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 Avasyaka-Commentaries KLAUS BRUHN The subject is too complex to be explained here. Netall sovi) 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 Ubersicht aber die Avasyaka-Literatur that a reconsideration of the intriguing Avasyaka 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), Bhasya.s (metrical, almost always arya.s; Prakrit, later than the Niryukti.s), Curni.s (prose, Sanskrit/Prakrit), and sika.s (prose, Sanskrit, later than the Curni.s). For this area we can use the general term "exegetical literature" (exegesis of Sutra.s of the Svetambara Agama). The "exegetical literature" can, in its turn, be subdivided into a number of smaller divisions or "literatures": Acara, Sutrakrta, Bhagavati, Dasasruta, Kalpa, Vyavahara, Nisitha, Uttaradhyayana, Dasavaikalika, Avasyaka, Pindaniryukti, Oghaniryukti. Each literature consists of an exegetical sequence, the last member or phase) being formed by works of the Tika type (works called Tika, Vitti etc.). The first member is as a rule a Sutra, 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-a-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 Ubersicht (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. - 119 -

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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 Av. Sutra, a short and semi-ritualistic composition, consisting of six sections I-VI and contained in Haribhadra's Av. Tika (JAS 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-gatha.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 Bhasya 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 Bhasya by Jinabhadra (6th/7th C.: BALBIR 1993a, p.75; "ob. A.D.588 or 594": DHAKY 1996, p.47, fn. 14). Jinabhadra's Bhasya 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 Visesavasyaka Bhasya, the 256 verses included earlier into the Av. Niryukti are called Mula-bhasya 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 Curni (by "Jinadasa", sec BALDIR 1993a: 81), and there are several Tika.s (Haribhadra et alii). The relationship between the Cumi and the Tka (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 Curni/Tika and the commentaries on the Visesavasyaka Bhasya and Bshatkalpa Bhasya (BALBIR 1993a: 201). The Avasyaka Tika.s which are later than Haribhadra are not of great importance but cannot be ignored altogether. - 120 -

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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 Sutra and commentaries, as well as between different commentaries. Avasyaka Sutra, Avasyaka Niryukti, Avasyaka Mulabhasya, Visesavasyaka Bhasya, Avasyaka Curni, and Avasyaka Tika 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 Ubersicht 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 Umasvati's Tattvarthadhigama Sutra, and Umasvati's life-time is placed in the fourth century, i.e. about. Two centuries before Jinabhadra. There is furthermore (u) an extensive literature, Svetambara and Digambara, which lies outside the exegetical sequence (Av. Sutra plus Av.-commentaries) and for which we can use the term "Avasyaka orbit" (BALBIR 1993a: 90-91). "Av.-literature" is thus Av. Sutra, plus Av.-commentaries, plus Av.-orbit. See for the orbit Ubersichr: 2-6 on "Av.2" and "Av.). 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 "Sadavasyakasutra" 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 Dasavaikalika-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 Ubersicht So far we have referred only once to LEUMANN'S Ubersicht, by now an almost legendary work. Far from being an "Ubersicht" 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 - 121 -

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expected the reader to know his earlier Dasavaikalika study (1892). The Ubersicht 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 Avasyaka manuscript (details below). No less than 26 pages of the Ubersicht (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: Ubersicht: p.C). More than one monograph could be derived from the Ubersicht, 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. "Av.". "Av.2" (Sadavasyaka: Svetambara tradition), and "Av." (Kriyakalapa and Sravakapratikramana: Digambara tradition). "Av." is a sophisticated term. It stands (i) for the lost prototype of the Av. Sutra, (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. Curni. See Ubersicht: 1524-26; 19--196. In the Av. Sutra (Haribhadra with Curni), 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" ("Av.") - "Av.12" (".v.2") - "Av." ("Av.. --> SUMMARY of Av.IV-VI: Ubersicht: 213-49. Columns 6-8". Sections I-III (Av., Av.?, Av.'). --> TEXT AND TRANSLATION of Av.I-III: Ubersicht: 64-8. Columns 8-14. Monographic study of Section III. Columns 14-15 Columns 15/16.12. Complete text of Mulacara VII, an earlier version of the Av. Niryukti (Digambara tradition). Columns 194-230 ...... Columns 23-27. Bhadrabahu (i.e. Bh., the teacher of Sthulabhadra): 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 Visesavasyaka Bhasya and its commentaries (31-55): Extensive analysis. Short analyses of the other works of Jinabhadra, viz. Ksetrasamasa, Samgrahani, and Visesanavati (55-56). LEUMANN's text on the Visesanavati consists of no more than four sentences which conclude the Ubersichr (56, lines 72-79). It is supplemented by no.306 of the present catalogue. 122 -

