DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.29591#0043
Introduction
39
text, the Suit a Nipata, and moreover in its whole composition re-
minds us of chapter XII-XXVII ’The bad bullocks’ is a short parable
in old-fashioned style, and ascribed to Garga, probably a celebrity
in the ancient Jain church; XXXII ’The causes of carelessness’
is of a general religious content, but has been largely interspersed
with a number of monotonous repetitions of a dogmatical tenor;
and finally XXXV ’The houseless monk’ deals in a very super-
ficial way with the life of an ascetic, just in the same style as
the chapters in the former part of our text. With the exception
of these four lectures, the latter part of the Uttaradhyayana, from
chapter XXIV to the end, consists of chapters of purely dogmatical
content.
If we remember this fact, and moreover take into considera-
tion that, although there occur in the other parts of our text
certain terms belonging to the dogmatical language, these are
always or nearly always of a less complicated character and certainly
belong to the oldest set of dogmatical exposition — such as e. g.
samiti, gupti &c — while we find in the purely theoretical lec-
tures quite a number of those difficult and complicated topics
that constitute the main part of the later scientific dogmatics,
treated in a very learned language; and farther that, while in the
parts of our work standing outside these nine lectures I have not
been able to find any single reference to other canonical works or
even to the existence of a Jain canon, there are within these
theoretical lectures a number of passages referring to the canon
and even to works belonging to it, which may be of a somewhat
late date1 — if, I say, we consider all these facts, we may per-
haps feel prepared to draw the following conclusion:
1 The passages in question are: XXIV, 3, which mentions the
twelve angas; XXVIII, 21, mentioning the ahga’s and the bcihira's (cp.
SBE. XLV, p. 155 n. 2), and 23 referring to the eleven ahga’s, the
prakirnd s and the drstivada; XXXI, C3 and 16, mentioning the sixteen
lectures of Sutrakrtahga I and the twenty-three lectures of the whole
of this work; XXXI, 14, which mentions the nineteen chapters of the
first srutciskandha of anga VI; XXXI, 17, referring to the twenty-six
chapters of the Dasasrutaskandha, Brhatkalpa and Vyavahara; and
finally XXXI, 18, which speaks of the twenty-eight lectures of the
Prakalpa, i. e. the Acarahga. The reference to the twelve ahga’s
or to the eleven ahga’s and the drstivada are, of course, of no
.special importance, as this is common all through the canon; but as
Sudasien-insMuf
der Univ«rsif<3t Heidelberg
39
text, the Suit a Nipata, and moreover in its whole composition re-
minds us of chapter XII-XXVII ’The bad bullocks’ is a short parable
in old-fashioned style, and ascribed to Garga, probably a celebrity
in the ancient Jain church; XXXII ’The causes of carelessness’
is of a general religious content, but has been largely interspersed
with a number of monotonous repetitions of a dogmatical tenor;
and finally XXXV ’The houseless monk’ deals in a very super-
ficial way with the life of an ascetic, just in the same style as
the chapters in the former part of our text. With the exception
of these four lectures, the latter part of the Uttaradhyayana, from
chapter XXIV to the end, consists of chapters of purely dogmatical
content.
If we remember this fact, and moreover take into considera-
tion that, although there occur in the other parts of our text
certain terms belonging to the dogmatical language, these are
always or nearly always of a less complicated character and certainly
belong to the oldest set of dogmatical exposition — such as e. g.
samiti, gupti &c — while we find in the purely theoretical lec-
tures quite a number of those difficult and complicated topics
that constitute the main part of the later scientific dogmatics,
treated in a very learned language; and farther that, while in the
parts of our work standing outside these nine lectures I have not
been able to find any single reference to other canonical works or
even to the existence of a Jain canon, there are within these
theoretical lectures a number of passages referring to the canon
and even to works belonging to it, which may be of a somewhat
late date1 — if, I say, we consider all these facts, we may per-
haps feel prepared to draw the following conclusion:
1 The passages in question are: XXIV, 3, which mentions the
twelve angas; XXVIII, 21, mentioning the ahga’s and the bcihira's (cp.
SBE. XLV, p. 155 n. 2), and 23 referring to the eleven ahga’s, the
prakirnd s and the drstivada; XXXI, C3 and 16, mentioning the sixteen
lectures of Sutrakrtahga I and the twenty-three lectures of the whole
of this work; XXXI, 14, which mentions the nineteen chapters of the
first srutciskandha of anga VI; XXXI, 17, referring to the twenty-six
chapters of the Dasasrutaskandha, Brhatkalpa and Vyavahara; and
finally XXXI, 18, which speaks of the twenty-eight lectures of the
Prakalpa, i. e. the Acarahga. The reference to the twelve ahga’s
or to the eleven ahga’s and the drstivada are, of course, of no
.special importance, as this is common all through the canon; but as
Sudasien-insMuf
der Univ«rsif<3t Heidelberg