Canonical Literature Of Jainas

Author(s): H R Kapadia
Publisher: Hindi Granth Karyalay
Catalog link: https://jainqq.org/explore/022774/1

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
H. R. Kapadia

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A HISTORY
OF
THE CANONICAL LITERATURE OF THE JAINAS
BY
HIRALAL RASIKDAS KAPADIA
Price- Rs. 5-4_0
1941

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Price Five Rupees and four annas, exclusive of postage.
All rights are reserved by the Publisher.
Printed by Natverlal Iccharam Desai B. A., at the Gujarati Printing Press, Sassoon Buildings, Elphinstone Circle, Fort, Bombay No. 1
and Published by Hiralal Rasikdas Kapadia Sankdi Sheri, Gopipura, Surat.

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PREFACE
It was about a decade and a half ago that an idea struck me that I should write a comprehensive history of the canonical literature of the Jainas. This idea got crystallized when, on being invited by the Bhandarkar Oriental Research Institute, I commenced preparing a Descriptive Catalogue of Jaina Manuscripts deposited in this Institute by the Government of Bombay. While I was engaged in this work, I found that barring A Sacred Literature of the Jainas, an English translation of the valuable German contribution by the late Prof. A Weber, and A History of Indian Literature (vol. II) by Prof. Maurice Winternitz, Ph. D., there was no work which presented the history of the Jaina literature as a connected whole. And as regards these two works, too, I found that the first one was hardly accessible, and that full justice was not done to the history of the Jaina canonical literature by either of these scholars, who had treated the extant exegetical literature in a cursory manner and had practically neglected the extinct Agamas. Prof. Winternitz was in a better position to do the needful; but, since he had selected a much wider field than the history of the Jaina literature, he could not devote to it as many pages as might be desired. So I undertook this work, and by the time two parts of vol. XVII of D. C. J. M. got published, I finished the spade-work. Subsequently I found that the task undertaken by me presented far greater difficulties than I had foreseen. So I had half a mind to wait till I had completely surmounted them. But, on realising that such a desirable stage may not be reached in near future and even the work as it stood, would be useful to students, if not to scholars, I have taken this bold step of placing it before the public.
Incidentally I may invite the attention of veteran scholars to certain questions which require investigation. For instance they occur on pp. 37, 40, 71, 78, 116, 117 etc.
In this work I have given quotations in extenso in order that the general reader may be saved the trouble of procuring the original works, and may still judge for himself. I have given at the end two Indexes. Of these the first deals mainly with the names of authors and other personages and sects and tribes and the like. It has been compiled and arranged according to the English alphabet by my eldest son Vipinacandra B. A. (Hons.). The second is more extensive. It includes the names 1 He has recently passed this examination with Samskrta (entire) and has
secured the first class.

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TV
PREFACE
of works, their sections etc., arranged according to the Nagari alphabet by my daughter Manoramā, and it is checked by my younger son Vibodha. candra. For the purposes of Indexes only the modern transliteration-system has been adopted. Accordingly Gaina is given under "Jaina" and so on.
Considering the various topics dealt within this book I have thought it desirable to give "Analysis”. The portions pertaining to the main body of the work are printed in bigger types as compared with those used for the portions incorporated in foot-notes. Further, I have used abbreviations at times, e.g., D. C. J. M. for "Descriptive Catalogue of Jaina Manuscripts', Visesāo for 'Visesāvassayabhāsa', Av. Lit. for 'Übersicht über die AvasyakaLiteratur', com. for 'commentary', p. for 'page' etc.
I record my sense of gratitude to all those authors whose works I could consult and derive benefit from, and especially to the late Prof. Winternitz who used to take keen interest in my literary activities. Further, I thank Mr. N. I. Desai B. A., the Printer for the care and enthu. siasm with which he has printed this work.
In the end I ackowledge my indebtedness to the Uuiversity of Bombay for the substantial help it has granted towards the cost of the publication of this book.*
M. T. B. College
I
Hiralal R. Kapadia.
Jou
Surat.
19th August '41
1
*
I am deeply indebted to the following Jain gentlemen each of whom has given me a sum of money by way of encouragement:
(i) Raosaheb Kantilal Ishwarlal. (ii) Mr. Maneklal Chunilal, J. P. (iii) Messrs Vadilal Poonamchand & Sons.

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ANALYSIS
I Origin and utility of the authoritative works, impossibility of furnishing a complete list of names and details of all the schools of thought, continuities and extinctions of some of the Jaina scriptures, establishment of the Jain tirtha, 3 questions by Indrabhūti to Lord Mahāvīra and his replies - tripadi, 15 nisadyas, similarity of some of the dvādaśārgis even in words, explanations about the differences of opinion regarding the order of the composition of the 12 Angas and that of the 5 sections of the 12th Anga, contents of Anuoga, four anuyogas and their relative importance, various meanings of the word 'scripture', 2 definitions of sammasuya and micchusuya, enumeration of the Jaina scriptures, 300 Srutakevalins and their compositions, works of Bhadrabāhusvāmin, the 10 Nijjuttis and the works associated with them, works of Daśapūrvadharas and Pratyekabuddhas, classifications of some of the Agamas as Mülasūtrus, Chedasútras, Upāngas and Prakirnakas and 147 adhyayanas recited by Lord Mahāvīra.
( Attribution of superhuman nature, kālacakra and its sub-divisions, 7 extinctions of the Jaina scriptures and the corroborative evidences pertaining to them, names of the 24 Tirthankaras of the present age, delivery of the sermon by Lord Mahāvīra, names of his 11 Ganadharas, definitions of nişadyā, sat anl nitya, mention of tripadi and mātrkāpadas, formation of 9 ganas, names of the five sections of Ditthivāya, orders pertaining to the composition and arrangement of the 12 Angas, synonyms of Aņuoga, an example of synecloche, etymology and description of the contents of Aruoga, three interpretations for Mülapadhamāņuöga, description of Cittantaragandiyā, reforences about the 4 anuyogas, a reason for mentioning only kaliyasuya, Ditthivāya, the fountain-head of scriptures, meanings of Apocrypha, a list of non-Jaina works, 3 varieties of the authoritative sutra, the date of Bhadrabāhusvāmin, comparison of the designations of Ganadhara and Srutakevalin, names of the 10 Nijjuflis, those of 6 Cheyasuttas, and those of the 10 Dasapūrvadharas and the number of the Prakirnakas in a tirtha).
II Five kinds of jñüna (knowledge), definition of śrutajñāna, 12 limbs of śrulu buruşa, various definitions of argapavittha and angabāhira, a tabular representation of the main classes and sub-classes of śrutajñāna, definitions of kaliyasuya and ukkāliyasuya and a list of works grouped under these heads, 3 meanings of kāliyasuya, 6 popular groups of the Agamas, the usage of the word 'Anga' in Jaina and non-Jaina schools, references about the names of the 12 Angas, 6 Vedāngas and their 4 Upāngas, a list of the 12 Uvangas, differences of opinion regarding the

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VI
ANALYSIS
association of some of the Uvangas with Angas and their sequence, the earliest references about the words Uvanga and Upānga, classifications of the Uvangas as kāliyasuya and ukkāliyasuya, 16 points about the Uvargas, 2 interpretations of Cheyasutta, the oldest reference about Cheyasutta, modern and ancient views about the number of the Cheyasuttas, the date of the loss of Pancakappa, its substitution by Jiyakappa, the dates of Pancakappa and its two Bhāsas, Prof. Winternitz' view about the dates of Dasā, Kappa and Vavahāra, interdependence of Nisiha on l'avahāra, and the 1st 2 Culās of Ayāra, different interpretations of the word Mülasutta, origin of the two Culäs of Dasaveyaliya, authorship of Avassnya and Uttarajjhayana, the number and order of Mülasuttas, Pindinijutti, an off-shoot of Dasaveyiliya and Ohanijjutti, that of Avussaya, origin of the two Cūlās of Dasaveyaliya, the authorship of Avassaya and Uttarajshayanı, references about Painnaga and Prahirnah, and the synonyms of the former, the no. of Painnagas, different lists of Painnagas and their authorship, 2 Culiyāsuttas, various groupings of Agimas, the corresponding stand. points being anuyoga, the no. of their titles, a common ending and prefixes like culla etc., the Digambara classifications of the Agamas and their substitute canon viz. the 4 Vedas, and 45 and 84 Agimas.
(5 kinds of nāņa, 14 and 20 varieties of suyanāna, gonitidagi, a synonym of Anga, the meaning of Śrutasthavira and that of paurusi, the dates of the origins of the Sthānakavāsiu and Terapanthin schools, the Samskrta names for the 11 Angas and 12 Uvaigas, the date of Siddhasena Gani, works of Jinabhadra Gani Rşamāśramana, names of the 3 different sets of Païnnagas, the date of Jinavallabha Gaņi, a reference to 36 Nigimas, 10 names of Ditthivāya, 10 ajjhayaņas of Dihadasă and the names of 10 Dasīs).
III Transmission of learning in olden days, 18 lipis taught to Brāhmi by Lord Rsabha, her father, reasons for not writing the Vedas etc. in ancient times, the main object of Jaina saints for not reducing their sacred literature to writing, penalties for violation, an irony of fate, 12-year famines in the times of Skandila Sūri and Nāgārjuna Sūri, councils summoned at Mathurā and Valabhi by these Sūris, the redaction of the Jaina canon under the presidentship of Devarddhi Gani K’şmaśramalla, differences of opinion regarding its date, 9 important features of this redaction, codification and composition of the Jaina canon as different entities, allegations of some of the Digambaras in connection with the Śvetāmbara canonical literature, and their refutations and the nondevelopment of its exegesis at the hands of the Digambarns.
(References to 12-year famines in the times of Bhadrabāhusvāmin, Arya Suhastin and Vajrasvāmin, the lathigumphā inscription of the Emperor Khāravela, council at Pāķaliputra, the 3 Bauddha councils, mention of the Nāgār.

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ANALYSIS
VII
juniyas, vanna and peyyalam, artifices employed while writing Mss., the code of Jainism, and the periods pertaining to the history of Zoroastrianism).
IV An infinite no. of the Tirthankaras, loss of more than infinite dvaduśängis and Painnagas, oblivion of Diṭṭhicaya during the famine, approach to Bhadrabahusvamin, the gradual dissipation of the 14 Puvvus, mention of some of the Purvadharas, the complete extinction of Diṭṭhivayu in Vira Samvat 1000, the Digambara view about the loss of 14 Puvvas and that of 11 Angas, the Digambara list of persons conversant with 14 Puvvus, 10 Puvvas, 5 Puvvas, 11 Angus and 1 Anga, reasons assigned for the loss of Puvvus by Professors Weber, Jacobi, Schubring, L. Alsodolf and others, Vira Samval 683, the Digambar date of the complete loss of the holy canon, extinction of Mahaparinna (i. e. Ayara, I, 7) and its date, constituents of Ayaru, (II), loss of a major portion of the 6th Angu and probably that of Angus 7 to 11, too, striking differences between the extant Panhavaguruna and one described in Nandi, a doubt about the genuineness of the available Candapannatti, restoration of Mahänisihu, extinction of several Nijjuttis, Bhäsus and Cunnis on Pancamangalasuyakhandha and its incorporation in a Mulasutta, loss of two vacunas of Mahanistha and that of Pancaluppu as well, extinction of 17 kaliy works, 14 ukkaliyu ones, Utthanubariyavaniya, Thiminabhavana, Dogiddhidasa and 147 adhyayanas recited by Lord Mahavīra, 9 reasons for the unique position of Ditthivaya. 7 varieties of Parikamma and their 83 sub-varieties, nayas and the 7 Parikammas, 22 Suttas and 4 view-points such as chinnacchedanuya, ucchinnocchedanaya etc., names, contents, budas and extent of the 14 Puvvas, quotations and works extracted from the Puvvas, the language and study of the Puvvas, 225 Vatthus, 84 Pahudas attributed to Kundakunda, 14 Pähūdas of the Svetämbaras along with their references etc.. extracts from the Anuoga, 34 Culiyas, the order in which the 5 sections of Diṭṭhivaya were studied and became extinct, description of about 37 extinct works and that of 10 Dasas, untraceability of about 70 gathās quoted from Agamas in the extant ones, extinction of some of the Nijjuttis, the reasons for the loss of some of the ajjhayanus etc. and the survival of only 4 Agamas till the end of this ara and in the end, their extinction.
(The sacred suttus of a period prior to the date of omniscience of Lord Mahavira, no reference to ayaguputa in the extant literature, Diṭṭhivaya and Bhadrabahusvāmin, periods of 7 vacanas, date of Aryarakṣita Suri and his knowledge of Puvvas, 54 uttama purusas, the 9 ajjhayanas of Ayāra, and their subject-matter, definition of pada, restoration of Mahänisiha, curriculum noted in Vavahara, the meanings of nijjuhana etc., references to Mahaprana, definition of antarmuhurta, inability to count 46 mâuyapayas of Ditthivaya, Matikas of the Bauddhas, references about labdhis and names of the ajjhayanas of Antagududasa and Pupphacula).
a

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VIII
ANALYSIS
v 9+16 ajjhayaņas of Ayaru, contents of Ayåra (I) and those of its 4 Cilas forming Ayäru (II), the authorship of Cülas III and IV, a controversy about the interpretation of Ayar (II, 1, 10, 6), metres of verses in Ayāru, Dhammapada and Suttanipata and their consequent dates, 23 significant ajjhayans of Suyugada, the antiquity of its language, titles of its ajihayaņas II and IV, metres of the verses of Suyagada, 10 ajjhayaņas of ? haya and its contents, the subject-matter of Sama vüya, 41 suis of Viāhapannatti, the translation of its s. 557 and its refutations, names of the Agamos alluded to in this Aiga V, contents of this Anga, 29 sections and contents of Näyädhammakahā, elegical stanzas, graphic descriptions of a bed-chamber etc., 10 ajjhayaņas of Uväsugadasă and their subject-matter, presentation of the social life, descriptions of Piśāca, an elephant and a serpent, 8 vaggas of Anga VIII and 3 of IX, 10 ajjhuyanas of Anga X, 2 suyakkhandhas of Anga X and the social life described therein, description of Campā, Puņņabhadda etc., given in Ovavażya, contents of Uvaigas I and II, 9 pratipattis of Jivājivăbhigamu, 36 payas of Pannavaņā, 20 pahudas of Sūriyapannatti, 7 vakkhallvirus of Jambuddiva - pannatti, contents of Uvangas VIII-XII, 20 uddesas of Nisiha, 6 ujjhayaņas of Mahānisiha and their contents, 10 uddes gas of Vavahini, 10 sections of Dascisuyakkhandha and their subject matter, 3 vulyas of Pujposunākoppa and their coutents, 9 vicanis, vydlih yanas or lişanas and public reading of this work, 6 uddesagus of Kappa and their contents, the subject-matter of Jiyakappa, names of the 36 ajjhayaņas of Uttarajihayana, misunderstanding about Ugghāya etc., contents of Uttarajjhayana, discussion about the title Dasaveydliya, contents of the 10 ajjhayanas of this Mülasutta and their comparison with those of Ayura etc., Avassaga-sultas treated by Haribhadra Sūri, contents of Ohanijjutti and Pindanijjutti, eulogy of 27 saints in Nandi, non-Jaina works noted in Anuogaddiira and their identification, Prof. A. B. Dhruva's misunderstanding, contents of Paklihiyasutta and 17 Painnagas, siguificance of the title Isibhusiya, and topics treated in Samsattanijjutti.
(English renderings of suyalilihandha, ajjhayana, uddesaga, hole and gole, 16 diseases, an example of a gama and 8 interpretations of "auj 37138 277991 H ere", Prof. Jacobi's view criticized by Prof. K. H. Dhruva, vinya tribos, kinds of jewels and vessels, transference of the embryo, a list of commentaries on Pajjosanakappa, Krsna and his relatives, 10 conditions of a living being, and names of the 45 ajjhayaņas of Isibhúsiya).
vi Two groups of the canonical literature, origin of exegesis, extinction of the exposition co-eval with Lord Mabāvira, occasional admixture of the verses of Bhäsa with those of the Nijjutti and the impossibility of separating them, definitions of Nijjutti and Bhasa, a tabular representation of the 4 redactions of Avassayanijjutti, 2 sections

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ANALYSIS
IX
O Simiiyanijiutti and 9 sub-sections of the 1st toereof, 5 sub-sections of Padilkamannijjutti, contents of Pedhiri etc., the sinject--matter of Desire copulijanijjutti and those of other available Ninultis, the question of the identity of Pancakappa with Pañalappanijjutti, 6 sub-sections of the 7th section of Miliyira, the order of the 10 Ninjuttis, explanation of the wori Nijjutti, the main constituents of Nijutti and its three-fold natere distinguishing features of Bhāsa and Cunni, Bhūsas of 11 Agamis, c bird's-eye-view of Visesi7and other Bhāsas. Cunnis of 20 Agumas, contents of Aisilarischacuni, date of Nandicunni, contents etc. of Cunnis
Anmgaddūra, Avassa ya, Uttarajjhayama, Kappa, Vavukāra, Dasusuyakkindha and Jiyakappa. Bhūsas and Cunnis on some of the non-canonical works, the Sanskrta commentaries on Agamas and their dates, a tentative List of the extinct commentaries, synonyms of tila, super-commentaries, Cate of Kotyäcārya and the question of his identity with Śīlānka, date of the tikas, tabo and its synonyms, Gujarāti commentaries of Agamas, loss of 3 annyogas pertaining to scriptures, and Sargahanīs.
(A reference to Pravacanasiddhi, definition of sutta, the extent of Pancakappa, si curious order of the composition of Nijjuttis, examples of bhāşaślesa, information about Padalipta Sūri, extinction of Drāsaptatiprabandha, some details about 3 Kalaka Sūris, criticism about the identity of Tattvaditya and Tattvācārya, informatic? ilout Abhaya leva Sūri, Prof. H.D. Velankar's view about Kotyācārya's period examined, some of the writers of svopajna commentaries, the period when the Jainas settled in Gujarat, and names of the Agamas translated into English).
VII A clarion call of Prof. Winternitz, the Jaina contributions in the linguistic field and their evalution, intonation, versified commentaries, synonyms, nikkhota, nirutta, grammatical information, poetics, sutta, its significance, characteristics and equivalents, allegations about the use of the word sutta, gatapratyāgatasūtras, probably a peculiarity of the Jaina canon, origin of the praśnottara-paddhatti, ethics, maxims, metaphysics, logic, syādoida, saptabhangi, parallels in non-Jaina literature, the ascetic literature of ancient India, the Jaina literature, a wonderful store-house for stories, tales, fables, anecdotes, parables etc., folk-lore, music, staging of dramas, erotic, mathematics, alchemy, the science of medicine, modern branches of knowledge and their nucleus as embodied in the canonical literature, paleographic and educational data furnished by the canonical literature, ethnology, foot-wear and outfit, nautical, water, stick, and lullaby.
(Evaluations of Irina literature lov occidental scholars from 1876-1903, the word sūtra used in various senses in olden days, Prof. Charpentier's view
bout the use of the word sätra by the Jainas and the Bauddhas, articles on Jaina ethics, varieties of pramāņa. jääta and zicvida, references about Samaņu and Bambhaņa, the legend about Sagara's sons and the descent of the Ganges, kinds of serpents, and 29 types of pūpaśruta.

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CONTENTS
Preface Analysis Chapter I Genesis of the Jaina Scriptures
II Classifications of the Agamas
III Redaction of the Jaina Canon , IV The extinct Agamas of the Jainas ... is v The extant Agamas of the Jainas ...
VI The Canonical Exegetical Literature , VII Comparison and Evaluation Iudex I ...
, II Additions & Corrections
Pages iii-iv
v-ix 1-19 20—58 59—69 70-110 111-170 171-205 206-231 232-240 241-264 265-272

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By The Same Author
12
Nyāyakusumāñjali with translations in Eng. & Guj. (1922) Sțngāravairāgyatarangiņi with Guj. tran. & explanation (1923) *Stuticaturvimsatikā (saţika),, , , ,
(1926) 4 *Caturvimsatikā ( ), » » » »
(1926) 5-6 *Bhaktāmarastotrapādapūrtirūpakāvyasangraha Pt. I (satīka) and Pt. II with Guj. trans. & expl.
(1925, 1927) 7 Caturvimśatijinānandastuti (satīka) with Guj. trans. & expl. (1927) 8 Tattvārthasūtra with Guj. trans.
(1928) 9-10 Tattvārthādhigamasūtra Pts. I & II with Bhāşya and tīkās and Sans. & Eng. introductions
(1926, 1930) *Sobhanastuti with 4 tikās and Sans. intro.
(1930) Vairāgyarasa mañjari with trans. & notes in Guj.
(1930) Navatattvasangralia & Upadeśabāvani
(1931) 14 Arhata darśanadipikā, an exposition of Jainatattvapradīpa (1932) 15 *Bhaktāmara, Kalyāṇamandira & Namiuņa (satika ) with intro. in Sans. & Guj.
(1932) Caturvimsatiprabandha with Sans. intro. & 9 appendices (1932) Priyankaranspakathā & Uvasaggaharathotta with Sans. intro. (1932) Padmānandamahākāvya with intro. in Sans. & Eng. (G. O. S.) (1932) Jainadharmavarastotra (saţika ), Godhulikārtha & Sabdacamatkāra with Sans, intro.
(1933) 20 Anekārtharatnamañjūsā with Sans, intro.
(1933) Dhanapālapañcāśikā with 2 tīkās & 2 Vīra stutis along with Guj. trans. & notes
(1999) Guj. trans. of Caturvimsatiprabandha with appendices etc. (1934) 28-28 *Athatajīvanajyoti (Pts. I-VI) (1934, 1935, 1935, 1936, 1937, 1941) 29-31 Descriptive Catalogue of Jaina Manuscripts Vol. XVII, Pts. I-III
published by Bhandarkar 0. Research Institute (1935, 1936, 1940) Ganitatilaka (satīka) with Sans, intro. (Gaekwad's O. Series) (1937) *Patangapurāņa
(1938) *Patangapothi
(1939) Tattvarasikacandrikā (Pt. I)
(1939) 36 Anekāntajayapatākā with 2 tīkās & Eng. intro. (G. O. s.) (1940) * This sign is used to indicate that the work is illustrated, 1 The 2nd edition is published in 1940.
19
22

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XII
BY THE SAME AUTHOR
Haiya at a Glance
(1940) 38 The Student's Englisi --Pāïya Dictionary with 8 Appenilces (1941)
IN FRESS 1-les. Cat. of Jaina JISS, Vol. XVII, Pt. IV. Vol. XVIII, P. ;; sekantajayapatākā Vol. II (Gaekwad's Oriental Series 4 Tie doctrine of Karman in: Jain Philosophy 5 The Eng. trans. of Ganalara vāys
Select Articles Annals of B. O. R. I: A detailed Exposition of the Nagari. Gujarati and
Noli Scripts (1939). The Journal of the University of Bombay: The Jaina System of Edu, cation (1940), The sarvajanikan: વાણીવિદ (15:59). \\hat is r: "tar:h !!10). અદ્ધમાગર્વ
ભાષાના અભ્યાસ માટેનાં સાધનો (100), (iirimmaticall Topics in Pilva (111. દાંડીએઃ પૅડા તમારે પેંડા (
15), આ ફેરીનાં તાબૂત (!!;}S). વીરશાસનઃ શ્રીમહાવીર પ્રભુની જયંતી 002s), આઠ પ્રાતિહા (10:37). જેન યુગઃ પ્રતરંગિણ (-\TI) (1.1-107). લેવાણી એ પ્રતાપ કાને ? (11; T), tઢી યાને તાવી (I::S). પ્રતાપ: પ્રાચીન અને અર્વાચીન સુરત (L-11l) (1);37-19:35), તિલક (I::7), ડીસાવાલ. - જ્ઞાતિ ને જૈન ધર્મ (1:15), હરિપરાની ધાસ (1995). ગુજરાતી: ધાર્મિક વાચનમાલા (10:32), પ્રશ્નલહરી (I-II) (139:35), પાધડી અને ટોપી
(1996), કમળ (1997), વહુ વિષે વિચાર (1983), tવર વિષે વિચાર (15:), હુક્કો - 1503S), પતંગપરિકરની પરિભાષાને પરામર્શ (1980), બદસૂરતીના બેનમૂન નમૂના ( 10:{}),
કેળવણીનાં કેટલાંક કેન્દ્રો (100), અર્વાચીન ભાષાઓમાં ભૂતકાળનાં રૂપોને દુકાળ !!!)), આખળિયો અને વેલણ (1940), “પાણી” રાની વ્યુત્પત્તિ (15111), ‘તરી’ અન્તવાળા
કેટલાક શબ્દની વ્યુત્પત્તિ (1:41 ). શ્રી ફાર્બસ ગુજરાતી સભા મહેસવયંથઃ આપણે લગ્નપ્રણાલિકાનું તલનાત્મક અવલો, કન (1010).
શ્રી ફાર્બસ ગુજરાતી સભા ત્રિમાસિક ગુજરાત અને લિપિકદંબક, લેખનસાહિત્ય તથા . અક્ષરશિક્ષણ (II-VII) (11:5–19.!!). માનસી: નામને પ્રયાગ (1990, “વલણ રસ (141, સીકરી તે કોણ?
_1 See Mrs. Kapadia's પ્રાર્થના મન પ્રવાસન સમયનો સ્ત્ર નં 4 ( pp. 8 & 9 )
where a list of 37 additional articles is given. This sign suggests that the pertinent article is connected with a
philological discussion. 2 About to be published.

Page #14

CHAPTER I
GENESIS OF THE JAINA SCRIPTURES
It seems that every person, male or female, likes the idea of substantiating his or her views, secular or religious, by quoting some authority or other. This becomes almost a necessity especially for those persons who profess to follow some religion at least, and who are anxious to prove the validity and superiority of their religious beliefs. They naturally refer to the original works of their school as the best and final authority, and attribute their author. ship either to God or to a human being free from any blemishes whatsoever.
Humanity and religion practically go hand in hand. If so, it is no wonder, if we were to find that an enormously big number of religions has come into existence, and eeveral of them bave become a dead let ter by this time so much so that in spite of the advance science can claim to have made, we are not in a position to yive even a definite list of all these religions, leaving the question of their details apart.
Out of the various religions that had their origin and development in India during the last several millenniums and that have not still disappeared, Jainism is here singled out for being treated at length, especially owing to its vast and varied literature.
1 Such a human being in his own times or thereafter is looked upon as super
human, and in course of time, miraculous and mysterious stories gather round his life.

Page #15

THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
With these preliminary remarks, I shall now take up the question of the genesis of the Jaina scriptures.
According to Jainism, the universe is uncreated and unending. It has neither a beginning nor an end, though it undergoes modifications in every samaya, the minutest division of time. Taking the entire universe into consideration, Jainism flourishes for ever, and so do the Jaina scriptures. But if we were to examine this topic from the stand-point of India, we shall find that such is not the case. Even during the present cycle of time known as Mundā avasarpiņi,' Jainism got completely wiped off seven times, and even its scriptures shared no better fate. But this refers to a very very remote age; for, for the last hundreds of millenniums, Jainism has been existing in this land, and to express it definitely, it bas not disappeared, once it here got promulgated by Lord śāntinātha, the 16th Tirthaikara, out of 24 who flourished during the present avasarpini period. This does not mean that all the Jaina scriptures that were then composed or compiled still survive in words, though, of course, in spirit they do exist even now in some form or other. This is what the Jaina tradition says.
1
Avasarpini has for its counter-part utsarpini, along with which it makes up a kila-cakra or the twelve-spoked wheel of time. This kala-cakra is the basis of law of time so far as 5 Bharata kşetras (zones) and 5 Airāvata kşetras tre concerned. It is two-fold because of its division into avasarpini and utsarpini. There are six spokes in avasarpini beginning with unadulterated happiness and ending in utmost misery. Reverse is rather the case with utsarpiņi which, too, has six spokes. Cf the following lines occurring in Viāhapannatti (xx, 8):
एएमु णं तेवीसाए जिणंतरेसु पुरिमपच्छिमएसु अट्टसु २ जिणंतरेसु एत्थ णं कालियसुयस्स अवोच्छेदे ५० मज्झिमएसु सत्तसु जिणंतरेसु एत्थ णं कालियसुयस्स वोच्छेदे प० सम्वत्थ वि णं वोच्छिन्ने दिद्विवाए।"
(1.999) Visesanavai (v. 103) of Jinabhadra Gani Kşamāśramana, Pavayaņasuruddhāra (v. 430-431) of Nemicandra Sūri and Sattarisayatthāna (v. 213) of Somatilaka Sūri may be consulted.
" 'जंबुद्दीवे' णं भंते ! दीवे 'भारहे' वासे इमीसे ओस प्पिणीए कति तित्थगरा पन्नत्ता ? गोयमा! चउवीसं तित्थगरा पन्नत्ता तं जहा-उसभमजियसंभव अभिणदणं च सुमतिसुप्पभसुपासससिपुप्फदंतसीयलसेसवासुपुज्जं च विमलअणंतधम्मसंतिकुंथुअरमल्लिमुणिमुव्वयनमिनेमिपासवद्धमाणा २४।" (सू. ६७६)
– Viahapannatti (XX, 8)
३

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GENESIS OF THE JAINA SCRIPURES
Jainism enunciates a rule that on the attainment of omniscience, a Tirthaikara delivers a sermon,' and generally some persons do come forward to follow the noblest and highest path chalked out by him - technically speaking to take the Jaina dākṣī and thus to form a class of the Jaina clergy? Out of them, those who are going to be the greatest apostles, technically known as Ganadharas compose dvādaśāigis, each of which forms a nucleus of the Jaina scriptures.
Lord Mahāvira had eleven Ganadharas lodrabbūti and others; and each of them composed a dvādaśaigi. To enter into details, Indrabhūti after he had taken däksă, bowed to Lord Mabāvīra and asked: "f a " ( what is the essence underlying the animate and inanimate objects )? The Lord replied: "càs ai" (everything has a creation). Thereupon, once more, Indrabhūti asked the same question; for, he could not believe that there was nothing else but creation, when, with his own eyes he could see destruction and permanence as well. The Lord replied: "fanas ar” (everything perishes). This again led him to put the same question once more. This time the Lord replied: "az ar? (everything is permanent). This final answer solved his doubts, and he could catch the real spirit of Jainism. For, all this while the answers had set him
1 Kalikālasarvajña Hemacandra Sūri observes in his Trişaşțisalākāpuruşacaritra
(parvan X, sarga 5):--
"न सर्वविरतेरहः कोऽप्यत्रेति विदन्नपि। कल्प इत्यकरोत् तत्र निषण्णो देशनां विभुः ।।१०॥" 2 By clergy, I here mean both monks and nuns. These together with the Jaina
laity comprising Śrāvakas and Srāvikās form the fourfold church known as
caturvidha sangha to whom even the Tirthaikara pays due respect. 3 Bhadrabāhusvāmin says in his Āvassayaniijutti:
" पढमित्थ इंदभूई बिइओ उण होइ अग्गिभूइ त्ति । तइए य वाउभूई तओ वियत्ते सुहम्मे य । ५९३ ।। मंडिय मोरियपुत्ते अपिए चेव अयलभाया य।
मेयजे य पभासे गणहरा होंति वीररस ॥५९४॥" 4 In this connection I may quote the following lines from Haribhadra Sūri's coor
mentary (p. 277a) on Avassaya and its Niijutti (v.735):"तत्र गौतमस्वामिना निषधात्रयेण चतुर्दश पूर्वाणि गृहीतानि। प्रणिपत्य पृच्छा निषद्योच्यते। भगवांश्चाचष्टे-'उप्पण्णेइ वा विगमेइ वा धुवेइ वा'। एता एव तिस्रो निषद्याः, आसामेव सकाशाद् गणभृताम् 'उत्पादन्ययध्रौव्ययुक्तं सत्' इति प्रतीतिरुपजायते, अन्यथा सत्ताऽयोगात् । ततश्च ते पर्वभवः If Hit will Haufen ”.

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
thinking, and as if by way of sudden realization, the ideas had rushed past in his mind in the following vein:
“What can be the distinguishing feature of a substance (dravya)? Well, it must be sat, and what is sat? It is nothing but a simultaneous possession of birth, decay and permanence.! And what is permanence ? It means indestructibility of the essence or quality of the substance, though accidental qualities of this substance can and do undergo a modification.”
This realization of facts spurred him on to compose a dvādaśāngī, an act evolving out of the fructification or operation of Ganadhara-nāma-karman.
Before we proceed further and examine the question of other Ganadharas composing a avādaśāigi, we may note that each of the three questions asked by Indrabhūti, is styled as niscjjā in Prākrta3 and nişadya in Samsksta. Furthermore, all the three questions are collectively known as nişadyātraya in Samskrta. Similarly every answer that the Lord gare, goes by the name of pada or mātņkāpada in Sanskrta
1 Ci. "37919921 . HL”, the 29th sūtra of Tattvārthadhigamasastra
(adhyāya V) composed by Umāsvāti Vācaka:2 "76191044 faceta 1"-Tattvärtha (V, 30 )
3
The Cunni (p, 370) on Avassaya and its Nijjutti (v. 735) may be here quoted as under:
"तं कहं गहित गोयमसामिणा ? तिविहं ( ? तीहिं ) निसेज्जाहिं चोद्दस पुवाणि उत्पादिताणि । निसेज्जा णाम पणवतिऊण जा पुच्छा।"
4
See p. 8, fn. 4.
5
See p. 3, fn. 4. Also see the following (last) line of the 2nd verse of Apāpāpurisan kşiptakalpa of Jinaprabha Sūri:
"3qrafurat H ogart a faggiato”. Kalpakiranävali (p. 120b) of Dharmasāgara Upādhyāya may be also referred to. Haribhadra Sūri in his com. (p. 7a) on Dasaveyūliya and its Nijjutti (v.8) says: “Ta H1791191, 1 991-309a ar' carf, 999efear समस्तनयवादबीजभूतानि मातृकापदानि भवन्ति, तद् यथा-उप्पन्नइ वा, विगमेइ वा, धुवेइ वा."
6

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GENESIS OF THE JAINA SCRIPTURES
and all collectively, by the name of tripadī' or padatrayza or the like.
It appears that we have no means to know the number of nişadyās pertaining to the remaining 10 Gañadharas; but it is certain that at least one of them had a recourse to fifteen nişadyās. This shows that this particular Ganadhara, at least, was rather backward in intelligence as compared with Indrabhūti; or else why should he have been obliged to put such a big number of ques. tions as 15 ? Furthermore, we do not know the actual answers given by Lord Mabāvīra by way of replies to these 15 nişadyās; but it seems highly probable that tripadī might have played therein the main part, if not the sole part,
As already said on p. 3, on the whole, 11 dvādasāngīs were composed by 11 Ganadharas, one by each of them. It, however, so happened that the dvādaśāngīs of the Eth and the 9th Gañadharas not only tallied in meaning, but even in the compilation of words, and so did the dvādaśāngīs of the 10th and the 11th Gañadharas.5
1
2
See the following verse of Dhanapāla's Tilakamanjari:
__ " नमो जगन्नमस्याय मुनीन्द्रायेन्द्रभूतये। यः प्राप्य त्रिपदी वाचा विश्वं विष्णुरिवानशे ॥१९॥" Muniratna's Amamacaritra, Devānanda Sūri's Gautamaştaka (v. 2), Lakşmivallabha's Kalpadrumakalikā (p. 1412 and p. 1416 ) and Vinayavijaya Upādhyāya's Subodhikà (p. 1182) may be also consulted. See the following verse of Trișaști (1, 3):
"उत्पादो विगमो ध्रौव्यमिति पुण्यां पदत्रयीम् । उद्दिदेश जगन्नाथः सर्ववाङ्मयमातृकाम् ॥६५८॥"
Devendra Sūri, too, has used this word in his com. (v. 1) on his own work Kammavivāga (v. 60). I do not remember to have noted a Prāksta equivalent of tripadi like tivai, in the Jaina literature.
3
4
The following lines from the Cunni (p. 337) on Avassaya may be here consulted:"जदा य गणहरा सव्वे पव्वजिता ताहे किर एगनिसेज्जाए एगारस अंगाणि चोइसहिं चोद्दस पुवाणि, एतं ता भगवतो अत्थो कहितो, ताहे भगवंतो एगपासे सुत्तं करंति, तं अक्खरेहिं पदेहि वंजणेहि समं"
5
Cf. Trisasti (x, 5):" एवं रचयतां तेषां सप्तानां गणधारिणाम् । परस्परमजायन्त विभिन्नाः सूत्रवाचनाः ॥१७३॥ अकम्पिताऽचलाभात्रोः श्रीमेतार्य-प्रभासयोः। परस्परमजायन्त सदृक्षा एव वाचनाः ॥१७४॥"

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
This is rather a curious coincidence;' for, there is no wonder, if the underlying spirit of one dvădasāngi does not differ from that of another, when each has the same basis viz. tripadī to fall back upon.
A dvādaśāngā means no doubt a collection of 12 Angas. But it should be borne in mind that there is a difference of opinion regarding the order of these 12 Angas which constitute a dvādaśāngi. Some believe that the 12 Angas were composed in the following order:
(1) Āyāra, (2) Sūyagada, (3) Thāņa, (4) Samavāya, (5) Viāhapannatti, (6) Nāyādhammakahā, (7) Uvāsagadasā, (8) Antagadadasā, (9) Anuttarovavāüyadasā, (10) Paṇhāvāgaraņa, (11) Vivāgasuya and (12) Ditthivāya.?
Others maintain that 14 Puvvas which make up Puvvagaya, one of the five sections of Ditthivāya, were first composed, and they were followed by the composition of the rest of the dvādaśāngi. There is no explicit statement, so far as I know,
1
2
This concidence led to the formation of 9 ganas (schools) instead of 11; for, otherwise there would have been 11 schools, one school for each Ganadhara out of 11. That only 9 schools came into existence is borne out by the following line occurring in the Cunni (p. 337) on the Avassaya:"अकंपिय-अयलभातीणं एगो गणो, मेयज-पभासाणं एगो गणो, एवं णव गणा होति । ” । These are the titles of 12 Angas. Angas 6 to 11 have their titles in plural; so some mention them in the nominative as Nāyādhammakahão, Uvāsagadasão, Antagada dasão, Aruttaravāiyadasão and Panhāvīgaranāim. See Samavāya (s. 136 ) and Nandi (s. 45 ). The pertinent portion in Nandi (s. 57) which mentions these five sections is:-- "दिदिवाए णं सव्वभावपरूवणा आघविज्जइ, से समासओ पंचविहे पन्नत्ते, तं जहा-परिकम्मे १ सुत्ताइ २ पुव्वगए ३ अणुओगे ४ चूलिआ ५॥" Cf. the following lines of the Cunni (pp. 56-57) on Avassaya:-- "से किं तं पुव्वगयं? कम्हा पुवगतं ति ? उच्यते-जम्हा तित्थकरो तित्थपवत्तणकाले गणहरा सव्वसुत्तावारत्तणतो पुव्वं पुव्वगतसुत्तत्थं भासइ तम्हा 'पुव्वं' ति भणिता, गणहरा सुत्तरयणं करेन्ता आयाराइरयणं करेंति ठवेंति य, अण्णारियमतेणं पुण पुधगतसुत्तत्थो पुव्वं अरहता भासिया गणहरेहि वि पुव्वगयं चेव पुव्वं रइयं पच्छा आयाराइ, एवमुत्तो चोदक आह-णणु पुवावरविरुद्धं, कम्हा ? आयारणिज्जुत्तीए भणित-'सव्वेसि आचारो०' गाहा, आचार्य आह-सत्यमुक्तं किन्तु ठावणा, इमं पुण अक्खररयणं पडुच्च भपित, पुवं पुवा कता इत्यर्थः" ।
Malayagiri Sūri has reproduced this very view in his com. (p. 240b) on Nandş. Abhayadeva Sūri, toy, has done the same as can be seen from his
4

Page #20

GENESIS OF THE JAINA SCRIPTURES
which says that on 14 Puvvas being composed, the remaining portion of Ditthivāya was composed, and then the 11 Angas commencing with Ayāra and ending with Vivāgasuya. But this seems to be the natural course to have been followed; for, it is too much to believe that the composition of the 14 Puvvas was immediately followed by that of the 11 Angas, thus leaving the remaining 4 sections of Ditthivāya to be attended to, last.
From the above survey we come to the conclusion that 12 Angas were no doubt composed, but the difference of opinion exists with regard to their order of composition, some believing Ayāra to be the first and Ditthivāya to be the last, whereas others believing Ditthiraya to be the first and Āyāra, Süyagaờa and other Angas as following it.
This finishes the question about the composition of 12 Angas, but there remains one more knotty problem to be tackled before we can finish the discussion about the genesis of the dvādaśāngi. It refers to the order of the composition of the various sections of Ditthivāya. As already noted on p. 6, there are five sections of this Ditthivaya viz. (1) Parikamma, (2) Sutta (at times used in plural), (3) Puvvagaya, (4) Aņuoga and (5) Cūliyā. Now we find that these 5 sections are mentioned in two different orders in the religious works of the Jainas. For instance, Nandī, on one hand, mentions the five sections in the order noted above, whereas some works such as Hemacandra Sūri's Abhidhānacintāmani (II, 160), Devendra Sūri's com. (p. 17) on his own work
com. (pp. 1306-1313 ) on Samavāya. Siddhasena Gani has also endorsed this very view in his com. (p. 208b) on Pavayaņasäruddhāra. In Siddhasena Gani's bhāşyānusăriņi tikā (p. 94) on Tattvärtha (1, 20 ) and in Trișaști ( x, 5, 172 ) only one view is mentioned i. e. to say 14 Puvvas were first composed. Anyhow we can see that there have been two views propounded in this connection at least as early as the date of the Cunni
referred to on p. 4. i "fa-2a-galau-gana-afect: Ya
fearaat: gaffo agetuft garà 11 880 11" 2 "परिकम्म १ सुत्त २ पुव्वाणुओग ३ पुब्बगय ४ चूलिया ५ एवं ।
पण दिट्टिवायभेया चउदस पुवाई पुचगयं ॥"

Page #21

THE CANONICAL LITERATURE OF THE JAINAS [CHAP. Kammavivāya (v. 6), Vinayavijaya Upādbāya's Lokaprakasa (III, 792') and À kalanka's Tattvārtharājavārtika (p. 51) assign to Puvvagaya, the 4th place rather than the 3rd, and to Aņuoga, the 3rd place instead of the 4th, the order of the rest being the same as before. This means that we have two orders as under:I (1) Parikanma, (2) Sutta, (3) Puvvagaya, (4) Aņuoga and
(5) Cūliyā. II (1) Parikamma, (2) Sutta, (3) Aņuoga, (+) Puvvagaya and
(5) Cūliyā. And hence the knotty problem before us. Is this difference really an outcome of some deliberate understanding or is it purely accidental, and as such it has no such significance as we may be inclined to attribute ? In other words, did this difference arise because in course of enumerating the sections of Ditthivāya, no special attention was paid to their order-the order being then looked upon as immaterial and enumeration the main goal to be achieved ? I do not know, if there is any source which throws light upon this problem. So I may try to solve this problem, by assuming for the present that these orders represent two different views regarding the composition (racanā) and the subsequent arrangement (sthāpanā) of the five sections of Ditthivāya with a view to facilitate their study. I have not come across any reference explicit or implicit wherefrom we can deduce that it was rather some other section of Ditthivaya which was first composed and not Puvvagaya comprising 14 Puvvas. It is true that there is a possiblity to construe that the composition of the 14 Puvvas is not to be taken in quite a literal sense; but it, after all, refers to the composition of Ditthivāya in its entirety, though 14 Puvvas are specifically
1 2
Herein there is the same verse as noted on p. 7, fn. 1. "स पंचविधः परिकर्म सूत्रं प्रथमानुयोगः पूर्वगतं चलिके चेति ।" Taking this reference together with those noted on p. 7, fn. 1-2, we see that instead of Anuoga (Sk. Anuyoga), we live its synonyms Puvvāņuoga (Sk. Pūrvānuyoga) and Prathamānuyoga (Pr. Padhamāņuoga).

Page #22

1)
GENESIS OF THE JAINA SCRIPTURES
mentioned' in virtue of their importance and the consequent unique position they hold, not only so far as the 12th Anga is concerned but all the 12 Aigas are concerned. But even this construction does not at all improve our situation,
It appears that looking to the nature of the five sections, they must have been composed in the very order in which they are mentioned in Nandi, and that the other order only reflects the attitude that can be taken regarding the study and teaching of Anuogu, the 4th section of Ditthivāya. To put it explicitly, on seeing that upakrana, niksepa, anugama and naya form the four entrances to unuyoga or exposition, one inay be inclined to believe that the Anuoga in question, too, is associated with these four entrances. If this is correct, it may be added that it is an open secret that one has to go through the first two entrances before studying a scripture (strictly speaking its portion), and the last two entrances are resorted to, after one has been initiated into the portion concerned. Some may therefore look upon the first two entrances as the main ones; for, it is after mastering them that the study of the portion concerned is commenced, whereas others may attach more importance to the last two as they help in cultivating and culminating the real study. It is this difference of opinion which may lead to the cliange in the assignment of the orders for Puragayu and Inuogu. For, those who hold the first view may assign to Anuoga, a place prior to that meant for Puvvayaya, whereas those who hold the second view may place Puvvugaya ahead of Anuya. This means that some may believe that the right place for Anuoga, is just where it is first made use of, whereas some may believe that the initial stage is not so important as the culminating one, and that the latter follows the initiation of the work in question, and hence it cannot be assigned a place prior to that work but only one following it.
1
This so to say furnishes us with an example of the figure of speech known as synccclochu'.

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10
THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
This is what can be roughly said by taking into account the subject-matter of Anuogaddāra and the etymology' of the word anuyoga'. But it may be argued that this is not the correct view; for, the nature of Anuoga as expounded in the sacred works of the Jainas hardly warrants or justifies this state of affairs.? On the contrary, the two main divisions of Aņuoga viz. Mülapadhamānuoga and Gandiyānuoga and their contents lead us to
1 In the Cunni (p. 58) on Nandi (s. 57) we have:__ "अणुयोगो त्ति अनुयोग इत्येतत् , अनुरूपो योग अनुयोग इत्येवं सर्व एव सूत्रार्थों वाच्यः, इह जन्मभेदपर्यायशिक्षादियोगः विवक्षितोऽनुयागो वाच्यः, स च द्विविधो मूलपढमाणुयोगो गंडिकाविशिष्टश्च।"
Malayagiri Sūri observes while commenting upon this sūtra:"अथ कोऽयमनुयोगः? अनुरूपोऽनुकूलो वा योगोऽनुयोगः सूत्रस्य स्वेनाभिधेयेन सार्धमनुरूपः सम्बन्धः"
Hemacandra Sūri has said the same thing almost ad verbatim in his com. (p. 105) on Abhidhinacintamani (III, 160). See the ending portion of the Cunni quoted here in fn. 1. The lines that follow it may be also noted: " तत्थ मूलपढमाणुयोगे त्ति, इह मूलभावस्तु तीर्थकरः, तस्स प्रथमं पूर्वभवादि अथवा मूलस्स पढमा भवाणुयोगो एत्थ तित्थगरस्स अतीतभवभावा वट्टमाणवयजम्मादिया भावा कहेज्जंति, अहवा जे मूलस्स भावा ते मूलपढमाणुयोगो, एत्य तित्थकरस्स जे भावा प्रसृतास्ते परियायपुरिसत्ताइ भाणियन्त्रा; गंडियाणुयोगो त्ति इक्खुमादिपर्वकडिकावत् एकाधिकारत्तणतो गंडियाणुयोगो भण्णति, ते च कुलकरादियातो विमलवाहणादि. कुलकराणं पुवभबजम्मणामप्पमाण. गाहा, एवमादि जं किंचि कुलकरस्य वत्तव्वं तं सन्म कुलकरगडियाए भणितं, एवं तित्थगरादिगंडियासु वि"
From this it can be seen that the Cürnikara interprets Mülapadhamānuoga in three ways while commenting upon the following portion of Nandi (s. 57):— "मूलपढमाणुओगेणं अरहंताण भगवंताणं पुव्वभवा देवगमणाई आउं चवणाई जम्मणाणि अभिसेआ रायवरसिरीओ पबज्जाओ तवा य उग्गा केवलनाणुप्पयाओ तित्थपवत्तणाणि अ सीसा गणा गणहरा अज्जपवत्तिणीओ संघस्स चउन्विहस्स जं च परिमाणं जिणमणपज्जवओहिनाणी सम्मत्तसुअनाणिणो अ वाई अणुत्तरगई अ उत्तरवेउविणी अ मुणिणो जत्तिआ सिद्धा सिद्धीपहो जह देसिओ जच्चिरं च कालं पाओ. वगया जे जहिं जत्तिआई भत्ताइ छेइत्ता अंतगडे मुणिवरुत्तमे तगरओघविप्पमुक्के मुक्खसुहमणुत्तरं च पत्ते
एवमन्ने अ एवमाइभावा मूलपढमाणुओगे कहिआ, सेत्तं मूलपढमाणुओगे।" 3 This consists of several kinds of gardiyis. One of them is Cittantaragandiya
and is described in the Cunni (pp. 58-61) on Nandi (s.57) as under: ___ चित्तंतरगंडिय 'त्ति, चित्ता इति अनेकार्थाः अंतरे इति उसभअजियंतरे वा दिट्ठा. गंडिका इति खंड भतो चित्तंतरे गंडिका दिदा, तो तेर्सि परूवणा पुवायरिएहिं इमा निद्दिट्ठाआदिचजसादीण उसभस्म पओप्पए णरवतीणं । सगरसुयाण सुबुद्धी इणमो संखं परिकथेइ ॥१॥ चोदस लक्खा सिद्धा णिवईणको य होति सबढे । एवेकेके ठाणे पुरिसगुणा होतऽसंखेज्जा ॥२॥ पुणरवि चौदस लक्खा सिद्धा शिवदीण दोणि सव्वढे । जुगठाणे वि असंखा पुरिसजुगा होंति णायव्वा ॥३॥ जाव य लक्सा चोदम गिद्धा पण्णास होति सव्वद्वे । पण्णासाणे वि य पुरिसजुगा होनिसंखेजा ।।४॥

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GENESIS OF THE JAINA SCRIPTURES
assume that this Anuga deals more or less with the biographies of the Tirthaikaras, the Kulakaras" (patriarchs), the Ganadharas and several other persons who attained liberation or were born in the Anuttara vimānas during the period that began with the life of Lord Rşabha and ended with the birth of Jitaśatru, father of Lord Ajita. In short, Aņuoga is dharmakathānuyoga which consists of kathās having mostly for their central figures, persons who attained liberation or who were about to attain liberation in the next birth or so. Relying on this view, one may try to explain as under, the difference in the orders of the 3rd and 4th sections of Ditthirāya:
A student of Jainism knows it full well that there are four anuyogas3 viz. (1) dharmakathānuyoga, (2) ganitānuyoga, (3) dravyānuyoga and (4) caraṇakaraṇānuyoga permeatinga the entire sphere
एगुत्तरा दुलक्खा सबट्ठाणे य जाव पण्णासा। एक्केकुत्तरठाणे पुरिसजुगा होंतिऽसंखेज्जा ।५।। विपरीयं सबढे चोद्दस लक्खा य निव्वुओ एगो। सच्चेव य परिवाडी पण्णासा जाब सिद्धीए ॥ ६ ॥ तेण परं लक्खादि दो दो ठाणा य समग वच्चंति । सिवगतिसबढेहिं इणमो तासिं विधी होइ ॥७॥ दो लक्खा सिद्धीए दो लक्खा णरवदीण सम्बटे । एवं तिलक्खचउ पंच जाव लक्खा असंखेज्जा ।। ८ ।। सिवगतसव्वद्वेर्हि चित्तंतरगडिता ततो चउरो। एगा एगुत्तरिया एगादि बितिउत्तरा तइया ॥९॥ ततिएगादि तिओत्तर निगमादि ओत्तरा चउत्थे य । पढमाए सिद्धको दोण्णि य सव्वदृसिद्धमि ।।१०।। तत्तो तिणि णरिंदा सिद्धा चत्तारि होति सबढे । इय जाव असंखेज्जा सिवगतिसबटु सिद्धेहिं ।। ११ ।। ताए बिउत्तराए सिद्धक्को तिण्णि होंति सव्वटे । एवं पंच य सत्त य जाव असंखेज्ज दो तिन्नि ।। १२ ।। एग चउ सत्त दसगं जाव असंखेज्ज होंति दोतिण्णि। सिवगतिसम्बट्रेहिं तिउत्तरा एत्थ णेयव्वा ।। १३ । ताहे तियगादिबिउत्तराए अऊणतीस तु तियग ठावेउं । पढमे उ णस्थि खेवो सेसेसु इमे भवे खेवा ।। १४॥"
__In all, there are 32 verses; but I have here given only 11. 1 For the lives of 7 Kulakaras the reailer should refer to Samoviya (s. 157),
Paumacariya (III, 50-58) and Trisasti (I, 2, 137-206). 2 This is, of course, a rough rendering. 3 Cf. the following lines occurring in Silānka Sūri's com. (p. 1b ) on A yūra:
"अतःप्रारभ्यतेऽर्हद्वचनानुयोगः, स च चतुर्धा, तद् यथा-धर्मकथानुयोगो गणितानुयोगो द्रव्यानुयोगश्चरणकरणानुयोगश्चेति, तत्र धर्मकथानुयोग उत्तराध्ययनादिकः, गणितानुयोगः मूर्यप्रज्ञप्त्यादिकः, द्रव्यानुयोगः पूर्वाणि सम्मत्यादिकश्च, चरणकरणानुयोगश्च आचारादिकः, स च प्रधानतमः, शेषाणां तदर्थत्वात्"
For further references and some details about 4 anyogas, see Malallārin Hemacandra Suri's com. (pp. 931-932) on Viseshvassayabhasa (v. 2295), śānticandra Upādhyāya's Prameyaratnamañjuşi, a com. (pp. 2a-2b) on
Jambuildivapannatti, etc. 4 Avassayanijjutti (v. 227), Avassayabhasa ( v. 774 ) and Visesävassa yabhāsa
(v. 2288) bear testimony. All these three verses are identical, and the first of them is reproduced in the latter two works ad verbatim ag under:

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THE CANONICAL LITERATURE OF THE JAINAS
( CHAP
of the Jaina scriptures. Furthermore, he must be aware of the fact that it is possible to say that kathānuyoga is more beneficial and more appealing than dravyānuyoga so far as laymen are concerned. So it is not unnatural if one assigns to Anuoga, a place prior to Purvagaya, on the ground that Anuoga is mostly, if not entirely, associated with dharmakathānuyoga (probably of a higher type), and Puvvagaya, with drevyānuyoga', which is, in a way, subordinate to kathānuyoga. Similarly one who may be attaching the greatest importance to dravyānuyoga in preference to any of the rest of the anuyogas, may very well turn the tables against Anuoga and assign to it a place next to Puvvagaya, and not ahead of it.
These are the only solutions I can think of, at present. Conse. quently I shall not now any more dwell upon this problem.
This finishes a rough survey of the genesis of the dvādaśāngā; but that does not mean the termination of the topic of this chapter. For, there are a good many Jaina scriptures besides the dvādaśāngi, though they are practically evolved out of this dvādaśāngī,
"देविंदवंदिएहिं महाणुभावेहिं रक्खियज्जेहिं । जुगमासज्ज विभत्तो अणुओगो तो कओ चउहा ।। २२७ ।।"
The following verses of the Avassayanijjutti may be also consulted :"जावंति अजवइरा अपुहुन्तं कालियाणुओगस्स। तेणारेण पुहुत्तं कालियसुय दिद्विवाए य ॥२२५ ।। अपुहुत्ते अणुओगो चत्तारि दुवार भासइ एगो। पुहुताणुओगकरणे ते अत्थ तओ वि वोच्छिन्ना ।। २२६॥"
These very verses occur in Avassayabhasa as v. 763 and 773 and in Visesavassayabhāsa as v. 2284 and 2286. It may be noted that it is only kūliya suya which is mentioned here. This has been done with a view to show that it is mukya (principal), and that ukkâliya suya is gauna (subordinate). So says Hemacandra Sīri in his com. (p. 928) on Visesīvassayabhasa
(v. 2289). 1 Cf. the following verse of the Avassayamülabhisa: ---
"कालियसुयं च इसिभासियाई तइआ य मरपन्नत्ती।
मञ्चो य दिदिवाओ चउत्थओ होइ अणुओगी ॥१२४ ।।" This very verse occurs in l'isesīvassayabhāsa as v. 2294. 2 So far as this dvadasiingi is concerned, its 12 Angas are evolveil out of
Ditthivaya also known as Bhūyivāya, So says the following verse of Visestīvassayabhasa:"जा वि भूयावाए मुवस्स वओमस्स ओयारो । निज्जहण तहावि हु दुम्मेहे पप्प इत्थी य ।। ५५१॥"

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GENESIS OF THE JAINA SCRIPTURES
13
and that they are not the immediate compositions just coeval with the establishment of the tirtha by the Tirthaikara in question. This means that I should, first of all, define the phrase "Jaina scriptures" and then indicate the scriptures which are not included in the dradasangi.
To begin with, I may note the varions meanings of the word 'scripture' as given in The Concise Oxford Dictionary of Current English (p. 1072 of the new edition revised by H. W. Fowler). They are: “The Bible with or without the Apocrypha' (usually without article; also Holy scripture or the Ss.; a doctrine not found in S. or the Ss.); a or the quotation from the Bible; (attrib.) taken from or relating to the Bible (a s. text, lesson; cf. scriptural); sacred book of non-Christian community; (archaic) inscription."
From this it follows that leaving aside the archaic meaning of the word 'scripture' viz. 'inscription', it signifies a sacred book of any community, Christian or non-Christian. So one may naturally take the phrase 'Jaina scriptures' to mean sacred books of the Jainas. This view is correct, but I may add that the phrase can be interpreted in another way, too. In order that this may be easily realized, I shall give here two definitions, of sammasuya (Sk. samyak-śruta), and two of micchūsuya (Sk, mithya-śruta), as well. According to the 1st definition the dvālasangi and other scriptures based upon it-the works which are composed by the Jaina saints of a very high calibre are classed as sammasuya whereas the works composed by the non-Jainas who are wanting in right knowledge
1
The meanings of Apocrypha are given in this Dictionary on p. 10. They are: "Books of old Testament included in Septuagint and Vulgate, but not originally written in Hebrew, nor counted genuine by Jews, and excluded from Canon at Reformation. In order that we can follow this, we may note the meanings of Septuagint and Vulgate. They are respectively as under:
"Greek version of O. T. including the apocrypha said to have been made about 270 B. C. by seventy translators."
"Latin version of the Bible prepared by Jerompte in the 4th c."

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THE CANONICAT, LITERATURE OF THE JAINAS
[ CHAP.
are classed as.micclhrisuyu. According to the 2nd definition, all the works included in these two classes are sammasuya so far as a samyagdrsti (one having a right sort of faith) is concerned, whereas they are micchiscy so far as a mithyādisti (one having wrong faith) is concerned.2 Consequently, according to this second definition, any and every sacred work, Juinn or non- Jaing is a Jaina scripture to a scomyagdisti. But I here do not use the phrase
Jaina scriptures' in this wide sense but in the previous sensethe restricted sense. That is to say, I interpret "Jaina scriptures' as authoritative works4 composed by eminent Jaina saints such as the Ganadharas, Śrutukeralins, Dasapūrvadharas, Pratyekabuddhas and the like. To be explicit, I should now enumerate these works.
Bhadralāhusvāmins is the last i. e. the 5th Śrutakevalin, in case we use this word Śrutakecalin in the strictest sense; if not, 1 "जं इमं अण्णाणिएहि मिच्छादिट्टिएहिं सच्छंदबुद्धिमइविगप्पिअं तं जहा-भारहं रामायणं भीमासुरुक्खं
कोडिल्लयं सगडभद्दिआओ खोड( ? घोडग)मुहं कप्पासिअं नागसुहमं कणगसत्तरी वइसेसियं बुद्धवयणं तेरासि कावालिअं लोगाययं सद्वितंतं माढरं पुराणं वागरणं भागवं पायंजली पुस्सदेवयं लेहं गणिअंसउणरु नाडयाई, अहवा बावत्तरि कलाओ चत्तारि अवेआ संगोवंगा, एआई मिच्छदिहिस्स मिच्छत्तपरिग्गहिआई मिच्छासुअं, एयाई चेव सम्मदिट्टिस्म सम्मत्तपरिग्गहिआई सम्मसुअं, अहवा मिच्छदिहिस्स वि एयाई चेव सम्मसुअं, कम्हा ! सम्मत्तहेउत्तणओ, जम्हा ते मिच्छदिहिआ तेहिं चेव समएहिं चोइआ समाणा केइ सपक्खदिट्टीओ चयंति, से तं मिच्छासु।" --Nandi (s. 42).
"जं इमं अरहंतेहिं ... पणीअं दुवालसंगं गणिपिडगं ... चोदसपुव्विस्स सम्मसुअं आभिण्णदसपुव्विस्स ___सम्मसुअं, तेण परं भिण्णेसु भयणा, से तं सम्मसुअं"-Nandi (s. 41 ). See also in. 1. 3 This is true in the case of some of the mithyādrstis too, in case works like
the Vedas lead them to the right path and thus enable them to leave the non
Jaina fold and to become followers of Jainism. See the concluding lines of fn. 1. 4 In this connection, I may quote the following verse:
' अर्हत्प्रोक्तं गणधरदृब्धं प्रत्येकबुद्धदृब्धं च । स्थविरग्रथितं च तथा प्रमाणभूतं त्रिधा सूत्रम् ॥"
This is quoted by Drona Sūri, in his com. (p. 3a) on Ohanijjutti in support of his statement as under:" अर्थतस्तीर्थकरप्रणीतं मूत्रतो गणधरनिबद्धं चतुर्दशपूर्वधरोपनिबद्धं दशपूर्वधरोपनिबद्धं प्रत्येकबुद्धोपनिबद्धं च।"
This idea can be seen in the following verse of Vattakerasvāmin's Mülāyāra (V), too:
"सुतं गणधरकथिदं तहेव पत्तेयबुद्धिकथिदं च। सुदकेवलिणा कथिदं अभिण्णदसपुधकथिदं च ॥८०॥" 5 He died in Vira Samvat 170. So says Hemacandra Sūri in his Parisistaparvan
(IX, 112). 6 The strictest sense means to use the word 'Srutak evalin' for one who is
conversant with all the 14 Puvvas, both in words and meanings.

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I) GENESIS OF THE JAINA SCRIPTURES
15 he is last but one, and Stl ūlabhadra' is the last. All the 11 Ganadharas of Lord Mahāvīra were Śrutakovalins, and there were other saints of His, 289 in number, who, too, were Śrutakevalins.
hey were followed by Jambūsvāmin2 and 4 Śrutakevalins viz. (1) Prabhavasvāmin, (2) Sayyambhava Sūri, (3) Yaśobhadra Sūri and (4) Sambbūtivijaya. Out of all these Srutakevalins, we have already dealt with Ganadharax and 12 Angas composed by each of them. It is said that Āvassaya is composed by Indrabhūti, the very 1st Ganadhara; but since the opinions differ in this connection and since the question of its genesis requires a lot of space, I reserve it for subsequent treatment. As regards 289 Śrutakevalins, we do not know, if any one of them had composed any work. The same is the case with Jambūsvāmin and Prabhavasvāmin. Sayyambhava Sūri, a junior contemporary of Prabhavasvāmin and a predecessor of Bhadrabāhusvāmin, has at least one work viz. Dasaveyaliyu attributed to him. This and the two Culiyas3 associated with it, I shall deal with, in due course. As regards Yaśobhadra Sūri and Sambhūtivijaya, we are again in the dark. Then comes the case of Bhadrabāhusvāmin. He is an author of ten Nijjuttis. Over and above that, he is looked upon as the author of Pajjosaņākappa, the 8th chapter of Dustisuynkkhunilha and other
1 He completely knew the meaning of the 1st 10 Puvvas only, though he had
studied all the 14 Puvvas in words. 2 He is the last of the persons to have attained omniscience in this vasarpini.
No doubt, he, too, is a Srutakevalin. But as Gavadharas are usually styled as Ganadharas and not Śrutakevalins, as the former designation is superior to the latter, similarly it is more consistent to say that Jambūsvāmin is kevalin than to address him by an inferior designation of Śrutakevalin. In short, the word Srutakeralin is generally used for such persons who do not attain omniscience during their life but at the same time master the complete
brutajñana. This will explain why I have separately mentioned Jambūgvāmin. 3 There are two Culiycīs in the case of Ayur, too, its we shall see hereafter.
This is what Bhairalähusvāmin has himself sail in the following verse of his Arassayanijjutti:'आवस्सयस्स दसकालियस्म तह उत्तरज्झमायारे। मूयगड नि जत्ति वोच्छामि तहा दसाणं च !! ८२ ।। कप्परम य निउनति ववहारमेव परमनिउणरमा। मरियपण्णत्तीप.वोच्छ इसिभासियाण च ।। ८३॥"

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
Chedasutras viz. Vavahara and Kappa, and that he is said to be an author of Pindanijjutti and Ohanijjutti as well.
The ten Nijjuttis here referred to, are versified commentaries in Prakṛta on the following 10 works:
16
(1) Avassaya, (2) Dasaveyāliya, (3) Uttarajjhayana, (4) Äyāra, (5) Suyayada, (6) Dasasuyakkhandha, (7) Kappa, (8) Vavahāra, (9) Suriyapannatti and (1C) Isibhasiya.
Out of these ten works, we had an occasion to mention (1), (2), (4) and (5) up till now. As regards (3), it appears that it is not a work of one single author, though Prof Banarasidas in his Ardhamagadhi Reader (p. 45) attributes its authorship to Bhadrabāhusvanin. Works (6), (7) and (8) come under the class of works known as Chedasutrus, and they are said to be the compositions of Bhadrabahusvāmin. Works (9) and (10) are rather anonymous, and out of them, the last is said to be a work consisting of 45 ajjhayanas narrated by 45 Pratyekubuddhas, one by each of them.3
Before proceeding further, I may mention that all these 10 works which are commented upon by Bhadrabāhusvāmin, a Śrutake valin, deserve to be included in the list of Jaina scriptures (and I accordingly do so, though a work like Suriyapannatti is anonymous. For, its author, whoever he was, must have been an outstanding personality, and this work of his must have been
1 In all, there are, roughly speaking, six Chedasutras viz., (1) Nisiha, (2) Mahanisiha, (3) Vavahara, (4) Dasasuyakkhandha, (5) Kappa and (6) Pancakappa or its substitute Jiyakappa.
2 Cf. the following verse of Pancakapbabhasa composed by Sanghadasa Kṣamasramana:--
"वंदामि भवाहुं पाणं चरिमसयलसुयणाणिं । सुत्तत्थकारगमिमि दसाण कप्पे यववहारे ॥ "
For this verse see pp. 259 and 67 of Descriptive Catalogue of Jaina Manuscripts (vol. XVII of Des. Cat. of the Govt. collections of Mss. deposited at Bhandarkar O. Research Institute), and Peterson, Report IV. p. 100.
8
Cf. the following lines occurring in Yaso deva Suri's com. (p. 67a) ou Pakkhiyasutta:
'इसिभासियाई ति इह ऋपयः प्रत्येकयुद्धसाधवस्ते चात्र नेमिनाथतीर्थवर्तिनो नारदादयो विंशतिः, पार्श्वनाथतीर्थ वर्तिनः पञ्चदश, वर्द्धमानस्वामितीर्थवर्तिनो दश ग्राह्याः, तैर्भाषितानि पञ्चचत्वारिंशत्सङ्ख्यान्य. ध्ययनानि श्रवणाद्यधिकार (भ) वन्नि ऋषिभाषितानि । "
C

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1]
GENESIS OF THE JAINA SCRIPTURES of a very high order as not only to attract the attention of a Śrutakevalin but to lead him to comment upon it. "
To this list of the Jaina scriptures so far enumerated, may be added works composed by Sthūlabhadra. But we do not know whether he at all composed any work. This finishes the enumeration of the works of one and all the Śrutakevalins. Now we may turn to the works of Daśapūrvadhuras.' Vajrasvāmin is said to be the last in the lot. We do not know if he or any other Dasapūrvadharas except Syāma Sūri who preceded him, ever composed any work. Pannavanā is said to be the work of this very śyāma Sūri.
It may be added in this connection that some of the Sangra. hanīs on Upāngas are compositions of some of the Daśapūrvadharas; for, this is what we learn from Droņa Sūri's com. (p. 3a)3 on Ohanijjutti.
This means that it now remains to examine the question of the works of the Pratyekabuddhas. Some of the ajjhayanas of Uttarajjhayana are said to be the works of some of the Prateyaka, buddhas. Moreover, some of the works known as Prakīrṇakas are attributed to them about which we shall refer to, hereafter.
This rough discussion about the works that can be termed as Jaina scriptures, gives us an idea as to the number of works of which the genesis remains to be attempted. They are:
(1) Avassaya, (2) Dasaveyaliya, (3) Uttarajjhayana, (4) Dasăsuyakkhandha, (5) Kappa, (6) Vavahāra, (7) Sūriyapannatti, (8) Pindanijjutti, (9) Ohanijjutti, (10) Cūliyās and (11) Pannavaņā. 1 This is due to the fact that in this avasarpini, there has not flourished any
such saint who knew 13, 12 or 11 Puvvas. The following lines from Droņa Sūri's com. (p. 3a) on Ohanijjutti may be quoted in this connection :
"अस्यामवसर्पिण्यां चतुर्दशपूर्व्यनन्तरं दशपूर्वधरा एव साता न त्रयोदशपूर्वधरा द्वादशपूर्वधरा एकादश
det at " 2 In Subodhikā (p. 169b) it is said: ." महागिरिः १ सुहस्ती च २ सूरिः श्रीगुणसुन्दरः। श्यामार्यः ४ स्कन्दिलाचार्यों ५ रेवतीमित्रसूरिराट् ६ ।।
श्रीधर्मो ७ भद्रगुप्तश्च ८ श्रीगुप्तो ९ वज्रसूरिराट्। युगप्रधानप्रवरा दशैते दशपूर्विणः॥" 3 The pertinent line is as under:---
"दशपूर्वधरा अपि शासनस्योपकारका उपाङ्गादीनां सङ्ग्रहण्युपरचनेन हेतुना"

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
It may be noted that out of these 12 works, the first three along with the 8th and the 9th form a group known as Multi.sutrch. The 4th, 5th and the 6th are classed under the name of Chedasītic, while the 7th and the 11th, under the name of the Upinga. This will show that over and above the Jaina scriptures noted up till now, there are some more jaing sacred works; for, the number of the chedasūtroos as already stated is 5 or 6, and that of the Upangas 12. No doubt, almost all of these works are anonymous, and it is very very difficult to ascertain their dates of composition. Even then an attempt must be made to examine their genesis, too; for, they are also after all, Juina scriptures, though perhaps not in the strictest sense. But as this chapter has already outswollen in size, I have to reserve this topic for subsequent treatment. I may therefore conclude this chapter by mentioning only two facts as under:
(1) There are works known as Prcikërrckas. They were composed by the 14,000 disciples of Lord Mahā vira-the disciples who were endowed with four types of moti-jircond. These disci. 1 There is a difference of opinion as to whether these are the direct pupils of
Lord Mahāvīra or the indirect ones, and as such they are not necessarily conteniporaneous with Lord Mahāvīra. In this connection I may reproduce the following lines from Malayagiri Suri's com. (p. 208b) on Nandi :
"एके सूरयः प्रज्ञापयन्ति-इदं किल चतुरशीतिसहस्रादिकं ऋषभादीनां तीर्थकृतां श्रमणपरिमाणं प्रधानसूत्रविरचनसमर्थान् श्रमणानधिकृत्य वेदितव्यं, इतरथा पुनः सामान्यश्रमणाः प्रभूततरा अपि तस्मिन् २ ऋषभादिकाले आसीरन्, अपरे पुनरेवं प्रज्ञापयन्ति-ऋषभादितीर्थकृतां जीवतामिदं चतुरशीतिसहस्रादिकं श्रमणपरिमाणं प्रवाहतः पुनरेकैकस्मिन् तीथें भूयांसः श्रमणा वेदितव्याः, तत्र ये प्रधानसूत्रविरचनशक्तिसमन्विताः सुप्रसिद्धतग्रन्था अतत्कालिका अपि तीथें वर्तमानास्तत्राधिकृता द्रष्टव्याः, एतदेव मतान्तरमुपदर्शयन्नाह'अथवे'त्यादि, अथवेति प्रकारान्तरोपदर्शने, यस्य ऋषभादेस्तीर्थकृतो यावन्तः शिष्यास्तीथें औत्पत्तिक्या वैनयिक्या कर्मजया पारिणामिक्या चतुर्विधया बुद्धया उपेताः-समन्विता आसीरन् तस्य-ऋषभादेस्तावन्ति प्रकीर्णकसहस्राण्यभवन् , प्रत्येकबुद्धा अपि तावन्त एव, अत्रैके व्याचक्षते-इह एकैकस्य तीर्थकृतस्तीर्थेऽपरिमाणानि प्रकीर्णकानि भवन्ति, प्रकीर्णककारिणामपरिमाणत्वात् , केवल मिह प्रत्येकबुद्धरचितान्येव प्रकीर्णकानि द्रष्टव्यानि प्रकीर्णकपरिमाणेन प्रत्येकबुद्धपरिमाणप्रतिपादनात् , स्यादेतत्-प्रत्येकबुद्धानां शिष्यभावो विरुध्यते, तदेतद. समीचीनं, यतः प्रव्राजकाचार्यमेवाधिकृत्य शिष्यभावो निषिध्यते, न तु तीर्थकरोपदिष्टशासनप्रतिपन्नत्वेनापि, ततो न कश्चिद् दोषः, तथा च तेषां ग्रन्थ:-इह तित्थे अपरिमाणा पदन्नगा, पइन्नगसामिअपरिमाणतणओ, किंतु इह सुत्ते पत्तेयबुद्धपणीयं पइन्नगं भाणियन्वं, कम्हा?, जम्हा पइण्णगपरिमाणेण चेव पत्तेयबुद्धपरिमाणं कीरइ, (इति) भणियं 'पत्तेयबुद्धा वि तत्तिया चेव' त्ति, चोयग आह-'नणु पत्तेयबुद्धा सिरसभावो य विरुज्झए' मायरिओ आह-'तित्थयरपणीयसासणपडिवन्नत्तणओ तस्सीसा हवंती'ति, अन्ये पुनरेवमाहुः-'सामान्येन प्रकीर्णकैस्तुल्यत्वात् प्रत्येकबुद्धानामत्राभिधानं, न तु नियोगतः प्रत्येकवुद्धरचितान्येव प्रकीर्णकानीति'।"

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GENESIS OF THE JAINA SCRIPTURES
ples, as some say, are not necessarily the Pratyekabuddhas;t but whatever it may be, we have no means to know exactly which works were composed by them. The works styled as Prakīrṇakas and enumerated under the two groups known as kāliya-suya? and ukkāliya-suya: are perhaps some of the works composed by these Pratyekabuddhas. Whether it is so or not, their genesis will be taken up hereafter.
(2) As stated in Pajjosaņākappa (s. 147)4 and in Trişasti (X, 13, v. 223-2245), Lord Mahāvīra when he was about to attain nirvāṇa, recited 55 adhyayanas dealing with the fructification of punya (merit), 55 pertaining to the fructification of pāpa (demerit), 36 though unasked, and one more named as Pahāņa? (Sk. Pradhāna). We do not know whether he did or did not inform the audience as to whose compositions they were, Hence the problem before us, of deciding their authorship. Roughly speaking, we may attribute the authorship of all these 147 adhyayanas to Lord Mahāvīra; but even then the question as to whether any one of these adhyayanas is incorporated in the existing canon, remains practically unsolved.
1 See the ending portion of fn. 1 of p. 18. 2-3 See pp. 23–24. 4 The pertinent lines are as under :
"छद्रेणं भत्तेणं अपाणएण साइणा नक्खत्तेणं जोगमुवागएणं पच्चूसकालसमयंसि संपलिअंकनिसण्णे पणपन्नं अज्झयणाई कलाणफलविवागाई पणपन्नं अज्झयणाई पावफलविवागाई छत्तीसं च अपुट्ट
वागरणाई वागरित्ता पहाणं नाम अज्झयणं विभावेमाणे २ कालगए" 5 They are
: कल्याणफलपाकानि पञ्चपञ्चाशतं तथा। तावन्त्यधविपाकानि जगावध्ययनानि तु ।। २२३॥ . .
षट्त्रिंशतमप्रश्नव्याकरणान्यभिधाय च। प्रधानं नामाध्ययनं जगद्गुरुरभावयत् ॥ २२४ ॥" 6 One may be tempted to belive that some of the ajjhayaņas of Vivāgasuya,
the latter portion of Ovaväiya and the like may have something to do with
some of these 110 adhyanas. 7 This is explained in Subodhikā (p. 125b) as below:
"gara Hooge48"

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CHAPTER II
CLASSIFICATIONS OF THE AGAMAS
Jainism deals with five kinds of knowledge (nāņā). One of them is known as suya-nāņa (Sk. sruta-jñāna). It can be roughly translated as scriptural knowledge. It is derived from the reading or preaching of scriptures or through an object known by sensitive knowledge (ābhiņibohia-nāņa3). It can be variously classified. According to one of the classifications, it is two-fold: (i) angapavittha (Sk. anga-pravista) and (ii) ananga-paviṭṭha (Sk. anangapravista). The former means 'contained in the Angas', and the latter, 'not contained in the Angas'. Ananga-pavittha is designated as anga-bahira (Sk. anga-bāhya), too; for, it comprises works standing outside the Angas-not belonging to the Angas.
1
Cf. the following sutra of Nandi:
"नाणं पंचविहं पन्नत्तं तं जहा - आभिणिबोहिअनाणं सुअनाणं ओहिनाणं मणपज्जवनाणं केवलनाणं ।" (सु. १) The following sutia of the Tattvartha (1) may be also referred to: “मतिश्रुतावधिमनःपर्यायकेवलानि ज्ञानम् ।" (सू. ९)
2 " श्रुतमाप्तवचनमागम उपदेश ऐतिह्यमाम्नायः प्रवचनं जिनवचनमित्यनर्थान्तरम्.” This line OCcurring in the Bhasya (p. 88) on Tattvartha (I, 20) gives the synonyms
of śruta.
3 This is also known as mai-nāņa.
4
(i) This is borne out by the following sutra occurring in Nandi: “सुयनाणपरोक्खं चोद्दसविहं पन्नत्तं तं जहा - अक्खरस्यं १ अणक्खरसुयं २ सण्णिसुअं ३ असण्णिसुअं ४ सम्मसु ५ मिच्छतुअं ६ साइअं ७ अणाइअं ८ सपज्जवसिअं ९ अपज्जवसिअं १० गमिअं ११ अगमिश्रं १२ अंगपविहं १३ अणंगपविट्टं १४।" (सू. ३८)
(ii) Devendra Suri in his Kammavivaga (v. 6) has mentioned these very 14 varieties, but in the following verse, he has referred to 20 varieties:
"" पज्जय १ अक्खर २ पय ३ सङ्घाया ४ पडिवत्ति ५ तह य अणुओगो ६ । पाहुडपाहुड ७ पाहुड ८ वत्थू ९ पुव्वा १० य ससमाता ॥७॥”
5
See the ending portion of the 1st part of the above fn.
6 Cf. "तं समासओ दुविहं पण्णत्तं तं जहा - अंगपविट्टं अंगबाहिरं च । ” - Nandi (s. 44 )

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CLASSIFICATIONS OF THE ĀGAMAS
The anga-pavittha suya-nāņa has 12 sub-divisions, each of which is known as an Anga'. Thus it is identical with the dvādaśāngā which consists of 12 Angas viz. Āyāra etc., and which is so often referred to as duvālasanga ganipidaga (Sk. dvādaśānga ganipitaka ) in the canonical works of the Jainas. These 12 Angas are looked upon as the 12 limbs (angas ) of a fruta-puruşa or the fruta personified. They are: 2 pādas (feet), 2 janghās3 (lower legs), 2 zīrusu ( thighs ), 2 gātrārdhas ( back and belly), 2 bāhus (hands), 1 grīvā (neck) and 1 siras (head).5 Āyāra and the other 11 Aigas are respectively compared with these limbs so that Āyāra and Süyagada stand for the feet of the sruta-puruşa, whereas Ditthivāya, for the head. On the other hand, so far as ananga-pavittha suya-nāna is concerned, it does not form a part and parcel of this fruta-puruşa;for, it comprises such scriptures as are not included in the dvādaśāngi. This furnishes us with only one of the definitions of the two kinds of suya-nāna above referred to; for, there are two more. According to one of them, what is composed by the Ganadharas is anga-pavittha whereas what is composed by Śrutasthavirasz is ananga-pavittha. According to the other definition,
i
Anga is also known as Ganipidaga. This is what I surmise from the following line occurring in Samavāya (s. 57): "तिण्हं गणिपिडगाणं आयारचूलियावज्जाण सत्तावन्नं अज्झयणा पन्नत्ता, तं जहा-आयारे सूयगडे ठाणे"
2
1
For instance we come across "gatott TITS" twice in Samavāya (s. 148)
and great for sit” in sūtras 1 and 136 of this very work. See also . p. 14, fn. 2. 3-4 In The Standard Sanskrit English Dictionary by L. R. Vaidya, the
meanings of these words are respectively given as "leg from the ankle to the knee" and "the thigh." That a distinction is made between jarghā anil iru in Jaina works is borne out hy Samarāiccacariya (vide the
description of Aggisamma given in the 1st bhava ). 5 Cf. the following verse occurring in the Cunni (p. 47) on Nandi:
“पादयुगं जंघोरू गातदुवगं च दो य बाहू ता । गीवा सिरं च पुरिसो बारसअंगो सुतपविट्ठो॥" 6 See the opening lines of fn. 1 of p. 22.
A Śruta-sthavira means one conversant with ? hāna and Samavāya, Cf. « zro-
A q ui FAO furie gy41"-Thāna (III, 2; s. 159),

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22
THE CANONICAL LITERATURE OF THE JAINAS ( CHAP. that sruta which exists in every tirtha-in short which is niyata, is anga-pavittha, and the rest of the gruta is ananga-pavitthg. It may be noted that Anandasāgara Sūri has recently propounded a view in Siddhacakra (IV, 8, p. 1752) that even a Gañadhara can be an author of the ananga-pavittha works, and thus Āvassaya, though coming under the class of ananga-pavittha, is a work composed by a Ganadhara. If this view is accepted, it follows that though the author of anga-pavittha is none else but a Ganadhara, the author of anangapavittha is a Ganadhara and a non-Ganadhara as well. Furthermore, in Siddhacakra (IV, 8, p. 175) he has said that ananga-pavittha may be also associated with a question from a Ganadhara. But this is an erroneous statement as can be seen from Malayagiri Sūri's com. (p. 48b) on Āvassaya where it is distinctly stated that ananga-pavittha has nothing to do with a question or questions of a Ganadhara, though it may be however the outcome of a question or questions from some one else or that without any body asking a question to a Tirthaikara, he himself may have expounded a subject, and later on, it may have been embodied in words by some devotee of his. As regards the genesis of anga-pavittha, there are no such options; for, it after all originates from the nişadyās and tripadī.4
1 "इच्चेतस्स सुतपुरिसस्स जं सुतं अंगभागठितं तं अंगपविलु भणइ, जं पुण एतस्सेव सुतपुरिसस्स वइरेगे ठितं अंगबाहिरं ति भण्णति, अहवा गणहरकयमंगगतं जं कतं थेरेहिं बाहिरं तं च । णियतं अंगपविट्ठ अणिययसुतं बाहिरं भणितं ॥"
-Cunyi (p. 47) on Nandi. The 550th verse of Visesāvassayabhāsa may be also referred to. It runs as under:
"गणहरथेरकयं वा आएसा मुक्कवागरणो वा । धुवचलविसेसओ वा अंगाणंगेमु नाणत्तं ।। ५५०॥" 2 For the pertinent portion see my Gujarāti work Arhata jigamonuń avalo
kana yane Tattvarasi kacandrikā (Pt. I, p. 63). 3 "वारत्रयं गणधरपृष्टेन सता भगवता तीर्थकरेण यत् प्रोच्यते 'उप्पनेइ वा, विगमेइ वा धुवेइ वा' इति पदत्रयं
तदनुसत्य यन्निष्पन्नं तदङ्गप्रविष्ट, यत् पुनर्गणधरप्रश्नव्यतिरेकेण शेषकृतप्रश्नपूर्वकं वा भगवतो मुत्कलं व्याकरणं तदधिकृत्य यनिष्पन्नं जम्बूप्रज्ञप्त्यादि, यच्च वा गणधरवचास्येवोपजीव्य दृब्धमावश्यकनियुत्तयादि पूर्वस्थ. विरैस्तदनङ्गप्रविष्टं यदि वा यत् सर्वतीर्थकरतीर्थेष्वनियतं तदनङ्गप्रविष्ट, सर्वपक्षेषु द्वादशाङ्गान्यङ्गप्रविष्ट, शेषमनङ्गप्रविष्टं" Maladbārin Hemacandra, too, has practically said the same thing as can be seen from the following lines of his com. (p. 298) on Visesīvassayabhāsa:
P. 00).

