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BOLLEE, Willem B. Bhadrabahu Byhar-kalpa-niryukri and Sanghadisa Brhar kalpa-bhasya, Romanized and metrically revised version, notes from related texts, and a selective glossary. 3 Parts. Stuttgart: Franz Steiner, 1998. (Beiträge zur Südasienforschung, Südasien-Institut, Universität Hei. delberg, 181,1; 181,2; 181,3.) ISBN 3-515-07270-5. xxiv, 411, xxxiv, 421, viii, 315 pp. Price: DM/sFr 280.= (ÖS 2044 =)
Jaina exegetical literature is vast, complicated, and little explored. The volumes under review deal with the Niryukti and the Bhasya of the "real" Kalpasútra, also known as Vedakalpa or Brhat(sādhu)kalpa, and to be distinguished from the Paryusana-Kalpa (vol. I p. 1). "There are various ways"--Bollée explains in the Introduction (vol. 1 p. 4)-"of dealing with bulky Indian scriptural traditions of (this) kind...
(1) one can make a systematic inventory of the contents and turn it into a cultural study ...
(2) One can choose a portion of text which is related, edit, translate and comment on it with the help of the tika etc....
(3) The entire text can be brought out as a basis for further study, with a complete glossary ... or with an ample selection of important words."
Bollée then concludes: "The [Brhatkalpabhasyal being still virginal territory sofar I have ... opted for the third approach to start work on it." This means that most of this study consists of the Prakrit text of the Brhat
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The text edited and translated under the name Kalpasutra by Hermann Jacobi (see the Bibliography, Part 3 p. 270 under Jacobi, where 1878 has to be corrected to 1879, and Part 1 p. I where 1882 has to be corrected to 1884) and others (eg KC Lalwani) is neither identical with the Brhatkalpasutra nor with the Paryusana Kalpa, though it contains the latter. For a description of this text and its position in the Jaina canon, see Winternitz, 1920: 309-310.
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kalpa-niryukti and the Brhat-kalpa-bhasya-which cover most of Parts ! and 2-and of a glossary of selected words-which fills most of Part 3. The Introduction recalls that "the vocabulary (- glossary, JB) is of primary interest in the present study, the text serving mainly as a reference" (p. 5). Indeed, "[g]lossaries of this kind may on the one hand Serve as an index rerum and a complement to the table of contents; on the other, they can provide the new Dictionary of the Prakrit Languages appearing in Poona and the supplements of Turner's Comparative Dictionary of the Indo-Aryan Languages with new words, wordforms and references, and thus may indirectly also be useful for the etymological references in dictionaries of modern Indian languages" (p. 4).
in constituting the text, use has primarily been made of the 6-volume Brhatkalpabhasya edited by Chaturvijaya and Punyavijaya (Bhavnagar 1933-1942). However, since the Brhatkalpabhâsya borrows at times from the Avašyaka- and Oha-Niryukti, and parts of it are borrowed by the Nisitha. and Višesavašyaka-Bhasya, existing editions of these works have been explored for variant readings. Even though I have found no explicit remark to this extent, it appears that the Niryukti is printed in italics, the Bhaswa in ordinary print.
The "Glossary of Selected Words" lists selected words (253 pages of them), followed by the corresponding Sanskrit word and the occasional reference to commentary or secondary literature. Strangely enough, the Part no. 3) which contains the "Glossary of Selected Words" (pp. 1-253) also contains "Additions and Corrections to the Glossary" (pp. 305-311). It is a pity that these additions and corrections have not been inserted in the glossary itself. The same applies to the "Additions to the Remarkable Sanskrit words from the Commentary" (pp. 312-315) which complements "Remarkable Sanskrit words from the Commentary" (pp. 254-259)
There are other unexpected portions. The end of Part I consists of "Corrections on: Materials for an Edition and Study of the Pinda- and Oha. Nijjuttis of the Svetambara Jain Tradition, Stuttgart 1994" (pp. 371372). "Corrections on: The Nijjuttis on the Seniors of the Svetambara
-Siddhanta, Stuttgart 1995" (p. 373), and "Appendix: Elfrun Linke, Glossary of Schubring's Doctrine of the Jainas" (pp. 374-411): Part II contains "Corrections on: Materials for an Editions (sic) and Study of the Pindaand Oha-Nijjuttis, vol. II Stuttgart 1994" (p. 421). All these portions are no doubt useful-and indeed, all users of the English version of Schubring's Lehre der Jainas will wish to use Linke's Glossarys--but it is somewhat surprising to find them hidden away in this study
As pointed out above, a study of the contents or a translation of the texts was not part of the author's intention. It seems to have come as an afterthought to add a summary of the contents of the Bhatkalpabhasya and a translation of the Kalpasútra to which it is attached, for these occur Part 1 pp. viii-xxiv and Part 2 pp. vii.xxxiv, i.e., in the portions with Roman page numbers immediately following the prefaces and, in Part 1 preceding the introduction
Little effort is made to explain the complicated nature of Jaina exegetical literature. All is condensed into the following lines (Part 1 p. 2): "As is well-known, niryuktis originally may have been composed as memory aids for monastic teachers, and for that very reason they are metrical. Following the expansion of topics to be treated (brhad-/mila Imahá-)bhâsya stanzas were added. Thus Bhadrabahu's small original (cf. the niryuktis on other canonical texts like Ayaranga and Sayagada) swelled to nearly 7000." A note accompanying these lines refers to L. Alsdort's article "Jaina exegetical literature and the history of the Jaina canon" but
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This book ("The Nijuttis on the Seniors ...") contains itself "Corrigenda on my Materials for an Edition and Study of the Pinda. and Oha-Nijjutis of the Sve. tambara Jain Tradition. Vol. II: Text and Glossary Stuttgart 1994" (Bollée, 1995: 194-197), while "Materials for an Edition and Study Il contains an "Appendix Index to R N Shriyan, Mahapurana of Puspadanta Ahmedabad, 1969" (Bollée. 1994 397-418). The glossary is preceded by a preface signed WB (no doubt: Willem Bollée) which suggests that Bollée has prepared the glossary Elfrun Linke's role is nowhere explained The "Bibliography" (Part 3 pp. 261-284) specifies this publication as "in: Mahavira and his Teachings 1-8" which is of no use. The full reference occurs under
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Ciled as in Balbir, 1993: 16, where further details can be found. I find no full specification of this work in the volumes under review. The "Contents" (p. v) correctly adds: vol. II.
