Bibliography Of Studies Connected With Avasyaka Commentaries

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn
Catalog link: https://jainqq.org/explore/269496/1

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Bibliography of Studies Connected with the Avaśyaka-Commentaries
KLAUS BRUHN
The subject is too complex to be explained here.
Неталл сові)
Kommt Zeit, kommt Licht.
(Ernst LEUMANN)
$1. Avasyaka literature and exegetical literature $ 1.1. The problem The memory of Ernst LEUMANN is so closely connected with his unfinished Übersicht aber die Avasyaka-Literatur that a reconsideration of the intriguing Avaśyaka issue seems to be called for. This requires in its turn the survey of a much wider area within early Jaina literature, the area of the Niryukti.s (metrical, mainly arya.s; Prakrit), Bhăşya.s (metrical, almost always årya.s; Prakrit, later than the Niryukti.s), Curņi.s (prose, Sanskrit/Prakrit), and sīkā.s (prose, Sanskrit, later than the Cūrni.s). For this area we can use the general term "exegetical literature" (exegesis of Sutra.s of the Svetämbara Agama). The "exegetical literature" can, in its turn, be subdivided into a number of smaller divisions or "literatures":
Ācāra, Sūtrakrta, Bhagavati, Daśāśruta, Kalpa, Vyavahara, Nisitha,
Uttaradhyayana, Daśavaikälika, Avaśyaka, Pindaniryukti, Oghaniryukti. Each literature consists of an exegetical sequence, the last member or phase) being formed by works of the Tīkā type (works called Țikā, Vịtti etc.). The first member is as a rule a Sūtra, but there are no extant Sutra.s in the case of the closely related Ogha- and Pindaniryukti.s. However, minimal traces of an original (Ogha) Sutra have been isolated by A. METTE in her study of the Oghaniryukti; see METTE 1974, pp. 9 (with fn.29) and 133 (fn.58). Most of the relevant Sutra.s are very old, and these old Sutra.s "form a kind of nucleaus or oldest layer ... of the canon" (ALSDORF 1977: 6-7). However, vis-à-vis the later exegetical development, the canonical Sutra.s receded largely into the role of mere catalysts. The concept of literatures is derived from the title of the Übersicht (see for the same suggestion KHADABADI 1991, English Section: 32). Refer to BHATT 1997 for the Bhagavati, which is a sort of newcomer in the above list. It is easy to demonstrate in a theoretical discussion that the importance of the four generic terms, "Niryukti" etc., is limited (BRUHN 1996: 11-12). Even the broader terms added by us ("exegetical literature", twelve "literatures") may be open to criticism. But that does not mean that we can do without all these terms. They have their relative importance. A critical discussion also does not imply that we can dispense with an outline of the situation.
• The title and the idea of this bibliography have been taken from a list published several years ago by N. BALBIR (BALBIR 1990: 73-74). My $3 is an extended version of that list. --The present paper could not have been written without extensive discussions about problems of manuscriptology and Jaina literature which I have had with the late CHANDRABHAL TRIPATHI during the past decades.
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We shall therefore present a of one or two additional literatures would nevertheless be useful. For the extent of the metrical works the reader is referred to TRIPATHI 1981 (for a rough survey also to BRUHN 1977:. 68-69). Needless to say our procedure excludes definitions in the strict use of the term. We have no answer to the question of what a Niryukti actually is. On the whole, we use the expression "Niryukti.s" etc. neither as a generic term (Niryukti.s as a defined set) nor as a morphological term (Niryukti style, Niryukti phase). Therefore, the word "Niryukti" appears in our text normally only as a part of work titles (Oniryukti). Furthermore, we do not know whether there are any general clues for detecting a broad stratification within the exegetical literature, c.g. a morphological difference between an earlier "niksepa phase" and a later "post-niksepa phase". Our outline is restricted to the basic facts: The central work in the Av.-literature is the Avasyaka Niryukti, and it can be said that this is based on the Āv. Sūtra, a short and semi-ritualistic composition, consisting of six sections I-VI and contained in Haribhadra's Av. Tikå (JĀS 15: 333-358). The Av. Niryukti is pseudo-exegetical and para-exegetical rather than truly exegetical. Major vehicles of exposition are -- in addition to didactic stories - dvara-gåtha.s, nikscpa.s, etymologies, chains of synonyms, and caturbhanga.s (BALBIR 1993a: 62-63 and 475). LEUMANN has shown that the Av. Niryukti can be subdivided into several textual layers (Obersicht: 290-31'). To the Niryukti, a Bhăşya has been added at some point of time which consists of 256 verses spread over the text of the Av. Niryukti. (All the 1623 plus 256 verses are covered by the term "Av. Niryukti".) One atypical feature is the inclusion of canonical text material (large portions of the universal history up to Mahavira) into the Av. Niryukti (as just described). Another atypical development is the composition of the Visesavasyaka Bhaşya by Jinabhadra (6th/7th C.: BALBIR 1993a, p.75; "ob. A.D.588 or 594": DHAKY 1996, p.47, fn. 14). Jinabhadra's Bhășya explains approximately the first half of the Av. Niryukti (chapters I-VI, VIII-X: BALBIR 1993a, pp.76 and 43) and comprises about 4300 verses (including the relevant Av. Niryukti verses). It has been transmitted in three versions with different verse totals. In order to distinguish them from Jinabhadra's Visesavaśyaka Bhăşya, the 256 verses included earlier into the Av. Niryukti are called Müla-bhäşya verses. Refer for all the verse totals to TRIPATHI 1981 (305 and 327-28) and BALBIR 1993a (pp.46 and 75-81). After the verse commentaries we have to mention the prose commentaries. There is a Cūrni (by "Jinadasa", sec BALDIR 1993a: 81), and there are several Țika.s (Haribhadra et alii). The relationship between the Cümi and the Tká (H.) has been characterized by L. ALSDORF (1977: 2-3) and described in some detail by N. BALBIR (1993a: 81-84). The two prose commentaries supply inter alia numerous stories which supplement the narrative matter contained in the Av. Niryukti. They comment on both Sutra and Niryukti, primarily on the latter (ALSDORF 1977: 3). There are connections between Curņi/Tika and the commentaries on the Visesavaśyaka Bhāşya and Bșhatkalpa Bhasya (BALBIR 1993a: 201). The Avaśyaka Tika.s which are later than Haribhadra are not of great importance but cannot be ignored altogether.
