269-1314) and 33 āsāyaṇā, see Āyāradasāo No. 3, (18.) Asajjhāiyanijj. (1315-1412).

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² These figures as well as the following have been taken from Māṇikyaśekhara's Āvaśyakaniryuktidīpikā (Bhav. 1929-1941).

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In LEUMANN'S words (Übersicht p. 296) the whole of the Āv. nijj. is a manual of fundamental significance. Thanks to introduction and excursions it is far above the Nijjuttis of later composition and rich in legends, myths, anecdotes, allegories and parables, the interpretation of which is left to the commentators since they are presented in the poor shape of catchwords only.

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Comm.: Cuṇṇi (printed); Ṭīkā by Haribhadra; the same by Malayagiri; Viseṣāvassayābhāsa by Jinabhadra; Viseṣāvaśyakaṭīkā by Śīlaṅka; Śiṣyahitā by Hemacandra Maladhārin.—Ed.: Āg. S. (along with Haribhadra's Ṭīkā). P. 1-4. Bo. 1916-17. —The same (along with Malayagiri's Ṭīkā). ĀSG No. 56, 60, 85. Bo. 1928-35.—Śrī-Jinabhadra . . viracitam Viśeṣāvaśyakabhāṣyam (along with Hemacandra's Śiṣyahitā). YJGM 25, 27, 28, 31, 33, 35, 37, 39. Ben. V. 2427-41.—Śrī-Viśeṣāvaśyaka bhāṣāntar (the text along with Guj. transl.). ĀSG 38 (1924). 48 and ff.—Viśeṣāvaśyakagāthānām akārādi-kramaḥ (along with a summary of the contents) Āg. S. Pariśiṣṭa 1, vibhāga 1.2. Bo. 1923.—Extracts from Vises. in: Pradyumna Sūri, Vicārāsāraprakaraṇa. Mhesana 1923.—Hemacandra (-Maladhāri)-Sūri-sūritam Hāribhadrī’ Āvaśyakavṛtti-ṭippaṇakam. DLJP 53, Bo. 1920.—Many modern prints of Āvaśyakasūtra, Sāmāyikasūtra and, especially, Pratikramaṇasūtra.—The old Pakkhiyasutta is based upon the half month's confession (Pākṣikasūtra. Comm. by Yaśodeva, DLJP 4, Bo. (1911).

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Piṇḍanijjutti. A treatise on food (piṇḍa) eaten by a monk composed in 671 G., originally part of the Āyāranijj. where now we have a gap after G. 315.¹ In 671 Gāhās we learn to know the mistakes made by an almsgiver (uggamadosa 32b), those made by the receiver (uppāyaṇa-d. 120a ), further we are told of the wrong way of asking for alms (gahaṇ'esaṇā-d. 146a ) and the wrong way of using them (ghās'esaṇā-d. 170 b ), all this in 8 dāra, the last 5 dealing with the fourth item and treated most briefly in 39 Gāhās.

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¹ LEUMANN, Übersicht p. 22.

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Comm.: Vṛtti by Malayagiri and Virācārya.—Ed. (along with Malayagiri's Vṛtti) DLJP 44, Bo. 1918.

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Ohaṇijjutti, “a general explanation” given of subjects and activities in monastic life, viz., examination (paḍilehā 12b), food (piṇḍa 128a), equipment (uvahi-pamāṇa 207 b), how to avoid making mistakes (aṇāyayaṇa-vajja 222b), contravention (paḍisevaṇā 224b), confession (āloyaṇā 225a), and atonement (visohi 225 b). In parallel with the Piṇḍ. the first four items take up 1133 G. incl. 322 Bhāsa verses, though at the end the text says to have 1149 Gāhās.

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Comm.: Bhāsa; Vṛtti by Droṇa¹; Avacūri.—Ed.: Āg.S. (along with Bhāsa and Vṛtti), Bo. 1919.

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¹ Drona also revised Abhayadeva's Vṛtti on Uvav., see LEUMANN, Aup. S. 19 f.

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§56. We here add those *aṅga-bāhira* texts which we know to be independent (whereas others, as we have seen above, are preserved as parts of other works).

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*Isibhāsiyāim*. Sentences of certain Ṛṣis (or Pratyekabuddhas, see below) concerning moral subjects. The style, often dark, reminds us of Āyār., Sūy., and Utt. 45 *ajjhayaṇa* for the equal number of Ṛṣis (44 in Samav. 88b. Different other wrong data Ṭhāṇ. 506a and elsewhere).

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Comm.: Nijjutti, not yet recovered, see above.—Ed.: Śrīmadbhiḥ pratyekabuddhair bhāṣitāni śrī-Ṛṣibhāṣitasūtrāṇi, Indaur 1927, with appendix containing 2 Saṃgahaṇī along with the names of the Ṛṣis and the catchwords.—Ed. by Walther SCHUBRING, Nachr. Gött. Ges. d. Wiss. 1942, p. 489-576; 1952, p. 21-52 (with a Sanskrit Chāyā).