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Further observations on LEUMANN's Avasyaka 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 Mulasutra.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 Rsimandalasutravstti (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 (Ubersicht, column 28": "80 A.D."). But refer to KHADABADI 1991: 28 for later datings. Mulacara V 82 mentions an Aradhana Niryukti which does not appear in the list (Ubersicht 16 and 21). The Mulasutra lists are parts of Agama lists, and they also include an Avasyaka 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, AVASYAKA, Dasavaikalika, Pinda Niryukti" and "Utt., VISESAVASYAKA, Dasav., Paksika". 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 Mulasutra.s are a part of the canon itself. BUHLER'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. BUHLER (JACOBI I.c.). It is not known how BUHLER came into its possession. It was the basis of A. WEBER's description of the canon. In the case of "Avasyaka", WEBER described the Avasyaka Niryukri (WEBER 1885: 53). SCHUBRING originally followed BUHLER's list with its 45 titles verbatim (1926: VIII-IX). However, he defined the Mulasutra category as "Uttarajjhaya, 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 Mulasutra in the Doctrine again Avassayanijjutti". A case like this, involving the categories of Niryukti.s and Mulasutra.s, shows that we must use the ancient traditions with caution. The terms "Mulasutra" and "Chedasutra" have been discussed repeatedly: WEBER 1883: 446-47 (Ch.): WEBER 1885: 41-43 (M.); CHARPENTIER - 123

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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 Chedasutra ... (cheda, Schnitt, Abschnitt?) ist sehr verschiedener Deutung fahig. Eine authentische Erklarung ist mir dafur nicht zur Hand." Similarly in 1885 (p.41): "Worauf dieser Name (M.) sich bezieht, ist mir annoch unklar... Auch ist derselbe bis jetzt fur 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 Mula 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 Mulasutra" 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 Mula 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 Av. Sutra. Moreover, the Av. Sutra 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. Sutra as we know it is basically written in Jaina Maharastri, not in Ardhamagadhi. The e-nominatives found in Av. Sutra VI have been taken from the Upasakadasa. 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 (Visesavasyaka Bhasya). $ 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 BUHLER (1837-98). BUHLER'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 BUHLER 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 Svetambara Jains." He concludes (p.370) by saying: "So, once more, we may state fairly that . 124

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Buhler 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 BUHLER'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 Avasyaka manuscripts. The first scholar to examine Avasyaka texts was therefore A. WEBER (1825-1901), who catalogued the Brahmanical and Jaina manuscripts in Berlin (ABC Nos:20-21) and described BUHLER'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 Tika on the Av. Niryukti (no. 1914), and about Hemacandra Maladharin's commentary on Jinabhadra's Visesavasyaka Bhasya (no. 1915). WEBER had described the Av. Niryukti already on pp.50-76 of his study on the Svetambara canon (WEBER 1885). But his treatment of the canon had been comparatively short, and the reader should also consult, along with WEBER 1885, the Avasyaka entries of WEBER'S Berlin catalogue which appeared three years later. $ 2.2. Ernst LEUMANN We now return to the subject of the Ubersicht. 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 Beschaftigung mit den Jaina-Handschriften der Koniglichen Bibliothek, dass die Avasyaka-niryukti (der Svetambara-Literatur) eine besondere Beachtung verdiene." The Avasyaka 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 Avasyaka texts lasted from 1882 (supra) to 1898, the year when the Ubersicht in its present form was printed. The reader will find the chronological details on p.iv of the Ubersicht. 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..." - 125 -