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To the two paragraphs of our we add two supplementary notes. (i) A specific problem is raised by the basic parallelism between Sūtra and commentaries, as well as between different commentaries. Avaśyaka Sutra, Avaśyaka Niryukti, Avaśyaka Mülabháşya, Višesăvasyaka Bhāşya, Avaśyaka Cūrņi, and Avaśyaka Țikā are parallel (quasi-parallel, supplementary) compositions. External parallels (canon etc.) can be added. This situation produces simple questions about relationships which concern the works in toto and which require more than generalizing answers. So far this matter has been ignored, unconsciously rather than deliberately, the reason being the lack of palpable content deviations within the Av.-literature. Obviously it has not been thought necessary to describe (for example) in a systematic manner which parts of the Av. Sutra have been treated in the Av. Niryukti and in which way they have been treated (but see Übersicht 1", fn.** and BALBIR 1993a: 83). We therefore need synopses and, to some extent, minute comparisons. There are also points of more than ordinary importance. It would for example be worthwhile to study the attitude of Jinabhadra to the niksepa technique, which was part and parcel of his basic text, the Av. Niryukti. The archaic niksepa technique had already been discarded in Umásvāti's Tattvårthādhigama Sutra, and Umásváti's life-time is placed in the fourth century, i.e. about. Two centuries before Jinabhadra. There is furthermore (ü) an extensive literature, Svetāmbara and Digambara, which lies outside the exegetical sequence (Av. Sūtra plus Av.-commentaries) and for which we can use the term "Avasyaka orbit" (BALBIR 1993a: 90-91). "Av.-literature" is thus Av. Sūtra, plus Av.-commentaries, plus Av.-orbit. See for the orbit Übersichr: 2-6 on "Āv.2" and "Āv.). LEUMANN defines Av.? (Svetambara) and Av.' (Digambara) in terms of thematic structures rather than in terms of well-defined literary works. In his description, Av. is fourfold (I-IV), while Av.' is threefold (Kriyakalapa: A-C) and fivefold (Sravakapratikramana: I-V). Refer for Av.? or "Şadāvaśyakasutra" also to BALBIR 1993a: 33-34. N. BALBIR has given an extensive survey of the Av.-literature on pp.33-91 of her Av. monograph (1993a). The survey includes a conspectus of the Av. Niryukti (pp. 63-75). The relevant paragraphs of the English Summary (pp.474-78) can also be consulted. Naturally, scholars have tried until recently to grasp the exegetical literature in its entirety. The attempts to describe the structure of the exegetical literature in toto started with LEUMANN who presented in 1892 an advanced but complicated Denkmodell of the ex. literature as part of his study in the Daśavaikålika-literature (591-92). Later on, H. JACOBI tried to describe the situation in his own words and with special reference to the narrative material within the exegetical literature. However, he finished with a note of resignation, quoted at the head of this article (1932: vii), and added a reference to LEUMANN. Since then several scholars have tried to reduce the exegetical literature to a basic model, but there has not been and probably never will be a proper break-through (BRUHN 1996: 11-12). We should therefore mention that we understand our optimistic second motto (LEUMANN 1885: 135) in a very general sense and not with respect to a future Denkmodell.
$ 1.2 Ernst LEUMANN's Übersicht So far we have referred only once to LEUMANN'S Übersicht, by now an almost legendary work. Far from being an "Übersicht" in the usual acceptance of the tenn, the book is a loosely connected aggregate of highly technical studies. Printed before the end of the nineteenth century, when there were no more than five or six Jainologists in Europe, it is in a strange way directed to a hypothetical reader who is already familiar with the main facts. In particular, there is no basic information about the exegetical genders (Niryukti.s etc.); LEUMANN probably
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expected the reader to know his earlier Daśavaikälika study (1892). The Übersicht has 64 over-sized pages (each page in two columns with more than 75 lines), the format being dictated by the planned facsimile reproduction of a very old Avaśyaka manuscript (details below). No less than 26 pages of the Übersicht (about 40% of the whole) are devoted to Jinabhadra. The work is unfinished and the print ended after the first two words of a new sentence (removed by W. SCHUBRING in the publication: Übersicht: p.C). More than one monograph could be derived from the Übersicht, but it is not a monograph itself. Below we present a partial overview of the components of the work.
Pages A-R. Title, Preface etc. Pages I-IV. Manuscripts and copies (Abschriften). Pages 1-6. "Āv.". "Av.2" (Şadāvasyaka: Svetämbara tradition), and "Av." (Kriyakalāpa and Sravakapratikramana: Digambara tradition). "Av." is a sophisticated term. It stands (i) for the lost prototype of the Av. Sūtra, (ii) for the remnants of the prototype as preserved by the Svetambara and Digambara traditions, and (iii) for the inflated text as preserved by Haribhadra and the Av. Curņi. See Übersicht: 1524-26; 19--196. In the Av. Sutra (Haribhadra with Cůrni), Sections I-III are preserved in a form which is close to the prototype, whereas Sections IV-VI are inflated. LEUMANN's notation of section and tradition is as follows (taking Section I as an example): "Av.I" ("Āv.") - "Av.12" (".v.2") - "Av." ("Āv..
--> SUMMARY of Av.IV-VI: Übersicht: 213-49. Columns 6-8". Sections I-III (Āv., Av.?, Av.').
--> TEXT AND TRANSLATION of Av.I-III: Übersicht: 64-8. Columns 8-14. Monographic study of Section III. Columns 14-15 Columns 15/16.12. Complete text of Mülăcăra VII, an earlier version of the Av. Niryukti (Digambara tradition). Columns 194-230 ...... Columns 23-27. Bhadrabahu (i.e. Bh., the teacher of Sthūlabhadra): the literary sources (Av.-commentaries et alia). Columns 27-29...... Columns 29-31. The four layers ("redactions") of the Av. Niryukti. Columns 31356. Jinabhadra. The Visesavaśyaka Bhåşya and its commentaries (31-55): Extensive analysis. Short analyses of the other works of Jinabhadra, viz. Kşetrasamása, Samgrahani, and Viśesanavati (55-56). LEUMANN's text on the Visesaņavati consists of no more than four sentences which conclude the Übersichr (56, lines 72-79). It is supplemented by no.306 of the present catalogue.
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Further observations on LEUMANN's Avaśyaka studies will follow in $ 2.2. Here we have introduced his Obersicht only in order to tell the reader in a general manner which information on the Avasyaka issue he may find in the work and which not. Methodologically, future work on the Av.-literature will certainly differ from LEUMANN's approach, however, largely in the sense that LEUMANN's writings must be decoded and that ways must be found of providing LEUMANN's high-tech philology with a sound didactic fundament. New methods certainly have to be introduced here and there, but in most cases minor adjustments will be sufficient to carry LEUMANN's ways smoothly from the nineteenth to the twenty-first century. We shall not conclude our discussion without quoting SCHUBRING's dictum on LEUMANN which is well-known amongst Jainologists: "By this great work (the Obersicht) he was many decades ahead of his time (Lehre: $ 4; Doctrine 66). It is only fair to repeat that there is no magical door to the exegetical literature. Our exposition has also demonstrated that, as late as one hundred years after LEUMANN, we are not even in a position to present the entire subject in a comprehensive and systematic manner.