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Ṭhāṇ. 506b under the general title of Saṃkheviyadasāo ("Abridged Daśās") gives the names of ten texts of which the third, fourth and fifth will be found with the following three minor products having a common subject. In considering the contents of the latter it seems rather doubtful that they should be identical with the texts of the Ṭhāṇa.

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*Aṅgacūliyā*. Praises the continuous tradtion of, and good instruction in, the sacred texts whence the name of "appendix to the Angas" can be derived. Such considerations are caused by the fact that through negligence bad individuals will penetrate into the Order and that, as to their moral character, the monks are no more than lukewarm. This certainly reflects a picture of the conditions prevailing in those days. A centre portion deals with the teachers as such and with practical teaching. It goes parallel with the Āyāravihi (printed Bo. 1919), but the Sanskrit verses of the same are in Prakrit here.

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An article by the AUTHOR, following a Berlin ms., in OLZ 1926, 910-913.

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*Vaggacūliyā*, also Vanga-and Uvanga-c. The third name is taken from the colophon in order to explain a relation to the preceding work, whereas the style and the contents speak in favour of the first. Yet a relation exists in that the Angac. towards its end, i.e. behind the words *sāhūṇam hilanti mamāvi hilissanti*, refers to the Uvangacūliyā. This "origin of a despite of tradition" is prophesied for the year 1990 after Mahāvīra in the garb of a legend about the 22 lovers (that is, a *vagga*) of a certain courtesan Kāmalayā. The style is that of the canonical *vagga-texts* (see above) Angas 8, 9, 11 and Uvangas 8-12 thus equally allowing for a justification of the title.

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See the article just mentioned, the following text, and the analysis in Guj. by KṢĀNTIVIJAYA in: *Camatkārisāvacūristo-trasamgrahah*, tathā *Vankacūliyāsūtrasārāmśaḥ*, Ahm, s. 1979.

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*Viyāhacūliyā*, wrongly *Vivāhacūliyā*. In this text, too, we meet with a decay of the Jaina Order. For it is with reference to such a decay that 16 dreams of Piyaṇandaṇā, wife of Caṇḍagutta of Pāḍalipura, are interpreted by Bhaddabāhu, a disciple of Saṃbhūyavijaya¹. Caṇḍagutta resigns the throne to become a layman.—There is another *Viyāhacūliyā* of 8 *uddesa* where in the form of query and answer Mahāvīra teaches Goyama that idolatry will not lead to salvation.

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¹ In the original (German) edition of this book one line was dropped erroneously in printing.

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*Ed.* (acc. to British Museum Cat.): *Vivāhacūlikā*. Ed. with Hindi interpretation and paraphrase by Upādhyāya ĀTMĀRĀMJI. 2nd ed., Sanjit (Agra) s. 1979.—Comp. also Kiśorilāl Mu. MADĀYTĀ: *Vivāhacūlikā kī Samālocanā aur Vangacūlikā Sūtra*. (Ratnaprabhākara-Jñānapuṣpamālā 72.) Phalodi (Marwar) s. 1980. The pamphlet is directed against the Sthānakvāsī or Ḍhuṇḍhiyā (§ 32). The 22 men mentioned above are said to be analogous to as many representatives of the Ḍh.

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*Angavijjā*. A compendium of divination through man's limbs. This science opens the file of the 8 *mahā-nimitta* (1, 2;

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almost identical Ṭhāṇ. 427 a). Its source is said (1, 10) to be the Diṭṭhivāya whence possibly¹ the expression of adhā-puvvam (=Puvvam ?) which occurs invariably often. The Angav. calls itself bhagavai mahā-purisa (i.e. Mahāvīra-Vaddhamāṇa)-diṇṇā. 60 ajjhāya in prose and some 4100 śl. (59 f.: G.).

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¹ This was the view of LEUMANN (VIIth OC; IA 10, 164) who was the first to draw the attention of scholars upon this work.

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1-7. Anguppatti, Jiṇasamthava, Sissopakkhāvaṇa (śl.), Angatthava, Maṇitthava (comp. 9, 1), Ādhāraṇā (suppositions, starting points), Vāgaraṇopadesa (Disposition and method).

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8. Bhūmikamma (Establishment of fundaments, comp. 8, 2, 3). 30 paḍala (1326 śl.). 1.2. Samgrahaṇī (2: śl.). 3-5. Bh. sattasamuddesa (śl. as in all that follows), Attabhā-vaparikkhā, Nemitta-m-upadhāraṇā. 6-10. Divination through the client's mode of sitting, touching the seat, leaning, and from what is nearest to him. 11-16. Divination through his way of looking, laughing, questioning, saluting, addressing, and approaching. 17-27. The same through utterances of grief, indifference and tenderness; 28.29 through rest and activity. 30. Bh. guṇavibhāsā.