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These three prints (further details infra) are also referred to in an obviously provisional title for the complete (fourfold) Avasyaka publication, as is seen in W. SCHUBRING's Vorwort: "Ein im Nachlass vorgefundener Titelentwurf lautet: Ubersicht uber die AvasyakaLiteratur mit Excerpten aus der Silanka-Handschrift und einer photographischen Reproduction derselben sowie mit einer Pratika-Liste zum Visesavasyaka-Bhasya.' Die hier genannten Bestandteile liegen dem Seminar ebenfalls in je einem Exemplar vor. Sie gleich den nachstehenden Bogen zu veroffentlichen verbot jedoch die Beschranktheit der Mittel und im Falle der Handschriftentafeln, nach deren Format Leumann den vorliegenden Textband einrichtete, die Unmoglichkeit der Vervielfal tigung." The 36 (35 plus 1) plates are facsimiles of a palm-leaf manuscript, dated samvat 1138 and containing Kotyacarya's commentary on Jinabhadra's Visesavasyaka Bhasya (LEUMANN calls Kotyacarya "Silanka": 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 (Ubersicht: IV", fn.2), to LEUMANN 1894, and to CBM: 375. Of the various dates appearing on p.iv of the Ubersicht 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 Avasyaka 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 Avasyaka studies. In fact, LEUMANN became - broadly speaking after his Avasyaka 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 Avasyaka 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 Ubersicht 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 'Riesenkrafte', die BUHLER ihm einst mit Recht zusprach, Jahre hindurch einer 'Ubersicht uber die Avasyaka-Literatur gewidmet und aus einer ungeheuren Stoffsammlung heraus ein kirchen- und literargeschichtliches Werk zu gestalten unternommen, mit dem er seiner Zeit weit voraus war. Hatte er es - 126 -

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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 wurde seine Jaina-Forschung in diesem ihre Kronung gefunden haben. Es ist aber zu hoffen, dass es in Kurze moglich sein wird, wenigstens den fertig vorliegenden Teil zu veroffentlichen." To this day a guide to or critical analysis of the Ubersicht 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 Ubersicht 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 Avasyaka manuscripts. Furthermore, there is a list of the Svetambara 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 Auszuge) 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 Silanka-Handschrift (10.188). Besides the Obersicht (1934) and the Erzahlungen (1897, unfinished), one Avasyaka article (1885) and one Avasyaka note (1894) have been published by LEUMANN. Most of the Avasyaka material in the Papers has been indexed in the present catalogue under Avasyakaheadings. 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 Avasyaka inedita also to BALBIR 1993a: 26-30 and 93-97 (93-97: observations on the Curni.s, edited ibid.). M. WINTERNITZ (Jaina Literature: 1920/1933) did not know the Ubersicht which was published in 1934. SCHUBRING's Lehre (1935) devotes a separate section ( 55) to the Avasyaka 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 Avasyaka issue that we sometimes forget how many other Jaina texts he has studied as well. His main publication outside the Avasyaka field was a substantial article on the Dasavaikalika 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 Erzahlungen and the Obersicht demonstrate LEUMANN's familiarity with the Bshatkalpabhasya. In spite of its specialized subject, even the Obersicht shows the wide range of LEUMANN'S Jainological (and Indological) interests. . 127 -

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LEUMANN's unpublished studies (Avasyaka 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 beschaftigt als LEUMANN; Dutzende von Heften mit subtilem Material zeugen davon." (1963: Kl. Schr., p.486; see also Ubersicht: 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 ("Avasyaka", "Mulacara", "Samayika" [sic] et alia), and in the NCC ("Avasyaka" et alia). A separate edition of the Av. Sutra (Haribhadra's text with Curni 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 Mulastra.s. Here, the Avasyaka texts were classified as the "third Mulasutra", and the description of the relevant manuscripts is covered by pp. 132-480 of the volume (Nos. 730-1112). That the category called "third Mulasutra" lacked real unity was not denied. The definition on pp. xvixvii of CBM ran as follows: "Then (after the description of Uttaradhyayana and Dasavaikalika) follows the description of the Mss. of Sadavasyakasutra 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 Sadavasyakasurra and their explanatory literature has been to give due importance to these factors - the sutras most of which constitute Avastyakasutra as visualized by Haribhadra Suri, who is well-known as Yakini-mahattara-dharmasunu." The Avasyaka material presented two problems, i.e. internal classification and definition, definition in the sense of a distinction between Avasyaka" 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 Ubersicht, both in CBM (pp.371ff.) and one year later in KAPADIA 1941 (pp. 173ff.). However, the "third Mulasutra" in CBM was not an attempt to organize the Avasyaka texts. This chapter merely served as a broad category which accommodated, besides Avasyaka texts of every description, also remotely related material which was clearly outside the Av.-literature. . 128