$ 1.3. Niryukti.s and Mülasūtra.s in the Jaina tradition The Jaina tradition of the canonical and post-canonical writings consists of numerous lists (BRUHN 1987). We have not tried to base our exposition on such data, but it is necessary to say a few words on those two lists which are relevant to the exegetical literature. There is a list of ten Niryukri.s which includes the Av. Niryukti. It exists in two versions: Av. Niryukti 84-85 (Ubersicht: 21"-22") and Rsimandalasūtravștti (JACOBI 1881: 12). See also Doctrine 6 43, ALSDORF 1977: 5-7, BALBIR 1993a: 39-41 (and p. 64, line 20). Most of the titles in the Niryukti list are identical with the headings of our "literatures". In connection with references to the Niryukti list we usually find a date suggested by LEUMANN (Übersicht, column 28": "80 A.D."). But refer to KHADABADI 1991: 28 for later datings. Mülacăra V 82 mentions an Aradhana Niryukti which does not appear in the list (Übersicht 16 and 21). The Mülasutra lists are parts of Agama lists, and they also include an Avašyaka text. There are basically two Agama lists, both not yet sufficiently analyzed: JACOBI (1881: 14) and R.L. MITRA (WEBER 1883: 227). They have in their Mula sections respectively "Uttaradhyayana, AVAŠYAKA, Dasavaikälika, Pinda Niryukti" and "Utt., VIŠEŞÁVAŠYAKA, Dasav., Päksika". See H.R. KAPADLA for discussion and further sources (CBM: xvi-xix and KAPADIA 1941: 41-47). The Niryukti list is to be understood as a list of commentaries, but the Mülasútra.s are a part of the canon itself. BŪHLER's list requires an additional comment. The list (45 titles in all) has been published by JACOBI to whom it had been supplied by G. BÜHLER (JACOBI I.c.). It is not known how BÜHLER came into its possession. It was the basis of A. WEBER's description of the canon. In the case of "Avasyaka", WEBER described the Avaśyaka Niryukri (WEBER 1885: 53). SCHUBRING originally followed BÜHLER's list with its 45 titles verbatim (1926: VIII-IX). However, he defined the Mülasūtra category as "Uttarajjhāyā, Avassaganijjutti, Dasaveyaliya, Pindanijjutti", reading Avafvaka as Avatyaka Niryukri. Later on, SCHUBRING presented in s 41 of his Doctrine the traditional list with adjustments, though he still mentioned the figure "45" in 40. The figure "45" is in fact supported by the medieval Svetambara tradition (KAPADIA 1941: 58), and although not very old it may be earlier than the details of BOHLER'S list. SCHUBRING called the third Mülasūtra in the Doctrine again Avassayanijjutti". A case like this, involving the categories of Niryukti.s and Mülasūtra.s, shows that we must use the ancient traditions with caution. The terms "Mülasutra" and "Chedasutra" have been discussed repeatedly: WEBER 1883: 446-47 (Ch.): WEBER 1885: 41-43 (M.); CHARPENTIER
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1922: 32 (M.); SCHUBRING: 1924 (KI. Schr. 436: M.); SCHUBRING 1932 (K1. Schr. 111: Ch. and M.); SCHUBRING 1962: 8 40 (Ch. and M.); SCHUBRING 1966: 2 (Ch. and M.); KAPADIA 1941: 35-36 (Ch. and M.) and 41-47 (M.); KAPADLA in CBM: xvi-xix (M.); CAILLAT 1975: 176-77 (header pagination; Ch. and M.); WRIGHT 1967 (quoted according to CAILLAT 1975, Ch. and M.); and ALSDORF 1977: 7 (M.). The greater or lesser importance attached to the two terms reflects different "attitudes". WEBER wrote in 1883 (p.446): "Der Name Chedasútra ... (cheda, Schnitt, Abschnitt?) ist sehr verschiedener Deutung fähig. Eine authentische Erklärung ist mir dafür nicht zur Hand." Similarly in 1885 (p.41): "Worauf dieser Name (M.) sich bezieht, ist mir annoch unklar... Auch ist derselbe bis jetzt für die betreffenden Texte erst in ganz modemer Zeit nachweisbar." In other words, WEBER expressed a scepticism about literary traditions (= traditions relevant to literary history) which was due to his lack of familiarity with the prayascita decad (CAILLAT 1975: p.93 of the header pagination), but which is even then expedient to this day. There can be little doubt that the terms cheda and mula are identical with the terms for prayascitta.s VII-VIII (WRIGHT 1967); but this does not help us to understand the strange redactorial arrangement as a whole (the titles "Ch." and "M." as well as the Mula category as such). It can also be asked why the important texts of the Müla category (which includes Utt. and Dasav., two very old texts of the canon) have never found an adequate place in the ensemble of Agama lists. We shall return to KAPADIA ("third Mülasutra" or Avasyaka) in & 2.3. The title "Avasyaka" plays a prominent part in a list contained in the Nandi (WEBER 1885: 10-18; BRUHN 1987: 102-03), but this throws no light on the later Müla lists. It may be added that the growth of the Av.-literature was not a matter of course. We do not know why the enormous complex of the Av.-literature was erected on the narrow basis of the Āv. Sútra. Moreover, the Av. Sūtra does not belong to a very early stratum of the canon. The twelvefold dharma of the householder in Av. Sutra VI (BALBIR 1993a: 37) is an enlargement of the relevant section of Upasakadasa I, and the whole of the Av. Sūtra as we know it is basically written in Jaina Måhäråstri, not in Ardhamågadhi. The e-nominatives found in Av. Sutra VI have been taken from the Upåsakadaśa. See also BALBIR 1993a: 34-35 for the question of monastic and laic portions in the Av. Sutra. Finally it is difficult to understand why an atypical literary composition like the Av. Sutra (largely concerned with moral obligations, and precursor of innumerable ritualistic manuals) was chosen as the basis of a literature with mixed dogmatical contents in the first stage (Av. Niryukti and prose commentaries) and with primarily theoretical contents in the second stage (Višeşāvaśyaka Bhāşya).
$ 2. Avasyaka studies in retrospective $ 2.1. The foundations: Georg BUHLER and Albrecht WEBER Avasyaka studies are as old as modern Jainology. They started with the introduction of manuscripts into this branch of Indology, and this means that they were connected with the name of Georg BÜHLER (1837-98). BŪHLER's merits are not forgotten, but we may not remember the enormous impact of his activities on Indology in the nineteenth century. This is already reflected in the long list of obituaries which appeared immediately after his death in the Indian Antiquary (vol.27: the December issue of the year 1898) and in the biography published in 1899 by J. JOLLY in the Encyclopedia of Indo-Aryan Research. E. LEUMANN observes on p.369 of his obituary for BÜHLER in the Indian Antiquary (27: 368-70): "Thus he rescued two whole branches of literature from oblivion, viz., the Kashmiri branch which comprises Vedic and Sanskrit texts and the extensive Prakrit and Sanskrit literature of the Svetåmbara Jains." He concludes (p.370) by saying: "So, once more, we may state fairly that
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Bühler would have marked an epoch in Indian Philology, - he would, indeed, have remodelled it by giving it a new and larger base, even if he had done nothing else than securing for scientific investigation the three thousand manuscripts that we owe to him." Refer for BÜHLER's work also to CAILLAT forthc. (ubi alia). Prof. CAILLAT's review includes several observations on contemporary publications: R.P. GOLDMAN, J.E. CORT, and the late K.W. FOLKERT. These authors had criticized in one form or another artitudes of Indological schools and Indologists. We fully agree with the objections raised by Prof. CAILLAT against the relevant theses. We would like to add that the difficulties faced whenever we want to analyze studies in attitudes are considerable. FOLKERT criticizes for example the tendency, found according to him with JACOBI and BOHLER, to regard the "non-ascetic features" of Jainism as "secondary accretions" (FOLKERT 1993: 104). A systematic analysis of such contentions and their relevance would require a terminological apparatus which is beyond the philological standard methodology. Besides, we must remember that scientific attitudes (patterns, premises, presuppositions, etc.) are "everywhere," so that a comprehensive study will have to throw light on the network of attitudes which is a normal element in many sections of the humanities. BOHLER had presented or sold "nearly 500 manuscripts" to the Royal Library in Berlin (LEUMANN 1898: 369; SPH 1892: VII-VIII). They included eight Āvasyaka manuscripts. The first scholar to examine Avaśyaka texts was therefore A. WEBER (1825-1901), who catalogued the Brahmanical and Jaina manuscripts in Berlin (ABC Nos:20-21) and described BŪHLER'S Jaina manuscripts in SPH 2.2 and 2.3 (1888 and 1892). The former volume (nos. 1773-1928) contains the Svetambara canon with the avafyaka manuscripts (nos. 1911-18). The eight Avasyaka entries occupy pages 739-806 of SPH 2.2 and give substantial information about the Av. Niryukti (no. 1913), about Haribhadra's Tikä on the Av. Niryukti (no. 1914), and about Hemacandra Maladhårin's commentary on Jinabhadra's Višeşāvaśyaka Bhäşya (no. 1915). WEBER had described the Av. Niryukti already on pp.50-76 of his study on the Svetămbara canon (WEBER 1885). But his treatment of the canon had been comparatively short, and the reader should also consult, along with WEBER 1885, the Avaśyaka entries of WEBER'S Berlin catalogue which appeared three years later.