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II)
CLASSIFICATIONS OF THE AGAMAS This finishes a discussion about anga-pavittha and ananya-pavit. tha. So we shall now deal with the divisions of the latter. They are: (i) āvassaya and (ii) āvassaya-vairitta. Out of these, āvassaya has six sub-divisions viz , (i) sāmāüya, (ii) caivisatthava, (iii) vandanaya, (iv) padlikkamaņa, (v) kõiissagga and (vi) paccakkhāna, whereas avassayavaüritta has two viz. (i) kāliya and (ii) ukkāliya.' Before we mention the various works coming under the categories of kāliya and ukkāliya, we may present the results of this dichotomy in a tabular form as under:
Suyanāņa
Anga-pavittha
Anaiiga-pavittha or Anga-bāhira
Ayassaya
Avassaya-vaïritta
Kaliya
Ukkāliya
Sāmāïya Caüvisatthava Vandaņaya Paạikkamaņa Kāüssagga Paccakkhāņa
From this discussion, it will be seen that there are four principal divisions of the sacred canon of the Jainas viz. (1) angapavittha, (2) āvassaya, (3) kāliya and (4) ukkāliya. Leaving aside the six sub-divisions of avassaya, we may define kaliya and ukkāliya as under:
"वारत्रयं गणधरपृष्टस्य तीर्थकरस्य सम्बन्धी य आदेशः-प्रतिवचनमुत्पाद-व्यय-धौव्यवाचकं पदत्रयमित्यर्थः, तस्माद् यद् निष्पन्नं तदङ्गप्रविष्टं द्वादशाङ्गमेव, मुक्त-मुत्कलं-अप्रश्नपूर्वकं च यद् व्याकरणम्अर्थप्रतिपादनं तस्माद् निष्पन्नमङ्गबाह्यमभिधीयते, तच्च आवश्यकादिकम् ।" ।
Here, instead of tripadi we have its synonym padatraya. Malayagiri Sūri, in his com. (p. 3a) on Jivābhigama has used the phrase mătykāpadatraya as can be seen from the following line: " भगवान् हि वढमानस्वामी...एतन्मातृकापदत्रयमुक्तवान्-उप्पन्नेइ वा विगमेइ वा धुवेइ वा" "से किं तं अंगबाहिरं ? अंगबाहिर दुविहं पण्णत्तं, तं जहा-आवस्सयं च आवस्सयवइरित्तं च। से किं तं आवस्सय ? आवस्सयं छविहं पण्णत्तं, तं जहा-सामाइअं चउवीसत्थवो वंदणयं पडिक्कमणं काउस्सग्गो पच्चक्खाणं, सेतं आवस्सयं । से किं तं आवस्सयवइरित्तं ? आवस्सयवइरित्तं दुविहं पण्णत्तं, तं जहा-कालिमं 738ffesa a I”-Nandi (s. 44)
1

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24
THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP..
That śruta which is studied-recited during the first and last pauruşīst of both day and night, is styled kāliya-suya, while that sruta which is studied-recited at all times except kālavelā, is designated as ukkāliya-suya.?
As already noted in the concluding lines (p. 12) of fn. 4 (p. 11), kāliya-suya is principal whereas ukkūliya-suyu is subordinate. But, in Nandi etc., the works of the former class are mentioned after the enumeration of those of the latter class.
Before proceeding further, we may take a note of the works coming under the classes of kūliya-suyu and ukkaliyu-suya. A list of these works is supplied by Nundlī; and Pukkhiyasutt«c4 as well; 1 Malayagiri in his com. (p.2054) on Nandi says:
“सर्वस्यापि वस्तुनो यदा स्वप्रमाणच्छाया जायते तदा पौरुषी भवति" Thus it means the period that elapses from sun-rise to the time when the shadow of an object is equal to its height. In short it practically comes
to about 3 hours. 2 "तत्थ कालिय ज दिणरादीण पढमे (चरमे) पोरिसीसु पढिज्जइ। जं पुण कालवेलावज्जे पढिजइ तं उक्कालिय" So says the Cunni (p. 47) on Nandi. Akalanka in his Tattvärtharajavārtika (p. 54) observes:
"स्वाध्यायकाले नियतकालं कालिकं । अनियतकालमुत्कालिक" . . 3 "उक्कालिअं अणेगविहं पण्णत्तं, तं जहा-दसवेआलिअंकप्पिआकप्पिअंचुल्लुकप्पसुझं महाकप्पसुअंउववाइअं
रायपसेणिअं जीवाभिगमो पण्णवणा महापण्णवणा पमायप्पमायं नंदी अणुओगदाराई देविदत्थी तंदुलवेआलिअं चंदाविज्झयं सूरपण्णत्ती पोरिसिमंडलं मंडलपवेसो विजाचरणविणिच्छओ गणिविज्जा झाणविभत्ती मरणविभत्ती आयविसोही वीयरागसुअं संलेहणामुयं विहारकप्पो चरणविही आउरपच्चक्खाणं महापच्चक्खाणं एवमाइ, से तं उक्कालि।
से किं तं कालिअं? कालिअं अणेगविहं पण्णत्तं, तं जहा-उत्तरज्झयणाई दसाओ कप्पो ववहारो निसीहं महानिसीहं इसिभासिआई जंबूदीवपन्नत्ती दीवसागरपन्नत्ती चंदपन्नत्ती खुडिआविमाणपविभत्ती महल्लिआविमाणपविभत्ती अंगचूलिआ वग्गचूलिआ विवाहचूलिआ अरुणोववाए वरुणोक्वाए गरुडोववाए धरणोववाए वेसमणोववाए वेलधरोववाए देविदोववाए उढाणसुए समुद्वाणमुए नागपरिआवणिआओ निरयावलियाओ कप्पिआओ कप्पवडिसिआओ पुटिफआओ पुप्फचूलिआओ वण्डीदसाओ, एवमाइयाई चउरासीई पइन्नगसहस्साई भगवओ अरहओ उसहसामिस्स आइतित्थयरस्स तहा सखिज्जाई पइन्नगसहस्साई मज्झिमगाणं जिणवराणं चोइस पइन्नगसहस्साणि भगवओ वद्धमाणसामिरस, भहवा जस्स जत्तिआ सीसा उप्पत्तिआए वेणइआए कामयाए पारिणामिआए चउविहाए बुद्धीए उववेआ तस्स तत्तिआई पइण्णगसहरसाई, पत्तेअबुद्धा वि तत्तिमा चेव, सेत्तं कालिअं. सेत्तं आवरसयवइरितं. से तं अणंगपविद्धं । (सू० ४४)" "नमो तेसिं खमासमणाणं जेहिं इमं वाइयं अङ्गबाहिरं उक्कालियं भगवन्तं तं जहा-दसवेयालियं कप्पियाकप्पियं चुलं कप्पसुयं महाकप्पसुयं ओवाइयं रायप्पसेणइयं जीवाभिगमो पन्नवणा महापन्नवणा नन्दी अणुओगदाराइ दविन्दत्थओ तन्दुलक्यालियं चन्दाविज्झयं पोरिसिमण्डलं मण्डलप्पंवसो गणिविजा

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ti i
CLASSIFICATIONS OF THE AGAMAS
but they differ in some respects. In order that this may be realized, I give below the names of works forming a group known as kaliya-suya as given in Nandi (s. 44):--
(1) Uttarajjhayana', (2) Dasa', (3) Kappa, (4) Vavahāra, (5) Nisiha, (6) Mahanisiha, (7) Isibhasia', (8) Jambuddivapannatti, (9) Divasāgarapannatti, (10) Candapaunatti, (11) Khuddiya-Vimaņipavibhatti, (12) Mahalliā- Vimāņapavibhatti, (13) Angacūliyā, (14) Vaggacūliyā, (15) Vivāhacūliyā, (16) Aruņovavāya, (17) Varuņovavāya, (18) Garulovavāya, (19) Dharaṇovavāya, (20) Vesamaņovavāya, (21) Velandharovavāya, (22) Devindovavāya, (23) Utthanasuya, (24) Samutthanasuya, (25) Nagapariyavania', (26) Nirayāvaliyās, (27) Kappiyā', (28) Kappavadimsiyā?, (29) Pupphiyā', (30) Pupphacūlijā' and (31) Vaņbidasā.10
On comparing these names with those given in Pakkhiyasutta (p. 664 and p. 66"), we find:
(1) The following 7 additional works are mentioned there:
(a) Surapannatti, (b) Vanhiyah, (c) Āsīvisabhāvaņā, (d) Ditthivisabhāvanāls, (e) Cāraṇabhāvanā", (f) Mahāsumiņabhāvaņā's and (g) Teyaganisaggató.
(2) There is no mention of Dharanovavāya.
(3) In all, there are 37 works noted under the group known as kāliya-suya.
Though in the printed edition we have Vanhia and Vaņhidasā, it is doubtsul, if there is really any work like Vanhia; for, Yasudeva Sūri while commenting upon Pakkhiyasutta takes no notice of it.
विजाचरणविणिच्छओ झाणविभत्ती मरणविभत्ती आयविसोही संलेहणासुयं वीयरागसुयं विहारकप्पो चरणविहि आउरपञ्चक्खाणं महापच्चक्खाणं " (p. 61)
"णमो तेसिं खमासमणाणं जेहि इमं वाइयं अङ्गबाहिरं कालियं भगवन्तं तं जहा-उत्तरज्झयणाईदसाओ कप्पो ववहारो इसिभासियाई निसीहं महानिसीहं जंबुदीवपन्नत्ती सूरपन्नत्ती चन्दपन्नत्ती दीवसांगरपनत्ती खुड्डियाविमाणपविभत्ती महल्लियाविमाणपविभत्ती अंगचूलियाए वग्गचूलियाए विवाहचूलियाए अरुणोववाए वरुणोववाए गरुलोववाए वेसमणोववाए वेलन्धरोववाए देविन्दोववाए उट्ठाणसुए समुट्ठाणसुए नागपरियावणियाणं निरयावलियाणं कप्पियाणं कप्पवडिंसयाणं (p. 663) पुष्फियाणं पुप्फचूलियाणं वहिआणं वण्हिदसाणं आसीविसभावणाणं दिट्ठीविसभावणाणं चारणभावणाणं महासुमिणभावणाणं तेयगनिसग्गाणं" (p.66b) 1-16 All these names are mentioned in plural.

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THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
As regards the works coming under the group known as ukkaliya-suya, Nandi (s. 44) mentions the following:
26
(1) Dasaveyaliya, (2) Kappiyākappiya, (3) Culla-Kappasuya, (4) Maha-Kappasuya, (5) Uvavāïya, (6) Rāyapaseniya, (7) Jīvabhigama, (8) Pannavaņā, (9) Mahapanṇavaņā, (10) Pamayappamaya, (11) Nandi, (12) Aņuogadāra1, (13) Devindatthaä, (14) Tandulaveyāliya, (15) Candavijjhaya, (16) Sūrapanṇatti, (17) Porisimandala, (18) Mandalapavesa, (19) Vijjacaranaviņicchaya, (20) Gaņivijjā, (21) Jbāņavibhatti, (22) Maranavibhatti, (23) Ayavisohi, (24) Viyaragasuya, (25) Samlehaņāsuya, (26) Viharakappa, (27) Carapavihi, (28) Aurapaccakkhāņa and (29) Mabapaccakkhāņa.
This list differs from the one given in Pakkhiyasutta (p 61) in the following respects:
(1) There is no mention of Surapannatti there.
(2) In all, there are 28 works, all of which, of course, tally with those mentioned in Nandi.
From this it follows that according to Nandi, Surapannatti belongs to the class known as ukkaliya-suya, whereas according to Pakkhiyasutta, it belongs to the class known as kaliya-suya.
I may note en passant that some mention 32 works as belonging to kaliya-suya.. Out of them 29 works are the same as noted in Nandi, and the additional ones are as under:
(1) Nirayavisoli, (2) Maranavisohi, and (3) Ayavibhatti.
Further, there are several works which come under the class of kaliya-suya. They are not only anonymous but we have no idea about them except that they are Painnagas.
It may be here noted that none of the 12 Angas is included in any of the two groups viz. kaliya-suya and ukkaliya-suya. So there arise two questions as under:
(1) Why are the 1st 11 Angas referred to as kalika-śruta by Abhayadeva Sūri in his com. (p. 792b) on Viahapannatti (XX, 8; s. 677) and by Hemacandra Suri in his com. (p. 931) on Visesavassayabhasa (v. 2294)?
1 This name occurs in plural.
2 For the pertinent portion see Tattvarasikacandrika (pt. 1, p. 68).

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II )
CLASSIFICATIONS OF THE AGAMAS
27.
(2) How is it that the Cunni (p. 47); of Nandi (s. 44) and Malayagiri Sūri's com. (p. 203a)? on this very Nandī, refer to Ayāra etc., as works belonging to the kāliya-suya group ?
The answer appears to be that the word kāliya-suya is here used in the 2nd sense out of 3: (i) in contrast with the word ukkāliyı, (ii) etymologically and (iii) as a synonym of carañakaranānuyogr. The 2nd sense conveys that while studying the 11 Angas-the entire śruta, kāla (time) is taken into account, and consequently each of the works so studied is called kāliya.
This finishes the discussion about one type of classifications of the Jaina scriptures; but there remains another to be attended to, though this is not probably as old as the former one. It is however more popular than the former. According to it the scriptures are divided into 6 groups viz. (1) Anga, (2) Uvanga, (3) Cheyasutta, (4) Mūlasutta, (5) Painṇaga and (6) Cūliyāsutta,
Before we deal with these groups, we may note that it is only the mūrtipājaka Śretāmbaras who use all these six designations; for, the Sthānakavāsins4 seem to use only first four, while the Digambaras, only the 1st and the 5th.
Aiga Anga is a word common to both the Prākrta and Samsksta languages. It is a term to be met with in the Vaidika literature wherein it signifies the six auxiliary sciences (helpful in the study of the Vedas ) viz. (1) Śikṣā (phonetics ), (2) Chandas (prosody ), (3) Veyyākaraṇa (grammar), (4) Nirukta (philology ), (5) Kalpa (ritualism ) and (6) Jyotis (astronomy). In the Bauddha literature, too, we come across this word. For instance, in the Majjhimanikāya 22 (I, p. 133) and in several passages in the Anguttaranikāya, there is mention of a division of the Canon into 9 Angas viz. (1) Sutta (prose sermons), (2) Geyya (sermons in a mixture of prose and verse), (3) Veyyākaraņa 1. "* = APPET STAITIfa Fridagi " 2 " 414 at taifa ya I”. 3 This is what the Cunni (p. 2) on Dasaveyāliya says. The pertinent
line is: " TUTTOTTOTETT OTA Ifugu" 4. These represent a non-idolatrous (amūrtipūjaka) section of the Svetāmbaras
which originated in Vikrama Samvat 1530. It is said that a subsection
known as Terapanthis arose from this section in Samvat 1816. 5 Cf. the lines reproduced from the com. on Anuogaddāra on p. 29.

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
(explanations, commentaries), (4) Gāthā (stanzas), (5) Udana (pithy sayings), (6) Itivuttaka (short speeches beginning with the words "Thus spake the Buddha'), (7) Jataka (stories of the former births of Buddha), (8) Abbhutadhamma (reports of miracles) and (9) Vedalla (teachings in the form of questions and answers). This is what is suggested by the late Prof. Winternitz in his work entitled A History of Indian Literature (vol. II, p. 10). He there adds:
28
"This division does not allude to a canon complete in itself, or to definite books, but is only meant to classify the various types of Buddhist texts according to their form and contents."
As already noted, in the Jaina literature, too, we find this word. Herein, it stands for a limb of the śruta-puruşa, there being such 12 limbs, in all.
Under these circumstances, it is difficult to say as to which school first used this term 'Anga' and as to which school subsequently borrowed it. Prof. M. V. Patwardhan, however remarks: "The Svetambara Jains have also borrowed the term Amiga from their Brahmanical opponents, to denote the first twelve principal works of their canon, while the Digambara Jains have also borrowed the term Veda from the same source, to denote the principal divisions of their sacred literature." 2
It hardly remains to be added that the canonical texts that go by the name of 12 Angas form the very first and fundamental group out of six, and that all the 12 Angas are mentioned in Samavaya (s. 13 and 1364), Nandi (s. 455), Anuogaddāra (s. 42°), Pakkhiyasutta (p. 70), the Bhāṣya (p.108) on Tattvartha (1,21) etc.
1 For instance see p. 21 and the following line from Vivagasuya (I): "दसमस्स अङ्गस्स पण्हावागरणाणं अयमट्ठे पन्नत्ते, एक्कारसमस्स णं भन्ते ! अङ्गस्स विवागसुयस्स" See The Dasa vaikālikasutra: A study (pp. 19-20).
2
3 " आयारे १ सूयगडे २ ठाणे ३ समवाए ४ विवाहपन्नत्ती ५ नायाधम्मकाओ ६ उवासगदसाओ ७ अंतगडदसाओ ८ अणुत्तरोववाइदसाओ ९ पण्हावागरणं १० त्रिवागसुए ११ दिट्टिवाए १२"
4 There is the same passage as noted above, except that for the 9th and the 10th works we have: "अणुतरोवत्राइयदसाओ ९ पण्हावागरणाई."
5 " आयारो १ सूयगडो २ ठाणं ३ समवाओ ४ विवाहपन्नत्ती ५ नायाधम्मकहाओ ६ उवासगदसाओ
७ अंतगड साओ ८ अणुत्तरोववाइअदसाओ ९ पहात्रागरणाई १० विवागमुअं ११ दिट्टिवाओ "
6 We have the same passage here ad verbatim as in Nandi (s. 45).
7 Here the passage differs from that in Nandi only regarding the 10th Anga; for, here we have पण्हावागरणं instead of पण्हावागरणाई.
8 “आचारः, सूत्रकृतं, स्थानं, समवायः, व्याख्याप्रज्ञप्तिः, ज्ञातधर्मकथाः, उपासकाध्ययनदशाः, अन्तकृदशाः, अनुत्तरोपपातिकदशाः, प्रभव्याकरणं, विपाकसूत्रं, दृष्टिपात इति ।"

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II] CLASSIFICATIONS OF THE ĀGAMAS
29 As regards the date of the word Anga, it may be said that it is as old as the composition of the Angas; for, this word occurs in Vivāgasuya (I) etc., and the word Duvālasanga in Samavāya etc.
Uvanga- This word has Upānga for its Saniskrta equivalent. But it seems that neither Uvanga nor Upānga is used by the Bauddhas to indicate any work or works of their school. On the other hand the Vaidikas have used the word Upānga for the following four works (rather branches ) associated with the six Jedaiigas:
(1) Purāņa, (2) Nyāya, (3) Mimāṁsā and (4) Dharmaśāstra.
That there are Angas and Upāngas for the Vedas is corroborated by Nanda (s. 42) and Antogaddara (s. 41). Besides Hemacandra Sūri, too, in his com. (p.366) on Aņuogaddāra says:
"चत्वारश्च वेदाः सामवेद-ऋग्वेद-यजुर्वेदा-ऽथर्वणवेदलक्षणाः साङ्गोपाङ्गाः; तत्राङ्गानि शिक्षा-कल्प-व्याकरण-च्छन्दो-निरुक्त-ज्योतिष्कायनलक्षणानि षद्; उपाङ्गानि तव्याख्यानरूपाणि तैः सह वर्तन्ते इति साङ्गोपाङ्गाः।"
Just as the Vaidikas have four Upāngas, so have the Jainas 12. Prof. W. Schubring in his WVorte Mahāvīras (p. 8) says that there were originally only five Upangas,' Up till now I have not come across any source earlier than Suhabohasāmāyārī (Anutthānavihi), a work of the 12th century of the Vikrama era which specifies the number of the Uvangas as 12 and which gives their names. It is composed by Sricandra Sūri, pupil of Dhaneśvara Sūri. Therein, on pp. 316–32a we have:
- "इयाणि उवंगा-आयारे उवाइयं उवंग १ सूयगडे रायपसेणइयं २ ठाणे जीवाभिगमो ३ समवाए पनवणा ४ भगवईए सूरपन्नत्ती ५ नायाणं जंबुद्दीवपन्नत्ती ६ उवासगदसाणं चंदपन्नत्ती ७ तिहिं तिहिं आयंबिलेहिं एकेकं उवंग वश्चइ, नवरं तओ पन्नत्तीओ कालियाओ संघटं च कीरइ, सेसाण पंचण्हमंगाणं मयंतरेण निरावलियासुयखंधो उवंग, तत्थ पंच वग्गा निरयावलियाउ कप्पवडिंसियाउ पुफियाउ पुष्फचूलियाउ वण्हीदसाउ"2. 1 See A His. of Ind. Lit. (p. 435, fn. 3). 2 The late Vijayadāna Sūri (born in Samvat 1924 ) in his work Vividha
praśnottara (p. 159 ) has quoted a portion from some sāmācāri which he says is composed by a prāāna Acārya. This portion gives us the same information about the association of the Uvangas with the Angas as we have seen in this work. It runs as under; . . .

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30
THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
From this we get the names of the 12 Uraigas. They are also suggested in the following verse (p. 349) of this very work:.."उ० रा. जी. पनवणा सू० जं० चं० नि० क० क० पु० पु० वह्रिदसनामा।
आयाराइउवंगा नायव्वा आणुपुबीए ॥"I
Viyārasāra (also called Viyāralesa) of Pradyumna Sūri, too, furnishes us with the Prākrta names of the 12 Uvangas. The pertinent verses are as under:
"ओवइ रायपसेणीय जीवाभिगमो तहेव पन्नवणा ।
चंदस्स य सूरस्स य जंबुद्दीवस्स पन्नत्ती ॥ ३४७ ॥ निरयावलिया कप्पिय पुफिय तह पुप्फचूलिओवंगं ।
पण्हिदसा दीवसागरपन्नत्ती मयविसेसेण ॥ ३४८॥" From this we learn that at least in the time of this Pradyumna Sūri who flourished in the 14th century of the Vikrama era, a difference of opinion had arisen as to which work was to be considered as the 12th Uvanga. Further, in this connection it may be added that Pradyumna Sūri differs from Śricandra Sūri and Jinaprabha Sūri as well; for, he mentions Candapannatti as the 5th Uvanga, whereas the other two Sūris mention Sūrapannatti as the 5th Uvanga, and similar is the case with the 6th and the 7th Uvangas. Yaśodeva Sūri, strikes altogether a different note; for,
1
- "आयारे ओववाइयं १ मुयगडे रायपसेणियं २ ठाणे जीवाभिगमो ३ समवाए पन्नवणा ४ एए उक्कालिया भगवईए सूरपन्नत्ती ५ नायाधम्मकहाणं जंबुद्दीवपन्नत्ती ६ उवासगदसाणं चंदपन्नत्ती ७ एए कालिया सब्वे वि अ उद्देससमुद्देसअणुनत्थं आयंबिलतिगेण वचंति । अन्नेसिं पुण पन्नवणवज्ज तज्जोगमज्झे आयंबिलतिगपूरणेण तिन्नि वि वच्चन्ति। अंतगडदसाइयाण पंचन्हमंगाणं निरयावलिसुयकखंध उवगं, तंमि पंच वग्गा १कप्पिआओ, २ कप्पवडिसयाओ ३ पुरिफाओ, ४ पुष्फचुलियाओ एएसु दस दस अज्झयणा वन्हिदसासु बारस एवं दिण ५ सुअखंधे दिण २ सव्वे वि दिण ७।" Practically this very verse with a slight difference is found in Vidhiprapā of Jinaprabha Sūri. None of these verses, however, gives us the complete titles of all the 12 Uvangas. At best we know therefrom only two titles viz. Pannavaņā and Vanhidasă in full, and the rest are indicated by their initial letters. Jinaprabha Sūri's Siddhāntāgamastava (v. 21-31) supplies us with the Samskxta names of these 12 Uvaigas as under:
(1) Upapātika, (2) Rājapraśniya, (3) Jivabhigamădhyayana, (4) Pra jñāpanā, (5) Jambūdvibaprajñapti, (6) Candraprajñapti, (7) Sürya. prajnapti, (8) Nirayavalika, (9) Kalpavatamsika, (10) Puspika, (11) Puspacilika and (12) Vrsnidasa.

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CLASSIFICATIONS OF THE ĀGAMAS
31 in his com. (p. 63b) on Pakkhiyasutta, he says that Prajñā. pană and Brhatprajñapană are two Upāngas for Samāvāya.' This is rather strange; for, I have not come across any authority who mentions more than one Uvanga for any one of the Angas. Usually we find references wherein only one Uvanga is mentioned for every Anga. It appears that Hiravijaya Sūri has made an attempt to reconcile this difference 3 by saying that Prajñāpanā and Mahāprajñapanā are not two different works. This fails to satisfy me. But at the same time, I am not in a position to explain this situation. Will any veteran scholar of Jainism be therefore pleased to do so. ? :
We shall now examine the exegetical literature of the 12 Uvaigas if that can throw any light regarding their number and their relation with the corresponding Aigas. The earliest com. on Ovavaiyas, - available at present, is composed by Abhayadeva Sūri, the navāngavrttikāras. Therein he simply says that this is the Uvanga of Āyāra, but does not mention its number. The same 1. "तथा 'पण्णवण त्ति' जीवादीनां प्रज्ञापनं प्रज्ञापना। बृहत्तरा महाप्रज्ञापना। एते च समवायाङ्गस्योपाङ्गे इति।" 2 It seems that the following verse of Abhidhānacintamani (kānda II), suggests that only the 1st 11 Angas had each an Uvanga:
"इत्येकादश सोपाङ्गान्यङ्गानि द्वादशं पुनः । दृष्टिवादो द्वादशाङ्गी स्याद् गणिपिटकाह्वया ॥ १५९॥"
From its com. (p. 104) we can infer that Aupapātika is the 1st Uvanga. 3 In Prameyaratnamañjūşă (p. 2a), its author Sānticandra has made the
following observation after he has pointed out as to which Uvanga belongs to what Anga (this is just in accordance with Suhabohasāmāyari):
"अत्र च उपाङ्गक्रमे सामाचार्यादौ कश्चिद् भेदोऽप्यस्ति" 4 This is what I infer from fn. 1 (p. 1b) to Prameyaratnamañjūşā where the following line occurs:
"gifera ATACATSO Trafirargat: (TT:o)"
It may be noted that in fn. 2, on this very page it is said: "getituitofa Fara (étro).” This 2nd fn, is in connection with Candraprajnapti. 5 Some name this work as Uvaväżya. 6 This title is justifiable since he has commented upon Angas 3 to 11 as
the earlier commentaries on these Angas were lost. by his time. In Samvat 1120 he commented upon the 3rd, 4th and 6th Argas, and in
1128 on the 5th. 7 " rand, Tati...... Atqu1AE9959" (p. 14).

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The CANONICAL LITERATURE ON THE JAINAS
[ CHAP.
is the case with Malayagiri Sūri' who has commented upon Uvaigas 2 to 7 viz, Rāyapaseniya?, Jīvābhigama), Pannavaņām, Sūrapannatti, Candapannatti and Jambuddivapannatti. In his com. on the 3rd Uvaiga, he refers to an earlier com., but he has not mentioned the commentator. So this does not help us. His com. on the 7th Uvanga was lost at least by the time Prameyaratnamai juşa was composed 8 in Samvat 1661. So this also does not improve the situation.
Śricandra Sūri has commented upon Uvaigas 8 to 12, in Samvat 1228. But he is silent so far as the number of the Uvangas is concerned. So it now remains to be seen as to what Haribhadra Sūrio, well-known as the dharmasinu of Yākini Mahattará has said in his com, on Pannavanā, the 4th Uvanga. It exists in a Ms. form.to On going through the first few folios of one of its Mss., I came across the following line:—
- "तचाङ्गोपाङ्गप्रकीर्णकायनेकभेदमिदं...अपवर्गावहमिति कृत्वा तदेकदेशभूतप्रज्ञापनाख्योपाङ्गप्रदेशानुata: griyà 1"
This only informs us that Pannavanā is an Uvanga; but it throws no further light on this problem.
1 He was a contemporary of Kumārapāla; for, in some of his works he has
said कुमारपालराज्ये and in his grammar he has said: "अरुणत् कुमारपालोऽरातीन्."
"UTFAYF? 38à gira " (p. 19). 3 "acterstar Ferrari...... father Natur BansfertszítcatureTfenth." . (p. 12). 4 astrafa : Farů: ?...... 9 Fatre agerturat” (p. 24 and p. 26). 5 It seems, nowhere in the com., it is said that it is an Uvanga, much
less that it is an Uvanga of such and such an Anga, 6 The com. on this work is in a Ms. form and is not available to me at present. 7 See the ending portion of fn. 3. 8 "उपाङ्गानां च मध्ये प्रथममुपाङ्ग श्रीअभयदेवसूरिभिर्विवृतं. राजप्रभीयादीनि षट् श्रीमलय गिरिपादेविवृतानि,
पञ्चोपाङ्गमयी निरयावलिका च श्रीचन्द्र प्रभ] सूरिभिर्विवृता, तत्र प्रस्तुतोपाङ्गस्य वृत्तिः श्रीमलयगिरिHTTSO Hafa sau a fogai" According to Gāthāsahasri composed in Samvut 1630, he died in Samvat 535. Another tradition which can be traced till the 13th century gives 529 A. D. as the date. But several modern scholars believe that he lived
from A. D. 700 to 770 or so. 10 For a My. See D. C. J. M. (vol. XVII, pt. I, pp. 203-204).

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CLASSIFICATIONS OF THE AGAMAS
Turning to Siddhasena1 Gani's com. on Tattvartha (I, 21) and its Bhasya (p. 94), we come across the following line:"उपाङ्गानि - राजप्रसेनकीयोपपातिकादीनि”
This very line occurs in Haribhadra Suri's com. (p. 76") on Tattvartha (I, 21) and its Bhāṣya.
From this it follows that these two commentators look upon the 2nd and 1st Uvangas as Upangas and include some more works in the same group; but unfortunately we do not know as to what they are. One more point worth noting in this connection is that the order of the 1st two Uvangas as mentioned by both of these commentators of Tattvartha, differs from that noted before. Can we therefore infer that here the order is immaterial and enumeration, the main object? Or is it that in the time of these commentators, Rajaprasenakiya was looked upon as the 1st Uvanga and Aupapātika as the 2nd, and subsequently3 the order was reversed? I am not in a position to give a final answer to these questions at present. So leaving them aside I may note that at least by the time the Bhasya on Tattvartha was composed, a certain class of works was no doubt designated as Upanga, and the same was the case at least by the time when Nirayavalisuyakkhandha was composed.5
II ]
1 He flourished sometime between the 6th and the 9th centuries. Probably he is an author of the com, on Ayära-the com. lost by the time Śilanka commented upon it, and he is the very one designated as Gandhahastin.
2 This name Rajaprasenakiya is rather unique, and the same is the case with the name Rajaprasenajit occurring in Devendranarakendraprakarana composed by Municandra Suri, the guru of Vadin Deva Suri; for, usually, in Samskṛta we come across the name Rajapraśniya. It may however be added that the Samskṛta equivalent of Rayapasenaïya, a name occurring in some of the Mss. of Nandi may be Rajaprasenakiya.
3
33
1
5
Hemacandra considers Aupapatika as the 1st. This is what can be inferred from his com. (p. 104) on Abhidhanacintamani (II, 159). There he says: " इत्येकादश प्रवचन पुरुषस्य अङ्गानीवाङ्गानि सहोपात्रैः औपपातिकादिभिर्वर्तन्ते सोपाङ्गानि "
"तस्य महाविषयत्वात् तांस्तानर्थानधिकृत्य प्रकरणसमाप्यपेक्षमङ्गोपाङ्गनानात्वम्......अन्यथा ह्यनिबद्ध19: AIL GREATAIÀ FAIL"-Bhasya (p. 94) on Tattvärtha "उवंगाणं भंते! समणेण, जाव संपत्तेणं के अट्ठे पन्नत्ते ? ॥ ३ ॥ एवं खलु जंबू ! समणेणं एवं उवंगाणं पंच वग्गा पन्नत्ता, तं जहा - निरयावलियाओ १ कप्पवडिंसियाओ २ पुफियाओ ३ पुष्कचूलियाओ ४ aforcerओ ५ ।" (pp. 3-4 )
Did all these 5 vaggas form one text originally, and were they separately counted subsequently?
5

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THE CANONICAL LITERATURE OF THE JAINAS
Before I deal with the 3rd group viz. Cheyasutta, I think, I should recapitulate the results arrived at, during this investigation about the names and the number of the Uvangas. They are:
34
[ CHAP.
(1) There is no mention of the group Uvanga in any of the Angas.
(2) This word is not found in any canonical work earlier than Nirayavalisuyakkhandha.
(3) Its Samskṛta equivalent Upanga is met with in the Bhasya on Tattvartha, and in no other Samskṛta Jaina work prior to it, so far as I know.
(4) Only 5 Uvangas are mentioned in Nirayavalisuyakkhandha and 2 in the Bhāṣyānusāriņi tikās of Tattvartha, though more are alluded to, in these tikās.
(5) The earliest work to mention all the 12 Uvangas is Suhabohasāmāyārī.
(6) Viyarasara is perhaps the earliest work to note that some look upon Divasagarapannatti as the 12th Uvanga instead of Vahnidasă.
(7) It appears that none except Yaśodeva Suri mentions more than one Uvanga for any one of the Angas, and he, too, does so in the case of the 4th Anga only.
(8) The usual list of the 12 Uvangas is: (i) Ovavāïya, (ii) Rayapasenaiya, (iii) Jivabhigama, (iv) Pannavaṇā, (v) Surapannatti, (vi) Jambuddivapannatti, (vii) Candapannatti, (viii) Nirayavaliya, (ix) Kappavaḍimsiya, (x) Pupphiya, (xi) Pupphaculiya and (xii) Vanhidasă.
(9) Out of these, the 4th was regarded as Uvanga as early as the date of its com. composed by Haribhadra Sūri.
(10) Sulabohasamayari is perhaps the very first work to mention the 12 Angas to which the 12 Uvangas belong.
(11) Abhayadeva Sūri has noted that the 1st Uvanga belongs to the 1st Anga. Malayagiri Süri has similarly mentioned

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35
.II]
CLASSIFICATIONS OF THE AGAMAS
that the 2nd, 3rd and 4th Uvangas are respectively associated with Angas 2 to 4.1
(12) We come across the names of certain works in Nandi (s. 44) which tally with those of all the 12 (or 13) Uvangas. If these works are identical, these Uvangas are at least as old as the Nandi. From fn. 3, p. 17 it may be inferred that some of them, if not all, are not later than Samvat
114, the year in which Vajrasvamin died.
(13) In Nandi, the names of the Uvaigas 1 to 5 are found included in the kaliya-suya group whereas the names of the rest, in the ukkāliya-suya group.
(14) Only the name of the author of the 4th Uvanga is recorded whereas the rest of the Uvangas are anonymous. (15) The 12 Uvangas are not arranged according to their dates of composition; for, otherwise the 5th Uvanga would have been assigned a place prior to the 4th on the ground that it was commented upon by Bhadrabahusvamin about 200 years before Arya Syama Suri composed the 4th Uvanga; for, this Suri is said to have been living in Vira Samvat 376 or 386. Consequently the underlying principle adopted in fixing the order of the Uvangas seems to be based upon the consideration of their associations (real or assumed) with the 12 Angas viz. Ayara etc.
(16) The Uvangas are subsidiary to the Angas; but on that account they are not their glosses or explanations but they rather develop some point or points referred to in the Angas. Cheyasutta-This word or its variant Chedasutta is a term which
is to be found only in the Jaina canon; for, it seems that neither the Vaidikas nor the Bauddhas have adopted it, to denote any class of their sacred or secular works. Chedasutra is its Samskrta equivalent. It does not seem to have been defined anywhere. So its meaning has become more or less a matter of conjecture. Prof.
1 Malayagiri Sūri has referred to a Cunni on Jivabhigama, in his com. (p. 73) on Rayapaseṇaiya (s. 29). So it remains to be ascertained if any association of this Uvanga with any Anga is specified therein.

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36
THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
Schubring (Kalpasītra, p. 8 and Orientalistische Literaturzeitung, 1924, 484) assumes that the expressions Cheda-sūtra and MulaSūtra are derived from Cheda and Müla, two kinds of penances mentioned in Jainism. It may be added that the Mülasūtra, at least in their present form seem to have nothing to do with penances, Cheda means 'cut', and consequently Chedasūtra may be construed as a treatise which prescribes cuts in seniority (dikṣā-paryaya ) in the case of the Jaina clergy on their violating any rules of their order.3
This is one of the conjectures. The other and more plausible conjecture I may make, is based upon the following verse of Pañcakappabhāsa quoted in Abhidhānarājendra (vol. III, p. 1361):"परिणाम अपरिणामा अइपरिणामा य तिविहा पुरिसा तु । णातूणं छेदसुत्तं परिणामणे होंति दायव्वं ॥"
From this it follows that a class of works which can be taught to the parinata pupils only, and not to the other two types of pupils viz. aparinata* and atipariņata, is designated as Chedasutta.
These are the two conjectures I may note at present. So I shall now refer to the oldest source where the word Cheyasutta or its variant Chedasutta is to be met with. The former word occurs in the Āvassayanijjutti, the pertinent verse being as under:
"जं च महाकप्पसुअं जाणि असेसाणि छेयसुत्ताणि । चरणकरणाणुओग त्ति कालिअत्थे उवगयाणि ॥ ७७७ ॥7
1 2 3
In all there are 10 types of penances. See liyakappa (v. 4). See A His. of Ind. Lit. (vol. II, p. 461, fn. 4). Prof. W. Schubring has expressed this very view in his introduction (p. III) to “Dasaveyaliya Sutta”. For, there he has said: "another group of texts which are intended to lay down rules of monkish life and to fix the course of procedure in case of transgression, is called Cheyasutta after the 4 (On), a punishment which consists in "shortening" the seniority of the culprit, thus degrading him in rank.” Undeveloped; not properly developed in intelligence etc. Overdeveloped; hyperlogical. The word Cheyasuya occurs in liyakappacunni (v. 9) of Siddhasena Sūri. The verse in question is as under: "जेण य छेयसुयत्था आवत्तीदाणविरयणा जत्तणं । पुरिसविसेसेण फुडा निज्जूढा जीयदाणकप्पम्मि विही ॥९॥" This verse is incorporated as v. 2295 in Visesūvassayabhasa.
4 5 6
7

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CLASSIFICATIONS OF THE AGAMAS The latter word occurs in Pascakappabhāsa.'
Though the word 'Cheyasutta' thus occurs as early as the date of Āvassayanijjutti, there is no mention about the number of Cheyasuttas till we come to a very very late date. The earliest source which I remember at present, and which mentions the number and names of Cheyasuttas is Bbāvaprabha Sūri's com. (p. 94) on his own work Jainadharmavarastotra (v. 30). There this Sūri who attained this status in Samvat 1772 says: "37e Falaftet 9 HETनिशीथ २ व्यवहार ३ दशाश्रुतस्कन्ध ४ बृहत्कल्प ५ जीतकल्प ६ इति षट् छेदप्रन्थाः।"
On this very page he has quoted the following verse which shows that in his days at least, the number of the Cheyasuttas was fixed as six:
"इकारस अंगाइ ११ बारस उवंगाइ २३ दस पयन्नाई ३३।
छ छेय ३९ मूल चउरो ४३ नंदी ४४ अणुयोग पणयाला ४५॥" In modern days, too, the very six works noted above are looked upon as Cheyasuttas. Furthermore, Jiyakappa is considered as a Cheyasutta owing to the extinction of Pañcakappa which used to be looked upon as the 6th Cheyasutta. In this connection, it may be mentioned that some of the modern Jaina Munis believe that Pañcakappa formed a part and parcel of the Bhāsa on Kappa, and somehow it came to be looked upon as a separate treatisea case similar to Ohanijjutti and Pindanijiutti. I am not at present in a position to point out either the actual date since Pañcakappa began to be considered as a separate treatise or the actual date when it got lost. It is however suggested in Jaina granthāvali (p. 16 )3 that Pascakappa was available till Samvat
1 In Visehacunni (XVIII, fol. 469), we come across this word in the fol
lowing lines quoted by Muni Kalyāņavijaya, in his article " qut qiza” published in Jaina Yuga (1, 3, p. 87):___ “णिसीहमादियस्स छेदसुत्तस्स जो अत्थो आगतो सुत्तं वा मोकलाणि वा पच्छित्तविहाणाणि मंताणि वा जोणिपाहडं वा गातो अण्णत्थागाहेति"
This is also called Dasā and Ayaradasā as well. 3 “પંચક૯૫નું મૂલ સંવત ૧૬૧૨ સૂધી મોજુદ હતું, પણ હાલમાં તે ગુમ થયું છે. એના સંબંધ
બહુ શોધ કરતાં પણ એની પ્રત હાથ આવી નથી. ડેક્કન કૉલેજના સંગ્રહમાં પણ તે મલી નથી. ફક્ત એટલો પત્તો મર્યો છે કે ખંભાતમાં ગરજી દેવચંદજીના પાસ જે પુસ્તક છે તેમ તે પ્રત પાના ૧૦ ની તેની ટીપમાં લખેલી જણાય છે તો તે ત્યાં હોવાનો સંભવ છે, માટે સૂત્રરુચિશોધક જનેએ ત્યાં તપાસ કરવી જોઇયે છીએ.”

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1612. Whatever it may be, it is possible to fix terminus ad quem and terminus a quo so far as the date of the composition of Pañcakappa is concerned. A student of Jaina literature knows it full well that there are two Bhāsas on the Pañcakappa viz. Laghubhāsa and Vuddhabhāsa. The authorship of the Pañcakappa is attributed to Bhadrabāhusvāmin in its Cunni. If this is correct, it may be inferred that Pañcakappa is not posterior to the life-time of Bhadrabāhusvāmin. As regards Vuddhabhāsa, its authorship is attributed to Sanghadāsa Kşamāśramana, whose exact life-period is not known, but who is supposed to have flourished not later than a millennium after the nirvāṇa of Lord Mahāvīra. This Vuddhabhāsa seems to be preceded by Laghubhāsa. If so, the date of Pañcakappa is at least anterior to that of Laghubhāsa and a fortiori to that of Vuddhabhāsa. Whatever may be the date of Pañacakappa, I do not think it is as old as Dasā, Kappa and Vavahāra on each of which a Nijjutti is composed by Bhadrabā. husvāmin. If it were at least equally old, how is it that there is no mention of it even in Nandi ? I am aware of the fact that some believe that this Pañcakappa along with Nisīha and Mahānisīha was composed by a Ganadhara but can they give any proof for it?
With these remarks about Pañcakappa, I may now say a few words about Dasā, Kappa and Vavahāra'. They are mentioned together in several scriptures, e. g. in the following line of Vavahāra (X, para 20):--
“पञ्चवासपरियाए कप्पइ दसा-कप्प-ववहारे उद्दिसित्तए"
1 "अधुनाऽस्मिन्नामनिष्पन्ने निक्षेपे पंचकल्पसंज्ञके येनेदं दशाकल्पसूत्रे प्रवचनहितार्थाय पूर्वादाहृतं तस्य नम
Ti Polf 4 1: 1 : 1"-D. C. J. M. (vol. XVII, pt. II, p. 257)
It is said that in Vicārāmộtasangraha Kulamandana Sūri has suggested that Sanghadāsa is the author of Pancakappa. 2 "महत्पंचकल्पभाष्यं संघदासक्षमाश्रमणविरचितं समाप्तमिति"
-D. C. J, M. (vol. XVII, pt. II, p. 261) 3 These are mentioned in various works e. g. in Avassayanijjutti (v. 82-85),
Nandi (s. 44) etc. They are also noted in the following line occurring in Siddhasena Sūri's Cunni (p. 1) on Jiyakappa:
“को वि सीसो विणीओ आवस्सय-दसकालिय-उत्तरायणा-ऽऽयार-निसीह-सयगड-दसा-कप्प-ववहार. माइयं अंगपविठ्ठ बाहिरं च "

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II ]
CLASSIFICATIONS OF THE AGAMAS It may be noted that in the Bhāşya (p. 90) on Tattvārtha, (I, 20), this very order is preserved,' but Dasă is there separately mentioned from Kappa and Vavahāra, whereas the last two,
jointly. These groupings of the three works in two different ways at least suggest that they are somehow connected.
In A His. of Ind. Lit. (vol. II, p. 464), the question about the dates of the Cheyasuttas is discussed. The pertinent lines are as under:
"The old, genuine Kalpa-Sūtra is the fifth Cheda-Sūtra, which is also called BỊhat-Kalpa-Sūtra or Bșhat-Sādbu-Kalpa-Sūtra. It is the principal work on the rules and regulations for the monks and nuns. A necessary supplement to it is the Vavahāra, the third Cheda-Sūtra. The Kalpa-Sūtra teaches liability for punishment, and the Vavahāra the meting out of the punishment. The Nisība, the first Cheda-Sūtra, containing regulations for punishment for various transgressions against the rules of daily life, is a later work. It has embodied the major portion of the Vavahāra in its last sections, and has numerous similar Sūtras in common with Cūlas I and II of the Ayāramıga. Probably both these works originated in one and the same earlier source... The Pinda-Nijjutti and Oha - Nijjutti, which also deal with discipline, are also occasionally classed among the Cheda-Sūtras. A still later work than these two Nijjuttis is the Mahā - Nisīha-Sutta, which appears as the second, and sometimes as the sixth Cheda-Sutta, but which in reality can scarcely be attributed to the Canon with correctness. The principal contents of the text which we have before us and which perhaps took the place of an earlier canonical Mahā-Nisīha that went astray, are rules regarding confession and penance, which are emphasized as the most important steps towards liberation."
From this we see that according to the late Prof. Winternitz the following is the order of the composition of the Cheyasuttas mentioned in this para:
(1) Kappa?, (2) Vavahāra, (3) Nisīha, (4) Piņdanijjutti, (5) Ohanijjutti and (6) Mahānisīha (available at present).
1 "ENT: +49-604rt fararten.” Why Kalpa and Vyavahāra are here jointly men
tioned is explained by Yaśovijaya in his com. (p. 514-51b) on this work as under: "आभवत्प्रायश्चित्त-दानप्रायश्चित्तयोः कल्पनाद् भेदनाद् व्यवहरणाद् दानाच्च कल्प- 1. 3 fayre.
श्चित्तज्ञापकताया उभयत्र पर्याप्तत्वाद् द्वित्वविश्रान्तपदाभिधानम्" । 2 In the Nijjutti (v. 266) on Kappa, it is stated that Kappa has no anānu
pūrvi when thought of in connection with Vavahāra, and that it occupies the

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
I may add that since Nisīha is mentioned in the Āyaranijjutti" by Bhadrabāhusvāmin, it is not later than this work of his. But it is difficult to say whether it is his composition or that of a Ganadhara, and in the former case whether it prece les any of his 3 works viz. Dasā, Kappa and Vavahāra, which, in the opinion of some Ācāryas, form one śrutaskandhai.
It may be mentioned that in the kāliya-suya group we come across the following names in a serial order: --
Dasā, Kappa, Vavahāra, Nisīhu and Mahānisīha.
This suggests that probably originally there were these 5 Cheyasuttas only, and that in course of time Pañcakappa was reckoned as the 6th Cheyasutta, and when it was lost, it was replaced by Jiyakappa of Jinabhadra Gaņi.As stated in the ending portion4 of the Bhāsa on Jiyakappa, this Jiyakappa represents the essence of Kappa, Vavahära and Nisīla.
Whatever may have been the number of the Cheyasuttas in the beginning, it appears that at least one work of this type must
1st place from the stand-point of pūrvānupūrvi and the 12th place from that of pascānupūrvi, when Dasă is taken into account. The pertinent verse is as under:
"दुण्हं अणाणुपुवी न हवइ पुवाणुपुन्विओ पढमं । पच्छाणुपुग्वि बिइयं जइ उ दसा तेण बारसमं ॥२६६॥" While commenting upon this verse Malayagiri Sūri says on p. 81:
"केचिदाचार्याः प्राहु:-कल्प-व्यवहार-दशा एकश्रुतस्कन्धः, तन्मतेन यदि दशा अपि गण्यन्ते तदा पूर्वानुपूर्व्या प्रथमं पश्चानुपूर्व्या द्वादशमम्." 1 "आयारस्स भगवओ चउत्थचूलाए एसा निज्जुत्ती । पंचमचूलनिसीहं तु सा य उवरि भणीहामो॥"
-D.C. J. M. (vol. XVII, pt. I, p. 7) 2 If Pascakappa is a part of the Bhāsa on Rappa as suggested on p. 37,
its enumeration as the 6th Cheyasutta must have taken place after its
having attained a status of being looked upon as an independent treatise. 3 He is the author of (i) Visesävassayabhasa, (ii) its com.in Samskrta, (iii)
Sanghayani popularly known as Byhatsangrahani, (iv) Khetta samäsa, (v) Visesanavai, (vi) Jhānasaya and perhaps (vii) & Bhāsa on Nisiha. He
is said to have died in Vira Samvat 1115. 4 The pertinent verses are as undur:
"अप्पग्गन्थमहत्थो इति एसो वण्णिओ समासेणं । पंचमतो ववहारो नामेणं जीयकप्पो त्ति ॥ कप्प-व्यवहाराणं उदहिसरिच्छाण तह णिसीहस्स । सुतरतणबिन्दुणवणीतभूतसारेस णातव्चो॥"

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CLASSIFICATIONS OF THE ĀGAMAS
have been composed during the life-time of a Ganadhara;' for, a work dealing with exceptions to the general rules for asceticism can have its origin almost side by side with the work embodying the general code. Even then if we were to assume for the time being that such a work owes its existence to a degenerated state of affairs that may have prevailed in the Jaina clergy after the nirvāṇa of Lord Mahāvīra, it is in no way later than the date for the Āvassayanijjutti.
As recorded in the Mahānisīha available at present, it is so to say a patch-work; for, several Sūris had a hand in giving it a final shape, since the Ms. of this work was awfully worm-eaten.?
It seems rather strange that even in Viyārasāra where a list of 45 Suttas (together with Pañcakappa, Jiyakappa, Pindanijjutti, Ohanijutti, Nijjuttis, Bhāsas and Cunnis) is given, there is no mention whatsoever of Mahānisīhu. Furthermore, here there is not i single work spoken of as a Cheyasutta, though the following works well-known as Chcyasuttas are noted as under:--
"कप्प २५ निसीह २६ दसासुय २७ ववहारो" Can we hereby infer that the order and the number of the Cheyasuttas were not fixed for a pretty long time ?
We may end this topic by noting one more point. Is Mahākappasuya which is mentioned in the Avassayanisjutti (v. 777), a Cheyusutta? If so, why is it not mentioned along with other Cheyasuttuos such as Kuppa3 etc ? Besides, does not this very verse lead us to believe that at least two to three Cheyasuttets existed prior to the composition of Avassayanijjutti ?
Mülasutta-I have not come across any Prāk’ta or Samskrta work of sufficient antiquity" where the word Mīlasutta or Mülasuya 1 Can we infer from fn. 1 of p. 37 that Nisiha is the oldest ? 2 See D. C. J. M. (vol. XVII, pt. II, pp. 32-33). 3 This cannot be identified with Mahākappasuya; for, the latter is ukkaliya,
whereas the former kāliya. Vide p. 24, fn. 3. The late Prof. Weber in his Indische Studien (XVII, 41 ) has said that the term Mülasutra does not occur anywhere in the canon; but it is however found in Avassayanijjutti (XI, 61). But this is his slip; for, there the expression mülasuttagăhă is used in contrast with the gathās of the Nijjutti,

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
or its Samskặta equivalent Mīlasītra occurs. Moreover, it seems that this nomenclature like that of the Cheyasuttu is purely an element of the Svetämbara school of thought. Further, no Jaina saint of olden days seems to have defined the word Mülasutta or Mülastra. Such being the case, modern scholars have expressed their opinions in this connection. For instance, in 1 His. of Ind. Lit. (vol. II, p. 466, fn. 1) we have:
"Why these texts are called "root-Sūtras" is not quite clear. Generally the word mūla is used in the sense of "fundamental text” in contradiction to the commentary. Now as there are 'old and important commentaries in existence precisely in the case of these texts, they were probably termed "Mula-texts." The explanation given by Charpentier (Uttarādhyayana-Sūtra, Introduction, p. 32): "Mahāvira's own words," does not seem to me to be justified in any way.' Schubring (Worte Mahāvīras, p. 1, cf., also O LZ 1924, +84 and above, II, p. 461, note 4) is of opinion that "the Müla-Sūtras are" as their name indicates, "intended for those who are still at the beginning (mūla) of their spiritual career."2 Guérinot (La Religion Djaina, p. 79) translates Müla-Sūtra by "tratés originaux”.”
1
This view is however upheld by Prof. Patwardhan. For, he says in "The Daśavaikälikasutra: A Study"? (p. 16) as under:
"We find however the word Müla often used in thc sense of "original text," and it is but reasonable to hold that the word Müla appearing in the expression Mūlasūtra has got the same sense. Thus the term Mūlasūtra would mean "the original text” i. e. "the text containing the original words of Mahāvira (as received directly from his mouth).” And as a matter of fact we find, that the style of Mülasūtras Nos. 1 and 3 (3777
447 and force) is sufficiently ancient to justify the claim made in their favour by their general title that they represent and preserve the original words of Mahāvīra. We must of course make liberal allowance for alterations and modifications in such cases, so that the expression "original text" or "original words", is to be understood in a slightly loose sense." This is what Prof. Schubring practically repeats in his introduction (p. III) to his edition of "Dasaveyaliya Sutta". There he says:
"This designation seems to mean that these four works are intended to serve the Jain monks and nuns in the beginning (73) of their career...
At an early stage the monk has to become acquainted with the principal tenets and rules of the Order. To the latter belong the Avassaga (319597) formulas and the rules regarding the acquisition of alms (fque) from which two of the Mülasūttas derive their name."
2

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CLASSIFICATIONS OF THE ĀGAMAS
43
In Jaina-tattva-prakāśa (p. 218) the significance of this term Mülasūtra is explained as under:
If the root of a tree is strong, that tree can last long and can have a number of branches etc. Similarly the class of treatises which when studied can strengthen the root of the tree of samyaktra and make it develop into the form of the ten-fold religion for the clergy, can be designated as Mülasūtra.
These are the various explanations. My personal view is the same as one expressed by Prof. Schubring' and mentioned on p. 42.
Usually the following works are designated as Mīlasuttas:-?
(1) Uttarajjhayana, (2) Dasaveyaliya, (3) Avassaya?, (4) Pindanijjutti and (5) Ohanijjutti.
Occasionally some mention even Pakkhiyasutta as a Mülasutta.4 It may be mentioned en pressant that none however considers the number of Mūlasuttas as five or six. Their number is either counted as 3 or 4. The Sthānakavāsins ignore Pindanijjutti and Ohanijjutti altogether; for, they do not look upon these works as those composed by Bhadrabāhusvāmin. So they fix 3 as the number of Malasuttas. Prof. Weber and Prof. Biihler, too, mention this very number, but not for the same reason as advanced by the
1
2
It may be noted that Prof. Schubring has ollered another explanation for Mülasutta (vide p. 36). But there I liffer from him. The earliest source I can mention in this connection at present is Bhāvaprabha Sūri's com. (p. 94) on Jainadharmavarastotra (v. 30). There it is said: "अथ उत्तराध्ययन १ आवश्यक २ पिण्डनियुक्ति तथा ओघनियुक्ति ३ दशवकालिक ४ ईति
3
It seems that the word tathā is to be construed as “or”; if not, the number of the Mülasuttas will be five and not four. In the introduction (p. III) to “Dasaveyaliya Sutta” Prof. Schubring has made an erroneous statement (this is probably his slip). For, instead of Avassaya, he bas mentioned Avassaganijjutti. The pertinent lines are as under:
"Together with the Uttarajjhāyā (commonly called Uttarajjhayana Sutta), the Avassaganijjutti and the Pindanijjutti it forms a small group of texts named Mülasutta.” See A His of Ind. Lit. (vol. II, pp. 430 and 471).
4

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44 . THE CANONICAL LITERATURE OF THE JAINAS
[CHAP. Sthānakavāsins. It may be that they may have been led to the same conclusion on the following understanding:
Pindanijjutti seems to be alluded to in the following verse of the Nijjutti on Dasaveyāliya (p. 161"):"भावस्सुवगारित्ता एत्थं दव्वेसणाइ अहिगारो । तीइ पुण अत्थजुत्ती वत्तव्वा पिंडनिज्जुत्ति ॥ २३९॥"
So it may be inferred that Pindanijjutti is an off-shoot of the Dasaveyāliyanijjutti and hence, in a way, that of Dasaveyāliya as it after all supplements the information given in Pindesanā, its fifth ajjhayana. Similarly Ohanijjutti, too, is an off-shoot of Āvassayanijjutti (v. 665) and somehow that of Āvassaya. Consequently, if these off-shoots are not separately counted but are somehow looked upon as included in the works of which they are the off-shoots, the number of the 5 Mülasuttas comes to 3.
Dr. Charpentier, Prof. Winternitz and Dr. Guérinot add to this number Pindanijjutti, and thus they consider the number of Mulasuttas as four. There are persons who, instead of looking upon Pindanijjutti as the 4th Mülasutta, consider Ohanijjutti as the 4th. This will explain why I say that there is none who considers the number of Mülasuttas as 5. Nevertheless, apparently Prof. Schubring seems to be an exception to this rule; but I think he, too, is not keen on believing or maintaining that the traditional number of the Mülasuttas is anything else but three or four.
Just as there is a difference of opinion regarding the number of the Malasuttas, so is the case with the orders in which they are enumerated by different scholars. They are:
(1) Uttarajjhayaņa, Āvassaya and Dasaveyāliya. (2) These three works in this very order with Pindunijjutti
as the 4th.
While commenting upon this verse Haribhadra Sūri says on p. 1629 and p. 1620:
"सा च पृथकस्थापनतो मया व्याख्यातैवेति नेह व्याख्यायते." The editor of this work has written a foot-note on this as under:
"पिण्डनियुक्तः पृथकस्थापितत्वात् तत्र भगवाहस्वामिनाऽर्थयुक्तिर्व्याख्यातेति नात्राध्ययनार्थाधिकारे तदव्याख्यानम् । अन्यथा वाऽस्ति हरिभद्रसरिकृता पिण्डनियुक्तिवृत्तिरिति तामाश्रित्यापि स्यादिदं वचः ।"

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CLASSIFICATIONS OF THE ĀGAMAS
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(3) Uttarajjhayana, Dasaveyāliya, Avassaya, Pindanijjutti and
Ohanijjutti. (4) These five works with Dasavcyāliya as the last.
Out of these various orders, the first is mentioned by Prof. Weber and Prof. Bühler; the second by Dr. Charpentier, Prof. Winternitz and Dr. Guérinot; the third by Prof. Schubring;' and the 4th by Bhāvaprabha Sūri.
It is very difficult to say as to which order is to be preferred in view of its being more scientific than the rest. If we were to examine this question from the stand-point of authorship, we may allot to Pindanijjutti and Ohanijjutti, the last place in the lot. Previous to them may be assigned a place to either of the remaining three Mūlasuttas, and their inter-arragement may vary according to the stand-point we may take regarding their authorship. As for Dasavcyaliya, there is no difference of opinion pertaining to its authorship so far as the text embodying the 1st 10 ajjhayanas is concerned. This is of course the work of Sejjambhava (Sk. Sayyambhava) Sūri who was probably born in Vīra Samvat 36 and who died in Vira Samvat 98. The probable date of this composition is Vīra Samvat 72. The question of the authorship of the two Cūliyās viz. Raïvakka and Vivittacariā may be here taken up. Haribhadra Sūri is silent about the authorship of the 1st Cūliyā while as regards the 2nd, he says that according to the urddhavāda, some Āryā (a Jaina nun) brought it from Lord Simandharasvāmin.? Hemacandra Sūri, the well-known polygrapher observes in his Parisista parvan (IX, v. 83-100)that Jyesthā, one 1 See my Preface to D. C. J. M. (vol. XVII, pt. III). 2 “एवं च वृद्धवादः-कयाचिदार्ययाऽसहिष्णुः कुरगडुकप्रायः संयतश्चातुर्मासिकादावुपवासं कारितः, स तदा
राधनया मृत एव, ऋषिघातिकाऽहमित्युद्विग्ना सा तीर्थकरं पृच्छामीति गुणावर्जितदेवतया नीता श्रीसीमन्धरस्वामिसमीपं, पृष्टो भगवान्, अदुष्टचित्ताऽघातिकेत्यभिधाय भगवतेमां चूडां ग्राहितेति।"
In the very lst verse of Vivittacariū, of which the above lines form an explanation, it is said that this Culiya is told by an omniscient being.
The pertinent line is: “afasi I waarfa ya afufa" 3 "ततोऽयुस्ताः पुनस्तत्र स्वरूपस्थं निरूप्य च । ववन्दिरे स्थूलभद्रं ज्येष्ठा चाख्यन्निजां कथाम् ॥ ८३ ॥
श्रीयकः सभमस्माभिर्दीक्षामादत्त किन्त्वसौ। क्षुधावान् सर्वदा कर्तु नैकभक्तमपि क्षमः ॥ ८४ ।। मयोक्तः पर्युषणायां प्रत्याख्याह्यद्य पौरुषीम् । स प्रत्याख्यातवानुक्तो मया पूर्णेऽवधौ पुनः ॥ ८५ ॥

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
of the sisters of Sthūlabhadra and a Jaina nun brought from Lord Simandharasvāmin, as a present to the Jaina church, four adliyayanas viz., Bhāvanā, Vimukti, Ratikalpa and Vicitracaryā. Out of them, the first two were allotted by the Jaina church, a place in Āyāra as its two Cūlās and the last two, as the two Cūlūs of Dasaveyāliya. This will show that the two Cālās of Dasaveyaliya are composed and assigned a place in the Jaina scriptures during the life-time of Sthūlabhadra and his Guru Bhadrabāhusvāmin, too; for, the narration about the 4 Cūlās takes place soon after Jyestha's conversation with Bhadrabāhusvāmin.' According to some printed editions, there are verses expounding these Culās, and they form a part of Dasaveyāliyanijjutti, and thus the Culas under consideration belong to the same period as that of Bhadrabāhusvāmin.
त्वं प्रत्याख्याहि पूर्वाध पर्वेदमतिदुर्लभम् । इयान् कालः सुखं चैत्यपरिपाट्याऽपि यास्यति ॥८६॥ प्रत्यपादि तथैवासी समयेऽभिहितः पुनः । तिष्ठेदानीमस्त्वपार्थमित्यकार्षीत् तथैव सः ॥ ८७॥ प्रत्यासन्नाऽधुना रात्रिः सुखं सुप्तस्य यास्यति । तत् प्रत्याख्याह्वभक्तार्थमित्युक्तः सोऽकरोत् तथा॥ ८८॥ ततो निशीथे सम्प्राप्ने स्मरन् देवगुरूनसौ। क्षुत्पीडया प्रसरन्त्या विपद्य त्रिदिव ययौ ॥ ८९ ॥ ऋषिघातो मयाऽकारीत्युत्ताम्यन्ती ततस्त्वहम् । पुरः श्रमणसङ्घस्य प्रायश्चित्ताय ढौकिता ॥ ९०॥ सङ्घोऽप्याख्यद् व्यधायीदं भवत्या शुभभावया। प्रायश्चित्तं ततो नेह कर्तव्य किञ्चिदस्ति ते ।। ९१ ।। ततोऽहमित्यवोचं च साक्षादाख्याति चेजिनः । ततो हृदयसंवित्तिर्जायते मम नान्यथा ॥ ९२ ।। अत्रार्थे सकल: सङ्घः कायोत्सर्गमदादथ । एत्य शासनदेव्योक्तं ब्रूत कार्य करोमि किम् ।। ९३ ॥ सङ्गोऽप्येवमभाषिष्ट जिनपार्श्वमिमां नय। साऽऽख्यन्निर्विघ्नगत्यर्थ कायोत्सर्गेण तिष्ठत ।। ९४ ।। सङ्के तत्प्रतिपेदाने मां साऽनैषीज्जिनान्तिके । ततः सीमन्धरः स्वामी भगवान् वन्दितो मया ।। ९५ ।। 'भरता'दागतायेंयं निर्दोषेत्यवदज्जिनः। ततोऽहं छन्नसन्देहा देव्याऽऽनीता निजाश्रयम् ।। ९६ ।। श्रीसङ्घायोपदां प्रैषीन्मन्मुखेन प्रसादभाक् । श्रीमान् सीमन्धरस्वामी चत्वार्यध्ययनानि च ॥ ९७ ।। भावना च विमुक्तिश्च रतिकल्पमथापरम् । तथा विचित्रचर्या च तानि चैतानि नामतः ।। ९८ । अप्येकया वाचनया मया तानि धृतानि च । उद्गीतानि च सङ्घाय तत् तथाऽऽख्यानपूर्वकम् ।। ९९ ।।
आचाराङ्गस्य चूले दे आद्यमध्ययनद्वयम् । दशवैकालिकस्यान्यदथ सङ्घन योजितम् ॥१०॥" 1 " विहारक्रमयोगेन 'पाटलीपुत्र' पत्तनम् । श्रीभद्रबाहरागत्य बाह्योद्यानमशिश्रियत् ॥ ७७ ।।
यक्षादयोऽपि विज्ञाय वतिन्योऽत्रान्तरे तु ताः । भगिन्यः स्थूलभद्रस्य वन्दनाय समाययुः ॥ ७८ ।। वन्दित्वा गुरुमूचुस्ताः स्थूलभद्रः क नु प्रभो ! । लघुदेवकुलेऽस्तीह तासामिति शशंस सः ।। ७९ ।। ततस्तमभिचेलुस्ताः समायान्तीविलोक्य सः । आश्चर्यदर्शनकृते सिंहरूप विनिर्ममे ॥ ८० ॥ दृष्ट्वा सिंहं तु भीतास्ताः मरिमेत्य व्यजिज्ञपन् । ज्येष्ठाय जग्रसे सिंहस्तत्र सोऽद्यापि तिष्ठति ॥ ८१ ॥
ज्ञात्वोपयोगादाचार्याऽप्यादिदेशेति गच्छत । वन्दध्वं तत्र वः सोऽस्ति ज्येष्ठार्यो न तु केशरी ।। ८२ ॥"-1bid. 2 For instance, in Prof. K. V. Abhyankar's edition, the last verse of this Nijjutti runs as under:
"आओ दो चूलाओ आणीआ जक्खिणीए अज्जाए। सीमंधरपासाओ भवियाण विबोहणट्टाए । ४४७॥"

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CLASSIFICATIONS OF THE ĀGAMAS
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It may be that these verses come from the pen of one who composed bhāsa on Dasaveyaliya. If so, we cannot argue on the basis of these verses alone, that they belong to the period of Bhadrabāhusvāmin. Anyhow, we may, for the time being, assume that the two Cūlās are composed during the life-period of Bhadrabāhusvāmin; but even then the question of the order of these two Cūlās with Pindanijjutti and Ohanisjutti remains practically unsolved.
So far as Āvassaya is concerned, its authorship is either attributed to Indrabhūti or to a contemporaneous Śrutasthavira. Of course, here, by Avassaya, I mean that portion of Avassaya on which we have Bhadrabāhusvāmin's Nijjutti and not the entire portion rightly or wrongly included in Āvassaya at present. If we were to accept the view of the majority that Āvassaya was composed by Indrabhūti on the very day he composed dvādaśāngī, it certainly deserves a place prior to the rest of the Mūlasuttas.
Bhadrabāhusvāmin's Nijjutti (v. 4)' throws light on the authorship of Uttarajjhayana which consists of 36 ajjhayaņas. There it is said that some of the ajjhayanas are taken from Anga, some are propounded by Jina, some by Pratyekabuddhas, and some are discourses (samvādas). Vādivetāla sānti Sūri in his com. (p. 5)2 to this work observes that the 2nd ajjhayana is taken from Drstivāda, the 10th is propounded by Lord Mahāvīra, the 8th is the work of Kapila, and the 23rd is a samvāda between Kesin and Indrabhūti. Some even go to the length of saying that all the 36 ajjhayanas have been revealed-propounded by Lord Mahāvīra when he was about to attain nirvana. This view is challenged and rightly by the late Vijayānanda Sūri alias ātmārāmji Maharāja, with whom I,
1 "अंगप्पभवा जिणभासिया य पत्तेयबुद्धसंवाया। बंधे मुक्खे य कया छत्तीसं उत्तरज्झयणा ।। ४॥" 2 "अङ्गाद्-दृष्टिवादादेः प्रभवः-उत्पत्तिरेषामिति अङ्गप्रभवानि, यथा परिषहाध्ययनं, वक्ष्यति हि
"कम्मप्पवाय पुव्वे सत्तरसे पाहुडंमि जे सुतं । सनयं सोदाहरणं तं चेव इहं पि णायव्वं ॥१॥" जिनभाषितानि यथा द्रुमपुष्पिकाऽध्ययन, तद्धि समुत्पन्नकेवलेन भगवता महावीरेण प्रणीत, यद् वक्ष्यति"तंणिस्साए भगवं सीसाणं देइ अणुसटुिं" ति, 'चः' समुच्चये, प्रत्येकबुद्धाश्च संवादश्च प्रत्येकबुद्धसंवादं तस्मादुत्पन्नानीति शेषः, तत्र प्रत्येकबुद्धाः कपिलादयः तेभ्य उत्पन्नानि यथा कापिलाध्ययनं, वक्ष्यति हि'धम्मट्ठया गीयं तत्र हि कपिलेनेति प्रक्रमः, संवादः-सङ्गतप्रश्नोत्तरवचनरूपस्तत उत्पन्नानि, यथा-केशिगौत10, agafa 7-"mapatay Harga
HP CARE I"

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
too, concur. I am at present inclined to believe that Utturajjhayana of multiple authorship is anterior to Dasaveyaliyu. On this basis I may tentatively suggest the following order for the Mülasuttas according to their composition:
(1) Āvassaya, (2) Uttarajjhyana, (3) Dasaveyāliya, (4) its two Cālās, (5) Pindanijjutti and (6) Ohanijjutti.
Painnaga-This is a term used in Nanda (s. 44 etc. ),' and its Samskrta equivalent Prakarnaku occurs in Trisusti (1, 3, 5812 ) etc. Instead of Painnaga we have at times Pażnnagajjhayana' (Sk. Prakirnukādhyayana ) and Painna 4 (Sk. Prakirna ) as well. Thus a particular group of the sacred works of the Jainas is named in l’rakrta in three ways: (i) Païnnaga, (ii) Pażnnajjhayana and (iii) Painna. Out of these the 1st and the last can be translated as “a miscellany", whereas the second as "a miscellaneous lesson', but this is not what this special group stands for. It practically conveys the sense of avassayu-vuäritta-a fact one can infer from the Cunni (p. 50 )6 on Nandi (s. 44). One may even go a step forward and equate it with anga-bāhira.
Number-As retards the number of the Pażnnugas, it is not fixed like the number of the Angus which is, of course, 12 for one and all the tirthas. This number differs from tirtha to tirtha.
1 See p. 18, fn. 1 and p. 24, fn. 3. 2 “विस्तृतं बहुधा पूर्वैरङ्गौपाङ्गैः प्रकीर्णकैः । स्याच्छब्दलाञ्छितं शेयं श्रुतज्ञानमनेकधा ।। ५८१॥" 3 "पदणगज्झयणा बि सव्वे कालिय-उक्कालिया चउरामीइ सहस्सा"
--Cunni (p. 50) on Nandi (s. 44) 4 "तंदलवेयालियया ३३ चंदाविज्झय ३४ तहेव गणिविज्जा ३५।
निरयविभत्ती ३६ आउरपञ्चक्खाणा ३७ इय पइन्ना ।। ३५०॥"
From this it appears that only the 5 works mentioned here are Painnagas. 5 In A His. of Ind. Lit. (vol. II, p. 429) the word Painnas is translated as • "scattered pieces", whereas on p.473, the word "Prakirnakas" as "miscellanea". Further, on p. 458 it is said: "The ten Païnnas or "scattered pieces" correspond to the Vedic Parisistas, and are, like the latter mostly metrical and deal with
all kinds of subjects pertaining to the Jaina religion.” 6 Soe f'n. 3.

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For instance, there were 84000 Painnagas in the tirtha of Lord Rṣabha, sankhyāta in the Tirthas of subsequent 22 Tirthankaras, and 14000 in the tirth of Lord Mahavira; or in every tirtha the number of the Painnagas was as many thousands as the number of pupils endowed with four types of mati, a Tirthankara had. At the time when Nandi was composed, the names of 60 (31+29) Painnagas were noted while at the time Pakkhiyasutta was composed, the names of 655 (37+28) Painnagas were noted. But at least since the time of Bhavaprabha Suri, the number of Painnagas is fixed as ten. In his com. (p. 94) on Jainadharmavarastotra (v. 30) the 10 Painnagas are mentioned as under:
Ι
2
CLASSIFICATIONS OF THE AGAMAS
Here, through over-sight, one Painnaga is left out. Probably it is Mahapaccakkhana.
49
Though the number of the Painnagas has been fixed as ten at least for the last 200 years, there is no uniformity as to which works are to be so looked upon. However, in Weber's Verzeichniss der
5
7
" अथ चउसरण पयन्नु २ आउरपच्चक्खाण ३ भक्तपरिज्ञा ४ तंदुलवियालियं ५ चंदाविजय ६ गणविजा ७ मरणसमाहि ८ देवेन्द्रसूत्र ९ संस्तारक १० इति दश प्रकीर्णकाणि । "
7
3 See pp. 25 and 26.
1
Its date is to be settled, but it is certainly prior to Samval 1180, the year in which Yasodeva Suri commented upon it.
See pp. 25 and 26.
6 See p. 37.
This is borne out by Jaina Granthavali where three different sets of 10 Painnagas are mentioned as under:
( i ) चतुःशरण, आतुरप्रत्याख्यान, भक्तपरिज्ञा, संस्तारक, तंदुलवैचारिक, चंद्रवेध्यक, देवदस्तव, गणिविद्या, महाप्रत्याख्यान and वीरस्तव - pp. 44-46
See p. 24, fn. 3.
This cannot be dated later than the date of the redaction of the canon which is either Vira Samvat 980 or 993.
(ii) अजीवकल्प, गच्छाचार, मरणसमाधि, सिद्धप्राभृत, तीर्थोद्वार, आराधनापताका, द्वीपसागरप्रज्ञप्ति, ज्योतिष्करंडक, अंगविद्या and तिथिप्रकीर्णक mpp. 62-64
(iii) पिंडविशुद्धि, सारावलि, पर्यंताराधना, जीवविभक्ति, कवचप्रकरण, योनिप्राभृत, अंगचूलिया, बंगचूलिया, वृद्धचतुः शरण and जंबूपयन्नो - pp. 64-68
On p. 72, all these three sets are given; but through over-sight Pindaniryukti is mentioned there, instead of Pindavićuddhi.

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THE CANONICAL LITERATURE OF THE JAINAS
CHAP.
Sanskrit und Prakrit-handschriften der Königlischen Bibliothek zu Berlin (vol. II, pt. 11), in Lu Religion Djaïna by Guérinot, in A His. of Ind. Lit. (vol. II, p. 429) and in D. C. J. J. ( vol. XVII, pt. 1) the following works are noted as 10 Parnnagas:
(1) Caisaruna, ( 2 ) Aurapaccakkhāņu, (3) Bhattuparinna, (4) Santhāraga, (5) Tandulaveyaliya', (6) Candāvijjhayo, (7) Devindotthaya, (8) Ganivijjā, (9) Mahāpaccckkhāru and (10) Viratthara.?
In the edition published by Rai Dhanapatisinlı Bahadur, in A. D. 1886 we have the following 10 Païnnagas:
(1) Cutulišurana, (2) Tandulavaicārika, (3) Decendrustuvu, (4) Ganividyā, (5) Samstāraka, (6) Āturapratyākhyānu, (7) Bhaktaparijñā, (8) Candrāvedhyaka, (9) Mahāpratyākhyānu and (10) Maranavibhakti (also known as Maranasamādlii).
In the Āganodaya Samiti Series the following 10 Puïngus have been published in A. D. 1927 in the order noted below:
(1) Cactuhścruruca, (2) Aturuprutyakhyänd, (3) Mahāpratyirkhyānu, (4) Bhuktupurijñā, (5) Tanduluvuicărika, (6) Sumstäruku, (7) Gucchācūru, (8) Ganividyā, (9) Devendrusturco and (10) Jarancsumādhi.
In Prof. Schubring's Dic Lehre der Juinus nach der ulten Quellen durgestellt, the very 10 Païnnugas noted in D. C. J. M., etc, along with two more viz. Tīrthodgāliku (Pr. Tītthogāliya) and Aradh. nūputākā (Pr. Arūkunāpadāyā) are dealt with.
In D. C. J. M. (vol. XVII, pt. I, pp. 317–388), I have des cribed the following works as supernumerary Puinnugas:
(1) Angacūliyā, (2) diguvijjā, (3) Ajāvokappcc, (4) Aurupuccukkhānu, (5) Arāhanāpadāyā, (6) Kavuyaddāra, (7) Goyc1 In Hemacandra's com. (p. 5a) on Anuogaddāra, this work is named as
Tandulavicāraṇā. The pertinent line is ag under:__ "आवश्यकादिषु तण्डुलविचारणादिप्रकीर्णकेष्वपि चैष एव विधिः” 2 The Samskýta titles of these ten works are as under:
(i) Catuhtarana, (ii) Aturapratyākhyāna, (iii) Bhaktaparijña, (iv) Samstäraka, (v) Tandulavaicărika, (vi) Candrăvedhyaka, (vii) Devendra. stava, (viii) Ganividya, (ix) Mahāpratyākhyāna and (x) Virastava.