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What may be called the "LEUMANN renaissance started in 1965 when L. ALSDORF observed in a lecture in the College de France: "... il m'est impossible de passer sous silence une tache qui outre son importance concrete me semble etre pour nous une obligation morale: la reprise du travail sur l'Avasyaka d'Ernst Leumann que j'ai deja cite a 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 Avasyaka 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 Avasyaka-Erzahlungen. 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 generale"). 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 Av. 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 avasyakeen, 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. Curni (Vols.I-II). For further references the reader is referred to the Inventaire. We noticed several studies which focus attention on parallelisms between Avasyaka Curni and Vasudevahindi. Two minor Avasyaka 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 Sthulabhadra legend in the commentaries on Avasyaka 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 Avasyaka Curni, Vol.l: 540-41.) - 129 -

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Ludwig ALSDORF, "What Were the Contents of the Drstivada?": Embassy of the FR Germany (eds.) German Scholars on India. Vol.I. Varanasi-1 1973: 1-5. Kl.Schr.: 252-56. [Visesavasyaka Bhasya with Hemacandra Maladharin, 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 Anuyogadvara, on. pp.260-62 and 263; see Ubersicht: 14", lines 53-55; 46, lines 36 ff.] Nalini BALBIR, "The Micro-genre of dana-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. Curni, Vol.I: 345-46.) Nalini BALBIR, Erudes d'exegese Jaina. Les Avafyaka. These pour le Doctorat es-Lettres. Paris 1986. Unpublished. (Comprehensive and analytical overview of the Av. 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 fur die Kunde Sadasiens 34.1990, pp.49-77. [Av. Niryukti 1321-1417.) Nalini BALBIR, "Stories from the Avasyaka 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 generale et Traductions, being the first volume of the Avasyaka Studien (= Alt- und Neu-Indische Studien 45,1). Stuttgart 1993. (The Avasyaka-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. vibhasa: 'Detailed Exposition": JSD (1993), pp. 67-84. [Av. Curni, Vol.I: 115-16.) Nalini BALBIR, "Formes et terminologie du narratif jaina ancien": Genres litteraires 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 samavasarana ("The Holy Assembly of the Jina')": N. BALBIR and J.K. BAUTZE (eds.), Festschrift Klaus Bruhn. Reinbek 1994, pp. 67-104. [Av. Niryukti and Bhatkalpabhasya.) A.L. BASHAM, History and Doctrines of the Ajivikas. London 1951. (Pp.41-45, 70, 267; see also Rez. SCHUBRING - ZDMG 104.1954: 257 foll. = KI. Schr. 469 foll.; Gosala's itinerary: Av.Curni, Vol.l: 283-96.) Acharya Vijay BHUVANBHANUSURI, The Essentials of Bhagavan Mahavir's Philosophy. Ganadharavada. Lala S.L.Jain Research Series 4.1989. Delhi. . 130 -