$ 2.2. Ernst LEUMANN We now return to the subject of the Übersicht. WEBER was followed by ERNST LEUMANN (11.4.1859-24.4.1931) who wrote on p.ive of the Obersicht: "Schon 1882 in Berlin bemerkte ich bei meiner Beschäftigung mit den Jaina-Handschriften der Königlichen Bibliothek, daß die Avaśyaka-niryukti (der Svetambara-Literatur) eine besondere Beachtung verdiene." The Avaśyaka literature in all its strangeness, complexity, and immensity had been recalled to life. Nor was LEUMANN content to study the Berlin material which he had hit upon by chance, but rather he built up his "logistics" with amazing thoroughness. From different countries he procured a great number of Jaina manuscripts (Avasyaka manuscripts and other material), thus demonstrating that international cooperation could be launched without difficulty even in a little known field such as Jainology. The actual study of the Avaśyaka texts lasted from 1882 (supra) to 1898, the year when the Übersicht in its present form was printed. The reader will find the chronological details on p.iv of the Übersicht. In column IV', LEUMANN mentions the printed but unpublished materials:
"die Excerpte (p. 1-20) sind im Herbst 1894 gedruckt, die Lichtdrucktafeln (1-35) sind zur gleichen Zeit hergestellt, die Pratika-Liste (p.21-32) ist im darauffolgenden Winter gedruckt..."
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These three prints (further details infra) are also referred to in an obviously provisional title for the complete (fourfold) Avaśyaka publication, as is seen in W. SCHUBRING's Vorwort:
"Ein im Nachlaß vorgefundener Titelentwurf lautet: Übersicht über die AvaśyakaLiteratur mit Excerpten aus der Silanka-Handschrift und einer photographischen Reproduction derselben sowie mit einer Pratika-Liste zum Višeşávaśyaka-Bhåşya.' Die hier genannten Bestandteile liegen dem Seminar ebenfalls in je einem Exemplar vor. Sie gleich den nachstehenden Bogen zu veröffentlichen verbot jedoch die Beschränktheit der Mittel und im Falle der Handschriftentafeln, nach deren Format Leumann den vorliegenden Textband einrichtete, die Unmöglichkeit der Vervielfäl
tigung." The 36 (35 plus 1) plates are facsimiles of a palm-leaf manuscript, dated samvat 1138 and containing Kotyåcårya's commentary on Jinabhadra's Višeşāvaśyaka Bhāşya (LEUMANN calls Kotyācārya "Silänka": BALBIR 1993a: 78). This remarkable manuscript has already been mentioned in one of KIELHORN's lists (see p.431 of the JRK). It is P XII 57 in LEUMANN'S numbering (Ubersicht: IV, fn.2) and is preserved in the Bhandarkar Oriental Research Institute in Pune (CBM: no. 1106, see pp.467-69). Plates 1-35 show the full obverse and reverse of the palm-leaves, whereas plate 36 reproduces script columns on the scale of 1:1, which were selected for palaeographical studies. The 36 facsimiles were to form a companion volume to the text portion of the Obersicht and, as mentioned by SCHUBRING, they account for the size of the four prints. For a few additional details, concerning mainly the unpublished prints, the reader is referred to LEUMANN's footnote (Übersicht: IV", fn.2), to LEUMANN 1894, and to CBM: 375. Of the various dates appearing on p.iv of the Übersicht we mention only the date of the printing of the study (1898). If we remember that in 1898 LEUMANN was just in the middle of his scholarly career, we wonder why he discontinued his Avaśyaka studies at this point in time (he was then thirty-eight) and did not return to them in his later years (he reached the age of seventy-two). Occasional publications on other Jaina subjects, as undertaken after 1898, cannot be called a continuation of his Avašyaka studies. In fact, LEUMANN became - broadly speaking after his Avaśyaka phase - once more a pioneer, but then in the completely different field of Saka studies, where he achieved a major breakthrough as early as 1892 (SCHUBRING 1934: 71). However, this cannot explain the complete break in his Avaśyaka studies. Nor can we reconstruct the history of the publication. The printing of the three parts must have been an expensive undertaking, and it is not known whether any publisher was involved or whether it was exclusively LEUMANN's doing. The long delay of the publication which appeared only a few years after LEUMANN's death is another mystery. It seems that at one point in time LEUMANN was keen to publish the incomplete manuscript as soon as possible, while later on he was equally keen to postpone its publication. The introduction to the Übersicht somewhat puzzles the reader (see especially pp.I and IV). On the one hand, LEUMANN does not conceal the difficulties of the work done by him: He stresses for example on p.I that he could only use manuscripts for his studies. On the other hand, he describes his work in an easy manner, combining less relevant and more relevant topics, and he does not try to present it as the milestone in the history of Jainology which it actually is. Also, LEUMANN first introduces the reader in a legible manner to the subject of the book (p.1", p. 1), but afterwards changes his style abruptly, suddenly expecting from the same reader familiarity with remote details of the Av.-literature. SCHUBRING wrote in his obituary (1934: 75): "LEUMANN hat die 'Riesenkräfte', die BÜHLER ihm einst mit Recht zusprach, Jahre hindurch einer 'Übersicht über die Avaśyaka-Literatur gewidmet und aus einer ungeheuren Stoffsammlung heraus ein kirchen- und literargeschichtliches Werk zu gestalten unternommen, mit dem er seiner Zeit weit voraus war. Hätte er es
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in tief zu beklagender Weise nicht unterlassen, das in der Anlage und durch Beigaben vielleicht allzu groß gedachte Werk abzuschließen, so würde seine Jaina-Forschung in diesem ihre Krönung gefunden haben. Es ist aber zu hoffen, daß es in Kürze möglich sein wird, wenigstens den fertig vorliegenden Teil zu veröffentlichen." To this day a guide to or critical analysis of the Übersicht does not exist. Such an analysis could also serve as a substitute for a translation into English. For information about the manuscripts used for the Übersicht the reader is referred to pp.I-IV of the book. The data given by LEUMANN are heterogeneous. They are partly connected with the Avasyaka project and partly with the general project of a collection of Jaina manuscripts at Strasbourg. Only a fraction of LEUMANN'S Avasyaka manuscripts belongs to Strasbourg, and conversely only a fraction of the Strasbourg collection consists of Avaśyaka manuscripts. Furthermore, there is a list of the Svetāmbara manuscripts at Strasbourg (pp. III-IV), whereas the corresponding list of Digambara manuscripts had already been published by LEUMANN in vol.11 (1897) of the Vienna Oriental Journal, as mentioned on p.Ir in the paragraph for Strassburg. Finally, LEUMANN lists not only manuscripts but also copies (Abschriften and Auszüge) prepared by him from manuscripts. Refer for further information on pp.II-IV to CJM: 12-13. LEUMANN's printing project had consisted of four parts (mentioned by SCHUBRING and quoted above). SCHUBRING published the Obersicht in 1934 along with a Vorwort on p.c, and in this case the original print is no longer extant. The other three parts are kept as unpublished unica in the Hamburger Seminar: the thirty-six Lichtdrucktafeln (no.189). the Prarika-Liste zum Visesavasyaka-Bhasya (no.187), and the Excerpte aus der Silänka-Handschrift (10.188). Besides the Obersicht (1934) and the Erzählungen (1897, unfinished), one Avašyaka article (1885) and one Avašyaka note (1894) have been published by LEUMANN. Most of the Āvasyaka material in the Papers has been indexed in the present catalogue under Avaśyakaheadings. Some of these titles (e.g. no.176: "general plan of the Obersicht", "lose Zettel zum Gedruckten") are probably more directly connected with the Obersichr than others. However, there are no indications that any part of the material relevant to the Obersicht had been ready for the press (Ubersicht: C, lines 2-15). Furthermore, LEUMANN always made liberal contributions to publications of colleagues, and such contributions are also found in two publications which are connected with the Av.-literature (JACOBI 1932 and TAWNEY 1895). Refer for LEUMANN's Avaśyaka inedita also to BALBIR 1993a: 26-30 and 93-97 (93-97: observations on the Curņi.s, edited ibid.). M. WINTERNITZ (Jaina Literature: 1920/1933) did not know the Übersicht which was published in 1934. SCHUBRING's Lehre (1935) devotes a separate section ( 55) to the Avaśyaka Niryukti, but mentions the Ubersicht only in a few lines. However, the text of the Doctrine (1962) supplies in $ 55 additional information about LEUMANN's research and also contains other textual changes. LEUMANN's name as a Jainologist is so closely connected with the Avašyaka issue that we sometimes forget how many other Jaina texts he has studied as well. His main publication outside the Avaśyaka field was a substantial article on the Daśavaikälika Sutra and Niryukti (1892). In another article he studied the story of Citta and Sambhuta as recorded inter alia in the Uttaradhyayana literature; see LEUMANN 1891 (also ALSDORF 1957 and OBERLIES 1996). Both the Erzählungen and the Obersicht demonstrate LEUMANN's familiarity with the Bșhatkalpabhäşya. In spite of its specialized subject, even the Obersicht shows the wide range of LEUMANN'S Jainological (and Indological) interests.