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CLASSIFICATIONS OF THE ĀGAMAS chayāra, (8), Jambūsāmiajjhayana, (9) Joïsakarandaga, (10) Titthogāli, (11) Dīvasāgarapannattisangahanī, (12) Pajjantārāhanā, (13) Pindavisuddhi, (14) Maranavihi, (15) Jonipāhuda', (16) Vargacūliyā, (17) Sārāvcılī and (18) Siddhapāhuda.
In this connection it may be mentioned that as suggested by Prof. Schubring, Kavayaddāra is a part and parcel of Ārāhanāpaļāyā (dāra 30, from v. 25). Thus there remain 17 works for which the designation Paünniga should be justified. Out of these works (3), (4), (7), (8), (14) and (17) are referred to as Painnagas in their corresponding Mss.), whereas the rest in Jaina Granthāvalī (pp. 62-68).
As a passing reference it may be noted that 13 Païnnagas are mentioned in the following verses of Siddhāntāgamastava-a fact noted in its vivrti by a pupil of Viśālarāja“:
“77€ FTUARIÉ griega ''-'ssget'aqqı
संस्तार-चन्द्रवेध्यक-भक्तपरिज्ञा-चतुःशरणम् ॥ ३२ ॥ वीरस्तव-देवेन्द्रस्तव-गच्छाचारमपि च गणिविद्याम् ।
nougfå tuggaaifoi a ga: 11 ??!!! Authorship-Most of Païnnagas are anonymous, but some of them viz., Caisarana, Āurapaccrokkhānas and Bhattaparinnā are attributed to Virabhadra. Some take this Virabhadra to be a
1
2
This work is also known as Jonivihāṇa referred to in the following verse of Visesūvassayabhāsa as can be seen from its com. (p. 750) by Maladhārin Hemacandra Sūri: ___ "इति रुक्खायुवेदे जोणिविहाणे य विसरिसेहितो। दीसइ जम्हा जम्म सुहम्म! तं नायमेगंतो ॥१७७५॥"
See the German Review of D. C. J. M. (vol. XVII, pts. I and II) published in Orientalistische Literaturzeitung (1937, Nr. 3, p. 185). Here it is said that Divasāgarapannattisangahani is a part of Jivābhigama. See D. C. J. M. (vol. XVII, pt. 1). See my article entitled "Methods adopted by Jaina writers for recording their names and those of their Gurus in the works composed by them” and published in The Annals of B. (. R. 1. (vol. XVII, pt. I, pp. 84-86). That the author of this work is Virabhadra is suggested in its com. See D. C. J. M. (vol. XVII, pt. I, pp. 276-278).
: 4
5

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THE CANONICAL LITERATURE OF THE JAINAS [CHAP. pupil of Lord Mahāvira, who himself had given him dīkşã, whereas others believe that Virabhadra, the author of these works ( as available now) is the same as the author of Ārähanāpadāyā which is composed in Samvat 1008," and which refers to Bhattaparinnā.? Vangacūliyā (Vaggacūliyā) is composed by Jassabhadda, Jonipāhuda by Panhapravaņa (?), Pajjantārāhanā by Soma Sūri and Pindavisohi by Jinavallabha Gani. As regards Gacchāyāra, its author whoever he may be, has not flourished prior to the compositon of Mahānisīha, Kappa and Vavahāra since as specifically mentioned in this Gacchāyāra, it is based upon these works.
Cūliyāsutta-This is a designation used for only two works Nanili and Anuogaddārā. Cūlikāsūtra is its Samskrta equivalent. How this name has arisen is not clear. Does it mean that these works are as it were appendages to the fundamental works and hence they are so named ?
I do not know of any source of sufficient antiquity that employs this terminology for these two works. The earliest work I can point out at present is Epitome of Jainism4 (Appendix C, p. xxxvii) by Nahar and Ghosh.
This finishes a rough survey of the main types of classifications of the Agamas. So I shall now try to classify them from other stand-points. To begin with, I may group them according to the specific anuyoga they are associated with. Of course, such a state of affairs did not exist prior to the time of Ārya Raksita Sūri. It is this Sūri who on seeing that his pupil Puşpamitra
I See D. C. J. M. (vol. XVII, pt. 1, p. 329). 2 Vide Muni Punyavijaya's private communication to me wherein he refers to his
article " 37174914711 sitt ách ” published several years ago in Jaina
Hitaisi. 3 For his life and works see Apabhramsakāvyatrayi (intro. pp. 5-37). He
died in Samvat 1167. In Samvat 1125, he corrected Samvegarangaśālā
of Jinacandra Sūri. C.4 Herein, over and above the names of 45 Agamas, those of 36 works known as
Jaina Nigamas or Upanişads are given.

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53
II ]
CLASSIFICATIONS OF THE ĀGAMAS fund it difficult to remember all the four anuyogast associated with the Āgramas, divided them into four groups according to the anuyoga with which they were mainly concerned. On this basis we learn that the 1st 11 Angas and Dasaveyaliya are associated with carrozakaraanuyogo; Uttarjhayana and Isibhāsiya, with dharmakathanuyoga; Surapannatti, Jrambuddīvaipanncitti and the like, with ganitānuyogre; and the Puvragnya, with dravyānuyoga.? This information is incomplete; for, several scriptures are left out. It is however possible to fix the particular anuyoga in their case, too. Consequently instead of doing so, I shall define the four anuyogrs. C'aranırıkaraṇānuyoga takes into account the rules and regulations governing the life of a Jainaa clergy; dharmakathānuyoga3 deals with religious stories, parables and the like: ganitānuvoaof which kāla4 is a synonym, is associated with mathematics; and muyogres deals with philosophy-metaphysics, logic etc.
The Agamcıs can be also classified according to the number of their titles; for, there are at least some Agaimas which have more than one title. For instance, out of the 12 Aigas, the 2nd has 3: Sutagada, Suttakada and Sūyagada;o the 5th 5: Bhagwatăviyāhroprınnıtti, Bhagrivati, Viūhapannatti, Vivāhapannatti and
1 The earliest source mentioning the 4 anu yogas seems to be the Nijiutti on Dasaveyaliya.. The pertinont verses are as under:" सुयनाणे अणुओगेणाहिगयं सो चउनिहो होइ । चरणकरणाणुओगे धम्मे काले य दविए य॥३॥
अपहुत्तपुहुत्ताई निदिसि एत्थ होइ अहिगारो। चरणकरणाणुयोगेण तस्स दारा इमे होन्ति ॥ ४॥" In the Cunni (p. 2) on this Nijjutti, we have:
“ सो य चउन्विहो, तं जहा-चरणकरणाणुयोगो, धम्माणुयोगो, गणियाणुयोगो, दव्वाणुओगो," 2 Cf. "UNTOUTTA alfoni, THUHET glaufATTE 57759yufa, fool(?)gatit
Arqooft viataqoof vanife, fra T TH fafcati”--Dasaveyiliyacunni (p. 2) 3 For this we have in Prākrta Thammikahūnuoga anil dhammānuoga. 4 See fn. 1. 5 In Prākṣta we have for this, davvūnuoga and daviyánuoga, too. 6 This is what we learn from the following verse of Süyagadanijjutti:
"मूयगडं अङ्गाणं बिइयं तस्स य इमाणि। सूतगडं सुत्तकडं मूयगडं चेव गोण्णाई ।।२॥"

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THE CANONICAL LITERATURE OF THE JAINAS
Pannatti1; the 10th 2: Panhavägarana and Panhavagaraṇadasā and the 12th 10: Ditṭhivāta, Heuvāta, Bhuyavata, Taccāvāta, Sammāvāta, Dhammāvāta, Bhāsavijata, Purvagata, Anujogagata and Savvapānabhūtajīvasattasuhāvaha. It may be mentioned en passant that the 6th, 7th and 9th Angas have more than one title in Samskṛta, though each has only one in Prakṛta. To be explicit, the 6th Anga has 3: Jñātādharmakatha, Jñatadharmakatha and Jñatṛdharmakathas; the 7th 2: Upasakadasa and Upāsakādhyayanadaśā; and the 9th 2: Anuttaraupapātikadaśā and Anuttaropapatikadaśā.
Turning to the anga-bahira works, we find that some of them, too, have more Prākṛta titles than one. As for example, the 1st Uvanga has 2: Ovavaiya and Uvavaiya; the 3rd 2: Jivabhigama and Jivajivabhigama; and the 8th 2: Nirayavaliya and Kappiyā. Out of the remaining Agamas, Nisiha has 4: Nisiha, Nisihajjha yana, Ayārapagappa and Paggappa; Dasāsuyakkhandha, 4: Dasasuyakkhandha, Āyāradasā, Dasā and Dasāsuya; Uttarajjhayana, 2: Uttarajjhayana and Uttarajjhaya; Dasaveyuliya, 2: Dasaveyaliya
1 This name occurs in Antagadadasa (vagga VI, para 2) and in Vivagasuya (suyakkhandha I, ajjhayana 2). The pertinent lines are respectively as under:" तए णं से मकाई गाहावई इमीसे कहाए लट्ठे जहा पण्णत्तीए गंगदत्ते " 'इन्दभूइ नामं अणगारे जाव लेस्से छट्टछट्टेण जहा पण्णत्तीए "
"E
[CHAP
2
Justead of this we have Bhuyavaya, too (vide p. 12, fn. 2).
3 "दिट्टिवायरस णं दस नामवेज्जा पं० तं०-दिट्टिवातेति वा हेउवातेति वा भूयवातेति वा तच्चावातेति वा सम्मावातेति वा धम्मावातेति वा भासाविजतेति वा पुव्वगतेति वा अणुजोगगतेति वा सव्वपाणभूतजीवget "-Thana (X; s. 742).
See p. 28, fn. 8.
See the following line of Tattvärtharaja vārtika (p. 51):
"तद्यथा - आचारः, सूत्रकृतं, स्थानं, समवायो, व्याख्याप्रज्ञप्तिः, ज्ञातृधर्मकथा, उपासकाध्ययनं अंतकृद्दश, अनुत्तरौपपातिकदश, प्रभव्याकरणं, विपाकसूत्रं, दृष्टिवाद इति । "
4
5
6
7
8
This word occurs in Nisihabhasa as can be seen from the following line occurring in D. C. J. M. (vol. XVII, pt. II, p. 10):
"" आयारपगप्पस्स उ इमाई गोण्णाई णामधिज्जाई "
See also Ayāranijjutti (v. 291).
Cf. D. C. J. M. (vol. XVII, pt. III, p. 487).
See p. 43, fn. 3.

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CLASSIFICATIONS OF THE AGAMAS
and Dasakāliya; Caisarana, 2: Caüsarana and Kusalānubandhiajjhayana; Maranavihi, 2: Maranavihi and Maranasamāhi; and Jonipähuda, 2: Jonipāhua and Jonivihāna.
So far as the Samskặta titles of the anga-bāhira works are concerned, the 2nd wanga has 3 titles viz. Rajapraśniya, Rajaprasenakiya and Rūjaprasenajit (vide p. 33, fq. 2). Same is the case with Tandulacuicurika. For, besides this title it has two more: Tanıdulavicărnina and Tandulavaitālika (vide p. 50, fn. 1 and p. 51).
As noted on p. 2, some of the scriptures have their titles in plural. So they can be divided into two classes: (i) those having their titles in plural and (ii) those having them in singular. sngas 6 to 11, Crucigas 8 to 12, Uttarajjhayana, Dasă and Isibhūsiya belong to the former class whereas the rest to the latter class.
It may be mentioned in passing that Pajjosaņākappo has a popular title viz. Kalpustītra, and Kappa, Brhathul pasūtru.
Another stand-point which can be utilized for the classification of the Agumas is to note as to which of them have a common ending. On this basis we can form groups of Āgamas which end in (i) dusi, (ii) rarūya, (iii) suya, (iv) ajjhayaņa, (v) bhāvanā, (vi) pannutti, (vii) ribhatti, (viii) cūliyā, (ix) nijjutti, (x) visohi, (xi) thayu, (xii) vijjā, (xiii) vihi, (xiv) veyāliya, (xv) paccakkhāna and (xvi) puriyāvuniy. The detailed list of all these 16 groups having corresponding endings may be given as under:
I digas 6 to 11, Vaņihadasā, Āyāradasă, Bundhadasă, Do.
giddhidasā, Dīhadasā' and 2 Sankhevitadasī.3 1 This has 10 ajjhayaņas some of which agree in name with those of Nirayava
lisuyakkhandha-Narakāvalikäśrutaskandha as suggested by Abhayadeva
Sūri in his com. (pp. 512a-513a) on Thāna (X; s. 755). : As stated in Thaņa (X; s. 755) it has the following 10 ajjhayaņas:-- "खुडिया विमाणपविभत्ती १ महलिया विमाणपविभत्ती २ अंगचूलिया ३ वग्गचूलिया ४ विवाह
चूलिया ५ अरुणोववाते ६ वरुणोववाए ७ गरुलोरवाते ८ वेलंधरोववाते ९ वेसमणोववाते १०” 3 Cf. the following sūtra of Țhäņa ( X):
" दस दसाओ पं० तं० कम्मविवागदसाओ उवासगदसाओ अंतगडदसाओ अणुत्तरोववायदसाओ आयारदसाओ पण्हावागरणदसाओ बंधदसाओ दोगिद्विदसाओ दीहदसामओ संखेवितदसाओ।" (सृ. ७५५) The 1st suyakkhandha of Vivāgasuya is known as Kammavivāgadasă,

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THE CANONICAL LITERATURE OF THE JAINAS
| CHAT.
II drunovaräyu, Garulorcovāya, Devindovarāya, Dhuranovarāya,
Varunovavāya, Velandharovaviya and Vesumanovavaya. III Utthūnasuya, Culla-kuppasuya, Jaha-kappasuya, Viyarayu
suyu, Sameharāsuyu and Samutthārusuya. IV Cltura;jhayaņu, Kusalānubundhiujjhayana, Jumbusamih
yana, Nandicjhayana and Virzhajjhayaņa. VĀsīvisubhūrwi, C'arqubhāvanā, Thimiņuibhāvuna, Ditthiri
sabhāvaņā and Jahasumirubha vuna. VI Candapannutti, Jambuddiva ponnatti, Divusagarapannuutti and
Surupannutti. VII Khudiyi-vimāņupucibhatti, Jhän vibhatti, Muranavibhatti
and Malulliya-vimciņapırvibhutti. VIII Angaciliyā, Vaggcuculiya and Vivethecüliya. IX Ohanijjutti, Pindanijjutti and Samsattanijjutii.
X Āyavisohi, Nirayavisohi and Marañavisohi. XI Devindatthaya and Viratthaya. XII Ingavijjä and Ganivisjä. XIII Caranavihi and Marandvihi. XIV Tundulaveyciliyco and Dusaveyaliya. XV Aurapaccakkhānct and Mahāpaccakkhāna. XVI Utthānıpariyavaniya and Nagapariyavuniyu.
To all these classifications of Agamas, one more may be added. This is based upon the fact that some of the Agamas have practically the same title except that the word meaning small or great is used as a prefix. They are: (i) Culla-kappasuya and Maha-kappasuya, (ii) Khulliyà-vimānapavibhatti and Mahalliya-vimāņapavibhatti, (iii) Nisīla and Mahānisila and (iv) Pannaraņā and Mohápunnavara'.
So much for the Āgemees of the Svetėmbarus. The Digambaras, too, divide their Agamas into two classes: (i) unga-pravişta and (ii) anga-bahyu. The former has 12 sub-divisions, and their names
1 It may be noted that at times even Pindanijjutti has the word mahalliya prefixed to it, in order to distinguish it from the Piņdesana-nijjutti which is smaller than this and which forms a part of Dasaveyaliya-nijjutti. See D.C.J.M. (vol XVII, pt. III, No. 1116).

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CLASSIFICATIONS OF THE AGAMAS
almost tally with those of the 12 digas. The latter has many sub-divisions, kalika and utkalika being chief of them. Uttaradhyayana is mentioned in this connection in Tattvartharūjarartiku (p. 54); but it is there neither specifically referred to as kalika nor utkrilika. Turning to Tattvārthasīrulīpikü', we learn that Purikurma, one of the five sections of Destivala includes works such as Cendruprajapti, Suryaprajapti and Jambidvīpaprajapti. The aligu-bahyu group is said to consist of 14 works, each of which is styled as Prakirnaka. The first four of them are entitled as Samayika, Caturvimšutistara, Vandrina and Pratikramana. These seem to correspond with the four sections of Arassaya, out of six. The other works worth noting are: Daśavaikālika, Uttarilh yayand, and Kalpa-Vyacahāra since they remind us of the corresponding works of the Scetămburus. It may be mentioned that the Digamburas believe that it is long since that all the canonical treatises of the Juinas have been lost, and the Śrctrīmbara canonical works are not genuine. Besides, the Digamburas have a secondary canon or a substitute canon. This canon which is spoken of as the four Velas, consists of works of a later date. These works are divided into 1 anuyogas. As for example, the Puranas or the legendary works like Padman purundi, llarivamsa-purūna, Mahapurāņci, Uttara-purāna etc., are looked upon as forming a group known as prathamānuyoga. Similarly cosmological works such as Suryaprajnapti, Candraprajñapti etc., come under the group karanānuyoga. The works on the
ārśanika (philosophical ) literature e. g. Kundakunda's Pavaydņusāra, Umāsvāti's Tattvārtha, Samantabhadra's Aptamīmāṁsi etc., form the third group styled as Iravyānuyoga. Ritualistic works like Vattakera's Mulūcāru and Trivarnācāra, Samanta bhadra's Ratnakarandasrivukācīru make up the fourth group known as caraṇānuyoga. This is what we learn from a llix. of Ind.
1 On the basis of this work, it complete survey of the canonical treatises of the
Digambaras is given in Bhandarkar's Report for 1883-4, p. 106 fl. As stated in A His. of Ind. Lit. (vol. II, p. 473 n) this may be compared with Weber, HSS.-verz. II, 3, 823 f., Guerinot, p. xxx f., and J. L. Jaini's preface (p. 1. 11.) to SDJ (vol. V).

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THE CANONICAL LITERATURE OF THE JAINAS
Lit. (vol. II, p. 474) where the following note occurs by way of substantiating this information:
58
"Cf. G. Bühler, in Ind. Ant. 7, 1878, p. 28 f.; Farquhar, Outline, 218 f.; Guérinot, La religion Djaina, p. 81 ff., 85 f. A somewhat divergent division of the Anuyogas is given by S. C. Ghoshal in SBJ, i, p. xi."
We may now end this chapter by noting that the number of the Agamas was fixed as 45 at least by the time Viyarusara was composed, and this number is acceptable even now to several Murtipujaka Svetumbaras who look upon 11 Angas, 12 Urangas, 6 Cheyasuttas, 4 Mulasuttas, 10 Painnagas and 2 Culiyasuttas as the 45 Agamas. Some of them however believe that the number of the Agamas is 84 consisting of the following works:
11 Angas, 12 Uvangas, 5 Cheyasuttas, 3 Mulasuttas, 30 Painnagas, 2 Culiyasuttas, Pakkhiyasutta, Khamanasutta, Vandittusutta, Isibhasiya, Pajjosanākappa, Jiyakappa, Jajiyakappa, Saddha jiyakappa, 10 Nijjuttis, Pindanijjutti, Samsattanijjutti and Visesavassayabhāsa.
The late Rajendralal Mitra in his Notices of Sanskrit Manuscripts (vol. III, p. 67) has given a list which is strikingly different from the traditional one.
∞∞∞∞∞
1 These are also known as Suttas and Siddhanta as well. 2 This has been published from Calcutta, in A. D. 1874.

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CHAPTER III
REDACTION OF THE JAINA CANON
In ancient days in India, it was customary to transmit learning from generation to generation orally, and that this state of affairs continues down to the present times at least in the case of the olden type of pathasalas which teach Jainism, Samskṛta or the like. This will show that it is not the want of knowledge of the art of writing to which this state of affairs can be ascribed. For, according to the Jaina tradition Lord Rṣabha who flourished in the 3rd ara (spoke) of the present avasarpini period, taught this art of writing-18 lipis to his daughter Brahmi with his right hand.3 The Vaidika Hindus, on the other hand, ascribe it to Brahman, the Creator of the Universe. Leaving aside these prehistoric items of a very remote age, and turning to a period only 4000 years preceding the present century, we can give ample proofs of the fact that India knew the art of writing in the remote past. Various scripts such as Brahmi, Mohenjo Dero etc., bear full testimony to this. It however seems true that the art of printing was unknown in ancient days in India.
1 For a brief description see my paper on The Jaina System of Education (pp. 218-219) published in "Journal of the University of Bombay (vol. VIII, pt. 4).
2 For exposition of these 18 lipis see my paper on Outlines of Paleography (pp. 93-94) published in J. U. B. (vol. VI, pt. 6).
3 Cf. the following line occurring in the Bhasa on Avassaya :
" लेहं लिवीविहाणं जिणेण बंभीइ दाहिणकरेणं"
4
77
Abhayadeva Suri's com. (p. 36b) on Samavaya (XVIII) and his com. (p. 5a) on Viyahapannatti, Trişaṣṭi (I, 2, 963), Amaracandra Suri's Padmananda mahākāvya (X, 79) and Subodhika (p. 149b) may be consulted in this connection.
Rev. H. Heras has written an article on "The Eastern Island script and the script of Mohenjo Dero". See A. B. O. R. I. (vol. XIX, pt. II, pp. 122-126).

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
That the sacred works of the Jainas were not freely reduced to writing for several centuries and thus for this period the servi ces of the art of writing remained practically unutilized for lightening the burden of the memory, requires a satisfactory explanation. In the case of the Vaidika literature, it may be argued that its sacred character was partly responsible for this; for, it was probably feared that the most sacred possession of the race might pass into profane hands, if the Vedas were committed to writing. Furthermore, the necessary guidance for cultivating proper accent and intonation-a point of great importance could be had from the lips of an animate teacher and not from the pages of an inanimate book.2 Over and above this, there was a danger of a scribe committing dittographic and haplographic errors and at times misreading the characters and thus transforming the original out of recognition. I do not think, it is any one of these considerations that weighed heavily in the minds of the Jaina saints and that prevented them from reducing to writing the sacred works of their school. On the contrary, it appears that their desire of strictly observing their noble and ennobling mahāvrata viz. aprigraha prevented them from resorting to writing. Moreover, those saints who kept Mss. were denounced. This is borne out by the Cunni (p. 214) on Dasareyaliya, the Bhasas on Nisiha, the Bhasa on Kappa etc. Further, penances were prescribed to those who wrote even one letter. But the times, as it were, willed it otherwise, and in course of time these rules had to be modified, so much so that permission was given for keeping any of the five types of Mss. pertaining to the Nijjuttis of kaliyasuya, on find1- See Dr. A. S. Altekar's Education in Ancient India (pp. 145-146). 4 " पोत्यएस घेtपंतसु असंजमो भवः"
5-6 "पोत्थग जिण दितो वग्गुर लेवे य जाल चक्के य"
7
“जत्तियमेत्ता वारा मुंचति बंधति व जत्तिया वारा ।
जति अक्खराणि लिहति व तति लहुगा जं च आवजे ||" - Bhāsa on Kappa
8
In the Cunni (p. 21) on Dasaveyaliya, it is said: "कालं पुण पडु चरणकरणट्टा अवोच्छित्तिनिमित्तं च गेण्हमाणस्स पोत्थए संजमो भवइ ।"
9 See my paper Outlines of Paleography (pp. 101-102).
10
In the Bhisa on Nisiha (XII) it is observed: "a dei fff"

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ing that the intellect, the grasping power and the retentive capacity were getting deteriorated.' Later on, it was found absolutely necessary to prepare a number of Mss. of the Jaina canonical literature. How this happened may be briefly described as under:
61
It was in the time of Skandila Suri that a famine2 lasted for
12 years. Some say that it worked a havoc on the Jaina scriptures while others say that it so happened that all the principal Anuyogadharas except Skandila Suri died in Northern India. So Skandila summoned a council of Jaina saints at Mathura and made up the kaliyasuya by taking a note of whatever could be gathered from them.4 A similar attempt to this Mathuri5 or Skandili vacana was almost simultaneously made by Nagarjuna at Valabhi
1 In the Vischacunni on Nisiha, it is remarked : "मेहा - ओगहण - धारणादिपरिहाणि जाणिऊण कालिय सुयणिज्जुत्तिणिमित्तं वा पोत्थगपणगं घेप्पति । कोसो त्ति समुदाओ ।"
2
In the Jaina literature we come across references about three twelve-year famines prior to this. They occurred in the time of Bhadrabahusvamin, Arya Suhastin (c. 1'ira Samvat 291) and Vajrasvamin respectively. The first of them was terrible; for, it made all the Munis except Bhadrabahusvamin forget Ditthivaya (for details see Ch. IV). As regards the other two famines, it appears that it did not affect the knowledge of the Jaina scriptures in the case of the servivors. But these famines must have severely told upon the scarcity of food-an inference we can draw from the following lines occurring in the Cunni (pt. I. p. 404) on Avassaya:
"इतो य वइरस्वामी दक्खिणावहे विहरति, दुब्भिक्खं च जायं बारसवरिसगं सव्वतो समता छिन्नपंथा, निराधारं जातं । ताहे वइरस्वामी विजाए आहडं पिंडं तद्दिवसं आणेति”
3 Cf. the following lines occurring in the Cunni (p. 8) on Nandi:
"बारससंवच्छरीए महंते दुब्भिक्खकाले भत्तट्ठा अण्णतो ठिताणं गहण - गुणणा-ऽणुप्पहाडभावतो सुते विप्पणट्टे पुणो सुभिक्खकाले जाते 'मधुरा 'ए महंते साधुसमुदए खंदिलायरियप्पमुहसंघेण जो जं संभर त्ति एवं संघडितं कालितसुतं । जम्हा य एयं 'मधुरा'य कयं तम्हा 'माहुरा वायणा' भण्णति । X X X अण्णे भणति - जहा सुतं ण णट्टं तम्मि दुब्भिक्खकाले, जे अण्णे पहाणा अणुयोगधरा ते विणट्टा, एगे खंदिलाय रिए मंथरे, तेण 'मधुरा 'ए अणुयोगो पुण साधूणं पवत्तियो त्ति सा 'महुरा वायणा' भण्णति । "
4
It appears that this happened sometime between Vira Samvat 827 and 840.
5
As this vacana took place in the Saurasena region, it is possible that the Sauraseni Prakṛta may have influenced it.
G Ilis vācana is known as Nagarjuni or Valabhi.

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
(modern Valā of Kathiawar).' Hemacandra Sūri, in his commentary (p. 207) on Yogaśāstra says that the Ayamas were got written by Skandila Sūri and Nāgārjuna Sūri. Unfortunately it so happened that the version of one did not tally with that of the other in its entirety. So an attempt to improve this situatoin was however later on made by the council that met at Valabhī, under the able presidentship of Devarddhi 1 "अत्थि 'महुरा'उरीए सुयसमिद्धो खंदिलो नाम सूरी, तहा 'वलहि'नयरीए नागज्जुणो नाम मूरी । तेहि
य जाए बारसवरिसिए दुक्काले निव्वडभावओ विफुट्टि (?) काऊण पेसिया दिसोदिमि साहवो। गमिउं च कहवि दुत्थं ते पुणो मिलिया सुगाले। जाव सज्झायति ताव खंडुखुरुडीहूयं पुव्वाहियं । ततो मा सुयवोच्छित्ती होउ त्ति पारद्धो मृरीहिं सिद्धतुद्धारो। तत्थ वि जं न वीसरीयं तं तहेव संठवियं । पन्हुट्ठाणं उण
yoqrafiqtag a rra FT HEUT"-A Ms. of Bhadreśvara Sūri's Kahāvali 2 "जिनवचनं च दुष्पमाकालवशादुच्छिन्नप्रायमिति मत्वा भगवद्भिर्नागार्जुन-स्कन्दिलाचार्यप्रभृतिभिः
पुस्तकेषु न्यस्तम् ।” 3 "इह हि स्कन्दिलाचार्यप्रवृत्तौ दुष्षमानुभावतो दुर्भिक्षप्रवृत्त्या साधूनां पठनगुणनादिकं सर्वमप्यनेशत् । ततो
दुर्भिक्षातिक्रमे सुभिक्षप्रवृत्तौ द्वयोः सङ्घयोर्मेलापकोऽभवत् । तद् यथा-एको 'वलभ्या'मेको 'मथुरा'याम् । तत्र च सूत्रार्थसङ्घटने परस्परं वाचनाभेदो जातः ।"
-Malayagiri's com. (p. 41 ) on Jorsakarandaga This is thus the 3rd council that tried to restore the Jaina scriptures, and in a way it is the 4th, in case we admit that a council had met at Pataliputra in the life-time of Sthūlabhadra. Some believe that the following rendering of the Ilāthīgumphā inscription of the Emperor Khi ravela suggests this:
"The four-fold Auga-saptika of 64 sections lost in the time of the Maurya king, he restores."-J. B. O.R.S. (IV, p. 236).
In A His. of Ind. Lit. (vol. II, p. 431 n) it is said: "If Sten Konow (Acta Or. 1, 1922, p. 20 11: ) is right in his explanation of the Häthigumphū inscription of Khāravela, then this inscription would furnish a confirmation of the Jaina tradition regarding the Council of Pāțaliputra and the Ditthivāya, and King Khāravela (170 B, C.?) would in that case have compileil a recension of the Angas in 64 sections. Konow's explanation is ingenious, but very much open to doubt."
Turning to the Bauddha literature, we find parallels to these Jaina councils. For instance as noted in A His. of Ind. Lit. (vol. II, pp. 4 and 5) 3 councils were convened in connection with the restoration and adjustment of the Baudha scriptures: The 1st council was organized by the immediate disciples of Lord Buddha and was held in the city of Rājagaha ( modern Rajgir); the 2nd was held at Vesāli, 100 years after the nirvāņa of Lord Buddha; and the 3rd was convened in the time of King A soka when the compilation of a real canon of the sacred texts of the Bauddhas was undertaken.

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Gani Kṣamasramana, after the terrible famine which had lasted for 12 years, came to an end. At this council, all the important works of the Jainas then available were written down. This event is technically known as pustakarohana of the Jaina Agamas or 'Redaction of the Jaina Canon'.' It appears that the Skandiliyas who had attended this council believed that this Redaction of the Jaina canon could be dated as Fira Samvat 980 whereas the Nagarjuniyas said that the correct date was Vira Samvat 993 (vide p. 64, 11. 4-6). Thus this difference had its origin in the fact that some saints thought that 980 years had then elapsed since the nirvana of Lord Mahavira, whereas others thought that 993 years had elapsed. Whatever may be the exact date, this Redaction of the Canon has been a momentous event in the Jaina annals. Its importance lies in the following particulars:
63
(i) Not only were the works written formerly at Mathura and Valabhi again written and codified, but some more were written. Of course, we have neither a complete list wherein these works are enumerated nor any source which mentions the order in which they were written. (ii) A serious attempt was made to reconcile the differences in the two versions pertaining to the councils held at Mathura and Valabbi.
(iii) In cases where this failed, it was thought desirable to note the variants, either in the original Agamas or their commentaries. In the former case, the variants were
1 " श्रीदेवर्द्धिगणिक्षमाश्रमणेन श्री वीरादशीत्यधिकनवशत (९८०) वर्षे जातेन द्वादशवर्षीय दुर्भिक्षवशाद् बहुतरसाधुव्यापत्तौ बहुश्रुतविच्छित्तौ च जातायां भविष्यद् भव्य लोकोपकाराय श्रुतभक्तये च श्रीसङ्घाग्रहाद मृतावशिष्टतदाकालीन सर्वसाधून् 'वलभ्या' माकार्य तन्मुखादविच्छिन्नावशिष्टान् न्यूनाधिकान् त्रुटितानुत्रुटितानागमालापकाननुक्रमेण स्वमत्या सङ्कलय्य पुस्तकारूढाः कृताः । ततो मूलतो गणधर भाषितानामपि आगमानां कर्ता श्रीदेवर्द्धिगणिक्षमाश्रमण एव जातः । " - Samācārisataka of Samayasundara 9 Cf. "वीरनिर्वाणसंवत् और जैन कालगणना" ( pp. 118-119 ).
3
None seems to have fixed the order of the canonical works available at present. So I have taken up this problem. On a cursory examination I find that some of the Uvangas etc. were written first and then some of the Augas. See Tallvarasikacandrika (pl. 1, p. 19).

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1
2
66
THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
generally introduced by the words aria ga, of which a typical example is furnished by the following lines occurring in Pajjosanākappa (s. 147):
(iv)
Practically the entire Jaina canonical literature was written according to the version of the Mathura council, as a connected link. I use the word practically to denote that Joisakarunduga is based upon the Valabhi version. (v) Several cannas which were occurring in more than
one Agama were written out at full length only once, and then they were not reproduced ad verbatim, a second time, but only a reference
was made to them
46
" समणस्स भगवओ महावीरस्स जाव सव्वदुक्खप्पहीणस्स नव वासयाई विश्कताई, दसमस्स य वाससयस्स अयं असीइमे संवच्छरे काले गच्छर, वायणंतरे पुण अयं तेणउए संवच्छर इइ दीसइ ".
'नागार्जुनीयास्तु पठन्ति एवं खलु० ।" - Tikit (p. 245 ) on Ayara 'नागार्जुनीयास्तु पठन्ति - समणा भविस्सामो० – Ibid., p. 253
p. 256
In the latter case there was a reference to the Nagarjuniya school.'
""
'नागार्जुनीयास्तु पठन्ति - जे खलु० ।”
'नागार्जुनीयास्तु पठन्ति-पुट्ठो वा० ।"
6"
p. 303
" अत्रांतरे नागार्जुनीयास्तु पठन्ति सो ऊण तयं उवट्टियं० ।" - Zika (p. 64 ) on Süyaugada
Ci
नागार्जुनीयास्तु पठन्ति - पलिमंथमहं वियाणिया० । " Ibid, p. 64
د.
Vanna (Sk. varnaka) means a description. This word is placed after any one of the following words or the like of which the description is to be supplied from the foregoing portion or another work:
A city, a sanctuary, a great forest, trees, a dais of earthen blocks, Jambu, Mahavira, a king, a queen, a dream, a gymnasium and the physi cal exercises, a bath-house, an audience-chamber, a palace and a procession.
It may be noted in this connection that at times legends related after a stereotyped pattern are often represented in the Jaina canon as a mere skeleton which the reader is left to fill in with set words and phrases like clichés. As observed in A His. of Ind. Lit. (vol. II, p. 450, fn. 3) "we find something similar in the canon of the Sarvästivädins." Furthermore, there on p. 280, fn. it is said: "Clichés of the same kind, also occur in the Bengali poems, s. Dinesh Chandra Sen, History of Bengali language and literature, p. 585 f."

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65 by writing the word vannaü', by indicating their source, by alluding to a parallel person or an object, by mentioning the words occurring in the beginning and the end* or by writing the word jāva', a stenographic
symbol. The ūlāvagas, too, were similarly treated. (vi) The former practice of referring to a third party all the
controversial questions, was set aside, and the codified
works were thence forth looked upon as final authorities. 1 Cf. "au faro au 'FT ara 79€ Bicari qoutait "OTH #gi qoutart":
-Dr. P. L. Vaidya's edition of "Uvüsagadasão" (1, 1) 2 "aui 19H 'af ' 70, ATT Tourity I"--Ibid., (I, 79 ) 3 Cf. “M i es hi to Eta Tera fase BTA , FET TOTI"-Ibid., (I, C6) ___Cf. "तेणं कालेण तेणं समएणं अजसुहम्मे समोसरिए जाव जम्बू पज्जुवासमाणे एवं वयासी।"
-Ibid., (1, 2) 5 In the Pāli literature, the use of peyyalam serves almost a similar
purpose as jāva; for, it is there used for curtailing the recurrence of identical passages. Vide Dr. P. L. Vaidya's intro. (p. x) to "Uvāsagadasão”.
In Ayåra and Ovavaiya, descriptions are not curtailed unless they are once given there, Uvasagadasā furnishes us with a strange case; for, in its $ 59 we
have java, and what is thus curtailed, is given in full later on in SS 206-208. 6 The idea of lessening the trouble in writing and perhaps of saving in
matcrials like paper or palm, seems to have given rise to these artifices and some more to be just noted-the artifices which may have been resorted to, at the time of this redaction or subsequently when manuscripts were written. The additional artifices are as under:(a) Instead of writing the entire form of the gerund when it is preceded
by the very verb of which it is a gerund, only the number 2 along
with ttä is written after the verb concernou. See (b), III, (1) Sometimes only a number such as 3, 4, 5 or so occurs after a word.
This suggests an association of similar ideas or topics, or at times it refers to a part of the usual formula. In order that this may be fully grasped I may quote the following examples :(i) “a pa af 3'-Uvāsagadasă (I, 86 ) and "The Hd FETOUT
gquuffe leaf 3"-Ibid., (1, 17) (ii) " 3 HH ATT fazo TAUTY!-Ibid., (1, 66 ) (ii) M T 519 facit 94 HETTE”-Ibid., (1, 66), " fat" 4
faTHAT 4"-Ibid., (II; 95) and “918, AT ET -Ibid., (11; 99) Cir $1 & "-Ibid., (11;113) and “gia & TTATHI y face"-Ibid.,
(VIII; 244 ) 7 See J. S. E. (pp. 226, 227 and 246 ).
9

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[ CHAP.
(vii) Important events and incidents which were subsequent
in origin to those noted in the original works and which were even at times almost contemporaneous with the sitting of the council held for the Redaction of the Jaina canon, were embodied in words by this council. It incorporated them in the works composed long ago, even at the cost of anachronism, For, it appears that it was believed that if they were not to be so noted, it would not be so well preserved for the later generations. But it seems that though this purpose may have been served to some extent, it has added to our difficulties so far as the fixing of dates of certain persons, events and the like
is concerned. (viii) Devarddhi Gaņi Ksumäśramunu, in a way, virtually became
the author of the works codified under his supervision.5 1 Some may be inclined to suggest that this council has nothing to do with this
embodiment as this came from the very pens of the original authors of the corresponding works-the authors who could foresee what was going to happen in future. But it seems that such a suggestion can hardly carry any weight at least in these days. It appears that the question of anachronism is not of so vital importance to a Jaina as the soundness and veracity of what he accepts as a part and parcel of Jainism. Whatever is said or written by a Gitārtha, is looked upon by him with as much authority as an Agamu, provided that Gitärtha is really so. Such being the code of Jainism, the council may not have hesitated in making necessary additions.
llad they noted the additions separately, they would have been obliged to mention their locations in the corresponding works, not by pointing out the pages and lines but by reproducing the necessary portion to which they were to be appended. Even such an attempt would not have been so very serviceable as embodying the required portion in the very work itself. For, the reader would have been then often obliged to refer to this Appendix, which, if not by his band, was likely to be neglected by him. No Jaina author of the olden days was prepared to say that he was contributing something original; for, he believed that the omniscient did know whatever he said. Consequently he was satisfied if his work became helpful to the pupils concerned-no matter even if it was looked upon as a compendium.
This view, too, may have induced the council to take the step it did. Ő See p. 63, fn. 1,

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(ix) This codification acted as a preventive from further modernization of the sacred works.
67
Before concluding this chapter, I think it necessary to point out the pitfall to which some are likely to succumb, in case they confound this codification of the Jaina sastras with that of their composition by identifying these two different events. It will be a sheer folly, therefore, to believe that the dates of the compositions of the various sastras codified at Valabhi are none else but the date of their codification. This folly, if committed, will not only amount to accepting at best terminus ad quem as the date of the sastras but taking it to be the same as terminus a quo. In short, the dates of the composition of the various sastras codified are much earlier than the date of their codification though it is true that the dates of the new portions that may have been then incorporated in the sastras are the same as that of the codification.
There is another pitfall one should be beware of. Some of the Digambaras maintain that all the canonical treatises got forgotten during the 12 years of famine in the reign of Candragupta Maurya, and the canon as shaped at Paṭaliputra by the Svetambaras is at best a patch-work and is not genuine. They believe that the end of the Vira Samvat 683 or so marks the complete extinction of the Jaina canon. This sounds very strange; for, one can understand if some works or their parts get forgotten in course of time, in adverse circumstances; but a sweeping remark that not even an iota of the Jaina canon survived the year Vira Samvat 683 or so passes comprehension, unless it may be due to a miracle or a catastrophe of terrible intensity. So far as I know, there is no record or reference to any such thing in the annals of the Indian History.
1 There is no mention of any overflowing of the banks by some gigantic river or that of the shores by the Arabian sea or the Indian ocean leading to the submersion of the country all around and the consequent death of each and every one who knew the Jaina canon in part or entirety. No deluge is referred to as submerging this sub-continent. There is no reference to any volcanic eruption of which the lava reduced the surroundings to nothing. No conflagration laying its cruel hands on the country inhabited by the Jainas,

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[CHAP.
No migration of the Jainas is referred to as leaving this land for some other country as was the case with the Zoroastrians who left their native land as suggested by scholars, on being persecuted by the followers of a different faith. Even then, they do possess at least some fragments of their Holy scriptures. Moreover, there is no mention of any political or social revolution-a cataclysm that seriously disturbed the atmosphere. Even granting that any one or more of the catastrophes here alluded to or the like may have befallen the unlucky, how is it that it could produce such a terribly adverse effect only so far as the knowledge of the Jaina canon was concerned, whereas it failed to produce any perceptible effect on the Holy scriptures of the non-Jainas who were the coinhabitants of the Jainas ?
: Without any further dilation, I may add that this idiosyncrasy to which some of the Digambaras seem to have fallen a prey-the view that the lamp of the Jaina canon ceased to burn and illuminate from Vīra Samvat 683 or so is a thing I shudder at. It has deprived us of the valuable legacy we could have got, by way of the preservation of at least some part or parts of the Jaina canon and its enrichment by way of its exposition at the hands of emi. nent Digambara scholars like Akalauka and others.
As regards the allegations viz. (1) that the Śvetāmbara canonical literature is a patch-work and (2) that it is not genuine, I do not think it worth while to refute them; for, it appears that Vincent Smith's The Jaina Stūpa and other Antiquities of Mathurā
is mentioned to have occurred. No earthquake on a huge or small scale is referred to as having brought about the ruins of the Jainas. Nowhere the crust of the earth seems to have given way and swallowed all it
could lay hand on. 1 Cf. History of Zoroastrianism by Dastur Dr. M. N. Dhalla (Oxford Uni
versity Press, New York). In its review published in the moffusil edn. of the "Times of India" dated 15th oct., 38 it is said:
"The History of Zoroastrianism falls into three well-defined linguistic periods: The Gathic, the later Avestan, and the Pahalvi. Its beginning is lost in the mist of forgotten ages, and the scriptures that have survived are only blurred and broken fragments."-P. B. V.

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69
and the learned opinions of Indologists can very well serve the necessary purpose. Moreover, I do not intend to enter into a controversy in this connection; but at the same time I am prepared to hear convincing arguments that may be advanced to support the allegations, and if satisfied, I shall identify myself with persons making these allegations. But, at least for the present I hold a contrary view, though I admit that some passages here and there appear to wear a colour of a patch-work. Under these circumstances, I shall therefore sum up this discussion by quoting the following lines from the late Prof. Jacobi's introduction to The Sacred Books of the East (vol. xxii, p. xxxix ):
"Devarddhi's position relative to the sacred literature of the Gainas appears therefore to us in a different light from what it is generally believed to have . been. He probably arranged the already existing MSS. in a canon, taking down from the mouth of learned theologians only such works of which MSS. were not available. Of this canon a great many copies were taken, in order to furnish every seminary with books which had become necessary by the newly introduced change in the method of religious instructions. Devarddhi's edition of Siddhanta is therefore only a redaction of the sacred books which existed before his time in nearly the same form. Any single passage in a sacred text may have been introduced by the editor, but the bulk of Siddhanta is certainly not of his making. The text of the sacred books, before the last redaction of the Siddhanta did not exist in such a vague formas it would have been liable to if it were preserved by the memory of the monks, but it was checked by MSS.”
1 Cf. A His. of Ind. Lit, (vol. II, pp. 434-435).

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CHAPTER IV THE EXTINCT AGAMAS OF THE JAINAS In each of the two cycles of kālacakra, avasarpinī and utsarpini there flourish 24 Tirthankaras in this Bharata kşetra and Airāvata as well. Moreover, an infinite number of kālacakras has elapsed by this time. Hence we can easily conclude that the number of the Tirthankaras that have flourished by this time is infinite. According to the traditional view of the Jainas, all the Ganadharas of each of these Tīrthařkaras composed dvādasāngis. Furthermore, several direct or indirect disciples of every Tīrthankara, who were endowed wilh four kinds of mati must have composed Païnnagas as stated in Nandi (s. 44). Leaving aside the sacred literature that came into existence after the omniscience of Lord Mahāvira, the preceding one seems to have been practically irrevokably lost for ever. No record is available for it. This is perhaps natural; but it may appear certainly wonderful that there is no complete record to be found regarding the scriptures which were composed during a millennium beginning from 500 B. c. and ending with 500 A. D. Hereby I mean to suggest that we have no means to exactly point out all those scriptures which are now lost to us and of which
1
I use this word to indicate the following items:(i) Lord Mahāvira while renouncing the world uttered a Sāmãiyasutta.
Probably this very one is preserved in the Avassaya. (ii) He performed an iryāpathiki kriya, after having crossed a river,
prior to his attainment of omniscience. So on this occasion he may have uttered some sūtra similar to the Iriyāvahiyasutta occurring
in the Avassaya. (iii) Some scholars believe that the 14 Puvvas belonged to a predecessor
of Lord Mahāvīra, and at least some extracts from them are available at present.

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THE EXTINCT ĀGAMAS OF THE JAIRASING2421
the composition does not go beyond 2550 years. It is a pity that we do not possess even a list regarding the scriptures codified at the Valabhi council, convoked by Devarddhi Gaņi. So our attempt, however serious and sincere it may be, to make a note of all these extinct works cannot yield the desired result. Even then it should be made so that we can have as least a glimpse of the works lost to us by this time. This endeavour of ours would have been surely facilitated, and the results we are going to arrive at would have been quite precise in case a scientific Catalogus catalogorum of Jaina manuscripts had been prepared and published by this time. In the absence of such a source, it now remains to examine the Jaina works wherein incidentally a loss of some work or works may have been noted; but owing to the want of sufficient time and free access to printed and unprinted works, a thorough investigation of these materials is not possible for the present writer. Even then an attempt is being made in this direction with the hope that it will act as a stimulus to others finally leading them to a complete success in view of the thorough investigation of this problem they may be inclined to carry out in near future.
Broadly speaking we can divide the Āgamas into two groups: the Angas and the Painnagas. The number of the former is fixed as 12; but such is not precisely the case with the latter, if the number 14000 is not taken to be correct. Anyhow the exa tion regarding the latter is more difficult than the former. We shall therefore proceed with the first group first. Therein we find that Ditthivāya is lost, though not, all of a sudden. To be quite explicit, I may mention some of the details that throw light in this direction.
It was in the time of Bhadrabāhusvāmin that Magadha had to face the calamity resulting from a twelve-year famine. This seriously affected the study of the Jaina saints who could hardly get sufficient alms even by begging from door to door. This resulted in their forgetting Diţthivāya-a fact those saints became I That some portion is lost is certain; for, in the extant literature, there
is no mention of an āyägapata. Further, there is no reference to Khā. ravela except in Himavanta Therāvali.

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
conversant with, when they assembled after subhikṣā had set in, and durbhikṣā had disappeared, Thereupon, they sent a pair of Munis, technically known as sanghātaka to Bhadrabāhusvāmin who was practising mahāprāna in Nepal; for, he was the only one who was then in a position to remember and teach Ditthivaya. He, however, declined to teach Ditthivāya on the ground that he was then engaged in practising mahāprāna, a dhyāna, he could not attend to, during the twelve-year famine. The two Munis on their return informed the sangha accordingly. It thereupon sent another pair of Munis asking them to put a question to Bhadrabāhusvāmin as to the penalty prescribed for disobeying the order of the Jaina church, and to prescribe this very penalty to him for the same offence committed by him. The two Munis reached Nepal and asked the desired question to Bhadrabāhusvāmin. He answered: one who does not obey the order of the Jaina church deserves to be excommunicated. Thereupon, the two Munis said that the Jaina church assembled in Magadha, had prescribed this very penalty to him inasmuch as he had refused to teach Ditthivāya. Bhadrabāhusvāmin quickly realized the situation and conditionally agreed to teach Ditthivāya.' The underlying condition was that he would neither talk to the taught nor the taught should talk to him-exchange a single word with him when he was engaged in teaching or even otherwise, and that he would impart lessons by seven instalments during a day. This being agreed upon, 500 1 "तम्मि य काले बारसवरिसो दुक्कालो उवद्वितो। संजता इतो इतो य समुद्दतीरे अच्छित्ता पुणरवि 'पाडलि.
पुत्ते' मिलिता । तेसिं अण्णस्स उद्देसओ, अण्णस्स खंड, एवं संघाडितेहिं एक्कारस अंगाणि संघातिताणि, दिद्विवादो नस्थि । 'नेपाल'वत्तणीए य भदबाइसामी अच्छंति चोदसपुब्वी, तेसिं संघेणं पत्थवितो संघाडी 'दिद्विवादं वाएहि' ति। गतो, निवेदितं संघकजं तं, ते भणंति-दुक्कालनिमितं 'महापाणं' न पबिट्ठो मि, इयाणिं पविट्टो मि, तो न जाति वायणं दातुं। पडिनियत्तहिं संघस्स अक्खातं । तेहि अण्णो वि संघाडओ विसज्जितोजो संघस्स आणं अतिक्कमति तस्स को दंडो?। ते गता, कहितं, तो अक्खाइ-उग्घाडिज्जद। ते भणंति-मा gra|TE, THE herat, ha qiyamTfO "-Cunni (pt. II, p. 187) on Avassayu Paribistaparvan (1x, 68-69) and Titthogăliya (v. 736) seem to differ from each other so far as the periods for the väcanās are concerned. The pertinent portions are respectively as under:"तत्रैका वाचनां दास्ये भिक्षाचर्यात आगतः। तिसृषु कालवेलासु तिस्रोऽन्या वाचनास्तथा ॥ ६८॥ सायाप्रतिक्रमणे जाते तिस्रोऽपराः पुनः। सेत्स्यत्येवं सङ्घकार्य मरकार्यस्याविबाधया ॥६९॥" "पारियकाउस्सग्गो, भत्तद्वितो व अहव सेज्जाए। नितो व अइंतो वा एवं भे वायण दाहं ।।७३६॥"

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Iv)
THE EXTINCT AGAMAS OF THE JAINAS
Jaina Sädhus with two attendants for every one of them, came to Nepal and tried to prosecute their studies. But all except Sthūlabhadra left the place as they could not face this situation.! He (Sthūlabhadra), too, could not completely master all the 14 Puvous as for some reason or other Bhadrabāhusvāmin withheld the ineaning of the last four Purvas from him. Thus the meaning of the last 4 Puvuas got lost in Vira Samvat 170, the year in which Bhadraba husvämin died. Later on, with the death of Sthūlabhadra, even the verbal embodiment of these four Puvvas came to an end, as he was debarred from teaching them to others. Then, for some time at least, there flourished persons who were conversant with the first ten Puvvas, Vajrasvāmin being the last in the lot. After his svargagamana, there remained none who knew all the ten Puvvas in toto. Āryarakṣita Sūris who survived him, knew at least 9 Puvvas plus 24 javiyas of the 10th 1 "उज्जुत्ता मेहावी, सद्धाए वायणं अलभमाणा ।
अह ते थोबा थोवा, सव्वे समणा विनिस्सरिया ॥ ७४१ ॥ एको नवरि न मुंचति, सगडालकुलस्स जसकरो धीरो।
नामेण थूलभद्दो, अविहीसाधम्मभद्दो त्ति ॥ ७४२ ॥"-Tilthogaliya 2 "अह भणइ थूलभदो अण्णं रूवं न किंचि काहामो।
इच्छामि जाणिउ जे अहमं चत्तारि पुवाई ।। ८०० ।। नाहिसि तं पुवाई सुयमेत्ताई विमुग्गहा हिंति (?) दस पुण ते अणुजाणे जाण पणाई चत्तारि ।। ८०१ ।। एतेण कारणेण उ पुरिसजुगे अट्ठमम्मि वीरस्स ।।
सयराहेण पणट्ठाई जाण चत्तारि पुवाई ।। ८०२ ॥"-Ibid. 3 For his life see Avassayacunni (pt. I, pp. 397-415). He died in Vira
Samval 584, the very year when a schism named "A baddhaditthi' arose in Dasapura. But according to Vālabhi Therāvali, he died in Vira Sanvat 597. It may be noted in passing that this furnishes us with an example of the difference of 13 years in calculations in the case of the Skāndilīya
and Nagarjuniya schools. See p. 68. 4 In Avassayacuuni (pt. I, p. 404) it is said:
"अचिरेण नव पुव्वाणि अधिताणि, दसममाढत्तो घेत्तुं, ताथे अजवहरा भणंति-जवियाई करेहि, एयं परिकम्ममेयस्स, ताणि य सुहुमाणि, गाढं गणिते तं सुहुमं, चउवीस जविया, सो वि ताव तं अज्झाइ।"
Cf. the following lines occurring in Hemacandra's com. (p. 1003) on Visesăvassayabhāsa (v. 2509): –
"शेषस्तु आर्यवैरस्वामिनः समीपेऽधीतो यावद् नव पूर्वाणि, तथा चतुर्विशतियविकानि । In Prabhavakacaritra (II, v. 117), there is mention of nine and a half Puvvas, and this very thing is noted there in the case of Aryānandila, too.
10

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74
THE CANONICAL LITERATURE OF THE JAINAS
( CHAP,
but he did not master the 10th completely. It appears that since his time the knowledge of the Puvvas went on getting curtailed so much so that by Vira Samvat 1000, all the Purvas got forgotten, and thus Ditthivāya became extinct.'
It may be noted that in this cycle of time, there is no in. termediate stage so far as the reduction of the knowledge from 14 Puvues to 10 Purvas is concerned. For, there has fourished none who knew 13, 12 or 11 Puvras. So says Droņa Sūri in his com. (p. 3a) on Ohanijjutti.
Some believe that Nägahastin or his contemporary knew five Puvvas, and that Skandila, Himavanta, Nāgärjuna, Govinda Vācaka, Samyamavişņu, Bhūtadinna, Lohitya Sūri, Düşya Gaņi and Devarddhi Gani Kşamāśramana and several Carnikāras, knew at least the first Puvva, over and above the 11 Angas.
It may not be amiss if we were to take a note of what the Digambaras say regarding the gradual loss of the 14 Puvveus. There is no unanimity of opinion in this connection; for, different versions are given in different works. Subhacandra's Angapannatti, Brahma-Hemacandra's Suyukkhandha, Indranandi's Śrutāvatāra, Jinasena's Adipurāņa, Uttarapurāņa, Ilarivamsapurāna and some of the Digambara Pattāvalis in Prākļta may be cited as instances. This is not the place where I can try to examine each of them separately and come to any definite conclusion by attempting reconcilations where possible. I shall therefore remain contented by giving only one version in this connection-the version noted in Jainasatyaprakāśa (I, 7, pp. 213-214). Therein it is said: In Vara Samvat 62, Jambūsvämin attained liberation. He was the last kevalin. Vişņukumāra, Nandimitra, Aparājita, Govardhana and Bhadrabāhusvāmin I were conversant with 14 Puvvas. This brings us down to a period upto Vira Samvat 162. Then 1 "जंबुद्दीवे णं दीवे 'भारहे' वासे इमीसे ओसप्पिणीए देवाणुप्पियाणं एग वाससहस्सं पुष्वगए अणुसज्जिसति।" 2 See p. 17, fn. 1. 3 Sce Muni Darśanavijaya's article entitled as "feria a n a ?" and
published in Jainasatyaprakaśa (I, I, p. 15).

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IV)
THE EXTINCT ĀGAMAS OF THE JAINAS
75
came the era when we had persons who knew only 10 Puvvas. Their names are: Višākha, Prosthila, Ksatriya, Jaya, Nāgasena, Siddhārtha, Dhrtisena, Vijaya, Buddhilla, Deva (Gangadeva ) and Dharmasena. This covers a period upto Vira Samvat 345. In Śrutāvatāra it is said that in the time of Nāgahastin, some one knew at least five Puvvas. Ācārya Dharasena is said to be conversant with two Puvvas. As a passing reference, I may add that amongst persons who knew only 11 Angas and who were thus not conversant with any one of the Puvvas, are mentioned Naksatra, Jayapāla, Pāņdu, Dhruvasena and Kamșa. The last died in or about Vira Samvat 565, Then we come across the names of persons who knew Āyāra, the 1st Arga only. They are: Subhadra, Yaśo. bhadra, Bhadrabāhu II and Lohārya. This brings us down to Vira Samvat 683. The end of this year marked the extinction of the Jaina Agamas in their entirety. This view, strange as it is, is advocated by some of the Digambaras, and it has led some of the Svetāmbaras to question the very authority of the Digambara extant works.
From this exposition it must have been seen that one and all the 14 Puvvas were not simultaneously lost or forgotten, but that their knowledge gradually dwindled so that by Vira Samvat 1000, the Puvvagaya became extinct.
This finishes the discussion about the loss of the main section of Ditthivāya. So it now remains to note the stages about the loss of its remaining four sections. But as it requires an investigation about their contents, I defer its treatment for the time being, and in the meanwhile I note the various reasons assigned by modern scholars for the loss of Ditthivāya in general and the 14 Puvvas in particular.
Prof. Jacobi in his intro. (p. XLVI) to S. B. E, (vol. XXII) observes:
" Professor A, Weber assigns as the probable cause of the Drishtivada being lost, that the development of the Svetâmbara sect had arrived at a point where the diversity of its tenets from those embodied in that book became too visible to be passed over. Therefore the Drishtivada, which contained the Pârvas, fell into neglect. I cannot concur in Professor Weber's

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76
THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
opinion seeing that the Digambaras also have lost the Pûrvas, and the Angas to boot. It is not probable that the development of Gainism during the two first centuries after the Nirvana should have gone on at so rapid a pace that its two principal sects should have been brought to the necessity of discarding their old canon. For, as stated above, after the splitting of the church in these two sects the philosophical system of the Gainas remained stationary, since it is nearly the same with both sects. As regards ethics, both sects, it is true, differ more. But as the extant canon of the Svetânbaras is not falling into neglect, though many practices enjoined in it have long since been abandoned, it is not more probable that they should have been more sensible on the same score at the time when the Parvas formed their canon. Besides, some of the Pûrvas are said to have continued to be extant long after the time which we have assigned for the formation of the new canon. At last they disappeared, not by an intentional neglect, I presume, but because the new canon set into clearer light the Gaina doctrines, and put them forward more systematically than had been done in the controversial literature of the Pûrvas."
The latest information we can gather on this point is to be found in L. Alsdolf's article A new version of the Agadadattae story published in New Indian Antiquary” (vol. I, No. 5, August 1938). There on p. 287 it is said:
"I must confess that I do not believe in the legendary and biographical contents of the fourth part of the Drștivāda but regard the Jaina tradition on this point as unfounded. I agree with SCHUBRING (Lehre der Jainas, $ 38) who has made it at least very probable that the real contents of the Destivāda, consisted of an exposition and refutation of heretical doctrines, and that this was the reason of its loss: it was thought undesirable to preserve these old discussions because their study could lead to a revival of heretical views and actions'. The four parts of the Dystivāda?, viz. parikamma, suttăim, puvvagaya, and anuyoga, contained the introductions”, the “teachings" and the “pūrvapaksa" (this, and not “old texts" being the real meaning of “puvva"!) which were refuted by the “investigation" (anuyoga). This well-nigh excludes the possibility of legendary and biographical contents of the Anuoga; and I think the renson why such contents were ascribed to it later is not difficult to find. It is certain that, though the traditional subdivision of the Destivāda is probably genuine, the detailed tables of contents giren in the Nandi and in the 4th Anga are entirely fantastic because at the time when they were composeil 1 If this view is accepted, how is it possible to account for the several
heretical doctrines one comes across in Süyagada? 2 This has 5 parts in all, Cüliyā being the last.

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IV]
THE EXTINCT ĀGAMAS OF THE JAINAS
the text was already lost and its contents were no longer known'. Now when the real contents of the Dystivāda had been forgotten, this text became a convenient place where everything could be located which it was thought. desirable to invest with canonical authority. And since a continuous and systematical account of the Jaina mythology and hagiology, the “History of the 632 Great Men”, was not found in the existing canon, it was attributed to the last part of the Drşțivāda. The Vasudevahindi, too, solemnly professes to be derived from the prathamānuyoga portion of the Dystivāda, but it need hardly he pointed out that the Jain version of the Byhatkathā is not likely to have formed part of one the oldest works of the Jain canon."
In my humble opinion, Ditthivāya got lost as its major portion Puvvagaya was extremely difficult to be remembered and studied in view of its gamasi and bhangas, the latter requiring a great deal of the mathematical ability to grasp them. In short, this 12th Anga was a hard nut to crack.
With this digression, if it can be so called, I shall once more take up the thread of the Svetāmbara, trend of thought and notice what it has to say regarding the loss of works other than Ditthivāya already referred to. Turning to Ayāra we find that out of the nine ajjhayanaswhich form its first suyakkha.
1 2
3
It is not a rule that on a work being lost, its contents get forgotten. It appears that originally we had 54 uttama-puruşas as is borne out by Samavāya (s. 54) and Silācārya's Caüpanna-mahāpurusacariya (composd in Samvat 933), and it is Hemacandra Sūri who was probably the 1st to have dealt with 63 salākāpurusas by adding 9 Prativasudevas to the list of 54 great men viz., 24 Tirthaikaras, 12 Cakravartins, 9 Baladevas and 9 Vasudevas. Cf. fati i TAS?
t. 318i ifosai gu"-Nandi (s. 44). In this connection, in Nandicunni (pp. 46-47) it is said: " HITTET a forfa faजुत्तं सुत्तं दुगादिसतग्गसो पढिज्जमाणं गमितं भण्णति, तं च एवंविहं उस्सण्णं दिदिवाए." See my intro. (p. xiii) to Ganitatilaka published along with Simhatilaka Sūri's com. in G, 0. Series as vol. LXXVIII. Cf. the following verses occurring in the Ayāraniijutti:
"सत्थपरिण्णा १ लोगविजओ २ य सीओसणिज ३ सम्मत्तं ४ । तह लोगसारनामं ५ धुयं ६ तह महापरिण्णा ७ य ॥३१ ।। अट्ठमए य विमोक्खो ८ उवहाणसुयं ९ च नवमगं भणिय । इच्चसो आयारो आयारग्गाणि सेसाणि ।। ३२ ॥"
4
5

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[CHAP.
ndha, Mahaparinna, its seventh ajjhayana is lost at least, by the time of Silanka Suri; for, he has mentioned this loss as a reason as to why he is not commenting upon it.2 It is rather strange that at least some of the verses, if not all, which form a part of the Ayaranijjutti and which are said to pertain to this Mahaparinna, are preserved and are seen printed in the editions of Ayara containing its Nijjutti and Silanka Suri's com. It is difficult to say for certain as to when this Mahaparinnā, got lost. It seems to be extant at least in the time of Vajrasvamin; for, he restored the extinct3 ākāśagāminī vidya from this ajjhayana.* The second suyakkhandha of Ayara now-a-days consists of the four Culas viz. (1) Pindesanais, (2) Sattasattikkaga, (3) Bhāvanā and (4) Vimutti, and it had one more Cula viz. Nisiha, in the time of. Bhadrabahusvamin. Out of them, the 2nd Cula has been evolved out of this Mahaparinna as stated in Ayāranijjutti (v. 290)7; but
78
1 See p. 77, fn. 5. It is however the 9th ajjhayana according to Samavaya (s. 9). From Ind. Stud. (.vol. XVI, p. 251 seq.) we learn that Nandi, Avassayanijjutti and Vidhiprapa, too, say so-S. B. E. (XXII, intro. p. XLIX).
2
" अधुना सप्तमाध्ययनस्य महापरिज्ञाख्यस्यावसरः, तच्च व्यवच्छिन्नमिति कृत्वाऽतिलध्याष्टमस्य सम्बन्धो वाच्यः ।" 3. Cf. " महापरिणाए विज्जा पहुट्टा आसी सा पदाणुसारिणा तेणुद्धरिता”
Avassayacunni (pt. I, p. 394)
4
See the following 769th verse of Avassayanijjutti :
" जेणुद्ध रिभा विज्जा आगासगमा महापरिन्नाओ। वंदामि अज्जवइरं अपच्छिमो जो अ सुअहराणं ॥ ७६९ ।”
5
It seems that there is no specific name for the 1st Cula. So I have suggested this to facilitate the discussion.
6 This is corroborated by the following verse of Ayaranijjutti:
66
णवबंभचेरमइओ अट्ठारसपयसह स्सिओ वेओ । हवइ य सपंचचूलो बहुबहुतरओ पयग्गेणं ॥ ११ ॥” From this verse, it may be inferred that the name of each of the ajjhayanas at least of the first suyakkhandha is Bambhacera. and that the entire work is styled as Veü (Veda). Śilanka Sūri, while commenting upon this verse has said: " पञ्चमी निशीथाध्ययनं, 'बहुबहुतरओ पदग्गेणं'ति तत्र चतुश्चलिकात्मकद्वितीयश्रुतस्कन्धप्रक्षेपाद् बहुः, निशीथाख्यपचमचूलिकामक्षेपाद् बहुतरः '
""
7
A question may here arise as to who incorporated Nisiha in Ayara and who again separated it and restored it to a position of a separate treatise.
See Chap. V.

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IV) THE EXTINCT AGAMAS OF THE JAINAS
79 according to S. B. E. (vol. XXII, intro. p. 1)', all the Cūlās. The onding portion of the Nijjutti on Mahāparinnā explains the meanings of the two words which make up Mahāparinnā from the standpoint of the four niksepas, whereas its 34th versesays that it deals with parişahas and upasargas, the outcome of infatuation. It may be added that Mahāparinnā is a sātisaya adhyayana. So says Malayagiri Sūri in his com. (p. 46) on v. 146 of Kappanijjutti.
By taking into account the description of Nāyādhammakahā as given in Nandã (s. 51), we may inser that the portion of this Anga which exists now is practically a drop in the ocean. For, hundreds of ākhyāyikās, upākhyāyikās and ākhyāyikopākhyāyikās are lost. All these seem to have been extinct at least by the time of Malayagiri Sūri, if not by the time of Jinadāsa Gaņi. ingas 7 to 11 are said to have sankhyeya pada3-sahasras (vide Nandi s. 52–56). So it may be that they, too, are not available in toto.
If we examine the extant Panhāvāgarana, in the light of the contents of the 10th Anga noted in Nandi (s. 55), we are led to either of the two conclusions:--
(i) The old 10th Anga is altogether lost, and one similar in name is substituted for it by some one who flourished prior to Abhayadeva Sūri.
(ii) The extant Panhāvāgarana is a fragment of the old one of which the contents have not been fully noted in Nandı.
1 Here 'săisayattaņeņa' is wrongly translated as 'supertluous'. ) "निस्संगा य छटे ६ मोहसमुत्था परीसहुवसग्गा ७ । निजाणं अट्ठमए ८ नवमे य जिणेण एवं ति ९॥ ३४ ॥"
This verse along with the 33rd throws light on the subject matter of Ayara. So it may be here noted as under:
__ "जिअसंजमो १ अ लोगो जह बज्झइ जह य तं पजहियव्वं २ ।
सुहदुक्खतितिक्खा विय ३ सम्मत्तं ४ लोगसारो ५ य ।। ३३॥" 3 I do not know if there is any Svetāmbara source which defines pada.
But in The Sacred Books of the Jainas (vol. II, p. 29), a madhyama - pada is said to consist of 16, 34, 83, 07, 888 letters, and on pp. 29-31, are given the specific numbers of these madhyamapadas for one and all the 12 Angas.

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THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
This finishes a rough survey about the loss pertaining to the dvādaśāngi of Sudharman.' As regards the 12 Uvungas, it is doubtful how far the Candapannatti available at present is genuine; for, it almost tallies with Suriyapannatti ad verbutim. So if this is not genuine, it must be looked upon as lost.
So far as the 6 Cheyasuttes are concerned, some portion of Mahānisīha must have been lost in the days Haribhadra Sūri tried to restore it, when several leaves of its Ms. got decayed.' As stated in its 3rd ujjhayana, by this time several Nijjuttis, Cunnis and Bhūsas composed to explain Pascumangalasuyakkhandha had become extinct. This Pañcamangalasuyakkhandha was once a separate work by itself, and was later on incorporated in a mūlasutta by Vajrasvāmin, who had a pudānusarina labdhi.
1 He outlived the rest of the Ganadharas, and as explained in J. S. E.
(pp. 204-205), only his gana continued. So the dvädufüiigis of the other Ganadharas practically came to an end by the time they took up anaśana,
and handed over their pupils to hini. 2 Cf. the following 26th verse of Siddhäntägamastava: . . . "प्रणमामि चन्द्रसूर्यप्रज्ञप्ती यमलजातके नव्ये।।
गुम्फवपुषैव नवरं नातिभिदाऽर्थात्मनाऽपि ययोः ।। २६ ॥" 3 "एत्य य जत्थ जत्थ पएणाणुलग्गं सुत्तालावगं न संपज्जइ । तत्थ तत्थ सुयहरेहिं कुलिहि य दोसो न दायव्वो त्ति।
किंतु जो सो एयस्स अचिंतचिंतामणिकप्पभूयस्स महानिसीहसुयक्खंधस्स पुवायरिसो आसि तहिं चेव क्खंडाखंडीए उद्देहियाइएहिं हेऊहिं बहवे पत्तगा परिसडिया तहावि अच्चतसुहमत्थाइसयं ति। इमं महानिसीहसुयक्खधं कसिणपवयणस्स परमसारभूयं परं तत्तं महत्थं ति कलिऊणं ॥ पवयणवच्छल्लते (त्ते) ण बहुभव्वसतो. (त्ता)वयारियं च काउं तदा य आयहियाट्टयाए आयरियहरिभद्देणं जं तत्थायरिसे दिटुं त (नं) सव्वं समतीए साहिऊणं लिहियं ति ॥ अन्नेहिं पि सिद्धसेणदिवायर-बुडवाइ-जक्खसेण-देवगुत्त-जसवद्धणखमासमणसीसरविगुत्त-णेमिचंद-जिणदासगणिखमगसव्वरिसि( ? सच्चसिरि )पमुहेहिं कु(जु गप्पहाण
सुयहरेहिं बहुमन्नियमिणं ति"-D.C. J. M. (vol. XVII, pt. II, pp. 32-33) 4 "एयं तु जं पंचमंगलसुयक्खंधस्स वक्खाणं तं महया पबंधेणं अणंतगमपज्जवेहिं सुत्तस्स य पिहब्भूयाहि निज्जुत्ती-भास-चुण्णीहिं जहेव अणतनाणदंसणधरेहि तित्थयरेहिं वक्खाणि(यं) तहेव समासओ वक्खाणिज्जत आसि । अहन्नया कालपरिहाणिदोसेणं ताओ निज्जुत्ती-भास-चुन्नीओ वुच्छिन्नाओ इउ (? ओ) य वच्चंतेणं कालसमएणं मा पयाणुसारी वयरसामी नाम दुवालसंगसुयहरे समुप्पन्ने तेणेयं पंचमंगलमहासुयक्खंधस्स उद्धारो मूलसुत्तस्स मज्झे लिहिओ मूलसुत्तं पुण सुत्तत्ताए गणहरे हिंअत्थत्ताए अरहंतेहि भगवंतेहि धम्मतित्थकरहिं तिलोगमहिएहिं वीरजिणिंदेहिं पन्नवियं ति । एस धुडूसंपयाओ।"-lbid., p. 82

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Iv]
THE EXTINCT ÄGAMAS OF THE JAINAS In Jaina Granthāvali (p. 16) it is said that there were 3 vacanās of Mahānisīla. Out of them only the byhadvācană is available now.'
So far as Pascakappa is concerned, it is not available now; but its Cunni and Bhāsa exist.
Turning to Pażnnagas we find that only very few are available at present. For, firstly, out of 14,000 Painnagas, only 60 have been specifically mentioned in Nandi, and so probably a majority of them were lost in those days. Secondly, out of these 60 works, 12 kāliya works are lost. Their numbers are 11, 12, and 16–25. The following 5 additional kāliya works noted in Pakkhiyasutta are also lost:
Asīvisabhāvarā, Ditthīvisabhāvanā, Cāranabhāvanā, Mahāsu. minabhāvanā and Teyaganisagga.
Turning to Nandi, we find that 14 ukkāliya works are lost by this time. Their numbers are 2, 3, 4,9,10, 17, 18, 19, 21 and 23-27.3 From Pakkhiyasutta, no additional information can be had. Thus, in all 17 kaliya works and 14 ukkāliya works are lost so far as Nandi and Pakkhiyasutta are concerned. Taking Vavahāra (X) into account, we find that Utthānapariyāvaniya and Thimiņabhāvanās ૧ “બૃહતટિપ્પનિકામાં એની લgવાચના, મધ્યમ વાચના અને બૃહદ્વાચના એમ ત્રણ વાચના
અનુક્રમે શ્લો. ૩૫૦૦-૪૫૦૦-૪૫૪૮ ની નોધી છે, પણ હાલમાં એની બૃહદ્વાચના જ Gavध याय छे." 2 For their names see p. 25.
See p. 26. 4 “२० तिवासपरियायस्स समणस्स निमान्थस्स कप्पइ आयरपकप्पे नाम अज्झयणे उद्दिसित्तए । २१ चउवास.
परियाए कप्पइ सूयगडे नाम अङ्गे उद्दिसित्तए । २२ पञ्चवासपरियाए कप्पइ दस-कप्प-ववहारे उद्दिसित्तए । २३ अट्टवासपरियाए कप्पइ ठाण-प्तमवाए उद्दिसित्तए । २४ दसवासपरियाए कप्पइ वियाह नामं अङ्गे उद्दिसित्तए । २५ एक्कारसवासपरियाए कप्पइ खुडियाविमाणपविभत्ती महल्लियाविमाणपविभत्ती अचूलिया वग्गचूलिया वियाहचूलिया नाम अज्झयणे उद्दि सित्तए। २६ बारसवासपरियाए कप्पइ अरुणोववाए गहलो. ववाए धरणोववाए वेसमणोववाए वेलंधरोववाए नामं अज्झयणे उद्दिसित्तए । २७ तेरसवासपरियाए कप्पह उहाणपरियावणिए समुट्ठाणसुए देविन्दोववाए नागपरियावणिए नाम अज्झयणे उद्दिसित्तए । २८ चोदसवासपरियाए कप्पइ द्विमिणभावणा नाम अज्झयणे उदिसित्तए । २९ पन्नरसवासपरियाए कप्पइ चारणभावणा नाम अज्झयणं उद्दिसित्तए। ३० सोलसवासपरियाए कप्पइ आसीविसभावणा नाम अज्झयणे उद्दिसित्तए । ३१ सत्तरसवासपरियाए कपइ दिट्ठीविसभावणा नाम अज्झयणे उद्दिसित्तए । ३२ एगूणवीसवासपरियाए कप्पइ दिट्ठीवाए नामं अङ्गे उदिसित्तए । ३३ वीसवासपरियाए समणे निग्गन्थे सव्वसुयाणुवाई भवइ ।"
Instead of giving the pertinent portion, I have here given the entire sutra as it throws light as to what works were known and probably even existed at least when Vavahara was composed; for, they form a curriculum.
11

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THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
are extinct, and looking to Thāna (X, s. 755) Dogiddhidasa and portions of some of the remaining 9 dasās1 are extinct. Over and above these works, 147 adhyayanas recited by Lord Mahavira at the time of his nirvāņu are lost, with the exception of those that may have been existing in the available Āgamas.
These are the extinct works I have been able to trace up till now. So I shall now try to give details about them as far as possible and shall accordingly commence with Diṭṭhivaya.
Ditṭhivaya holds a unique place in the Jaina canon for several reasons, some of which are as under:
82
(1) It is the first work composed by each of the Ganadharas.2 (2) According to the opinion of Bhadrabahusvamin3 and others, females owing to some of their weaknesses are not entitled for its study. Thereby it is suggested that it is not within the reach of one and all, but it is meant for the deserving few.
(3) There is not a single subject or a topic which does not come within its compass. It deals with mantras, tantras, and yantras, too.
(4) It has got ten significant names, and thus it forms a glaring exception to the rest of the Jaina scriptures. (5) It is the very first work lost by the Jainas.
1
See p. 55, fn. 3.
2
For a difference of opinion see
pp. 6-7.
3 " तुच्छा गारवबहुला चलिन्दिया दुब्बला धिईए य ।
इति अइसेसज्झयणा भूयावाओं य नो त्थीणं ।। १४६ ।। " - Kappanijjulli
This very verse occurs in Visesävassayabhasa as v. 552.
4 By others I mean Jinabhadra Gani, Kotyācārya, Maladharin Hemacandra, Malayagiri Sūri, Jinadasa Gani Mahattara and Haribhadra Sūri.
5 See fn. 3 and J. S. E. (p. 239).
6
In Avassayacunni (pt. I, p. 35) it is said:
“बहवे दुम्मेधा असत्ता दिट्टिवायं अहिज्जिउँ अप्पाउयाण य आउयं ण पहुप्पति, इत्थियाओ पुण पाएण तुच्छाओ गारवबहुलाओ चलिन्दियाओ दुब्बलधिईओ, अतो एयासिं जे अतिसेसज्झयणा अरुणोववायमिसीहमाइणो दिट्टिवातो य तेण दिज्जंति ।”

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THE EXTINCT ĀGAMAS OF THE JAINAS
83
... (6) Its contents are so to say preserved by the Svetāmbaras
and the Digambaras as well, though they differ in some
of the details.. . (7) It is a splendid example of the gamika śruta.'
(8) It abounds in bhangas. (9) Some of the works3 either partially or wholly are ex
tracted from this Ditthivāya.. As already noted on p. 6, Ditthivāya is divided into five sections viz., (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuoga and (5) Culiyā, out of which at least the 1st two had become extinct at least by the time Jinadāsa Gaņi Mahattara wrote his Cunni on Nandī.
Parikamma-Just as it is necessary to know fundamental operations such as addition, subtraction etc., before one can solve arithmetical problems, so one should study Parikamma before one can commence the study of Sutta, Puvvagaya etc. Thus Parikamma is a stepping-stone for further study. It is of seven kinds: (1) Siddhaseņiā-parikamma, (2) Manussaseniā-pari, (3) Putthaseniapari', (4) Ogādhaseniā-parios, (5) Uvasampajjanaseniā-pario, (6) Vippajahanasenia-pari' and (7) Cuācuäseniā-pari°. Each of these kinds has sub-varieties which, in all, come to 83. Siddhaseņiā-pārio has 14 sub-varieties: Māugāpaya, Egatthiyapaya, Athapaya?, Pādhoāmāsapaya, Keübhūä, Rāsibaddha, Egaguna, Duguna, Tiguna, Keubhuä, Padiggaha, Samsārapadiggaha, Nandāvatta and Siddhavatta. Manussaseņião, too, has 14 sub-varieties. Out of them the names of 13 are practically the same as those noted for Siddhasenia, the 14th being Manussăvatta. Putthaseņião has 11 sub-varieties. The names of them are Pādhoāmāsapaya upto Nandāvatta as noted before,
1-2 See p. 77. 3 For their list see pp. 88, 89 and 96.
4 See p. 84, fn. 1 and 2. - f. "परिकम्म त्ति जोगकरणं, जधा गणितस्स सोलस परिकम्मा तग्गहिततत्थो सेसगणितस्स जोगो
wafa, á esqfT FAITU HENTET TA FTTT nafa"--Nandicunni (p. 55). 6-9 In Samavāya (s. 147) we have Ogāhanaseniā-pari', Padott hapaya, Agāsa
paya and Siddhabaddha respectively.

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THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
the 11th being Puṭṭhāvatta. Each of the rest has 11 sub-varieties. The names of the 1st 10 of them are the same as noted for Putthasenia, while the respective names for the 11th are: Ogādhāvatta, Uvasampajjanavatta, Vippajahanavatta and Cuacuavatta. Sec Nandi (s. 57). Practically we know next to nothing about all these 83 sub-varieties. Even there is no explanation given as to why Keubhuä is mentioned twice, while enumerating the 14 sub-varieties of Siddhasenia.
84
Out of these 7 kinds of Parikamma, the first six which refer to svasamaya, come within the range of the 4 nayas viz. Sangaha, Vavahara, Ṛjusutta and Saddai. Negama is of two kinds: Sangahiya and Asangahiya. The former is included in Sangaha, and the latter in Vavahāra. The Saddai nayas which are 4, are to be counted as one. So says the Nandicunni (p. 106). It further says: All the 7 kinds are accepted by the Ajivagas, and they are propounded by Gosala, and they are looked at in three ways. It seems Jinadasa Gaņi, the author of this Nandicunni makes no difference between the followers of Gosala, the Ajivagas and the Terasiyas.
Sutta-This term is explained as one suggesting the meaning of all drayas, paryāyas and nayas. There are 22 Suttas as under in this section:
(1) Ujjusuya, (2) Parinayaparinaya, (3) Bahubhangiä, (4) Vijayacariya, (5) Anantara, (6) Parampara, (7) Māsāṇa, (8) Sanjuha, (9) Sambhinna, (10) Āhavvāya, (11) Sovatthiävatta, (12) Nandavatta, (13) Bahula, (14) Puṭṭhāpuṭṭha, (15) Viāvatta, (16) Evambhūä, (17) Duyavatta, (18) Vattamānappaya, (19) Samabhirudha, (20) Savvaobhadda, (21) Passāsa and (22) Duppadiggaha. See Nandi (s. 57).3
1 " तं च परिकम्मं सिद्ध सेणितपरिकम्मा दिथूलभेदयो सत्तविधं उत्तरभेदयो तेसीतिविध मातुअपदादी, तं च सव्वं मूलत्तरभेदं सुत्तत्थओ वोच्छिण्णं जधागतसंपदातं वा वच्चं " -- Nandicunni (p. 55 )
66
2 'सुत्ताइं ति उज्जुसुताइयाई बावीस सुत्ताई, सव्वदव्वाण सव्वपज्जवाण सव्वणयाण सव्वभंगविकप्पणोवदंसगाणि सव्वस्स णय ( ? पुव्व ) गतस्स यत्थस्स य सूयगत्ति सूयणतो सुत्ता अणिता जधाभिहाणत्थातो, ते य इदाणिं सुत्तत्थतो वोच्छिण्णा, जहागतसंप्र ( प ) दायतो बोद्धव्वा " - Ibid., (p. 56 ).
3 In Samavaya (s. 147), the 4th, 7th, 10th and 21st Suttas are named as Vippaccaiya, Samana, Ahaccaya, and Panama respectively.

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85
IV)
THE EXTINCT ACAMAS OT THE JAINAS No information is available regarding the contents of any one of these. We may however note that herein we find names which remind us of the two nayas viz, Evambhūta and Samabhirūdha.
The 22 Suttas are chinnacchetlanayika for svasamayikas whereas they are acchinnacchedanayikus for the Ājāvagas. Further, they are trikanayikas for the Terasiyas, while they are catuṣkanayikas for svasamayikus. According to the chinnacchedanaya, all the sūtras of the Agamas are independent of one another i.e. to say the preceding one has nothing to do with the subsequent one or ones nor has the subsequent one anything to do rith the preceding one or ones. Reverse is the case according to the acchinnacchedanaya which believes that the preceding and following sūtras are inter-connected i, e. to say they are not independent of one another.
The four view-points from which 22 Suttas can be seen and which are just mentioned, give us 88 varieties of this section in all.
Purprigaya-This is fourteen-fold inasmuch as it consists of the following 14 Puvvas :
(1) Uppāya, (2) Aggānīya, (3) l'iriü, ( 4 ) Atthinathippavāya, (5) Nānappavāya, ( 6 ) Saccappavāya, (7) Āyappavāya, (8) Kammappavāya, (9) Procerikkhānapparāya, (10) Vijjānuppavāya', (11) Avañjha, (12) Pāņāii, (13) Kiriārisāla and (14) Lokabindusāra.
These names are here given according to the Nandi (s. 57). In Pavayaņasāruddhāra (dvāra 92), we come across almost these very names except that for Kammappaviya, we have Samayappavāya and for Lokabindusāra, Bindusāra. For contents according to the Śvetāmbara point of view, one may refer to the Cunni ( pp. 57–58) on Nandī, Abhayadeva Sūri's com. (p. 131a and p. 131b) on Samavāya, Siddhasena Gani's Tīki (pp. 207–208) on Pavayanasāruddhāra etc.? From these sources we learn: The 1st Puvva deals with the origin of all the dravyas and paryāyas; the 2nd, with their measurements (parimāņa); the 3rd, with the potentialities-powers of the animate and inanimate objects; the 1 For a variant see p. 90. 2 A list of the names of the 14 Puvvas along with their contents is found
in the Digambara works, too, e. g. in Tattvartharäjavārtika (pp. 51-53).

