~~~, ;P~S. W·EBER's SACRED LITERATURE of TIIE Ilins, 0, L
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I) ~~~, ;P~s. W·EBER'S SACRED LITERATURE OF TIIE ilINS, 0, L. \....; TRANSLATE!) BY DR. HERBERT WEIR SMITH, BRYN MA WR COLLEGE, U. S. A., From the Indische Studien, Vol. XVI., pp. 211-479, and Vol. XVII. pp. 1-90.1 .According [211]2 to the conception of th1:1 modern Jains, their collective sacred texts date back to the first Jina, :i;tishabha.3 The first trace of this view appears to be found in the concluding paragraph4 of the Nan.:li, in which the a7:imna (anitjnd) is referred to Usab haseQa,6-the 12 a1igas having in the passage just before been enumerated as bhch,{1tiunna; - and in an earlier passage, in which 8,400,000 painnas are attributed to Vaddhamfu.1asami, the scholinm substitutes ~ishabhasvil.min for this name,6 The statements in Nemichandra's Pravachanasaroddlz{lra § 36, composed in Prakrit, on titthavnch'chhea (in four verses inserted between 435 and 436), are, to a certain extent in agreement with the above. 'l'heRe verses7 are a detailed explanation of the statements in v. 434, which are rather general in character and obscure; and assert that during the eight ji'!laiiltaras: Usa1wji1,1i1i1cldu jd Siwihi, i.e., from Usaha 1 to Suvihi 9, there existed only eleven angas, without the di!fhiv{la, which stands in the twelfth place: 1nutt111:a di!.fhivdyaih hava1i1ti ilckarase 'va aiiigdiiii. During [212] the following seven ji7Ja1i1taras: Su·vihijiriu jd Sa1i1ti, from Suvihi 9 to Samti lo, all twelve aitgas were v11chchhinna. But during the last eight }'i'(la1iltaras: Smi1tijirJ6 ju Viraih, from Samti 16 to Vfra 24, they were not v·uchchhinna, The dit{hiviia was a second time lost : vuchchhinno difthivdo tahi1ii, These statements are, it is true, obscure, yet become clear by means of verse 434,8 which they are designed to explain . .According to this verse, all three statements are valid merely for the interval between the Jinas. Their significance is as follows :-.A.t the t,ime of Usabba all twelve aizgas were extant; between Jinas 1-9 only the first eleven ; between Jinas 9-16 all twelve were lost ; and under or between Jinas 16-24 they were all extant. The twelfth anga was however lost again after Jina 24. Though these statements appear to establish the fact that the 12 aiigas are said to have existed as early as the time of U sabha, nevertheless it becomes perfectly plain from a. con sideration of their nature, that this claim rests upon an insufficient foundation. The commen- 1 'l'he Editors of the Indian Antiquar·y, in which this translation first appeared, beg to acknowledge much valuable assistance kindly given l,y Professor Leumann, of Strassburg in taking this paper through the Press; and the translator adds his acknowledgments for assistance of the same scholar in respect of the translation from th.. German, also for some additional notes distinguished by asterisms with ~he initial L put after them. • The figures iu brackets indicate the pages of the original German article. a Dharmasfigara in his Ku.pakshakauiikaditya, in the Proceedings of the Royal Academy of Sciences, Berlin, of 1882, p. 813, 23 (I cite this essay of mine under the abbreviation Kup.) and Jacobi in this Journal, ante, Vol. IX. p. 161 (1'880). , Doubtless of secondary origin. e fidikarapurimati\.lc (kale!) pavattia Usabhasci;iassa. 6 See Jnd. Stud. 17, 15, note. Catalogue of the Berlin Sanskrit and Prd.krit MS. 2, p. 6i9. T In the commentary of Siddhasi'nasuri, composed Sariwat 1242 (A.D. 1186), these verses are I1ot explained, but n the MS. which I have before me they are found in the text, page 212, in the middle of the page, and are counted in with the rest. 8 It runs ; purimamtima-atfhaddha (nJ\hatlha !)- 'ri,taresu (chaturvirieatrs tlrthakritam trayovitiaatir rva 'mtara~i bhavanti) titthassa na 'tthi vochchhfu I majjhillaesn sattasn ittiyakiilath tu viichchheu I/ 434 IJ. Dr. Laumann informs me _that the source of these statemeI1ts is found BhagONat,,, 20, 8; of. also AvGiy. 3, 16; padha.maasa (ji1,13s,a) ba~asamgam, s~sfu:,' ikkliruau,hgasualtuilbho. 