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LEUMANN's unpublished studies (Avaśyaka and "non-Avasyaka", Jaina and non-Jaina) can now be consulted on the basis of the present catalogue. The numerous Index references s.v. "Haribhadra" confirm for example SCHUBRING's observation: "Kein Gelehrter hat sich damals intensiver mit Haribhadra beschäftigt als LEUMANN; Dutzende von Heften mit subtilem Material zeugen davon." (1963: Kl. Schr., p.486; see also Übersicht: C.) There are many cases where the unpublished studies stand alone in the sense that they are not advertised by published contributions. To avoid misunderstandings we must also add that the Hefte or notebooks are no ordinary records. Their texts has been set down with meticulous care, and it is presented in extremely close writing (cf. OBERLIES 1996: 261 for a specimen). Easy access to his published studies will soon be granted by LEUMANN's Kleine Schriften (forthcoming).
$ 2.3. Avasyaka studies after LEUMANN Work after LEUMANN is in the first place editorial work done in India. Almost all the relevant text editions will be found in TRIPATHI 1981, an article which should be consulted along with CJM (Ser. Nos. 37-46). There are, however, a few unedited works even now. Further information will be found in the JRK ("Āvaśyaka", "Mülăcăra", "Sämāyika" [sic] et alia), and in the NCC ("Avasyaka" et alia). A separate edition of the Av. Sūtra (Haribhadra's text with Curņi variants) has appeared in the Jaina-Agama-Series in 1977. H.R. KAPADIA isolated a huge mass of Avasyaka manuscripts which he described in CBM (1940), a volume of the BhORI catalogue series which was devoted to the four Mülastra.s. Here, the Avašyaka texts were classified as the "third Mülasutra", and the description of the relevant manuscripts is covered by pp. 132-480 of the volume (Nos. 730-1112). That the category called "third Mülasutra" lacked real unity was not denied. The definition on pp. xvixvii of CBM ran as follows:
"Then (after the description of Uttaradhyayana and Dasavaikälika) follows the description of the Mss. of Şadāvasyakasutra and its component factors along with that of the Mss. [commentaries) elucidating this literature. It may be mentioned en passant that the main object of separately treating these component factors of Şadavasyakasurra and their explanatory literature has been to give due importance to these factors - the sūtras most of which constitute Avastyakasūtra as visualized
by Haribhadra Suri, who is well-known as Yäkini-mahattara-dharmasünu." The Avasyaka material presented two problems, i.e. internal classification and definition, definition in the sense of a distinction between Avaśyaka" and "non-Avasyaka". The difficulties had already been reflected in a catalogue by A.B. KEITH (1935, India Office Library), which had been reviewed by SCHUBRING in 1936 (KI. Schr.: 453'). KAPADIA used the distinction between "component factors" and "explanatory literature" (supra) as a general guideline. As a consequence, shorter texts of the surra or storra type were described at the beginning (nos.730-970), while the long commentaries formed the subsequent part (nos. 9711112). The caesura (no.970: no.971) is of course our suggestion and not always confirmed by the entries. No doubt, KAPADIA made use of the Übersicht, both in CBM (pp.371ff.) and one year later in KAPADIA 1941 (pp. 173ff.). However, the "third Mülasutra" in CBM was not an attempt to organize the Avaśyaka texts. This chapter merely served as a broad category which accommodated, besides Avaśyaka texts of every description, also remotely related material which was clearly outside the Av.-literature.
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What may be called the "LEUMANN renaissance started in 1965 when L. ALSDORF observed in a lecture in the Collège de France: "... il m'est impossible de passer sous silence une tâche qui outre son importance concrete me semble être pour nous une obligation morale: la reprise du travail sur l'Āvaśyaka d'Ernst Leumann que j'ai déja cité à maintes reprises" (ALSDORF 1965: 82). Naturally, SCHUBRING had utilized the LEUMANN material even earlier, but it was mainly through ALSDORF and some of his students that LEUMANN was recalled to life. This is, however, not to say that in those days much was published which was directly and substantially connected with LEUMANN's work. It was his influence which made itself felt. Also, the enormous literary heritage, the "notebooks", gradually became a regular source of information for all those who worked in the field. More direct contact with LEUMANN's work is reflected in the Strasbourg catalogue of C. TRIPATHI and in the Avašyaka publication by N. BALBIR and TH. OBERLIES. The Strasbourg catalogue (CIM) is actually a handbook which can be used by all scholars working on early Jainism. It is closely connected with LEUMANN's Jainological studies and contains a number of Avasyaka entries (Ser. Nos. 37-46, 51, 52ff.). N. BALBIR devoted her unpublished thesis (BALBIR 1986) to the Avasyaka commentaries, and in cooperation with TH. OBERLIES she prepared the double volume based on LEUMANN's Avašyaka-Erzählungen. This volume is in the first place a complete evaluation of LEUMANN's study (BALBIR: "Traductions", OBERLIES "Glossar"), but it also includes a general survey of the Av.-literature and an exhaustive description of the narrative material in the Av.-commentaries (BALBIR: "Introduction générale"). We now present the bibliography which was the starting point of this article.
$ 3. Avasyaka bibliography (secondary sources) We have arranged the bibliographical data in two different sections (88 3-4). Each title appears but once. Refer in connection with the present section to BALBIR 1993a for the following: (i) the subdivision of the Āv. Niryukti into twenty chapters as used by WEBER (arabic chapter figures) and LEUMANN (roman chapter figures with arabic verse figures), pp. 41-43 and 126; (ii) Conspectus sommaire de l'Avasyaka Niryukti, pp. 63-75; (ii) Inventaire du narratif avasyakéen, pp. 126-95. SCHUBRING's scepticism concerning the subdivision of the Av. Niryukti into twenty chapters (1962: $ 55, fn.) is too strong. However, modern publications normally use the continuous numbering (1-1623). As far as prose stories are concerned we supply in our notes (in square brackets) in most cases the references to the Av. Cūrņi (Vols.I-II). For further references the reader is referred to the Inventaire. We noticed several studies which focus attention on parallelisms between Avaśyaka Cūrņi and Vasudevahindi. Two minor Avaśyaka contributions by LEUMANN have been mentioned in the Inhaltsverzeichnis of the Kleine Schriften (addenda to K. WATANABE 1909 and E. COSQUIN 1909). For various reasons, a bibliography like the present one cannot be complete. Ludwig ALSDORF, Der Kumarapalapraribodha. Hamburg 1928. [Pp. 26-27: the Sthūlabhadra
legend in the commentaries on Avašyaka Niryukti chapters XVII and IX.) Ludwig ALSDORF, "Zwei neue Belege zur 'indischen Herkunft von 1001 Nacht": ZDMG
14.1935, pp.275-314. KI. Schr.: 518-57. [Pp.545 ff.: text and translation of Āvaśyaka Cúrni, Vol.l: 540-41.)
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Ludwig ALSDORF, "What Were the Contents of the Drsțivada?": Embassy of the FR Germany
(eds.) German Scholars on India. Vol.I. Varanasi-1 1973: 1-5. Kl.Schr.: 252-56.