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAT)
4th, with the existence and non-existence of objects from the stand-points of dravya, kşetra, kāla and bhāva; the 5th, with five kinds of knowledge; the 6th, with samyama and truth and their opposites; the 7th, with an exposition of ātman from various stand-points; the 8th, with eight kinds of karman and their subdivisions; the 9th, with pratyākhyāna; the 10th, with vidyāsmiraculous lores; the 11th, with merit and demerit and their fructifications; the 12th, with 10 types of prāna and various kinds of āyuşya; the 13th, with activities pertaining to samyama etc.; and the 14th, with a subject not mentioned.
In the Cunni (pp. 57–58) on Nandī, in Malayagiri Sūri's com. on it and in Pavayanasāruddhāra (dvāra 92), the number of the padas each Puvva consists of, is given; but some times, they differ. e. g. in the case of the 1st, 7th, 8th and 10th Puvvas.
Incidentally it may be noted that as stated in Subodhikā, the quantity of ink required for writing the 1st Puvva equals the volume of one elephant, that for the 2nd, that of 2, for the 3rd, that of 4 and so on in G. P. so that for the 14th it equals that of 213 i. e. 8192 elephants.
Quotations from the Puvvas-Maladhārin Hemacandra Sūri in his com. on Visesāvassayabhāsa has at times given the ālāvagas etc., from the Puvvas.' He believes that v. 117 of this Visesão which runs as under belongs to Puvvagaya:
"सोइंदिओवलद्धी होइ सुयं सेसयं तु मइनाणं ।
Al Frui saagi acest a Àg II 996 11" He ends the explanations of this verse with the words "fêt gårramie HERTTÉ: "
That this v. 117 belongs to a Puvva, is corroborated by the words "asfaqıfat i qafaanfer" occurring in Devendra Sūri's vivrti on Kammavivāga (v. 4). These words are followed by the 117th verse noted above.
Maladhārin Hemacandra while commenting on v. 128 ("afero)" identifies it as a gāthā from a Puvva. While commenting on v. 2335 of Visesão he observes on p. 946:1 It seems in doing so, he has probably followed Kotyācārya's com. on Visesa". 2 In Kotyācārya's com. (p. 53) we have: "la garantaretrů:”

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IV]
THE EXTINCT AGAMAS OF THE JAINAS
.... "आत्मप्रवादनामकं पूर्वमधीयानस्य तिष्यगुप्तस्यायं सूत्रालापकः सा(? स)मायातस्तद् यथा"एगे भंते। जीवपएसे जीवे त्ति वत्तव्वं सिया ?। नो इणटे समटे । एवं दो, तिन्नि, जाव दस, संखेजा, मसंखेज्जा भंते ! जीवपएसा जीव त्ति वत्तव्वं सिया ? । नो इणटे समरे, एगपएसुणे वि णं जीवे नो जीवे त्ति वत्तव्वं सिया। से केणं अटेणं । जम्हा णं कसिणे पडिपुन्ने लोगागासपएसतुल्ले जीवे त्ति वत्तव्यं सिया, से तेणे अटेणं" इति।
In the com. (p. 960) on v. 2390 of Visesão he says:
"तत्र च्छिन्नच्छेदनकनयवक्तव्यतायामालापकाः समायाताः, तद यथा-"पडप्पन्नसमयनेरइया सव्वे वोच्छिजिस्संति, एवं जाव वेमाणिय त्ति, एवं बीयाइसमएसु वि वत्तव्वं"।"
Abhayadeva Sūri in his com, (p. 9a ) on Pañcāsaga, notes the following verse as occurring in Puvvagaya:
"जारिसओ अइभेओ जह जायइ जह य तत्थ दोसगुणा।
जयणा जह अइयारा भंगो तह भावणा नेया ॥" For, there he says: "न चेयं गाथा न प्रमाण, पूर्वान्तर्गततयाऽस्याः प्रतिपादनात् ।"
Vinayavijaya in Lokaprahāśa (III, v. 803 f.) says on p. 51":"उक्तं च भाष्यकृता
"सदसदविसेसणाओ भवहेउजहिच्छिओबलंभाओ।
नाणफलाभावाओ मिच्छद्दिट्रिस्स अन्नाणं ॥" -पूर्वान्तर्गतेयं गाथा ।" So this gāthā, too, belongs to some Puvva.
Before we proceed further we may note that in Visesčio (v. 2513), its author alludes to Kamappavāya Puvva. The pertinent verse is as under:
"कम्मप्पवायपुव्वे बद्धं पुटुं निकाइयं कम्मं ।
जीवपएसेहिं समं सुईकलावोवमाणाओ ॥ २५१३ ॥" Entracts from the Puvvas:-According to the Juina tradition the Dasapūrvadharas extract portions from the Puvvas necessarily and the Caturdaśapūrvadharas, if a special occasion arises. This
1 Cf. Kotyācārya's com. (p. 687). 2 In Kotyācārya's com. (p. 699) we have a variant पढमसमयउप्पन्ना" for this. It
appears that the entire älāvaga is not given here. 3 This very verse occurs four times in Visesão as v. 115, 319, 521 and 2844. 4 The Prākrta word for this is nijjuhaņā whereas the Samskrta one, niryūhanā. The
former occurs in Visesā (v. 551), and there it means "composition" (racana). The words निज्जूढं, निज्जूहन and निज्जूहिया are found in verses 12, 14 and 15 of

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THE CANONICAL LITERATURE OF THE JAINAS
is what we learn from the following line occurring in Haribhadra Suri's com. (p. 12) on Dasaveyāliya:—
88
"उद्दgoat कहि वि कारणे समुत्पन्ने णिज्जूहति, दसपुब्बी पुण अपच्छिमो अवस्सafa"-Cf. Dasaveyaliyacunni (p. 7)
I may give below the names of works along with those of the Puvvas from which they are extracted:
[CHAP
(I) Uvasaggaharathotta, some Puvva;' (II) Ohanijjutti, Paccalkhanappavaya2, (III) Kammapayadi, Karmaprakrti Prabhṛta; (IV) Pratisthakalpa, Vijjuppuraya; (V) Sthapunakalpu, Paccakkhāṇappavāya; (VI) Siddhaprabhṛta, Agganiya; (VII) Pajjosanākappa, Paccakkhanapparāya; (VIII) Dhammapannatti, Ayappavaya; (IX) Pindesuna, Kammappavāya; (X) Vakkasuddhi, Saccappavaya; (XI) the rest of the ajjhayanas of Dasaveyaliya; Paccakkhāṇappavāya; (XII) Parisahajjhayana; Kammap
Dasaveyaliyanijjutti. Haribhadra Suri in his com. on this work says: "fa पूर्वगतादुद्धृत्य विरचितं” ( 1. 92 ) and " निर्यूहक पूर्वगतोद्धृतार्थ विरचनाकर्त्तारं " ( p. 10b ). The editor of this work observes: " यूहं उद्धरण इत्यागमिको धातुरिति न्यायसङ्ग्रहः " (p. 12, fn.). In spite of these explanations; it remains to be ascertained whether nijjuhana means a re-production ad verbatim or that of an essence embodied in words by the author concerned.
1 See Rajasekhara Suri's Caturvimsatiprabandha (my edn., p. 7).
2
See Malayagiri Suri's com. (p. 341') on Avassayanijjutti (v. 665 ), Hemacandra Suri's com. (p. 842) on Visesa (v. 2010) and Drona Suri's com. (p. 1b) on Ohanijjutti. In this last com. it is said: "-stafagfin, दशधा सामाचारी 'इच्छा मिच्छेत्यादि, पदविभागसामाचारी-कल्प व्यवहारः । तत्र ओघसामाचारी च नवमपूर्वान्तर्वर्ति यत् तृतीयं सामाचारीवस्त्वस्ति तत्रापि विंशतितमात् प्राभृतात् सा अनुग्रहार्थं भद्रबाहुम्वामिना निर्व्यूढा, दशधा पुनरुत्तराध्ययनेभ्यो निर्व्यूढा इच्छामिच्छेत्यादिका "
3 See Malayagiri Suri's com. (p. 220) on Kammapayadi.
4
See Sakalacandra Gani's Pratisthakalpa.
5 See Yasovijaya Gani's Sthapanakulakasvadhyaya published in Pancapratikramana at Mhesana.
Sec Subodhika (p. 7).
6
7-10
" आयव्ययायपुत्र्वा निज्जुदा होइ धम्मपत्नत्ती । कमवायचा पिंडस उ एसणा तिविहा ॥ २६ ॥ सच्चपवायपुव्वा निज्जूढा होइ वक्कसुद्धा उ । अवसेसा निज्जूढ़ा नवमस्स उ तयवत्थूभ ।। १७ ।। "

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IV)
THE EXTINCT ÅGAMAS OF THE JAINAS pavāya;' (XIII) Pañcakappa, a Puvva;? (XIV-XVI) Dasăsuyakkhandha, Kappat and Vavahāras, Paccakkhānappavāya; (XVII) Mahākappa, a Puvva;“ (XVIII) Nisīha, Paccakkhānappavāya;? (XIX) Nayacakra, Nānappavāya; (XX) Sayaga, a Puvva;o (XXI) Pascasangaha, a Puvva;10 (XXII) Sattariyā, a Puvva;' (XXIII) Mahākarmaprakrtiprābhrtá, a Puvva;12 ( XXIV) Kaşāyaprābhrta, a Puvva13 and (XXV) Jivasamása, a Puvva ( ? ).14
The language of the Puvvas-This is usually supposed to be Samskrta and not Prākṣta. This view is probably based upon the following references:
(i) Vijayānanda Sūri in his Tattvanirnayaprāsāda (p. 412) quotes the following verse, with "ja 3PATTÀ"15 prefixed:
" मुतण दिहिवायं कालिय-उकालियंगसिद्धतं ।
27-218712TUTTRY 91844i fanath 11"16 (ii) Prabhācandra Sūri in his Prabhāvakacaritra (VỊddhavadiprabandha, v. 114 ) observes:
'चतुर्दशापि पूर्वाणि संस्कृतानि पुराऽभवन् ॥ ११४॥" 1 See Vādivetāla Sānti Sūri's com. (p. 56) on Uttarajihayana where the following verse from it is quoted :
"कम्मापवायपुव्वे सत्तरसे पाहुडम्मि जे सुत्त।
सणयं सोदाहरणं तं चेव इहं पि णायव्वं ॥२-६९॥". 2 See D. C.), M. (vol. XVII, pt. II, p. 257). 3 Ibid., p. 60. 4-5 Ibid., p. 239. 6 See Hemacandra Sūri's com. (p. 932b) on Visesão (v. 2295 ). 7 Cf. “TTTTT7991 gor TYFETTIA 474
37791achfesor zat 4852 1128811" -Ayāranijjutti 8 See Prabhāvakacaritra (Mallavādiprabandha, v. 14).
See the Hindi prastāvanā (pp. 16-17) to Devendra Sūri's Kammavivāga published by "Srí Ātmānanda Pustaka pracāraka Mandala in A. D. 1918. There it is said: ___श्वेताम्बर-सम्प्रदाय में १ कर्मप्रकृति, २ शतक, ३ पञ्चसंग्रह, और ५ सप्ततिका ये ४ ग्रन्थ और
दिगम्बर-सम्प्रदाय में १ महाकर्मप्रकृतिप्राभृत तथा २ कषायप्राभृत ये दो ग्रन्थ पूर्वोद्धत माने जाते हैं।" 10-13 See fn. 9.
14 See Jivasamāsa (v. 285), 15 Up till now I have not been in a position to trace this Agama. 16 As stated in the upodghäta (p. 9) to Pāiyasaddamahannava (pt. 1v ),
this verse is quoted in Acāradinakara by Vardhamana Sūri.
9
s
12

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90
THE CANONICAL LITERATURE OF THE JAINAS
(CHAP.
(iii) Some of the Svetāmbaras of the present days state that the following 3 works written in Saṁskrta have been extracted from Puvvagaya :
(1) Namo'rhat, (2) Namo'stu Vardhamānāya and (3) Visās lalocana. . While trying to verify this statement, 1 find that in Hīrapraśna also called Praśnottrasamuccaya (prakāśa III, p. 286) it is stated that Namo'rhat is extracted from a Puvva.
It may be however noted that the quotations from the Puvvas given on pp. 86–87 suggest that the Puvvas were composed in Präkrta, in case these are reproductions ad verbatim.
The study of the Puvvas-A Caturdaśapūrvadhara can go through all the 14 Puvvas, both in word and meaning in a muhūrta', in case he has practised 'mahāprāna dhyāna'. This is what is said in Parisiştaparvan (1x, 623). Padmamandira Gaņi, however, in his com. (p. 1836)4 on Dharmaghoṣa Sūri's Rşimandalaprakarana (v. 181) observes that in virtue of this dhyānu having been practised, a Caturdaśapūrvadhara can in an antarmuhürtas have the gunana of all the Puvvas from the beginning to the end and in the reverse order to boot.
Vatthus-The 14 Puvvas have sections known as Vatthus. Their numbers are respectively 10, 14, 8, 18, 12, 2, 16, 30, 20, 15, 12, 13, 30 and 25 ( vide Nandi s. 576). In all, they come to 225.
1 This is the 30th part of a day, and practically it equals 48 minutes. 2 This is alluded to in the following verse of Sirisirivälakahā:
"महपाणज्झायदुवालसंगसुत्तत्थतदुभयरहस्सो। सज्झायतप्परप्पा एसप्पा चेव उवज्झाओ ।।१३३०॥" 3 "महाप्राणे हि निष्पन्ने कार्ये करिमश्चिंदागते । सर्वपूर्वाणि गुण्यन्ते सूत्रार्थाभ्यां मुहूर्ततः ॥६२॥" 4 "पूर्णे तस्मिन् महाप्राणे पूर्वाणि गुणयेत् किल । आदितोऽन्तं यावदन्तादादि चान्तर्मुहूर्ततः ॥ १८८ ॥" 5 This means a period which ranges from 9 samayas to a muhurta less by one samaya, as can be seen from the following verse of Lokaprakāśa (111): -
"समयेभ्यो नवभ्यः स्यात् प्रभृत्यन्तर्मुहूर्तकम् । समयोनमुहूर्तान्तमसङ्ख्यातविधं यतः ॥ ३४॥" 6 "दस चोदस अट्ठ(s)द्वारसेव बारस दुवे अ वत्थूणि । सोलस तीसा वीसा पन्नरस अणुप्पवायम्मि ।।
बारस इकारसमे बारसमे तेरसेव वत्थूणि। तीस पुण तेरसमे चोदसमे पण्णवीसाओ।"
From this it follows that the 10th Puvva is here named as Anuppovāya instead of Vijjanuppavāya,

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91
IV]
THE EXTINCT ĀGAMAS OF THE JAINAS Nowhere I have come across the names of all these Vatthus. Only the name of the 3rd Vatthu of the 9th Puvva is mentioned as Sāmāyāri in Droņa Sūri's com. (p. 1b) on Ohanijjutti and that of a Vatthu of the 10th as Neuņiya in Visesão (v. 2390).
. The Pāhudas In Kammavivāga. (v. 7) we find twenty varieties of suyanāna referred to. Out of them Pāhudapāhuda, Pāhuda and Vatthu and each with the word "samāsa' added it deserve to be here noted. Devendra Sūri in his com. (p. 19) on Kammavivāgū (v.7) explains them as under:
"srcardäaf faitlanta: sam78 97 agafcaffiged rapuaसमासः १४ । वस्त्वन्तर्वर्ती अधिकारविशेषः प्राभृतम् १५ । तद्व्यादिसंयोगस्तु प्राभृतसमासः १६ । पूर्वान्तर्वर्ती अधिकारविशेषो वस्तु १७ । तद्द्यादिसंयोगस्तु वस्तुसमासः १८॥" .
Siddhasena Gani's com. (p. 94) on Tattvārtha (I, 20 ) also throws light on this topic. There it is said: "aeafa gåraient saq:, arga: प्राभूतमल्पतरं, प्रामृतात् प्राभृतप्राभृतमल्पतरं, ततोऽध्ययनं प्रन्थतोऽल्पतरं, तत उद्देशकोऽल्पतर इति ।"
From this it follows that Vatthu (Sk. Vastu) is a section of a Puvva, and Pāhuda (Sk. Prābhrta) is a sub-section of this section.' This Pāhuda has sections each known a Pāhudapāhuda. Vatthu is bigger than Pāhuda and Pāhuda is bigger than Pāhudapāhudai
The Digambaras believe that Kundakunda Ācārya has composed 84 Pāhudas out of which 8 are available at present; but, herein I am not dealing with any one of them; for, I am here concerned with the Svetāmbara literature on this point, and, moreover, these 8 extant Pāhudas do not form a part of the canonical literature. I may say that in this literature, nowhere a list of all the Paludas? is given; but we can surely collect the stray references which give us the names of the following Pāhudas:1 It may be noted that this Pāhuda has nothing to do with the 20 pāhudas
of Suriyapannatti and 21 pāhudas of Joïsakarandaga. 2 There seems to be no such work which mentions either the number or the
names of the Pāhudas of each Vatthu. From p. 89, fn. 7, we learn that the 3rd Vatthu of the 9th Puvva has at least 20 Pāhudas, and that the name of this 20th is Ayära. From p. 89, fn. 2, we learn that the 8th Puvva has at least 17 Pāhudas, and from p. 92, fn. 1, we see that the 5th Vatthu of the 2nd Puvva has 20 Pāhudas, and its 4th Pāhuda is named as Kammapayadi.

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92 THE CANONICAL LITERATURE OF THE JAINAS
[CHAP (1) Āyārapāhuậa, (2) Kappapāhuda. (3) Kammapayadipāhuda , (4) Jayapāhuda, (5) Jonipāhuda, (6) Dukkhmāpā. huda, (7) Nādayavihipāhuda, (8) Nimittapāhuda, (9) Pažtthāpāhuda, (10) Vijjāpāhuda, (11) Vinnānapāhuda', (12) Sadda. pāhuda, (13) Sarapāhuda an d (14) Siddhapāhuda.
Out of these, Ayārapāhuda (Ācāraprābhrta ) is mentioned by Bhadra bāhusvāmin whereas Kappapāhuda (Kalpaprābhrta ) and Vijjāpāhuda ( Vidyāprābhrta) by Jina prabha Sūri in his Vividhatīrthakalpa on pp. 5 and 6 respectively. Kammapayadipāhuda ( Karmaprakrtiprābhsta) is similarly mentioned by Malayagiri Sūri in his com. ( p. 219 )2 on Kammapayadi (v. 474 ) and Jonipāhuda (Yoniprābhrta) by Kșemakirti Sūri in his com. (p. 401) on Kappa (I). Jinadāsa Gaņi, too, has mentioned Jonipāhuda in his Visehacunni where Nimittapāhuda (Nimittaprābhrta) is referred to. Bhadreśvara Sūri in his Kahāvali, has mentioned Jonipähuda and Nimittapāhuda as well as Vijjāpāhuda and Siddhapāhuda (Siddhaprābhrta) while narrating the life of Pādalipta in the section known as “Pālittacarita”. Saddapāhuđa (Sabdaprābhrta ) is noted by Siddhasena Gaņi in his tikā (p. 50) on Tattvārtha (I, 5). The pertinent line is:-"ära sfa, Tegund aa desfea ga od 1%Tuază, 2: Jagra at arafa a gyant gata aatfa sögfafari" Sarapāhuda (Svaraprābhrta ) is mentioned by Abhayadeva Sūri in his com. (p. 3956) on Țhāna (VII, s. 553). Similarly Nādayavihipähuda (Natyavidhiprābhrta) is referred to by Malayagiri Sūri in his com. (p. 526) on Rāyapaseniya (s. 23). Dukkhamāpāhuda is mentioned by Devendra Sūri in his yantra viz. Dvisahasrayugapradhānasvarūpa where he attributes this work to Bhadrabāhusvāmin. See D. C. J. M. (No. 828 of 1895-1902), Païtthāpāhuda is alluded to by Ratnasekhara Sūri in his com. on Śrāddhavidhi. See (p. 95).
In the introduction to Nirvana-kalikā (p. 6) attributed to Pādalipta Sūri, it is said that the Pāhudas were composed between the period ranging from the life-time of Bhadrabāhusvāmin
1 This is mentioned in the intro. (p. 6) to Nirvänakalikā. 2 "तत्र च द्वितीयेऽग्रायणीयाभिधानेऽनेकवस्तुसमन्विते पूर्व पञ्चमं वस्तु विंशतिप्राभृतपरिमाणम् । तत्र कर्म
प्रकृत्याख्यं चतुर्थ प्राभृतं चतुर्विशत्यनुयोगद्वारमयम् । तस्मादिदं प्रकरणं नीतं आकृष्टमित्यर्थः ।"

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to the 2nd century A. D. If so, these cannot be looked upon as sections of the Puvvas composed by the Gañadharas. ..
Ayārapāhuda, Kappapāhuda and Kammapayadipahuda-I have not come across a description pertaining to any one of these Pāhudas except that as stated in Vividhatīrthakalpa (p. 5) Bhadrabāhusvāmin extracted Satruñjayakalpa from Kalpaprābhrta, and Vajrasvamin and Pādalipta Sūri abridged it..
Jonipāhuda-In the com. (pp. 401 and 753) on Kappa it is said that this is a section of Puvva. Visehacunni throws greater light on it. There it is said that animate objects from ckendriyas to pañcendriyas can be generated by one who knows this Jonipāhuda, and Siddhasena Sūri had accordingly generated horses. The pertinent lines are: "ang aturfag gråfagifę gafas å stories fot, STEI fagðarefigo Far qat 1"--Jatnayuga (1, 3, p. 90)
In the Visehacunni (XVIII, 469) we have:___"णिसीहमादियस्स च्छेदसुत्तस्स जो भत्थो आगतो सुतं वा मोकलामि वा पच्छित्तविहाणाणि मताणि वा जोणिपाटुडं वा गाहंतो अण्णत्थ गाहेति."
In Hemacandra's com. (p. 750) on Visesão (v. 1775) it is said:
"योनिविधाने च योनिप्रामृते विसदृशानेकद्रव्यसंयोगयोनयः सर्पसिंहादिप्राणिनो मणयो हेमादयश्च पदार्था नानारूपाः समुपलभ्यन्ते।"
In Prabhāvakacaritra (Padaliptaprabandha, v. 115–127) we come across a narrative where it is said that Rudradeva Sūri was teaching Yoniprābhrta to his pupil when there came the portion dealing with the method of generating fish. A fisherman who was staying beside this place heard this conversation and carried on his profession accordingly. The Ācārya, later on, came to know about this and dissuaded the fisherman from generating fish. In this very narrative (v. 128 ) we come across a line where it is said that lions were generated.
A photo-copy as well as the original Ms. of a work known as Jonipāhuda can be had at the Bhandarkar 0. R. Institute; but as this work is in a fragmentary condition and even several folios are not properly arranged, it is difficult to make out a head or 1 This act of generation is known as nirvartanādhikara.

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[ CHAP.
tail out of it. Even then some lines are given by me in D. C.J. M. (vol. XVII, pt. I, pp. 383-384). From this we learn that this work is composed by Panhapravana Muni, and it is copied in Samvat 1582. In another place, we notice the name Praśna śravana mahāmuni. Some take this work to be the same as Jonipahuḍa, but I have grave doubts about it. See my "Preface" (p. xxiv) to D. C. J. M. (vol. XVII, pt. III). In the introduction (p. 6) to Nirvanakalikā it is said: "Dharasena composed the Yoni-prabhrita about 135 A. D." that we
Dukkhamapahuḍa and Nadayavihipähuda-It seems have no description available of any one of these Pahudas. All the same, it may be inferred that the latter must be dealing with dramas and their staging.
94
Nimittapahuda-This is defined in Kahavali as under:" जत्थ उण केवलियाजोइससयणाइनिमित्तं सुत्तिज्जइ तं निमित्तपाहुडे ।"
From this it follows that it deals with nimittas including astrology (jyotis) and the science of dreams. It may be noted that nimitta includes jyotis; if not, it would have been separately mentioned in Nisiha etc., where the Jaina clergies are forbidden to get alms by yogacurna vidya and nimittaprayoga.
Nimitta is defined in Visesa (v. 2163) as under:
"लक्खिज्जई सुभासुभमणेण तो लक्खणं निमित्तं ति । भोमाइ तदहविहं तिकालविषयं जिणाभिहियं ॥ "
That nimittajñana is looked upon as valid can be seen from the following verse occurring in Suyagada (I, 12, 9):"संवच्छरं सुविणं लक्खणं च निमित्तदेहं च उप्पाइयं च । अहंगमेयं बढ़वे अद्दित्ता लोगंसि जाणंति अणागयाई॥" Nimitta may be either eight-fold or six-fold. The former is referred to in the following gathā:
"भोम सुमित लिक्खं दिव्वं अंगं सरलक्खणं तह य । वैजणमहविहं खलु निमित्तमेव मुणेयव्वं ॥"
When nimitta refers to happiness, misery, profit, loss, life and death, it is looked upon as six-fold. It seems that Gosāla knew this six-fold nimitta; for, in Viahapannatti (xv; s. 539) it is said that he knew six types of nimitta. In Silanka Suri's com. (p. 218) on Suyagada we come across the following passage:
"अत्र चाङ्गवर्जितानां निमित्तशास्त्राणामनुष्टुभेन छन्दसा अर्धत्रयोदश शतानि सूत्रं तावन्त्येव सहस्राणि वृत्तिः तावत्प्रमाणलक्षा परिभाषेति । ”

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THE EXTINCT ĀGAMAS OF THE JAINAS This means that the text of nimittaśāstras, Angas apart, comes to 1250 slokas, its vrtti to 12500 and its paribhāşā to 12 lacs and a half. It remains to be ascertained as to which this text is. Is it Nimittapāhuda or some other work probably based upon it ?
There is a work known as Prašnavyākarana on which the late Mr. C. D. Dalal has noted 3 commentaries viz. Cūdāmani, Jyoti and anonymous. He has suggested that Jayaprābhrta is another name of Praśnavyākarana, but Muni Kalyāņavijaya expresses his doubt about it. Vide Jainayuga (1, 3, p. 93).
Pāhudas 9 to 13-We have practically no details available about these Pāhudas except what I have practically already noted. About Saddapāhuda I may add that Hemacandra Sūri while commenting upon a grammatical portion (p. 1506) occurring in Anuogaddāra (s. 130 ) expresses his inability to explain some part of it as Śabdaprābhrta is lost (vide Chap. VII).
Jinamaņdana Gaņi, in his Kumārapālaprabandha (pp. 986–99a) has said that 21 names of Satruñjaya are noted in Vidyāprābhrta.
In the svopajña vịtti (p. 566) of Śrāddhavidhi we have:"प्रतिष्ठाप्राभृतात् श्रीपादलितोद्धृतप्रतिष्ठापद्धतौ च यथामणितम्"
From this it follows that Padalipta's Pratisthāpaddhati is based upon Pratişthāprābhrta.
Siddhapāhuda—This is defined in Kahāvalë as below:"जस्थ पायलेबंजणगुडिवाईहिं सिद्धा स(: ? पोरूविजंति तं सिद्धपाहुडं" .
It appears that Aryasamita Sthavira could stop the flow of a river by yogacūrna on account of his knowledge of Siddhapāhuda. That Pādalipta Sūri and Nāgārjuna Sūri could fly by applying some thing on the sole of a foot, is probably due to their knowledge of this work. It may be added that probably it was the knowledge of this Pāhuda that helped the two pupils of Susthitācārya in remaining invisible by means of some asjana applied to eyes and in sharing the food of King Candragupta.
In this connection it may not be amiss to state that we have another work available at present and named as Siddhapāhuda. It is extracted from Aggānīya (vide p. 88), but it should not be on that account confounded with the one in question.

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[CHAP.
**Anuoga-Etymology of this word is already given on p. 10. Furthermore its main divisions and their contents are also noted on pp. 10–11. So, there remains very little to be said here.
* Extracts from the Anuoga-Some of the biographical sketches of the great men may have been extracted from Padhamānuvga.? Vasudevahindīz is probably so; if not, it is at least based upon it as can be seen from the following lines occurring in it:... "तत्थ ताव सुहम्मसामिणा जंबुनामस्स पढमाणुओगे तित्थयर-चकवटि-दसारवंसपरूवणागयं वसुदेवचरियं कहियं ति तस्सेव पभवो कहेयव्वो, तप्पभवस्स य पभवस्स त्ति ।"
Bambhadattacariyat is said to be extracted from Ditthivāya and hence perhaps from Padhamānuoga.
Cūliyā-These Cūliyās are also known as Culla-vatthus. Only the first four Puvvas have Cūliyās. Therein the 1st Puvva has 4 four Culiyās, the 2nd 12, the 3rd 8, and the 4th 10. In all we have 34 Cūliyās. They are studied last.? 1 In the com. (p. 93) on Siddhāntāgamastava, Aïuoga is styled as Purvānuyoga,
and it is there described as having two sections viz Prathamănuyoga and
Kālānuyoga. 2 It may appear that Padhamāņuoga was not only extant but even available
to Jinadāsa Gani, as can be inferred from the following words occurring in his Avassayacunni (pt. I, p. 160):
"एतं सव्वं गाहाहिं जहा पढमाणुयोगे तहेव इहपि वन्निजति वित्थरतो।" Moreover, the following lines thereof seem to substantiate this statement:(i) "opiat faäatiftar fq2391 519 FT ara fa"-Ibid., pt. I, p. 214 (ii) " T rate, derfor fier foratif qu'-Ibid, pt., I, p. 488
From this it follows that Cittantaragandiyā was available to him-a fact corroborated by its description given by him in Nandicunni. But this inference is not valid. For, by taking into account the date Saka Samvat 598 (Samvat 733 ) mentioned by him as the year in which he completed Nandicunni and the date of the extinction of Puvvagaya viz.. Vira Samvat 1000 (Samvat 530), it seems more reasonable to believe that he got the traditional information about the contents of the Anuoga rather than to
say that he had this part of the Agama directly accessible to him. 3 This is referred to in Avassa yacunni (pt. II, p. 324). 4 This episode is given by Haribhadra Sūri in his com. on Uvaesapaya (v. 357). 5 . "चत्तारि दुवालस अठ्ठ चेव दस चेव चुल्लवत्थूणि ।
61 tous HATUT af af 1"--Nandi (s. 57) 6-7 "ar a la fesyoqlu gus, o force 99 Hogafi ofaat qfesifà al,...
quacy fe quatë "-Nandicunni (p. 61 )

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This finishes the exposition about the contents of Parikanma etc. So, as stated on p. 75, I shall now deal with the order in which the five sections of Ditthivāya' became mostly2 extinct. Up till now none seems to have tackled this problem. I am probably the 1st to have done so in 1939 in Tattvarasikacandrikā (pt. I, pp. 52-55) in Gujarāti. I do not know if any one has even criticized my views by this time. So, once more I express them in this connection and request the veteran scholars to examine them and to give their verdict.
It appears that a work gets obliterated when its study ceases. . If so, it means we should note how the 5 sections were being studied. It is well-nigh certain that the study of the 1st two sections preceded that of the rest. As regards Parikamma, it seems that at least some persons carried on its study side by side with and that, too, ahead of the corresponding Puvva-an inference I draw from Aryarakṣita Sūri's episode. On this basis it can be suggested that the study of the Parikamma pertaining to each Puvva ended with the extinction of that Puvva; for, it was no use preparing the Parikamma of that Puvva which had ceased to exist. If this suggestion is correct, it follows that the Parikamma associated with the study of the last 4 Puvvas became a dead letter by 1 As stated in Samavāya (s. 46), Ditthivāya has 46 Māuyāpayas. Each of the
14 varieties of Parikamma has only one Māuyāpaya (vide p. 83). So it follows that some other section or sections of Ditthivāya must have Māuyāpayas. Abhayadeva Sūri in his com. (p. 696) on Samavāya (s. 46 ) makes a tentative suggestion in this connection as under: ___“'दिद्विवायस्स' त्ति द्वादशाङ्गस्य 'माउयापय' त्ति सकलवाङ्मयस्य अकारादिमातृकापदानीव. दृष्टिवादार्थप्रसवनिबन्धनत्वेन मातृकापदानि उत्पादविगमध्रौव्यलक्षणानि, तानि च सिद्धश्रेणि-मनुष्यश्रेण्यादिना
विषयभेदेन कथमपि भिद्यमानानि षट्चत्वारिंशद् भवन्तीति सम्भाव्यन्ते।" 2 "Hafitai yrat özafogoti" - Malayagiri Sūri's com. (p. 238b) on Nandi (s. 57). 3 These are rather somewhat revised ones. 4 For a tentative treatment of this topic see J. S. E. (pp. 235–287). 5 This assumption is based upon the fact that in all the references about
the 5 sections of Ditthivāya, I know of, Parikamma is invariably assigned
the 1st place and Sutta the second. 6 See p. 78, fn. 4.
13

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[ CHAP.
the time Sthulabhadra died, and a similar inference can be drawn for the Parikamma pertaining to the rest of the 10 Puvvas.
98
ma.
There is another alternative regarding the study of Parikam Just as even now-a-days some persons complete the study of the Samskṛta grammar before they enter the field of literature, so Parikamma being a stepping-stone to Puvvagaya, some may have been mastering it completely before they began to study even the 1st Puvra.
As regards the study of the Sutta, the Jaina literature-even the narrative branch of it, seems to be completely silent. So I may suggest that the case of the extent of the study of the Sutta - is parallel to that of Parikamma, and equally so is its loss.
So far as the Puvvas are concerned, it appears that their study must have been preceded by that of the pertinent portions or the entire ones of the Parikumma and the Sutta. The study of Anuoga may have been partly preceded and partly followed by that of the corresponding Puvva, in case it dealt with upakrama etc., as suggested on p. 9. As regards the branch of hagiology, its study may have been taken up after that of the corresponding portion of the Puvva or it may have preceded it, in case either the taught were inquisitive to know the lives of the persons referred to in the Puvva they were about to learn or the teacher wanted to create interest about the pertinent Puvva amongst his pupils. Whatever it may be, it is almost certain that the study of the Anuoga which may have been taken up in instalments corresponding to each Puvva or which may have been altogether reserved after that of the Puvva in question or to take an extreme case after that of all the Puvvas, was given up as soon as the study of the Fuvvas came to an end. If so, it may be said that the loss of the last 4 Puvvas was followed by the cessa. tion of the study of the corresponding Anuoga or as an extreme 1 The Sutta seems to be an index to the aphorisms of Puvvagaya and their meanings. If so, it is more or less a tabulated summary-an analytical digest of the contents of Puvvagaya in extenso, and thus it may be compared with the Matikās of the Bauddhas, and it may be looked upon as forming a background for the study of the Puvvas.

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case by that of the Anuoga in its entirety, and this cessation must have finally led to its loss. The loss of the remaining Puvvas gives rise to a parallel case for the loss of the corresponding Anuoga.
Turning to the Culiyās, we find that though they are said to belong to the Puvuagaya and to be exact to the 1st four Puvvas only, their nature as expounded in Nandīcunni (p. 61) makes us believe that they had something to do with other sections, too'. Further, their study seems to have been preceded by that of the 1st four sections in case we endorse the opinion? expressed in the Nandīcunni that they are given the last place not only regarding the arrangement of the 5 sections but their study, too. This means that the Cūliyās got forgotten or became extinct by the time Sthūlabhadra died.
With these words about the order of the loss of the different sections of Ditthivāya, I shall now resume the question about the nature etc. of the remaining extinct works, and shall accordingly commence with the works of the käliya suya.
Khuddiyā-Vimānapavibhatti-This is an ajjhayana dealing with the vimānas which may or may not have entered avalikā. It is the 1st ajjhayana of Sankhevitadasā (vide p. 55, fn. 2). From Samavāya (s. 37, 38 and 40) we learn that this ajjhayana had' at least 3 raggas, the 1st having 37 uddesanakālas, the 2nd 38 and the 3rd 40 respectively. This wjhayana used to be prescribed as one of the text-books to a Sādhu whose dīksāparyāya was of 11 years.
Mahalliyā-Vimanapavibhatti-This work has the same subjectmatter as the above one, the only difference being that it treats it at a greater length. This is the 2nd ajjhayana of Sankhevitadasă ( vide p. 55, fn. 2). From Samavāya (s. 41-45 ) it can be seen that this work had at least 5 caggas, the uddesanakālas of which were 41, 42, 43, 44 and 45 respectively. This ajjhayann was also one of the text-books for a Sadhu of 11 years' standing.
1-2 "' ' f fagi fafara qfH-37-409-491971i7 fora,...75974 format 99
Faqafi ofan afectifa 9." The earlier portion of this seems to be erroneous; for, Malayagiri Sūri in his com. (p. 246 ) quotes it as under:
"दिद्विवाए जं परिकम्म-सुत्त-पुवा-ऽणुयोगे न भणियं तं चलासु भणियं."

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THE CANONICAL LITERATURE OF THE JAINAS (CHAP, Arunovavāya - This is an ajjhayana dealing with the samaya ( code ) and upapāta of Aruņa, a god. As stated in Nandicunni (p. 49) Aruņa approaches a saint who is engaged in the gunana of this ajjhayana. He then respectfully hears the same from him. On this being completed, he requests that saint to ask for a boon; but the latter declines to do so. Thereupon he circumambulates the saint and returns to his celestial abode. This work is the 6th ajjhayana of Sankhevitadasā, and it is sātisaya (vide p. 82, fn. 6). It was one of the text-books for a Sādhu of 12 years' standing, the other text-books being Garulovavāya, Dharanovavāya, Vesamaņovavāya and Velandharovavāya.
Varunovarāyas, Garulovavāya, Dharanovavāya, Vesamaņovavāya, Velandharovavāya and Devindovavāya.--All these except the 3rd and the last, are also the ajjhayanas of Sankhevitadasā. They have Varuna, Garula, Dharaņa, Vaiśramaņa, Velandhara and Devendra (Šakra ) respectively as the main characters as is the case with Arunovavāya having Aruņa. So it appears that some of the passages of Arunovavāya may be occurring mutatis mutandis in these ajjhayaņas. Moreover, as stated in the Bhāsa (p. 109a)" on Vavahāra (X) Varuņa discharges a scented shower and Aruņa and Garula give gold, when they are so to say invoked.
Utthānasuya and Samutthānasuya-As stated in Nandīcunni (p. 49), when an enraged Sādhu recites Utthānasuya once, twice or thrice, the family, the village or the capital or the like which has offended him becomes desolate. Later on, when he being pacified, recites Samutthānasuya once, twice or thrice, whatever has been desolated, becomes re-inhabited. Such an event is narrated in the case of Damasāra Muni in Ātmaprabodhas composed by Jinalābha 1 This is mentioned in Avassayacunni (pt. 1, p. 35). 2 In this connection, Abhayadeva Sūri in his com. (p. 513b) on Thāna ( s. 756)
observes :-"ogruda a Filofaata ga Hafa” 3 According to Haribhadra Sūri's com. (p. 96") on his own work Pancavatthuga (v.585) this was one of the text-books for a Sādhu of 12 years' standing.
“नागावरुणो वासं अरुणा गरुला य वीयगं देती।
ariaut y at Hent for a fer 118011" 5 See pp. 137-138 of the edition published by Hiralal Hansaraj in A. D. 1909.

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Sūri in Samvat 1833. There he is represented as a contemporary of Lord Mahāvira.
101
Both of these works are satisaya. So says Kotyācārya in his com (p. 201) on Visesă (v. 555). Maladharin Hemacandra Suri, too, says the same thing. It may be noted that both these commentators have given Samutthāna as the Samskṛta equivalent of Samuṭṭhāna; but Jinadasa Gani differs from them; for, he says in Nandicunni (p. 49 ) : “समुवट्ठाणसुयं ति वत्तव्वे वगारलोवातो समुट्ठाणसुयत्ति भणितं "
Samuṭṭhānasuya was a text-book for a Sadhu of 13 years' standing, as was the case with Uṭṭhānapariyavaniya.
Nagapariyavaniya-This is an ajjhayana wherein the Nāgakumāras play an important role. When a saint concentrates upon this work, the Nagakumāras bow to him, and without leaving their residential quarters, give them boons therefrom.
Asīvisabhāvanā-It is a work which more or less deals with venoms. As stated by Yaśodeva Sūri in his com. (p. 69a) on Pakkhiyasutta, this work says that there are two types of living beings having poison in their jaws. The first type of them is so by their very birth. They include scorpions, frogs, serpents and human beings. The poison of a scorpion can at best pervade a body equal to that of half of Bharata kṣetra; that of a frog, double this body; that of a serpent, a body equal to Jambudvipa; and that of a human being, a body equal to the samaya-kṣetra (i. e. manuṣyaloka).
The second type acquires poison by practising a penance or So. It includes the five-organed tiryacs, human beings and gods up to those of Sahasrara, so long as these gods are aparyāpta. These beings kill others by cursing them. This act is tantamount to a serpent's bite etc.1
Ditthivisabhavana-This work deals with those who have poison in their drsti (eyes). This may remind one of the dṛṣṭivisasarpas like Canḍakausika who was enlightened by Lord Mahavira.
1
It should be borne in mind that this exposition is based upon the significance of the title of this work. Same is the case with the following four works. This is what Yaśodeva Suri says in his com. (p. 69b) on Pakkhiyasutta, the actual wording being " अत्र चाशीविषभावनादिग्रन्थपञ्चकस्वरूपं नामानुसारतो दर्शितं, विशेषसम्प्रदायश्च न दृष्ट इति".

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102 THE CANONICAL LITERATURE OF THE JAINAS [CHAP.
Caranabhāvanā- This work deals with Vidyācāraṇas and Janghācāraņas. They are saints who can fly owing to the labdhit (miraculous power) acquired by them by practising austerities or by studying this work.?
Mahāsumiņabhāvanā--This work deals with great dreams.3
Teyaganisagga—This work has for its subject-matter a discharge of a fiery substance. The acquisition of tejolesyās and perhaps that of sūtalesyā may have been treated in this work.
Kappiyākappiya-This is a work which deals with the two topics viz, kalpa ( what should be practised or is acceptable) and akalpa, its opposite.
Culla-Kappasuya-This work explains what is kalpa. Its title suggests that it is a smaller treatise as compared with Mahākappasuya.
Mahā-Kappasuya-This work, too, deals with kalpa. It is so named either because it is voluminous or because it is deep in meaning. This is probably a Cheyasutta; but, on that account it is not possible to identify it with any of the six well-known Cheyasuttas. It will be a folly to think that this work is the same as Kappa (Bịhatkalpasūtra ); for, it is mentioned over and above Kappa, in Visesão (v. 2295)
1 For the description of this labdhi and that of many more see Ovavālya
(s. 24, p. 16), Vihapannatti (XX, 9; s. 683-4), Visesa (y. 779-803), Haribhadra Sūri's com. (p. 47b) on Avassaya, Pavayanasaruddhāra (v. 595601), the svopajña com. (p. 14) on Yogašāstra (I, 9 ) and the English
translation of Trişaşti (vol. I, pp. 75 and 79). 2 "पन्नरसे चारणभावणं ति उद्दिसिए उ अज्झयणं । चारणलद्धी तहिय उपज्जती तु अहि(ही)यम्मि ।। ११५॥" 3 In all there are 72 dreams. Out of them 30 are great as stated in
Pajjosaņākappa (s. 73). But the Bhäsa (p. 1096) on Vavahāra (x) gays as under:
"इच्छंती सुसुमिणा बायाला चेव ढुति महासुमिणा ।
बायत्तरि सव्वसुमिणा वन्निज्जते फलं तेर्स ॥११४ ॥" 4 This may be due to a penance or the study of tbis work. This is what is said in the following verse of Bhasa (p. 110a) on Vavahāra:
"तेयस्स निसरणं खलु आसीविसत्तं तहेव दिद्विबिसं ।
लद्धीतो समुप्पज्जे समहीएसुं तु एएसु ॥ ११७ ॥" 5 See Viāhapannatti (XV; s. 543). 6 See p. 36.

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IV]
As stated in the Bhasa (p. 108b) on culiya is a culiya of Mahākappasuya.1 as under:
THE EXTINCT AGAMAS OF THE JAINAS
" अंगाणमंगचूली महाकप्पसुयस्स वग्गचूलीओ । विवाहचूलिया पुण पण्णत्तीए मुणेयव्वा ॥ १०७ ॥ २ Mahāpannavaṇā-This work treats of the topics of Pannavaṇā to a greater extent than what is done in Pannavana. Along with this it makes up the two Urangas of Samavāya.3
103
Pamayappamaya-This ajjhayana deals with five types of pramada and the cessation from them (i. e. apramāda).
Porisimandala-This work mentions the porisis pertaining to the different mandalas.
Vavahara (X), VaggaThe pertinent verse is
Mandalapavesa-This work throws light as to how the sun and the moon go from one mandala to another.
Vijjacaranavinicchaya-This work deals with the nature and fructification of knowledge and character.
Jhanavibhatti-This work deals with the classifications of dhyana (meditation).
1
Ayavisohi-This work points out repentence etc. as the ways of purifying a defiled soul.
2
Viyarāgasuya-This work explains the nature of the passionate and the dispassionate.
3
4
Abhayadeva Stiri in his com. (p. 513) on Thana (s. 755) however strikes a different note. For, he says:
“अङ्गस्य-आचारादेश्चलिका यथाऽऽचारस्यानेकविधा, इहोक्तानुक्तार्थसङ्ग्राहिका चूलिका, वग्गचूलिय त्ति इह च वर्गः–अध्ययनादिसमूहः, यथा अन्तकृदशासु अष्टौ वर्गास्तस्य चूलिका वर्गचूलिका, विवाहचूलिय त्ति व्याख्याभगवती तस्याश्चूलिका व्याख्याचूलिका ।"
Malayagiri Suri while commenting upon this says:
“ अङ्गानामुपासकदशाप्रभृतीनां पञ्चानां चूलिका निरावलिका अङ्गचूलिका महाकल्पश्रुतस्य चूलिका वर्गचूलिका व्याख्या पुनः प्रज्ञप्तेः - व्याख्याप्रज्ञप्तेश्चलिका मन्तव्या ।" - p. 108b
See p. 31, fn. 1.
Cf. - "मज्जं विसय कसाया निद्दा विगहा य पञ्चमी भणिया । एए पंच पमाया जीवं पाडम्ति संसारे ॥" This is a verse quoted by Yasodeva Suri in his com. (p. 64a) on Pakkhiyasutta.

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104
THE CANONICAL LITERATURE OF THE JAINAS (CHAR. Samlehaņāsuya—This is a work which deals with dravyasamlekhanā and bhāva-samlekhana. The former consists in reducing the necessities of life, and the latter, in controlling passions.
Vihärakuppa-This work supplies a code governing the lives of the Sthavira-kal pins and the Jina-kalpins.
Caranavihi—This work has carası (conduct of a clergy ) as its subject-matter. This carano includes the five great vows etc.
Nirayavisohi-As stated on p. 26, some look upon this work as ukkaliya suya. But no additional information can be had about it except that it is extinct.
Marunavisohi-In Ācāradinakara (pt. II, p. 303b) we have a list of works belonging to the kāliya suya and ukkāliya suya, and therein this work is noted as ukkāliya.
Āyavibhatti-This work is noted as ukkaliya on p. 26. No further particulars are available except that it is extinct.
Utthānapariyāvaniyaa-This was one of the text-books for a Sādhu of 13 years' standing. It seems to be the same as Utthānasuya for the following reasons: (i) In the edition of Vavahāra having Bhāsa and Malaya
giri Sūri's com., there is Utthānasuya instead of Uttha
napariyāvaniya. In Pañcavatthuga (v. 585), too, it is so. 2 (ii) In the Bhāsa (p. 109a )3 on Vavahāra (X), Devindovu
vāya is equated with Devindapariyāvana. So, on this analogy Utthānasuya may be identified with Utthānapa
riyāvaniya. Thimiņabhāvanā-This was the text-book for a Sadhu of 14 years' standing according to Vavahāra, But, it is not so as can be seen from Pañcavatthuga (v. 586).
1. On p. 26, 1, 22, read uk kāliya-suya for kāliya-suya. 2 The word utthānapariyāniya occurs in Viāhapannatti (XV; s. 540); but
there it is not used to denote this or any other work. 8 "तेरसवासे कप्पइ उट्ठाणसुए तहा समुट्ठाणे । देबिंदं परियावण नागाण तहेव परियावणीया ।। १११ ॥" 4 This verse and verses 582-585 and 587 and 588 are quoted by Abhayadeva
Sūri in his com. (p. 301b) on Thăna (V, I; s. 399).

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iv. ]
THE EXTINCT AGAMAS OF THE JAINAS
Now I shall deal with the 10 Dasās. Kammavivagadasă has 10 ajjhayanas. They are mentioned in Thāna (X; s. 755 ) as under:
Out of these the 1st, the 4th, the 6th, the 7th and the 8th ajjhayanas agree in name with the 1st, 4th, the 6th, the 8th and the 7th of the 1st suyakkhandha of Vivāgasuya', whereas the 2nd, the 3rd, the 5th, the 9th and the 10th are equated with the 2nd, the 3rd, the 5th, the 9th and the 10th of the 1st suyakkhandha by Abhayadeva Sūri in his com. ( pp. 507, 5084 and 508) on Thāna. Thus it seems that none of the ajjhayanas of Kammavivagadasă is lost. Same is the case with the 10 ajhayanas of Uvāsagadasā. For, their names as given in Thane ( s. 755 ) tally with those s given in Uvāsagadasā (p. 1). Antagadadasā has 10 ajjhayanas, the names of which are mentioned in Thāna (s. 755 ) as under:
2
3
66
Turning to the available Antagadadasā, we do not find therein these 10 ajjhayanas but come across 8 vaggas, and that the 1st vagga has ten ajjhayanas as noted in its following verse:
4
“मियापुत्ते १ त गोत्तासे २ अंडे ३ सगडे ति यावरे ४ । माहणे ५ नंदिसेणे ६ त, सोरिय त्ति ७ उदुंबरे ८॥ - सहसुद्दा हे आमलते ९ कुमारे लेच्छती १० इति ॥”
"6
1
" मियापुते य उज्झियए अभग्ग सगडे बहस्सइ नन्दी |
उम्बर सोरियदत्ते य देवदत्ता य अब्जू य ॥ " -- Vivagasuya ( 1 )
८८
मि १ मातंगे २ सोमिले ३ रामगुत्ते ४ सुदंसणे ५ चेव । जमाली ६ त भगाली त ७ किंकंमे ८ पलते ति य ९ ॥ फाले अंबडपुत्ते त १० एमेते दस आहिता ॥ "
गोयम समुह सागर गंभीरे चेव होइ थिमिए य ।
अयले कंपिल्ले खलु अक्खोभ पसेणइ वण्ही ॥ "4
105
आणंदे १ कामदेवे २ अ गाहावति चूलणीपिता ३ |
सुरादेवे ४ चुल्लसतते ५ गाहावति कुंडकोलिते ६ ॥
सद्दालपुत्ते ७ महासतते ८ नंदिणीपिया ९ सालतियापिता १० ।”
We have here the above verses almost ad verbatim.
This verse is quoted by Abhayadeva Sūri in his com. (p. 50gbj on Thaira, but there instead of Vanhi we have Vinhi.
14

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THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
Thus the names herein entirely differ from those mentioned above. Abhayadeva Sūri, however reconciles this incongruity by saying that this may be due to a difference in vacunas. This view is strange; so, if it cannot be accepted, the old Antuguḍadasă should be looked upon as lost.
106
According to Thana (s. 755 ), Anuttarovarāiyadusā has 10 ajjhayanas as noted below:
'ईसिदासे य १ घण्णे त २ सुणक्खत्ते य ३ कातिते ४ [तिय ] |
सट्टा ५ सालिभद्दे त ६ आणंदे ७ तेतली ८ति त ॥ दसन्नभद्दे ९ अतिमुत्ते १० एमेते दस आहिया ॥"
On examining the available Anuttarovavaiyadasa, we find that it has 3 raggas having 10, 13 and 10 ajjhayanas respectively. Their names are given there as below:
1
All of them except Kinkama which occurs as a name of the 2nd ajjhayana of the 6th vagga differ from the names of the ajjhayanas of the remaining 7 vaggas as can be seen from the following verses of the extant Antagadadasa:" अक्खोभ सागरे खलु समुद्र हिमवंत अयलनामे य ।
धरणे य पूरणं विय अभिचंदे चेव अट्टमए ॥ " p. 4
" अणीयसे अनंतसेणे अजियसेणे अहिणयरिऊ देवजसे सनुसेणे सारणे गए सुमुहे दुम्मुहे कूवए दारुए अणाहिट्ठी ॥ " - p. 4
" जालि मयालि उवयालि पुरिससेणे य वारिसेणे य ।
पज्जुन सम्ब अणिरुद्ध सच्चनेमी य दढनेमी य ॥ " - p. 19
'परमावई य गोरी गन्धारी लक्खणा सुसीमा य ।
66
जम्बवइ सच्चभामा रुप्पिणि मूलसिरि मूलदत्ता वि ॥" - p. 20
मकाती किंकमे चेव मोग्गरपाणी य कासवे ।
46
खेमए धिइधरे चैव कलासे हरिचन्दणे ॥
बारत सुदंसण पुण्णभद्द समणभद्र सुपइट्ठे महे ।
अइमुत्ते य अलक्खे अज्झयणाणं तु सोलसयं ॥” – p. 25
नन्दा तह नन्दमई नन्दुत्तर नन्दसेणिया चेव ।
मरुया सुमरुय महमरुय मरुदेवी य अट्ठमा ॥
66
भद्दा य सुभद्दा य सुजाया सुमणा इ या ।
भूयदिना य बोद्धव्वा सेणियभज्जाण नामाई ॥ " - 1. 88
काली काली महाकाली कण्हा सुकण्हा महाकण्हा ।
वीरकण्हा य बोद्धव्वा रामकण्हा तहेव य ॥
पिउसे कण्हा नवमी दसमी महासेणकण्हा य ।" - p. 38 ( N. V. Vaidya's edn.)
2. " वाचनान्तरापेक्षाणीमानीति सम्भावयामः,
च जन्मान्तरनामापेक्षयैतानि भविष्यन्तीति वाच्यं, P. 50gb
""
जन्मान्तराणां तत्रानभिधीयमानत्वादिति । "
न

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107
IV) THE EXTINCT ĀGAMAS OF THE JAINAS
107 "जालि मयालि उवयालि पुरिससेणे य वारिसेणे य ।।
दीहदन्ते य लठ्ठदन्ते य वेहल्ले वेहासे अभए इ य कुमारे ॥"-p. 48 "दीहसेणे महासेणे लट्रदन्ते य गृढदन्ते य सुद्धदन्ते। हल्ले दुमे दुमसेणे महादुमसेणे य माहिए ॥ सीहे य सीहसेणे य महासीहसेणे य माहिए । पुण्णसेणे य बोद्धव्वे तेरसमे होइ अज्झयणे ॥"-p. 50 "धन्ने व( ? य) सुनक्खत्ते इसिदासे य आहिए ।
पेल्लए रामपुत्ते य चन्दिमा 'पुटिमा इय ॥ पेढालपुत्ते अणगारे नवमे पोट्टिले इय ।
वेहल्ले दसमे वुत्ते इमेए दस आहिया ॥"-p. 51 (N. V. Vaidya's edn.) From this it follows that at best only the names of the 1st 3 ajjhayanas tally, and so Abhayadeva Sūri suggests that the names noted in Thāna are according to some other vācană. If this suggestion cannot be accepted, they must be supposed to be extinct.
The 10 ajjhayanas of Āyāradasă as noted in Thānaagree with those of the available one, and hence they are so to say in tact.
As regards the 10 ajhayanas of Panhāvāgaranadasā, mentioned in Thāna (s. 755),4 they seem to be lost in toto; for, the available Panhāvāgurana has 5 ajjhayas dealing with āsrava and 5 with samvara, and the available Isibhāsiya has probably nothing to do with the 3rd ajjhayana noted here, in fn. 4.
___As stated in Thanal (s. 755) Bandhadcash has 10 chhaycances as under:
"बंधे १ य मोक्खे २ य देवद्धि ३ दसारमंडलेवित ४ आयरियविप्पडिवत्ती ५ उपज्झातविप्पडिवत्ती ६ भावणा ७ विमुत्ती ८ सातो ९ कम्मे १०।" 1 These are also the names of the 1st 5 ajihayanas of the 4th vagga of
Antagadadasi. In Abhayadeva Siri's com. (p. 509h) on Thana, there is a variant “पोट्टिके". "वीसं असमाहिद्वाणा १ एगवीसं सबला २ तेत्तीसं आसायणातो ३ अद्रविहा गणिसंपया ४ दस
चित्तसमाहिद्वाणा ५ एगारस उवासगपडिमातो ६ बारम भिक्खपडिमातो ७ पजोसवणा कप्पो ८ तीसं - मोहणिज्जहाणा ९ आजाइहाणं १०।"
“उवमा १ संखा २ इतिभासियाई ३ आयरियभासिताई ४ महावीरभासिआई ५ खोमगपसिणाई ६ कोमलपसिणाई ७ अहागपसिणाई ८ अंगुठ्ठपसिणाई ९ बाहुपसिणाई १० ।"
While explaining this, Abhayadeva Siri notes on p. 512h: "'पसिणाई' ति प्रश्नविद्या यकाभिः क्षोमकादिषु देवतावतारः क्रियते इति, तत्र क्षौमक-वस्त्रं अद्दागो आदर्शः अङ्गुष्ठःहस्तावयवः बाहवः-भुजा इति ।"

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IOS
THE CANONICAL, LITERATURE OF THE JAINAS
[CHAP
If Bhavaņā and Vimutti noted here cannot be identified with the 3rd and the 4th Culās of Ayāra, they, too, along with the remaining 8 ajjhayanas should be considered as lost.
Dogiddhidasā has 10 ajjhayanas. They are mentioned in Thāna (s. 755) as under:
“वाते १ विवाते २ उववाते ३ मुक्खित्ते कसिणे ४ बायालीसं सुमिणे ५ तीसं महासुमिणा ६ बावत्तरिं सबसुमिणा ७ हारे ८ रामे ९ गुत्ते १०."
All of them are lost. From the titles cf the ajjhayanns 5-7 it appears that they deal witl: dreams-a subject supposed to be treated in Mahāsuminabhāvana.
As regards Dihadasā, we learn from Thāna (s. 775) that it has 10 ajjlhcayanas. The pertinent portion is as under:
"चंदे १ 'सूरते २ सुक्के ३ त सिरिदेवी ४ पभावती ५ दीवसमुद्दोववत्ती ६ बहूपुत्ती ८ (१७) मंदरे ति त ९ (१८)
थेरे संभूतविजते ८ (१९) थेरे पम्ह ९ (? १०) ऊसासनीसासे ।” In Pupphiyā (p. 21") we come across the following verse which mentions its 10 ajjhayanas:
'चंदे १ सूरे २ सुक्के ३ बहुपुत्तिय ४ पुन्नमाणिभद्दे ५-६ य ।
दत्ते ७ सिवे ८ बले या ९ अणाढिये १० चेव बोद्धव्वे ॥" From this it may be inferred that the ajjhayanas 1, 2, 3 and 7 of Dīhadasă are perhaps the same as the 1st 4 ajjhayanas of Pupphiya. As regards the 4th, it may be equated with the 1st of Pupphucrald. Thus the rest seem to be lost..
So far as Saikhevitadasā is concerned, its 10 ajjhayanas as stated in Thāņa {s. 755) are those noted on p 55, fn. 2. Out of them, only Aigacīliyā, Vaggacūliyā and Vivāhacūliya are extant; the rest are extinct.
With these words about the 10 Dasās, I shall now refer to a remark in the introduction (p. 7) to Nirvānakalikā. It is as under:
1 2
This appears to be a misreading. If so, it should be "सूरे त'. Asstated herein it has 10 ajjhayanas noted in the following verse : -
"सिरि १ हिरि २ घिति ३ कित्ति(त्ती)ओ ४ बुद्धि(द्वी) ५ लच्छी ६ य होइ बोद्धव्वा । इलादेवी ७ सुरादेवी ८ रसदेवी ९ गन्धदेवी १० य ॥"

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IV ]
...THE EXTINCT AGAMAS OF THE JAINAS
109
.. "The most important feature of the work is that it contains nearly 70 verses (Gathas? ), some of which are actually. quoted as from "Agamas”and others are also probably from “Agamas"4 although not expressly stated so to he. These verses cannot be identified in any of the available.Agamas??
If this statement is correct, it follows that either the available Agames are wanting in these Gāthās or that the corresponding Agamas are now lost.
As regards the exegetical literature of the canonical texts, it may be noted that we have lost several Nijjuttis“ etc. For instance, Govinda Vācaka's Nijjutti? is not available now, and so are Bhadrabāhusvāmin's Nijjuttis on Sūriyapannatti and Isibhūsiya. Even some of the Nijjuttis on Pañcamangalasuyakkhandha have long since become a dead letter.8
These are the details regarding the nature of the extinct Āgamas that I have been able to gather from some of the Jaina sources. I admit that in many a case they are nothing more than a mere guessing based upon their etymology. I may add that in certain cases it may be that even if the entire Jaina literature existing at present is fully investigated, it may not mend matters. Anyhow such an attempt is desirable as it can give us a final understanding about the nature of the extinct Agamas.
In the end, before I conclude this chapter, I may tentatively suggest why these are lost. As already noted, certain ajjhayaņas are sātisaya', and hence they were reserved to be studied by the 1 Nirvanakalikā. 2-5 No diacritical signs are here used. 6 That there was a fairly large number of Nijjuttis is borne out by the following line occurring in the Pakkhiyasutta (p. 666):
"अंगबाहिरे कालिए भगवंते ससुत्ते मअत्थे सग्गंथे सन्निज्जुत्तीए ससंगहणीए" 7 This is mentioned in Visehacunni on Nisiha (XI) and Dasaveyiliyanijjutti ... (v.-82). In the former wo-come across the following lines:
___ "गोविन्दो नाम भिक्खू जे तो अट्ठारस वारा पुच्छा तेण एगिन्दियजीवसाहणं गोविन्दणिज्जुत्ती कया ।
THOIUTAT !". 8 See p. 80, fn. 4. 9 For instance, Mahaparinnā (p. 78), Arunovavāya (p. 82), Utthānasuya
(p. 101) and Samutthānasuya (p. 101 ) are some of them.

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120 THE CANONICAL LITERATURE OF THE JAINAS selected few only-the few who were not going to misuse them. As the number of these persons slowly and slowly became less and lees owing to the vicious period we are passing through, according to the Jaina tradition, it naturally brought about the extinction of the ajjhayanas in question. As regards the rest, it appears that they must have fallen into oblivion owing to the lack of interest on the part of those who had to study them.
This finishes the exposition about the extinct Āgamas whose number will go on increasing so much so that only four of them will exist up to the end of the present tīrtha, and thereafter they, too, will perish, and thus there will remain no Āgamas whatsoever, till a new epoch will dawn with the flourishing of Tarthankaras in India when the dvādasāngīs etc. will be again composed. So sáys the Jaina tradition.
1 Out of them, Dasaveyaliya will be available only in meaning. 2 "वासाण सहस्सेण य एकवीसाए इहं 'भरह'वासे । दसवेयालियअत्थो दुप्पसहजईमि नामिहीति ॥५०॥"
"इगवीससहस्साई वासाणं वीरमोक्खगमणाओ। अव्वोच्छिन्नं होही आवस्सगं जाव तित्थं तु ॥ ५२ ।। इगवीससहस्साई वासाणं पीरमोक्खगमणाओ । अणुभोगदार-नंदी अव्वोच्छिन्नाउ जा तित्थं ।। ५३॥"
-Titthogāli as suggested in Vividhapraśnottara (n. 188 )

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CHAPTÉR V THE EXTANT AGAMAS OF THE JAINAS In the last chapter we dealt with the extinct Āgamas. So we shall here treat the extant ones which, together with the former, make up the Jaina canon. It is true that the Agamas which we have to-day, are not the exact prototypes of those composed several centuries ago; for, they have undergone some changes, the linguistic ones and those introduced at the time of the Redaction of the canon being chief of them. The Ägamas available at present, however, confirm to their critical editions prepared under the able supervision of Devarddhi Gaņi Kșamāsramana. It appears that for several Agamas, we have palm-leaf Mse. at least as old as the second quarter of the 12th century of the Vikrama era. It is neither possible nor necessary to consult them while dealing with the extant Agamas; for, their printed editions seem to be fairly reliable.
ĀYĀRA With these preliminary remarks, I shall now begin with Ayāra, the 1st Anga. It is divided into two suyakkhandhas', the 1st having at present 8 ajjhayanas? (formerly 9) and the 2nd 16.3 Most of these ajjhayaņas are sub-divided into uddesas“, each of which consist of suttas. It appears that formerly there was only the 1st suyakkhandha comprising the following 9 ajjhayaņas:
1
2 3
Literally this means a trunk of (the tree of the scripture. It may be roughly translated as 'section'. H. Jacobi has translated it as 'book'. See S. B. E, (vol. XXII, p. 1). This word has been translated as lecture' by H. Jacobi.-Ibid., p. 1 Cf. "o ainger 46 p at garciar, qatë 254uIT, ateite 3ę hurton"
-Nandi (s. 46 ) H. Jacobi has translated this as 'lesson'. See S. B. E. (vol. XXII, p. 1). Aijhayanas - 1 to 6, 8 and 9 of the 1st section have 7, 6, 4, 4, 6, 5, 8 and 4 uddesas respectively, whereas ajjhayaņas 1 to 7 of the 2nd have 11, 3, 3, 2, 2, 2 and 2. Thus ajjhayaņas 8 to 16 of the 2nd lavu no uddesas.
4
.

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i12
THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
(1) Satthaparinna, (2) Logavijaya, (3) Siosanijja, (4) Sammatta, (5) Logasara, (6) Dhuya, (7) Mahaparinna, (8) Vimokkha, and (9) Uvahānasuya.1
By the time Bhadrabahusvāmin wrote a Nijjutti on Ayāra, there were Ayarajgas added to this 1st section. Ayarugga means a Culika. So says Silanka Suri in his com. (p. 6) on Agara. From Ayaranijjutti (v. 11)3 we learn that Ayuru, the 1st Anga, herein styled as Veda, has 9 ajjhayanas, each known as Bambhacera. It consists of 18000 payas (Sk. padus), has 5 Culas and is vast and vaster5 on account of the extent of the padus. It may be noted that nowhere in the Ayaranijjutti, we come across the names of all the 5 Culas. From its v. 2976 we learn the names of Culas 2 to 5. They are (1) Sattikkaga, (2) Bhāvanā, (3) Vimutti and (4) Ayārapakappa. Further, we learn that the 1st Cula consists of 7 ajjhayanas, and so is the case with the 2nd Cula. Each of the rest has, however, only one.
An
1 These are the names given in Ayaranijjutti (v. 31-32) quoted on p. 77, fn. 5. these except the 7th are translated in S. B. E. (vol. XXII) as knowledge of the weapon, conquest of the world, hot and cold, righeousness, essence of the world, cleaning, liberation and the pillow of righteousness respectively. “आयारग्गाणत्थो बंभच्चेरेसु सो समोयरइ । सोऽवि य सत्थपरिण्णाऍ पिंडिअत्थो समोसरइ ।। १२ ।। " -Āyaranijjutti
Ayaragga is also called Ayäranga. See p. 113, fn. 2. See p. 78, fn. 6.
14. Cf. "नव बंभचेरा पन्नत्ता, तं जहा - सत्यपरिण्णा लोगविजओ etc. - Samavāya (s. 9 ) See also Samavaja (s. 51) and Silanka's com. (p. 290) on Ayāra.
5 For explanation sea-p. 78, fn. 6.
6 " जावो गहपडिमा पढमा सत्तिकमा विश्अचूला भावण-विमुत्ति आयारपकप्पा तिन्नि इभ पंच ॥ २९७॥”
7
On this understanding can it not be named as Sattikkaga as has been done in the case of the 2nd Cula?
8 Thus, the 1st 4 Culas have 16 ajjhayanas. Their names are given as under by Malayagiri Suri in his com. (p. 211a) on Nandi by way of a quotation:
"
पिंडेसण (१) सेज्जि (२) रिया (३) भासजाया (४) य वत्थ ( ५ ) पाएसा ( ६ ) । • उग्गहपडिमा (७) सत्तसत्तिक्कया (८-१४) य भावण (१५) विमुत्ती (१६) ॥”
Herein there are no specific names for ajjhayanas 8-14. In a way, this 3is justifiable since each of them is spoken of as Sattikkaya
or Sattik
kaga or the like.
However, from the ending portion of each of them

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THE EXTANT AGAMAS OF THE JAINAS
113 That the second suyakkhandha is a later addition to the 1st, is borne out by the following considerations:(i) As suggested in Āyāranijjutti (v. 287) Ayārangas (i. e.
to say the 5 Cūlās) have been composed by the Sthavirasthe Śrutakevalins, who extracted them from the 1st
suyakkhandha known as Ayāra. (ii) The sources for the five Cūlās are definitely pointed out
in Āyāranijjutti (v. 288–291). (iii) Several European scholars hold this view.5
Such being the case, I may mention the following particulars by way of a corroborative evidence:(i) Sīlāůka Sūri points out the mangalas, the initial, the mid
dle and the last from the 1st suyakkhandha only. we learn the names of the 1st four Sattikkagās as Thãņā, Nisihiya, Uccărapăsavara, and Sadda respectively. The rest can be named as Rūva, Parakiriya and Annamannakiriya.
This cannot be dated later than the composition of Ayāranijutti. 2 "थेरेहिऽणुग्गहवा सीसहि होउ पागडत्थं च। आयाराओ अत्थो आयारंगेसु पविभत्तो ॥ २८७॥" 3 szafat: yag-agangarafelagerata”-Sīlāúka's com. (p. 282a) ___ "बिइअस्स य पंचमए अट्टमगस्स बिइयंमि उद्देसे । भणिओ पिंडो' सिजा' वत्थं पाउग्गहो-५ चेव ॥ २८८॥
पंचमगस्स चउत्थे इरिया वणिज्जई समासेणं। छट्ठस्स य पंचमए भासजायं वियाणाहि ।। २८९ ।। सत्तिक्कगाणि"सत्त वि निग्जूढाई महापरिन्नाओ। सत्थपरित्रा भावण" निज्जूढाओ धुय विमुत्ती ॥२९॥
आयारपकप्पो"पुण पच्चकूखाणस्स तइयवत्थूओ। आयारनामधिज्जा वीसहमा पाहुडच्छेया ॥ २९१ ।।" 5 In S. B. E. (vol. XXII, intro., p. xli), it is said: "I am of opinion
that the first book of the Akârânga Sutra and that of Sætrakritânga Sûtra may be reckoned among the most ancient parts of the Siddhānta." On p. xLviL we have: "The first book, then, is the oldest part of the Akârânga Sûtra: it is probably the old Akârânga Sûtra itself to which other treatises have been added."
In A His. of Ind. Lit. (vol. II, pp. 435-436 ) it is said: "The first Anga is the Ayāramiga-Sutta. In two lengthy sections (s'ruta-skandha) it treats of the way of life (āyāra, Sansk. ācāra ) of a monk. The first section, which makes a very archaic impression, is most decidedly carlier than the second, and yet even the first is a mosaic pioced together from hetorogeneous elements." On p. 437 it is said: "Section II of the Ayāramiga is a much later work, as can be seen by the mere fact of the sub
divisions being described as Cūlās, i, e., "appondices”. 6 See intro. (p. XLVII) to S. B. E. (vol. XXII). Here it is said:
"Sîlâu ka points out as such the first sentence of tho first lesson of the
15

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114 THE CANONICAL LITERATURE OF THE JAINAS
[CHAP. (ii) Both the suyakkhandhas evidently differ from each other
in style and in the manner in which the subject is treated. By the by it may be noted that there is a difference in style in the case of the 3rd Cülā and the two preceeding ones. This is probably due to the diversity
of the matter. Some even go to the length of saying that the 1st wjhayana of the 1st suyakkhandha is the oldest of all its ajjhayanas, and is written in the most archaic language. If this is correct, we can say that there are at least3 three strata in Ayāra: (a) the very first aj hayana, (b) the remaining ones of the 1st suyakkhandha and (c) the 2nd suyakkhandha.
We may now turn to the contents of the Āyāra. As its very name suggests, it deals with rules and regulations pertaining to the conduct of the Jaina clergy, and it is thus an example of caraṇakaraṇānuyoga. Uvāsagadasā which has for its subjectmatter the discipline of the Jaina laity, may be looked upon as its compliment. As regards the details about the contents of Ayāra, the titles of one and all the ajjhyanas indicate them. Even then it may be pointed out that ahimsā is held out as an ideal, and the means to refrain from himsă and the rigidity of the monastic life are here treated at length. To conclude, the 1st Cilā deals with topics associated with the begging of food, a couch,
first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the 16th verse in the fourth lesson of the eighth lecture
of the first book," 1 Ibid., p. xLvii. 2 , Ibid., p. lii. 3 Tho 5 Cülüs are not the composition of one and the same author, as
can be seen from p. 113, fn. 2. So they present different strata according to their chronological order of composition. Moreover, if it is true that the verses and their fragments which are liberally interspersed with the prose of the 1st section, are older than the correspesponding passages in prose-a
view held by some scholars, it furnishes us with another kind of strata. 4 Vasunandin in his com. Acäravrtti on Vattakera's Mülayara observes that
Vattakera intended to give in this work of his, a brief summary of thu Ayåra. Cf. A His. of Ind. Lit. (vol. II, p. 577). " Trafaga ega TETT:"-Siddhasena Gani's com.(p. 91) on Tuttvartha

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V)
THE EXTANT ĀGAMAS OF THE JAINAS
115
clothes and a bowl, and with the modes of speech and the regulation of possession.
The 2nd Culã gives rules regarding religious postures, the places of study and those for easing nature. Moreover, it points out the places the clergy should avoid e. g. the places where musical instruments are being played upon. In short, the clergy should withstand the temptations of sound, colour etc.
Before I deal with the 3rd Cūlā, I may mention that Nisība has certain suttas agreeing with those of the 1st two Cūlās.
The 3rd Cūlā furnishes us with materials pertaining to the biography of Lord Mahāvira-the materials embodied in several cases in phrases recurring in Pajjosaņākappa.3 It also deals with the five mahāvratas and the reflections associated with them. .;
The 4th Cūlā which marks the end of the Ayāra, contains 12 verses, the contents of which may remind a Bauddha scholar of Therāgāthās.
This much may be deemed sufficient so far as the contents of Ayāra are concerned. So I shall now mention the following 1 Here it is said that the words like hole and gole should not be used; for,
they are abusive terms. They are translated in S. B, E. (vol. XXII, p. 151 ) as "you loon! you lout !” In the fn. of this page we have:
My conjectural translation is based on the meaning of the Sanskrit words hoda, golâ."
It may be noted that hole, gole and vasule occur in Dasaveyäliya (VII, 14), and the words hola, vasula and gola in Nāyādhammakahā (I, 9; s. 84 ). 2 For instance $S 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhāvanā can be
respectively compared with $S 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of
Pajjosaņākappa.' See S. B. E, (vol. XXII). 3 The author of Ayāranijjutti is supposed to be the same as that of
Pajjosaņākappa. If this is correct, the author of the latter must have horrowed from Ayāra. For, firstly Bhāvarā is extracted form Sattha. parinnā, and secondly it is a work of a Sthavira other than the one who
wrote a Nijjutti on it. .4 Incidentally it may be mentioned that in this Ayāra (1, VI, 1) there is
a description of the untarnished soul, and that there is a reference to 16 .. diseases as under:

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116
THE CANONICAL LITERATURE OF THE JAINAS [CHAP factors whereby the 3rd and the 4th Culās cannot be looked upon as brought by Jyesthā from Lord Simandhara, though, so suggested in Parisistaparvan (IX, v. 97–100 ).
(i) Jyeșthā is a contemporary of Bhadrábāhusvāmin according to the Parisistaparvan, and this very Bhadrabāhusvāmin informs us in his Āyõranijjutti (v. 290) that Bhāvanā, the 3rd Cālā is extracted from Satthaparinnā, and Vimutti, the 4th Cūlā, from Dhuya.
(ii) The last verse of Dasaveyāliyanijjutti, too, confirms this opinion; for, it speaks of only two Cūlās and not four, and they are supposed to be identical with the ones occurring at the end of Dasaveyālāya.'
(ii) As already noted on p. 45, Haribhadra Sūri mentions a tradition dealing with one Calā only.
All these factors go against Parisistaparvain. But then there arises a question as to on what basis Hemacandra Sūri gave the episode in Parisistaparvan. Was it a tradition that he narrated or had he any specific work to rely upon ? Leaving this question for future investigation, I may note the following points:
tuzt a t tri ure. I parfori fari fori gfeti at 11 उयरिंच पास मतिं (? मयं च मृणियं च गिलासिणं । वेवयं पीढ-सपि च सिलिवई मह-मेहिण ।। सोलस एए. रोगा अक्खाया अणुपुव्वसो। अह णं फुसन्ति आयंका फासा य असमञ्जसा ॥" These 16 diseases may be translated as below:
Boils (? scrofula), leprosy, consumption, epilepsy, blindness, stiffness, lameness, hump-backedness, dropsy, dumbness, apoplexy (?), morbid appetite from overdigestion, tremour, crippledness, elephantiasis and diabetes.
It may be noted that these have very little in common with the 16 diseases mentioned in Vivāgasuya (1) as under:
"सासे कासे जरे दाहे कुच्छिसूले भगन्दरे ।
अरिसा अजीरए दिट्रीमुद्धसूले अकारए।
अच्छिवेयणा कण्णवेयणा कण्डू उयरे कोडे ।' 1 "आओ दो चूलाओ आणीआ जक्खिणीए अज्जाए। सीमंधरपासाओ भवियाण विबोहणट्टाए ॥ ४४७ ॥"
This verse is looked upon by some as spurious. But it should not be forgotten that in Dasaveyaliyanijjutti, there is a reference to two Cūlās. The pertinent verse is as under:
"दो अज्झयणा चुलिय विसीययंते थिरीकरणमेगं। बिइए विवित्तचरिया असीयणगुणाइरेगफला ॥२४॥"

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THE EXTANT ĀGAMAS OF THE JAINAS
117
(i) The 1st ajjhayana opens with the well-known sentence "सुयं मे आउसं भगवया एवमक्खाय", and all its uddesas as well as those of the rest of the 1st suyakkhandha and some of the 2nd, too, end with “fe afa''.
(ii) So far as I know it is not specifically mentioned as to who separated Nisīha from Āyāra. Even the reason of doing so is not stated. So I may suggest that the idea of teaching only the deserving may have been the cause of separating Nisīho from Āyāra. To be explicit, as already noted on p. 82, the nuns were debarred from studying Nisīha, a sātisaya work; but they were permitted to study Ayāra. So, from the days the above-mentioned restriction came into force, Nisīha must have got separated from Āyāra.
(iii) Āyāra (II, 1, 10, 62) has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words na and 458 by meat and fish and thereby suggested that the Jaina ascetics in olden days accepted these articles of food. He, however, expressed his revised opinion in his letter3 dated 14-3-28. There he has said that "agerlaator for at 47301 al aguzgu" has been used in the metaphorical sense as can be seen from the illustration of arra iz479 given by Patañjali in discussing a Vārtika ad Panini (III, 3, 94 ) and from Vācaspatimisra's com. on Nyāyasūtra (IV, 1, 545 ). He has concluded: "This meaning of
1 This furnishes us with an example of a gama, and as such it is inter
preted in 8 ways by Malayagiri Sūri in his com. (p. 212a) on Nandi, while illustrating a gama from the stand-point of abhidheya (artha), the
other view -point being abhidhāna. 2 "से भिक्खू वा जाव समाणे सिया णं परो बहुअट्टिएण मंसेण वा बहुकंटएण मच्छेण वा उवनिमंतिज्जा-आउसंतो
समणा ! अभिकंखसि बहुअद्वियं मंसं बहुकंटयं मच्छं वा पडिगाहित्तए ? एयप्पगारं निग्धोसं सोचा निसम्म से पुब्बामेव आलोइज्जा-आउसो त्ति वा र नो खलु मे कप्पइ बहु० पडिगा०, अभिकंखसि मे दाउं जावइयं पुग्गलं
CAFE I” (s. 281). 3 This original letter is in my possession and has been printed in my article
Prohibition of Flesh-eating in Jainism published in "The Review of
Philosophy and Religion” (vol. IV, No. 2). 4 The pertinent lines are: " htar ASRATTATTUTT FUzbrateta aratamata i
rü ara T a rtufa i cafHEIT". This passage is repeated ad verbatim in the Mahābhāşya ad IV, 1 92. 5 "तस्मान्मांसावि कण्टकानुद्धृत्य मांसमश्नन्नानर्थ कण्टकजन्यमाप्नोतीत्येवं प्रज्ञावान् दुःखमुद्धृत्येन्द्रियादि
साधनं सुखं भोक्ष्यते।"

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THE CANONICAL LITERATURE OF THE JAINAS
(CHAP.
the passage is therefore, that a monk should not accept as alms any substance of which only a part can be eaten and a great part must be rejected.”
(iv) The date of the composition of Āyāra can be settled from the metres used in it. An attempt in this direction was made by the late Prof. H. Jacobi in S. B. E. (vol. XXII, intro. XLI-XLII). There he has said:
“ Again, ancient Pâli works seem to contain no verses in the Aryâ metre; at least there is none in the Dhammapadam, nor have I found one in other works. But both the Akârânga and Sûtrakritânga contain each a whole lecture in Arya verses of a form which is decidedly older than, and probably the parent of the common Arya... From all these facts we must conclude that the chronological position of the oldest parts of the Gaina literature is intermediate between the Pâli literature and the composition of the Lalita Vistara.”
In this connection the late K. H. Dhruva has observed in his Evolution of Gujarati verse' (p. 171) that the German scholar Jacobi believes that the composition of Suttanipāta is followed by that of Dhammapada, and those of Āyāra and Sūyagada are even later than those of these Bauddha works. Further, on p. 173, Dhruva says that there is a slip on the part of Jacobi in naming Gāthānustubhī samsrsti as the olden Aryā and in assigning to Ayāra and Sūyagada a date later than that of Dhammapada, on the ground that this metre is used in these two Jaina works. For, this metre is used even in Suttanipāta; in its Mettasutta and Tuvațțakasutta“, and consequently it should be looked upon as 1 This work is written in Gujarātī and is named as under:
પદ્યરચનાની ઐતિહાસિક આલોચના.” 2 This metre is used for Thiparinnā and Uváhānasuya. The latter is
edited as it is and also as it should be from the metrical view-point by K. H.
Dhruva in Evolution of Gujarati verse ( pp. 185-196 ). 3 In this connection, K. H. Dhruva has observed on p. 174 as under:
“લુપ્ત થયેલા શબ્દો જૂના પ્રયોગો અને ભિખુની સાદી અસલી રહેણીકરણીને આધાર કરી ચૂક્યું છે કે સુત્તનિપાત જૂનામાં જૂને પદ્યાત્મક સંગ્રહ છે. બૈદ્ધ સંઘની સ્થાપના તે એને પૂર્વ અવધિ મનાય છે. આયાર અને સૂયગડ અંગ એક જ જૈન મુનિની કૃતિ
છે, જ્યારે સુત્તનિપાત અનેક ભિન્નકાળના બૌદ્ધ ભિખ્ખનાં સુત્તાનો સંગ્રહ છે.” * “એનૂ મેસુર સમગ્ર અને તુવઠ્ઠસુરને માટે ભાગ પણ એ જ મિશ્ર છંદમાં છે.”
- Ibid., p. 172

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V)
THE EXTANT AGAMAS OF THE JAINAS younger to Dhammapadama situation no scholar can approve of. On p. 174 he concludes this topic by saying that the canonical literature (suttasāhitya) of the Jainas is as old as that of the Bauddhas, and to be more exact, it seems that some of the suttas of Suttanipāta' are anterior to and some are posterior to those of Ayāra and Süyagada whereas some are even contemporaneous with those of these Jaina works.?
SŪYAGADA Suyagada-This is the 2nd Anga having 3 titles as noted on p. 53. It is divided into 2 suyakkhandhas. Out of them the 1st has 16 ajjhayanas, whereas the 2nd 7. Thus, in all there are 23 ajjhayanas. But, only the 1st 5 ajjhayanas and those, too, of the 1st suyakkhandha only, have uddesas, their respective numbers being 4, 3, 4, 2 and 2; the rest have no uddesas whatsoever. The 1st suyakkhandha has all its ajjhayaņas except the 16th (last) entirely in verses, But, so far as the 2nd suyakkhandha is concerned, it has its 1st 2 ajjhayanas, the 4th and the 7th wholly in prose whereas the 3rd in prose with 4 verses almost at the end, and the 5th and the 6th entirely in verse. ૧ “પદ્યબંધની કસોટી સૂચવે છે કે એ સંગ્રહને વિષ્ણુભાનુભી સંસૃષ્ટિમાં રચાયેલાં સુત્ત
વાળો ભાગ આચાર અને સૂયગડથી કંઇક જુનો જણાય છે; અને કૈકાલિક કુટુંબ સાથે સંબંધ ધરાવતો ભાગ ઉક્ત જૈન અંગાથી અર્ધી સદી માટે રચાયેલો સંભવે છે. સંપૂર્ણ આર્યા એમાં ઉપલબ્ધ નથી તે કારણથી પ્રસ્તુત બૌદ્ધ સુત્ત શય્યભવ મુનિના દસ
a111444? Mar 3113914 3.”-1bid., p. 174 ૨ “સુત્તનિપાતમાં કેટલાંક સુત્ત આચાર અને સૂયગડ અંગ પહેલાનાં, કેટલાંક તે બેના
40241 242 24is 273 ell A1 . Ibid,, p. 174 3 I do not know if there is any source which mentions the specific names
of both of these sections. From Silanka's com. (p. 8a) on Süyagada we see that the 1st section is named as Gathaşodaşaka (Pr. Gahäsoda
saya), i. e. one of which Gahā is the 16th aijhayaņa. 4 Of, the following verse of Süyagadanijjutti :
"दो चव सुयक्खन्धा अज्झयणाई च होन्ति तेवीसं। तेत्तिसुद्देसणकाला आयाराओ दुगुणमङ्गं ॥ २२॥" 5 They are in different metres such as Anuştup, Vaitaliya etc. Prof. Jacobi
in 2. D. M. G. (vol. XXXVIII, 593 and vol. XLV, 101 ) has noted that Vaitāliya stanzas and Yamakas occur.