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Klaus BRUHN, Silankas Cauppannamahapurisacariya. 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 fur 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, Beitrage zum Problem der personalen Identitat in der indischen Philosophie. Die jinistischen Beweise fur die Existenz eines jiva im Visesavasyakabhasya. Unpublished thesis, Munchen 1989. [Monographic study of the jivastitvavada: Visesavasyaka Bhasya: 2000-2059 = first item of the Ganadharavada. All eleven items of the Ganadharavada 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 Ganadharavada: "Der Zweifel (samsaya, sandeha) in der indischen Philosophie" [mainly Ganadharavada 1]: Berliner Indologische Studien 7.1993, pp.59-77; "Jainism and Madhyamaka Buddhism. A Survey of the Ganadharavada, Section 4": N. BALBIR, J.K. BAUTZE (eds.), Festschrift Klaus Bruhn. Reinbek 1994: 225-254. Christine CHOJNACKI, Vividhatirthakalpah. Regards sur le lieu saint jaina. Vols. I-II. Pondichery 1995. [See also Bull. d'etudes Indiennes 9.1991, pp. 37-59, and our note in JSD: 36.] F.-R. HAMM, "Jaina-Versionen der Sodasa-Sage": Beitrage zur indischen Philologie und Altertumskunde (W. SCHUBRING Fel. Vol.). Hamburg 1951: 66-73. [Av. Curni, Vol.I: 534; this article demonstrates inter alia the relationship between Avasyaka-version and Vasudevahindi-version.] Hermann JACOBI, "Zusatzliches 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. Curi 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. Curni, Vol.I: 455-60; see also BALBIR 1993a: 149.] B.K. KHADABADI, "Avasyakacurni and the Tale of Cilatiputra": Tulsi Prajna No.12 / March 1981, pp. 15-23. [Av. Curni, Vol.I: 496-98; BALBIR 1993a: 153.] Rolf H.KOCH, Die Erzahlungen aus der Namaskara-Vyakhya der Avasyaka-Tradition. Thesis, Munchen 1990. [Text and transl. of the stories in the Namaskara-Vyakhya; see also METTE 1983.] 131

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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. Cumni, Vol.I: 416-430; LEUMANN describes his sources on pp.91-98 and 130-31. See JACOBI 1886 for schism VIII.] Ernst LEUMANN, "Dasavaikalika-sutra und -niryukti": ZDMG 46. 1892, pp.581-663. [Pp.59295: Dasavaikalika Niryukti and Avasyaka Niryukti.] Ernst LEUMANN, "Ueber die Avacyaka-Literatur": Actes du Dixieme Congres International des Orientalistes. Session de Geneve 1894: 125. Leiden 1897. [Twenty-one lines describing LEUMANN's Avasyaka-studies.] Emst LEUMANN, Die Avasyaka-Erzahlungen. Leipzig 1897: 1-48. Abhandlungen fur 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. Curni have been taken from Vol.I: 44-124. LEUMANN's study is unfinished as explained in the postscriptum.] Ernst LEUMANN, Ubersicht uber die Avasyaka-Literatur ("Ubersicht"). Hamburg 1934. Pp. A-DI-IV + 1-56. Dalasukhabhai MALAVANIYA, Acarya Jinabhadra-krta Ganadharavadanam Samvadatmaka Anuvada... Gujarata Vidyasabha. Ahmedabad 1952. [Gujarati translation.] Dalasukhabhai MALAVANIYA, Acarya Jinabhadra Gani Ksamasramana-kria Ganadharavada ka Gujarati se Hindi Anuvada. Prakrta Bharati. Puspa 10. Jaipur 1982. Adelheid METTE, Indische Kulturstiftungsberichte und ihr Verhaltnis zur Zeitaltersage. Wiesbaden 1973. [A. METTE discusses a section of the universal history (Rsabha 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-Curni. A Survey": Indologica Taurinensia 11.1983, pp. 129-144. [Av. Curni, Vol.1: 503-590. Parasurama/Subhuma 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. Zurich 1991 (Benziger). [See pp. 189-92 for the sources.] Adelheid METTE, "Giftmullentsorgung' im Alten Indien. Einige Bestimmungen zum Schutze des Lebens aus den Ordensregeln der Jainamonche." Forthcoming. [Analysis of Av. Niryukti XV, the so-called "Paristhapaniki Niryukti"; BALBIR 1993a: 46 and 72:] Thomas OBERLIES, Glossar ausgewahlter Worter zu E. LEUMANNS "Die AvasyakaErzahlungen", being the second volume of the Avasyaka-Studien (= Alt- und Neu-Indische Studien 45,2). Stuttgart 1993. [See BALBIR 1993a.] Saha Cunilala Hakamacanda [sic], sriman purvadhara acaryavarya Jinabhadra gani ksamasramana krta sri Malladhari acarya sri Hemacandra acarya krta vrtti sahita sri - 132 -