[Višeşávaśyaka Bhåşya with Hemacandra Maladhárin, vss. 551-552.) Ludwig ALSDORF, "Niksepa - a Jaina Contribution to Scholastic Methodology": JOI
22.1973, pp.455-463. Kl.Schr.: 257-265. (Discussion of the avasyaka-niksepa, as contained in Anuyogadvāra, on. pp.260-62 and 263; see Übersicht: 14", lines 53-55; 46,
lines 36 ff.] Nalini BALBIR, "The Micro-genre of däna-stories in Jaina Literature": Indologica Taurinensia
11.1983, pp. 145-61. [Numerous references to the Avasyaka-literature.) Nalini BALBIR, "The Monkey and the Weaver-bird: Jaina Versions of a Pan-Indian Tale*:
Journal of the American Oriental Society 105.1(1985), pp. 119-34. [Ed. and transl. of
Av. Curņi, Vol.I: 345-46.) Nalini BALBIR, Erudes d'exégèse Jaina. Les Avafyaka. Thèse pour le Doctorat es-Lettres. Paris
1986. Unpublished. (Comprehensive and analytical overview of the Āv. Niryukti and
its prose commentaries, with special emphasis on the narrative aspect.) Nalini BALBIR. "The Perfect Sutra as Defined by the Jainas": Berliner Indologische Studien
3.1987, pp.3-21. [Av. Niryukti 880-886.) Nalini BALBIR, "Anadhyaya as a Jaina Topic. The Precepts": Wiener Zeitschrift für die Kunde
Sadasiens 34.1990, pp.49-77. [Āv. Niryukti 1321-1417.) Nalini BALBIR, "Stories from the Avaśyaka Commentaries": The Clever Adulteress & Other
Stories. Ed. Ph.GRANOFF. Mosaic Press, Oakville - New York - London 1990: 17-74. (Transl. of stories from Av. Curmi and Tiki with special emphasis on the respective
dogmatic topics.) Nalini BALBIR, Introduction générale et Traductions, being the first volume of the Avasyaka
Studien (= Alt- und Neu-Indische Studien 45,1). Stuttgart 1993. (The Avašyaka-Studien - ANIS 45,1 ("BALBIR 1993a") and ANIS 45,2 ("OBERLIES 1993") - are based on
LEUMANN 1897: 6-45.) Nalini BALBIR, "Jaina Exegetical Terminology: Pk. vibhāsa: 'Detailed Exposition": JSD
(1993), pp. 67-84. [Av. Curņi, Vol.I: 115-16.) Nalini BALBIR, "Formes et terminologie du narratif jaina ancien": Genres littéraires en Inde. • Ed. N.BALBIR, Presses de la sorbonne Nouvelle 1994: 223-61. [Numerous references
to the Avasyaka-literature.) Nalini BALBIR, "An Investigation of Textual Sources on the samavasaraña ("The Holy
Assembly of the Jina')": N. BALBIR and J.K. BAUTZE (eds.), Festschrift Klaus Bruhn.
Reinbek 1994, pp. 67-104. [Av. Niryukti and Bhatkalpabhășya.) A.L. BASHAM, History and Doctrines of the Ajīvikas. London 1951. (Pp.41-45, 70, 267; see
also Rez. SCHUBRING - ZDMG 104.1954: 257 foll. = KI. Schr. 469 foll.; Gośāla's
itinerary: Av.Cürņi, Vol.l: 283-96.) Acharya Vijay BHUVANBHANUSURI, The Essentials of Bhagavan Mahavir's Philosophy.
Ganadharavāda. Lala S.L.Jain Research Series 4.1989. Delhi.
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Klaus BRUHN, Silänkas Cauppannamahāpurisacariya. Ein Beitrag zur Kenntnis der JainaUniversalgeschichte. Hamburg 1954. [This study also considers the Avasyaka-version of the universal history.]
Klaus BRUHN, "Avasyaka Studies I": K. BRUHN, A. WEZLER (eds.), Studien zum Jainismus und Buddhismus. Gedenkschrift für Ludwig Alsdorf. Wiesbaden 1981: 11-49. [Our study was useful within its limits in that it helped to focus attention on the subject. K.B.] Klaus BRUHN, "Repetition in Jaina Narrative Literature": Indologica Taurinensia 11.1983, pp. 27-75. [See p.70 for the Avasyaka-version of the Universal History; Av. Niryukti 146-659.]
Klaus BRUHN, "Five Vows and Six Avashyakas". Berlin 1998 (Internet)
Klaus BUTZENBERGER, Beiträge zum Problem der personalen Identität in der indischen Philosophie. Die jinistischen Beweise für die Existenz eines jiva im Viseșăvasyakabhāṣya. Unpublished thesis, München 1989. [Monographic study of the jivästitvavāda: Viseṣāvasyaka Bhāṣya: 2000-2059 = first item of the Gaṇadharavada. All eleven items of the Gaṇadharavada are listed on pp.14-15: verses 2000-2479 in the version with Jinabhadra's autocommentary. Two articles by the same author are connected with or based on the Gaṇadharavada: "Der Zweifel (samsaya, sandeha) in der indischen Philosophie" [mainly Gaṇadharavada 1]: Berliner Indologische Studien 7.1993, pp.59-77; "Jainism and Madhyamaka Buddhism. A Survey of the Gaṇadharavada, Section 4": N. BALBIR, J.K. BAUTZE (eds.), Festschrift Klaus Bruhn. Reinbek 1994: 225-254.
Christine CHOJNACKI, Vividhatirthakalpaḥ. Regards sur le lieu saint jaina. Vols. I-II. Pondichery 1995. [See also Bull. d'études Indiennes 9.1991, pp. 37-59, and our note in JSD: 36.]
F.-R. HAMM, "Jaina-Versionen der Sodasa-Sage": Beiträge zur indischen Philologie und Altertumskunde (W. SCHUBRING Fel. Vol.). Hamburg 1951: 66-73. [Av. Cürni, Vol.I: 534; this article demonstrates inter alia the relationship between Avasyaka-version and Vasudevahindi-version.]
Hermann JACOBI, "Zusätzliches zu meiner Abhandlung: Ueber die Entstehung der Cvetambara and Digambara Sekten": ZDMG 40.1886: 92-98, Kl. Schr. 857-63. [Schism VIII. Cf. LEUMANN 1885 passim; BALBIR 1993a: 146; Av. Cüri Vol.I: 427-430.]
Hermann JACOBI, Sthaviravalicarita or Parisistaparvan. Second ed. Calcutta 1932. [Pp.vi-xx: references to the Avasyaka commentaries in connection with a study of the accounts of the sthavira.s; on pp.viii-x, JACOBI's text includes a "synoptic table of the sources of the Parisista Parvan", prepared by LEUMANN and containing numerous references to the Avasyaka-commentaries.]
J. JAIN, The Vasudevahindi. Ahmedabad 1977, L.D.Series 59. [J. JAIN analyses on pp.570-77 a story of the Vasudevahindi (Valkalacirin) which has been "quoted verbatim" in the Av. Cūrni, Vol.I: 455-60; see also BALBIR 1993a: 149.]
B.K. KHADABADI, "Avasyakacurṇi and the Tale of Cilātīputra": Tulsi Prajñā No.12 / March 1981, pp. 15-23. [Av. Curni, Vol.I: 496-98; BALBIR 1993a: 153.]
Rolf H.KOCH, Die Erzählungen aus der Namaskara-Vyakhyā der Avasyaka-Tradition. Thesis, München 1990. [Text and transl. of the stories in the Namaskara-Vyakhyā; see also METTE 1983.]
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Ernst LEUMANN, "Die alten Berichte von den Schismen der Jaina": Indische Studien XVII. Leipzig 1885: 91-135. [Schisms I-VII; Av. Cümni, Vol.I: 416-430; LEUMANN describes his sources on pp.91-98 and 130-31. See JACOBI 1886 for schism VIII.]
Ernst LEUMANN, "Daśavaikälika-sūtra und -niryukti": ZDMG 46. 1892, pp.581-663. [Pp.59295: Daśavaikǎlika Niryukti and Avasyaka Niryukti.]