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THE CANONICAL LITERATURE OF THE JAINAS [CHAP. As regards the language of this 2nd Anga, it is said in A His. of Ind. Lit. (vol. II, p. 431):
"The most archaic language is to be found in the Ayāramga-Sutta, and next to this, in the Sūyagadanga-Sutta and the Uttarajjhayaņa. Ardha-mā. gadhï is quite different from Jaina-Māhārāştrī, the dialect of the non-canonical Jaina texts."
As regards the authorship of both the suyakkhandhas the Jaina tradition is unanimous in believing it to be a work of one and the same Ganadhara. It seems Prof. Winternitz differs; for, in A Flis. of Ind. Lit. (vol. II, p. 438) he says:
“This Angu, too, consists of two books, the second of which is probably only an appendix, added later, to the old Aiga which we have in the 1st book."
I, however, do not endorse this opinion especially when Prof. Schubring in his Worte Mahavīras (p. 17 f.) observes that Süyagada, (II, I) "is closely related to Ayāra I (Bambhacerāim) both in wording and mode of expression. and when K. H, Dhruva attributes the authorship of both of these works to the same author.
We may now note the contents of Sūyagada. To begin with, we may quote Samavāya (s. 23) where the names of all the 23 cojjhuyanas are given, since these names, being significant, help us in this direction:
"तेवीसं सूयगडज्झयणा पत्नत्ता, तं जहा समए १ वेतालिए' २ उवसग्गपरिण्णा ३ थीपरिन्ना ४ नरयविभत्ती ५ महावीरथुई ६ कुसीलपरिभासए ७ वीरिए ८ धम्मे ९ समाही १० मग्गे ११ समोसरणे १२ आहत्तहिए १३ गंथे १४ जमईए १५ गाथा 1 See A His. of Ind. Lit. (vol. II, p. 441 n). 2 See p. 118. fn. 3. 3 "सूत्रीकृता अज्ञानिकादयो यत्र वादिनस्तत् सूत्रकृतम्"
-Siddhasena Gani's com. (p. 91) on Tattvartha 4 This name occurring in I, 2, 1, 22 is doubly interpreted in Süyagadanijjutti
(v. 28): (i) vaidārika or destroyer of karmans and (ii) vaitālika, the
metre in which it is composed. 5 This title is explained in two ways: (i) indicating the opening words and
(ii) suggesting the frikhalā baddha-yamaka. The latter fact has beon noted in Süyagadanijjutti as under, while its another title Ayänijja is being explained :
"जं पढमस्सऽन्तिमए बिइयस्स उ त हवेज आदिम्मि । एएणायाणिजं एसो अन्नो वि पजाओ॥१३॥"

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v] THE EXTANT AGAMAS OF THE JAIŅAS
izi १६ पुंडरीए १७ किरियाठाणा १८ आहारपरिण्णा १९ [अ]पचखाणकिरिया २० अणगारसुयं २१ अहइज २२ णालंदज २३”
These titles are translated by the late Prof. Jacobi as under in S. B. E. (vol. XLV, contents):
" The doctrine, the destruction of Karman, the knowledge of troubles, knowledge of women, description of the hells, praise of Mahavira, description of the wicked, on exertion, the law, carefulness, the path, the creed, the real truth, the Nirgrantha, the Yamahas, the song, the lotus, on activity, knowledge of food, renunciation of activity, freedom from error, Ardraka and Nalanda.”
On p. 249 of this work he has written the following foot-note, in connection with the title of the 2nd ajjhayana:
"The name of this lecture, which occurs in its last linc, is vêyâliya, because, as the author of the Niryukti remarks, it treats on vidârika, desLruction (of Karman), and because it is composed in the Vaitaliya metre? 1 In Samaváya (s. 16 ) the names of these 16 ajjhayaņas are givon with
some slight variation here and there with the opening words viz. "ATSET 4 TET SAT 4771." Can we hereby infer that the generic title of each of the 16 ajjha yaņas is Gāhā ? નિર્યુક્તિકારને અનુસરીને જર્મન વિદ્વાન જેકોબી સૂયગડ અંગના અંગ્રેજી અનુવાદ (s. B. E. Series Vol. XLV )માં પ્રાકૃત વેતાલીય બેલ the destruction of Karman ( કર્મનું વિદારણ કે વિકલન) એવા અર્થમાં લે છે, અને એ પ્રાકૃત બેલને
આલીયનું રૂપાંતર માની વિતાલીય છેને પણ અર્થ ઊપજાવે છે. એમાં બહુ વાંધા આવે છે. પ્રથમ તો સં. વિન્ટ અથવા વિ+દલ ધાતુ ઉપરથી વિઆલિય (સં. વિદ્યારિત) અથવા તે વિઅલિય (સં. વિદલિત) શબ્દ અનુક્રમે અગ્રિમ પ્રાકૃતમાં નીપજે, પણ આલિય ન નીપજે. એ રૂપ તો અંતઃપાતી એ નહિ, પણ ઉત્તર પ્રાકૃતમાં સંભવે, ઉત્તરકાલીન રૂ૫ના પ્રયોગ સામે સમયવિરોધના વાંધા ઉપરાંત બીજો એક વાંધો ઊભો થાય છે. એની યુત્પત્તિ સં. વિષ્ણુ અથવા તો વિઠલ્ ઉપરથી સાધી “ના” અથ કરી શકાય, પણ “કમને નાશ” એવો અર્થ શી રીતે શકય બને? પોતાની કલ્પના અબાધિત છે એમ માની લેઈ જર્મન વિઠઠય સયગડના પ્રથમ તસ્કંધના પંદરમા અજઝયણની જમઈય સંજ્ઞાનો પડછા આપે છે, પરંતુ આ સંજ્ઞા દિઅથી છે નહિ. જમઅ (સ. યમકિત) બેલનો એક જ અર્થ શકય છે, ચમકવાળું. એ શબ્દને અજઝયણના આદ્ય પ્રતીક જમઈય સાથે કંઇ પણ સંબંધ હોય, તો યમકનો પ્રયોગ સૂચવવાનો છે. એમણે પસંદ કરેલા દૃષ્ટાંતમાં બે અર્થ છે જ નહિ. પંદરમા અજઝયણનાં આચાણિય અને સંકલિય નામતિ ચમક કિંવા રાખલાયમેકનાં વાચક છે. બીજો કોઈ અર્થ એમાંથી બલાત્કાર જ-ખંચી તાણીને જ કઢાય. જમઇય અને વેઆલીચ શબ્દ અનુક્રમે અલંકારશાસ્ત્રના યમક અલંકારના અને અંકશાસ્ત્રના વૈતાલીય છન્ડના બેધક છે. પ્રસ્તુત બે અઝયણનાં નામ વિષય ઉપરથી નહિ, પણ છજના અને શબ્દાલંકારના પ્રયોગ ઉપરથી જ રાખવામાં આવ્યાં છે.”
- Evolution of Gujarati vcrse , p. 169n,
16

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
For either word, vaidârika (or rather vaidâlika, cf. karmavidalana) and vaitâliya may, in Gaina Prakrit, become vêyâlîya or vetâlîya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the Gaina Prakrit exhibited in our Mss., or in other words, that the toxt has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference, for it is called gamaîya (yamakiya) because each of its verses contains the verbal ornament called yamaka. and because it opens with the words gamaiyam (yad atitam)."
As regards the title of the 15th lecture he has said as under on p. 329 by way of a foot-note:
"This lecture has been named from its opening words gamaiyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 101). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called srinkhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. adâniya-sankaliyâ. For sankaliyâ is the Prâkrit for srinkhalä (e. g. in our text, 1, 5, 2, 20), though Silânka here renders it wrongly sankalita; and âdâniya by itself is used as a name of our lecture."
This 2nd Anga wherein we come across a number of similes1 deals with the refutation of heretical doctrines. Its 1st two ajjhayanas explain the holy life and give us a graphic description of the difficulties a monk should surmount and especially the temptations he should face boldly. The 3rd ajjhayana vividly depicts the various works exacted from a male who has become a slave of his wife owing to his being unduly attached to her, and thereby furnishes us with materials throwing light on the Hindu Society of those days. Then we have an entire ajjhayana which treats of hells and the gruesome torments therein. This is followed
1 For example see I, 1, 2, 15 & 19, I, 2, 1, 15; I, 3, 1, 2 and I. 14, 2. For additional illustrations, the reader may refer to such verses as begin with एवम्. The number of these verses is, no doubt, enormous.
2 In this connection, in A His. of Ind. Lit. (vol. II, p. 440) it is said:
"Like the authors of so many texts of the Puranas and Buddhist Suttas, a section of this Jaina Anga, too dwells with truly Sadistic complacency on the fantastic description of the hells..."

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v]
THE EXTANT ĀGAMAS OF THE JAINAS by the praise of Lord Mahāvīra whom the author depicts as the standard of righteousness. Then we have later on the wellknown four heresies: ajñānavāda, vinayavāda, akriyāvāda and kriyāvāda. This finishes a rough survey of the 1st suyakkhandha. Turning to the 2nd we find that it has practically the same themes as the 1st; for, it, too, deals with polemics, which give us at least a glimpse of the various religious sects of the olden India. In the end we have disputations of Ardra with Gośāla, a Bauddha, a Vaidika priest, a Vedāntin and a Hastitāpasa, and that of Udaka, a follower of Lord Pārsva with Gautama.
Thus the contents of this 2nd Anga supply a young monk with materials whereby he can fortify himself against the heretical doctrines of alien teachers and preachers, can confirm himself in the right faith and can lead himself to the summum bonum.
Metres—There seems to be no old source which discusses the metres of verses of Āyāra and Sīyagada. As already observed on p. 118 this question has been however handled in modern days. by the late Prof. Jacobi and by the late K. H. Dhruva. The latter observes in Evolution of Gujarati verse (p. 152) as under:
સુત્તકાલના સાંપ્રત વ્યાખ્યાનમાં આધાર તરીકે સ્વીકારેલાં આયાર અને સૂયગડ અંગમાં ચાર જ છંદને પ્રયોગ છે, અનુષ્યભને ત્રિષ્ટભને વૈતાલીય (પ્રા. વેલીય) નો અને ગાથાનુણ્ભી સંસૃષ્ટિ. સૌમાં અધિક પ્રચાર અનુટુભને છે.”
On p. 154 he quotes a verse from Suyagaļa (I, 1, 4, 8 ) and names its metre as Sautta anustubh. Further, on this page he says that in Süyagada, Ārcika tristubh is used 46 times, Traistubhī upajāti 92 times and Indravajrā 25 times. As an illustration of Sautta triştubh he quotes on p. 156 Sūyagada (1, 14, 17), and for that of Vaitālīya, 1, 2, 2, 20 on p. 157. Here he says that in Sūyagada there is not a single verse in Vrddhavaitāliya usually known as Aupacchandasika in prosody. On p. 158 is quoted I, 2, 1, 6 as an illustration of a verse of which the 1st foot is in Vrddhavaitaliya and the rest in Vaitāliya. The metre of which 1 For details see my intro. (pp. 58-62 ) to Tattvārtha (vol. II). For
a discussion in German see F. 0. Schrader's über den stand der Indischen
Philosophie zur Zeit Mahāviras und Buddhas (Strassburg, 1902). 2 See Schools and Sects in Jaina Literature by Mr. Amulya Chandra Sen.

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THE CANONICAL LITERATURE OF THE JAINAS [ CHAP. there is no name to be found in prosody and which is designated by K. H. Duruva as Gāthānustubhi samsrsti in virtue of its being a combination of Anustubh and Gathā, is used in both the uddesas of Thaparinnā and in the ending portions of some other ajjhnyanas as well. On p. 159, 3 verses are quoted from Sūyagad. They are: I, 4, 1, 4; I, 1, 3, 16; and I, 1, 8, 26. Out of these the 1st has its 1st and 3rd feet in Anustubh, the 2nd in Vrddhatarı güthika khrinda (18 mātrās ) and the 4th in Vrddha khandi (15 mātrās). As regards the remaining two verses, each has its 1st 3 feet in Anustubh whereas the 4th in Gāthika khanda of 15 and 18 matrās respectively. 1, 2, 3, 22' of Siyagada is in Jūgitānustubli saṁsrsti.
THANA I hāna is the 3rd Aiga. It is divided into ten sections known as ajjhayanas, with no specific names for them except Ekasthānaka, Dvisthānaka, Tristhānaka etc., up to Daśasthānaka-the names probably coined by Abhayadeva Sūri in his com. on this Thāna. Some of these sections have sub-sections known as uddesas. For instance, sections II, III, IV and V have 4, 4, 4 and 3 uddesas, whereas the rest have none. Nevertheless each section is divided into suttas.3 Their total number is 783.
The entire work is mostly in prose, and each section of it deals with objects according to their number, the maximum number going up to 10. In section III (s. 128) persons are divided into 3 classes, best, mediocre and worst, and these are each further subdivided into 3 sub-classes. In section VII, are mentioned 7 nayas (s. 552), 7 svaras or the notes of the musical scale (s. 553'), 7 1 In the edition used by K. H. Dhruva, it seems that this is written as if it
is in prose. So he modifies it slightly on p. 162n and turns it into a verse. 2 For corroboration see p. 21, fn. 1. At times ajjhayanas are called thānas,
See the end of V, i. 3 The very 1st sutta is: "U # 3713€! aoi 19741 hari 1” 4 Sutta 553 consists of several verses. 5 "यत्रैकादीनि पर्यायान्तराणि वर्ण्यन्ते तत् स्थानम्"
-Siddhasena Gani's com. (p. 91 ) on Tattvärtha (1, 20) 6 Over and above the svaras, their sthānas, their generating organs animate and
inanimate, the fruits of singing the musical notes, their grāmas and marchanas,

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samudghātas or explosions (s. 586) and 7 schisms (s. 587). In section VIII we come across 8 types of philosophers (s. 607), 8 mahanimittas (s. 608), 8 vibhaktis (cases) with illustrations2 (s. 609) etc. Therein the 8 types of philosophers are: (1) Egāvātis or Monists, Theists or Monotheists, (2) Aṇegāvātis or Pluarists, (3) Mitavadis or Extensionists, (4) Nimittavādis or Cosmogonists, (5) Sayavatis or Sensualists, (6) Samucchedavātis or Annihilationists, (7) Nitāvādis or Eternalists and (8) Na-santi-paraloga-vātis or In section X we have 10 types of dravyānuyoga (s. 727), 10 kinds of satya (s. 741), 10 sorts of suddhavākyānuyoga (s. 7443), 10 types of calculations (s. 747), 10 sections of the Angas 7 to 9 (s. 755), 10 kinds of sons (s. 762) and 10 sorts of wonders (s. 777). At times, these enumerations contain parables in a nutshell. As for example, there are 4 kinds of baskets and also of teachers; there are 4 sorts of fish and also of mendicants; there are 4 varieties of ball and also of men etc.
Materialists-Hedonists.
V]
SAMAVAYA
This is the 4th Anga. It is divided into 160 suttas. These mostly deal with objects according to their number, and thus, in
1
4
125
their sources etc. are dealt with, in this sutta, with a passing reference to Sakkata (Sk. Samskṛta) and Pagata (Sk. Prakṛta) and to Isibhāsiya (Sk. Rṣibhāṣita). The pertinent portion is as under:" सक्कता पागता चेव दुहा भणितीओ आद्दिया । सरमंडलम्मि गिज्जंते पसत्था इसिभासिया ॥" with a variant "ff
(p. 394 )
for ar" for the 2nd foot occurs
This very verse in Anuogaddara (p. 181).
In short, this is a svaramandala, and it is entirely reproduced in Anuogaddara (s. 127).
See E. Leumann's article "Die alten Berichte von den Schismen der Jaina" published in Indischen Studien (vol. XXII, pp. 91-135).
2 The 6 verses given in this connection occur almost ad verbatim in Anuogaddāra (s. 128).
3
" दसविधे सुद्धावाताणुओगे पं० तं० - चंकारे १ मंकारे २ पिंकारे ३ सेतंकारे ४ सातंकरे ५ एगत्ते ६ पुधत्त ७ संजू ८ संकामिते ९ भिन्ने १० ।"
“सम्यगवायनं वर्षधरनद्यादिपर्वतानां यत्र स समवायः "
-Siddhasena Gani's com. (p. 91) on Tattvartha (I, 20)

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THE CANONICAL LITERATURE OF THE JAINAS (CHAP. a way continue the subject-matter of the 3rd Anga; for, suttas 1 to 135 enumerate different entities in rising numerical groups (samavāyas) of 1 to 100, 150, 200, 250, 300, 350, 400, 450; 500, 600, etc. up to 1100; 2000, 3000 etc. up to 10,000; 1 lac, 2 lacs etc., up to 9 lacs; 9000, 10 lacs, 1 crore and i kotākoți of sāgaropamas. This is followed by the description of the 12 Angas, two rāsīst and their sub-divisions, two types of hellish beings etc., varieties of avadhijñāna etc., 6 types of samhanana, 6 sorts of samsthānd, 3 vedas, the 7 Kulakaras of the past utsarpinī, the names etc., of the 24 Tirthaikaras, 12 Cakravartins, 9 Vasudevas and 9 Baladevas of the present avascrpinā, names of the 24 Tirthankaras of the Airāvata zone and those of the Tīrthaikaras to flourish. In s. 157, Kappa is referred to.
VIĀHAPANNATTIS This is the 5th Anga having 5 titles as noted on pp. 53–54. It is divided into 41 sections known as saäs, almost all of which
1 Under number 18, 18 kinds of the Brāhmi script are mentioned, and
under number 36, names of the 36 ajjhayaņas of Uttarajjhayana are given. This latter topic must have been incorporated in Samavāya after
its compilation, and same must be the case with the mention of Nandi therein. 2 As regards this incongruity Abhayadeva Sūri observes on p. 1069:
"इदं च सहस्रस्थानकमपि लक्षस्थानाधिकारे यदधीतं तत् सहस्रशब्दसाधाद् विचित्रत्वाद् वा मूत्रगते. लेखकदोषाद् वेति ।" 3 The data regarding the extents of these Angas do not tally with their
present extents. 4 They are: (i) jivarasi and (ii) ajivarāsi. 5 Ten different meanings of this title are noted by Abhayadera Sūri in his com.
(pp. 2-3) on this work. Therein he has suggested the following Samisksta equivalents of this title:
(1) neatgafa, (2) 164 , (3) fagreuath, (4) faareasurfa, (5) faaraqalà, (C) 14 aufà. This word is used in the beginning of the 2nd sac. In Samavāya (s. 81) we have: "fantaqaate veritat nerg=441 9777". Abhayadeva Sūri, while commenting upon this says on pp. 886 and 89:
"EITETTY HeritaHernarfa safa, 7 ' a'503764aryana, aifa waयुग्मादिलक्षणराशिविशेषविचाररूपाणि अत्रान्तराध्ययनस्वभावानि तदवगमावगम्यानीति ।"

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127
have sub-divisions styled as uddesas', and these, too, are further divided into suttas. Abhayadeva Sūri observes in his com. (p. 8) on this work that it has 10,000 uddes'akas, 36,000 praśnas? and 2,88,000 padas. But, in Samavāya (s. 140 ) and Nandi ( s. 49 ) the numbers for the padas are given as 84,000 and 1,44,000 respectively.
As regards the subject-matter), various topics are discussed in this work. But, since there seems to be no inter-connection between the uddesas of one and the same saü, much less between those of the different saäs, we find that for getting a complete view of any one topic, we have often to refer to different uddesas of the various saüs. Śräbhagavatīsāra, a chāyānuvāda prepared by Mr. G. J. Patel, however, solves this difficulty; for, he has re-arranged the suttas and grouped them according to the subject they deal with. In doing so, he has divided the work into 10 khandas with their respective titles as under:
Sādhana, caritra, siddhānta, anyatūrthika, vijñāna, ganita, kutuhala, deva, nāraku and anyajīva, with the word khanda added to each of them.
1 Saäs 1 to 8, 12, 13, 14, 18, 19 and 20 lave each 10 uddesas, the 9th and
the 10th bave each 34, the 11th 12, 15th none, 16th 14 and 17th 17. Saäs 21 to 41 have the number of their uddesas as under:
80 (8 vaggas), 60 ( 6 vaggas), 50 (5 vagga), 24, 12, 11 (thānas), 11, 11, 11, 11, 28, 28, 124, 124, 132, 132, 132, 132, 132, 231 and 196. The saäs 33 and 34 have each 12 avantarasaäs, and saüs 35 to 40 have each 12 mahaTummasaüs.
The significant titles of almost all these uddesas are mentioned in vorse, mostly in the beginning of each of the saäs, and the corresponding verse is styled as sangrahanigāthā (vide the beginning of the com. of the 6th saä). Most of these praśnas are asked by Indrabhūti Gautama to Lord Mahăvira; for, only at times we find that his other pupils Agnibhūti, Vāyubhūti, Manditaputra, Mākandiputra and Roha, Jayanti, a Srāvikā, and some non-Jainas ask him a question. In the answers given to these questions by Lord Mahāvīra we come across a queur case (XVIII., 3; s. 619) where Gautama is addressed instead of Mākandiputra, though the answer is in connection with the question asked by the latter. This is due to an answer being here reproduced from
Pannavara (XV, 1). Vide its com. (p. 742a). 3 "व्याख्यायन्ते जीवादिगतयो यत्र नयद्वारेण प्ररूपणाः क्रियन्ते सा व्याख्याप्रज्ञप्तिः।"
-Siddhasena Gaņi's com. (p. 91) on Tattvårtha (I, 20)

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THE CANONICAL LITERATURE OF THE JAINAS
(char
It may be here remarked that the following lines occur in Śrībhagavatīsāra (p. 300):--
“હું હમણુ મરણ પામવાનો નથી, પણ ૧૬ વર્ષ જીવવાનો છું. માટે તું મેંટિક નગરમાં રેવતી ગૃહપત્ની છે, તેને ત્યાં જા. તેણે મારે માટે બે કબૂતર રાંધીને તૈયાર કર્યા છે. પણ તેને કહેજે કે મારે તેમનું કામ નથી; પરંતુ ગઈ કાલે બિલાડાએ મારેલા કુકડાનું માંસ તેણે તૈયાર કરેલું છે, તે મારે માટે લઈ આવ.” į . This translation was greatly resented by the Juinas especially when Mr. G. J. Patel's article "Aglattegratat ajaign” got published in Prasthāna (Pustaka XXVI, No. 1, pp. 66–74, Saṁvat 1995, Kārtika). Several articles were written as a rejoinder by some of the Jaina Sādhus and others. There they have pointed out that the words #974, far and songs do not here mean a pigeon, a cat and a cock; but stand for $58103, argfasta or faris# ( a kind of vanuspati) and alarm respectively. They have further supported their view by quoting Nighantus and Susrutasambitā (xlvi).
I may note in passing that in II, 5 (s. 112) a spring (harai) of hot water in Rājagyha is described, and in XII, 6 (s. 453) there are mentioned 9 names of Rāhu.
In the end, I may mention that by way of cross-references, the following Agamas are alluded to, in this 5th Angu:
(1) Rāyappasenaijja ( s. 133,), (2) Jivājīvābhigama (s. 114), (3) Jambuddīvapannatti (s. 362), (4) Pannavaņā (s. 173 ); (5) Aņuogaddāra (s. 593), ( 6 ) Orarāżya (s. 383), (7) Nandi (s. 732) and (8) Avassuyu (s. 384).
Ayõradasā, too, is noted in A His of Ind. Lit. (vol. II, p. 443).
1
2
The original passage is as under:___ "तं गच्छह ण तुमं सीहा ! मेढियगाम नगरं रेवतीए गाहावतिणीए गिहे । तत्थ णं रेवतीए गाहावइए मम अट्टाए दुवे कपोयसरीरा उवक्खडिया तेहि नो अट्ठो अत्थि । से अण्णे पारियासिए मज्जाइकडे कुक्कुडमंसए THIETE, vuur agt."-XVII, 9; s. 557. Four of them have been published in Jaina satya prakasa (vol. IV, nos. 6 and 7). Therein the articles of Anandasāgara Sūri and Vijayalāvanyu Sūri deserve to be specially noted. These words may have been singled out with a view to making the pertinent lines construable according to the different anuyogas.
3

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THE EXTANT AGAMAS OF THE JAINAS
129
This Anga throws light on the biography of Lord Mahāvīra. For, not only do we here come a cross his various names but we find those of his several pupils, that of his pseudo-pupil Gosāla, those of his antagonists Jamāli3 and others, and those of his contemporaries who were the followers of Lord Pärsvanātha. Further, this Anga (VII, 8; s. 299) mentions Vajji Videhaputta who conquered nine Mallai rulers and nine Lecchai rulers. It furnishes us with information about the initiation of Jayanti, sister of the father of King Udayana. Over and above this, in the 9th saä (33; s. 380) we come across the various tribes to which the female attendants of Devānandā belonged. Names of the 16 jātis, grahas and heretical sciences viz. the 4 Vedas, Itihāsa, Nighantu, Vaidiko Upāngas and Şaşthitantra are here mentioned. Albrecht Weber in a note to his famous Lectures on the History of Indian Literature (2nd German edn., 1876) has referred to the atomistic theory of Jaina philosophers as found in this fifth Anga.
NÄYĀDHAMMAKAHAY This is the 6th Anga. Its name is mentioned in Samskrta in two or three ways, and it gives a nice food to one interested in etymological discussions. This 6th Anga is divided into two
1 In IX, 33; s. 381 we come across an account of the meeting of Lord Mahāvīra
with his mother Devānandā. As stated therein, at the sight of Lord Ma. hāvīra, milk began to flow from the breasts of this woman, her arms sweelled beside her bangles, her bodice got stretched, and she experienced horripilation. See the 15th saä. Its English translation by R. Hoernle has been published as an appendix in his edition of Uvāsagadasă (Bibliotheca India, Calcutta, 1888-1890). This saä is referred to by W. W. Rockhill in The life of the
Buddha and the early History of his Order, 1884. 3 See Ix, 33. 4. See XII, 2. 5 "चिलाइयाहिं वामणियाहिं वडहियाहिं बब्बरियाहिं ईसिगणियाहिं जोण्हियाहिं चारुगणियाहिं पल्लवियाहिं
ल्हासियाहिं लउसियाहिं आरबीहिं दमिलीहिं सिंधलीहिं पुलिंदीहिं पुक्खलीहिं मुरुंडीहिं सबरीहिं
rrete” (s. 380 ). Cf, the 6th Anga (s. 18) and the 10th (s. 4). 6 For details about this work see Purătattva (V, p. 81). 7 This is also named as Nāyasuya, Vide Nāyādhammakahā (II; p. 246b), 8 Soe Malayagiri’s com. (pp. 2300 and 231a) on Nandi and a ta netakat
4474711” (p. 179), a Gujarati translation of the 6th Anga,
17

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THE CANONICAL LITERATURE OF THE JAINAS ( CHAP suyakkhandhas named as Nāyaand Dhammakahā. The former has 19 subdivisions», each styled as ajjhayaņa; and the latter has 104, each styled as vagga. Further, each vagga has subdivisions , each known as ajjhayuņa.
As regards the contents, we have in the 8th ajjhayana, the narration of Malli, the 19th Tirthankara as a female. She gets a mohanagharu ("a house intended for confusion'') prepared in order to make the six princes (who wooed her ) realize the filth of the human body and thereupon make them decide to renounce the world. In the 9th, we come across a mariner's fairy tale. Herein is men. tioned the winged horse as is the case with the Valahassa-jātaka (No. 196). The 16th ajjhayana furnishes us with a narration of Dovai (Sk. Draupadi) in the form of a story of her rebirth.”
In the 2nd suyakkhandha? there is a story of the goddess Kāli.
1-2 Each of these names occurs in plural. 3 Their names are given in the following verses of this very work:
"उक्खित्तणाए १ संघाडे २ अंडे ३ कुम्मे ४ य सेलगे ५।
तुब ६ य रोहिणी ७ मल्ली ८ मायंदी ९ चंदिमा १० इय॥ दावद्दवे ११ उदगणाए १२ मंडुक्के १३ तेयली १४ वि य । नंदीफले १५ अवरकंका १६ अतिने १७ सुसमा १८ इय ।।
अवरे य पुंडरीय णा य ए १९ ए गुण वी स त मे।" It is said that out of these, the 14th ajjhayana may be compared with Avassayacunni (pt. II) where paccakkhāna is explained. 4 "दोच्चस्स णं भंते! सुयक्खंधस्स धम्मकहाणं समणेणं जाव संपत्तेणं के अट्टे पन्नत्ते? एवं खलु जंत्र :
HOTU HTRIU HETI CA 971 9771"-II, 1; s. 148. 8 Their respective numbers are 5, 5, 54, 51, 32, 32, 4, 4, 8 and 8. The total
comes to 196. 6 In A His. of Ind. Lit. (vol. II, p. 449) it is remarked: “This is a monkish
corruption of the legend from the Mahābhārata of Draupadi's marriage to the five brothers.”
7
As regards this suyakkhandha, Prof. Winternitz observes :
"Book II of this Anga is a complete contrast to Book I both in fornu and contents, and is more closely associated with the seventh and the ninth Angas."--Ibid., p. 448

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This entire work deals with narratives3 which have a moral and religious purpose behind them. They excite interest and attest attention, are free from sectarian spirit and are useful to persons of any and every school of thought. Such is the opinion expressed by Mr. D. B. Kalelkar in Gujarati, in his foreword to the Gujarati translations of this work.
This Anga (I, 1; s. 17), too, supplies us with names of some of the anarya tribes. Furthermore it mentions 16 jewels (I; s. 16) and 72 kalās (I; s. 20), and refers to 18 Desi languages (I; s. 22), 4 Vedas and Sasthitantra, 16 diseases (XIII; s. 100) etc.
1
131
3
2 Narratives, apologues, fables and the like wherein are clothed ethical and religious truth in the graceful and pleasing drapery of metaphor, serve a useful purpose of engaging the attention, of impressing the memory and strewing the path to abstract dogmas with flowers. This is what Rev. J. Long has said in his work entitled as Scripture truth in Oriental Dress (p. i).
"ज्ञाताः - दृष्टान्तास्तानुपादाय धर्मों यत्र कथ्यते ता ज्ञातधर्मकथा: ।"
4
Herein almost in the beginning we come across the following line:
" जति णं भंते! समणेणं भगवया महावीरेणं... पंचमस्स अंगस्स अयमठ्ठे पन्नत्ते, छट्टस्स णं अंगस्स णं भंते! णायाधम्मकहाणं के अट्ठे पन्नत्ते ? "
7
Similar lines are to be met with, in the Angas 7 to 11. From this it may be deduced that the meanings of Angas 5 to 11 have been propounded by Lord Mahavīra.
The narrative of 4 daughters-in-law of a merchant given in VII (s. 63) may be cited as an instance. For its extract in English see A His. of Ind. Lit. (vol. II, p. 446).
5 This has been published in the Punjabhai Jaina Granthamala No. 3, 1981.
6
-Siddhasena Gani's com. (p. 91) on Tattvartha (I, 20)
The pertinent lines are:
" रयणाणं १ वइराणं २ वेरुलियाणं ३ लोहियक्खाणं ४ मसारगलाणं ५ हंसगब्भाणं ६ पुलगाणं ७ सोगंधियाणं ८ जोहरसाणं ९ अंकाणं १० अंजणाण ११ रयणा ( ? या ) णं १२ जायरूवाणं १३ अंजणपुळगाणं १४ फलिहाणं १५ रिहाणं १६ अहाबायरे पोग्गले परिसाडेइ. "
This same passage occurs almost ad verbatim in Rayapaseniya (s. 8). By रयण is here meant कक्केयण.
Ten gems are noted in Kummaputtacariya in the following verse:“ सोगन्धिय-कक्केयण - मरगय - गोमेय - इन्दनीलाणं ।
जलकन्त - सूरकन्तय-मसारगल - ऽङ्क - फलिहाणं ॥ ७४ ॥
In Arthadipika (p. 159a) 60 kinds of jewels are mentioned.
See
pp. 116 and 136.

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
In IX; s. 90, we come across a pretended elegy? of Rayaņadivadevayā. In passing it may be noted that in this Anga, there are used reduplicatives2 e. g. 4(3)(E)FH (IX; s. 80), asaša (IX; S. 80 ), 9 8a (IX; s. 81 ), fafaf apot (I; s. 27) etc. * While concluding this topic, I may mention that in this Anga we come across some graphic descriptions e. g. those of the bedchamber of Dhāraņi (I; s. 9), a voyage (VIII; s. 69), a Piśāca (VIII; s. 69 ), a ship-wreck (IX;s. 80) etc. Moveover, the six seasons are described in 6 verses, one for each of them ( vide IX; s. 81).
In the end it may be remarked that the Mss. of this 6th Anga present many different readings. Some of them are noted and explained by Abhayadeva Sūri in his com. on it.
UVĀSAGADASĀ This is the 7th Anga. It consists of 10 ajjhayaņas noted on p. 105, fn. 2. Out of them the first enumerates, in minute details, the various vows and observances undertaken by Anandao and his wife in the presence of Lord Mahāvīra. Ānanda, on his leading a pious life as a lay adherent ( uvāsaga?) for 20 years, attains avadhijñāna.
The next 4 ajjhayanas furnish us with the lives of 4 other lay adherents who did not give up their vows, even though each 1 This is perhaps the earliest to be met with, in the Jaina literature. 2. It may be noted in this connection that an interesting article entitled
Reduplicatives in Indo-Aryan and written by Dr. S. M. Katre has been published in "Bulletin of the Deccan College Research Institute" (vol. I, no. 1, pp. 60-70), and a list of onometopoetic words occurring in Puspadanta's Nayakumäratariya (an Apabhramsa work of the 10th century) is
given in its edition by Prof. Hirālāl Jain on p. lvii. 8 Out of them, those occurring in 3 Mss. deposited at B. O. R. I. and in
Abhayadeva Sūri's com. are given by Prof. N. V. Vaidya, in his edition
(pp. 231-245 ) of this Aiga. 4 See pp. 8a, 16a etc.. 5 See p. 16a etc. 6 For analysis and episode of this Ananda, one of the ten Mahāśrāvakas, see
R. Ch. Dutt's A History of civilization in Ancient India (vol. II). 7 "उपासकैः-श्रावकैरेवं स्थातव्यमिति येष्वध्ययनेषु दशसु वर्ण्यते ता उपासकदशाः"
-Siddhasena Gani's com. (p. 91 ) on Tattvärtha (I, 20 ).

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of them was threatened by one god or another, with the loss of the life, relatives, health and property respectively.
The 6th deals with the life of Kuņdakoliya whose faith remains unshaken in Lord Mabā vīra's teachings, though they are denounced by a god while propounding the tenets of Gosāla to him.
The 7th supplies us with a story of Saddālaputta, formerly a devotee of Gosāla. Lord Mahāvīra convinces him by arguments that the doctrine of Gosāla is faulty. Thereupon he becomes a staunch convert, so much so that an attempt made by Gosāla himself to make him re-embrace his faith, fails.
The 8th illustrates as to how Revai (Sk. Revati) harasses her husband Mahāsayaya by subjecting him to temptations to enjoy sensual objects. He however remains firm, and Revai suffers for rejecting Jainism.
The 9th and the 10th ajjhayanas deal with the quiet and peaceful lives led by Nandiņīpiya and sālibipiya, the two great devotees of Lord Mahāvïra, out of 10.
On the whole, this 7th Anga furnishes us with materials which give us a vivid picture of the social life of those days. Incidentally I may note that s. 184' mentions some of the vessels used in those days, and the suttas 94-95, 101-102 and 107 supply us with a graphic description of Piśāca, an elephant and a serpent, the 3 forms assumed one after another by a god who had come to verify the statement of Indra regarding the unflincting faith of Kāmadeva, one of the Mahāśrāvakas of Lord Mahāvīra. 1 "तत्थ णं बहवे पुरिसा दिण्णभइभत्तयणा कल्लाकर्लि बहवे करए य वारए य पिहडए घडए य अद्धघडए य कलसए य अलिअरए य जम्बूलए य उट्टियाओ य करेन्ति ।"
Abhayadeva Sūri, while commenting upon this says: "करकान-वाटिकाः, वारकांश्च-गडुकान्, पिठरकान्-स्थालीः, घटकान् प्रतीतान्, अर्द्धघटकांश्च-घटार्द्धमानान्, कलशकान्-आकारविशेषवतो वृहद्घटकान् , अलिञ्जराणि च महदुदकभाजनविशेषान् , जम्बूलकाश्च लोकरूढ्याऽवसेयान्, उष्ट्रिकांश्च-सुरातैलादिभाजनविशेषान्."
Other vessels such as कडाहय (s. 129), कडिल्ल (s.94), कलन्द (s. ), किला (s. 94 ), afgan (g. 94) are mentioned. Further Belt (s. ), PETITETUT (s. 94 ) and FAETOTE (s. 94 ) occur in this Anga, and they mean a crushing stone, a broad rectangular piece of stone and a cylindrical piece of stone respectively. The last two are spoken of, as far and Galati in Gujarāti and as पाटा and वरवंटा in Marathi.

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( CHAP
ANTAGADADASĀ This 8th Anga consists of only one suyakkhandha. It has 8 vaggast with 10, 8, 13, 10, 10, 16, 13 and 10 ajjhayanas2 respectively. It deals with the lives of the Antakytkeralins or those who attained omniscience when they were about to die and who on their death became Siddhas (liberated ). The narratives given here are not complete by themselves. For instance, the narration of Prince Goyama given in the 1st ajjhayana goes only so far as the dream of Dhāriņi; for a further link up to the list of wedding presents we have to take passage mutatis mutandis, from the Bhagavaż (XI, II; s. 430); then, after two short paras taken from this 8 and 5th Angas respectively, the material upto the taking of the vows is to be supplied from the 6th Anga; and thereafter this 8th Anga gives a little bit of information which gets completed on our referring to the 5th Anga.
The 1st 5 vaggas supply us with some information about the city of Bārāvai (Sk. Dvārāvati), Vasudeva, Devakia and her 8 sons, Kaņha (Sk. Krşņa) being the 7th, and the destruction of Bārāvai.
In the 6th vagga we have the story of Muggarapāņi and that of Prince Aïmuttas. The latter is a riddle story, its seed, so to say being implanted in the following riddle:
"जं चेव जाणामि तं चेव न जाणामि । जं चेव न जानामि तं चेव जानामि"6
The 7th vagga mentions the names of the 13 queens of Seņiya and the 8th, penances such as Rayaņāvalī, Kaņagāvali, Sihaņikkiliya (small and big ), Savvaöbhadda (small and big ) and Muttāvali. 1 This shows that this Anga is wanting in 2 sections. So some are inclined to
interpret its title as 'the fortunes or vicissitudes of the Antagadas'. They
do not translate dasā as 'ten'. 2 See p. 106, fn. 1. 3 Cf. 3777a:-FACT 17 eur au aratatat care a reta arrar frakten: "
-Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20) 4 At the sight of her lst 6 sons she experiences a similar condition as done
by Devānandā and described in the 5th Anga. See p. 129, fn. 1. 5 For a portion of his life see the 5th Anga (V, 3; s. 187). 6 Cf.-"TRTH TET HÅ 8 764 7 a : 3fastrá fartaf fastahagraat 11"
-Kenopanışad (II)

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ANUTTAROVAVAÏYADASA This is the 9th Anga. It is divided into 3 vaggas, each of which is further subdivided into 10, 13 and 10 ajjhayaņas respectively.' It deals with the lives of persons who after their death, were born as gods in Anuttaravimānaand who will therefrom descend to this world, will attain a human birth and will achieve final emancipation. In short, it treats about Ekāvatārins, most of whom are the sons of King Seņiya. It may be noted that the kathās given here are not everywhere complete, but portions of the former ones are referred to, in short, in the latter ones. In the 3rd vagga we have a description of Dhanya's body immensely reduced on his having practised austerity. This description begins with his feet and ends with his head. The last sutta mentions some of the noble attributes of Lord Mahāvīra.
PANHĀVĀGARANA This work somehow looked upon as the 10th Anga is divided into 10 ajhayanas, out of which the 1st five deal with āsrava and the last five, with samvara. We find herein names of anărya tribes (s. 4) and those of 9 grahas. The contents of this work widely differ from those of Panhāvāgarana noted in Țhāna and Nandi. In Nandî this work is said to have consisted of 108 praśnas, 4 108 apraśnas and 108 praśnápraśnas, vidyātisayas and discourses of saints with Nāgakumāras, and other Bhavanapatis. Malayagiri Sūri interprets praśnas, apraśnas and praśnăpraśnas as under:
"या विद्या मन्त्रा वा विधिना जप्यमानाः पृष्टा एव सन्तः शुभाशुभं कथयन्ति ते प्रश्नाः तेषामष्टोत्तरं शतं, या पुनर्विद्या मन्त्रा वा विधिना जप्यमाना अपृष्टा एव शुभाशुभं कथयन्ति तेऽप्रश्नाः तेषामष्टोत्तर शतं, तथा ये पृष्टा अपृष्टाश्च कथयन्ति ते प्रश्नाप्रश्नाः"
Thus it will be seen that the extinct work mostly dealt with vidyās and mantras.
1 2
For their names see p. 107, fn. 4. Cf. "gazinufair at ay talaga at ng atiqalabastr:",
-Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20) In s. 21, we have 60 synonyms for ahimsā. Cf. " Garcia afarga H ar o al 995UTTOT."
--Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20)
3 4

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CHAP.
VIVĀGASUYA . This is the 11th Anga. It deals with the fructification or matured fruits (vivāga)' of deeds, bad and good, done in previous births. This work is accordingly divided into two suyakkhundhas styled as Duhavivāga3 and Suhavivāga, the former occupying a space about 7 times that occupied by the 2nd. Each of these furnishes us with ten narratives. These narratives describe the lives of ten persons. Therein their two lives as a human being are given in details whereas their subsequent transmigrations in the samsāra and their attaining liberation in the end, are summarily disposed of. In the Duhavivāga all the 10 persons concerned are not mates as is the case with Suhavivāga; but, there are only 8 males, the remaining two being females.
This Vivāgasuya can be looked upon as a work on kathanuyoga as it deals with narratives. These narratives supply us with a beautiful picture of the society of those days when this work was composed. For instance, we learn therefrom (89) that a blind man led by a man having eyes and having a stick held in front of him used to earn his livelihood by going to various houses and by creating a feeling of compassion for him in the persons he came across. The mention of 16 diseases ($22) viz. asthama, cough, fever, burning sensation in the body, pain in the stomach or belly, fistula, piles, indigestion, an eye-disease, head-ache, loss of appetite, pain in eyes and ears, itching, dropsy and leprosy and over and above this, that of aggiä (§ 27 ), a disease which rapidly consumed anything when eaten and which according to Abhayadeva Sūri, is known as bhasmaka, give us an idea of the diseases known in those days. The remedies in the case of the 1st 16 1 Cf. "a99:- TATHATÁ Hula-sifa aq fa "
-Siddhasena Gani's com. (p. 91) on Tattvārtha (I, 20) 2 This may remind a Bauddha scholar of Avadānašataka and Karmaśataka. 3-4 Each of these names is mentioned in plural in Vivāgasuya. See § 4. 5 In Suhaviväga only the first narrative is given in full, whereas the rost,
in bare outlines.

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diseases (23) such as various kinds of enema, purgatives, vomitings, medicated baths etc., show how far the medical science was " then developed. So far as surgical science is concerned, cutting of veins and skin for making them bleed, deserves to be noted.
Propiation of deities for begetting progeny! (f 138), fanciful longings of women when pregnant ($ 40, 68), throwing of a still-born child on a dung-hill ($ 47) or placing it under a cart ($95) and then bringing it back with the belief that it may thereby live long (§ 47), human sacrifices (S 107) for winning the favour of deities, festivals in honour of Indra and others ($ 11), extremely barbarous and cruel ways of inflicting punishments for theft and adultery ($ 37, 63) and the various instruments etc. used by jailors for inflicting corporal punishments to prisoners ($ 120-121); proficiency of harlots ($ 34), and various preparations of flesh etc. ($ 66, 93, 135, 151) are some of the aspects of the society which are reflected in the narratives given in this Angd.
OVAVĀİYA This work is considered as the 1st Uvanga. Herein are described in full, the city of Campā, the sanctuary of Puņņabhadda and the garden surrounding it, the Asoga tree therein, King Kūņiya alias Bhimbhasāraputta, his queen Dbāriņi and Lord Mahāvira, to name a few out of many. These descriptions are reproduced, indicated by the word vanna or abbreviated by introducing the word jāva, when they are required elsewhere; for, this Uvanga is practically the 1st work codified at the council of Valabbi. Over
1
Some females are over-anxious to have a child, Sutta 137 describes their longings which can be compared with Abhijñānaśākuntala (VII, 17). Further, the wording of this sutta is identical with s. 5 of the 8th Anga (IIL, 8). So the description given in s. 137, ought to have been abbreviated by using jāva, and, if, at all, it was to be given in full, it ought to havo bocn so done in s. 40. Siddhascna Gaņi, too, believes so, in case such an inference can be drawn from the following line occurring in his com. (p. 27) on Tattvārtha (VI, 14):
"उपाङ्गानि औपपातिकप्रभृतीन्यङ्गार्थानुवादीनि" In Über ein Fragment der Bhagavati a similar description of Lord Buddha is given by Dr. A. Weber.
2
18

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THE CANONICAL LITERATURE OF THE JAINAS
and above this work being a store-house of splendid descriptions, it has a historical importance, too, as it refers to Lord Mahāvira's samosarana in Campa and the pilgrimage of Kuniya to that place. Further, the various attainments and penances' of the saints of Lord Mahavira are here mentioned in details, and this is followed by the description of various celestial beings who come to attend upon Lord Mahavira. His sermon delivered on this occasion may be looked upon as the last item of the 1st part3 which may be named as Samosarana. The 2nd part opens with the description of Indrabhuti's journey to Lord Mahavira, and various questions (regarding the re-births) asked by the former to the latter. Sutta 74 deals with various Tavasas, and the following ones up to s. 100 with Parivayagas, Ammaḍa being one of them. His subsequent life as Dadhapaïnna is then dealt with. In the end we have exposition about the samugghaya resorted to, by some of the omniscient beings, description of the abode of the liberated and the condition therein. Suttas 168-189 which form the ending portion, are in verse, whereas the preceding portion is mostly in prose. RAYAPASENIYA
This Uvanga deals with the birth of King Paësi as Sūriabha deva, his celestial grandeour and enjoyments, his staging of a drama and a dance in the presence of Lord Mahavira, the description of his vimana, and a dialogue regarding the identity of soul and body between Paësi and Kesi Ganadahara, a follower of Lord Pārsva. Prof. Winternitz attaches immense value to this dialogue; for, he considers it as a beautiful piece of literature. As regards the title etc. of this Uvanga, it may be noted that in the 5th Anga (s. 133) and elsewherses, too, it is mentioned as Rayappasenaijja.
1 In s. 30 these are treated at length.
2
Sutta 38 furnishes us with a description of celestial damsels.
3
The author has not divided the work into 2 parts; but this is what some of the modern scholars do.
4 See A His. of Ind. Lit. (vol. II, p. 455). 5 See Avassayacunni (pt. I, p. 142).

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JĪVĀJĪVĀBHIGAMA1
This Uvanga is divided into 9 sections2 known as pratipattis.3 It deals with the fundamental principles of Jainism, and thus furnishes us with details about the animate and inanimate objects. The 3rd pratipatti contains the description of continents and oceans, and it is looked upon by Prof. Winternitz as an interpolation (vide A His. of Ind. Lit. vol. II, p. 456). The entire treatment in this Uvanga is in the form of questions and answers, as is the case with the 4th Uvanga.
PANNAVANĀS
139
This Uvanga is a master-piece of Jaina philosophy. It is divided into 36 sections, each known as paya. Each of these payas deals with one particular topic in all its aspects and may be hence looked upon as a thesis on the subject concerned, in an epitomized form. These 36 payas are named in Prākṛta in v. 4-7. Malayagiri Sūri in his com. (p. 6) on this work mentions their names in Samskṛta. They are: (1) Prajñāpanā, (2) Sthāna,
1 This is styled as ajjhayana in its sutta I.
2 In A His. of Ind. Lit. (vol. II, p. 456) the number of sections has been given as 20. This gives rise to a set of questions: Is this a slip or is it owing to some other method of counting? And, if latter, what is that method?
Further
3 This name occurs in Malayagiri Suri's com. on this 3rd Uvanga. more, therefrom we learn the specific names of one and all the pratipattis! They ara Dvividha, Trividha etc. up to Dasavidha.
4 This is the biggest section out of 10.
5 This is styled as ajjhayana in v. 8, and it is referred to in Jivajivabhigama (s. 106).
6
Cf. "पन्नवणा १ ठाणाई २ बहुवत्तव्वं ३ ठिई ४ विसेसा ५ य । वक्कन्ती ६ ऊसासो ७ सन्ना ८ जोणी ९ य चरिमाई १० ॥ ४॥
भासा ११ सरीर १२ परिणाम १३ लेसा १७ कायठिई १८ या सम्मते १९ ओगाहणसण्ठाणा २१ किरिया २२ कम्मे इयावरे २३ |
[कम्मस्स] बन्धए २४ [ कम्मस्स] वेद २५ [९] वेदस्स, बन्धए २६ वेयवेयए २७ ॥ ६ ॥ आहारे २८ उवओगे २९ पासणया ३० सन्नि ३१ समे ३२ चेव ।
भोड़ी ३३ पवियारण ३४ वेदणा ३५ य तत्तो समुग्धाए ३६ ॥ ७ ॥” — Pannavana
कसाए १४ इन्दिए १५ पओगे १६ य । अन्तकिरिया २० य ॥ ५ ॥

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( CHAP.
(3) Bahuvaktavya, (4) Sthiti, (5) Vigeşa, (6) Vyutkrānti, (?) Ucchvāsa, (8) Sañjñā, (9) Yoni, (10) Carama, (11) Bhāṣā, (12) Sarīra, (13) Pariņāma, (14) Kaşāya, (15) Indriya, (16) Prayoga, (17) Leśyā, (18) Kāyasthiti, (19) Samyaktva, (20) Antakriya, (21) A vagāhanāsthāna, (22) Kriyā, (23) Karma, (24) Karmabandha, (25) Karmavedaka, (26) Vedabandhaka, (27) Vedavedaka, (28) Ābāra, (29) Upayoga, (30) Darśanatā, (31) Sañijñā (32) Samyama, (33) Avadhi, (34) Pravicāraṇā, (35) Vedanā and (36) Samudghāta.
To my mind, this work is, in short, an encyclopedia of Jainism, and if one properly studies it with Viahapannatti, it may make that individual a past-master of Jainism. It may be mentioned en passant that its 1st paya (s. 36-37 ) furnishes us with a geographical-ethnographic outline; for, herein there is a mention of the Ariyas (Aryas) and Milikkhus ( Mlecchas ) with their habitations.
SŪRIYAPANNATTI This Uvanga is a work on astronomy from a Jaina standpoint. It is divided into 20 sections, each of which is styled as pāhuda. This is likely to remind one of the sub-divisions of the
Puvvas. The importance of this work for the study of the ancient - Indian astronomy has been emphasized by various European : scholars; e. g. Prof. H. Jacobi (S. B. E. vol. XXII, intro. p. xL), Prof. E. Leumann (Bezeihungen der Jaina-Literatur zu Andern Literatur-kreisen Indiens, pp. 552-553) and Dr. G. Thibaut ( Astronomie, Astrologie und Mathematik and J. A. S. B. vol. XLIX, p. 108).
This work deals with the moon, too. So Prof. Winternitz is inclined to believe that "it almost looks as though the original Candā-Panntti had been worked into the Sūra-Pannatti". Vide A His. of Ind. Lit. (vol. II, p. 467).
JAMBUDDİVAPANNATTI This is so to say a work on Jaina cosmology. It is divided into seven sections, each known as vakkhakkāra. In the 3rd section, 1 Payas 3, 5, 6 and 33 are also named as Alpabahutva, Paryāya, Upapato
dvartana and Jžānaparināma.

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141 there is a description of Bhāratavarga (India), and, therein the legends about King Bharata are treated at length. Accordin Leumann (Z. D. M. G. vols. 48 and 82) "they can be called an exactly parallel text to Vişnu-Purāna II and Bhāgavata-Purāna V.”
CANDAPANNATTI This work as it is available now, differs very very little from Sūriyapannatti, and such a state of affairs existed at least in the time of Jinaprabha Sūri as can be seen from his Siddhāntāgamastava (v. 26). All the same, since Malayagiri Sūri has commen upon it, and since this work is noted in Thāna (II, 1; p. 126 ), Nandi (s. 44 ), etc., there must have existed in olden days some work of this name,
NIRAYAVALISUYAKKHANDHA I use this title to indicate a collection of the 5 Uvangas viz. (1) Nirayāvalia or Kappiyā, (2) Kappavadimsayū, (3) Pupphiya, (4) Pupphacūliyū and (5) Vanhidasā. Dr. Weber and Prof. Winternitz believe that these works are separately counted to make the number of the Uvangas tally with that of the 12 Angas.
Each of these five works except the last consists of 10 ajjhayaņas whereas the last has 12.
In Kappiya we have lives of Kāla and others, the ten sons? of Sreņika. Similarly Kappavadirsayā deals with the lives of their 10 sons. Pupphiyā describes 10 gods such as the moon, the sun and others, whereas Pupphacīliyā furnishes us with some details about 10 goddesses such as Sri, Hri, Dhrti and the like. · In Vanhidasā we come across legends of the 12 princes of the Vanhi race. Out of them, the 1st deals with Nisaờha (Sk. Nişadha ), son of Balarama and nephew of Krşņa. .
NISĪBA This Cheyasutta consists of 20 uddesagas. It deals with the rules governing the life to be led by monks and nuns, and prescribi Vide A His. of Ind. Lit. (vol. II, p. 457). 2 They were killed in their fight with their grand-father Cedaga of Vesāli and
have been born in the 4th hell.-Kappiya 3 They have been born in various heavens.-Kappavadimsayā 4 Jarl Charpentier says that the title Nisihà, though traditional, is wrong:
it ought to be Niseha.

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[CHAP.
es atonements and penances by way of punishment for various transgressions against rules pertaining to begging of alms, etc. This work mentions exceptions to the general rules, too.
MAHANISIHA This Cheyasutta is divided into 6 sections known as ajjhayanas. A three-fold division referred to, in the beginning of this work, is not to be found. There are specific titles for the 1st, 2nd, 5th and 6th ajjhayaņas. They indicate the subject-matter. The 3rd and Be 4th ajjhayanas treat of Kusīla Sādhus. In the 4th, there is a narrative about two brothers Sumati and Nāïla. The 5th deals with the relation between a guru and his pupil. This ajjhayaņa has supplied some materials for composing Gacchāyāra. The 6th ajjhayaņa treats of prāyaścittas and contains a narrative pertaining to a teacher Bhadda and Rayyā, the Āryikā. The last two ajjhayaņas which are styled as Cūliyās, supply information about the daughter of Suyyasivi. Over and above these specific topics, this Cheyasutta has several topics in common with Nisīha.
VAVAHĀRA This Cheyasutta is divided into 10 uddesagas. It deals with prescriptions and interdictions. It points out what Jaina saints are expected to do and what they are expected to refrain from, and the prāyascittas they have to perform, in case they violate the prescribed rules. Further it deals with the desired type of spirit they should have at the time of expiations. It throws light as to what should be done when one or more saints go astray, while they itinerate with many more. It also informs us as to who do not deserve the status of an Acārya, an Upadhyāya and the like. Nuns holding padavīs like Pravartini have to lead their lives according to a set of rules. These are explained in this work. In the end we have the curriculum for a novice whose course of study ordinarily lasts for 20 years. This Cheyasutta, too, has been utilized for the composition of Gacchāyāra 2 1-2 Cf. "HEIGAEITE -qraît aaettrait nem a
साहुसाहुणिअट्ठाए गच्छायारं समुद्धिअं॥१३५॥"

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143
1.
1 noua.
regula
DASĀSUYAKKHANDHA This Cheyasutta consists of ten significant sections. It seems that sections 1 to 7 and 9 are each known as dasā, whereas the rest as ajjhayanas. The respective topics treated therein are as under:
(1) 20 asamāhitthānas - the causes that upset a Muni in his samyama when he follows a path adverse to his dharma; (2) 21 sabaladosas -causes that weaken the spirit of a Muni, (3) 33 āsāyanās associated with a guru, (4) ganisampadā-the 8 sampadās of an Acārya along with their sub-divisions, four types of vinaya prescribed to a pupil and their sub-varieties, (5) 10 cittasamāhitthānas, (6) 11 uvāsagapadimās-the 11 pratimās-postures, penances etc., a Jaina layman resorts to, (7)12 bhikkhupadimās, (8) pajjosaņākappa', (9) 30 mohanijjatthānas-causes that lead to the amalgamation of mohanīya karman with the embodied soul, and (10) āyatitthānas.
It may be added that each of the 7 dasās dealing with tions pertaining to the discipline of the Sadhus and Śrāvakas, begins with suyam me äiisam etc. as in Ayāra, and each ends with ti bemi. In the 5th dasā, there is treated a sermon of Lord Mahāvīra delivered in the presence of King Jiyasattu. It goes up to 17 verses. The 9th dasă furnishes us with a sermon of 39 verses preached by Lord Mahāvīra to King Koņiya and others. In the 10th section we find King Seņiya and his queen Cellaņā listening to Lord Mahāvira's sermon. Their splendour etc. detract the mind of almost all the Sādhvīs and Sadhus respectively; Candanabīlā and Indrabhuti, however, remain unaffected by wicked thoughts. Lord Mahāvīra thereupon delivers a lengthy sermon.
PAJJOSANĀKAPPA This work forms the 8th section of Dasāsuyakkhandha, It is divided into 3 sections styled as vācyas by Jinaprabha Sūri in his Sandehavişauşadhi, a pañjikā on this work, and by Vinayavijaya Gaņi, too, in his Kalpasubodhikā, a com. on this very work. These three vācyas are named as Jinucariya (Sk. Jinacarita), Therävali (Sk. Sthavirāvali) and Sāmāyārī (Sk. Sāmācāri). In 1 For details see pp. 143-145,

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144 THE CANONICAL LITERATURE OF THE JAINAS
[CHAP Jinacariya, the life of Lord Mahāvira occupies the major portion. This is narrated "in great detail, with great diffuseness, with descriptions in the Kāvya style and with exaggerations beyond all measure.” So says Prof. Winternitz in "1 His. of Init. Lit. (vol. II, p. 463). Here the conception, transference of the embryo? and the birth of Lord Mahāvira are described in the same way as in Āyāra. Further this work furnishes us with vivid information regarding the well-known 14 dreams, their interpretation, Lord Mahā vira's yrhavāsu, his twelve years' life as as asectic and his activities for about 30 years since he became omniscient.
In Therävalī, we find a list of yaņas (schools), their sükhas ( branches ) and the Ganadharas (heads of schools). This list is borne out by inscriptions of the 2nd century A. D. Vide Dr. Bühler's Epigraphica Indica i (1892) 371 ff., 393 ff. This indirectly shows how far the works codified at Valabhi are genuine. It is true that this Theravali mentions some of the successors of Bhadrabā.
1
2
The lives of 23 Tirtharkaras are also given here. But they begin with that of Lord Pārsva and go up to that of Lord Rşabha. Out of them, those of Pārsva, Aristanemi and Rşabha are given in English by Dr, Bimala Churn Law in his article "The Kalpasūtra" published in Jaina Antiquary (vol. II, Nos, III and IV). The episode about this given in this Pajjosaņākappa practically tallies in words with one given in Ayara (s. 176). It is presented in a versified form in v, 450, 457 and 458 of Avassayanijjutti. As suggested by Abhayadeva Sūri in his com. on Viähapannatti (v. 3; s. 186 ) it is hero alluded to. This episode is admitted as genuine by the Svetumbaras only. The Digambaras distrust it. But strange to say, it is supported by the oxcavations carried out in the Kankāli țīlā at Mathura. Alexander Cunningham in his Archaelogical Survey of India (Annual Reports) III 1873, p. 46 says: "The Kankali Tila has been... prolific... both in sculptures und inscriptions all of which are pure Jaina monuments. On the upper level stands a large Jaina temple dedicated to Jambū Svāmī. An annual fair is held at this place."
Amongst these excavations we come accross sculpture and inscriptionis and it is in the former section that we come accross an engraved illustration (2) ft. by 19 ft.). This is what we learn from Epigraphic Indica p. 317, Mathura Sculptures, Plate II, und Cunnigham's Reports for the Archaelogical Survey of India XX, Plate IV, 2-5.

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husvamin; but, as it is possible to look upon that portion as inserted in the original work by Devarddhi Gani at Valabhi," it cannot be argued on that account that this Theravali is not a composition of Bhadrabahusvāmin, So some other arguments must be advanced to disprove the authorship attributed to him by the Jaina tradition.
VAL
145
In Sāmāyārī we have in prose rules and regulations pertaining to pajjusana or the Lenten period. Dr. Bimala Churn Law says in this connection in his article "The Kalpasūtra" published in Jaina Antiquary (vol. II, No. IV, March 1937, p. 82):
"This Pajjusana corresponds to the Buddhist Vassa and is divided into two parts the 50 days that precede and the 70 that succeed the 5th of Bhadra, Śuklapakṣa. The Svetambaras observe fast during the former period and the Digambaras during the latter."
This third section which is a code of rules for asceticism, is looked upon by Western scholars as the oldest nucleus, and they opine that Bhadrabahusvämin does not seem to be the author of all the three sections which have been united to form a whole in the Pajjosanākappa.
Before proceeding further, it may be noted that out of these 3 väcyas the 1st is the biggest. Its extent is a little more than 900 slokas. It consists of 228 suttas. It is mostly in prose; for, some verses interspers it. Its 15th sutta is an eulogy of Lord Mahavira by Sakra. It is hence known as Sakrastava. Its wording is almost identical with Ovavāïya (s. 16 & 20). Sutta 13 of Antagaḍadasa (VI) and the last para of Anuttarovavaiyadasa have also something in common with this wording. Sutta 129 refers to a great planet Bhāsarasi (Sk. Bhasmarasi) which is mentioned in Thana (II, 3), too. It has remained unidentified up till now.
The 2nd varya has more verses than any of the other two. Its last 14 verses are worth noting. Some of them remind us of the Theravalis to be met with, in Nandi and Avassayanijjutti. In
1 See D. L. J. P. F. Series, No. 18.
2 Ibid., pp. 2b, 11b, 15b, 322, and 39.
3
For ther details see D. C. J. M. (vol. XVII, pt. III, p. 173).
19

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"THE CANONICAL LITERATURE OF THE JAINAS
[ CEAP.
this vācya we have a reference to sankhitta vāyanā on p. 51° and to vitthoravāyanā on p. 522. . Just as Pajjosanākappa is divided into 3 vācyas, so it is also divided by some of its commentators into 9 sections known as vācanās or vyākhyānas and into 9 ksaņas as well. These 9 sections seem to be more or less arbitrary so much so that at times one and the same sutta is so split up that one portion of it belongs to one vacanã and the remnant, to the other. Vide s. 15.
The extant Pajjosanākappa is known as Bārasāsütr', too. Its extent is said to be 1216 ślokas; but, on actual counting it comes to 100 slokas more. So says Dr. Bimala Churn Law in Jæina Antiquary (vol. II, No. III, p. 72).
This Pajjosaņākappa bas a very big number of commentaries', the only other Agama that can vie with it, to some extent in this respect, being Avassaya. 1 A tentative list of them may be given as under:
(i) Bhadrabāhusvāmin's Pajjosaņākappanijjutti (c. Vira Samvat 160). (ii) Pșthrîcandra Sūri's Paryusaņākalpatippanaka (13th century); (iii) Vineyacandra Sūri's Durgapadanirukta (Samvat 1325); (iv) Jinaprabha Sūri's Sandehavişauşadhi (Samvat 1364); (v) Jūānasāgara Sūri's Kalpa. siträvacuri (Samvat 1443); (vi) Jayasāgara Sūri's Sukhävabodhavivarana 15th century); (vii) Māņikyasekhara Sūri's Kalpasitraniryuktyavacūri ( 15th century); (viii) Dharmasāgara Gani's Kalpakiranavala (Samvat 1628); (ix) Subhavijaya's Kalpasūtravrtti (Samvat 1671); (x) Sanghavijaya Gani's Kalpapradipikā (Samvat 1674); (xi) Jayavijaya's Kalpadipika (Samat 1677): (xii) Samayasundara Pathaka's Kalpalata (Samvat 1684-86); (xiii) Sahajakirti's Kalpamanjari (Samvat 1685); (xiv) Vinayavijaya Gani's Kalpasubodhikā (Samvat 1696); (xv) Ajitadeva Sūri's Kalpasūtradipiká (Samvat 1698); (xvi) Kamalakirti's Kalpabālävabodha (17th century); (xvii) Sivanidhāna's Kalpabälavabodha ( 17th century ); (xviii) Šántisāgara's Kalpakaumudi (Samvat 1707 ); (xix) Khimāvijaya’s Kalpa. balavabodha (Sanvat 1707); (xx) Jiāna vijaya's Kalpajñānodipika (Samvat 1722); ( xxi) Vidyāvilāsa's Kalpabälävabodhu (Samvat 1729 ); (xxii) Dānavijaya's Dänadipika (Sarvat 1750); (xxiii) Udayasāgara's Kalpa. sitraurtti (Samvat 1755); and (xxiv) Lakşmivallabha's Kalpadrumakalikā (18th century).
Out of these the Mss. of Nos. i-iv, vii, viii, x-xiv, xviii, xx, xxiii and xxiv are described in D. C. J. M. (vol. XVII, pt. II, pp. 90-199 ). Further, herein are dealt with, some anonymous avacürnis dated Santvat 1469, 1568 and 1618 and a few kalpantara våcyas.

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THE EXTANT AGAMAS OF THE JAINAS
147
As stated in Kalpasubodhikā (p. 7b) Pajjosaņākappa was read publicly for the 1st time in the assembly of King Dhruvasena ia Vira Samvat 980 or 993. Further, it is stated there that Sadhur used to recite it at night and sadhvis used to hear it by day, too, according to the vidhi prescribed in Nisīhọcunni.
KAPPA This is a Cheyasutta. It is popularly known as Brhatkalpa sūtra. Some name it as Brhatsādhukalpasūtra. It is divided into 6 uddesagas, and it deals with rules and regulations governing the lives of Jaina monks and nuns. Restrictions pertaining to their food, apparatuses, halting place etc. are here expounded, and expie: tions regarding violations or partial transgressions are prescribed. This Chcyasutta has some of the passages in common with other Agamas. As already noted on p. 40, this Kappa along with Vavahāra and Dasă form one suyakkhandha. At times it is mentioned with Vavahāra only. It is difficult to fix up the data of the compilation of this Cheyasutta; but its 50th suttaand the like may be helpful in this direction.
JIYAKAPPA At least now-a-days this work is tooked upon as the 6th Cheyasutta by several Svetämbaras. It consists of 103 verses ia Prākṣta, and its authorship is attributed to Jinabhadra Gæņi Ksamāsramana“. Herein are prescribed penances pertaining to vio. lations of rules enjoined for Jaina saints in their canon. It deals with 10 prāyascittus as usual, and not with 9 48 in Tattvārtha. Mr. M. D, Desai has noted in Jaina sähityno scwikşipta itihāsa 1 Soe D. C. J. M. (vol. XVII, pt. II, pp. 225-226). 2 See p. 39, fn. 1 and Droņa Sūri's com. (p, 1b) on Ohanijjufti where we
have: " HTTEHEER 4767aeTT:". 3 "कप्पड़ निग्गंधाण वा निग्गंथीण वा पुरित्थमेणं जाव अंग-मगहाओ एतए, दकिवणेणं जाव. कोसंबीची,
पच्चत्थिमेणं जाव थूणाविसेसाओ, उत्तरेणं जाव कुणालाविसयाभो एत्तए। एताव ताव कप्पर। एताव
ताव आरिए खेत्ते। णो से कप्पइ एत्तो बाहिं । तेण परं जत्थ नाण-दसण-चरित्ताई उस्सप्पंति ति बेमि।" 4 He has been praised by Siddhasena Sūri in his Cunni (v. 5-11) OR this
work Jiyakappa. His approximate date is Vira. Samvat 1115.

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148
THE CANONICAL LITERATURE OF THE JAINAS [CHAP. (p. 83) that herein 19 kinds of prāyascittas are treated, and that this work is a part and parcel of Nisīha, since the vidhänd of jūtakatpa is mentioned there. 2
: UTTARAJJHAYANA As already noted on pp. 47-48, this is a Mülasuttäof multiple authorship. It consists of 36 ajjhayaņas. Their significant titles are given in the Uttarajjhayananijjutti (v. 13-17) as under:
(1) Vinayasuya, (2) Parīsaha, (3) Cairangijja, (4) Asamkhaya, (5) Akāmamaraņā, (6) Niyanthi, (7) Orabbha, (8) Kāvilijja, (9) Namipavvajjā, (10) Dumapattaya, (11) Bahusuyapujja, (12) Hari. esa, (13) Citta-Sambhūi, (14). Usuārijja, (15) Sabhikkhu, (16) Samāhithāna, (17) Pāvasamaņiğja, (18) Sañjaījja, (19) Miyacāriyā, (20) Nijanțhijja, (21) Samuddapālijja, (22) Rahanemiya, (23) KesiGoyamijja, (24) Samiää, (25). Jannaijja, (26) Sāmāyārī, (27) Khalunkijja, (28) Mukkhagaï, (29) Appamāä, (30) T'ava, (31) Carana, (32) Pamāyathāna, (33) Kammappayadi, (34) Lesā, (35) Anagāramagga and _(36) Jīvājīvavibhatti, .......
. In Samavāya (XXXVI, p. -64 ) we come across the names of these 36 ajjhayanas; but they differ at times from the ones noted above.3It may be added that the names of the ajjhayanas 3, 4, 7, 10, 14 and 25 can be cited as instances of a name by ādāna, pada, one of the 10 types of names noted in Anuogaddāra (s. 130).
1 Instead of this word, Kulamandana Sūri has used the word Milagantha :.. &s can be seen from the following lines quoted in Senapraśna (III, p. 80b): ....... "आवस्सय ओहनिज्जुत्ति १ पिण्डनिज्जुत्ति २ उत्तरायणे ३।
fix. fa af L. - इति श्रीकुलमण्डनसूरिकृतप्राकृतसिद्धान्तस्तवगाथा। एतस्यां च मूलग्रन्थाश्चत्वार एते प्रोक्ताः सन्ति"
The use of this word Mülagrantha may remind one of the word Mü43 lagrantha occurring in the Bauddha dietionary Mahāvyutpatti and meaning
Buddha's own words. 2. Verges 18-26 mention the respective topics of these 36 ajjhayanas. 8 Ajjhayanas C, 20 and 23 are respectively named here as Purisavijja, Ana
hapavvajjā and Goyama-Kesijja. The rest have their names practically the same as noted above. These names may be compared with those given on p. 30 of D. C. J. M. (vol. XVII,? pt. III).

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THE EXTANT AGAMAS OF THE JAINAS
Some information pertaining to the Jaina canon can be had from this Mulasutta. For instance in XXIV, 3 we come across the word duvalasanga, and in XXVIII, 21 we find the words Anga and bahira. Similarly in XXXI, v. 13 there is a reference to 16 Gahas', in v. 14, to (19) ajjhayanas of Naya, in v. 16, to 23 ajjhayanas of Suyagada, in v. 17, to (26) uddesas of Dasa etc., and in v. 18, to (28 ajjhayanas of) Pagappa. As regards this last item, there seems to have been some confusion. Prof. Jacobi and Mr. G. J. Patel, too, have equated Paggappa with Ayāra, and each of them has said that formerly Ayara had 28 ajjhayanas, and it now contains 24, the lost ones being MahaI think the author parinna, Ugghaya, Aṇugghāya and Arovanā. wants to convey by Paggappa, Ayara including Nisiha which as noted on p. 117 was somehow separated from Ayāra. Mahaparinna is lost as already stated on p. 78. Ugghaya, Anugghāya and Arovana are each a portion of the extant Nistha dealing with the penances having these very names. To be explicit, uddesas 2-5 and 12-19 deal with Ugghaya, 1 and 6-11 with Anugghaya and 20 with Arovana. Further, in support of this statement of mine I may quote the following line occurring in Avassaya (III):"उग्धायमणुग्धायं आरोवण तिविमो निसीहं तु । 4
149
So it follows that only one ajjhayana of Ayara is lost and not four. Besides, on this understanding it may be said that by the time Uttarajjhayana was composed, Nisiha still formed a part and parcel of Ayāra, and that it was composed after Ayaragga
1 These are the 16 ajjhayanas of Suyagada (I).
2 There are the 19 ajjhayanas of Nayadhammakaha (I).
3 By etc. are meant Kappa and Vavahāra.
4 This very line with the following one occurs in Santi Sūri's 617) on Uttarajjhayana:
" इह अट्ठावीसविहो आयारपकप्पनामो उ ॥"
It may be noted that in this com. (p. 616") we have: " प्रकृष्टः कल्पः - यतिव्यवहारो यस्मिन्नसौ प्रकल्पः, स चेह आचाराङ्गमेव"
com. (p.

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THE CANONICAL LITERATURE OF THE JAINAS (CHAP. was added to Āyāra (1). It is also possible to say that this is only a record of the old tradition.
Before I deal with the contents of Uttarajjhayaņa, I may mention that leaving aside the 29th ajjhayuna and some portion in the beginning of the 2nd and the 16th ajjhayanas, the rest of the work is in verse, and it comes to 1643 slokas. In this connection I may note the following observation made by Prof. Schu. bring in his intro. (p. v, fn. 2) to "The Dasaveyāliya Sutta":
"The Arya chapters of the Uttarajjhayaņa Sutta are evidently later than the bulk of that work. The same can be said of the Āryās in Ayārañaga II, 15."
Ajjhayanas ix, XII-XIV, XXII, XXIII and xxv supply us with old legends: Ajjhayana IX deals with a dialogue of King Nami with Indrą disguised as a Brāhmana. The latter tells him that he should perform his duties as a ruler and a Ksatriya. Thereupon Nami ably refutes his arguments by pointing out the excel. lence of true asceticism.
Ajjhayana XII is a dialogue between a proud Purohita and Bala, a despised Muni of the Candala caste. The latter says that a Brāhmana is not superior to others simply because he happens to be born as a Brāhmana; for, it is rather the right sort of penance that makes a man dignified and lofty. Moreover, undue importance should not be attached to external formalism and ceremonialism.
Ajjhaygņa XIII is a dialogue between Brahmadatta (an emperor) and an ascetic. Both of them were once born as brothers in a Cāņdāla family, and on their being harrassed for their untouchability, they had resorted to asceticism. In this birth, Brahmadatta is being pursuaded to renounce the world but he pays no heed to it.
Ajjhayana XIV is a splendid dialogue between a Purohita and his sons. Herein the latter convince the former that the ascetic ideal is to be preferred to the pseudo-Brāhmaṇika, one. Thereupon all of them and the wife of that Purohita, too, take the Jaina dīkņā.

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Ajjhayana XXII' is a dialogue between Rathanemi, an elder brother of Lord Neminatha and Rajimati. The former, though a Muni, makes an indecent offer to the latter, a nun. Thereupon this nun admonishes him and makes him steady in his asceticism.
V]
Ajjhayana XXIII furnishes us with a dialogue between Gautama, the 1st Ganadhara of Lord Mahavira and Kesin, a learned follower of Lord Parsva. The former was asked by the latter as to how he reconciled the five mahavratas of Lord Mahavira with the caujjama dhamma of Lord Parsva, and further, how he interpreted the acelakatva propounded by Lord Mahavira with sacelakatva of Lord Parsva. Both these points were satisfactorily explained by Gautama. Thereupon Kesin asked him several riddles pertaining to Jainism, and these, too, were beautifully answered. These riddles may remind one of the Brahmodyas.
Ajjhayana XXV is a dialogue between Jayaghosa Muni and Vijayaghosa, a Brahmana engaged in performing sacrifice. The 1 Herein it is mentioned that Kṛṣṇa is a son of Vasudeva, and Neminatha, that of Samudra vijaya, a brother of Vasudeva. As regarda Rājīmatī it is said that she was the daughter of Ugrasena, and sister of Kamsa and was betrothed to Lord Neminatha. All these relations with some more may be presented as under:
Saurin
Andhakavṛṣṇi
1
11 1 1 I 1111 Samudravijaya
Yadu
I
S'ūra
Vasudeva
Suvira
1
Bhojavṛṣṇi
1
Ugrasena
1
1
1
Rathanemi Aristanemi Balarama Vasudeva Kamsa (son of Rohini) (son of Devaki)
Kamsa had married Jivayasa, sister of Jarasandha.
151
1
Rājimati
Devaka
Devaki
2 He is said to have attained salvation 250 years before Lord Mahavira. In one of his previous births he is represented as King Suvarṇbahu. This episode reminds one of the description of Dusyanta's seeing Sakuntala and her female friends given in Abhijñanasakuntala (I).