2 SACRED LITERATURE OF THE JA.INS. tator characterizes the degree oft.he vuchchhea during the jii;iamtaras, which existed between Suvihi, to Samti, as follows :-arhaddharmavartt,1 'pi tatra nashf d ;-a peculiar testimony, we may remark in passing, to the result of the activity of each of the seven saints 9-15. In reference [213] to the vuclicltltea of the twelfth anga (i.e., the difthivaa) which happened again after Mah11vira, we have additional information derived from tradition. The fourteen so-called purva'l}-i, cf. Hem. 246-247, which, according to the statements handed down to ue, formed a part of this anga and which Mahavfra is said to have transmitted to all his pupils (though only one of these, Sudharman by name, transmitted them. to a pupil of his own, JambO, the last Kevalin) are said to have existed for only six generations longer, In consequence of this the six patriarchs in question, namely :-Pmbhava 3, Sayyambhava 4, Yasobhadra 5, Sambhutivijaya 6, Bhadrabahu 7, and Sthillabhadra 8, had the honorary title of ,rutakevali11, or chauddasa-puvvi (in the Nandis.), chaturdasapurvadhurin., 0pi1rvin,9 The following seven patriarchs :-Mahi\giri, Suhastin to Vajra (Bern. v. 35), knew only ten of the whole number, inasmuch as tradition asserts that with Sthulabhadra the knowledge of the last 4 pflrvasIO (11-14) ceased, In consequence of this they are called dasapuvvi (cf. Nand1s.), dasapurvin; and from that point the knowledge of the purva decreased gradually. Ju A.n·uyogadvarasirtra there is still mention of the first gradation lower, navapuvi:i, cf. Bhag.n 2, p. 318. So that finally in the time of Dharddhigai;ii, 980 years after Vira, "only one pflT'oa rema·in· ed," cf. Klatt, ante, Vol. XI., 247b 1882.12 Also according to 'Si\ntichal\dra on up. 6 the di!/hivd.a was entirely vyavachclihinna 1000 years after Vira. In t.he 9th book [214] of the Pariaishlaparvan v. 55ff., Bemachandra gives us a detailed account of the first loss of the. knowledge of the p11rvas, viz. of the reduction of their number from 14 to 10. Unfortunately in the MS. (Berlin MS. or fol. 773) which lies before me, and which is rather incorrect, a leaf with v. 69-98 is lacking, cf. Jacobi, Kalpasiltra, p. 11. After Bemachandra has informed us in the preceding verFes about Chai;iakya and Bindusara, about Asoka and sri-Km;iala, and also about Samprati, he passes to the synod of Pataliputra, held al the end of this "wicked" period. 1'he principal duty of this council which was to collect the iruta from all who were in possession of any portion; and it succeeded thus in collecting the 11 uiagas.ia As regards the drishlivd.da, Bhadrabahu was the only person to whom recourse could be ha.d. He, however, was on his way (?) to Nepal (Ndpaladeaamilrgastha) and refused the summons of the Sa1ngha (which had sent two Munis to fetch him), saying that he h~s begun a dhyanam of 12 years, and that he could not interrupt it. The 'Srisarngha, how~ver, threaten ing him by means of two other Manis, with the punishment of exclusion (sa1i1ghavahya), he begged that capable scholars should be sent to him, to whom, at appointed times, he would give 7 vachanas. The Samgha thereupon sent Sthulabhadra, (v. 69) who, [215] however, after he had learned the first 10 pz1rvas, so enraged Bhadrabahu, that the latter as a punishment gave him the remaining four for his own personal knowledge only, and forbade him to teach them to others (anyasya seshapilrva'l}i pradeyc1ni lvaya na hi, v. 109). In opposition to this information is the fact, that not only in anga 4 and in the Nandisiltro, do we find a detailed table of contents of the whole di!/hii·aa, including the 14 pi1rvas, but also that partly in the just mentioned places, partly in several other texts (Mahuniiitha, Anuyogadv., u Cf. Hem, 33-34; Comm. p . .293 in Bohtlingk-Rieu. II tray Ida iapurvin, dvadaiaP, Okada.la nev.ir existed according to tradition. Cf. commencement of the a1•ach·11ri to the Oghaniryukti. 11 ' Uebe,· ein Frag,nant dar Bhagauati,' two papr~rs of the author in the 'l'ransactions of the Royal Academy of Sciences of Berlin, 1866 (1) & (2). IZ I cite this article as Klatt's, IS itas cha tasmin dushki\le karale ki\larntrivat I nird\hilrtham. BAdhusamghas tirarh niranidh~r yathfi II 55 II agu:\1-yamanaru tu tadil sildhfuiam. vismri.taril. srutam I anabhyasa.natii nasyaty adhtturh dhimati\m api II 56 II sa.1hghal). Pil.taliputr (ak)c- dushkfililm.t& 'khilil 'milat yad amg~.dhyaye.noddcsady ilstd yasya tad fldadr ll 57 U ia.ta.s chai 'kAda.sA 'mgani srisa.ihghil •mila.yat tadA I drishtivAdanimittam cha. ta.Hthau kimchid viohimtayan II 58 SACliED LITERATURE OF THE JAINS. 3 .Aval1y. n1jj.) the duwtlasa,iiga1h ga'!}ipirfagam is repeatedly mentioned; consequently the Ditthivaa appears to have still existed at the date of those texts, and moreover to have beeu still intact, since there is no mention of any imperfection. The Bhadrab.'thu, to whom the above-mentioned legend has reference, died, so says tradition, 170 after Vim, whereas in two of the texts which mention the dui:dlasa1i1gaiil garipirfc1.gaiil, there are contained dates which refer to a period later by 400 years. The whole legend appears to me to be, after all, nothing more than an imit.ation of the Buddhist legend of the council of .A.soka, etc., and thus to have little claim to credence.