Ernst LEUMANN, "Ueber die Avaçyaka-Literatur": Actes du Dixième Congrès International des Orientalistes. Session de Genève 1894: 125. Leiden 1897. [Twenty-one lines describing LEUMANN's Avaśyaka-studies.]
Emst LEUMANN, Die Avasyaka-Erzählungen. Leipzig 1897: 1-48. Abhandlungen für die Kunde des Morgenlandes. [See BALBIR 1993a and OBERLIES 1993. Refer for the texts used by LEUMANN to BALBIR 1993a: 201-209; the stories of the Av. Cūrṇi have been taken from Vol.I: 44-124. LEUMANN's study is unfinished as explained in the postscriptum.] Ernst LEUMANN, Übersicht über die Avasyaka-Literatur ("Übersicht"). Hamburg 1934. Pp.
A-DI-IV + 1-56.
Dalasukhabhai MALAVANIYA, Acārya Jinabhadra-kṛta Ganadharavadanam Samvādātmaka Anuvada... Gujarāta Vidyasabhā. Ahmedabad 1952. [Gujarati translation.] Dalasukhabhai MALAVANIYA, Acarya Jinabhadra Gani Kşamasramaṇa-kṛia Gaṇadharavada kā Gujarati se Hindi Anuvada. Prākṛta Bharati. Puşpa 10. Jaipur 1982.
Adelheid METTE, Indische Kulturstiftungsberichte und ihr Verhältnis zur Zeitaltersage. Wiesbaden 1973. [A. METTE discusses a section of the universal history (Rṣabha legends et alia). See pp.7-24 for Avasyaka-commentaries and other sources, and pp.9-17 for a synopsis of Av. Cumni (Vol.I: 153-56) and Vasudevahindi. Refer also to our note in JSD: 21-22.]
Adelheid METTE, "The Tale of the Elephant Driver in Its Avasyaka-version": Pandit Kailash Chand Shastri Felicitation Volume. Rewa 1980: 549-559. [Av. Curni, Vol.I: 461-465. BALBIR 1990b: 21-24.]
Adelheid METTE, "The Tales Belonging to the namaskara-vyakhya of the Avasyaka-Cūrṇi. A Survey": Indologica Taurinensia 11.1983, pp. 129-144. [Av. Curni, Vol.1: 503-590. Parasurama/Subhūma story in Av. Curni and Vasudevahindi: pp. 132-33.]
Adelheid METTE, "Gotama und die Asketen": Studien zur Indologie und Iranistik 13/14.1987, pp. 139-48. [Av. Curni, Vol.I: 382-84, 389-90.]
Adelheid METTE, Durch Entsagung zum Heil. Eine Anthologie aus der Literatur der Jaina. Zürich 1991 (Benziger). [See pp. 189-92 for the sources.]
Adelheid METTE, "Giftmüllentsorgung' im Alten Indien. Einige Bestimmungen zum Schutze des Lebens aus den Ordensregeln der Jainamönche." Forthcoming. [Analysis of Av. Niryukti XV, the so-called "Parişṭhāpaniki Niryukti"; BALBIR 1993a: 46 and 72:] Thomas OBERLIES, Glossar ausgewählter Wörter zu E. LEUMANNS "Die AvasyakaErzählungen", being the second volume of the Avasyaka-Studien (= Alt- und Neu-Indische Studien 45,2). Stuttgart 1993. [See BALBIR 1993a.]
Śäha Cuniläla Hakamacanda [sic], śrīmān pūrvadhara ācāryavarya Jinabhadra gani kṣamāśramaṇa kṛta śrī Malladhāri ācārya śrī Hemacandra ācārya kṛta vṛtti sahita śrī
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Viseṣāvasyaka bhāṣăntara. bhaga 1-2. gatha 1-1548, 1549-3603. Agamodaya Samiti. Bombay 1924, 1927. [Gujarati translation.]
U.P. SHAH, Jaina-Rupa-Maṇḍana (Jaina Iconography). Vol.I. New Delhi 1987, Abhinav Publications. [In the JRM and elsewhere, U.P.Shah has used the Avasyaka-commentaries in connection with his studies in Jaina art and iconography. See the Avasyaka-captions in the Index of JRM (where "p.34" is to be added after "Avasyaka-cumi"). BY THE SAME AUTHOR: "A Unique Jaina Image of Jivantasvami", Journal Or. Inst. Baroda 1.1951, pp. 72-79); Avasyaka Cumi, Vol. I: 397-401. "Brahma-Santi and Kaparddi Yaksas", Journal M.S. University of Baroda 7.1958, pp.59-72; Avaśyaka Cūrṇni, Vol.I: 272-74.]
Esther A. SOLOMON, Gaṇadharavada. Translation and Explanation. Gujarat Vidya Sabha. Ahmedabad 1966.
N. TATIA, Aspects of Jaina Monasticism. Ladnun 1981. [Discussion of the asayana theme on pp.27-30. See Av. Niryukti with Haribhadra's Ṭīkā, foll. 725-727° for the samgrahani version and foll.728-760 for the surra version.]
N. TATIA, Jaina Meditation. Ladnun 1986. [See pp.86-97 for the Dhyanasataka = Av. Niryukti XIV; BALBIR 1993a: 72.]
C.H. TAWNEY, The Kathakoça... Translated... With Appendix, Containing Notes by Professor Ernst Leumann. London 1895. [LEUMANN's appendix on pp.233-43 contains numerous references to the Avasyaka-commentaries.]
Dhirubhai P. THAKER, Kşamasramana Jinabhadra Gani's Gaṇadharavada... with Maladhårin Hemacandra Suri's Commentary, ed. by Muni Ratnaprabha Vijaya with transl. ... by Prof. Dhirubhai P. Thaker. Panjrapole Ahmedabad 1942.
Katrin VERCLAS, Die Avasyaka-Erzählungen über die Upasargas des Mahavira im Vergleich mit den Versuchungen des Bodhisattva in der buddhistischen Literatur. Thesis, Hamburg 1978. [Especially stories occurring in Av. Cümi, Vol.I, pp. 269-322.]
§ 4. General bibliography A.BC
ALSDORF 1957
ALSDORF 1965
ALSDORF 1977
Av. Cümi
Av. Niryukti
K.L. JANERT, An Annotated Bibliography of the Catalogues of Indian Manuscripts, Pt. 1. Wiesbaden 1965.
L. ALSDORF, "The Story of Citta and Sambhuta": S. RADHAKRISHNAN et al. (eds.), S.K. BELVALKAR Fel. Vol. Benares 1957: 202-08. Kl. Schr.: 186-92.
--, Les études Jaina. Etat présent et tâches futures. Paris, Collège de France 1965.
"Jaina Exegetical Literature and the History of the Jaina Canon": A.N. UPADHYE et al. (eds.), Mahavira and His Teachings. Bombay 1977: 1-8.
Avasyaka Curni. Śri Ṛṣabhdevji Kesarimalji Śvetämbar Samsthā. 2 Vols. (quoted as "Vols. I-II"). Ratlam/Indore 1928 and 1929. [See TRIPATHI 1981: 304; BALBIR 1993a: 81-82, 92-101.]
Avasyaka Niryukti. [With Haribhadra's Ţika:] Agamodaya Samiti. Bombay 1916, 1917. [TRIPATHI 1981: 305; BALBIR 1993a: 38-75.]
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Av. Sūtra
Āv. Țika
BHATT 1997
BRUHN 1977
BRUHN 1987
BRUHN 1996
CALLAT 1975
CAILLAT (forthc.)