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THE CANONICAL LITERATURE OF THE JAINAS [CHAP, former goes to the latter for bhikṣā (alms); but the latter refuses to give it to him on the ground that it is meant for the Brāhmanos who are well-versed in the Vedas, who are for sacrifices, who are conversant with the Jyotişānga, etc. Thereupon Jayaghoșa asks him questions which Vijayaghoșa fails to answer and which are replied by the former at the request of the latter. This answer given in verses provides us with a vivacious description of the characteristics of a true Brāhmaṇa. Vijayaghoșa is satisfied by this answer and renounces the world.
Ajjhayancs XXIV and XXVI-XXXVI deal more or less with the Jaina dogmatics. Ajjhayana XXVI forms the basis of daśavidhasāmācārī as stated by Malayagiri Sūri in his com: (p. 3416) on Avassayanijjutti (v. 665), by Hemacandra Sūri in his com. (p. 842) on Visesão and by Droņa Sūri in his com (p. 15) on Ohanisjutti. It appears that ajjhayana XXVIII may be looked upon as the basis of Tatträrtha. Ajjhayana XXIX points out the different gunos which finally lead to salvation. In all, they are here given as 73, and each of them is separately treated in order with numbers 1, 2 etc. .
- As regards the contents of the remaining ojhayaņas, it may be noted that the 7th consists mainly of parables, and the 16th deals with the commandment of chastity.
In conclusion I may quote the following lines from A His. of Ind. Lit. (vol.-II, p:-466):
"The oldest nucleus consists of valuable poenis-series of guomic aphorismos parables and similes, dialogues and ballads - which belong to the ascetic poetry of ancient India, and also have their parallels in Buddhist literature in part. These poems remind us most forcibly of the Sutta Nipäta." 1 "a fô Flure out a fa al gli
नक्खत्ताण मुहं न जं च धम्माण वा मुहं ॥११॥ 'जे समत्था समुद्धत्तं परमप्पाणमेव य.
न ते तुम वियाणासि -अह जाणासि तो भण ॥१२॥" 2 Each of these verses has for its refrain: " a ZA HIEU". 3 "The earlier sections contain an abundance of archaic and curious forms of
Prākrit, s. R. Pischal, Grammatik der Prākrit-sprachen, in Grundriss' 1, 8 para 19."- A His of Ind. Lit. (vol. II, p. 466, fn. 3)

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153
Verse 266 of the 36th ajjhayana run's as under:- :'.
"इइ पाउको बुद्धे नायए परिनिव्वुए। छत्तीसं उत्तरज्झाए भवसिद्धीयसमए ॥ २६६ ॥". .
From this some are led to believe that these are the last words uttered by.. Lord Mahavira before he. attained salvation. But commentators of this work as well as Malayagiri Sūri', Siddhasena Gani and others explain the word uttara as 'excellent' and not as 'last'. Mr. G. J. Patel however interprets uttara as last. Further he accepts the view expressed in Kalpalatā to the effect that the exposition of 36 unasked questions is Uttarajjhāya; for, he says that there is no other canon which has got 36 ajjhayanas and which at the same time can be looked upon as unasked questions. I have already expressed my opinion in this connection on pp. 47–48. So I may now end this topic by noting the following verse from Uttarajjhayananijjutti:-- "कमउत्तरेण पगय आयारस्सेव उवरिमाई तु । तम्हा उ उत्तरा खलु अज्झयणा हुति णायव्वा ॥३॥
This suggests that the word uttara occurring in Uttarajjhayana was used to convey that this Agama used to be read after, iyara. This arrangement lasted up to Sayyambhava; for, on his. composing Dasaveyaliya it is being read after it and not after Ayāra.
.. ..DASAVEYALIYA This work is also a Mūlasutta inasmuch as it explains the first and fundamental principles of the religious order preached by Lord Mahavira and serves as the foundation for the , ascetic life::: The title Dasaveyāliya is not to be met with in this work; but it
1. Vide his com. (p. 2060 ) on Nandi: 2 Vädivetäla Sānti Sūri explains this verse on p. 5a as under:
"क्रमापेक्षमुत्तरं, शाकपार्थिवादित्वान्मध्यमपदलोपी समासः, तेन प्रकृतम्-अधिकृतम् , इहं च क्रमोत्तरेणेति भावतः क्रमोत्तरेण, एतानि हि श्रुतात्मकत्वेन क्षायोपशमिकभावरूपाणि तद्रूपस्यैव आचाराङ्गस्योपरि पठयमानत्वेनोत्तराणीत्युच्यन्ते, अत एव आह-'आयारस्सेव. उवरिमाई' ति । एवकारो भिन्नक्रमः। ततश्च. आचारस्योपर्येव-उत्तरकालमेव 'इमानि' इति हृदि विपरिवर्तमानतया प्रत्यक्षाणि, पठितवन्त इति गम्यते। 'तुः' परणे, विशेषश्चायं यथा-शय्यम्भवं यावदेष क्रमः, तदारतस्तु दशवकालिकोत्तरकालं पठ्यन्त इति । 'तम्हा उ' त्ति 'तुः' पूरणे, यत्तदोश्च नित्यमभिसम्बन्धः ततो यस्मादाचारस्योपर्यवेमानि पठितवन्तस्तस्माद 'उत्तराणि' उत्तरशब्दवाच्यानि।" 20

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THE CANONICAL LITERATURE OF THE JAINAS
(CHAP.
is so mentioned twice by Bhadrabāhusvämin in his Nijjutti (v. 6 and 330) on it. Moreover it is implied in v. 7, 12 and 15 of this Nijjutti, though therein he has named this work as Dasakāliya as he has done in v. 1, 14 and 25. Thus he has six times designated this work as Dasakaliya and twice as Dasaveyaliya.
As stated in v. 7, the title is based upon two ideas viz. the number and the time. The first gives us a clue to the fact that this work consists of ten ajjhayanas. As regards the time, from v. 12 we see that this work was extracted when the paurusi was over, whereas from v. 15 we learn that the 10 ajjhayanas which were extracted, were (systematically) arranged at the veyāliya (Sk. vaikālika) i. e. to say in the evening. The Cunni on the Dasaveyāliya (pp. 5 and 7) explains the title Dasaveyāliya in various ways. One of them is that this work is read at vikāla. Some of the modern scholars who do not agree with these deri. vations of the title, make various conjectures. For instance, Mr. G. J. Patel opines that Manaka was taught Puvvas just after his diksã and not after a lapse of 19 years. the period specified for it. Thus he was taught at the improper time (akāla-vikāla). Consequently this work goes by the name of Dasaveyāliya. He believes that the right name is Dasakāliya, the word kāliya therein implying its association with caranakarananuyoga of which kāliyasuya is a synonym according to the Dasaveyāliyacunni (p. 2). He adds that when this explanation may have been forgotten and when it may have been found impossible to reconcile its entry as ukkāliyasuya and not kāliyasuya in Nandi (s. 44), its original name Dasakāliya may have been replaced by Dasaveyāliya, and then to explain this latter title, somehow it was believed to have been compiled at vikāla. In this connection I, for one, believe that Dasakālika is an abbreviation of Daśavaikālika, the Samskệta equivalent of Dasaveyāliya. Furthermore, I do not think that the term kāliya occurring in the title Dosakāliya has been used to denote its association with carandkaranānuyoga; for, otherwise, at least once in the entire Jaina literature, we could have come across the name of at least

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133
one of the 1st 11 Angas wherein the word kāliya would have occurred in virtue of these Angas being called kāliyāsuya, a fact noted on p. 26.
Prof. Schubring has made an ingenious suggestion in his introduction (pp. iv-v) of The Dasaveyaliya Sutta as under:
"afea is the Prakrit substitute for more than one Sanskrit word.”
In the fn to this he says: "Besides analfasata 'connected with the evening time' it may be वैचारिक, वैतारिक and वैतालिष्कर. In the canonical Jaina work तन्दुलवेयालिय it is the first of these three words." .
Dasaveyāliya is divided into 10 ajjhayanas. Out of them the 5th has two sub-divisions known as uddesas and the 9th 4 whereas the rest have none. Ajjhayanas I-III, V-VIII and X are entirely in verse, Ajjhayaņa IV“ begins with a number of passages in prose and ajjhayana IX has some portions in prose intersepted by verses. The titles of one and all these ajjhayanas are significant. They are: (1) Dumapupphiyā, (2) Sāmannapuvvaga, (3) Khuddiyāyārakahā, (4) Chajjīvaniyā', (5) Pindesaņā?, (6) Dhammatthakāma', (7) Vakkasuddhi', (8) Ayārappanihi, (9) Viņayasamāhi and (10) Sabhikkhu. These titles can be respectively translated as (1) (a parable) pertaining to flowers of a tree, (2) (the chapter) commencing with monkhood, (3) a brief exposition of conduct, (4) six groups of living beings, (5) search for food, (6) exposition of dharma, (7) purity of speech, (8) restriction to conduct, (9) devotion to discipline and (10) he is a saint. These
1 They are: alfa, aafia, garasi, afany and foart. 2 I think this is a slip, if it is not a misprint. It should be a feat. 3 These have 5, 11, 15, 100+50, 69, 57, 64 and 21 verses respectively. 4 This ajjhayana has 29 verses. 5 The 1st 3 uddesas of IX has 17, 23 and 15 verses whereas the 4th 7. 6 This is named as Dhammapannatti in this very cbapter and in Dasarea
yaliyanijjutti (v. 16) as well. 7 Cf. the 1st aijhayana of Ayāra (II). 8 This is also called Mahāyārakahā. 9 See the 4th ajjhayana of Ayāra (II).

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP.
titles indicate the topics discussed in this work. So it will suffice to add that eulogy of dharma, firm faith in it, code of discipline and ahimsa (non-injury) are the main features of this Mulasutta.
156
It may be noted that Dasaveyaliya appears to be more of a nature of compilation or adaptation than that of an original treatise; for, Dasaveyaliyanijjutti (v. 16-18)' mentions several Puvvas as the sources of its ajjhayanas. As one and all the Puvvas have become extinct by this time, we are not in a position to say whether the sources have been utilized ad verbatim or that their spirit is made use of. However turning to the extant Agamas we find:
(i) Verses 7 to 11 of ajjhayana II of Dasaveyaliya agree word for word with v. 42 to 44, 46 and 49 of ajjhayana XXII of Uttarajjhayana.
(ii) The five prose passages dealing with the 5 mahāvratas and occurring in ajjhayana IV of Dasaveyaliya tally almost word for word, with the ending portions of Ayara (II, 15).4
(iii) Ajjhayana VII of Dasaveyaliya can be compared with Ayara (II, 4) so far as ideas and phraseology are concerned.
(iv) Ajjhayana X of Dasaveyaliya has many a point in common with Uttarajjhayana (XV). For instance, both have the
1 See p. 88, fn. 7-10.
2 The narrative of Rajimati and Rathanemi given here is looked. upon by Prof. M. V. Patwardhan as only a mutilated version of the same narrative in Uttarajjhayana (XXII).
3 The ideas expressed herein and the phraseology in which they are clothed, are to be met with in Samanasutta, a portion of Avassaya. As regards the repetition of words occurring in these passages it may be said that such a style was adopted for religious works even by the Vaidika Hindus. The Aitareya Brahmana (Pañcika VII) which is reproduced in Dr. R. G. Bhandarkar's Second Book of Sanskrit (p. 192) may be cited as an instance.
4 Prof. Walther Schubring, in his intro. (p. iv) on Dasaveyaliya observes:"It is evident that Dasav. 4 I-V, 5 and 7 show a very close connection with passages in the Culão of the Ayaranga, the existence of which, together with that of the Viyahapannatti and the Diṭṭhivaya, is presupposed by Dasav. 8, 49."

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v).
THE EXTANT AGAMAS OF THE JAINAS
157
+
A
same title, the same refrain for every verse, the same metre' and the same topic viz. the qualities of an ideal monk. . In this connection it may be noted that Prof. A. M. Ghatage has reproduced in his article “Parallel Passages in the Dasavaikālika and the Acārānga” 30. paras from Ayāra II and certain verses from Dasaveyāliya to show their verbal agreement. He has ended this article on p. 137 as under: -
"All these considerations go to show that out of the two parallel texts the one found in the Dabavaikālika is the older and is preserved in the original form while the prose of the Acārānga is younger and is a mutila - tion of the original verses."
My tentative suggetions are:: (i) Not only. Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Cūlās of Āyāra i. e. to say Āyāra (II) and Nisiha, though in the Ayāranijjutti,3 only Nisīha is so mentioned.
(ii) The original source for both of these Āgamas is in verse and that, too, probably in Prākṣta.
(iii) Āyāra (II) was composed prior to Dasaveyāliya; but, since the original verses were modified therein into prose, it appears to be posterior to Dasaveyāliya where the verses must have been kept in tact.
In II, 9 there is mention of a plant named Hadha, and in II, 6 and 8, there is a reference to two types of serpents Agandhạna and Gandhana. In III, 8 are mentioned 7 kinds of salt. In verses 13 to 25 occurring at the end of IV are described the stages of spiritual evolution. In VIII, 51 a monk is forbidden to say anything about stars, dreams, omens, spells, medicine etc..
As already noted on p. 46, from the time of Bhadra bāhusvāmin or so, two Cālās have been appended to this work.
1 This appears to be a strange combination of Tristubh and Vaitāliya padas. 2 This has been published in New Indian Antiquary (vol. I, No. 2, May
1938, pp. 130-137). 3 See p. 113.

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THE CANONICAL LITERATURE OF THE JAINAS
[CEAP.
AVASSAYA This has got six sections known as Sāmāïya', Caüvīsatthava”, Vandanaya', Padikkamana', Kaisscaggas and Paccakkhāna. It is difficult to say as to which suttas rightly constitute this Mūlasutta. It is however possible to believe that the suttas explained or alluded to in the Avassayanijjutti belong to the Āvassaya. See p. 47. The suttas treated by Haribhadra Sūri in his com. on this work are as under:
(१) करेमि भंते, (२) लोगस्स, (३) वन्दणगसुत्त, (४) चत्तारि मंगलं, (५) चत्तारि सरणं, (९) चत्तारि लोगुत्तमा, (७) इच्छामि पडिक्कमिउं जो मे देवसिओ (८) इरियावहियमुक्त, (९) समणसुत्त, (१०) इच्छामि ठाइउं काउस्सग्गं जो०, (११) तस्स उत्तरी, (१२) मन्नत्थ, (१३) अरिहंतचेइआणं, (१४) पुक्खरवर, (१५) सिद्धाण बुद्धाणं, (१६) इच्छामि खमासमणो ! उवडिओमि भभितर०; (१७) पक्खियखामणा, (१८) सम्मत्तालावग सातिचार, (१९-३०) एगादिवय सातिचार, (३१) संलेहणाविचार and (३२-३५) पचक्खाण.
Out of these (1) belongs to Sāmāüya, (2) to Caiivīsatthava, (3) to Vandanaya, (4) to (9) to Paddik:kamana, (10) to (18) to Kāiissagga and (19) to (35) to Paccakkhāna. But it should be noted that (14) and (15) are not the real constituents of Avassaya.
It may be observed that the 1st 3 suttas are printed in Roman characters along with their German translation in Übersicht über die Āvas'yaka-Literatur which is a splendid work of the late veteran scholar Leumann. This will be hereafter referred to as Av. Lit. An exposition of this Avasyaka-Literature is reserved for the next chapter. So the reader may refer to it or to D. C. J. M. (vol. XVII, pt. III, pp. 132-137). In the end I may add that from Senapraśna (p. 202) it seems that Āvassaya is a composition of Śrutasthavira; but, on its p. 51a7 it is expressly said that there is every possibility of its being that of a Ganadhara. Cf. p. 47.
1-6 These may be roughly translated as (i) equanimity of mind, (ii) eulogy
of the 24 Tirthankaras, (iii) veneration (of the teacher), (iv) confession
and expiation, (v) indifference to body and (vi) abstinence from food etc. 7 The pertinent lines are as under:
“आवश्यकान्तर्भूतश्चतुर्विशतिस्तवस्त्वारातीयकालभाविना श्रीभद्रबाहुस्वामिनाऽकारीति आचाराङ्गवृत्तौ द्वितीयाध्यायनस्यादौ तदत्र किमिदमेव सूत्रं भद्रबाहुनाऽकारि सर्वाणि वा आवश्यकसूत्राणि कृतान्युत पूर्व गणधरैः कृतानीति किं तत्त्वमिति प्रश्नः । अत्रोत्तरम्-आचाराङ्गादिकमङ्गप्रविष्ट गणभृद्भिः कृतम्,

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v] .. THE EXTANT AGAMAS OF THE JAINAS
159 OHANIJJUTTI This work deals with caranasattari', karanasattari, padiTelană etc. Bhadrabāhusvāmin is said to be the author of this Mülasutta. The extant work has some verses of its Bhāsa incorporated in it. The following lines occurring in Senaprasna (III, p. 800) show the relation of this Ohanijjutti with Āvassayanijjutti and that of Pindanisjutti with Pindesaņā-ajjhayaņa. These lines are as under:
"श्रीहीरविजयसूरिप्रमादितप्रश्नोत्तरसमुच्चयग्रन्थे च कश्चिद् भेदो दृश्यते तत् कथमिति प्रश्नः । अत्रोत्तरम्-उक्तगाथायामोघनिर्युक्तनियुक्तित्वेन आवश्यकनियुक्तयन्त तत्वान्न पृथग् विवक्षा, पिण्डनियुक्तस्तु नियुक्तित्वेनैव पिण्डैषणध्ययनसूत्रात् पृथग्विवक्षया; प्रश्नोत्तरसमुच्चये तु ओघनिर्युक्तेः छुटकपत्रलिखितानुसारेण विभिन्न विषयत्वात् पृथग् गणनं, पिण्डनियुक्तेस्तु पृथगविवक्षव सर्वमवदातम् ।"
PINDANIJJUTTI This is a work which throws light on pindaa (alms). It enters into a detailed discussion as to which sort of food can be accepted by a Jaina monk and which rocks he should steer clear of, while on his way to procure alms. Its authorship is attributed to Bhadrabāhusvāmin.
NANDI This work mainly indulges in the exposition of knowledge and its various classifications. It is partly in prose and partly in verse,3
आवश्यकादिकमनङ्गप्रविष्टमङ्गैकदेशोपजीवनेन श्रुतस्थविरैः कृतमिति विचारामृतसङ्गन्हावश्यकवृत्त्यायनुसारेण ज्ञायते, तेन भद्रबाहस्वामिनाऽऽवश्यकान्तर्भूतचतुर्विशतिस्तवरचनमपरावश्यकरचनं च नियुक्तिरूपतया कृतमिति भावार्थः श्रीआचाराङ्गवृत्तौ तत्रैवाधिकारेऽस्तीति बोध्यम् ।"-p.20a
"पडावश्यकमूलसूत्राणि गणधरकृतान्यन्यकृतानि वेति प्रश्नः । अत्रोत्तरम्-पडावश्यकमूलसूत्राणि गणधरकृतानीति सम्भाव्यते, यतो वन्दारुवृत्ता सिद्धाणं बुद्धाणमित्यस्याद्यस्तिस्रो गाथा गणधरकृता इत्युक्तमस्ति, तथा पाक्षिकसूत्र नमो तेसिं खमासमणाणमित्यत्र सर्वत्रालापके सामान्येनैवैककर्तृकत्वं दृश्यते, आवश्यक मूलसूत्रं मूलसूत्राणि चागमः ततो गणधरकृतमित्यापन्न, तथा सकलसिद्धान्तादिपुस्तकटिप्पासु 'षडावश्यकमूलसूत्राणि सुधर्मस्वामिकृतानि' इति लिखितमस्ति, तथा 'सामाइयमाझ्याई एक्कारसअंगाई अहिज्जइ'
इत्याधुक्तश्चेति शेयम् ।"-p. 51a and p. 51b. १ "वय ५ समणधम्मे १० सजम ११ वेयावच्चं १० च बभगुत्तीओ ९ ।
नाणाइतियं ३ तव १२ कोहनिग्गहाई ४ चरणमेयं ॥ २॥"-Ohanijjuttibhasa २ "पिंडविसोही ४ समिई ५ भावण १२ पडिमा १२ य इंदियनिरोहो ।
__ पडिलेहण २५ गुत्तिो ३ अभिग्गहा ४ चेव करणं तु ॥३॥"-bid. 3 The total number of versos in this Nandi conos to 90, and that of
suttas to 59.

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160 THE CANONICAL LITERATURE OF THE JAINAS
[CHAP. In the beginning there are 47 verses. Out of them, the 1st is an eulogy of a Tīrthankara. This is followed by two verses whereby Lord Mahāvira is praised. Then we have 14 verses which glorify the Jaina church (Sangha) by comparing it with a city, a wheel, a chariot, a lotus, the moon, the sun, a sea, and Mandara (Meru) mountain. Verses 18-19 mention the rames of the 21 Tirthankaras of the present Avasurpiņi, as is done in Viālupannatti (II, 6; s. 676). Similarly verses 20–21 supply us with the names of Lord Mahāvira's 11 Gunadharas. In v. 22 his śāsana is extolled. Verses 23-43 form a Therāvalī. Herein the following 27 saints are praised:
(1) Subamma, (2) Jambū, (3) Pabhava, (4) Sijjambhava, (5) Jasabhadda, (6) Sambhūya, (7) Bhaddabāhu, (8) Thūlabhadda, (9) Mabāgiri, (10) Suhatthi', (11) Bahula, (12) Sāï, (13) Sämajja, (14) Saņdilla, (15) Jiyadhara?, (16) Ajja Samudda?, (17) Ajja Mangu, (18) Ajja Nandila khamaņa, (19) Ajja Nāgahatthi“, (20) Revaïnakkhatta, (21) Bambhaddīvaga Siha, (22) Khandila, (23) Himavanta, (24) Nāgajjuna, (25) Bhūyadinna, (26) Lobicca and (27) Dūsa Gaņi.
Verse 44 deals with 14 illustrations which deal with various types of pupils. It occurs as v. 1454 Kappabhāsa. This is followed by 3 versess which point out the 3 types of the audience viz. intelligent, unintelligent and foolishly puffed up. Then we have mostly in prose a detailed ex position of the five kinds of knowledge. In the end there are 5 verses some of which occur in Visesão, too.
Deva Vācaka, pupil of Dūsya Gani is looked upon as the author of this work, and some identify him with Devarddhi Gaņi kşumāśramaņa. 1 "सुहत्थिस्स सुद्वित-सुप्पडिबद्धादयो आवलीते जहा दसासुते तहा भाणियव्वा, इह तेहिं अहिगारो नत्थि ।
Effea 39 af 1"- Nandicunni (pp. 6-7) 2 Some believe this to be an attribute of Sandilla.-Ibid., (p. 7) 8 He is spoken of as aartafafast147 by Haribhadra Süri in his com.
(p. 16 ) on Nandi. 4 He is said to be an author of a grammar or Praśnavyäkarana, Bhangika,
and Kammapayadi.-Ibid., p. 16 5 Out of them, the 1st two may be compared with v. 366 and 367 of
Kappabhasa and the 3rd tallies with its v. 371.

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As regards the date of this work it can be roughly ascertained by taking into account the list of non-Jaina works given in its s. 42. But this question will be taken up hereafter, as practically this very list is found in Anuogaddāra.
ANUOGADDĀRA
V j
161
This is a Culiyasutta mostly in prose in the form of questions and answers, and it serves as a stepping-stone to one who wishes to study Avassaya. It is prolific in contents; for, sacred topics and secular ones as well are treated here. For instance, upakrama, promāna (valid proof), nikṣepa, anugama and naya are some of these sacred topics whereas 10 types of naman, grammatical exposition, 9 karyarasas along with their illustrations etc. are the secular ones. Further its 41st sutta supplies us with names of some non-Jaina works. The pertinent portion is as under:
"भारहं रामायण भीमामुरुक्कं कोडिलयं घोडयमुहं सगढभद्दिआउ कप्पासिअं णागसुहुम कणगसत्तरी वेसियं वइसेसियं बुद्धसासणं काविलं लोगायतं सहियंत माढरपुराणवागरणनाढगाइ, अहवा बावत्तरिकलाओ चत्तारि वेआ संगोवंगा.”
This is practically the same as s. 42 of Nandi given on p. 14, except that the latter notes a few more works or schools viz. Terasiya, Bhagava, Payanjali and Pussadevuya. As regards the importance of this Anuogaddara and Nandi the following remark occurring in A His of Ind. Lit. (vol. II, p. 472) may be noted:
"Both works are huge encyclopædias dealing with everything which should be known by a Jaina monk."
As regards the author of this work Prof. A. B. Dhruva has said in his intro. (p. XLIX, fn.) to Syadvadamañjarī as under:
"The Jaina tradition ascribes not only the division of Anuyoga, but also the compilation or composition of Anuyogadvara to Aryarakṣitā (Avasyaka I; 774)."
It seems Prof. Dhurva alludes to v. 774 of Avassayabhāsa noted on p. 12, fn. If this surmise is correct, it means that Prof. Dhruva has misunderstood this verse, the real meaning being one noted by me on pp. 52-53. The word anwoga occurring in this verse does not stand for Anuogaddar but it means 'exposition'. Such being the case, the date of Anuogaddāra
21

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can be rather settled by taking into account the dates of the works noted on p. 161. But, since unfortunately the Jaina commentaries are silent about them except the mention of the 4 Vedas and their 6 Angas, some of them cannot be at all identified. Further the dates of the rest are not still finally fixed. So I shall make a tentative suggestion in this connection as under:
By Bhāraha and Rāmayana are meant the two well-known Indian epics viz. Mahābhārata and Rāmāyaṇa. It seems at the time of the composition of Anuoyaddūra, the former was known as Bharata which later on went on increasing in-size on account of the various verses interpolated therein from time to time and which finally received the name of Mahābhāratu. As stated in Anuogaddāra (s. 25) Bhāraha was read and heard in the morning and Rāmāyana in the afternoon.
Bhimăsurukku orokkhay may be taken to be Bhimäsuru or Bhīmāsurākkhyāna. Its subject and authorship are not known up till now,
Kodillayu is equated with Kautilya's Arthuśāstru. Its date is not fixed. Some take it to be 326 B. C. and some even suppose it to be so very late as 400 A. D.
Ghodayamuhat is supposed to be some work on kõmusāstra by Ghotakamukha', a predecessor of Vātsyāyana.
Sagadabhaddiyā stands for Sakatabhadrikā. Nothing can be said about this work except that its title is in plural.
1 Nandicunni (p. 39), Haribhadra Sūri's com. (p. 83) on Nandi, Malayagiri
Sūri's com. (p. 1945) on Nandi, Aņuogaddăracunni (p. 16), Haribhadra Sūri's com. (p. 22) on Anuogaddāra and Hemacandra Sūri's com. (p. 365)
un Aruyogaddāra are the sources I have examined in this connection. 2 Hemacandra Sūri in his comi (p. 36b) on Aņuogaddāra (s. 41) says:
"चत्वारश्च वेदाः सामवेद-ऋग्वेद-यजुर्वेदाऽथर्वणवेदलक्षणाः साङ्गोपाङ्गाः, तत्राङ्गानि शिक्षा १कल्प २ व्याकरण ३ च्छन्दो ५ निरुक्त ५ ज्योतिष्कायन ६ लक्षणानि षट्, उपाङ्गानि तव्याख्यानरूपाणि तैः
सह वर्तन्ते इति साङ्गोपाङ्गाः।" 3 See p. 14 fn. (here fra faser is a misprint; it should be fasi). 4 In p. 14 fn. and in D. C. J. M. (vol. XVII, Pt. II, p. 292), too, there
is mention of Khodamuha instead of Ghodayamuha. So it may be some
unknown work. 6 He is referred to in Artñaśāstro.

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163 Kappăsia' can be rendered as Kārpāsika or Kalpāśika in Samskrta. In the former case it may be a work dealing with cotton and in the latter case with permissible food etc.
Nāgasuhuma stands for Nāgasūkşma. It may have something to do with serpents or the Nāga tribes. Its date etc. are unknown.
Kanagasattari (Sk. Kanakasaptati ) can be equated with īśvarakrsna's Sānkhyakārikā which is also known as Sankhyasaptati. It is based upon Sastitantra and is commented upon by Māthara and Gauda. This īśvarakrsņa was once identified as Vindhyavāsin, a Sankhya leader?; but now a days he is looked upon as different from him. Some place him in the second century A. D., and some say his period ranges from 340 A. D. to 390 A. D.3
Vesiya (Sk. Vaisiksi) is said to be some work on Kāmaśāstra.
Vasesiya probably refers to either the Vaiseșika system of philosophy or some standard work of this name of this school.
Buddhasāsana for which in Nandı (s. 42) we have Buddhavayana appears to be a Bauddha work by that name. If not, it means the Bauddha school of thought.
Kāvila seems to refer to the system of Kapila, the propounder of the Sankhya system or to a standard work so named hy this school or some one else.
Logāyata (Sk. Laukāyata) seems to imply the Lokāyata system the Cārvāka darsana or a work of this school.
Satthiyanta (Sk. Şaştitantra ) is supposed to be a work of the Sankhya school composed by Vārşaganya or Varşagaņa, guru of Vindhyavāsin. He is assigned a period from 230 A. D. to 300 A. D. This work is referred to in Viāhapannatti (II, 1;
1 There is a variant foarffen in D.C.J.M. (vol. XVII, pt. II, p. 292). 2 He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv)
to Tattvasangraha. 8 Ibid. See also Jagadīšacandra Jaina's edition (p: 425) of Syādvadamañjari.

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s. 89'), Nāyādhammakahā (I, v; s. 55), Ovavāżya (s. 772) and Pajjosánakappa ( s. 83). Its authoship is attributed Āsuri.4.
Madhara (Sk. Mathara ) is the name of the commentator of Sānkyakärikā. He is placed in the 1st century A. D. by some scholars whereas some think that the correct date is cir. 500 A. D.5 The word Madhara here used means a work of Māthara and seems to be his com. above referred to.
Purānn stands for any one or more of the well-known 18 Purīnces which must have a date earlier than those of Nanda and Anuogaudiürn.
Vagarann (Sk. Vyūkairana) may be a proper name of a work or it may be meaning grammar or exposition. Nothing can be said for certain.
Nāilaya (Sk. Nataka) means a drama. It is difficult to say whether this stands for any particular drama or not. And even if it is, we do not know what that drama is.
By Tyns are meant the 4 well-known Vedas. For their names and those of their six Angas see p. 162, fn, 2. The Upārnyus are commentaries to these six Angas. See p. 162, fn. 2.
We may now deal with other works noted in Nanilī.
Teräsiya (Sk. Trairāśika) stands for the school of the Trairasikas of whom Rohagupta, pupil of Gupta Sūri is looked upon . as the founder. Or it may be a name of some standard work of this school. Rohagupta's date is cir. Vira Samvat 544.
3. Bhāgava, may be a misreading for Bhagyara. If so, it can be looked upon as a work of Bhārgava, a distinguished follower
1-9 So far as the pertinent portion is concerned, it is practically the same in
all of these suftas. It runs as under:___ "रिउधेद-जजुम्वेद-सामवेद-अहव्वणवेद इतिहामपंचमाणं निग्धंटुछवाणं चउण्हं वेदाणं मंगोबंगाणं मरहस्साणं सारए वारए धारए पारए सडंगवी सहितंतविसारए संखाणे सिक्खाकप्पे वागरण छ।
निरन्ते जोतिसामयणे अन्नेसु य बहूसु बभण्णएसु परिव्वायएसु ए नयेसु सुपरिनिट्ठए यावि" 4 See the edition (p. 424) of Syūdvāda mañjari noted on p. 163. 6 Vide Foreword (pp. Ixxvi-lxxvii) to Tattava sangraha.

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165
of the Sikhya school. Prof. Winternitz, however, equates it with Bhagavata-Purāna; but is this consistent when Purāna is already mentioned prior to this ?
Pāyañjali (Sk. Pātañjali) stands for either the Yogasūtra of Patañjali or the Mahābhāşya.
Pussadevaya (Sk. Pusyadaivata) may be some astronomical work dealing with Pusya, a constellation or Jupiter who is associated with Pusya.
From this it may be inferred that on one hand Nandi and Anuogaddāra belong to the 3rd century A. D. whereas on the other hand to the 5th century A. D.
PAKKHIYASUTTA As already noted on p. 43, this is looked upon by some as a Milasutta. It begins with the mention of the 5 mahāvratas and supplies us with a list of canonical treatises. It also includes the worship of the kşamāśramanas. It is a liturgy in verse for the fortnightly padikkamana. It is recited by the Jaina clergy during this padikkamana.
CAUSARANA This work "four-fold refuge" also known as Kusalānubandhiajjhayri consists of 63 verses in Prāksta. The first few ones mention the six essential daily duties (āraśyakas) whereas the rest deal with the four-fold refuge viz, that of the Tirthaikaras, that of the libernted, that of the Jaina clergy and that of religion.
ĀURAPACCAKKHĀNA This work "the sick one's refusal” is also designated as Brhoudīturapratyökhycīna. It is mostly in verses. The 10th verse is followed by a passage in prose. It deals with various types of death, and indicates the stages arrived at by these types and points out the means leading to them. Muni Darsana vijaya in his article entitled Mülīcūra has stated that several verses of this Païnnaga have been incorporated in Mulācāra (II).
1
This has been published in Jainasatyaprakāśa (vol. VI, No. I, pp. 6-10).

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BHATTAPARINNĀ This work "dispensing with food” consists of 173 gāthās in Prāksta. It recommends bhattaparinnamarana' and deals with ethical precepts. The word bhattaparinna along with candagave;jha occur in v. 807 of Ohanijjutti.
SANTHĀRAGA This work "the pallet of straw” consisting of 121 gāthas or so points out the importance of samstāraka and praises those who rightly resort to it. It contains references pertaining to Arņikā. putra, Sukošala Rsi, Cāņakya, Gajasukumāla and others who gave up attachment to body etc. and attained final emancipation. It may be noted that an attempt to collect references about narratives, legendary anecdotes etc., was made by Kurt von Kamptz in his monograph "über die vom Sterbefasten handelnden älteren Païnna des Jaina-Kanons", Hamburg, 1929. Though this and other Païnnas above-referred to deal with rules for a death befitting the sage, they are none the less didactic poems, contain sermons, and "make use of plays on numbers and all kinds of figures of ornate poetry.”
TANDULAVEYĀLIYA This work is styled as Payannaya just in the beginning of this work. It is referred to as Tandulavicāranā by Maladharin Hemacandra Sūri in his commentary (p. 5a) on Anuogaddūrasutta. It is mostly in verses, their number being about 125. The main topics dealt with, herein are as under:
Embryology, food in the embryonic condition, births as a celestial being and a hellish being, 10 conditions of a living being), description of the yugmins, 6 types of osseous structure, and those of the shape of the body, condemnation of woman and resort to dharma.
1 Death forms a subject-matter of several other Painnagas viz. Santharaga,
Aurapaccakkhana, Mahäpaccakkhana and Maranasamahi. 2 See A His. of Ind. Lit. (vol. II, p. 460). 8 The pertinent verse is the same as v. 10 of Dasaveyaliyanijjutti. It runs:
"बाला १ किड्डा २ मंदा ३ बला ४ य पन्ना ५ य हायणि ६ पवंचा ७। पन्भारा ८ मुम्मुही ९ मायणी १० य दसमा य कालदसा ।।३।।"

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Thus this Aycou is useful for the study of ancient notions about physiology, anatomy etc. It is quoted in Dusuveyaliycecunni (p. 5).
CANDĀVIJJHAYA This work also known as Candagavijjha and consisting of 174 verses, explains how one should behave at the time of death. Incidentally we here come across the description of rūdhävedhu.
DEVINDATTHAYA This is a work containing about 292 verses in Prāk’ta. It deals with questions and answers pertaining to 32 Indras, their residential quarters, vimūnas etc. Furthermore it gives us information regarding all the four types of gods.
GANIVIJJĀ This work consisting of 86 verses in Prākrta is more or less of an astrological character. For, it deals with auspicious and unauspicious days, constellations, muhurtas, omens etc. In v. 63 the word horà occurs.
MAHẬPACCAKKHĀNA This Prükrta work "great refusal” contains 142 verses. It deals with rules pertaining to confession, renunciation etc.
VĪRATTHAVA This is a small work in Prākrta in 43 verses. It has for its inain topic enumeration of the various names of Lord Mahävira, In short, it is a hymn.
This finishes a discussion about the principal Agumas of the Jainus. Of course, there remain certain Painnagus. Out of them only a few are being selected here, for being dealt with.
ANGAVIJJĀ This is looked upon by some as Païnnaga. It is written in Prākļta, some portions of which are in prose and some in verse. Its extent is indicated in Jaina granthuvala as 9000 slokas. It seems to be an anonymous work. It appears that at least to some extent, it is a nimittas a stro.

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I CHAP
AJĪVAKAPPA This is a small work in Prākļta in 44 verses. It deals with certain articles like a stick, a needle, a nail-cutter etc. which a Jaina saint is likely to have with him.
AURAPACCAKKHĀNA This is also a work in Präkrta in verse. It deals with the glorification of the five Parcmeşthins. Sce D. C. J. 11. (vol. XVII, pt. I, p. 326).
GACCBAYARA This work "school rules" consists of 157 verses or 50 in Präksta. As stated in its 135th verse, it is based upon Nahi nisiha, Varuhära etc. It deals with the following topics:--
The fruit accruing from staying in gacchu, characteristics of a Gani alias Sūri, prowess of jitārthus, distinguishing features of
eccha, avoidance of undue contact with the Jainy nuns and behaviour of these nuns.
JAMBŪSĀMIAJJHAYANA This is a work consisting of 21 sections known as wilesings. It deals with the life of Jambūsvāmin.
JOÏSAKARANDAYA This work is in verses in Präkyta. Its sections, like those of the Puvvus and Suriyapunnutti are styled as põhutus. Its subjectmatter is more or less astronomy. It is an epitome of Suriypannatti (vide v. 1). It is in accordance with the Valabhi tradition as is the case with Jivasamāsu.
TITTHOGĀLI This work consists of about 1251 verses in Prakrta. It has as one of its topics, the life of Bhadrabihusvamin. Its verses 620 to 622 throw light on the date of Candragupta's coronationa subject dealt with by Shantilal Shah in “The Traditional chronology of the Jainas” (pp. 16-17).
These are some of the Painnagai, out of the 20 supernumerary ones described by me in D. C. J. M. (vo). XVII, pt. 1). For

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the description of the rest and the various references pertaining to the extant āgamas, the reader may refer to D. C. J. M. (vol. XVII, pts. I-III).
ISIBHASIYA
This is a work of which the title is in plural. It is associated with dharmakathanuyoga. Bhadrabähusvamin had composed a Nijjutti on it; but, unfortunately it is not available now. He has mentioned this work, over and above Uttarajjhayana. But Silanka Sūri3 and Malayagiri Suri include this Uttarajjhayana under the head Isibhāsiya. Further, Siddhasena Gaņi too, seems to hold a similar view.5 I do not know if this difference of opinion is reconciled by any one. So I may tentatively suggest that all those works which are expounded by Rsis are classed as Isibhasiya by Silāka, Malayagiri and Siddhasena, and consequently Uttarajjhayana, too, is designated by them as Isibhāsiya. As already noted on p. 16, fn. 3, Yasodeva Suri opines that Isibhasiya consists of 45 ajjhayanas, and they are expositions of 45 Pratyekabuddhas. Out of them 20 belong to the tirtha of Lord Neminatha, 15 to that of Lord Pārśvanātha and 10 to that of Lord Mahavira.
1 See p. 12.
2 See p. 12.
3 ऋषिभाषितेषु - उत्तराध्ययनादिषु - -com. (p. 386b) on Ayara
4 " ऋषिभाषितानि - उत्तराध्ययनादीनि” ' - com. ( pt. II, p. 399 ) on Avassaya
169
5 In his com. (p. 90 ) on the Bhasya (p. 90) of Tattvārtha (I, 21 ) he has said: " यद् ऋषिभिर्भाषितानि प्रत्येकबुद्धादिभि: कापिलीयादीनि".
6
This is borne out by the Isibhāsiya published in A. D. 1927 by Rsabhadeva Keśarāmalaji Samsthā, Rutlam. On its p. 40 we have the Isibhāsiya - sangahani as under:
“पत्तेयबुद्धमिसिणो वीसं तित्थे अरिनेमिस्स । पासरस य पण्णरस वीरस्स बिलीणमोहस्स ॥ १ ॥ णारद १ वज्जितपुत्ते २ असिते ३ अंगरिसि ४ पुप्फसाले ५ य ।
वकल ६ कुंमा ७ केथलि ८ कासव ९ तह तेतलिखते १० य ॥ २ ॥
मंखलि ११ जण १२ भयाली १३ बाहुयमहु १४ सोरियाण १५ विदू १६ त्रिपू १७ ।
रिसे कहे १८ आरिय १९ उक्कलवादा य २० तरुणे २१ य ॥
गद्दभ २२ रामे २३ य तहा हरिगिरि २४ अंबड २५ मयंग २६ वारत्ता २७ । तंसो य अइए २८ वद्धमाणे २९ वाऊ ३० य तीसतिमे ||४||
पासे ३१ पिंगे ३२ अरुणे ३३ इसिगिरि ३४ यहालए ३५ य वित्ते ३६ य । सिरिगिरि ३७ सातियपुत्ते ३८ संजय ३९ दीवायणे ४० चेव ||५|| तत्तो य इंदणागे ४१ सोम ४२ यमे ४३ चेव होइ वरुणे ४४ य । वेमणे ४५ य महप्पा चत्ता पंचेव अक्खाए || "
22

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A majority of these is mostly in verse, and indulges in various similes. Turning to Sumavaya (s. 44) we learn that the Isibhāsiya contains 44 wjhayancs and deal with 44 Rsis born here after the expiry of their life as celestial beings. Thāna (X; s. 755) strikes altogether a different note; for, therein one of the wjjhuyaņas of Punhāvāgaranc, is looked upon as Isibhäsiya. Of course, as already noted on p. 107 such an ajjhayanu is not to be found in the 10th Anga available at present,
SAMSATTANIJJUTTI This is a metrical composition having 632. verses. Its first two verses run as under:"उसहाइवीरचरिमे सुरअसुरनमंसिए पणमिऊणं । संखेवओ महत्थं भणामि संसत्तनिज्जुत्ति ॥१॥ बीयाओ पुवाओ अग्गेणीयस्स इमं सुअमुआरं । संसइमसमुच्छिमजीवाणं जाणिऊणगं ॥२॥"
From this 2nd verse it follows that this work is extracted from the 2nd Purvu. It deals with the birth of sammürcchima jāvus that prop up under certain conditions. It points out as to what articles of food and drink are acceptable to a Jaina Sādhu. It mentions the periods of days etc., when certain eatables and drinkables cease to be acceptable to him. Further it refers to countries like Magadha, Nepal, Kalinga, Dravida and Saurāştra while discussing the above-mentioned topic.
1 2
This is named as Jivasamsattanijjutti in one of the Mss. In one of the Mss. there are only 24 verses. The 1st verse begings with tarat goarsit. Its last verse runs as under:
"संसत्तनिज्जुत्ती ए(सा) साहूही वे (?) पढियव्वा । अत्थो पुण सौयव्वो सहिं साहुपासा य ।।"

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CHAPTER VI THE CANONICAL EXEGETICAL LITERATURE At the very outset, I may mention that I divide the canonical literature of the Jainas into two groups. In the first group, I include the pure texts forming the Jaina canon, whereas in the second all those works which explain these texts. It is this second group which I wish to deal with, in this chapter.
It seems that in an ordinary course, the need for explanation must have been felt from the time human beings began to communicate their thoughts to one another, and this must have led in its turn to the evolving of the exegetical literature of all the nations, that of the Indians being no exception to this rule. This is not the place where I can enter into a discussion about its origin. Even the fundamental and distinguishing characteristics of the exegetical literatures of all the Indian schools of thought cannot be fully treated. Further it is not here possible to deal with the exegetical literature pertaining to the non-canonical works of even the Jainas. So keeping these limitations in view, I shall now proceed with the subject here specified.
In every epoch, so to say, at least one prophet appears to have flourished in India and his sermon, to have served as a basis for explanation and elucidation to be indulged in, by his . apostles and followers. To take a special case, according to the
Jaina tradition, the Ganadharas compose dvādaśāngīs, and each of them teaches his own dvādaśāngā to his pupils. Consequently, while doing so, each must be offering some explanation or other, at least regarding knotty points. But, strange to say, there seems to be no record maintained regarding these explanations of the dvādaśangis. This state of affairs exists not only in connection with the dvadasāngis composed prior to the birth of Lord Mahāvira, but also in the case of the 11 dvādaśāngis composed by his own 11 Ganadharas.
A student conversant with the Jaina system of education knows it full well that first of all, the meaning

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(attha) of a sutta is explained, then is given an explanation associated with Nijjutti, and this is followed by a detailed exposition which is not necessarily confined to what is explicitly expressed in the sutta. It seems a similar process must have been followed at least by the 11 Ganadharas of Lord Mabāvira. This means that several types of literature may have been then evolved. We do not know precisely what their natures must have been. Equally ignorant we are regarding their generic name and specific names, too, if any. For, the very first type of the Jaina expla. natory works on the Agamas which form a part of our valuable legacy, is known as Nijjutti in Prākrta and Niryukti in Saṁskļta, and that its authorship is attributed to Bhadrabāhusvāmin, cara. masayalasuyanāni who died in Vira Samvat 170. He has composed 10 Nijjuttis. But we do not know their specific names except those like Avassayanijjutti etc., coined by taking into account the work of which it is the Nijjutti. Further, we do not know the exact dates of their composition. All the same, we may say almost with certainty that none of them is composed after Vira Samvat 170. This date is at times questioned on the ground of anachronisms etc. But this does not seem to be justifiable; for, these anachronisms are in all probality due to the procedure adopted at the time of the Redaction of the Jaina canon, and further the question of salutation to himself and the like are an outcome of the sweet confusion due to the intermixture of some of the verses of the Bhāsa with those of the Nijutti. As a corroborative evidence of the latter fact, it may be mentioned that in the Āvassavanijjutti one comes across at least some verses belonging to its Bhasa (vide p. 177). Same is the case with Dasaveyaliyanijjutti, In its edition (having Haribhadra Sūri's com.,) its learned editor
1 2
Se. J. S. E. (p. 223). By etc., are meant salutation to Bhadrabāhusvāmin to himself and the like. As an example of this salutation the following verse occurring in Dasa. suyakkhand hanijjutti may be here noted: "वंदामि भदबाटुं 'पाईण' चरमसयलसुयनाणि । सुत्तस्स कारगमिसिं दसासु कप्पे य ववहारे ॥१॥"
See D, C, J. M. (vol. XVII, pt. II, pp. 70 and 259). See also p. 16, fn. 2,

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has pointed out that 63 verses of Bhasa have been incorporated in this Nijjutti. See p. 278 of this edn. That some of the verses of the Bhasa on Kappa have got mixed up with those of its Nijjutti, is a remark made by Malayagiri Sūri in his com. (p. 2) on this Kappa. There he has observed that it is well-nigh impossible to separate these two elements. It may be further noted that Pancakappa which is an offshoot of either the Kappabhāsa or more probably that of Kappanijjutti seems to contain the gathās of both of them. Perhaps the 1st 4 or 5 gathās may be definitely pointed out as belonging to the Kappanijjutti. As regards the rest, it is very difficult-almost impossible to decide as to which gatha is that of the corresponding Nijjutti and which is that of the pertinent Bhasa. This is the view held by Muni Punyavijaya, a learned disciple of the late Muni Caturavijaya.1
Under these circumstances, almost all the extant Nijjuttis and Bhasas may be defined as under:
Nijjutti contains verses really belonging to it and some of the corresponding Bhasa, too; but the former preponderate over the latter. Similarly Bhasa consists of verses which legitimately belong to it; and, in addition it has some verses of the relevant Nijjutti as well; but the former exceed the latter in number.
It is in this light that the designations such as Avassayanijjutti, Dasaveyaliyanijjutti, Uttarajjhayananijjutti, Dasasuyakkhandhanijjutti, Nisihabhāsa, Vavaharabhasa, Kappabhasa and Pancakappabhasa of the extant works should be interpreted. The same thing can be said about Ohanijjutti and Pindanijjutti, too; for, they contain at least some verses of their corresponding Bhāsas. This may suffice so far as the general nature of the Nijjuttis is concerned. So I shall now deal with the extant Nijjuttis.
a
Avassayanijjutti- This is versified com. on Avassaya. Its extent is differently noted in different Mss.3 Roughly speaking, it varies from 2575 slokas to 3550 slokas. It seems that the original Nijjutti has undergone several additions. These are associated 1 Vide his private communication dated 13-7-40.
2
3
Nijjuttis on Ayara and Suyagada seem to have very little spurious matter. They appear to have been preserved to us in a form alınost free from later additions.
Vide D. C. J. M. (vol. XVII, pt. III Nos. 1008, 1004, 1007-1009).

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(CHAP. with 4 redactions by Prof. E. Leumann who attributes the 1st 3 of them to Bhadrabāhusvāmin, Siddhasena (Divākara)' and Jinabhata respectively. After entering into a learned discussion pertaining to these redactions, he has presented it in a tabular forn which may be given as under:Avassaya
Āvassayanijjutti Redaction I l'ed. II Red, III Red. IV
Therāvali
I Pedhiyā
TI-VIII (Uvaggbāya
nijjutti) Pañcanamokkāra IX
I Sāmāïya
II Caiivisatthava xi
III Vandana XII IV Padikkamaņa XIII
XIV (Jhāņa
siya) XV(Pāritthā-XVI (Sangavaņiyānijjutti) haņi).
XVII (Joga
sangaha)
XVIII (A saj
jhāyanijjutti) V Kaiissagga XIX VI Paccakkhāņa XX
The authorship of Püyācaïvvisi, a small work in Prākrta is attributed to him. It is published in Jainasatyaprakāśa (vol. 7, No. 11, pp. 1-2). From this it appears that it is extracted from some Puvva.

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In this connection it may be mentioned that no doubt some of the Mss.' of Avassayanijjutti have in the beginning about 50 verses which form a Thcrāvali and which tally with the verses occurring in Nandi. But the exposition of this Therārali has no place so far as Viscsā, the Cunni on Avassayanijjutti and its commentaries by Haribhadra Sūri, Malayagiri Sūri? and Sritilaka Sūri3 are concerned. It is however in the 15th century or so that some of the commentators of Avassayanijjutti have assigned a place to it therein, e. g. Jñānasāgara“, pupil of Devasāgara and Mānikyase
nara Sūri, pupil of Merutunga Sūri. Hence it may be inferred that this Therāralı may have been inserted in Avassay anijjutti carliest in the 13th century of the Vikrama era.
Āvoussayanijjutti explains the six ajjhayaņas of Āvassaya. Therein the portion dealing with ajjhayana I (Sāmāüya) is divided into two parts: Uvagghāyanijjutti and Namokkāranijjutti. Out of them the 1st part is further sub-divided into 9 sections as under:
(i) Pedhiyã, (ii) Lahuvaravariya”, (iii) Vuddhavaravariya“, (iv) Uvassagga, (v) Samosarana, (vi) Ganahara also known as Ganaharavāya, (vii) Sāmāyārī, (viii) Niñhavavattava? and (ix) Sesaiivagghāyanijjutti8.
The Nijjutti of ajjhayanas II, III, V and VI has no such sections, whereas that of IV has the following ones:
1 A Ms. dated Samvat 1483(?) may bo cited as an instance. See D. C.
J. M, (vol. XVII, pt. III, No. 1002). 2 le has referred to a work named Pravacanasiddhi on p. 3674. This work
is probably extinct. 3 He has composed this com. in Samvat 1296. 4 He has composed the pertinent com, in Sarnvat 1440. Sce D. C. J. M.
(vol. XVII, pt. III, p. 452) 5-6 See D. C. J. M. (vol, XVII, pt. III, pp. 391 and 394). These are also
named as Padhamävaravariya and Biiyavaravariya. Ibid., pp. 391-393. 7 At times this is not separately mentioned. 8 This is also designated as Uvagghāyanijjutti.

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THE CANONICAL LITERATURE OF THE JAINAS
[CÉAP.
(i) Jhānasaya, (ii) Pāritthāvaniyānijjutti', (ii) Padikkama. sangahanī”, (iv) Jogasangaha; and (v) Asajjhāyanijjutti.
Pedhiya—Ordinarily this means 'an introduction'; but, here it means a Nandă dealing with five-fold knowledge and its subvarieties. It comprises 79 verses or so. Incidentally herein there is an exposition about the sound we hear, some of the labelhis ( miraculous powers ) and strengths of Vasudeva and others.
Lahuvaravariya-Varavariyā means proclamation of giving the desired object. This meaning is applicable here at least to some extent; for, the ending verse mentions the amount of donations given by a Tirthankara in a year. This section consists of about 178 verses. Before commenting upon its verse Malayagiri Sūri says: "aglalarangan S418". Can this be construed as suggesting that the Uvagghāyanijjutti really commences henceforth and that Pedhiya is an interpolation ? The 1st 3 verses deal with salutations to the Tirthankaras in general, the liberated, Lord Mahavira, his 11 Ganadharas, Gandharavamsa, Vācakavamsa and the holy canon, In the following verse the author says that he will compose the Nijjutti of suyanana, and in the subsequent two verses he mentions 10 works of which he intends to compose Nigjuttis. He then commences Sāmãiyanijjutti. There he discusses the relative importance of knowledge and character and deals with upaśamaśreni“, kşapakasreņi", niksepas of anuyoga, and methods of exposition. This is followed by uddeśa etc., which form 26 entrances of Urag. ghāyanijjutti. Then is depicted the life of Lord Mabävira wherein incidentally there is mention of 7 Kulakaras and 4 types of niti. The life of Lord Rsabha, too, is here narrated.
Vuddhavaravariya-This section consists of about 318 verses. On examining the edition of Malayagiri Sūri's com., it can be said that verses 243-4606 of the Avassayanijjutti along with v. 33-111 1-2 Some do not look upon these two as forming a part and parcel of the
Nijjutti on Avassaya (IV). 8 This is also styled as Jogasangahanijjutti. 4-5 These are respectively the subsidential and destructive ladders useful for
spiritual advancement. 6 After verse 415 we have vs. l-17 dealing with the intervals between every
two Tirtharkaras out of 24. Similarly there are vs. 1-4 following v. 418,

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177 of its Blūsa make up this section. The latter verses cannot be legitimately looked upon as the pertinent portion. Even then, so far as the contents are concerned, I shall not neglect them. This section commences with the details about the dīkşās of the 24 Tirthankaras. It, too, deals with the life of Lord Rşabha. It refers to the origin of the Veda (v. 366). It ends by giving some details about the life of Lord Mahāvira, such as his donation, his renouncing the world and his going to Karmāragrāma.
On a cursorary examination of the contents of this section and the preceding one, I am tempted to believe that only one of them and probably the former rightly constituted the Avassayanijjutti, and that the latter one which is more extensive than the former, is a later product subsequently incorporated therein probably at the time of the Redaction of the Jaina canon. This surmise is supported by another name of Vuddhavaravariyā.
Uvasagga-As this word suggests, this section consisting of about 70 verses, deals with various terrible hardships experienced by Sramana Mahāvīra till he attained omniscience.
Samosarana—This section comprises about 69 verses, in case the portion dealing with various penances of Lord Mahāvīra given in the beginning is here included. Otherwise it consists of about 48 verses which describe the samosarana.
Ganahara_This section having about 65 verses, deals with the doubts of the 11 Ganadharas of Lord Mahāvīra and their removals by the latter.
Sāmāyārī—This is a metrical composition of about 64 verses, and it supplies us with a ten-fold code of laws governing the life of the Jaina clergy. Before dealing with this section Malayagiri Süri observes on p. 3410: "ategaalaghatagi, anahraia 9479791Fath91 Fai il arafa qafaqatalaitafaqiqargaTE I” Similaraly, while commenting upon the last verse of this section he remarks on p. 355b: "इदानी पदविभागसामाचार्याः प्रस्तावः, सा च कल्पव्यवहाररूपा बहुविस्तेरा, ततः स्वस्थानादवसेया।" 1 Herein there are 14 interpolated verses. Scc D. C. J.M. (vol. XVII,
pt. III, p. 394). 23

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[CHAP.
The remaining portion of Uvagghāyanijjutti consists of about 216 verses. It commences by mentioning 7 causes that decrease the life-period. It deals with 7 nayas, 4 anuyogas, 7 Nihnavas and sāmāyika. Incidentally it narrates the lives of Vajrasvämin, Āryarakṣita Sūri, Damadanta, Metārya, Kālaka, Cilātiputra, Ātreya, Dharmaruci, slāputra and Tetaliputra. This finishes the rough survey of Uvagghāyanijjutti which is referred to, in the Nisjutti on other sections of Avassaya and which opens the doors for the treatment of suttapphāsiyanijjutti wherein the 1st topic dealt with is the nature of sutta. This is followed by Namokkāranijjutti of about 144 verses. Then we have sāmāïyanijjutti of about 111 verses.' This completes the Nijjutti of Avassaya (I).
Caüvvīsatthavanijjutti and Vandananijjutti consist of about 60 and 190 verses respectively.
Jhānasaya? consists of about 106 verses, and it is composed by Jinabhadra Gaņi Kşamāśramaņa. It is an exposition of meditation.
Pāritthāvaniyānijjutti3 comprises about 153 verses, and Padikkamanasangahaņā about 80 verses. Some of the topics dealt with, in the latter are: 7 types of fear, 9 kinds of brahmaguptis, 10 types of dharma, 11 pratimās of a Jaina layman and 12 of a saint, 13 kriya-sthānas, 14 gunasthānas, 15 Paramādhārmikas, 16 ajjhayaņas of Sūyagada (1), 17 kinds of self-control, 18 types of noncelibacy, 19 ajjhayanas of Nāyādhammakahā (1), 22 hardships, 28 ajjhayaņas of Āyāra including Nisīha, 29 types of pāpa-śruta and 31 attributes of the liberated. So leaving aside these two sections and Jhānasaya, Padikkamaņānijjutti contains about 227 (51+60+5+111 ) verses. Therein Jogasangaha having about 60 verses has the 1st verse in common with Samavāya (s. 32). It runs as under:--- ___ "आलोयणनिरवलावे आवईसु दढधम्मया। मणिस्सओवहाणे य सिक्खा णिप्पडिकम्मया ॥" 1 Its 1st verse is as uuder:
"नंदिमणुओगदारं विहिवदुवग्धाइअं च नाऊणं । काऊण पंचमंगलमारंभो होइ सुत्तस्स ॥"
Do the words Nandi and Anuogadāra here used refer to the two Culiyāsuttas? 2 This is referred to by Haribhadra Sūri in his com. (p. 328-32b) on Dasaveyaliya. 8 Its 15th verge defines sutta. It is as below:
"पुवावरमंजुत्त वेरग्गकर सततमविरुद्धं । पोराणमद्धमागहमासानिययं हवइ सुत्तं ॥"

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Kāüssagganijjutti and Paccakkhānanijjutti consist of about 172 and 94 verses respectively.
Prof. E. Leumann has noted that Bhadrabāhusvāmin's Avassayanisjutti is the 1st redaction. This is due to his surmise that this work and Mulāyāra (VII) are based upon some common source which he names as "original-Niryukti” consisting of 170 stanzas.
Dasaveyāliyanijjutti—This is a Nijjutti on Dasaveyaliya. It consists of about 447 verses. Out of them there are about 63 verses belonging to its Bhāsa, and they mostly occur in the Ninjutti of the 4th ajjhayana. Haribhadra Sūri in his com. (p. 84a) to it has noted one verse as fantast. In this Nijjutti we come across the nikkevas of 2 (v. 8), 297 (v. 9), GA (v. 34), 004 (v. 34), FH (v. 39), aq (v. 153), #TA (v. 161), 94 (v. 166), 4191 (v. 179), sita (v. 222), q* (v. 269), gfe (v. 283), n (v. 328), faig (v. 333) etc., and niruttas of 29 (v. 29-30), 7 (v. 156), f9 (v. 342) etc. Egatthas also are given e. g. that of 69127 (v. 32), GA (v. 35), 964 (v. 36), art (v. 52), 270 (v. 158-159), q* (v. 270) and 298FATA (v. 345-347). In v. 6 Kappa is mentioned. In v. 50 there is a reference to a syllogism consisting of 5 members and to one having 10, and in v. 157, a Jaina saint is compared with several objects. Four varieties of gahiyapaya viz. gajja, pajja, geya and cunna are given in v. 170, and the following 4 verses define them. Verse 188 states four types of narration whereas the subsequent ones up to 201 deal with their varieties.2 Verses 220, 221 and 224 explain the nature of the soul. In v. 252-253 are enumerated 24 kinds of corn and in v. 254-255 24 kinds of jewels. Verses 259262 deal with erotics, and v. 351 mentions 8 qualities of gold.3 1 189 verses of this are printed in Av. Lit. (pp. 16-19). On one hand this
work is commented upon by Vasunandin in his Acāravrtti (VII) and on
the other hand by A parājita and Asādhara in Dharmāmrta. 2 Cf. Samarāïccacariya (pp. 2-3), Upamitibhavaprapancākathā (v. 25-50) and
Kuvalayamālā of Uddyotana Sūri. 3 For details see Prof. A. M. Ghatage's article "Daśavaikālika-Niryukti” pub
lished in The Indian Historical Quarterly (vol. XI, No. 4, pp. 627-639). Therein he observes:
(i) "The commentator is clearly far-fetched and twisting in interpreting udāharañas as the drstāntas of the logical syllogisms.” -p. 637
(ii) "Haribhadra's opinion that a vāuliya is a reference to the school of the Nāstikas is not very accurate." -p. 638

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[CHAP. Uttarajihayananijjutti-This comprises about 600 verses. In v. 91' there is mention of Bhaddabāhu, in v. 97 that of Ajjarakkhiya and in v, 1042 that of Thūlabhadda with the honorific bhayavam. These are no doubt instances of anachronism; but they can be justified in the light of the remarks made on p. 173.
This Nijjutti deals with nikkevas of several words3 and gives synonyms, too. It mentions suvannabhūmi in v. 120 and Vāsavadattā and Udayaņa in v. 148. Verses 165-178 supply us with information about 7 Nihnavas and v. 38 to 41 deal with various shapes and sizes -a mathematical topic. Verse 153 mentions 8 limbs of the body, and so does v. 189, whereas v. 190 mentions sublimbs (upāngas ). Verses 198–200 deal with karanas-an astrological item, and v. 212-235 treat the subject of 17 kinds of death etc. Verses 146-148 mention the ingredients of the best scentperfume and v. 151 those of an excellent wine. Verse 149 deals with the preparation of a pill, and v. 150 informs us about the diseases that can be cured by it. Verses 124, 126-128 and 130-134 have the same last foot viz. "F1 avotsit 273." From Vāli. vetāla sānti Sūri's com. (p. 141a) on v. 142 it follows that Dasaveyāliyanijjutti is prior to this Nijjutti.
Āyāranijjutti—This metrical composition contains about 350 verses. It extends up to the 4th Culū of Ayāra. It, too, supplies us with nikkevas of various words. Verses 18-27 deal with 7 vannas (castes) and 9 vannantaras etc., and v. 43–59 discuss 10 directions. Various living beings along with their varieties 1-2 These are the Nos. according to D. L. J. P. F. Series, No. 38. 3 Ft (v. 30), 3 (v. 142), TOTUT (v. 143), 34 (v. 144), q=134 (v. 179), For
(v. 183), FIA (v. 208), ATT (v. 208), fad (v. 237), 35TH (v. 244), faro (v. 250), ah (v. 260), TH (v. 280), de (v. 3 10), 84 (v. 310), qar (v. 310), 99901 (v. 455), 377 (v. 460), AH (v. 480), (v. 487), te (v. 496), 770
(v. 514), and tafe (v. 516) may be cited as instances. 4 See v. 9, 64, 157 and 158. In v. 158 we have the synonyms of ahimsā. 5 "gaçante a pat h FTha fagffisar denizifha" 6 319K (v. 5), 3977 (v. 5), 4 (v. 18), art (v. 29), Fiu (v. 36), ATUUT (v. 37), que
(v. 38), Fahr (v. 40), yzat (v, 69), FH (v. 216), fauna (v. 257), fer (v. 308), etc., are some of them.

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form the subject of v. 43–166. Therein the earth-bodied, water-bodied, fire-bodied, vanassaï, the mobile and the windbodied are treated in v. 71-79, 107–108, 117–118, 127–143, 152-155 and 165-166 respectively. Verses 228-231 are the pādapürtis of "augo at agua a fa." In v. 264 there is mention of Ajja Vaira and in v. 266, that of Tosali. These are anachronisms, and hence these verses must have been added at the time
e Redaction of the Jaina canon. On examining v. 1762 and Silanka Sūri's com. (p. 764)3 on it, it follows that Avassayani jutti was composed earlier than this Āyāranijjutti, and from v. 298-2994 and 313 it follows that this Avāranijjutti is posterior to Dasaveyāliyanijjutti. Besides it is posterior to Uttarajjhayananijjutti as well, as can be seen from v. 3435 and its com. (p. 3975).
Suyagadanijjutti?—This consists of about 205 verses. Verses 18 and 20 explain the title Suyagada and Suttagada. In v. 68-69 1 Cf. Satārthika Sumaprabha Sūri's Kumāravālapadiboha (1 ; p. 27). 2 Ierein Bhadrabāhusvāmin says: " afaraît. ” B “भद्रबाहुस्वामिनाऽयमतिदेशोऽभ्यधायि, स च पूर्वमावश्यकनियुक्तिं विधाय पश्चादाचाराङ्गनियुक्तिं चक्रे,
तथा चोक्तम्-'आवस्सयस दसकालियरस तह उत्तरज्झमायारे' त्ति सूक्तम् ।" 4 "पिंडेसणाए जा णिज्जुत्ती सा चेव होड सेज्जाए। वत्थेसण पाएसण उग्गहपडिमाए सच्चेव ॥ २९८ ॥
सव्वा वयणविसोही णिज्जुत्ती जा वक्तसुहीए । सच्चेव गिरवसेसा भासज्जाए वि णायव्वा ॥ २९९ ॥" 5 "जो चेव होइ मुक्खो सा उ विमुत्ति पगयं तु भावेणं । देसविमुक्का साहू सव्वविमुक्का भवे सिद्धा ॥३४३॥" 6 "नामनिष्पन्ने तु निक्षेप विमुक्तिरिति नाम, अस्य च नामादिनिक्षेप उत्तराध्ययनान्तःपातिविमोक्षा.
ध्ययनवदित्यतिदेष्टुं नियुक्तिकार आह।" 7 Prof. A. M. Ghatage has written an article on this, and it has been published
in The Indian Historical Quarterly (vol. XII, No. 2, pp. 270-281, June 1936). Herein he has divided the Nijjuttis into 3 groups. In the 1st group he has included the Nijjuttis on the first two Angas. As regards the remaining groups he has said:
"The second group consists of those Niryuktis where verses of the socalled mūla-Bhāsya are added to the original Niryukti either to explain it or to supplement it (p. 270).
"In the third group come the Niryuktis which are now called by the names of the Bhāsyas and Brhad-Bhāsyas like those on Nisīha and others where it is not now possible to separate the original Niryukti and the latter commentary on it.” (pp. 270-271)
For comparison see p. 173.

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THE CANONICAL LITERATURE OF THE JAINAS (CHAP. there is mention of the 15 Paramadhārmikas, and in v. 70–84 there is a vivid description of the harassments they cause to the denizens of hell. Verse 119 refers to 363 heterodox schools of thought and v. 127-131 mention the various types of the teacher and the taught. In v. 189, Isibhāsiya is referred to. Nikkevas of several words are noted e. g. those of TET (v. 23), as (v. 23), g4 (v. 23)', da (v. 23)2, gfta (v. 57), faufa (v. 66), anfe (v. 104), 41 (v. 107), 871&1 (v. 132), Tem (v. 132), Hea (v. 142), 379199 (v. 143), jotta (v. 144), Ek (v. 169), afar (v. 178), quran (v. 179), ga (v. 181), 37€ (v. 184) and spá (v. 20174. In v. 154 it is said that geometry is the best in Mathematics, and v. 191-200 delineate the life of Adda (Sk. Ārdra). From the com. (p. 241a)s on v. 127 it follows that this Nijjutti is posterior to Uttarajjhayananijjutti, and from v. 182 and its com. (p. 3712-371) it can be seen that this Nijjutti is preceded by Dasavayāliyanijjutti, too. See fn. 1-3.
Dasāsuyakkhandhanijjutti-This contains 154 verses distributed over the 10 sections of Dasāsuyakkhandha as under:
11, 3, 10, 7, 4, 11, 8, 6, 7, 8 and 15.
Thus it will be seen that the Nijjutti on the 8th section viz. Pajjosaņākappa is the biggest as compared with those of the rest.
Kappanijjutti—This is mixed up with its Bhāsa, at least since the time of Malayagiri Sūri. Pañcakappa is associated with it. This name Pañcakappa occurs in Āvassayacunni (Pt. I, p. 415) and in Malayagiri Sūri's com. (p. 836) on v. 2747 of Kappanijjutti mixed up with Kappabhāsa. Two Pañcakappabhāsas and Pañcakappacunni are available. There is no mention of Pañcakappanijjutti 1-3 Šilānka Sūri says that these nikṣepas are treated elsewhere. On p. 3714—3716
he says: " IT: EFTERFrTheT:, si o fanyà i Haribhadra Sūri in his com. (p. 3b) on Dasaveyaliya says: "gat rautta fallegraat seout
741Szalarig.” 4 These nos. of verses are according to Āgamodaya Samiti Series. There the
50th verse is followed by the verse numbered as 53. 5 "ग्रन्थो द्रव्यभावभेदभिन्नः क्षुल्लकनन्थ्यं नाम उत्तराध्ययनेष्वध्ययनं तत्र पूर्वमेव सप्रपञ्चोऽभिहितः।" 6 "21909: 'qafay: '1996: 1130311......a qara 971TT: 3 7 1utattatt TFT:" 7 "छविह सत्तविहे वा दसविह वीसइविहे य बायाला । जस्स उ नत्थि विभागो सुबत्त जलंधकारो से ॥२७४ ॥"

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probably because its verses have got mixed up with those of either of the two Pascakappubhāsas. I am inclined to equate the above-noted Pascakappa with Pancakappanijjutti and consider the former name as the abbreviation of the latter. On this understanding I have attributed its authorship to Bhadrabāhusvāmin on p. 38.
Pancakappa as its very name suggests, deals with five kappas which are the five varieties of bhāvakalpa noted on p. 182, fn. 6. I think the exposition of these varieties was reserved by Bhadrabāhusvämin for being treated as a separate work on the following grounds:--
(i) This exposition was going to be a detailed one.' (ii) It could be safely dropped from Kappanijjutti. Vavahāranijjutti—This is on the same footing as Kappanijjutti.
Nisīhanijjutti-It is from the Visehacunni of Nisīha that we know about the existence of this work. It points out some of its verses and attributes their authorship to Bhadrabāhusvāmin. It has been practically superseded by Nisīhabhāsa wherein these verses have got amalgamated.
Before we proceed further and examine the order of the Nijjuttis we may note:
(i) Ohanijjutti and Piņdanijjutti are not separate Nijjuttis.
(ii) Samsattanijjutti is not a Nijjutti on any work, and same is the case with Ārākaņānijjutti.
(iii) The Nijjutti on Āvassaya should not be confounded with Avassayanijjutti forming the seventh section of Mulāyāra, a Digambara work attributed to Vattakera. For, this seventh section is not a com. on any work either belonging to the Svetāmbara school or the Digambara one, though it is true that it resembles Bhadrabāhusvāmin's Nijjutti on Avassaya in several respects. For instance, both are divided into six sections corresponding to (i) Sāmäiya, (ii) Caiivisatthava, (iii) Vandanaya, (iv) Padikkamaņa, (v) Paccahkhāņu, and (vi) Kāiissagga, the six well-known divisions of Avassaya. Besides, they deal with the same subject, and that, too, in gāthās in Prāksta. 1 In Byhattiparika, the extent of Pancakappa is noted as 1113 ślokas.

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[CHAP
Order--We may now take up the question as to the order in which Bhadrabāhusvāmin composed his Nijjuttis. Leaving aside the Nisīhanijjutti, the 10 Nijjuttis appear to be composed in the very order mentioned by him in Ävassayanijjutti (v. 82-83). As noted on p. 181 Avassayanijjutti was composed earlier than Ayāranijjutti, and the latter and Suyagwulanijjutti, too, are posterior to Dasaveyaliyanijjutti and Uttarajjhuyanconijjutti (vide p. 182, fn. 1-3). Further this last one is preceded by Dusaveyaliyanijjutti (vide p. 180). Padmamandira Gani' however strikes a different note' but adduces no arguments to support his statement. But I am inclined to side with Silauka Sūri and Vādivetala Sūri and not with this Gaņi. Further, for the following reasons, I am led to believe that out of ten, Avassaycunijjutti is composed first:(I) All the entrances such as uddesa etc., (vide p. 186)
are treated at length in Uvagghāyanijjutti, a section of
this Nijjutti. (II) This Uvagghayanijjutti is referred to in the Nijjuttis
of other Agamas. (III) No Nijjutti except the Avcıssayanijjutti is as complete
as desired. (IV) It is this Nijjutti alone that proceeds on a scientific
basis and follows the order of the suttas it deals with. From this exposition of the extant Nijjuttis their nature must have been realized. So, in order to have an exact idea we shall note the explanations of the word Nijjutti given in several places. Some of them are as under:
(1) Avassuyanijjutti. Here we have: "निज्जुत्ता ते अत्था, जं बद्धा तेण होइ निज्जुत्ती। तहवि य इच्छावेई, विभासिउं सुत्तपरिवाडी॥"
(2) Visesão. Herein the above-noted verse is incorporated and numbered as 1085. Besides, there runs a verse as under:-- " निच्छयाऽऽइजुत्ता, सुत्ते अत्था इमीऍ वक्खाया। तेणेयं निज्जुत्ती, णिज्जुत्तत्थाभिहाणाओ॥" 1 This Gavi in his com. on Isimandalapayarana --the com. dated
Samvat 1553 says: "क्रमाद् दशचतुःपूर्ववेदी सुरिगुणाग्रणीः। भद्रबाहुर्यशोभद्रेयस्तः सूरिपदक्रमे ।। दशवकालिकस्याचाराङ्ग-सूत्रकृताङ्गयोः। उत्तराध्ययन-सूर्यप्रज्ञप्त्योः कल्पकस्य च ॥ व्यवहारर्षिभाषितावश्यकानामिमाः क्रमाद्। दशाश्रुताख्यस्कन्धस्य नियुक्तीर्दश सोऽतनोत् ।।"

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185
(3) Haribhadra Sūri's com. (p. 2 ) to Dasaveyaliya and its Nijjutti. There it is said: "निर्युक्तानामेव सुत्रेऽर्थानां युक्तिः - परिपाटया योजन, निर्युक्त युक्तिरिति वाच्ये युक्तशदलोपान्निर्युक्तिः ।
VIJ
(4) Śilanka Süri's com. (p. 42 ) to Ayāra (I. 1. 1). There it is remarked: “निश्चयेनार्थप्रतिपादिका युक्तिर्निर्युक्तिः ।"
(5) Maladhārin Hemacandra Sūri's com. (p. 2586) to Anwogaddara (s. 151 ). Here it is said: "नितरां युक्ताः - सूत्रेण सह लोलोभावेन सम्बद्धा निर्युक्ता अर्थास्तेषां युक्तिः - स्फुटरूपतापादानम्, एकस्य युक्तशब्दस्य लोपान्निर्युक्तिः”.
( 6 ) Mulayāra. In its 515th verse it is said as under:'ण वसो अवसो अवसम्स कम्ममावासयं ति बोधव्वा । जुत्ति त्ति उवाय त्ति य णिरवयवा होदि णिज्जुत्ती ॥' These definitions, no doubt, explain to some extent the meaning of Nijjutti; but, in order that its nature may be completely realized, it is necessary to tap another source wherein there is a specific mention of at least its constituents. Up till now I have not come across such a source. So I shall, first of all, quote from the Dasaneyaliyanijjutti the following verses which throw some light in this direction and then refer to Anuogaddāra:"निक्खेवेग निरुत्तविही पवित्तीय केण वा कस्स । तदाराभेयलक्खण तयरिहपरिसा य सुतत्यो ॥ ४ ॥" भिक्खुस्स य निक्खेवो १ निरुत्त २ एगहियाणि ३ लिंगाणि ४ । अगुणडिओ न भिक्खू अववाया पंच दाराई ॥ ३३२ ॥”
CE
This shows that nikkheva', cyaṭṭha and nirutta3 are the main constituents of Nijjutti.
From Anuvgaddaru (s. 151) it can be inferred that Nijjutti is three-fold: (i) Vikkheva-nijjutti, (ii) Uvagghoya-nijjutti and (iii) Suttapphasiyanijjutti. The 1st type deals with nikkevas, and the 2nd brings us nearer the sutta by dealing with 25 items noted in the following two verses occurring in Anwogaddara (s. 151 ):--
"उद्दे से १ निद्देसे २ म निग्गमे ३ खेत्त ४ काल ५ पुरिसे ६ य । कारण ७ पच्चय ८ लक्खण ९ नए १० समोआरणाणुमए ११॥
किं १२ इविहं १३ कस्स १४ कहिं १५ केसु १६ कहं १७ किन्चिरं हवइ काल १८ । इ १९ संतरं २० अविरहियं २१ भवा २२ गरिस २३ फासण २४ निरुत्ती २५ ॥ ॥
1-3 These are treated in Chapter VII.
4
These very verses occur in āvassayanijjutti as v 137 - 188. But, therein अणुमअ is separately counted as it should be.
24

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THE CANONICAL LITERATURE OF THE JAINAS [CHAP. The 3rd type explains the sutta under consideration.
All the Ninjuttis attributed to Bhadrabāhusvāmin must have been concise and written in gāthās as can be inferred from the 8 printed ones. They were surely compiled long before the Redaction of the Jaina canonical works, and according to the Jaina tradition they belong to the fourth century B. C. If this is correct can we look upon them as the oldest metrical commentaries forming a part of the Indo-Aryan literature ? Whatever may be a reply to this question, it is certain that these Nijjuttis were later on followed by several other commentaries: Out of them the two types of commentaries known as Bhāsa and Cunni seem to be the oldest. After their composition, there came an age when the commentaries began to be freely composed in Samskrta, thus making the exegetical literature on the Agamas of the Jainas of four types: (1) Nijjutti, (2) Bhāsa, (3) Cunni and (4) sīkā. I use this last word to denote Samskặta commentaries. This Nijjutti etc. are mostly in the chronological order of development. For, Cunni seems to be an intermediate stage between Bhāsa on the one hand and Tīkā on the other, on the ground that it is neither entirely in Prākta like its predecessors Nijjutti and Bhāsa nor mostly or completely in Sanskrta like its successor Tikā; but it is a mixture of Prāksta and Samskrta so much so that not only one and the same sentence contains portions written in two languages', but even a Samskrta stem has Prākṣta terminations at times. This indicates that the Samskrta language was slowly but surely re. ceiving more and more attention at the hands of the Jainas who wanted to popularize their literature. Cunni is written in prose, and this is another respect in which it differs from Nijjutti and Bhāsa.
1
Dhanapāla has written Virastuti of 11 verses wherein the 1st hemistich of every verse is in Samskrtu and the 2nd in Prākrta, and Rāmacandra Sūri, too, has written Adidevastava of 8 verses in this manner whereas Haribhadra Sūri's Samsäradavänala, Ratnasekbara Sūri's Caturvimsutistavana and Bhatti's Bhattikävya (XIII) are so composed that they can be considered to be works both in Sanskrta and Prāksta and can hence be looked upon as examples of bhaşaśleza,

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187 Bhāsa is styled as Gāhā, too, since it is composed in gathās in Prākṣta. This is what we learn from the Vyākhyā of Visehacunni of nisīha (XX). There its author Sricandra Sūri, pupil of Silabhadra has made the following observation
“जे गाहेत्यादि । 'गाथा'शब्देन भाष्यं गाथानिबद्धत्वादभिधीयते ।" Just as we have not got Nijjuttis for all the canonical texts, similarly there are not Bhāsas for every Nijjutti' –much less for every Agama. It seems that Bhāsas were composed in the case of at least the following 11 Agamas:
(1) Avassaya, (2) Dasaveyāliya, (3) Uttarajjhayana, (4) Kappa, (5) Pañcakappa?, (6) Vavahāra, (7) Nisīha, (8) Pañcamangalasuyakkhandha, (9) Jiyakappa, (10) Ohanijjutti and (11) Pindanijjutti.
For Avassaya, there are three Bhāsas, one of which is known as Mulabhāsa. The others are known as Bhāsas and Visesão. There are about 183 verses in Mulabhāsa, about 350 in Bhāsa and about 4314 in Visesão.
Visesā - This is Sāmāżyabhāsāó i. e. to say a Bhāsa on the Nijjutti of Avassaya (I). Not only are some of the verses of this Nijjutti incorporated in it?; but, even some of the gāthās of two earlier Bhāsas on this Nijjutti, too, are assigned a place herein. This work is named as Visesão in order to distinguish it from this Bhāsa ard that, too, probably by some commentator other than
1 For instance there seem to be no Bhāsas pertaining to the Nijjut tis on
Ayāra, Süyagada, Sūriyapannatti, Dasāsuyakkhandha and Isibhāsiya. 2 I have included Pancakappa in this list, as I think that it is after all &
Nijjutti on a portion of Kappa. Herein there is a reference to Kālika Sūri's
going to an Ajivaka for studying the aştānga-nimitta. 3 The Bhāsa on this is extant. See p. 80, fn. 4.
4-5 See the edition (pp. 573 and 591) of Visesa with Gujarāti translation. 6 of. "Parupatorie HE ATAETIA HOT I
Et qfFf4 GT Tutte ll **8711" Visesa 7 For a list of these verses see Av. Lit. (pp. 35-86).