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Visesavasyaka bhasantara. bhaga 1-2. gatha 1-1548, 1549-3603. Agamodaya Samiti. Bombay 1924, 1927. [Gujarati translation.] U.P. SHAH, Jaina-Rupa-Mandana (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; Avasyaka Curnni, Vol.I: 272-74.] Esther A. SOLOMON, Ganadharavada. 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 Tika, foll. 725-727deg 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 Kathakoca... 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, Ksamasramana Jinabhadra Gani's Ganadharavada... with Maladharin Hemacandra Suri's Commentary, ed. by Muni Ratnaprabha Vijaya with transl. ... by Prof. Dhirubhai P. Thaker. Panjrapole Ahmedabad 1942. Katrin VERCLAS, Die Avasyaka-Erzahlungen uber die Upasargas des Mahavira im Vergleich mit den Versuchungen des Bodhisattva in der buddhistischen Literatur. Thesis, Hamburg 1978. [Especially stories occurring in Av. Cumi, Vol.I, pp. 269-322.] SS 4. General bibliography A.BC ALSDORF 1957 ALSDORF 1965 ALSDORF 1977 Av. Cumi 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 etudes Jaina. Etat present et taches futures. Paris, College 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. Sri Rsabhdevji Kesarimalji Svetambar Samstha. 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 Tika:] Agamodaya Samiti. Bombay 1916, 1917. [TRIPATHI 1981: 305; BALBIR 1993a: 38-75.] - 133 -

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Av. Sutra Av. Tika BHATT 1997 BRUHN 1977 BRUHN 1987 BRUHN 1996 CALLAT 1975 CAILLAT (forthc.) Avasyaka Sutra. JAS 15.1977, pp.338-58. (Haribhadra's text with Curni; 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-Avacuri": Xih World Sanskrit Conference. 1997. Bangalore. English Abstracts: 164. (The Bhagavati-Avacuri, or Bhagavati-Vyakhyana, and the 271 Prakrit arya.s of the Bhagavati-literature.) K. BRUHN and C.B.TRIPATHI, "Jaina Concordance and Bhasya Concordance": Beitrage 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. Munchen 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 Urraradhyayanasutra. 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 Nyayavatara": 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 Mathura 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 Kalpasutra of Bhadrabahu. Leipzig 1881. Abhandlungen fur die Kunde des Morgenlandes. [Paryusanakalpasutra.) Jaina-Agama-Series. Bombay 1968 foll. H.D. VELANKAR, Jinararnakosa. An Alphabetical List of Jaina Works and Authors. Vol.I Works. Poona 1944. Jain Sahirya ka Brhad Itihas. bhag 3. Agamik Vyakhyaem. Varanasi 1967. SVM CHARPENTIER 1922 CUM DHAKY 1996 FOLKERT 1993 JACOBI 1881 JAS JRK JSB - 134 -

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JSD KAPADIA 1941 Kerth 1935 KHADABADI 1991 KI.Schr. LEUMANN 1891 LEUMANN 1898 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 Prakrit 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 Sambhuta": Wiener Zeitschrift fur die Kunde des Morgenlandes 5.1891, pp. 111-46 and 6.1892, pp. 1-46. -- "Buhler as a Collector of Mss.": The Indian Antiquary 27.1898, pp.368-70. A. METTE, Pind esana. Das Kapitel der Oha-niijutri aber den Bettelgang. Franz Steiner 1974, New Catalogus Catalogorum. Madras 1949 ff. Th. OBERLIES, "Die Erzahlungen vom Kampilya-Konig 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 NCC OBERLIES 1996 SCHUBRING 1924 SCHUBRING 1932 SCHUBRING 1934 SCHUBRING 1935 SCHUBRING 1936 SCHUBRING 1962 SCHUBRING 1963 - 135 -

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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 -