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9. Angamaṇi (acc. to p. 57, 10=angāvijjā-maṇi). Praise of the Maṇisutta with a list of its 270 paḍala (1868 śl.). In a motley order the divinations are connected with the limbs of a man, their qualities being natural (e.g. right, left and middle, smooth and rough, curved and straight), subjective (e.g. handsome and ugly, hideous and pleasing, insignificant), abstract (e.g. masculine, etc., present and future, bambheya, khatteya, vesseyā, suddeya). Finally, limbs are confronted with figures (from 1-10 up to koḍi and aparimita).

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10-58. Prose (śl. in 13, 22 f., 26, 46). The previous qualifications apply to the client's coming, disposition, way of putting questions, and to the locality where this happens to pass (10. 11). Fundamental traits (joṇi) in individual human nature beginning with dhamma, attha, and kāma, and their signs (lak-khaṇa-vāgaraṇa, with 69 śl.) (12. 13). Questions of acquisition, sexual intercourse, children, health, vitality (*jīvita*), commercial activity (*kamma*), rains (for the crops), and military success, all of them with their negatives (14-21=8 *dāra*). A list of pleasant and unpleasant omina (*pasattha* and *appasattha uppāya*) which allow of respective divinations (22.23, 1 and 3 §1.). Birth as an *ajja* (*bambhaṇa* etc.) or *milakkhu* (*sudda*) and the domiciles as such ones (*jātivijaya* 24), gotra and personal name (here 113 §1.) (25. 26). Office, profession, character, residence (*nagara*) (27-29). Finery, dress, cropstore, conveyances (30-33). Previous (*vatta*) talks (34). Existence of children and their future fate (*Payāvisuddhi* 35). *dohala*, *lakkhana*, *vanjana* (36-38). Looking for a wife (*Kaṇṇāvāsaṇā* 39). Food and drink, festive entertainments (40). Sexual intercourse, partly unnatural (*Variyagaṇḍiyā nāma arahass’* *ajjhāya*, Col.: *Rahassapaḍala* 41). Dreams (42). Journey and coming back (43-45). What one sees on entering the house (91 §1.) (46). Military campaign, victory and defeat (47-49). Diseases (50). Goddesses and gods, *nakṣatras*, meteoric and terrestrial omina (*uppāta*) (51-53). Precious objects, treasures and where deposited, the same of money ((*nidhi*)¹, lost things and persons and where to be detected (54-57). Thought-reading which includes all that the world contains of living beings (*Siddhas* included) and lifeless matter (*Cintita* 58)

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¹ Thus rightly on p. 262, 14 of the Ed. where we find *ṇivvi* and *ṇivvu* (p. 221 f.).

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59. *Kāla*. 27 *paḍala* (709 G., 21, 22 (partly), 27: prose). 5 time units: *muhutta*, *divasa*, *pakkha*, *māsa*, *vassa* (1). *uppāta* referred to *kāla* (U. *vidhiparikkhā* 2) and to *muhutta* etc. (3-9). The client's reference to most various, though separately grouped, impressions and objects results in predicting the general duration of an *uppāya*, its appearance in a *nakṣatra*, month and season, *pakṣa*, *tithi*², night, day and in certain hours of the same (10-19). The precise circumstances (observations, actions) under which the *upp.* came into appearance must be known (20). The aspect of a new-born boy and of a portentous (*ovāta*) human being, animal, plant or lifeless object of both natural sex and grammatical gender with reference to day-times and tithis (21). Increase and decrease of the value (aggha) of property (bhaṇḍa) with reference to time units on account of what the client has told (Agghappamāṇa 22). Predictions concerning fire and floods (23.24). The time units, increasing in length as they are, referred to actions and objects interrelated and, for their part, increasing in significance (e.g. muhutta, divasa, pakkha, māsa=devāṇaṃ paṇāma, vandita, thuti, namaṃsita) (25). Similar reflections about kāla of an uppāya. Its length according to what happened to occur in the client's words (26). Duration and precise term (month, seacon etc.) of an upp. as inferred from the client's touching and seizing of his own limbs (Kālappavibhāga 27).

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² The word is not used here nor in 21.

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60. The preceding life of the client as a god, a human being, an animal or a denizen of hell inferred from what he has presently experienced or related (Puvvabhavavivāga Col: Purimabhavavibhāga). The same, in inverse sequence, denotes the client's destiny in the next following life (Upapattivijaya).

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The Angav. is a most remarkable work not only owing to its size and the subject treated but thanks to giving us numerous insights into the daily life of the time. Long lists of individual qualities (as descent, name, occupation), town and house portions, household utensils and public institutions provide a picture of life as led in the early centuries A.D. It follows that apart from stereotype expressions the Jain character of the work is not distinct throughout. The language is near to Jain Śaurasenī.

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Ed.: Aṅgavijjā (Science of Divination through physical signs and symbols) ed. by PUṆYAVIJAYA. (Prakrit Text Society, Vol. 1) Ban. 1957.—A detailed review by the AUTHOR ZDMG 109, p. 44f.-459.

Cites (13)