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THE CANONICAL LITERATORE OF THE JAINAS [CHAP Jinabhadra.' It refers to Vāsavadattā, and Tarangavai in v. 1508.? The former seems to be none else than the work of Subandhu, a predecessor of Bāņa and the latter that of Padalipta Sūri. Further, in Visesā', there are some verses which tally with those of Kappabhāsa and Vavahārabhāsa. Its verses 2104 and 2195 agree ad verbatim with Sammaïpayarana (III, v. 52 and 49). Besides, in this work, there are Vaidika references. These along with their original sources are noted in Av. Lit, on pp. 37-38. All these facts along with the mention of Jinabhadra Gani by Haribhadra Sūri may be utilized for verifying his traditional date (Saṁvat 645). He himself has composed a com.? on Visesā -a statements made by Kotyācārya in his com. (p. 245) on Visesā”. This Kotyācārya is identified by some as Sīlāůka Sūri, the commentator of Ayāra etc. But this view is challenged by Ānandasāgara Sūri in his intro. (p. 3) to Part II of Visesão edited by him with Kotyācārya's com. Maladhārin Hemacandra Sūri, too, has written a com. on Visesão.9
1 In Kappacunni (pedhabandha 93 ) we have: "En faaa147ATHTÀ.” Vide
Av. Lit. (p. 31 f.). 2 "जह वा निद्दिट्टवसा वासवदत्ता-तरंगवल्याई। तह निमगवसओ लोए मणुरक्खवाउ त्ति ॥१५०८॥" 3 He is referred to in Nisihabhäsa and Kabbacunni. He is said to be a favourite
of Murunda, who may be Vinaspharni (!), a governor of Pataliputra appointed by King Kaniska. It seems he flourished sometime between A. D. 94 to A. D. 162. He is regarded as the originator of a language ( named after him. He composed a Deśināmamālā as can be inferred from Kalikālasarvajna
Hemacandra's com. on his own work Rayanävali (v. 2). 4 See Av. Lit. (p. 36) and pp. 21-22 of the portion preceding the Gujarāti
prastāvanā to Visesão (Part II). 5 Some of these occur in the Cunni on Avassuya, in Haribhadra Sūri's com.,
on it, in various commentaries on Visesä", in K'incidganadharavāda and in
laghuvrtti on Dasaveyaliya, too. 6 They are reproduced in Jaina sähitya samodhaka (vol. II, No. 1, pp. 84-91). 7 This com. is now extinct; but it existed in the time of Maladhārin
Hemacandra Sūri (vide his com. on v. 500 of Visesão) and also Malayagiri Sūri
as can be seen from his com. (pp. 4245-125a) to Pannavaņā (paya XXI). 8 “39 na 957914: 141gi arutadt HTH ”. 9 In this com. (p. 649) on v. 1508, he has mentioned Bhadrabāhunimitta,
Nanda sa mhitã and Kāpiliya. The las: two are once more mentioned in the com, on v. 1509 where even the name of Manu occurs.

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THE CANONICAL, EXEGETICAL LITERATURE
The Bhasa on Dasaveyaliya comprises about 63 verses, and that on Uttarajjhayana about 451 verses.
For Kappa, there are two Bhāsas small and big. The former is composed by Sanghadasa Gaņi Kṣamasramana and contains about 6600 gāthās. The latter is anonymous, and its extent is 8600 slokas or so. This latter Bhasa appears to be preceded by the corresponding Cunni and Visehacunni.3
There seem to be two Pañcakappabhāsas (vide p. 38). Out of them the authorship of the bigger one is attributed to Sanghadasa Gani Ksamā śramana. It comprises about 2574 verses.5 The available Bhasa on Vavahara is printed. It is anonymous and consists of about 4629 verses.
In Jainagranthavali (p. 10) there are noted two Nisihabhasas. Out of them, one having about 6439 verses is anonymous. But it may be that either this work or the bigger one is composed by Jinabhadra Gani Kṣamasramana. Muni Kalyāņavijaya in his Gujarati intro. (p. 48) to Prabhavakacaritra says that either this Bhasa itself or a metrical composition expounding Nisiha may be the work of Siddhasena Divākara. He further says on p. 49 that this Siddhasena seems to have written Tikas and Bhāsas on several Agamas; but, now all of them are lost.
Jiyakappabhasa is anonymous, and its extent is about 3300 slokas. There is one Ms. of it in the Limbdi Bhandara. Its first 3 verses and the last 3 ones are given on p. 17 of the intro. to Titakalpasūtra. Therein it is stated on p. 18 that this Bhasa is posterior to Siddhasena Suri's Jiyakappacunni.
1 Two gathas of this Bhasa are noted in Vadivetāla santi Suri's com. (p. 1813) on Uttarajjhayana where on p. 178b, Pancakappa is referred to.
2-3 See D. C. J. M. (vol. XVII, pt. II, p. 254).
4-5 Ibid., p. 261.
G
7
In his Visesa, v. 235 begins with "." This very verse and the illustrations here referred to occur in Nisthabhasa. This is borne out by Kotyācārya's com. (p. 95) on Visesa where he says: "garft fantà agam:". Further, the 1st hemistich of this verse occurs in Jiyakappacunni (p. 29). See D. C. J. M. (vol. XVII, pt. III, p. 468)..

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[ CĦAP.
Ohanijjuttibhāsa and Pinďanijjuttibhāsa are each anonymous, and some of the verses of each of them have got mixed up with Ohanijjutti' and Piņdanijjutti respectively.
It may be noted that it will be committing oneself to say that any and every Bhāsa is older than one and all the Cunnis, though it is true that that Bhāsa on which we have a Cunni, is certainly anterior to that Cunni. Visesão is posterior to some of the Cunnis. Vuddhabhāsa of Kappa is preceded by its Cunni and Visehacunni, and same is the case with Jiyakappabhāsa. Cunni is as a rule anterior to its corresponding Visehacunni, and it seems that in order that the latter may be distinguished from the former, the word viseha is added to it.
Just as Bhāsa is designated as Gāhā so Cunni seems to be styled as Paribhāsa, too. Cunnis seem to have been written on at least the following 20 Agamas:
(1) Ayāra?, (2) Sūyagada“, (3) Viāhapannattis (4) Jīvābhigama, (5) Jambuddīvapannatti, (6) Nisība, (7) Mahānisīha, (8) Vavahāra, (9) Dasāsuyakkhandha, (10) Kappa, (11) Pañcakappa, (12) Ohanijjutti, (13) Pañcamangalasuyakkhandha, (14) Jiyakappa, (15) Uttarajjhayana", (16) Avassaya', (17) Dasaveyaliya', (18) Nandīro, (19) Aņuogaddāra" and (20) Pakkhiyasutta.
There were two Cunnis for (6) and (14); but, now-a-days only one is available in each case. The available one for (6) is 1-2 See the printed editions of these works. 3-4 The Cunnis of these Agamas are in press. 5 Its Cunni will be printed hereafter. Its press-copy is being revised by
Anandasāgara Sūri. He says that the Cunnis on Nandi, Anuogaddāra, Avassaya, Dasaveyaliya, Uttarăjjhayana, Ayāra, Süyagada and Viāhapan. natti are in their order of composition. Vide his article "41fa 2413181 242 adj ya” published in Siddhacakra (vol. IX, No. 8, p. 165). It is doubtful if there is really a Cunni on this work. One noted by me in D. C. J. M. (vol. XVII, pt. I, pp. 233-236) is not any com.; but it is a treatise dealing with calculations pertaining to the Jambūdvipa. This is what Prof. Schubring says. See my Preface (p. xxv ) of D. C. J. M.
(vol. XVII, Pt. III). 7-11 The Cunnis of these Agamas are published from Rutlam.

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191
called Nisīhavisehacunni, and it is very prolific in contents.' Its author Jinadāsa Gaội himself has given it this name in this very work itself. Herein the author has ingeniously mentioned his name?, and has referred to Pradyumna Kşmāśramana as his vidyāguru. Further he has explained the meaning of Addhamāgahā, a Prākrta language, has mentioned works such as Siddhivinicchaya, Sammaï, Jonipāhuda, Naravāhanadattakaha’, Magahasenāk, Taranyavuz etc., and has referred to Siddhasena Divākara and his creation of horseso and to a famine during the reign of Candragupta. He has composed Nandīcunni, too, and there in the end, he has cleverly mentioned his name. In its several Mss., it is assigned a date Śaka Samvat 598 i. e. Vikrama Samvat 733. Anandasāgara Sūri has edited this Cunni, and therein the date is given as Saka 500. This date as well as the upper one are challenged by him. He says that the line pertaining to the date comes from the pen of a scribe and not that of the author. He has not assigned any reason for it; but it appears that he says so as this date upsets his belief to the effect that Haribhadra Sūri died in Vira Samvat 1055.9 In this Nandīcunni (pp. 7, 21 etc.) differences of opinion are noted, and on pp. 21–22 there is a discussion about the coexistence of kevalajñāna (omniscience) and kovaladarśana (absolute undifferentiated cognition). At times there are quotations in Prākrta (vide p. 43).
From the last line of the printed edition of Anuogaddāracunni, it follows that this Cunni, too, is composed by Jinadāsa Gaņi 1 Cyclostyled copies of this Nisihavisehacunni have been recently prepared
and presented to several Acāryas and Bhandāras. Therein the topics are
given in margins. 2 See D. C. J.M. (vol. XVII, pt. II, p. 357). 3-5 All these 3 works are extinct as is the case with Dvasaptatiprabandha
a work mentioned by Kalyānavijaya in his intro. (p. 7) to Prabhāvakacaritra. 6 For pertinent extracts see my article The Jaina Commentaries (pp. 299
300) published in the Annals of B. 0. R. I. (vol. XVI, pts. III-IV). 7 See D. C. J. M. (vol. XVII, Pt. III, p. xxy of Preface ). 8 See his preface to Nandicunni. 9 For details see my article “નન્દીસુર અને એની સુષ્ણિનું વિહંગાવલોકન” published in
Jainadharmaprakäśa (vol, LVI, no. 5, pp. 156-163),

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THE CANONICAL LITERATURE OF THE JAINAS
(CHAT.
Mahattara. Several works are mentioned here e. g. Nandīcunni (p. 1), Avassaya (p. 3), Tandulareyāliya (p. 3), Dharmasamhita (p. 12), Nundi (p. 16), Saddapāhuda (p. 47), Jinabhadra Gaņi Kşamāśramana's Cunni on sarīrapada (p. 74 ) etc. Further this Cunni supplies us with quotations in Prākṣtaand notes differences of opinions. It explains the word dharmāstikāya on p. 29 as "emailla taj 14 f #19: 3791&faalranta! st), afea arat 41929 enf€812:, . ara19169172 gaffeapta:". On pp. 37–40, are defined Puvvangu etc., up to Sīsapaheliyā, and their dots and numerical figures are explicitly mentioned.
Avussayacunni is also a work of Jinadāsa Gaņi Mahattarra according to Anandasagara Sūri and Jaina Granthavalı (p. 18); but, in none of the Mss. deposited at B. O. R. I., there is an entry whereby its authorship may be so attributed. This work is published in two parts. Several works are mentioned therein e. g. in Pt. I Govindanijjutti (p. 31), Ohanijjutticunni ( p. 341 ), Pascakappa (p. 415), Risibhāsita (p. 501 ) and in Pt. II Dīvasāgarapannutti (p. 6), Uttaracūliyā (p. 157) and Vasudevahindī (p. 324). There are quotations in Samskrta; and Prākrtao. This Cunni is mostly in Prākṣta, and on pp. 416-417 and 569–576 of its Pt. I, we have passages in Samskrta. In Pt. I, on pp. 374 and 377, a pitcher is described, on p. 530 there is a reference to a writing on bhürjapatra, on p. 566 Cāņakka is mentioned, and on p. 601 we have "a gia 79€1." In Pt. II, on p. 233 there is mention of Siddaseņa Kha
1 "सरीरपदस्स चुण्णी जिणभद्दखमासमणकित्तिया समत्ता॥" From this I am inclined to infer
that Jinabhadra had composed a Cunni and that, too, probably on Panşavanå. 2 See p. 32 etc.
3 See pp. 12, 15, 82, 84 etc. 4 For some of the other works of their sections see pp. 31, 35, 80, 83,
142. 146. 151, 160, 210, 214, 341, 354, 384, 390, 416, 453, 504, 600 and
601 of Part I. Ő See pp. 84, 85, 121. 375, 427, 435 and 462 of Part 1 and pp. 52, 202,
306 and 307 of Part II. 6 See pp. 515 and 609 of Part I and pp. 24 and 306 Part II There are good
many verses in Prākrta. See pp. 202-203 of Pt. I and pp. 115, 140-142 and 302 of Pt. II,

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193
māsamana. Differences of opinion are noted in some places e. g. on pp. 380 and 553 of Pt. I and on p. 147 of Pt. II. On p. 515 we have the well-known story of weighing an elephant, and on p. there is a discourse between Kālaka Sūri' and King Datta about the fruit of a sacrifice.
Anandasāgara Sūri attributes the authorship of Dasaveyāliyacunni to Jinadāsa Gaại Mahatlara in his preface to this work. Herein, too, there are quotations in Saṁskrta? and Prāksta. Several sutras which can be traced to Pāṇini's Astādhyāyī are given here (vide pp. 66, 67, 75, 271-274 etc). Tarangavai is mentioned on p. 109, Avassagacunni on p. 118, Ohanijjutti on p. 175, Pindanijjutti on p. 178, and Anuogadāra on p. 300.
Jinadāsa Gaņi Mahattara has composed Uttarajjhayanacunni-. So says Anandasāgara Sūri who has edited it. In this Cunni at the end, its author has given some account of himself; but, unfortunately he has not mentioned his name. As stated therein, he is one of the pupils of Goväliya Mahattara of Vānija kula, Kodiya gana and Vayara sākhă. In this Cunni we
1 There have been in olden days at least 3 Sūris by name Kālaka. Kālaka I
lived from Vira Samvat 300 to 376. Kālaka II flourished in about Vira Samvat 453. He expounded the nature of nigoda to Śakra. This is what one can infer from Uttarajjhayananijjutti (v. 120); but, according to the
Therāvali (?) given in Pajjosaņākappa, this exposition is associated with Kālaka I. Kālaka III died in Vira Samvat 465 or so. He is said to have gone to an Ajivaka for studying Aştānganimitta (vide Pancakappacunni). He translated the versified prakaranas of the Jaina canon and became the founder of gandikānuyoga. Further he composed a standard work of narration known as Prathamānuyoga. He is the author of Kalaka samhitā dealing with nimittas and associated with lokānuyoga. He transferred the date of paryusanaparvan from the 5th of Bhā drapada to the 4th. He once left his disobedient pupils and went to his grandpupil Sāgara who was in Suvarnabhūmi. Out of these 3 Kālaka Sūris, the one here referred to, may be Kālaka I or he may have nothing to do with any one of these. See Muni Kalyāņavijaya's intro. (pp. 23-26) to
the Gujarātī translation of Prabhāvakacaritra. 2 See pp. 105, 123 etc.
3 See pp. 35, 46, 159, 173, 217 etc. 4 lt. extent is about 5850 ślokas.
25

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[CHAA.
come across quotations in Samskṛta' and Praчrta and differences of opinion3 regarding philosophical topics. On p. 274 we have: " तदन्यत्राभिहितं शेषं दशवैकालिकचूर्णौ अभिहितं ". This Dasaveyaliyacunni may or may not be belonging to this very author. If it is his work it follows that Dusaveyaliyacunni was composed by him before he composed Uttarajjhayanacunni.
194
Abhayadeva Suri has used a Cunni and a com. on Viahapannatti while commenting upon it.4
On Kappa there are two anonymous Cunnis. to Jaina Granthavali (p. 12), one of them is Pralamba Suri.
Vavahāracunni narrates an episodes pertaining to King Gardabhilla and Kalaka Suri wherein the latter succeeds in relieving his sister Sarasvati, a nun from this king who had abducted her, and in dethroning this king. In its 8th section it is stated that Arya Rakṣita Suri gave permission to the Jaina clergy to keep a matraka (a kind of small vessel) during the rainy season.
But according
composed by
Dasusuyakkhandhacunni is anonymous, and it mentions Siddhasena (Divakara). See D. C. J. M. (vol. XVII, pt. II, p. 70).
Jiyakappacunni, a Prakṛta work of Siddhasena Sūri, is mostly in prose. From p. 19, 11. 20-216 and p. 23, 1. 227 it follows that some one else also had composed a Cunni on Jiyakappa; but it seems that this is now lost. The extant Cunni explains the five varieties of vyavahara with their sub-varieties, gives etymologies and synonyms of some words (vide pp. 4-5, 28 and 30) and explains a rule of Prakṛta grammar on p. 2.8 This Cunni mentions some works as well. Out of them Pindanijjutti (p. 14) and Jonipahuḍa (p. 28) may be here noted. On p. 17, there is a refe
1 See pp. 26, 30, 65, 152, 206, 223-224, 225 etc.
2 See p. 198, 225, 230 etc.
4
See D. C. J. M. (vol. XVII, pt. I, p. 86).
5 This episode and the transference of the date of the paryuṣanaparvan are mentioned in Nisihacunni.
“ बिइयचुन्निकारमएण पोत्थयपणगे विपुरिमढुं ।”
7
" अहवा बितियचुन्निकाराभिप्पाएण चत्तारि वि सुत्तेणेव गहिया ।"
" पायए चकारस्स छकारो लक्खणिओ ।"
6
8
3 See pp. 145-146 etc.

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195
rence to games viz. atthāvaya and caiiranga, to gambling, and to samāsa, paheliyā and kuhedaga. So far as the date of this Cunni is concerned, only its lower limit can be fixed; for, Śricandra Sūri', devotee of Dhanesvara Sūri, pupil of Silabhadra Sūri has composed a com. on it in Samvat 12272. As regards its upper limit, it is certainly posterior to the date of the composition of Jīyakappa by Jinabhadra Gaņi.
As regards the remaining Cunnis, I may simply say that those on Āyāra, Sūyagada and Pañcakappa are described by me in D. C. J. M. (vol. XVII) whereas the Cunnis on Jīvājīvābhigama, Ohanijjutti and Pakkhiyasutta are noted in Jaina Granthāvalī etc., and one on Mahānisīha in Catalogue of Mss. at Jeselmere (p. 23).
It may be remarked that the Cunnis on various Agamas are said to be belonging to a period running from the 4th century to the 8th of the Vikrama era.
Before dealing with Tīkā we may note that out of the terms Nijjutti, Bhāsa and Cunni, the first does not appear to have been used for a com. on any one of the non-Āgamika works. Such is not however the case with the terms Bhāsa and Cunni; for, they are used for other works, too, though seldom. As the typical examples may be mentioned the following works for which Bhāsa is composed:
(1) Kammatthaya, (2) Sadasīi, (3) Sayaga, (4) Sāddhasayaga and (5) Sittari.
Out of these works, there is a Cunni for all except the first and the second. Further there are Cunnis for Kammapayadi, Samanovāsagapadikkamaņa3 etc. Thus it will be seen that the non-Agamika works of which the commentaries are styled as Bhāsa and Cunni are few and far between, and at least, so far as the Svetāmbara literature is concerned, these terms seem to have been used for works of sufficient antiquity.
1 Before he became Sūri, he was known as Pārsvadeva Gani. 2 See its printed edition (p. 59). 3 See D. C. J. M. (vol. XVII, Pt. III, pp. 290-293).

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THE CANONICAL LITERATURE OF THE JAINAS
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It may not be amiss to note that the three works viz. Ceżyavandanabhāsa, Guruvandanabhāsa and Paccakkhānabhāsa collectively known as Bhāsyatraya and Ceżyavandanamahābhāsa' are not commentaries, though the ending word Bhāsa occurring there seems to suggest that. It is however true that each of them is a small work written in Prākrta in gāthās.
As regards Tīkās i. e. the Samskrta commentaries on the Agamas, it may be said that there is at least one com. for almost every Agama. Further, all the Samskặta commentaries are not available now, and Haribhadra Sūri's commentaries are the first amongst the extant ones. That this Sūri had written two commentaries on Avassaya and that the extinct com., was bigger than the available one, is an inference one can draw from its v. 2.2 He refers to one of these in his com. on Dasaveyaliya (pp. 24-4") as Adaśyakavisesavivarana. He has commented upon Jīvajīvabhigama', Pannavanā, Pindanijjutti-, Nandi and Anuogaddāras, too.
Next to him comes Silānka Sūri (Śilācārya) alias Tattvāditya. He had commented upon the 1st 9 Angas as stated in Prabhāvakacaritra’; but, now-a-days his tīkās on only Ayāra and 1 This is a work by śānti Sūri who has not been identified up till now. 2 "यद्यपि मया तथाऽन्यैः कृताऽस्य विवृतिस्तथापि: सडक्षेपात् । तदचिसत्त्वानुग्रहहेतोः क्रियते प्रयासोऽयम् ॥"
From this it follows that persons other than Haribhadra Sūri had commented upon Avassaya. One of them is probably Jinabhata. 8 See Catalogue of Mss. at Jesalmere (p. 18 ). 4 See D. C. J. M. (vol. XVII, pt. III, p. 484 ). 5 In the com. (p. 22) on this, Avaśyakavivarana and Nandivisesavivaraņa are
mentioned. These seem to be his own works. 6 "निवृतिकुलीनश्रीशीलाचार्यण तत्त्वादित्यापरनाम्ना वाहरिसाधुसहायेन कृता टीका परिसमाप्तेति"
-Ayāra with ţikā (p. 3172) Some identify this Tattvāditya with Tattvācārya, the dikşāguru of Ud. dyotana Sūri who completed Kuvalayamālā when one day of Saka 700 was to elapse. This view is criticized by Anandasāgara Sūri in his Samskrta
intro. (pp. 3-4) to Part II of Visesão edited with Kotyācārya's com. 7 See Abhayadevasūripra bandha (v. 104-105). This statement seems to be
unreliable. For, Abhayadeva Sūri in his com. (p. 1) on I hāna says: "विविधायरत्नसारस्य देवताधिष्ठितस्य विद्याक्रियाबलवताऽपि पूर्वपुरुषेण कुतोऽपि कारणादनुन्मुद्रितस्य...... FIITTTH *4......Johaufhargütt: 41 à 1" Besides Jinavallabha Sūri, too, says in Astasaptatika that there are no commentaries on ? hāna etc. composed by the Sūris of olden days.

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197 Sūyagada are available. Different dates are given in different Mss. for Āyārațīkā. They are: Śaka 772, Saka 784, Śaka 798 and Gupta 772.' Out of these, I believe the third date is reliable. This Silānka Sūri appears to be the author of Caiipannamahāpurisacariya composed in Samvat 925. Herefrom we learn that Vimalamati is his real name. As stated by him in his Āyāratīkā (v. 3) Gandhahastin had commented upon Šāstraparijñā i, e. Ayāra (1, 1); but this com, is now lost. Some identify this Gandhahastin with Siddhasena Gaņi, pupil of Bhāsvāmins and the well-known commentator of Tattvārtha. If this is correct, he flourished sometime between the 7th and 9th centuries of the Vikrama era.
In the Süyagadatīkā (p. 215) Šīlāňka Sūri has expounded the five ānantarya sinso-a subject treated by Siddhasena Gaņi in his com. (pt. II, p. 67) on Tattvārtha.
Vādivetāla sānti Sūri has written a com, on Uttarajjhayana. He has given narratives therein in Prākļta? as has been done by Haribhadra Sūri. He is said to have died in Samvat 1096.
In the period between the 12th and 13th centuries of Vikrama era there flourished 8 commentators of Agamas. They are: (1) Abhayadeva Sūri, (2) Droņa Sūri, (3) Malayagiri Sūri, (4) Maladbārin Hemacandra Sūri, (5) Nemicandra Sūri, (6) Sricandra Sūri, (7) Yasodeva Sūri and (8) Śrītilaka Sūri. The former wrote commentaries on the Angas 3, 4 and 6 in Samvat 1120, a com. on 1-2 See D. C. J. M. (vol. XVII, pt. II, p. 389 ). 3 Is he the very one who is referred to in the com. on Rayaņāvali ( II, 20;
VI, 96; and VII, 40)? 4 This Siddhasena Gani is addressed as Gandhahastin in the com. (p. 521)
on Tattvärtha by a pupil of Yaśobhadra Sūri. 5 He is a pupil of Simhasūra, pupil of Dinna Gani Ksamāśramana. Some
are inclined to believe that this Simhasūra is Simha Sūri, a commen
tator of Mallavādin's Nayacakra. 6 This topic is dealt with by Nāgārjuna in Dharmasangraha (p. 13). 7 This is why this com. is known as Pâżyațīkā. 8 Thus he has not followed Silānka Sūri who translated into Samskrta
narratives etc. occurring in Cunnis.

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THE CANONICAL LITERATURE OF THE JAINAS
[CHAP
the 5th Anga in Samvat 1128 and commentaries on Angas 71-11 during this interval or at some other time. As stated by him in his com. on Anga V there was a tīkā for Anga V which enabled him to compose his com., and this tīkā may be the work of Šīlānka Sūri. But for Thāna etc. he had no previous commentaries to consult. Abhayadeva Sūri has also commented upon Ovavāüya by taking the help of a previous com., which is now extinct. He has written Sangahani on Pannavaņā (III).
Droņa Sūri has commented upon Ohanijjutti. He assisted Abhayadeva Sūri by revising his cominentaries on Angas 3 etc.
Malayagiri Sūri has commented upon Uvangas II-VII. His com. on Pannavanā is based upon that of Haribhadra Sūri. For the rest, the sources, if any, remain to be investigated. He has written a com. on Viāhapannatti (II), Avassaya, Kappa, Vavahāra, Joisakarandaga and Pindanijjutti.3
Maladhārin Hemacandra Sūri, a senior contemporary of Kali. kālasarvajña Hemacandra Sūri, has written a ţippaņaka on Haribhadra Sūri's com. on Āvassaya, a țippanaka on Nandi and a com. on Anuogaddāra.
Devendra Gaņi, later on known as Nemicandra Sūri has written a com. on Uttarajjhayana in Samvat 1129. Herein he has given narratives in Prāksta and thus followed in the foot-steps of Haribhadra Sūri and Vādivetāla sānti Sūri and not in those of Silānka Sūria.
1
2
3
The com. on the 7th was preceded by the com. on the 6th as the latter is there referred to, in the end. Same is the case with the com. on the 8th. He is the author of Jayatihuyanathotta, a hymn in A pabhransa and that of Mahāvīrastotra of 22 verses. He is said to have converted in A. D. 1054 Sankaradāsa a Brāhmana guru of the Paramāra kings of Dhārā. In Jaina Granthāvali (p. 20) it is said that in the Byhattippanikā is noted Malayagiri Sūri's com. on Visesão, but no Ms. is traced up till now. This shows that there is no hard and fast rule that since the time of Sīlānka, Prākṣta narrations got replaced by Samskrta ones in commentaries, though such a rule is practically laid down by Prof. Leumann in Z, D. M. G. (vol. XLVI, p. 581 ff.).

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199 Sricandra Sūri, pupil of Silabhadra Sūri has written a com,
Visīharischacunni (XX) in Samvat 1174. According to Mr. M. D. Desai, he is not a pupil but a grand-pupil. He takes him to be the author of (i) the com. on Samanovāsagap adikkama? composed in Samvat 1222, (ii) Nandidurgapadavyākhyā composed in Samvat 1226, (iii) the com. on Jiyakappacuņņi composed in Samvat 1227, and (iv-viii) the commentaries on Uvangas VIIIXII composed in Samvat 1228.
Yaśodeva Sūri, pupil of Śricandra Eūri, pupil of Vira Gani has commented upon Pakkhiyasutta in Samvat 1180.
Śrītilaka Sūri, pupil of sivaprabha Sūri has written a com. on rīvassaya in Samvat 1296.
Kșernakīrti has completed Malayagiri Sūri's com. on Kappa in Samvat 1332.
So far as Païnnagas are concerned, only a few are commented upon. For instance, Bhuvanatunga Sūri' has commented upon Caiisurana, Airapaccakkhāna and Santhāraga, Gunaratna upon Bhattapparinnā and Santhāraga’ and Vijayavimala upon Tandulaveyāliya and Gacchācāra.?
There are several commentaries on Jambuildīvapannutti. Out of them one is composed by Hiravijaya Sūri in Samvat 1639 and another named as Prameyaratnamañjüşā by Sānticandra Guņi in Samvat 1650.
Over and above these tīkās on the Agamas there are some more. For instance, in Samvat 15724(?) Jinahamsa has written a com. on Ayāra, and in Samvat 1583, Harşakula on Süyagada. Further there are Lakşmikallola Gaņi's com. on Ayāra, Dānasekhara Sūri's com. on Viāhapannatti, Vinayahaṁsa's com. on Uttarajjhayana etc. Besides these there are some anonymous avacūrnis and avacūris, toos. Thus it will be seen that a very great no. of 1 He is a pupil of Mahendra Sūri who revised in Samvat 1294 his guru
Dharmaghosa Sūri's Satapadi. 2 A com. on this was composed before Samvat 1484. 3 The com. on it was composed in Samval 1634. 4 According to Jaina Granthāvali (p. 2) this should be 1582. 5 See D. C. JM. (vol. XVII, ple. I-III).

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[CHAP.
commentaries has been written on the Agamus. But several have been lost by this time. Out of them the following may be here tentatively mentioned:
200
(1-3) Nijjuttis on Suriyapannati', Isibhasiya and Pancamangalasuyakkhandha, (4-5) Bhasa and Cunni on the last of these, (6-8) Cunnis on Nisiha, Mahanisiha and Jiyakappa, (9) Padalipta2 Suri's com. on Joisakarandaga3, (10) Gandhahastin Suri's com. on Ayāra, (11) Jinabhata's com. on Avassaya, (12-13) Haribhadra Sūri's com. on Avassaya, and one on Pindanijjutti, (14) a com. on Suyagada, (15-23) Silanka Suri's commentaries on Angas III-XI, (24) Malayagiri Suri's com. on Jambuddivapannattis, (25) Maladharin Hemacandra Suri's tippanaka on Nandi and (26) a com. on Ovaväïya."
As already noted, Samskṛta commentaries on the Agamas are here spoken of as Tika. This name is applicable to the Samskṛta commentaries to the non-Agamika literature, too. There are other names which are used in both the cases e. g. (1) vṛtti, (2) vivṛti, (3) vivarana, (4) vivecana, (5) vyakhyā, (6) vārtika, (7) dipikā, (8) phakkika, (9) avacuri, (10) avacārni, (11) arthalava, (12) akṣarārtha, (13) balavabodha, (14) panjikā, (15) tippanaka, (16) paryaya and (17) chāyā. Out of them the avacuri and the following are not big commentaries; but they are more or less explanatory notes. This finishes the discussion about the commentaries of Agamus. So I shall now say a few words about those who have written super-commentaries. Kotyācārya is perhaps the 1st amongst them in case we neglect Bhasas and Cunnis and the extinct Tikās.
1
com. on
Quotations from its Nijjutti are given by Devabhadra Suri in his Sangrahani, a work of his guru Śrīcandra Suri. See Mr. M. D. Desai's work (p. 254) noted on p. 147.
2
He is the author of Kalajnana, Prasnaprakasa, Nirvanakalika etc.
3
See (p. 26) of Malayagiri Suri's com. on it.
4 Śilanka Suri in his com. (p. 1a) on Suyagada says: “afe qafq aftya:" Believing that this com. is not a Cunni, I take it to be extinct.
5
In Catalogue of Mss. at Jeselmere (p. 19) it is said: " " If this inference is correct, this name should be dropped.
See D. C. J. M. No. 1099.
I have excluded from this list Jinabhadra Gani's com. on Visesa since there is a M. of this work in Jesalmere. Vide Catalogue of Mss. at Jesalmere (p. 19).
6
7

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naya
He has written a Tīkā on Visesã, a com. on an Agama (and there on p. 416 he has styled this Visesa as vārtika). Thus his work is a super-com. on an Agama. In this work he has neither referred to Haribhadra Suri nor to any work of his, even when he had a chance to do so on pp. 142, 237 and 876. So Anandasagara Sūri infers that either Kotyācārya must be his predecessor or his contemporary. On pp. 978-980 there is an exposition of jñāna and kriya-naya, and it tallies with one occurring in Haribhadra Suri's com. (pp. 488b-490a) on Avassaya. This coincidence may be due to both of them borrowing from Jinabhata's com. on Avassaya. Kotyācārya has referred to the Mulaṭīkā of Avassaya in several places e. g. pp. 609, 674, 675, 793, 846 and 855, and this Mulatika appears to be none else than that of Jinabhața whom he even mentions. Kotyācārya has hardly mentioned the name of Jinabhadra Gani Kṣamāśramana but has mostly referred to him by honorifics. This may be owing to his being a grandpupil or so. For, he cannot be his direct pupil as can be inferred from the following line occurring on p. 224:
" भाष्याननुयायि पाठान्तरमिदं......न चेदं भूयसीषु प्रतिषु दृश्यते. "
So he may be Jinabhadra's grand-pupil or So1. He is referred to as an old commentator by Maladharin Hemacandra Suri în
1
201
Prof. H. D. Velankar in his Descriptive Catalogue of Sanskṛta and Prakṛta MSS. in the Library of the Bombay Branch of the Royal Asiatic Society (vols. III-IV, p. 396; No. 1520) says: "According to Hemacandra, Jinabhadra himself with Kotyācārya had written a com. on his own Bhāṣya. But I take this to be a slip. It may be that his view is based upon the following line quoted by him in No. 1553 from the Catalogue of Mss. at Jesalmere (p. 19):“जिनभद्रगणिक्षमाश्रमणप्रारब्धा समर्थिता श्रीकोट्याचार्यवादि (हरि) गणिमहत्तरेण० ".
The full quotation is given as under at the end of a Ms. of a com. on Visesăthe Ms. which is dated as Samvat 1491 and which is noted on p. 246 of A Descriptive Catalogue of Mss. in the Jain Bhandars at Pattan:
“ सूत्रकारपरमपूज्यश्रीजिनभद्र गणिक्षमाश्रमणप्रारब्धा समर्थिता श्रीकोट्याचार्यवादिगणिमहत्तरेण श्रीविशेषावश्यकलघुवृत्तिः
""
The word af ln the 1st quotation seems to be added by the late Mr. C. D. Dalal, who probably thought if to be a misreading for . If so, it is wrong. Prof. Velankar seems to have taken this quotation as coming from the pen of
26

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THE CANONICAL LITERATURE OF THE JAINAS
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his com. on Visesão. So he must be a senior to him at least by about 300 years or so. Anandasāgara Sūri says that since in the time of Haribhadra Sūri Ambā, Kuşmāņdi and others are mentioned as vidyās and Vidyārāja Harinaikamişin for mantra whereas Kotyācārya mentions only Kuşmāņdi vidyā and Hariņaikamişi mantra, the latter must be a predecessor of the former. If this argument is correct, we must assign to Kotyācārya, a date? prior to that of Haribhadra Sūri, and in that case there remains no possibility of identifying Kotyācārya with Sīlānka Sūri, the commentator of Ayāra, though so done by Prof. H. D. Velankar in No. 1520.
As regards others who have written super-commentaries in Samskrta, Maladhārin Hemacandra Sūri and Śricandra Sūri may be here mentioned.
Now we may take up the question about the date of Samskrta commentaries of the Jaina canon. But, before doing so we may mention the fact that though it is difficult to exactly define the periods of the various strata underlying the four types of commentaries on the Agamas two of which are often much intermingled, yet it should not be forgotten that they serve "as a depository of very many ancient, historical or semi-historical traditions on the one hand, and of a great mass of popular narrative themes on the other."
About the date of the Samskrta commentaries pertaining to Jaina canonical literature, it may be safely asserted that they had
Hemacandra. But, from p. 17 of A Des. Cat of MSS. in the Jain Bhandaras at Pattan it appears that it occurs in a MS. of Kotyācārya's work. Whatever it may be, I am unable to accept his view unless I get a satisfactory reply to each of the following querries:
(i) Does this quotation occur in other Mss? And, if so, what are those Ms8 ? (ii) Who is the father of this quotation ? (iii) Does the word samarthita convey the idea of collaboration ?
(iv) If Kotyācārya had helped Jinabhadra Gaņi as suggested by Prof, Velankar, they would be contemporaries. And, in that case how can the
inference drawn from the line 7161agaifa...... be reconciled with this view ? 1 Anandasāgara Sūri considers it to be the 10th century of Vira era. 2 See A His of Ind. Lit. (vol. II, p. 484).

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been composed even before the time of Haribhadra Sūri. If we do not confine ourselves to this Agamika literature, we can very well point out Vācakavarya Umāsvāti's Bhāsya on his excellent work Tattvārtha as the oldest Jaina Samskrta com., that has come to our hands. Besides, this Bhāşya stands first amongst the Jaina Sanskrta svopajña commentaries available at present. Several Jaina authors' have written svopajña commentaries to their works written in Prākṣta and Samsksta, and so far as the Āgamas are concerned only two names viz. those of Bhadrabāhusvāmin and Jinabhadra Gaņi Kşamāsramana may be mentioned.
The exegetical literature of the Agamas is not only in Saṁskệta and Prāksta; for, it is in Gujarātī, too. The Gujarāti commentaries are given different names such as (1) Taboa, (2) Bālāvabodha, (3) Akşarārtha, (4) Vārtika, (5) Bhāșă-tīkā etc. The words I abbo, Tabā?, Tabu", Tabankas and Tabārtha are also used for ?abo, and the last has Stabakārtha for its Samskệta equivalent. It means a small com. Words such as Bālāvabodha need no explanation. There are Gujarāti commentaries for several Agamas. For instance we have Tabos for Angas III, X and XI, Jambuddīvapannatti, Nirayāvalisuyakkhandha, Mahānisīha, Vavahāra, Kappa, Uttarajjhayana, Sadāvassaya, Caüsarana and Aurapaccakkhāna, Bālāvabodhas for Angas I, III and VI, Uttarajjhayana, Sadāvassaya, Santhāraga and Nandi, Akşarārtha for Aurapaccakkhāṇa and Vārtika for Ayāra and Anuogaddarā.? 1 (1) Candrarsi Maha'tara, (2) Haribhadra Sūri, (3) the celebrated polygra
pher, Hemacandra Sūri, (4) Munisundara Sūri, the sahasrāvadhānin and (5) Nyāyavisārada Nyāyācārya Yašovijaya Gani may be cited as the Sve
tāmbara authors, and A kalanka and Vidyānandin as Digambara ones. 2 In the Catalogue of Mss. of the Limbdi Bhandāra, the word Stabbaka
is used in this sense. See pp. 2, 5 etc. 3 This is the designation used by H. T. Colebrooke. See Prof. A. B. Keith's
Descriptive Catalogue of the Mss. in the Library of the India Office (p. 1257). 4 See D. C. J. M. (vol. XVII, pt. I, p. 186 ). 5 This word occurs in the Ms. (702 с of 1899-1915, B. O. R. I) of Sāntisāgara's
Țabo of Bandhasāmitta. 6 See D. C. J. M. (vol. XVII, pt. I, p. 280). 7 For description of the corresponding Mss. see D.C..M. (vol. XVII, pts.I-III).

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I have not come across commentaries on Agamas which are written in Hindi', Kannada and such other regional languages of India. So I shall end this topic by noting that the Gujarāti commentaries were composed at best in the 13th century2 or so when Gujarat became a powerful centre of Jaina activities and when Jaina saints commenced to preach and explain their holy canon in Gujarāti. Anyhow these commentaries cannot be dated earlier than the Gujarāti language itself. Perhaps there must have been some commentaries in A pabhramsa, too, from which the old Gujarāti language is derived. But none seems to be available now.
Up to the time of Vajrasvāmin, there were 4 anuyogas for each of the Agamas. But, since Aryarakṣita Sūri specified the anuyogas for different Agamas, 3 anuyogas out of 4 for the various Agamas became extinct. Jinaprabha Sūri furnishes us with a specimen4 where we see the application of all the 4 anuyogas. Vide Anekārtharatnamañjuşā (pp. 127-133). These anuyogas may be regarded as exegesis.
The English translations (and the like) of the Agamas may
1
2
3
4 5
Vacanikā is a name for a Hindi com. usually belonging to a Digambara school which seems to designate sutra as Kaphi. Pārsvacandra, pupil of Sādhuratna has written a Bālāvabodha on Ayāra. One of its Mss. is dated as Samvat 1606. It was from the 5th century of the Vikrama era that Jainas had begun to settle in Gujarat, and by the 12th or 13th century, Gujarat had become a chief centre of Jainism. This is what Muni Kalyānavijaya says in his intro. (pp. 11-12) to the Gujarāti translation of Prabhāvakacaritra. It is v. 336 of Avassayanijjutti, and it begins with 45414. Out of them the following may be here noted:
Ayāra and Pajjosanäkappa are translated (in A. D. 1884) into English with introduction, notes and an index by Prof. Jacobi, and they form vol. XXII of S. B. E. He translated in A. D. 1895 Süyagada and Uttarajjhayana on the same lines. This forms vol. XLV of S. B. E. Dr. Rudolf A. F. Hoernle translated the 7th Anga in A. D. 1888-1890, and Dr. L. D. Barnett the 8th and the 9th Aigas in A. D. 1907. Dr. Schubring translated and annotated Dasaveyāliya in A. D. 1932 and Prof. K. V. Abhyankara, too, in the same year. Mr. A. T. Upadhye has translated the 11th Anga

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THE CANONICAL EXEGETICAL LITERATURE
not be looked upon as forming a part and parcel of the exegetical literature of the Agamas; but such is not the case with the critical notes thereon. Even then I cannot express any opinion about them as I have not gone through all of them. So I shall simply mention Dr. P. L. Vaidya's editions of the Angas 7 to 9 and 11, the Uvaigas II (Part II) and VIII to XII wherein he has given glossary, notes and introduction.
Before I conclude this chapter I may note that Sangahanīs1 are in a sense a type of exegetical literature, and it consists of verses It seems in Prākṛta- the verses which are so to say mnemonic.2 some Sangahanīs have got mixed up with their corresponding Agamas. Sangahanīgāhās occurring in Anga V (vide p. 127), Jogasangaha and Padikkamanasangahani are probably some of them. There is Isibhasiyasangahani. Besides these, as noted on p. 17 were Sangahanis for Uvangas, and their authors Dasapurvadharas.
were
there
2
Prof. H. B.
Gandhi has translated
with notes etc. in A. D. 1935. and annotated Rayapaseniya in A. D. 1938, and Prof. N. V. Vaidya has recently translated some chapters of the 6th Anga. The latter had translated Angas VIII and IX in 1937.
1 This word is used in Pakkhiyasutta (p. 66b) and in Pupphiya (the last sutta).
This is the inference I draw from sangahanigahas occurring in Anuogaddara (s. 130, p. 145b), Paiiosanakappa (s. 117) etc.

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COMPARISON AND EVALUATION The Jaina contributions are vast, varied and valuable. They have enriched in no small measure the treasures of the Indian literature. But, even then, till recently, their value was not probably realized. The Jaina contributions have many new things to suggest; but this requires a deep and scientific study. This is borne out by Prof. Winternitz who sounded a clarion call and 1 Prof. A. Weber has said very little about the Jaina literature in his famous
Lectures on the History of Indian Literature (2nd German edn., 1876). But that was not his fault; for, it may be ascribed to the state of knowledge at that time. He made up this deficiency by giving a splendid account of the Jaina literature in the "Indische Studien" vols. XVI and XVII (1883–85) and in his Reports on Jaina Mss. in the Royal Library at Berlin (1888-91). He was the very pioneer of the Jaina Studies in Europe.
"The brilliant and much-red book on the Literature and Culture of India by Leopold von Schrader, published in 1887, devotes half a page to the sect of the Jainas without even mentioning anything about Jaina literature."
This is what is said by Prof. Winternitz in The Jainas in the History of Indian Literature published in "Indian Culture" (vol. I, No. 2, p. 143).
History of Sanskrit Literature by the late Prof. A. A. Macdonell, published in 1900 has nothing to say about the Jaina literature.-Ibid., p. 143.
A, Baumgartner in his learned compilation Die Literaturen Indiens und Ostasiens (forming a part of a voluminous Geschichte der Weltliteratur, 3rd and 4th edn. 1902) devotes 4 pages to the Jainas and their literature, and winds up this topic by quoting the following line from E. Washburn Hopkin's Religions of India (Boston, 1895, p. 296 f.):
"The Jainas have no literature worthy of that name."--Ibid., p. 143.
R. W. Frazer in his Literary History of India (1898) has well pointed out on p. 310 f., the great influence the Jainas have exercised on the Dravidian literature of the south India but he has nothing to say about Jaina literature and its place in the Samsksta and Prākṣta literature of India. —Ibid., p. 144 .
H. Oldenburg in Die Literatur des alten Indien, published in 1903 disposes of the Jainas in three lines.-Ibid., pp. 143-144.

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awakened us from lethargy by contributing his scholarly quotawriting 172 pages on the religious literature of the Jainas in his marvellous work "AHistory of Indian Literature” vol. II. He says:
"In the English translation of Vol. II of my 'History of Indian Literature' which has been just published, I had to devote 172 pages to Jaina literature. But I have treated in these pages only the religious literature, while reserving the non-religious poetical and scientific literature of the Jainas to the third volume of my book. I am, however, fully aware that I was not able to do full justice to the literary achievements of the Jainas. But I hope to have shown that the Jainas have contributed their full share to the religious, ethical, poetical, and scientific literature of ancient India." -Ibid., p. 144.
The subject that I have selected for this book debars me from entering the majestic domain of the non-canonical literature' of the Jainas on the one hand, and the magnificient archive of their religious literature ( which for some reason or other could not be completely included in the canonical literature), on the other.
With these preliminary remaks I shall proceed to examine the relative value of the canonical literature of the Jainas - a subject which has been incidentally hinted at, in the foregoing chapters.
Languages—To begin with, we may take a survey of the linguistic field. Prākrta as a language holds no insignificant a place therein. It has several varieties, Pāli, Addha:āgahi and Soraseņi being some of thein. Just as we owe the existence of the Pāli literature to the Bauddhas and that of Avesta and Pahlavi to the Zoroastrians, so for the varied and vivid specimens of the Addhamāgahi literature, we are grateful to the Jainas. As a crest-jewel of Addhamāgahī specimens I may mention Ayāra (I, 1). To my mind, its reading appears as it the very words of the first sermon delivered by Lord Mabāvīra or by his first apostle Indrabhūti are embodied herein; for, I notice here that there is
1
This topic has been discussed by me in A Comprehensive History of the non-eanonical Literature of the Jainas, but this work can be published only after the war is over. See Dr. S. M. Katre's article Names of Prakrit Languages published in "A Volume of Indian and Iranian Studies presented to Sir E. Denison Ross, Kt., C. I. E.”
2

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[CHAP.
sublimity in thought, serenity in expression and veracity in words. In short it is a panacea for the afflicted and aspirants after truth.
Had the Jainas not resorted to Addhamāgahi language and developed and preserved it as they have done, perhaps we would not have been in a position to explain some of the forms and words occurring in the Rg-Veda, Suklayajunprātiśākhya, Atharvasamhitā, Taittirīyasamhitā, Vājasaneyisamhita, Satapatha Brāhmana, Gopatha Brāhamaņa, Taittirīya āranyaka etc.
Now a word about Apabhraíba language. It appears that the A pabhramsa literature consists mostly of the Jaina works, those composed by the non-Jainas being few and far between. Hemacandra Sūri is the Pāṇini of Apabhramsa grammar, and he has quoted several verses from the works of his predecessors. It remains to be ascertained if the following verse occurring in Silāka Sūri's com. (p. 107) on Sūyagada is found in any of his works:
"कोद्धायओ को समचित्त काहोऽवणाहिं काहो दिज्जउ वित्त ।। को उग्घाडउ परिहियउ परिणीयउ को व कुमार
पडियउ जीव खडप्फडेहिं बंधइ पावह भारु।" Probably the following verse, too, occurs in this com. "वरि विस खइयं न विसयसुह इक्कसि विसिण मरंति। विसयाविस पुण घारिया णर णरएहिं वि पडंति ॥"
These verses help us to some extent in fixing the period of the origin of A pabhramsa literature, though it may be argued that the very fact that the Addhamāgahi language also known as Ārșa and Rşibhāṣita is defined as one consisting of 18 Deśī bhāṣās distinctly suggests that A pabbramśa is very very old and can be said to have its origin at least as early as the composition of the Jaina canon.
I may now turn to the Samskrta language. We do not come across any Jaina canonical treatise which is written in Samskrta; but, if we can believe that the Puvvas were composed in Sams. krta (vide p. 89), their bulk can speak volumes about the Jaina contributions in Samsksta. But, as these Puvvas are now extinct, 1 For illustrations see Paja-sadda-mahannava (vol. IV, intro., p. 11). Dr.
P. D. Gune's An Introduction to Comparative Philology (p. 192) may be also consulted.

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I may refer to the Cunnis and Samskrta commentaries on the canonical treatises. Just as in the Vaidika mythology, we hear about the Nrsimha watūra (the 4th incarnation) of Visņu and about Ardhanāriśvara ripa (form) of Mahādeva, so in the Cunnis almost in every sentence we come across a portion in Prākrta? followed by a portion in Samskyta. This hybrid as some might term it, is probably due to the transitional period when an attempt was slowly but surely being made to compose the Juing exegetical canonical literature in Samskrta and not in Präkrta as before, Is there any parallel instance of this type anywhere else ?
Samskyta language has been freely and fairly resorted to by Haribhadra Sūri and other saints who followed him, while the were engaged in composing Samskrta commentaries on the Jaina canon. These commentaries and the Samskrta quotations occurring in Cunnis enrich the Samskrta literature.
In the end I may say that the Gujarāti commentaries on the Ayumas are very helpful for the study of the old Gujarāti language.
Intonation-It seems that most of the people are under the impression that intonation is associated with the Vedas only, so far as the Indian literature is concerned. But it is not so; for, in Aņuogaddūra (s. 151) we find the word ghosa used while delining this sutta and while indicating as to how it should be pronounced. This word ghosa meaning udātiadisvaravisesc occurs in Vavahāra (X), too. In Tattvärtha which is a compendium of a portion of the preachings of Arhat as stated in its Bhāsyakörika (v. 22) we have in IX, 25, the word ämnāya. It is explained as under in its Bhäşya (p. 258):--
"माम्नायो घोषविशुद्ध परिवर्तनं गुणनं, रूपादानमित्यर्थः ।" Siddbasena Gaņi while commenting upon it observes on p. 258:
" आम्नायोऽपि परिवर्तनं उदात्तादिपरिशुद्धमनुश्रावणीयमभ्यासविशेषः."
From this it will be clear that udātta, anudātta and svarila are associated with the canonical literature of the Jainas, too; but, strange to say that neither do we come across any Juina Mss. 1 At lines llis prosents song features to bu had in thu Suurascui language. 27

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THE CANONICAL, LITERATURE OF THI: JAINAS
( CHAP
of these works indicating udätte etc., nor do we find any Juina saint reciting their holy scriptures by paying attention to uduttu etc.
Versificil commentaries---A work may be either in prose or in verse. Usually the text is in prosc, and at times it is in verse. But, probably a versified cornwentary is it novelty, and the fact that we have at least two versified commentaries' on one and the same text of the canonical literature of the Juinas, is still a greater novelty. For, I do not think that in the Indian literature there is any parallel to this feature of the Juinc literature.
Synonyms -We have already noticed that yattu is one of the features of Vijjutti, and it should be 50; for, otherwise a commentary is not worth the name. A thing or a point gets correctly understood, when synonyms are suggested.3 This is one of the reasons why even in the original texts we find at times words practically having the same meaning used in one and the same sentence. Some of the Bauldhu texts may be cited as parallels. The cgulthuis of several words are referred to in Chapter VI. To this list may be added cythes of nikkheva (v. 150), sutta (v. 174), aruga (v. 187) and vili (v. 208) given in Kuppanijjutti above referred to.
Some scholars go to the length of suggesting that the egottha we come across in the Nijjuttis is a progenitor of lexicography. If so, it immensely adds to the value of the canonical literature of the Juinus. I may add that at times the synonyms are purely Desya words, and hence they are very useful for the stud languages of olden India. 1 One of them is a Nijjuli and the othor Bhusa or at times Bhüsas. 2 These occur in Sülraka's Mycchakatika (Act I, v. 18, 21, 23 ctc.). 3 Cf. "TaggaraagittiHITTUATA hufuzzri afarrziarz"
-Haribhadra's com. (p. 17") on Dasaveyciliya. 4 Cf. the following verse of Kappanijjutti:
"बंधाणुलोमा खलु मुत्तम्मि य लाघवं असम्मोहो । सत्थगुणदीवणा वि य एगट्टगुणा हवंते ।। १७३॥" .5 "सुय सुत्त गंथ सिद्धत सासणे आण वयण उवएसो। पण्णवणमागमे इय एगट्टा पज्जवा सुत्ते ॥१७४॥"
In v179 the etymology of siddhantu (scripture) is given, and in v. 181-183 4 types of a scripture are outlined. 6 Sec Haribhadra Suri's collie (p. 17) on Dustlityuliya.

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Nilkheva'- Nikkheva is another constituent of Nivutti, and it seems to be a special feature of the Jaina literature. I think it owes its origin to anekāntavida popularly known as syāduūda. It leaves no room for confusion so far as metaphysical discussions are concerned. For, every object is denoted by a word, and every word is usually seen to be used in four senses viz. nüman, sthāpanā, dravya and bhāva. Out of them drary has further varieties, and they are to be met with, in several Jaina works c. g. Anuogaddūra (s. S-27). Here the word ūvoussriya is discussed, and all the varieties pertaining to it are noticed therein.
Nirutta-Nirukta is an etymological interpretation. It is a name of one of the six Vedāngas, and it contains glossarial explanation of obcure words occurring in the Vedas. It is also a name of Yāska's com. on the Nighantu; but it may be noted that this is not the name given by Yāska himself. This topic of nirukta (Pr, nirutta) is discussed in Anuogaddūra (s. 130; p. 150") etc. Some of the words for which niruttas occur in Nijjuttis are noted by me in Chapter VI. So I shall here simply add that in v. 188 of kirppanijjutti with its Bhusa, nirutta is defined, and its two varieties viz. suttri-nirutta and attha-nirutta are mentioned, and in v. 29–30 of Dasavcyūliyanijuttia the word wjhayance is derived. All the extant Ninjuttis more or less indulge in the discussion of niruttas. So it will be a matter of great pleasure, if some one undertakes to collect and co-ordinate them; for, it will be then easy to compare these etymologies with ones discussed elsewhere. This is another instance how the Indian literature gets cnriched by Jaina contributions.
GrammarThe caronical literature furnishes us with some
1
The nikkovas of several worls have been already noteil. So it will suffice if I add that those of mangala, inda, nandi, suya, sutta, gantha and vayana are treated in Kanpanijjutti mixed up with its Bhāsa in its verses 5, 12-15, 24, 175-177, 178. 178 and 185 respectively. Haribhadra Sūri in his com. on this work mentions etymologies of some worls e. g. YÀ (p. 212 ), faq (p. 22), arta (p. 23a), A HOT (p. 23a) etc.
2

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[CHAP
grammatical information, which has its own importance', though it does not by any means add to our stock of knowledge by way of an original contribution. To begin with, Āyāra (II, 4, 1; s. 355) mentions 3 numbers, 3 genders, 3 tenses and 3 persons. Thana (s. 609) deals with 8 cases and their functions. The pertinent portion occurs almost rod verbatim in Aruogadtāra (s. 128). This latter work notes in s. 130 Thüvappamäng and its 4 varieties viz. samūsiya, tadahiya, dhāuya and niruttiya. Under the 1st variety, 7 kinds of compounds are noted along with their illustrations, The 2nd variety is cight-fold. Herein while explaining iloiinima Maladhārin Hemacandra Sūri says that since Śrbdaprūbhrta is extinct, it is not possible to explain it in its entirety. Under the 3rd variety we have "ANTİ PREÀ#191 gaat" etc., whereas under the 4th we have etymologies attended to e. g. "Hai ta Afya:" etc. This portion is to some extent in Sanskrta which is rather unusual. In s. 123 there is an exposition of genders and the corresponding endings (see pp. 1110-112"), and in s. 124 that of euphony. Verse 325 of Kappanijjutti mixed up with its Bhäsa mentions 5 types? of paya – a topic discussed in s. 123 of Anuogaidāra, and v. 320, 4 types of payattha such as sīmāsiya etc., already noted. In the com. (p. 3j to v. 2 of this work, it is noted that certains letters and the dual number have no place in Prākęta whereas in the com. (p. 99) on v. 326, are given the names of 7 kinds of compounds along with their examples, S varieties of touldhita etc. Kotyācārya in his com. (p. 129) on Viscsão quotes a verset whereby we learn that in Prākrta, the dual number is represented by the plural, and the dative case is replaced by the genitive.s 1 For instance, it is in Prākrta. Bharata's Nātyaśāstra (SVII, pp. 367-369)
is another example of this type; for, it mentions in Prakrta some characteristics of this language. Further the Agamas give its an idea about concorl in Prakrta works-a topic discussed by Prof. A. M. Ghatage in his article entitled Concord in Prakrit Syntax and published in the "Annals of B. O. R. I” (vol.
XXI, pts. I-II, pp. 73-96). 2 " नाम निवाउबसगं अक्खाइय मिस्सयं च नायव्वं । पंचविहं होइ पयं लक्खणकारेहि निद्दिद्रं ॥३२५॥" 3 See Visesão (v. 3455). It begins with "0.84 TomTTON" 4 Its 2nd foot is quoted by Haribhadra Sūri in his com. (p. 1b) on Da saveyaliya. 5 For details see my article Grammatical topics in Pārya to be published hereaftor,

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COMPARISON AND EVALUATION
213
Portics--As noted on p. 161 Aņuogaddāra (s. 130) mentions 9 kavyarasas along with their illustrations. Therein the mention of velanai as one of the rasas seems to be unique'. Incidentally I may state that Thana supplies us with a lot of upamiis, and various descriptions occurring in the Agamns show the poetical ability of the authors concerned.
Sutta.—- Leaving aside the 1st suyakkhandha of Sūya gada and the 6th qilayana, of its and soyakkhandha, and several ajjhayaņas of Uttarrilayima and some of the Painnages, we have the rest of the Juina, canon mostly written in prose. They consist of small sentences which are styled as sūtrus (Pr. suttrus), and this is supposed to have led to every Agama being designated as siītra“. Even Prof. Winternitz uses this terminology; for, he has used the word Āyāramgasutta in his article (p. 147) referred to on p. 206, fn. 1.5 It is true that these suttas appear at times 1 For details see my article "694101' 24" published in Mānasi ( vol. VI,
No. 1, pp. 19-24). 2 Some of these are noted in the foregoing pages. To these may be added the
escription of Kacchulla Närada given in Nüyadhammakahů (I, XVI; s. 122) anul that of a person to be executed in Vivägasuya ( II; $ 37). 3 This word is used in the Indian literature of olden days in various senses: (i) A short rule, a concise sentence or an aphorism used as an aid to
memory. This is what is conveyed by the following verse: ***9127Hafa Anat faxalqal sala 74 afar fare: ll"-Cf. p. 214, fn. 4.
The main idea is to achieve the utmost economy of language that can be hail without marring the intended sense. (ii) Awork consisting of pithy sentences e. g. Astädhyayi known as
Pininisutra. (iii) Awork having short sentences where the utmost verbal economy is
not strictly aimed at. The Prātiśākhyas, Srautasätras, (irhyasūtras
and Dharmasútras are the works which may be cited as instances. (iv) A liscourse or a sermon. This meaning is applicable to the sacred
works of the Jainas and the Bauddhas. 4 I am inclined to believe that this word here means a scripture and not a
pithy sentence, though both these meanings are conveyed by this word. 5 It remains to be ascertained as to who was the first to have added the
word sutta as a suflix to the name of an Agama, I do not think that the anthor of the work concerned, has done so.

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as disconnected members of a joint family. Commentators have tried their level best to show how a subsequent sutta is connected with the preceding one; but, even then this has failed to satisfy some of the modern critics. The nature of some of the sultas is such that the free translation is desirable, and Mr. G. J. Patel in his nivedana (p. 5) to Ayāra has already said so, while justifying as to why he has preferred chāyānuvāda to the literal translation. In doing so he has said that the method he has adopted is one approved of by Prof. A. B. Dhruva. In this very Ayiara we find that Prof. Schubring splits up sentences --suttas in a way that differs from one to be noticed in the Āgamodaya Samiti cdition. So it seems that the suttas are so composed that there is ample space for such differences of opinion. Perhaps this is true not only in the case of the Jaina suttas but also in the case of some of the Bauddha suttas and Vaiilika sūtras, too.
The word sutta is used in special senses in the Jaina canon, One of them is defined as under in Kappanijjutti mixed up with its Bhāsa:"अप्पागंथ महत्थं बत्तीसादोसविरहियं जं च। लक्खणजुत्तं सुत्तं अटहि य गुणेहि उववेयं ॥२७७॥"
From this it will be seen that brevity of expression is only one of the characteristics of a sutta, the others being absence of 32 defects and presence of 8 attributes. These 32 defects are treated in v. 278-281, and the s attributes in v. 282. Verse 3103 gives the various etymologies of the word sutta, and they, too, point out the special significance of this word. Verse 2854 defines a sutta spoken of by an omniscient being, and v. 315 mentions 3 varieties of sutta from two different stand-points. From one angle of
1 They can be grouped as has been done by Mr. G. J. Patel in his trans
lation of Anga V. 2 “આયા રંગસૂત્રને આ અનુવાદ સૂત્રકૃતાંગના અનુવાદની મારૂક છાયાનુવાદ જ છે. જૂનાં આગમન
બાબતમાં એ અનુવાદપદ્ધતિ જ વધુ ઉપયોગી છે, એમ આચાર્યશ્રી આનંદશંકરભાઈ જેવા
શાસ્ત્રજ્ઞ પંડિતોએ પણ કબૂલ કર્યું છે. 3 सुत्त तु सुत्तमेव उ अहवा सुत्तं तु तं भवे लेसो। अत्थस्म मृयणा वा सुवुत्तमिद वा भवे सुत्तं ॥३१॥" 4 "अप्पक्खरमसंदिद्धं सारवं विस्सजोमुहं । अत्थोभमणवजं च सुत्त सम्बन्नुभामियं ॥२८॥

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215
VII 1
vision, sulla is three-fold viz, sanna-sutta,' karaga-sulta2 and payarana-sutta, and from another it is of two kinds viz. ussaggiya and aca või ya In the com. (p. 97 on v. 318, 3 varieties of a sutra are differently noted. They are: utsargasūtra, aparadasutra and utsargāpavadasutra. Further, this com. adds apavadotsargasūtra
to these three and thus notes 4 varieties of a sutta. It also fur
nishes us with corresponding examples. This exposition of the various varieties of a sutta has its own value, even when it has a parallel in the non-Jaina literature.
equivalents such as
Out of these the last
The word sutta has several Samskṛta supla, śruta, sukta, sutra, śrotra and srotas. two are here, out of question. And so is the 1st meaning of sutra out of 3 viz. (i) a prologue of a drama (vide Mohaparajaya 48), (ii) a scripture (vide Thana iv, 4) and (iii) a thread. The meaning 'thread' is acceptable; for, it can be construed as a thread of tradition- the tradition preserved and perpetuated by a succession of Tirthankaras.
There are two allegations made by some of the scholars" regarding the word sulta used by the Jainas and the Bauddhas. They are: (i) The word sutta is used in the loosest sense possible.
1-3 Ayara (I, 2, 5, 88), Viahapannatti (I, 9, 79) and Namipavajja are the respective instances of these suttas.
J By adding vihi-sutta, ujjama-sulla, vannaya-sulla and bhaya-sutla to these 8 varieties we get 7. See Arhatadarsanadipika (p. 816).
5
A sulla becomes six-fold when two more varieties of it vi utsargotsargusitra and apavadāpavadasutra, are taken into account along with this. Ibid., pp. 818-819.
6 Prof. Jarl Charpentier is one of them. In his intro. (p. 32) to his edition of The Ullaradhyayanusutra he says: "It may further be noted that the term sutra is in reality very inappropriate to the sort of compositions included in the Siddhanta, inasmuch as we usually understand by sutra's the very short and concise compendiums of ritual, grammar, philosophy and other sciences. But sutra has apparently another sense amongst the Jains and Buddhists, and there is little doubt that it was their purpose in adopting this name rather to contest the claims of their Brahmanical opponents to be solely in possession of real canonical works than to imitate the style and modes of expression of the Brahmanical sutra-literature."

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(ii) The name siitra is adopted "for the canonical writinys more as a sort of formal counterpoise or set-off against Brahmanism than with a view to imitating the style and modes of expres. sion of the Brahmanical sūtra literature."?!
May I request these scholars and those who hold similar views to go through my exposition of sutlu, and to pronounce their verdict in this connection after linking it with the Juin tradition that every sulla was originally associated with I muyoy os and that a sutta has vot a number of meanings ?? Incidentally I may add that some of the Brahmanes and Upanisaıls are said to be loose in style, wanting in compactness and full of dreary repetitions. If so, it is perhaps owing to the mode of the theological style of olden days in India.
Gata-pratyāgatu-sütrast-One of the striking features of Ayūru is that is consists of a number of galu-pralyājala-sitrus, They may be roughly designated as scomaryäptiku-sulras or double-baralled pithy sentences. These sütros, though simple, are inore than forcible in producing a desired effect on the listener. As specimens I may note the following:
"जे लोयं अभाइक्खइ से अत्ताणं अभाइक्खइ;
batu pahrstag # 17az." (. 25 & 32) "जे दीहलोगसत्थस्स खेयण्णे से असत्थस्स खेयण्णे;
BACHEH JUTOūt #aletrachta agit.” (s. 33 ) " JU À 2410; 3103 TOT.” (s. 41) "जे अज्झत्थं जाणइ से बहिया जाणइ;
afegt 57073 À 35853 FANUZ." (s. 57) " Tür # agrot; paid it." (s. 63 )
"Het šiat aet aft; FED af agt sial.” (s. 94 ) 1 Sce Thc Daśavaikälikasūtra: A Study (p. 19). . Cf. "Haranaufrara 4724" occurring in Haribhadra Sūri's com. (p. 4*)
on Dasaveyūliya, 8 See Mr.M.C. Modi's intro, (p. xxxvii) to his edition of Angas VIII atid IX, 1 This is the designation we come across in silâňka Sûri's com. (2). 153*) on Ayara:
a means fire, for, de signifies vonasputi. Similarly V (s. 36 meanwind. Words like 99 ( 62 ). 34iru (5. 88) etc. may also notod in this colinection.

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COMPARISON AND EVALUATION
(s. 110)
"जे अणन्नदंसी से अणणारामे; जे अणणारामे से अणन्नदखी. " ( s. 102 ) "जे पज्जवज्जायसत्थस्स खेयण्णे से असत्थस्स खेयण्णे; जे असत्थस्स खेयणे से पज्जवज्जायसत्थस्स खेयण्णे. " "जं जाणिज्जा उच्चालइयं तं जाणिज्जा दूरालइयं; ज जाणिज्जा दूरालइयं तं जाणिज्जा उच्चालइयं. " "जे एगं जाणइ से सव्वं जाणइ; जे सव्वं जाणइ से एगं जाणइ . " ( s. 123 )
(s. 119)
66
जे आसवा ते परिस्सबा, जे परिस्सवा ते आसवा.” (s. 131) " जे अणासवा ते अपरिस्तवा, जे अपरिस्सवा ते अणासवा.” (s. 131 )
217
Praśnottara paddhati-We are even now in the dark about many things and phenomena. One of the ways to remove this darkness and to aquire the right sort of knowledge is to make an inquiry. This means putting questions either to oneself or to some one else who can enlighten us on the point concerned. Usually the latter course is easy to be followed.' This leads to a formation of prasnottara paddhati -a method adopted and approved of by even the present educational system. In this method, it is necessary to select pregnant questions. It is perhaps a peculiar feature of the Jaina canon that herein we come across entire works embodying such questions. They are Viahapannatti, Pannavaṇā, Nandi and Anuogaddāra. Out of them the first comprises thirtysix thousand (36,000) questions.
Ethics-The Jaina ethics is not without its specialities. The doctrine of ahimsa forms the corner-stone of Jaina ethics, and its treatment and scope hold practically a unique place even when other systems of Indian thought which appreciate the virtue of ahimsa, are taken into account. The doctrine of ahimsa is not so
1
Indrabhuti and others did so.
2
It appears that this subject has not attracted as much attention of the scholars as it should, though there are materials whereby a comprehensive treatise can be written in this connection. I know of only three attempts made in this direction. One of them was made by Dr. Charlotte Krause as can be seen from her article An interpretation of Jaina Ethics. I think she has written another article in this connection, and it has been published in some standard journal of India. I remember to have read one article in German where the Jaina view about ethics was compared with the Zoroastrian one; but I am not in a position at present to specify the source.
28

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THE CANONICAL LITERATURE OF THE JAINAS
[ CHAP.
simple as it appears. It is a subtle science, and the Jainc pontiff's" have pointed out its various intricacies.2 Panhāvāgaruna (s. 21) mentions 60 synonyms of ahimsā and 30 of himsă in s. 2.
Maxims-It is but natural that in works dealing with religion and ethics, one can easily come across maxims - apopthegms (subhāṣitas). In the canonical literature we find a lot of them. Mr. G. J. Patel has singled out some of them in his following works:1 Heratzearatat e attaa [Ha 3911827arcin' at 31415918 ] pp. 193-203. 2 2 8 ATÁ [, i again'at , pp. 241-250. 3 „ eifah 3997 (eitsFiT1574gt glergara ) pp. 271-281. 4 astaigal 3927 [ xitariaaiisuga)
pp. 138–146. The following remark made by Prof. Winternitz in connection with the contents of Uttarajjhayana may be here noted:
"We find here many sayings which excel in aptitude of comparison or pithiness of language. As in the Sutta-Nipāta and the Dhammapada, some of these series of sayings are bound together by a common refrain.- A His. of Ind. Lit. (vol. II, p. 467)
Metaphysics-It is a well-known fact that the theory of kurman plays an important part in the Jaina metaphysics and ethics as well. It has engaged the attention of several Jaina authors who have developed it into a science. This has been possible in view of the various particulars pertaining to this theory being dealt with in the Agumas such as Thāna (II, 4; s. 105; IV, s. 268; & VIII; S. 596 ), Samavāya (s. 51, 52, 58, 69 & 97), Viālapannutti (I, 4, 1; VI, 3, 4-5; VI, 9, 1; & VIII, 10, 7), Kammapuyauli-pähuder, the 8th Puvva, Pannavaná (XXIII-XXVII) and Uttar ujjhayana (XXXIII).
Logic-By logic I mean pure logic having only one category viz. pramănu which, of course, touches upon other categories as far as they are necessary for its proper elaboration. Thus the doctrine of the nature and salvation of the soul has no direct place in this pure logic. So far as the Jainas are concerned, their logic deals with 3 topics viz. pramāna, naya and nikscpa. The latter
1 - 2
See Arhatadarsanadipilä (pp. 835-849). See Viāhapannatti (1, 8; 68), Dasaveyaliyanijjutti (v. 45) and Haribhadra Sūri's com. (pp. 246-25a) on this last work.

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COMPARISON AND EVALUATION
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two topics are the special features of this logic. In Thāņa (VII; s. 552 ), Anuogaddāra (s. 152) and Visesão (v. 2180-2278 ) there is a description of naya and its 7 kinds.
Pramăna or valid knowledge is classified in Thāna (IV, 3; $. 3387), Viāhapannatti (V, 4; 192) and Anuogaddāra (s. 144; pp. 211-219a2). The word heii ( Sk. hctus ) is used in Thāna in 2 senses viz., pramāņct and reason – inference based on reasons. The word heii occurs in Dasaveyāliyanijjutti“, too. In its v. 867, it is said to be four-fold. Several terms of debate occur in Sūyagada. They are: pakkhas (a party), chala' (a quibble), viyakkāro (speculation) and takka". In Thāna (s. 338) we come across the word nāü (Sk. jñāta ) meaning an example. It is there divided into 4 i " gefta qoulet, 77T-ara SWATT 3117À TÀI 2 Herein pramāna is said to be four-fold: pratyakşa, anumāna, aupamja
and agama. Out of these pratyalışa has two varieties viz. indriya-pratyalsa and no-indriya-pratyakşa. The former has 5 sub-varieties and the latter 3. Anumāna is of 3 kinds: pūrvavat, sesavat and dystisādharmyavat, Out of these, the 2nd is of 5 types and the 3rd, of two types. Aupamya has 2 varieties, each of which has 3 sub-varieties. Agama is of 2 kinds and of 3 kinds as well.
In v. 25-27 of kappanijjutti, there is a discussion about pratyakşa and paroksa pramāṇas. Visesão (v. 95 ) says that inferential knowledge is absolutely parokşa, avadhijñāna etc. absolutely pratyakşa, and one based
npon sense-organs and mind säivyavahāri-pratyakşa. 3 Hemacandra Sūri in his com. (p. 2138-p. 213b) on Anuogaddāra has
discussed the characteristics of a hetu. While doing so he las quoted several
verses one of which is ascribed to Nyāyavādin Puruşacandra by him. 4 See fn. 1. 5 अत्थि तं अस्थि सो हेऊ १, अत्थि तं णत्थि सो हेऊ २, णत्थि तं अस्थि सो हेऊ ३. पत्थि तं णत्थि सो हेऊ ।"
(IV, 3; s. 338). Herein one can see the germs of a syllogism. 6 "जिणवयणं सिद्धं चेव भण्णए कत्थई उदाहरणं । आसज्ज उ सोयारं हेऊ वि कहिंचि भण्णेज्ज ॥४९॥" 7 "अहवा वि इमो हेऊ विन्नेओ तत्थिमो चउविअप्पो। जावग थावग वंसग लूसग हेऊ चउत्थो उ ।। ८६॥" 8-9 "# 9970 TEC TÉE Sorot 7 II"-I, 12, 5. 10 "gar faqafe at 31 45arfeyri 3000 faqafe 3TYÁT FE GRE112311"-I, 1, 2 11 "ug 7 par qarT lfati arsa sot te ger119211"-1, 1, 2

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[CHAP.
kinds', each having 4 varieties. Further this Anga enumerates 6 expedients employed in a hostile debate or debate a l'outrance", and it enumerates 10 defects of a debate. In Dasaveyāliyanijjutti (v. 137) are mentioned 10 members of a syllogism, and in v. 138-148 is given a demonstration of this syllogism as applied to ahimsa.
220
Syadvada-Syadvāda having anekantavada etc., for its synonyms, is a key-note of Jainism. So it is no wonder, if we find several references pertaining to it in the canonical and non-canonical philosophical works of the Jainas. The word aneganta occurs in Mahanisiha as can be seen from its quotation in Upadesaratnakara of Munisundara Suri (B. O. R. I., No. 1263 of 1884-87). The word siya (Sk. syat) is found in Jivajivabhigama (s. 125) and Anuogaddara (s. 142), and the word syadvada occurs in Hemacandra's com. (p. 266) on Anuogaddūra. The origin and usage of syadrada can be traced in Viahapannatti (V, 7, 1) where it is said: "परमाणुपोग्गले णं भंते एयति वेयति जाव तं तं भावं परिणमति ? गोयमा । सिय एयति, वेयति जाव परिणमति, सिय णो एयति जाव णो परिणयति". Another passage occurring in this Anga (s. 318) may be also noted: "star ari fa a fa."
Saptabhangi-We notice the three fundamental bhangas which lead to seven on further investigation, in the following lines of the 5th Anga:
"गोयमा ! अप्पणो आदिट्ठे आया, परस्स आदिट्ठे नो आया, तदुभयस्स आदि अबत्तव्वं आताति य णो आताति य ।"
"6
1 'चउव्विहे णाए पण्णत्ते, तं जहा-आहरणे, आहरणतद्देसे, आहारणतद्दोसे, उवण्णासोवणए" (s. 388 ). Cf. Dasaveyaliyanijjutti (v. 53).
2 “ छव्विहे विवादे पण्णत्ते, तं जहा - ओसक्कतित्ता, उस्सकइत्ता, अणुलोमइत्ता, पडिलोमइत्ता, भत्ता, भेलतित्ता ।" -Thana (VI; s. 512)
3 " दसविहे दोसे पण्णत्ते, तं जहा
तज्जायदोसे, मइभंगदोसे, पसत्थारदोसे, परिहरणदोसे ।
सलक्खण-कारण- हेउदोसे, संकामण, निग्गह वत्थुदोसे ||" (X; s. 748 )
4 "ते उपइन्न विभत्ती हेउ विभत्ती विवक्ख पडिसेहो । दितो आसंका तपडिसेहो निगमणं च ॥ १३७ ॥"
5
In v. 50, a syllogism having 5 members is referred to. These members appear to be the same as bratijñā, hetu, udaharani, upanaya and nigamana mentioned in Gautama's Napasūtra (2, 3, 32)
6
For a tentative list of sources dealing with syadvada see my intro. (pp. xi-xii) to Anekantajayapataka (vol. I) published with two commentaries. (G. O. S.)
7
Cf. "आया पुण सिय णाणे, सिय अन्नाणे" - Anga V ( ? )

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221 Parallels in non-Jaina Literatura—Just as the word tripitaka and its Pāli equivalent occur in the Bauddha literature so do the word gaạipițaka and its Prākṣta equivalent ganipidaga in the Jaina literature. This ganipidaga is twelve-fold inasmuch as it consists of 12 Angas. Out of them Āyāra may be compared with the Vinayapitaka of the Bauddhas, and Thāna and Samavāya, with their Anguttaranikāya. Further, the stories pertaining to the fructification of merit and demerit which are embodied in Vivăgasuya may be compared with Avadānašataka and Karmaśataka of the Bauddhas. Similarly the Paësi-Kesi dialogue occurring in Rāyapaseniya has a parallel in the Pāyāsisutta of the Dighanikāya Nr. 23. In this connection Prof. Winternitz says in The Jainaus. in the Ilis. of Ind. Lit. (p. 147):
"The original may in this case be the Jaina dialogue, but it is also possible that both have to be derived from an older Itihāsa-sanvāda, forming part of the ancient ascetic literature.”I
All the Cheyasuttas such as Nisīha etc., have almost the same contents as we meet with under the name of vinaya in the Bauddha literature. Just as Pajjosaņākappa deals with the life of Lord Mahāvīra, so does Lalitavistara, a Bauddha work so far as the life of Lord Buddha is concerned. The famous saying of King Janaka of Mithilā (after he had adopted asceticism ) viz. "How boundless is my wealth as I possess nothing ! When Mithilā is on fire, nothing that is mine will be burnt, occurring in the Mahābhārata? (XII, 1 Prof. Winternitz in The Jainas in the His. of Ind. Lit. (p. 145, fn.) says:
"If I am not mistaken, E. Leumann (2. D. M. G. 48, 1894, p. 65 ff.) was the first to speak of a 'Parivrājaka Literature', though not quite in the same sense as I use the term 'Ascetic Litereture'. See my lecture on 'Ascetic Literature of Ancient India' in Some problems of Indian Literature (Calcutta
University Press, 1925), p. 21 ff.” 2 "In many cases rerses and Itihāsa-samvādas of the Mahābhārata have
actually been traced in Pali Gāthās, and in Jaina books. A very remarkable example of the latter is the fine dialogue between a father and his son in the Mahābhārata, XII, 175 (repeated XII, 277), which occurs also-with variants in the Mārkandeya-Purāņa, X ff., in the Buddhist Jātaka (Nr. 509 in Fausbüll's edition), and again in the Uttarajjhayaņasutta (Adhy, XIV) of the Jainas.”—The Jainas in the His, of Ind. Lit. (p. 146)

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178, 2) is found in the Jātaka Nr. 539 g. 125 and has a parallel in the Uttarajjhayana (IX), a work about which Prof. Winternitz remarks: "from a literary point of view perhaps the most interesting book”. The legend of King Nami where the ascetic ideal is contrasted with that of the ruler and the warrior is noted by Jarl Charpentier in Studien zur indischen Erzählungsliteratur I, Paccekabuddhageschichten (Uppasala, 1908) and 2. D. M. G. (vol. LXVI, 38ff.). Ajjhayana XII has a counterpart in the Mātangajātaka Nr. 497 as shown by Charpentier in Z. D. M. G. (vol. LXIII, 171 ff.), whereas the legend of Citta and Sambhūta occurring in ajjhayana XIII has been long ago compared with Jātoka Nr. 498 by Prof. Leumann.'
Ascetic Literature - This is the terminology coined by Prof. Win. ternitz, in view of his having noticed in Bauddha texts? Samanas and Brāhmanas, and in Asoka inscriptions Samana-bambhana and on finding Megasthenes making a clear distinction between Brāhmaņas and Śramanas. He notes the following characteristic features of this literature in The Jainas in the His. of Ind. Lit. (p. 145):
"It disregards the system of castes and āśramas; its heroes are, as a rule, not gods and Rsis, but kings or merchants or even Sūdras. The subjects of poetry taken up by it are not Brāhmaṇic myths and legends, but popular tales, fairy stories, fables and parables. It likes to insist on the misery and sufferings of Sanısāra, and it teaches a morality of compassion and Ahimsā, quite distinct from the ethics of Brahmanism with its ideals of the great sacrificer and generous supporter of the priests, and its strict adherence to the caste system.”
The ballad of King Nami (Uttara IX) and the legend of Citta and Sambbūta (XIII) are specimens of the ascetic literature3. 1 See Wiener Zeitschrift für die Kunde des Morgenlandes (V, 111 fl.; VI, I ff.). 2 In Jaina works, too, we come across Samana and Bambhana (vide Si
yagada I, 6, 1; II, 6, 4 & 12), and Lord Mahāvīra himself is at least four times addressed as Bambhana. Vide the ending verse of each of the
4 uddesas of Ayāra (IX). 3 Many pieces of ascetic poetry are found in the Mahābhārata, specially
in its XIIth parvan. Out of them may be singled out the beautiful itihāsa-samväda of Jājali and Tulādhāra (261-264) where Tuladhāra, the shopkeeper of Benares, teaches the Brāhmaņa Jājali, 'the eternal religion of love'. For other instances see The Jainas in the His. of Ind. Lit, (pp. 145-146 ).

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Many verses of the Ayara and Suyagaḍa which in form and contents, can just as well be included in the Bauddha Suttanipāta or Dhammapada belong to the samana literature of ancient India. I need not dilate upon this topic any more. So I may conclude it by reproducing the following words of Prof. Winternitz:
223
"We sec, then, that in the sacred texts of the Jainas a great part of the ascetic literature of ancient India is embodied (the italics are not mine), which has also left its traces in Buddhist literature as well as in the epics and Purāņas. Jaina literature, therefore, is closely connected with the other branches of postVedic religious literature."-The Jainas in the His. of Ind. Lit. (p. 147)
Narrative Literature and Folk-lore-Students of narrative literature need not be reminded of the fact that as shown by Prof. Johannes Hertel, the most popular recensions of the Pañcatantra are the work of the Jainas, and that it is in all probability a Jaina to whom we owe the so-called 'Textus Simplicitor' of the Pancatantra, and the Jaina saint Pūraṇabhadra completed in 1199, the Pancakhyanaka or the Pañcatantra in the Textus ornatior." Some of the Angas and their exegetical literature provide us with all sorts of narratives, legends3, stories, tales, parables, fables, anecdotes and ballads, to mention a few out of many. It is the careful investigation of this narrative litertaure of the Jainas that makes Prof. Hertel utter the following words in "On the literature of the Shvetambaras of Gujarat (p. 8):
"Characteristic of Indian narrative art are the narratives of the Jains. They describe the life and the manners of the Indian population in all its different classes, and in full accordance with reality. Hence Jain narrative literature is, amongst the huge mass of Indian literature, the most precious source not only of folk-lore in the most comprehensive sense of the word, but also of the history of Indian civilization.
"The Jain's way of telling their tales differs from that of the Bauddhas in some very essential points. Their main story is not that of the past, but that of the present; they do not teach their doctrines directly, but indirectly; and there is no future Jina to be provided with a rôle in their stories,
"Jain stories are much more reliable sources of folk-lore than the stories handed down in the books of the Bauddhas."-p. 9
1 See The Jainas in the His. of Ind. Lit. (p. 149).
2
For 4 varieties of narrations see Thana (IV, 2; s. 282).
3
The legend of the sons of Sagara and the descent of the Ganges is found in Nemicandra Suri's com. (pp. 233-236) on Uttarajihayana (XVIII, 35).