Avasyaka Sūtra. JĀS 15.1977, pp.338-58. (Haribhadra's text with Cūrni; BALBIR 1993a: 34-38.) Reference is always made to Haribhadra's commentary. See Av. Niryukti. (TRIPATHI 1981: 305; BALBIR 1993a: 83-85.) B. BHATT, "Preliminary Introduction to the Bhagavati-Avacūri": Xih World Sanskrit Conference. 1997. Bangalore. English Abstracts: 164. (The Bhagavati-Avacuri, or Bhagavati-Vyakhyana, and the 271 Prakrit árya.s of the Bhagavati-literature.) K. BRUHN and C.B.TRIPATHI, "Jaina Concordance and Bhasya Concordance": Beiträge zur Indienforschung (E. WALDSCHMIDT Fel. Vol.). Berlin 1977: 67-80. K. BRUHN, "Das Kanonproblem bei den Jainas": A. and J. ASSMANN (eds.), Kanon und Zensur. München 1987 (Wilhelm Fink), pp. 100-112. -- "Ludwig Alsdorf's Studies in the Arya": Berliner Indologische Srudien 9/10.1996, pp. 7-53. C. CAILLAT, Atonements in the Ancient Ritual of the Jaina Monks. Ahmedabad 1975. L.D.Series 49. Transl. from the original French. -- "Luigi Pio Tessitori and International Cooperation in the 19th20th century": International Conference "Tessitori and Rajasthan", Bikaner 21st - 23rd February 1996. H.R. KAPADIA: Cat. BhORI 17,3a (the four Molasutra.s). Poona 1940. See ABC No.264 for the BhORI series. J. CHARPENTIER, The Urraradhyayanasútra. Uppsala 1922. C. TRIPATHI, Catalogue of the Jaina Manuscripts at Strasbourg. E.J. Brill 1975. - Unfortunately, this book is no longer available. M.A. DHAKY, "The Date and Authorship of Nyåyåvatara": Nirgrantha 1.1996, pp.39-49. K.W. FOLKERT, Scripture and Communiry. Collected Essays on the Jains. Edited by John E. CORT. Atlanta 1993. The chapter on "Jain Religious Life at Ancient Mathura: The Heritage of Late-Victorian Interpretation" (pp.95-112) is a reprint from the Mathură volume edited by D.M. SRINIVASAN (Mathura, New Delhi 1989:103-112). [Short editorial comment by D.M. SRINIVASAN on p.XII.) H. JACOBI, The Kalpasūtra of Bhadrabahu. Leipzig 1881. Abhandlungen für die Kunde des Morgenlandes. [Paryusanakalpasūtra.) Jaina-Agama-Series. Bombay 1968 foll. H.D. VELANKAR, Jinararnakosa. An Alphabetical List of Jaina Works and Authors. Vol.I Works. Poona 1944. Jain Sähirya ka Brhad Itihas. bhåg 3. Agamik Vyākhyāem. Varanasi 1967.
СВМ
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JSD
KAPADIA 1941
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R. SMET and K. WATANABE (eds.), Jain Studies in Honour of Jozef Deleu. Tokyo 1993 (Hon-no-Tomosha). H.R. KAPADIA, A History of the Canonical Literature of the Jainas. Surat 1941. A.B. KEITH, Catalogue of the Sanskrit and Präkrit Manuscripts in the Library of the India Office. Vol.II: Brahmanical and Jaina Manuscripts. Oxford 1935. B.K. KHADABADI, "Reflexions on the Jaina Exegetical Literature": M.A. DHAKY and SAGARMAL JAIN (eds.), Pt. Dalsukhbhal Malvania Felicitation Volume I. Varanasi 1991: 27-33. A. WEZLER (ed.), Ludwig Alsdorf. Kleine Schriften. Wiesbaden 1974. K. BRUHN (ed.), Walther Schubring. Kleine Schriften. Wiesbaden 1977. N. BALBIR (ed.), Emst Leumann. Kleine Schriften. Stuttgart 1998. E. LEUMANN, "Die Legende von Citta und Sambhūta": Wiener Zeitschrift für die Kunde des Morgenlandes 5.1891, pp. 111-46 and 6.1892, pp. 1-46. -- "Bühler as a Collector of Mss.": The Indian Antiquary 27.1898, pp.368-70. A. METTE, Pind esanā. Das Kapitel der Oha-niijutri aber den Bettelgang. Franz Steiner 1974, New Catalogus Catalogorum. Madras 1949 ff. Th. OBERLIES, "Die Erzählungen vom Kämpilya-König Brahmadatta. Eine Untersuchung im Anschluß an Vorarbeiten von ERNST LEUMANN": Berliner Indologische Studien 9/10. 1996: 259-313. W. SCHUBRING, review of J. CHARPENTIER, The Uttaradhyayanasutra: OLZ 1924(8). col. 483-485. Kl. Schr.: 436-37. W. SCHUBRING and E. LEUMANN, The Dasaveyaliya Sutta. Ahmedabad 1932. Kl.Schr.: 109-248. W. SCHUBRING, "Ernst Leumann" (Obituary): ZDMG 87. 1934, pp.69-75. -- Die Lehre der Jainas. Berlin und Leipzig 1935. . -- review of Kerry 1935: OLZ 1936(3), col. 177-80. Kl. Schr.: 452-53. -- The Doctrine of the Jainas. Motilal Banarsidass 1962. (Translated by W. BEURLEN from a revised version of SCHUBRING 1935.) --, review of R. WILLIAMS, Jaina Yoga: ZDMG 114.1964, pp. 202-204. KI. Schr.: 485-87.
METTE 1974
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SCHUBRING 1966 SPH TRIPATHI 1981 Visesavasyaka Bhasya WEBER 1883/85 --, Drei Chedasutras des Jaina-Kanons. Ayaradasao, Vavahara, Nisiha. Hamburg 1966. (Mit einem Beitrag von Colette CAILLAT.) A. WEBER, Sanskrit- und Prakril-Handschriften. Berlin. SPH 2.1 (1886), SPH 2.2 (1888), SPH 2.3 (1892). See ABC No.20 for bibliographical details. Refer for the Jaina manuscripts to SPH 2.2 (svetambara canon) and SPH 2.3 (non-canonical svetambara literature). C. TRIPATHI, "The Jaina Concordance in Berlin. A Bibliographical Report": K. BRUHN and A. WEZLER (eds.), Studien zum Jainismus und Buddhismus (L. ALSDORF Comm. Vol.). Wiesbaden 1981: 301-29 Jinabhadra's Visesavasyaka Bhasya. (TRIPATHI 1981: 327-28; BALBIR 1993a: 75-81.] A. WEBER, "Uber die heiligen Schriften der Jaina": Indische Studien 16.1883, pp.211-479 and 17.1885, pp. 1-90. (Pp.50 76 of 17.1885 are devoted to the Avasyaka-literature.] - English transl. by H.W. SMYTH in vols. 17.1888 - 21.1892 of the Ind. Antiquary. The Avasyaka-literature is discussed on pp. 329-341 of vol. 21.1892. Refer for complete references to the entry SMYTH/WEBER in the Inhaltsverzeichnis of Ernst Leumann, Kleine Schriften. See also SPH. 2.3, p.viii, fn.3. (On p.373 of vol. 21.1892 of the Ind. Antiquary, SMYTH concludes his translation with the following remark: "In conclusion, I desire to extend my most hearty thanks to Dr. E. Leumann for the generous assistance he has rendered in reading the proof of this treatise. This assistance comprises very numerous corrections made on the basis of MSS. and printed matter which were not accessible to me. I have also used to great advantage Kielhorn's Report and especially Peterson's Detailed Report.") M. WINTERNITZ, A History of Indian Literature. Vol. II. Buddhist Literature and Jaina Literature. Calcutta 1933. Transl. from the original German. J.C. WRIGHT, review of - SCHUBRING 1966, and C. CAILLAT, Les expiations dans le rituel ancien des religieux jaina: BSOAS 30(2). 1967, pp.4184-419a. MUNI YASOVIJAYA, Samvacchari Pratikraman ki Saral Vidhi. Surat 1976. (Instructions for the performance of the Avasyaka ritual by Svetambaras.) WINTERNITZ 1933 WRIGHT 1967 YASOVIJAYA 1976 . 136 -