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Alsdorf's views as to the nature of Jaina bháşyas is, as far as I can see, completely ignored. These views Alsdorf expounds in the same article, in a passage which merits quotation (pp. 4-5):
Bollée, bhäsyas precede cúrnis and vrttis. Alsdorf's observations, as we have seen, suggest an altogether different chronological order?
The three Parts have each their own Preface and are each dedicated to a different person.
References:
ALSDORF, L. (1977). "Jaina exegetical literature and the history of the Jaina canon." Mahavira and His Teachings. Ed. A. N. Upadhye et al. Bombay: Bhagavan Mahavira 2500th Nirvana Mahotsava Samiti. Pp. 1-8
The average Nijusti numbers a few hundred gathas, and even to this size it has only grown by gradual insertion, part of which are called bhasyas. The same word bhasya, however, also designates a fourth class of exegetic works, each of which consists of several thousand Prakrit gathes. It was natural to assume, as did Leumann and Schubring, that the bhäsya was nothing but the result of the continued insertion of bharya verses into the Nijutti ... What this explanation fails to make clear is the relation between Bharya and Carni. According to Schubring, the Cürni is a commentary on the Nijurti as well as on the Bhasya, but in some cases the Carni follows immediately on the juri without a Bhasya in between ..IA comparison of the Vifesavasyakabhasya with the Avasyaka. curi leaves to me no doubt that the former is a mere versification of the prose tradition represented by the latter. I believe that, certainly in this case and probably also generally. Tika and Bhagya represent two parallel developments: the Tika changes the Prakrit language of the Cümni to Sanskrit bor keeps to the prose form the Bhasya versifies the traditional prose but keeps to the Prakrit language that the Bhasya really marks a new departure is shown by its very size which is a multiple of that of the average Nijjurti
BALBIR, Nalini (1993). Avašyaka-Studien. Introduction générale et Traductions Stuttgart: Franz Steiner.
BOLLEE, Willem B. (1994): Materials for an Edition and Study of the Pinda- and Oha Njutis of the Svetambara Jain Tradition. Volume II: Text and glossary. Stuttgart Franz Steiner. (Beiträge zur Südasienforschung, Südasien-Institut, Universitat Heidelberg, Band 162.)
BOLLEE, Willem B. (1995): The Nijutis on the Seniors of the Svetdmbara Siddhanta łyüranga, Dasaveyaliya, Urtarajjhiya and Siyagada. Text and selective glossary, Stuttgart: Franz Steiner. (Beiträge zur Südasienforschung, Sudasien-Institut, Universitat Heidelberg, Band 169.)
Bollée appears to disagree with Alsdorf, as is clear from his remark (Part 1 p. 3) "the additions (i.e., the bhasya stanzas, JB) ... contain key words of parables... which the later exegetical prose texts (cūrni, ţikå etc.) elaborate" (my emphasis, JB), but he does not say why. On the same page he criticises Jagdishchandra Jain's Life in Ancient India as Depicted in the Jaina Canon and Commentaries in the following words: "A disadvantage of this otherwise very valuable study is that its learned author rarely distinguishes between niryukti, bhásya, cürni and vulthus disregarding the great difference in time between the various strata of tradition." The way the four categories of exegetical literature are presented confirms that, for
BRUHN, Klaus (1998): "Bibliography of studies connected with the Avašyaka commentaries." In: Catalogue of the Papers of Ernst Leumann in the Institute for the Culture and History of Indian and Tibet, University of Hamburg. Compiled by Birte Plutat Stuttgart: Franz Steiner. (Alt- und Neu-Indische Studien, 49. Pp. 119-136.
LALWANI, Kastur Chand (1979): Kalpa Sutra of Bhadrabahu Svami. Translation and notes. Delhi: Motilal Banarsidass.
Upadhye" (p. 282): Mahavira and his Teaching Adinath N. Upadhye ... [et al.] (eds.). Bombay (1977)
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On the Avasyakaniryukti and Visesavasyakabhasya, see now also Balbir, 1993: 38 ff. Bruhn, 1998
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________________ 992 BUCHBESPRECHUNGEN/COMPTES RENDUS WINTERNITZ, Moriz (1920): Geschichte der indischen Literatur. Band 2. Die buddhistische Literatur und die heiligen Texie der Jainas. Nachdruck: K.F. Koehler, Stuttgart, 1968. Johannes Bronkhorst