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[cứAP.
These remarks and one made by him on p. 11 goad me to say that the narrative literature embodied especially in the Cunnis and sīkās of the Agamas deserves to be specially studied by one who wants to have a complete picture of world-sociology in general and Indian sociology in particular. I may add that Aigas VI and VII furnish us with materials whereby we can prepare articles like Occupations and Professions as seen in the Rāmāyaṇa." They supply us with specimens of short stories.
Music- The seven svaras of the musical scale or gamut are mentioned in Thāna (VII). These along with their sthānas, the birds and beasts that utter these notes, the musical instruments which give rise to these notes, the advantages occurring from singing particular svaras, 3 grāmas, 21 mūrcchanas, and the art of singing are dealt with in Anuogaddāra (s. 127). Further Abhaya. deva Sūri in his com. (p. 659b) on Viālapannatti (XV; s. 539) notes gatamārga, the pertinent line being "मार्गों गीतमार्ग-नृत्यमार्गलक्षणौ arhiada".
Staging of dramas-In Rāyapaseniya (s. 24 ) we come across the staging of a drama in 32 ways. Out of them, some of the poses produce an appearance of some of the letters -- a feature hardly to be found elsewhere in the staging of any drama. In Nemicandra Sūri's com. (p. 1966) on Uttarajjhayana (XIII), there is mention of a nātyavidhi named Mahuyarīgiya.
Erotic-It niay sound strange that the Jain, canon which ought to discuss and define religion pure and simple, contains an exposition of erotic elements. But this can be explained on the ground that a novice is as much in need of being told what he ought to refrain from as he is in need of being told what he ought to indulge in. So erotic discussions do deserve to be treated. Even names of standard works of this science deserve mention in the canonical treatises, and this is exactly what we find in 1 This is an article by Mr. P. C. Dharma, M. A., L. T., and it is published
in the Annals of B. 0. R. I. (vol. XIX, pt, II, pp. 127-146). · 2 Names of some of the musical instruments are given in, Viahapannatti (V, .. 4, 1), Rayapaseniya (s. 23), Malayagiri Sūri's com. (p. 26) on Nandi eto.

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Anuogaddara (s. 41) and Nandi (s. 42). Even the Dasaveyaliyanijjutti (v. 259-262) furnishes us with some materials in this direction. Four types of kama are treated in Thana (IV, 4; s. 357), and a detailed exposition of sexual indulgence is given in Thana (s. 116, 122 & 123), Viahapannatti (VII, 7; s. 289), Pannavaṇā (XXXIV) etc.
1
225
Mathematics-In 1923 I was given a Research grant by the University of Bombay to carry on research on "Jaina Mathematics". The various results then arrived at have been dealt with at length by me in the intro. (pp. i-xlvii) to Ganitatilaka'. So I shall here mention only a few points:
(i) Viahapannatti (s. 90) and Uttarajjhayana (XXV, v. 7, 8 & 38) inform us that knowledge of sankhyana and jyotisa is one of the main accomplishments of a Jaina saint. (ii) Geometry is spoken of in Suyagadanijjutti (v. 154) as the lotus of Mathematics.
3
4
(iii) Bhangas are likely to remind a student of Mathematics of 'Permutations and Combinations'. They are mentioned in Thana (X; s. 716), and their two varieties are noted and explained by Abhayadeva Suri in his com. (p. 478) to this Anga. Silanka Suri in his com. (p. 9") to Suyagadanijjutti (v. 28) has given us 3 verses which supply us with 3 rules. The first verse enables us to determine the total number of transpositions which can be made when a specific number of things is given, whereas the other two help us in finding the actual spread of representation. The problem known as Gangeya-bhanga and treated in Viahapannatti (IX; s. 372-374) may be specially mentioned as one of the typical problems connected with this branch of Mathematics.4
This is edited by me with the com. of Simhatilaka Suri, and it is published in Gaekwad's Oriental Series as No. LXXVIII.
2
In this com. (p. 317) there is mention of Simandharasvamin. He is a Tirthankara living in Mahavidcha kṣetra according to the Jaina belief. Sce my intro. (p. xiii) to Ganitalilaka.
Viscsão (v. 942-943) gives us a method of working out ananupurvi, leaving aside pūrvânupūrvi and paścanupūrvi, a subject pertaining to bhangas.
29

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( CHAP
(iv) Thāna (X; s. 747) mentions 10 kinds of calculation which
are differently interpreted by different scholars. (v) Thāna (II, 4; s. 95), Sūriyapannatti ( VIII, 29; p. 861),
Jambuddīvapannatti (s. 18 ) and Anuogaddāra (s. 137) give us names of notational places, the last beiny Sīsa puheliyā which stands for (84 lacs)28 years, but which according
to Joïsakarandaga (v. 64-71) stands for (84 lacs) years. (vi) Uttarajjhayaņa ( XXX, v. 10, 11 ) furnishes us with the
names of powers 2, 3, 4, 6 and 12, whereas Aņuogaddāru
(s. 142) deals with successive squares and square-roots. (vii) 21 kinds of numbers are treated in Aruvgaddāra (s. 146).
In this connection Dr. Bibhutibhusan Datta says:"It wlll be noticed that in the classification of numbers stated above, there is an attempt to define numbers beyond Alef-zero....... The fact that an attenpt was made in India to define such numbers as early as the first century before the Christian era, speaks highly of the speculative faculties of the ancient Jaina mathematicians."--The Jainu School of Mathematics (p. 142) published in "Thu Bulletin of the Calcutta Mathemetical Society" (Vol. XXI, No. 2, 1929). (viii) Aņuoyaddāru (s. 131 ) supplies us with various tables of
measurement which can be compared with those given in Kautilya's Arthaśāstra and elsewhere. Further, these tables
incidentally throw light on the history of Magadha. (ix) Viāhapannatti (XXV, 3; s. 721-726), Anuogaddürı (s.
123 & 144) and Sūriyapannatti (s. 11, 25 & 100) supply us with names of several geometrical figures, plane and
solid as well. (x) Viāhapannatti (s. 91), Jīvājīvābhiyama (s. 82 & 109)
and Suriyapannatti (s. 20 ) furnish us with values of II. (xi) Sūriyapannatti' and Joïsakarandagie supply us with astro
nomical knowledge. Prof. Weber observes:
1-2 These two works along with Lokaprakasu (pt. IV) were found very useful in
understanding the knotty points of Vedängu-jyotişa. So says Mr. B. L. Kulkarni in his article entitled "fagfa fee aria tra a1944T HETT 11T 38 vast 19 " and published in Jainasatyaprakāśa (vol. VI, No. 11, pp. 418-420).

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"That not only do the astronomical works of Jainas furnish information about the conceptions of a religious sect but may, if rightly investigated, yield valuable material for the general history of Indian ideas."
227
(xii) Visesa (v. 351-372) provides us with a chapter on sound
(accoustics) and Pannavana, with that of light (optics)subjects coming under the class of Applied Mathematics. (xiii) It may be that the 3 Prakṛta verses quoted by Bhaskara I in his com. on v. 10 of the Ganitapada of the Aryabhatiya of Ayrabhata I, may be belonging to some extinct Agama2.
(xiv) Rājāditya (1120 A. D.) has written Jaina-ganitasūtrodaharana. It may be that the examples given here may have something to do with the Agamas and their exegis. Alchemy-The first verse of Dasaveyaliya mentions the process of preparing gold. Verse 336 of Avassayanijjtti does the same.
The science of medicine-Some topics dealing with this subject have been already dealt with (vide pp. 136-137). So it now remains to add that Thana (VIII; s. 611) gives us names of the 8 kinds of Ayurveda, and Viahapannatti deals with the medicinal properties of certain articles of food.
Modern branches of knowledge-Pannavana provides us with information pertaining to metaphysics and Physics, and Nandi regarding psychology and logic. Jīvājīvabhigama gives us some information about geology. Jambuddivapannatti gives us an idea about cosmo1 See "Sacred Literature of the Jainas" (I, p. 372 and II, p. 574 ff. ), and "Indian Antiquary" (XXI, p. 14 ff.).
See Dr. B. Datta's article entitled as A lost Jaina treatise on Arithmetic and published in "The Jaina Antiquary" (vol. II, No. 2, pp. 38-41, September 1936).
3 See my intro. (p. x) to Ganita tilaka.
4
See Appendix III of my translation of Caturvimsatiprabandha. In Appendix I Gahajuyalathui of Padalipta Suri is given along with its avacāri. The latter interprets this hymn whereby a base metal can be turned into gold.
See pp. 116, 136, 137,
2
5

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[CHAP.
logy, in its own way. Elements of chemistry can be gleaned from Pannavana which deals with ontology, too. As regards biology, at least some information can be gathered from Panhāvāgarana (s. 3), and Dasaveyaliya (II, 6'; IV; V, 1, 70, and 73; V, 2, 14, 16, 18 and 20-24; VI, 64; IX, 1, 4; IX, 2, 1; and IX, 1).2 In Anga V (s. 324) names of certain trees are given, and in s. 274, food of trees is discussed. In Punnavan (I, s. 19-26) several items pertaining to vanaspati are mentioned. In Ayara (s. 47) it is stated that the organism of vanaspati is akin to that of humanity. Its s. 54 mentions a number of motives which lead to the destruction of the trasa and its s. 49 the 8 varieties of trasa
Paleography-It was in 1936 that I was given a Research grant for Jaina Palaeography. The results arrived at by me in this connection have been embodied in two papers3: (i) Outlines of Paleography with special reference to Jaina Paleographical data and their evaluation and (ii) The Jaina Manuscripts. Some of them are:
1
(i) The word leha occurs in Samavaya (LXXII), Uvasagadasă (s. 7), Pajjosanākappa (s. 210) and Jambuddīvapannatti (s. 30).
3
(ii) Samavaya (XVIII) supplies us with a list of 18 lipis. Pannavana (s. 37) gives us practically the same list ad verbatim. But Hemacandra's com. (p. 256) on VisesaR
This notes two types of serpents Gandhana and Agandhana. In the 5th Anga (XV; s. 547) there is a reference to a kind of serpent known as Drstivisasarpa. He is alluded to in Kumaravalapaḍiboha, Abhayakumaracaritra and Seübandha (IV, 50).
2
For details see my article " श्रीदशवैका लिकसूत्रनुं दिग्दर्शन याने एक आर्हत आगमनुं अवलोकन " published in Citramayajagat (p. 248, Dec. 1932).
Both of these papers are published in "The Journal of the University of Bombay, the corresponding numbers being vol. VI, pt. 6, May 1938 and vol. VII, pt. 2, September 1938.
4 My article A detailed Exposition of the Nazari Gujarati and Modi Scripts partly published in the Annals of B. O. R. I. (vol. XIX, pt. IV) and “ગુજરાત અને લિપિકદબક, લેખનસ'હિત્ય તથા અક્ષરશિક્ષણ ” published in 6 instalments so far, in the "Forbes Gujarati Sabha Traimasika", may be also consulted,

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A third type
gives altogether a different list of 18 lipis. of the list is furnished by Kalpadrumakalika (p. 203). (iii) Samavaya (LXVI) notes 46 letters of the Bambhi (Brahmi) script; but Abhayadeva Sūri is not in a position to say for certain as to which these 46 letters are.
VII]
229
(iv) Shapes of some of the letters in different scripts are recorded in the canonical literature. For instance shapes of a and tha are noted in the com. (p. 256) on Visesă, those of dha and na by Malayagiri Sūri in his com. (p. 188) on Nandi and those of ca and dha by him in his com. (p. 46) on Avassaya, that of ma in the Puskarasārī lipi in the Cunni on Kappanijjutti (v. 44) etc.
(v) Five types of Mss. are mentioned in Thana (IV, 2), Nisthavisehacunni, Haribhadra Suri's com. p. 25) on Dasaveyaliya etc.
(vi) Rayapaseniya (s. 43) furnishes us with a list of nine materials associated with writing.
Educational topics-These are discussed in the canonical literature, and they have been treated by me in J. S. E., prepared in connection with the Research Grant given to me in 1938. So I shall here note only a few points:
(i) Five types of svadhyaya are referred to in Thana (s. 465). (ii) When is artha to be taught and in what manner? This is discussed in Nandi (s. 59).
(iii) A curriculum for the study of the Jaina scriptures is furnished by Vavahāra ( (X).
(iv) A question of the relative importance of jñana and kriyā is treated in Anuogaddāra (s. 152) etc.
(v) 29 types of papaśruta are mentioned in Samavaya (s. 291). (vi) The oral transmission of knowledge and prohibition of Looks for some time and the permission given later on are already referred to on p. 60.
1 "एगुणतीसइविहे पावसुयपसंगे णं पन्नत्ते, तं जहा - भोमे १ उप्पाए २ सुमिणे ३ अंतविखे ४ अंगे ५ सरे ६ वंजणे ७ लक्खणे ८; भोमे तिविहे पन्नत्ते, तं जहा - सुत्ते वित्ती वत्तिए, एवं एक्क्क तिविहं २४; विकहाणुजोगे २५ विज्जाणुजोगे २६ मंताणुजोगे २७ जोगाणुजोगे २८ अण्णतित्थयपवत्ताणुजोगे २९ ।
",

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Ethnology-Several tribes are noted in the Jaina canon. Vide pp. 129, 131 and 140. Characteristics of Arya and Mleccha along with their varieties are noted in Pannavana (I, 37), and 7 varnas and 9 varnāntaras in Ayāranijjutti (v. 18-27). Incidentally it may be mentioned that in Anga VI (s. 18) there is a reference to 18 senippasenis, and in Prameyaratnamañjūṣā (p. 193) 3names of 18 śrenis (guilds ?) are given. Further, several types of hermits are mentioned in Ovavaiya (s. 39) and Pupphiya (pp. 25-26) etc. Several heterodox schools are referred to by Silanka in his com. on Suyagada, and heretical works, in Anuogaddāra and Nandi.
Foot-wear & outfit-Five types of foot-wear to which a Jaina saint may resort to, under extra-ordinary circumstances are mentioned in Ayāras. The out-fit of a Jaina monk and that of a Jaina nun, too, are dealt with in Ohanijjutti etc.
Nautical-In Siddhasena Suri's Cunni (p. 11) on Jiyakappa four types of ships are mentioned." In Anga VI we come across several terms connected with a ship, its movement etc. For instance, in VIII (s. 69 ) we have: संजत्तानावावाणियग, पोतवद्दण, समुद्दवाअ, नाव, कुच्छिधार, कन्नधार, गब्भिज and बंधण In IX (s.80) there are लंबण, कटुकुवर, मेढि, परिमासा, तोरण, झयदंड and वलय and in XVII (s. 132 ) निजामअ and गब्भिलग.
Water-In Ohanijjutti (v. 33) water is said to be of 4 types according as it flows over (i) a stone, (ii) mud which is heel-deep, (iii) sand and (iv) deep mud. In the subsequent verse which really belongs to its Bhasa, water which is as deep as half the
1
In Suyagada (1, 3, 3, 18) a hill-tribe named Tankana is mentioned.
2 For details see my article Ethico-religious classifications of mankind as embodied in the Jaina Canon. It is published in the Annals of B. 0. R. 1. (vol. XV, pts. I-II, pp. 97-108).
3 These names differ from those given in two ways by Virasena in his Dhavala (pt. I, p. 57), a com. on Khandasiddhanta.
4
For details see p. 593 of Padmanandamahākāvya (G. O. S.).
5 See also Haribhadra Suri's com. (p. 25b) on Dasaveyaliya.
6
In Sirisirivälakaha (v. 881-383) names of some of the varieties of ships are given.

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231
thigh, is spoken of as sanghatta and one having a depth equal to that of a navel, leva.
Stick-In Ohanijutti ( v. 730 ) measures of afs, faal, de and fašs are mentioned whereas in its v. 731-735, different kinds of the former are described.
Lullaby-Its specimen is given by Silāüka Sūri in his com. (p. 119') on Suyagada (I, 4, 2, 17). It runs as under:
"सामिओ सि णगरस्य य णकउरस्य य हत्थकप्पगिरिपट्टणसीहपुरस्स य
उण्णयस्य य निन्नस्य य कुच्छिपुरस्य य कण्णकुज्जआयामुहसोरियपुरस्स य." In the end I may say that it is possible to multiply instances in support of what I have said here, and that comprehensive intellects can throw ample light even in other directions than those I have aimed at. So I end this topic and this work, too, by reproducing the words of Dr. Barnett:
"Some day when the whole of the Jaina scriptures will have been critically udited and their contents lexically tabulated, together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature. "I
1 See his intro. (p. ix ) to Aigas Vili and IX.

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ÍNDEX I (Names of authors & other persons and sects and the like)
The numbers refer to pages. Abhayadeva 6, 26, 31, 32, 34, 55, 59, | Andhakavrsni 151.
79, 85, 87, 92, 97, 100, 103-107, Anegāvāti 125. 124, 126, 127, 132, 133, 136, 144, Angarisi 169.
1.4, 197, 198, 224, 225, 229. Annhilationist 125. Abhinandana 2.
Aparăjita 74, 179. Abhyankar K. V., 46, 204.
Ara 2. Acalabhrāt; 5.
Arabi 129. Adda 169, 182.
Aradhanāriśvara 209, Adiccajasa 10.
Ardra 123, 182. Aggibhūï 3.
Arista nemi 144, 151. Agnibhūti 127.
Aritthanemi 169. Aimutta 134.
Ariya 140, 169. Ajita 11.
Arnikāputra 166. Ajitadeva 146,
Aruņa 100, 169. Ajīvag(k)a 84, 85, 187, 193.
Arya 140, 230. Ajiya 2, 10.
Aryabhata I 227. Ajja Mangu 160.
Aryānandila 73. Ajja Nagabatthi 160.
Arya Raksita 52, 73, 97, 161, 178, Ajja Nandila 160.
194, 204. Ajja Rakkhiya 180.
Aryasamita 95. Ajja Samudda'160.
Arya-Syāma 35. Ajja Suhamma 65.
Arya-vairasvåmin 73. Ajja Vaira 12, 73, 181.
Aryika 142. Akalanka 8, 24, 68, 203,
Ašādhara 179. Akampit(y)a 3, 5, 6.
Asita 169. Akkhavāya 188.
Asoka 62, 222. Alsdolf L., 76.
Asuri 164. Altekar A. S., 60.
Atmārāmji 47. Amaracandra 59.
Atreya 178. Ambā 202.
Ayalabhäta(i) 3, 6. Ammada 138, 169.
Ayalabhāya 3. Amūrtipūjaka 27.
Babbariya 129. Ananda 132.
Bahula 160. Anandasāgara 22, 128, 188, 190-193,
Bahuyama hu 169, 196, 201, 202.
Bala 150. Ananta 2.
Baladeva 77, 126. Anārya 131, 135.
Balarama 141, 151.

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NAMES OF AUTHORS & OTHER PERSONS & SECTS & THE LIKE
233
Bambhaddivagasiha 160. Bambhana 222. Bambhi 59. Bāņa 188. Bapārasidas Jain 16. Barnett L. D., 204, 231. Bauddba 27, 29, 35, 62, 98, 115, 118,
119, 123, 136, 148, 163, 207, 210,
213-215, 221-223. Baumgartner A., 206. Bengali 64. Bhadda 16, 46, 142. Bhaddabāhu(sāıni) 16, 72, 160, 172,
180. Bhadra bāhu(svāmin) 3, 14-16, 35,
38, 40, 43, 44, 46, 47, 61, 7175, 78, 82, 88, 92, 93, 109, 112. 144-146, 154, 157-159, 168, 169,
172, 174, 179, 181, 183, 184, 186, Bhadragupta 17. Bhadreśvara 62, 92. Bhandarkar R. G., 57, 156. Bharata (author) 212. Bharata (king) 141. Bhārga va 164. Bhasarāsi 145. Bhasmarāśi 145. Bhāsvāmin 197. Bhatti 186. Bhavanapati 135. Bhāva prabha 37, 45, 49. Bhayāli 169. Bhimbhasāra putta 137. Bhojavrsni 151. Bhútadinna 74. Bhuvanatunga 199. Bhūyadinna 160. Bindusāra 85. Brahmadatta 150. Brahma-Hemacandra 74. Brāhmaṇa 150-152, 198, 216, 222, Brahmapical 29. Brāhmi 59. Buddha 29, 62, 137, 147, Buddhilla 75.
30
Buddhist 28, 122, 145. Bühler G., 43, 45, 58, 144. Cāņakk(y)a 166, 192. Caņda kausika 101. Cāņdāla 150. Candar abā!ä 143. Candragupta 67, 95, 168, 191. Candrarşi 203. Cāruganiya 129. Cārvāka 163. Catura vijaya 173. Caturdaśapūrvadhara 87, 90. Cedaga 141. Cellaņā 143. Charpentier Jarl 42, 44, 45, 141, 222. Cilāïya 129. Cilātiputra 178. Citta 222. Colebrooke H. T., 203. Cosmogonist 125. Cunnigham Alexander 144. Dadhapaïạna 138. Dalal C. D., 95, 201. Daukadanta 178. Damasāra 100. Damili 129. Dänasekhara 199. Dānavijaya 146. Darśa navija ya 74, 165, Daśapūrvadhara 14, 17, 87, 205. Datta B., 226, 227. Datta (king) 193. Datta R. C., 132. Desai M. D., 147, 199, 200. Devabhadra 200. Devacandji 37. Devagutta 80. Devaka 151. Devaki 134, 151. Devananda 5, Devānandā 129, 134. Devarddhi 62, 63, 66, 69, 71, 74, 111,
145, 160. Devasāgara 175. Deva Vadin 33, 75, 160,

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234
INDEX I
Devendra 5, 7, 20, 86, 89, 91, 92, 100, Gandhahastin 197, 200. 198.
Gandhi H. B., 205. Dhalla M, N, 68.
Gangadatta 54. Dhamma 2.
Gangadeva 75. Dhanapāla 5, 186.
Gardabhilla 194. Dhanapatisingh 50.
Garula 100. Dhaneśvara 29, 195.
Gauda 163. Dhanya 135.
Gautama 220. Dharana 100.
Gautama (svāmin) 3, 123, 147, 151. Dhāraṇi 132.
German 118, 123, 129, 158, 217. Dharasena 75, 94.
Ghatage A. M., 157, 179, 181, 212. Dhāriņi 134, 137.
Ghosh 52. Dharma 17.
Ghoshal S. C., 58. Dharmaghosa 199.
Ghota kamukha 162. Dharmaghoşa 90.
Goś(s)āla 84, 94, 123, 129, 133. Dharma P. C. 224.
Govāliya 193. Dharmaruci 178.
Govardhana 74. Dharmasagara 4, 146.
Govinda 74, 109. Dharma sena 75.
Goyama (prince) 134. Dhrti 141.
Goyama (sāmi) 2, 4, 65, 220. Dhrtisena 75.
Guerinot 42, 44, 57, 58. Dhruva A. B., 161, 214.
Gunaratna 199. Dhruva K. H., 118, 120, 123, 124,
Guņasundara 17. Dhruvasena 75, 147.
Gune P. D., 208. Digambara 27, 28, 56, 57, 67, 68, 74- Gupta 17, 164, 197.
76, 83, 85, 91, 144, 145, 183, Haribhadd(r)a 3, 4, 32-34, 44, 45, 80, 203, 204.
82, 88, 96, 100, 116, 158, 162 Dinna 197.
172, 175, 178, 179, 182, 185, 186 Divāyaṇa 169.
188, 191, 196-198, 200-203, 209
212, 216, 218, 229, 230. Dovai 130. Draupadi 130.
Harigiri 169. Drona 14, 17, 74, 88, 91, 147, 152,
Harinaikamişin 202. 197, 198.
Harşakula 199. Duppa saha 110.
Hastitāpasa 123. Dūsa 160.
Hedonist 125. Dūsya 74, 160.
Hemacandra (Kalikālasarvajña) 3, 7,
10, 14, 33, 45, 62, 77, 116, 188, Dusyanta 151.
203, 208. Egāvāti 125.
Hemacandra (Maladhārin) 11, 12, 22, Ekāvatārin 135.
26, 29, 50, 51, 73, 82, 86, 88, 89, Eternalist 125.
93, 95, 152, 162, 166, 185, 198, Extentionist 125.
200-202, 212, 29, 220, 228. Farquhar 58.
Heras H., 59. Frazer R. W., 206.
Hertel Johannes 223. Gaddabba 169.
Himavanta 74, 160. Gajasukumāla 166.
Hindu 59, 122.

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NAMES OF AUTHORS & OTHER PERSONS & SECTS & THE LIKE
235
Hiralal Hansaraj 100.
Jayanti 127, 129. Híra vijaya 31, 159, 199.
Jayapāla 75. Hoernle Rudolf A. F., 129, 204. Jayasāgara 146. Hopkins E. Washburn 206.
Jayavijaya 146. Hri 141.
Jerome 13. Ilāputra 178.
Jew 13. Indabhūi 3, 54.
Jinabhadra 2, 40, 82, 178, 188, 189, Indaņāga 169.
192, 194, 195, 201. Indian 172.
Jinabhata 174, 196, 200-203. Indra 137, 150.
Jinacandra 52. Indrabhůti 3-5, 15, 47, 127, 138, 143, Jiņ(n)adāsa 79, 80, 82-84, 92, 96, 101, 207.
191-193. Indranandi 74.
Jinabamsa 199. Isiganiya 129.
Jinakalpin 104. Isigiri 169.
Jinalābha 100. Isvarakrsna 163.
Jinamaņdana 95. Jacobi H., 69, 75, 111, 117-119, 121, Jinaprabha 4, 30, 92, 143, 146, 147, 123, 140, 149, 204.
204. Jaina 1-3, 5, 7, 10, 12-14, 16-18, 21, Jinasena 74,
23, 27-29, 34, 35, 37, 38, 41, 42, 45, 46, 48, 51-53, 57, 59-64, 66- | Jina vijaya 192. 73, 75-77, 82, 87, 94, 98, 109- Jivayaśā 151. 111, 114, 117-120, 122, 128, 129, Jiyadhara 160. 132, 139, 140, 142-145, 147, 149, Jiyasattu 143. 150, 152, 154, 155, 159, 160-162, Jñānasāgara 146, 175, 165, 167, 168, 170-172, 177-179. Jñanavijaya 146. 181, 186, 193, 194, 202-204, 206- Jonhiya 129. 211, 213-218, 220, 221, 223-225, Jupiter 165. 227, 229-231.
Jyesthā 45, 46, 116. Jaina Jagadişacandra 163.
Kacchulla Nārada 213. Jain Hiralal 132.
Kāla ka 178, 193, 194, Jaini J. L., 57.
Kālakas I-III 193. Jājali 222.
Kalelkar D. B., 131. Jakkhasena 80.
Käli 130. Jakkhiņi 46, 116.
Kālika 187. Jamāli 129.
Kalyāņa vijaya 37, 95, 189, 191, 193, Jambu(ū) 64, 65, 96, 144, 160.
204. Jambūsvāmin 15, 168.
Kamadeva 133. Janaka 221.
Kamalakirti 146. Janna 169.
Kamsa 75, 151. Jarasandha 151.
Kaņha 134, 169. Jasa vaddbaņa 80.
Kapila 47, 163. Jassabhadda 52, 160.
Kāsava 169. Jaya 75.
Katre S. M., 132, 207. Jayaghosa 151, 152.
Kautilya 162, 226.

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236
INDEX I
Kavila 163,
Lohicca 160. Keith A. B., 203,
Lohitya 74. Kesi 221.
Lokāyata 163. Kes(s)i(n) 47, 138, 151.
Long J., 131. Keyali 169.
Macdonell A. A, 206. Khandila 61, 62, 160.
Madhara 14, 164. Kbāravela 62, 71.
Mahadeva 209. Khimāvijaya 146.
Mahāgiri 17, 24, 25, 39, 160. Kodillaya 14, 162.
Mabāsayaya 133. Kodiya 193.
Mahattara 32, 82, 83, 192, 193, 203. Koniya 143.
Mahăvira 3, 5, 15, 18, 19, 29, 38, 41, Konow Sten 62.
42, 47, 49, 52, 63, 64, 70, 82, 101, Kotyācārya 82, 86, 87, 101, 188, 189, 115, 121, 123, 127-129, 131-133, 196, 200-202, 212.
135, 137, 138, 143-145, 151, 153, Krause Charlotte 217.
160, 167, 169, 171, 172, 176, 177, Krsna 134, 141, 151.
207, 221, 222 Ksamāśramaņa 2, 16, 38, 63, 66, 74, Mahendra 199.
111, 147, 160, 165, 178, 189, 191, Makāi 54. 192, 197, 201, 203.
Mākandiputra 127. Ksatriya 75, 150.
Malayagiri 6, 10, 13, 22-24, 27, 32, Ksemakīrti 92, 199.
34, 35, 40 62, 79, 82, 86, 88, 92, Kula karni B. G., 226.
97, 99, 103, 104, 112, 117, 129, Kulamandana 38, 148.
135, 139, 141, 152, 153, 162, 169, Kumārapāla 32.
173-177, 182, 188, 197-200, 229 Kumma 169.
Mallaï 129. Kundakoliya 133.
Mallavādin 197. Kundakunda 57, 91.
Malli 2, 130. Kūņiya 137, 138.
Manaka 153. Kunthu 2.
Manditaputra 127. Kuragaduka 45.
Mandiya 3. Kurt von Kamptz 166.
Māņikyasekhara 146, 175. Kušila 142. Kuşmāņdi 202.
Mankhali 169. Lakşmīkallola 199.
Manu 188. Lakşmivallabha 5, 146.
Marudevā 96. Laukāyata 163.
Māțhara 163, 164. Laüsiya 129.
Maurya 62, 67.
Mayanga 169. Law Bimal Churn 144-146.
Megasthanes 222, Lecchai 129.
Merutunga 170. Leopold von Schrader 206.
Metārya 5, 178. Leumann E., 125, 140, 141, 158, 174,
Meyajja 3, 6. 179, 198, 222.
Milikkhu 140. Lhāsiya 129.
Mitāvādin 125. Logāvata 163.
Mithyadrsti 14. Lohārya 75
Mleccha 140, 230,

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237
NAMES OF AUTHORS & OTHER PERSONS & SECTS & THE LIKE
Modi M. C., 216. Monist 125. Monotheist 123. Moriyaputta 3. Muggarapāņi 134. Municandra 33. Muniratna š. Munisundara 203, 220. Muņisuvvaya 2. Mūrtipūja ka 27, 58. Murunda 188. Muruņdi 129. Någa 163. Nāgabastin 74, 75. Nāgajjuna 62, 160. Nägakumāra 101, 135. Nāgārjuna 61, 62, 74, 95, 197. Nāgārjuniya 63, 64, 73. Nāgasena 75. Nābar 52. Naïla 142 Naksa tra 75. Nami 2, 150, 222. N(N)ārada 16, 169, 213. Na-santi-paraloga .vāti 125. Nāstika 179, 180. Nemi 2, 150. Nemicandra 8), 197, 198, 223, 224. Neminātha 16, 151, 169. Nihnava 178, 180. Nimitta vādin 125. Nis(s)ad(d) ha 141. Nitāvādi 125. Nrsimha 209. Oldenburg H., 206. Pabhāsa 3, 6. Pabhava 160. Pādalipta 92, 93, 95, 188, 200, 227. Iadmamandira 90, 181. Paesi 138, 221. Pallaviya 129. Pāndu 75. Panhapra vana 52, 94. Panini 117 193, 208. Paramādhārmika 178, 182.e e
Para mesthin 168. Pārasi 129. Parivāyaga 138. Pāiśva 123, 138, 144, 151, 169. Pārsvacandra 204. Pārsvadeva 195. Pārsvanātha 16, 129, 169. Păsa 2, 169. Patañjali 117, 165. Patel G, J., 127, 128, 149, 153, 154,
214, 218. Patwardhan M. V., 28, 42, 156. Pāyañjali 14, 161, 165. Peterson 16. Pinga 169. Pischel 152. Pluarist 125. Prabhācandra 89. Prabhåsa 5. Prabhavasvāmin 15. Prābhịtajña 92. Pradyumna 30, 191. Pralamba 194. Praśnaśravana 94. Pratyekabuddha 14, 16, 17, 19, 47,
169. Pravartini 142. Prosthila 75. Prth vicandra 146. Pukkhali 129. Pulinda 129. Punya vijaya 52, 173. Pupphasāla 169. Pūra na 65. Puranabhadra 223. Purohita 150. Puruşacandra 219. Puspadanta 132. Puspa mitra 52. Pussadeva 165. Pusya 165. Pusyadaivata 165. Rābu 128. Rājāditya 227. Rājasekhara 88. Rājendralal Mitra 58. Rājimati 151, 156.

Page #251

238
INDEX I
Rakkhiyajja 12. Rāma 169, Rāmacandra 186. Rathanemi 151, 156. Ratnasekhara 92, 186. Ravigutta 80. Rayaņadīvadevayā 132. Rayyā 142. Revai 133. Revaïnakkhatta 160. Revati 128, 133. Revatimitra 17. Rockhill 129. Rola 127. Rohagupta 164. Rohiņi 151. Ross E. Denison 207. Rsabha 11, 18, 49, 59, 144, 176, 177. Rudolf A. F., 205. Rudradeva 93. Sabari 129. Saccasiri 80. Saddalaputta 133. Sādhuratna 204. Sagadāla 73. Sagara 10, 96, 193, 223. Sahajakirti 146. Sahasravadhāuin 203. Sāi 160. Saka 96, 191, 196, 197, Sakalacandra 88. Sakra 100, 145, 193. Sakuntalā 151. Salākāpurusa 77. Salihipiya 133. Sāmajja 160. Samaņa 222, 223. Samantabhadra 57. Samayasundara 63, 146. Sambhava 2. Sambhūta 222. Sambhūtivijaya 15. Sambhūya 160. Samucchedavāti 125, Samudravijaya 151.
Samyagdrsti 14. Samyama visņu 74. Sandilla 160. Sangaya 169. Sanghadāsa 16, 38, 189. Sangha vijaya 146. Sankaradāsa 198. Sankhya 163, 165. Santi 2. Šānticandra 11, 31, 199. Sāntinātha 2. Sāntisāgara 146, 203. Sānti (Sūri) 196. Sānti (Süri, Vādivetāla) 47, 89, 149
153, 180, 184, 189, 197, 198. Sarasvati 194. Sarvāstivādin 64. Sasipupphadanta 2. Sātiyaputta 169. Saurin 151. Savvarisi 80. Sayavāti 125. Ś(s)ayyambhava 15, 45, 119, 153, 160. Schrader F. O., 123, 206. Schubring Walther 29, 42-45, 50, 51,
76, 120, 150, 155, 156, 190, 207,
214. Sejjambhava 45. Sejjamsa 2. Sen Amulya Chandra 123. Sen Dinesh Chandra 64. Seniya 134, 135, 143. Sensualist 125. Shab Shantilal 168. Siddha 134. Siddhārtha 75. Siddbasena 6, 33, 36, 38, 85, 91-93,
114, 120, 124, 125, 127, 131, 132, 134-137, 117, 155, 169, 189, 191,
192, 194, 197, 209, 230. Siddhaseña ( Divākara ) 80, 120, 174,
194. Siha 128 Sijjambhava 160. Silabhadra 187, 195, 199. Silācārya 77, 196.

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NAMES OF AUTHORS & OTHER PERSONS & SECTS & THE LIKE
239
Silānka 11, 33, 78, 94, 112, 113, 119, Suppadibaddha 160.
122, 169, 181, 182, 184, 185, 188, Sūra 151. 196-198, 200, 202, 208, 216, 225, Sūriābha 138. 230. 231.
Susthitācārya 95. Simandhara(svāmin) 45, 46, 116, 225.
Sutthita 160. Simha 197.
Suvarnabāhu 151. Simbasūra 197.
Suvira 151. Simhatilaka 77, 225.
Suyyasivi 142. Sindhali 129.
Śvetāmbara 27, 28, 42, 56-58, 67, 68, Sirigiri 169.
75-77, 79, 83, 85, 89-91, 144, Sivanidhāna 146.
145, 147, 183, 195, 203. Śivaprabha 199.
Syāma 14, 17, 35. Siyala 2.
Syāmārya 17. Skandila 17, 61, 62, 74.
Tankaņa 230.
Taruņa 169. Skandiliya 63, 73. Soma 169.
Tattvācārya 196. Somaprabha (Satārthika) 181.
Tattvāditya 196. Somatilaka 2
Tāvasa 138. Soriyāņa 169.
Terāpanthi 27. Sramaņa 222.
Terasiya 84, 85, 161, 164. Śrāvaka 3, 113.
Tetaliputra 178. Śrāvikā 3, 127.
Tetalisuta 169. Sri 141.
Theist 125.
Thibaut G., 140. Śricandra 29, 30, 32, 187, 193, 195,
Thūlabhadda 73, 160, 180. 197, 199, 200, 202.
Tisyagupta 87. Sritilaka 175, 197, 199.
Tosali 181. Śriyaka 45.
Trairāśika 164. Śrutakevalin 14-17, 113.
Tuladhāra 222. Srutasthavira 21, 47, 158.
Udaka 123. Sthānakavāsin 27, 43, 44.
Udayaņa 180. Sthavira 113, 115.
Udayaņa (king) 129. Stha vira kalpin 104.
Udayasāgara 146. Sthülabhadra 15, 17, 45, 46, 62, 73,98. Uddyotana 179, 196. Subandhu 188.
Ugrasena 151. Subhacandra 74.
Ukkalavāda 169. Subhadra 75.
Umāsvāti 4, 57, 203. Subhavijaya 146.
Upadhye A. T., 204. Sudharma(śvāmin) 80, 159.
Usabha 2, 10, 170. Sudraka 210.
Usaha 170. Suhamma(sāmi) 3, 51, 96, 160.
Usahasāmi 24. Subastin 17, 61.
Vācaspatimisra 117. Suhatthi 160.
Vadabiya 129. Sukošala 166. Sumati 2, 142.
Vaddhamăna (sāmi) 24, 89, 169. Supāsa 2.
Vādivetāla 184, 189. Suppabha 2.
Vābari 196, 201.

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240
Vaidika 27, 29, 35, 59, 60, 123, 129,
156, 188, 209, 214. Vaidya L. R., 21.
Vaidya N. V., 132, 204. Vaidya P. L., 65, 204. Vaira 181. Vairasvāmi 61.
Vaiśesika 163.
Vaïsesiya 163. Vaiśramana 100.
Vajjitaputta 169.
Vajji Videhaputta 129.
Vajra (svamin) 17, 35, 61, 73, 78, 86,
93, 178, 204.
Vakkala 169. Vamaniya 129. Vāņija 193.
Värattā 169.
Vardhamana (svamin) 16, 23, 89, 134.
Varisa 169.
Vāriseņa 106, 107.
Varsagana 163. Vārṣaganya 163. Varuna 100, 169.
Vasavadattā 180, 188.
Vasudeva 184, 151.
Vasudeva 77, 126, 151, 176.
Vasunandin 114, 179.
Vasupujja 2.
Vätsyāyana 162.
Vaṭṭakera(svamin) 14, 57, 114, 183.
Väu 169.
INDEX I
Vāubhūi 3.
Vauliya 180.
Vayara (śākhā) 198.
Vayarasami 80.
Vayubhūti 127.
Vedäntin 123.
Vedic 48.
Velandhara 100.
Velankar H. D., 201, 202.
Vesamaņa 169. Vidu 169
Vidyācāraṇa 102.
Vidyanandin 203. Vidyavilāsa 146, 163.
Vijaya 75. Vijayadāna 29. Vijayaghosha 151, 152. Vijayalāvanya 128.
Vijayananda 47. 89.
Vijayavimala 199.
Vikrama 27, 29, 30, 111, 191, 195, 197, 204.
Vimala 2, 195. Vimalamati 197. Vimalavahana 10. Vimpu 169. Vinaspharni (?) 188. Vinayacandra 146.
Vinayahamsa 199.
Vinayavijaya 5, 8, 87, 143, 146.
Vincent Smith 68.
Vindhyāvāsin 163.
Viņhu 105.
Vira 3, 14, 35, 40, 45, 49, 61, 63, 67, 68, 73-75, 80, 96, 110, 146, 147. 164, 169, 170, 172, 191, 193, 202.
Virabhadra 51, 52.
Virasena 230.
Visākha 75.
Visņu 209.
Viṣṇukumāra 74. Vitta 197.
Viyatta 3. Viyoha 81. Vuddhavaï 80.
Weber 41, 43, 45, 49, 57, 75, 129, 137, 141, 216, 226.
Winternitz M., 28, 39, 44, 45, 120, 130,
138-141, 144, 165, 206, 213, 218, 221-223.
Yadu 151.
Yakini 32.
Yakṣa 46.
Yama 169.
Väska 211.
Yasobhadra 15, 75, 184, 197.
Yaśodeva 16, 25, 30, 34, 49, 101, 103, 169, 197, 199.
Yasovijaya 39, 88, 203.
Yaṭṭāla 169.
Zoroastrian 68, 217.

Page #254

INDEX II
('Names of works, their sections, doctrines, metres etc.) The numbers refer to pages.
Aimutta 106. Akāmamarana 148.
Akkhobha 105, 106.
Akriyāvāda 123.
Agganiya 85, 88, 95. Aggiä 136.
Aggeniya 170.
Agrayaniya 92.
Anga 6, 7, 9, 12, 15, 20, 21, 26-29, 31, 32, 34, 35, 47, 48, 53-55, 57, 58, 62, 63, 71, 74, 76, 77, 79, 95, 111-113, 119, 120, 122-126, 128-130, 138, 141, 147, 149, 155, 162, 164, 170, 181, 196-198, 200, 203-205, 214, 216, 220, 221, 223, 225, 228, 230, 231.
Angaculik(y)ã 24, 25, 50, 55, 56, 81,
103, 108.
Angapannatti 74.
Angapavittha 20-23.
Angapravista 20, 56. Angabahira 20, 23, 48, 54, 55. Angabähya 20, 56, 57.
Angavijjā 50, 56, 167. Aiga-saptika 62. Anguṭṭhapasiņa 107.
Anguttaranikāya 27, 221.
Acchinnacchedanaya 85. Acchinnacchedanayika 85.
Ajiyasena 106.
Ajivakappa 50, 168. Ajivarăsi 126.
Ajjhayana 16, 17, 19, 14, 45, 47, 55, 77, 78, 80, 88, 99-101, 103, 105112, 114, 117, 119-122, 124, 126,
130, 132-135, 139, 141-143, 148
156, 169, 170, 175, 178, 179, 211, 213, 222.
Ajñāna vāda 123.
Añjana 95. Añju 105. Aṭṭhapaya 83.
Aṭṭhāvaya 195. Anagaramagga 148. Aṇagarasuya 121. Ananatara 84. Anantasena 106. Anahitthi 106. Aṇāḍhiya 108. Aṇāhapavvajjā 148. Aniyasa 106. Aniruddha 106.
Anuoga 7-12, 76, 83, 96, 98, 99, 161, 210.
Anuogad(d)āra 10, 24, 26-29, 50, 52,
95, 110, 125, 128, 148, 161, 162, 164-166, 178, 185, 190, 193, 196, 198, 203, 205, 209, 211-213, 217, 219, 220, 224-226, 230. Anuogaddāracuņņi 162, 191. Anuogaddārasutta 166.
Anugghāya 149.
Anujogagata 54. Anuṭṭhānavihi 29.
Anuttarovavaiyadasa 6, 28, 55, 106,
135, 145.
Anuppavaya 90. Anuyoga 37, 76. Aneganta 220. Anda 105, 130. Atinna 130. Atimutta 106.
1 Names of works etc. written in English, German etc., are arranged according to their pronunciation.
31

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242
INDEX II
Attha-nirutta 211.
Abhagga 105. Atthinatthippavāya 85.
Abhayakuwāracaritra 228. Atharvaņaveda 29, 162.
Abhicanda 106. Atharvasambitā 208.
Abhijñānasākuntala 137, 151. Addaïjja 121.
Abhidhānacintāmaņi 7, 10, 31, 33. Addāga pasiņa 107.
Abhidhānarājendra 36. Addhamāgahā 191.
Abbhutadhamma 28. Adhyayana 19, 46, 82.
Amamacaritra 5. Anangapavittha 20-23.
Ambada putta 105. Anangapravişta 20.
Ayala 105, 106. Anānupūrvi 39, 225.
Ara 59.
Arunova vāä 81. Arugama 9, 161.
Arunova vāganisīha 82. Anuttara 11.
Arunovavāt(y)a 24, 25, 55, 50, 100, 109. Anuttaropapātikadašā 28, 54, 135.
Arthadipikā 131. Anuttaraupapātikadaśa (ā) 54.
Arthaśāstra 162, 226. Anuyoga 8-12, 52, 53, 57, 128, 161,
Ardhamāgadhi 120. 176, 177, 204, 216.
Ardhamāgadhi Reader 16. Anuyogadvāra 161, 182.
Arhat 209. *Anuyogadhara 61.
Alakkha 106. Anustup(bh) 119, 123, 124,
Alpa bahutva 140. Anekāntajayapatākā 220.
Avagahanāsthāna 140. Anekāntavāda 211, 220.
Avacūri 199, 200, 227. Anekārtharatnamañjūşă 201.
Avacürņi 146, 199, 200, *Antakrtkevaliu 134.
Avanjha 85. Antakrddaśa(ā) 28, 54, 103, 134.
Avadānašata ka 136, 221. Antakriya 140.
Avadhi 140. Antagada 134.
Avadhijñāna 126, 132, 213. Antagada dasā 6, 28, 30, 51, 55, 105–
Avantarasaü 127. 107, 134, 145. Antarmuhúrta 90.
Avara kankā 130. Annamannakiriyă 113.
Avavāiya 215. Anyajiva (khanda) 127.
Avasarpiņi 2, 15, 17, 59, 70, 126, 160. Anyatirthika (khanda) 127.
Avestan 68.
Asta saptatika 196. Apabhramśakávyatrayi 52.
Astānga-nimitta 187, 193. Aparyāpta 101.
Astādhyāyi 193, 213. Apavādasūtra 215.
Asankhaya 148. Apavādāpavādasūtra 215.
Asajjbāyanijjutti 174, 176.
Asamāhitthāna 107, 143. Apavādotsargasūtra 215.
Abavvaņa veda 164. Apāpāpurisanksiptakalpa 4.
Ahāccaya 84. Appamāä 118.
Ahiņayariu 106. Apramāda 103.
Outlines of Palæography with special Apraśna 135.
reference to Jaina PalæographiAbaddhaditthi 73.
cal data and their evalution 59, Abhaä 107.
60, 228. * This sign indicates the name of a particular class of human beings.

Page #256

NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.
Arapaccakkhāņa (ā) 24-26, 48-51, 56, 165, 166, 168, 199, 203. Akāśagāminī vidya 78. Akhyāyikā 79. Akhyāyikopākhyāyikā 79. Agama 52-56, 58, 62-64, 66, 71, 75,
82, 85, 89, 96, 109-111, 128, 146,
147, 153, 156, 157, 167, 169, 172,
184, 186, 187, 189, 190, 195-197, 199-205, 209, 213, 218, 219, 224, 227.
Acãradinakara 89, 104. Acaraprabhṛta 92.
Acara vṛtti 114, 179.
Acaranga(sutra) 113, 118, 149, 157, 184.
Ajäiṭṭhana 107.
Ananda 105. 106. Aturapratyakhyāna 50. Atmaprabodha 100. Atmapravāda 87.
Adanapada 148. Adidevastava 186.
Agamika 200, 203. Agāsapaya 83.
Acara 6, 11, 27, 28, 31, 46, 54, 103, Ayārapahuḍa 92, 93.
114, 153, 158, 159, 181.
Ayärappaṇihi 155. Ayurveda 227. Aradhanāpatākā 50. Arābaṇānijjutti 183.
Arahaṇāpaḍāyā 50-52, Arovaṇā 149.
Archaelogical Survey of India 144.
Arcika 123. Ardraka 121.
Adipurana 74. Anantarya (sins) 197. Aptamimämsä 57. Abhinibohi-nāņa 20.
Amalata 105. Amnaya 209. Ayatiṭṭhāna 143.
Ayappavaya 85, 88. Ayariyabhasita 107. Ayariyavippadivatti 107. Aya vibhatti 26, 104. Ayavisohi 24-26, 56, 103. Ayagapata 71. Ayāņijja 120.
Ayara 6, 7, 11, 15, 16, 21, 27-31, 33, 35, 40, 46, 64, 65, 75, 77-79, 89, 91, 107, 108, 111-115, 117-120, 123, 143, 144, 149, 150, 153, 155157, 169, 173, 178, 180, 181, 185,
243
187, 188, 190, 195-97, 199, 200, 202-204, 207, 212, 214-216, 221223, 228, 280. Ayaragga 112, 149, 169.
Ayäranga (sutta) 39, 112, 113, 120, 156, 213.
Ayāraculiya 21. Ayāraṭīkā 197. Ayāran(n)ijjutti 6, 40, 54, 77, 78, 89,
112, 113, 115, 116, 157, 180, 181, 184, 230.
Ayäradasā 37, 54, 55, 107, 128. Ayara pak (g)appa 51. 113, 149.
81, 89, 112,
Aryabhatiya 227. Arya 118.
Arhata agamonum avalokana yāne Tattvarasikacandrikā 22,
26,
63, 97. Arhatadarśanadipikā 215, 218. Alavaga 65, 86, 87.
Avalikā 99.
Avasyaka 23, 43, 50, 158, 159, 165, 184. Avasyakaniryukti 22. 159, 181. Avasyakavivarana 196.
Avasyaka viseṣavivarana 196. Avassag(y)a 3-6, 15-17, 22, 23, 88,
42-45, 47, 48, 57, 59, 61, 70, 72, 102, 110, 128, 146, 148, 149, 156, 158, 161, 169, 173-176, 178, 181, 183, 187, 188, 190, 192, 196, 198-201, 211. Avassag(y)anijjutti 3, 11, 15, 36-38,
41, 43, 44, 78, 88, 144, 145, 152, 158, 159, 172-177, 179, 181, 183185, 204, 227.

Page #257

INDEX II
Avassayacunni 73, 78, 82, 96, 100, | Ukkäliya 23, 27, 41, 81, 104.
130, 138, 182, 192, 193. Avassayabhāsa 11, 12, 161. Avassayamulabhāsa 12. Avassaya-vaïritta 23, 48. Asāyaṇā 107, 143. Asīvisabhāvanā 25, 56, 81, 101.
244
Asrava 107, 135.
Ahattahiä 120.
Ahavvaya 81. Abāra 140. Aharapariņņā 121.
Itivuttaka 28.
Itihasa 129.
Itihasa-samvada 222.
Interpretation of Jaina Ethics, An 217. Introduction to Comparative Philology, An 208.
Indian ocean 67.
Indian Historical Quarterly, The 179, 181.
India 1, 2, 59, 123, 171.
Indische Studien 41, 78, 125.
Indravajra 123.
Indriya 140.
Indriya-pratyakṣa 219.
Über ein Fragment der Bhagavati 137. Über die vom Sterbefasten handelden älteren Païnna der Jaina-Kanons
166.
Über den stand der Indischen Philo. sophie zur Zeit Mahaviras und Buddhas 123.
Übersicht über die Avaśyaka-Literatur 158, 179, 187, 188. Iriya 112, 113.
Iriyavahiyasutta 70.
Ilādevi 108.
Evolution of Gujarati verse 118, 121, 123.
Isidāsa 106, 107. Isibhāsi(y)a 12, 15, 16, 24, 25, 53, 55, 58, 107, 109, 125, 169, 182, 187,200. Isibhāsiyasangahan(n)i 169, 205. Isimandalapayarana 184. Iryāpathiki kriyā 70.
Ukkǎliyasuya 12, 19, 24, 26, 27, 35,
104, 154. Ukkhitaṇāä 130.
Uggahapaḍimā 112. Ugghaya 149.
Uccārapāsavana 113. Ucchväsa 140.
Ujjama-sutta 215. Ujjusut (y)a 84. Ujjhiya 105.
Utthanapariyaniya 104.
Utthaṇapariyavaniya 56, 81, 101, 104. Utthanasu(y)a 24, 25, 56, 100, 104, 109. Utkälika 57.
"Uttama-puruşa 77. Uttara 153, 222.
Uttaracüliyä 192. Uttarajjha 15, 181.
Uttarajjhayana 16, 17, 24, 25, 38, 43
45, 47, 48, 53-56, 89, 120, 126, 148-150, 153, 156, 169, 187, 189, 190, 197-199, 203, 204, 213, 218, 222-226. Uttarajjhayaṇacunni 193, 194. Uttarajjhayana nijjutti 148, 153, 173, 179, 181, 182, 184, 193. Uttarajjhayanasutta 221. Uttarajjha (y)ä 48, 54, 158. Uttarapurāņa 57, 74. Uttaradhyayana (sutra) 11, 42, 43, 57, 88, 169, 181, 182, 184, 215. Utsargasūtra 215. Utsargāpavādasūtra 215. Utsargotsargasūtra 215. Utsarpiņi 2, 70, 126. Udaga 130. Udatta 209, 210.
Udättädisvaraviseṣa 209.
Udāna 28.
Udumbara 105.
Uddeśa (ka) 127, 176.
Uddesa (ga) 111, 117, 119, 124, 127, 141, 142, 147-149, 155, 168, 134, 222.
Uddesaṇakāla 99. Upakrama 9, 98, 161.

Page #258

NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.,
245
Upajāti 123. Upadeśaratnākara 220. Upanisad 52, 216. Upapāta 100. T'papātika 30. Upapätodvartană 140. tipamitibhavaprapañcākathā 179. Upayoga 140. Upasa masreni 176. T'pasarga 79. Upākhyāyikā 79. pänga 17, 18 29, 31, 33, 34, 129,
161, 180. Upåsakadasa 51, 103, 132. Upåsakādhyayana(clasā) 28, 54. Uppåya 85. Umbara 105. Uvaesapaya 96, Uvagghāyanijjutti 174-177, 184, 185. Uvanga 27, 29-3.1, 54, 55, 58, 63, 80,
103, 137-141, 198, 199, 205. Uvajjātavippadivatti 107, Uvamă 107. Uvayali 106, 107. Uvavaï(y)a 24, 26, 31, 54, Ivavăta 108. Uvasagga 175, 177. Uvasaggapariņņā 120. Uvasagga harathotta 88. Uvasampajjaņaseņiāpario 83. Uvasampajjņā vatta 84. Uvahāṇasuya 77, 112, 118. Uvāïya 29. Uvāsaga 132. Uvāsagadasā(o) 6, 28-30, 55, 65, 105,
114, 129, 132, 228. Uvāsagapadimā 107, 143. Usuārijjı 118. Ussaggiya 215. Rkkhāyuveda 51, Rgveda 29, 162, 208. Rşibhāsita 16, 125, 169, 184. Rsimandalaprakaraṇa 90. Ekasthānaka 124. Egaguņa 83. Egattha 179, 180, 210.
Egatthiyapaya 83. Education in Ancient India 60. A detailed Exposition of the Nāgarī,
Gujarāti and Modi Scripts 228. Ethico-religious classifications of
Mankind as embodied in the Jaina
Canon 230. Annals of B. O. R. I., The 51. Epigraphica Indica 144. Epitome of Jainism, An 52. Apocrypha 13. Arabian Sea 67. Evambhūii 84. Esanā 88. Astronomie, Astrology und Mathe
matik 140. Aitariya Brāhmaṇa 156. Airāvata 2, 70, 126. Occupations and Professions as seen
in the Rāmāyaṇa 224. Ogādbaseņiā-pario 83. Ogādhāvatta 84. Ogābaņaseņiā-pario 83. Oghaniryukti 43, 159, 177. On the literature of the Shvetambars
of Gujarat 223. Orabbha 148. Orientalistische Literatur-Zeitung
36, 51, Ovaï 30. Ovavāiya 19, 30, 31, 34, 54, 65, 102,
128, 137, 145, 164, 198, 200, 230. Ovāiya 24. Ohanijjutti 14, 16, 17, 37, 39, 41, 43
45, 47, 48, 56, 74, 88, 91, 147, 148, 152, 159, 166, 173, 183, 187,
190, 193, 195, 198, 230, 231. Ohanijjutticuņņi 192. Ohanijjuttibhāsa 159, 190. Aupacchandasika 123. Aupapātika 31, 33, 137. Kankali Tila 144. Kaņagasattari 14, 163. Kaņbā 106. Kathānuyoga 12, 136. Kanakasaptati 163.

Page #259

246
INDEX II
Kappa 15-17, 24, 25, 37-41, 52, 55, | Kalpaprābhrta 92, 93.
60, 81, 89, 92, 93, 102, 107, 126, Kalpabālāvabodha 146. 142, 147, 149, 172, 173, 179, 183, Kulpamañjari 146.
187, 189, 190, 194, 198, 199, 203. Kalpalatā 146. 153. Kappacuņņi 188.
Kalpa vyavahāra 57, 147, Kappanijjutti 79, 82, 173, 182, 183, Kalpa subodhikā 143, 146, 147.
210, 211, 212, 214, 219, 229, Kalpasūtra 35, 39, 55. Kappapāhuda 92, 93.
Kalpasūtradīpikā 146. Kappabhāsa 160, 173, 182, 188.
Kalpasūtraniryuktya vacūri 146. Kappavadissa (i)yā 24, 25, 29, 30, 33, Kalpasūtravrtti 146. 94, 141.
Kalpasūtrāvacūri 146. Kappasuya 24.
Kalpānta ravācya 146. Kappāsiä 14, 163.
Kalpāvatamsikā 30. Kappiā 24, 30.
Kalpāśika 163. Kappiya(ā) 25, 30, 54, 141.
Kavayaddāra 50, 51. Kappiyā kappiya 24, 26, 102.
Kasāya 140. Kampilla 105.
Kasayaprābhrta 89. Kamma 107.
Kasiņā 108. Kammatthaya 195. Kammapayadi 88, 91, 92, 148, 160, 195.
Kabávali 62, 92, 94, 95. Kammapayadipāhuda 92, 93, 218.
Kåüssagga 23, 158, 174, 183.
Kāüssagganijjutti 179. Kammapähuda 92.
Kātita 106. Kamma ppavāya 47, 85, 87-89.
Kāpila 47. Kammavivāga 5, 8, 20, 86, 89, 91, Kāpiliya 169, 188. Kammavivāgadasā 55, 105.
Kāphi 204. Karana 180.
Kāma 225. Karanasattari 159.
Kamadeva 105. Karanānuyoga 57.
Kāmaśāstra 162, 163. Karman 86, 120, 121, 143, 218.
Kāyasthiti 140, Karmaprakrti 88, 89.
Karaga-sutta 215. Karmaprakstiprābhrta 88, 92.
Kārpāsika 163. Karmabandha 140.
Kāla 53. Karma veda ka 140.
Kalaka sambitā 193. Karmaśata ka 136, 221.
Kālacakra 2, 70. Karmāragrāma 177.
Kālajñāna 200. *Kalikālasarvajña 3, 188, 198.
Kāla velā 24. Kalinga 170.
Kālānuyoga 96. Kalpa 39, 40, 88, 177.
Kālik(y)a 12, 23, 27, 41, 57, 81, 154, Kalpa (Vaidika) 27.
155. Kalpaka 184.
Kāliyasuya 12, 19, 24-27, 38, 40, 60, Kalpakiraņāvali 4, 146.
61, 99, 104, 154, 155. Kalpakaumudi 146.
Kāli 106. Kalpajñānadipikā 146.
Kāvilijja 148. Kalpadīpikā 146.
Kāvyarasa 161, 213, Kalpadruma kalika 5, 146, 229. Kāsa va 106. Kalpapradipikā 146.
Kinkama 105, 106.

Page #260

NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.
247
Kitti 108.
Khanda 127 Kincidganadharavāda 188.
Khandasiddhanta 230. Kiriāvisāla 85
*Khamāsamaņa 192, 193. See p. 236. Kiriyathāna 121.
Khalunkijja 148. Kuņālā 147.
Khāmaņāsutta 58. Kunda kolita 10..
Khuddiyāyārakahā 155. Kutūhala (khanda) 127.
Khuddi(y)āvimāņa pavibhatti 24, 25, Kumārapālapra bandha 95.
55, 56, 81, 99. Kumāravālapadiboha 181, 228.
Khettasamāsa 40. Kumma 130.
Khema 106. Kummāputtacariya 131.
Khoda muha 14, 162. Kula 193
Khomagapasiņa 107. *Kulakara 11, 126, 176.
Gaä 106.
Gaccha 168. Kuvalayamālā 179, 196. *Kusila 112
Gacchāc(y)āra 50-52, 142, 168, 199. Kusalānubandhi ajjhayaņa 55, 56,165. | Gajja 179. Kusilaparibhasaü 120.
Gana 6, 80, 144, 193.
*Ganadhara 3-6, 11, 14, 15, 21, 22, 38, Kuhedaga 195.
40, 41, 70, 80, 82, 93, 120, 144, Kūvaä 106.
151, 158, 160, 171, 172, 176, 177. Keubhủä 83, 84.
Ganadhara-nāmakarman 4. Catalogue of Mss. at Joselwere 195,
Gana vijjā 49. 196, 200, 201.
Ganahara 175, 177. Catalogue of Mss. of the Limbdi
Gaņa haravāya 175. Bhandara 203.
Ganita(khanda) 127. Kenopa nişad 134.
Gaņitatilaka 77, 225, 227. Kelāsa 106.
Gaạitapāda 227. Kevalajñana 191.
Ganitānuyoga 11, 53. Kevaladarśana 191.
Gaņipit(a)ak(g)a 21, 221. *Kevalin 15, 74.
Gaņivijjā 24, 26, 48, 50, 56, 167, Kesi-Gautamīya 47.
Ganividyā 50, 51. Kesi-Goyamijja 148.
Gaņisampad(y)ā 107, 143, Kotākoti 126.
Gandikānuyoga 193. Concord in Prakrit Syntax 212.
Gandiyā 10. Concise Oxford Dictionary of Current
Gandiyaņu(y)oga 10. English, The 13. Komala pasiņa 107,
Gata - pratyāgata -sūtra 216. Kosambi 147.
Gantha 120, 211, Kriyā 140.
Gandhadevi 108. Kriya-naya 201.
*Gandhahastin 33. Kriyāvāda 123.
Gandhāri 106. Kriya-sthāna 178.
Gama 77, 117. Ksaņa 146.
Gamika 83. Ksapakasreņi 116.
Gambhira 105. Kşullakanairgrantha 182.
Garudova vāya 24. Ksullikācārakathā 182.
Garulovavāä 81. Ksetra 2, 70, 86, 101, 225.
Garulova vāt(y)a 25, 55, 56, 100.

Page #261

248
INDEX II
154.
Gahiyapaya 179.
Cauda 108. Gāthā 28, 41, 109, 120, 124, 166, 173, Candagavejjha 166. 183, 186, 187, 189, 196.
Candaga vijjha 167. Gāthānustubhi samsrsti 118, 124.. Canda (ā)pan(n)ņ(n)atti 24, 25, 29, 30, Gāthāsoda saka 119.
32, 84, 56, 80, 140, 141. Gātbāsaha sri 32.
Candāvijaya 49. Gathic 68.
Candāvijjhaya 24, 26, 48, 50, 167,
Candimā 107, 130. Gāthika khanda 124.
Candraprajñapti 30, 31, 57, 8). Gābā 119, 121, 149, 187, 190.
Candra (ā) vedhyaka 50, 51. Gāhājuyalathui 227.
Campā 65, 127, 138. Gabāsoda saya 119.
Caraņa 148. Gitamārga 224.
Carana karanānuyoga 11, 27, 53, 114, Gītārtha 66, 168.
Caranavihi 24-26, 56, 104. Guñana 90, 100.
Caraṇasa ttari 159. Gunasthāna 178.
Caraṇānuyoga 57. Gutta 108.
Carama 140. Guruvandaṇabhāsa 196.
*Caramasa yalasuyanāņi 172. Gūạbadanta 107.
Cāujjāma dhamma 151. Grhyasūtra 213.
Caraṇabhāvanā 25, 56, 81, 102. Ganges 223.
Caritra (khanda) 127. Geya 179.
Cittantaragandit(y)ā 10, 96. Geyya 27.
Cittasa māhitthāna 107, 143. Geschichte der Welt-literatur 206.
Citta-Sambhūi 148. Gotama-Kesiya 47. Gottåsa 105.
Citramayajagat 228. Gopatha Brāhmaṇa 208.
Cuācuäseņia pari° 83. Goyama-Kesijja 148.
Cuăcuāvatta 84. Gori 106.
Cuņņa 179. Gole 115.
Cuņņi 1-7, 10, 21, 22, 24, 27, 35, 38, Govindanijjutti 109, 192.
41, 48, 53, 60, 61, 72, 80, 81, 83,
85, 86, 147, 154, 175, 186, 188Gautamāsta ka 5.
195, 197, 200, 200, 224, 229, 230. Gräma 124, 224.
Cullakappasuya 24, 26, 56, 102, Grammatical topics in Pāïya 212.
Culla vatthu 96. Ghodag(y)amuha 14, 162,
Cullasatata 105. Ghosa 209. Caüpannamabapurisacariya 77, 197.
Cūdāmaņi 95.
Cūrņikāra 10, 74. Cauranga 195.
Cūlaņipitā 105. Cairangijja 148.
Cūlā 46-48, 78, 79, 108, 112-116, 156, Caüvisatthava 23, 158, 174, 183.
157, 180. Caüvvisatthavanijjutti 178.
Cüliká 112. Caüsarana 49-51, 55, 165, 199, 208.
Cūlikāsūtra 52. Caturvimsatipraba udha 88, 227. Culiya 7, 8, 15, 17, 45, 55, 76, 83, 96, Caturvimśatistava 57.
99, 103, 142. Caturvimšatistava na 186.
Cûliyâsutta 27, 52, 58, 161, 178. Catuhsaraņa 50, 51.
Ceïyavanda şabhāsa 196. Catuska nayika 85.
Ceïya vanda na mahābhāsa 196.

Page #262

NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.
249
Jivasamāsa 89, 168. Jivājivavibhatti 148. Jivājivābhigama 32, 54, 128, 139, 195,
196, 220, 226-228. Jivābhigamasādhyanana) 23, 21, 26,
29, 30, 32, 34, 35, 51, 54, 190. Jaina Antiquary 144 146. Jaina Commentaries, The 191. Jaina-ganitasütrodäbarana 227. Jaina granthavali 37, 49, 51, 80, 81,
167, 189, 19, 191, 195, 198, 199. Jainatattvaprakasa 4:3. Jaina treatise on Arithmetic, Alust
227. Jainadharmavarastotra 37, 13. 13. Jaina Prakrta 122. Jaina Mahārastri 1.30. Jaina Manuscripts, Thc 228, Jaina y uga 37, 93, 95. Jainasatyaprakasa 74, 128, 165, 174,
226. Jainasābityano sanksipta itihasa 147,
Jaitlaste
Chajjivaņiya 155. Chanda 27. Chāyā 200. Chāyānuvāda 214. Chinnacchedanaya 85. Chinnaccbeda nayika 85. Cheda 36. Chedasu(ū)tt(1)a 16, 18, 35, 36, 39. Cheyasutta 27, 34-37, 39-42, 58, 80,
102, 141-143, 147, 221. Cheyasuya 36. Jaijiyakappa 58. *Janghācāraia 102. Jajuvveda 164. Jannaijja 148. Jamäli 105. Jamia 120. Jamba vai 106. Jambuddiva 2. Jambuddivapannatti il, 24, 25, 29,
30, 32, 34, 53, 56, 128, 140, 190,
199, 200, 203, 226-228. Jambūdvipa 101. Jambū(dvipa)prajñapti 22, 30, 57. Jambūsāmiajjhayaņa 51, 56, 168. Jayatihuyanathotta 198. Jayapabuda 92. Jayaprābbrta 95. Journal of the German Oriental Se.
al S@ ciety 122. Javiya 73. Jāgatānustubhi samsrsti 124. Jātaka 28, 221, 222, Jāti 129. Jāli 106, 107. Jäva 65, 137. *Jina 47. Jinacaritra 143. Jinacariya 148, 144. Jitakalpa(sütra) 37, 148, 189. Jiyakappa 16, 36-38, 40, 41, 58, 147,
187, 190, 194, 195, 200, 230. Jiyakappacunni 36, 189, 194, 199. Jiyakappabhasa 189, 190. Jivarási 126. Jivasaṁsattanijjutti 170.
32
& Sa
Jaina sahitya samsodhaka 188. Jains in the History of Indian Litera.
ture, The 206, 221-225. Jaina System of Education, The 59,
65, 80, 82, 97, 229. Jaina School of Mathematics, The 226. Jaina Stūpa and other Antiquities of
Mathurā 68. Jainahita işi 52. Joisa karaṇdag(y)a 51, 62, 64, 91, 168,
198, 200, 226. Jogasaigaha 174, 176, 178, 205. Jogasangahanijjutti 176. Jonjpāhuda 37, 51, 52, 55, 92-94,
191, 194. Jonivihāna 51, 55. Jñāta 219. Jñāta(ā)dharmakahā 28, 54, 131, Jñātņdharmakathä 54. Jñana-naya 201. Jñana pariņāma 140. Jyoti 95.

Page #263

250
INDEX II
209.
Jyotisa 225.
Tattvasangraha 163, 164. Jyotisānga 152.
Tattvārtba(ädhigamaśāstra) 4, 7, 20, Jyotis 27, 94.
28, 33, 34, 39, 57, 91, 92, 114, Jhāņavibhatti 24-26, 56, 103,
120, 123-125, 127, 131, 132, 134Jhāṇasa ya 40, 174, 176, 178.
137, 144, 147, 152, 169, 197, 203, Zoroastrianism 68. Tabanka 203.
Tattvārtharāja vārtika 8, 24, 54, 57,85. Tabā 203.
Tattvärthasāradipiká 57. Tabārtha 203.
Taddhit(y)a 212. Tabu 203.
Tantra 82. Tabo 203,
Tandulaviyaliya 49. Tabbo 203.
Tandula veālia 24. Times of India 68. Testament 13.
Tandulaveyāliya(ya) 26, 48, 50, 56,
166, 192, 199. Tthimiņabhāvaņā 81.
Tandula vaicārika 50, 55. Țhāna(nga) 6, 21, 28-30, 54, 55, 81,
Tarangavai 188, 191, 199. 82, 92, 100, 103-108, 124, 127,
Tava 148. 135, 141, 145, 170, 196, 198, 212,
Tiguņa 83. 213, 215, 218, 221, 223-227, 229. Titthogāli(ya) 50, 51, 72, 73, 110, 168. Thāņā 113.
Tiryac 101. Țhimiņabhāvaņā 56, 81, 104.
Tilaka mañjari 5. Descriptive Catalogue of Jaina Manu- | Tivai 5.
scripts 16, 32, 38, 40, 41, 45, 50- | Tirtha 13, 22, 48, 49, 110, 169. 52, 54, 56, 80, 89, 92, 94, 145- Tirthankara 2, 3, 11, 13, 22, 49, 70, 148, 158, 162, 163, 168, 169, 172, 77, 110, 126, 130, 144, 158, 160, 173, 175, 177, 189, 190, 191, 194
165, 176, 177, 215, 225. 197, 199, 200, 203.
Tirthodgälika 50. Descriptive Catalogue of the Mss. in Tumba 130.
the Library of the India Office 203. | Tuvattakasutta 118. Descriptive Catalogue of Mss. in the Tejolesyä 102.
Jaina Bhandars at Pattan, A 201, Tetali 106. 202.
Teyaga nisa gga 25, 81, 102. Descriptive Catalogue of Sanskrta and Teyali 130.
Prākrta Mss. in the Library of Taittiriya aranayaka 208. the B. B. R. A. Society 201.
Taittiriyasambitā 208. Nandinipiya 105.
Trasa 228. Nami 105.
Trikanayika 85. Namipavvajjā 148.
Tripadi 5, 6, 22, 23. Nāyādhammakahā 131.
Tripita ka 221. Nalandajja 121,
Trivarṇācāra 57. Nisiba 37, 40, 93.
Trividhā 139. Taccāvāta 54.
Trisastiçaläkāpurusacaritra 3, 5, 7, 11, Tandula vicāraṇā 50, 55, 166.
19, 48, 59, 102. Tandulavaitālika 51, 55.
Triştubh 123, 157. Tattvanirnayaprásāda 89.
Trisțubbi 123. Tattvarasikacaudrika 96, 63, 97. Tristbauaka 121.

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NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.
251
2.D.M.G. (Zeitschrift der Deutschen Dāruži 106.
Morgenländischen Gezellschaft) Dāvaddava 130. 119, 141, 198, 221, 222.
Ditchivãi 28, 77. Thinniä 105.
Ditthivātd)a 54, 72, 82, 83, 99. Thipariņņā 118, 120, 124,
Ditthivāya 6-9, 11, 12, 21, 53, 54, 61, Theragāthā 115.
62, 71, 72, 74, 75, 77, 81-83, 89, Therävali 71, 73, 143-145, 160, 174,
96, 97, 99, 156. 175, 193.
Ditthi(i)visabhāvaņā 25, 56, 81, 101, Dadhanemi 106.
Die alten Berichte von den Schismen Datta 108.
der Jaina 125. Darśanată 140
Dikşăparyāya 36, 99. Daviyānuyoga 53.
Dighanikāya 221.
Dīpikā 200. Davvānuöga 53. Dasavidhasāmācāri 152.
Die Literaturen Indiens und Osta -
siens 206. Dasa vidhā 139, 184.
Die Literatur der alten Indien 206. Daśavaikālika 43, 46, 57, 153, 154, 157, 194.
Divasamuddova vatti 108. Daša vaikälikaniryukti 180.
Divasāgara paņņatti 24, 25, 34, 56, 192, Dasavaikālikasūtra: A study. The 216. Divasāgarapaņņattisangahaņi 51. Daśasthānaka 124.
Divasāgara pannatti 30. Dasā(śrutaskandha) 37, 38, 40, 184.
Dihadanta 107.
Dihadasā 55, 108. Dasa kalik(y)a 15, 38, 55, 148, 154, 181.
Dihasena 107. Dasan nabhadda 106.
Dukkhamapāhuda 92, 94. Dasa veyāliya 4, 15-17, 24, 26, 27, 4348, 53, 54, 56, 60, 88, 110, 115,
Duppa diggaha 84. 116, 153-157, 179, 185, 187-190, Duma 107.
196, 204, 210, 212, 216, 227-230. Dumapattaya 148. Dasaveyaliyacuņņi 53, 88, 154, 167,
Dumapupphiyā 155. 193, 194.
Dumasena 107. Dasaveyāliyanijjutti 44, 46, 56, 88, Dummuha 106. 109, 116, 155, 156, 166, 172, 173,
Duyāvatta 84. 179-182, 184, 185, 211, 218-220,
Durga padanirukta 146. 225.
Duvālasanga 21, 29, 149, Dasa veyaliyasutta 36, 42, 43, 178, 182.
Dubavivāga 136. Dasaveyaliya sutta, The 155.
Drstip(v)āt(d)a 4, 7, 28, 31, 47, 54, 57, Dasā 15, 16, 24, 25, 37-40, 54, 55, 81,
75-77, 89, 97. 82, 105, 108, 134, 143, 147, 149,
Dșstivisasarpa 101, 228. 172.
Destisādharmyavat 219. Dasäramandalevitā 107.
Deva(kbanļa) 127. Dasāsut(y)a 40, 54, 160,
Devajasa 106. Dasāsuyakkhandha 15-17, 54, 89, 143, Devadattā 105. 182, 187, 190.
Devaddhi 107. Dasāsuyakkhandhacuņņi 194.
Devin dattha (ylä 24, 26, 50, 56, 167. Dasāsuyakkhandhanijjutti 172, 173, Devinda pariyāvana 104. 182.
Devindovavā(y)a 24, 25, 56, 81, 100, Dānadīpikā 146,
104.
7-190' D guna apab

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252
Devendranarakendraprakarana 33.
Devendrasutra 49.
Dhiti 108.
Dhuya 77, 112, 113, 116. Dhyana 72, 90, 103. Nandamaï 106. Nandasamhita 188.
Nandaseniya 106. Nanda 106. Nandavatta 83, 84. Nandiäjjhayana 56. Nandiseņa 105.
Nandi 6, 7, 9, 10, 14, 18, 20-29, 33, 35, 37, 38, 48, 49, 52, 61, 70, 7679, 81, 83-86, 90, 96, 97, 105, 110-112, 117, 126-129, 135, 141, 145, 153, 154, 159-165, 175, 176, 178, 190, 192, 196, 198, 200, 203, 211, 217. 224, 225, 227, 229, 230. Nandicunni 77, 83, 84, 96, 99-101, 160, 162, 191, 192. Nandidurgapadavyākhyā 199. Nandiphala 130.
Nandivisesavivarana 196.
Nanduttara 106.
Namipav(v)ajjā 148, 215. Namokkāranijjutti 175, 178. Namo'rhat 90.
Namo'stu Vardhamanaya 90. Naya 9, 84, 85, 124, 161, 177, 219. Nayacakra 89, 197.
Naraka 127.
Narakavalikäśrutaskandha 55. Narayavibhatti 120.
Dharanovava (y)a 24, 25, 56, 81, 100. Naravahaṇadattakahā 191.
Dharma 17
Navängivṛttikāra 31.
Dharma 143, 155, 156, 166, 178.
Na 219.
Dharmakathanuyoga 11, 12, 53, 169.
Devendrastava 50, 51.
Deśīnāmamālā 188. Deśībhāṣā 208.
Desya 210.
Dogiddhidasā 55, 82, 108. Dravida 170.
Dravya 4, 84-86, 104, 211.
Dravyasaṁlekhanā 104.
INDEX II
Dravyanuyoga 11, 12, 53, 57, 125.
Drumapuṣpikā 47.
Dvadaśānga 21.
Dvadasangi 3-7, 12, 13, 21, 47, 70, SO, 110, 171.
Dvāra 85, 86. Dvärāvati 134.
Dvasaptatiprabandha 191.
Dvividha 139.
Dvisahasrayugapradhanas varupa 92.
Dvisthänaka 124.
Dvipäbdhiprajñapti 51.
Dhanna 106, 107. Dhamma 120.
Dhamma kaha 130.
Dhammakahänuöga 53.
Dhammaṭṭhakāma 155.
Dhammapada(m) 118, 119, 218, 223.
Dhammapannatti 88, 155,
Dhammaņuyoga 53.
Dhammaväta 54, Dharana 106.
Dharmasastra 29.
Dharmasahită 192.
Dharmasangraha 197 Dharmasutra 213.
Dharmasünu 32.
Dharmamṛta 1.9.
Dharmästikäya 192.
Dhavala 230.
Dhauya 212. Dhiïdhara 106.
Näga 104.
Nāga pariyavania(ya) 24, 25, 56,81,101.
Nagasuhuma 14, 163. Nāgasūkṣma 163.
Nazarjuni 61.
*Nagarjuniya 64. Natyavidhi 224. Natyavidhiprābhṛta 92. Natyaśästra 212.
Nāḍayavihipähuda 92. Nāṇappavāya 85, 89.

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253
NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.,
253
Năman 161, 211.
| Nisadyā 4, 5, 22. Nãyai 153.
Nişadyātraya 4. Nayakumăra cariya 132,
Nisīha 16, 24, 25, 38-41, 54, 56, 60, Nāyasuya 129.
61, 78, 89, 94, 109, 115, 117, 141, Nāyā 29, 130, 149.
142, 148, 149, 157, 178, 181, 183, Näyădhammakaha(o) 6, 28, 80, 79, 187, 189, 190, 200, 221.
115, 129, 149, 164, 178, 213. Nisihacuņņi 147, 194. Nāraka(khanda) 127.
Nisihajjhayaņa 54, 56. Nālandā 121.
Nisīhanijjutti 183, 184, Nikkheva 179, 180, 182, 185, 210, 211. Nisihabhāsa 54, 173, 183, 188, 189. Nikkheva-nijjutti 185.
Nisībavisehacunni 191, 199, 229. Niksepa 9, 79, 161, 176, 182, 218. Nisībiya 113. Nigama 52.
Nisejjā 4, 25. Nigoda 193.
Niseha 141. Nighantu 128, 129, 211.
Names of Prakrit Languages 207. Nijjutti 3, 4, 15, 16, 38, 39, 41, 44, 46, Neüņiya 91.
47, 53, 55, 58, 60, 78-80, 109, Nepal 72, 73, 170. 112, 115, 154, 169, 172, 173, 175, No-indriya-pratyaksa 219.
176, 178-187, 195, 200, 210, 211, Notices of Sanskrit Mss. 58. Nijjuhaņā 87, 88.
Nyāya 29. Niņhavavattavva 175.
Nyāyasangraha 88. Nimitta 94, 193.
Nyāyasūtra 117, 220. Nimittajñāna 94.
New Indian Antiquary 76, 157. Nimitta pābuda 92, 94, 95.
New version of the Agadadatta Story, Nimitta prayoga 94.
A 76. Nimittaprābhrta 92.
Païtthāpāhuda 92. Nimittaśāstra 95, 167.
Païnna(ga) 26, 27, 48-51, 58, 70, 71, 80, Niyanthi 148.
81, 165-167, 168, 199, 213. Niyanthijja 148.
Païņņagajjhayana 48. Niraya vibhatti 47.
Païņnajjhayaņa 48. Nira y avisohi 26, 56, 104.
Paümacariya 11. Nirayāvali(k)ā 30, 32, 103, 141.
Paümāvai 106. Nirayāvaliyā 24, 25, 29, 30, 33, 34, 54.
Pakkhiyasutta 16, 24-26, 28, 31, 43, Nirayāvali(yā)suyakkhandha 29, 30, 33-35, 55, 141, 203.
49, 58, 81, 101, 103, 109, 165, 190, Niruk(t)ta 27, 179, 185, 211.
195, 199, 205. Niruttiya 212.
Pag(g)appa 54, 149. Nirgrantha 121.
Paccakkhāņa 23, 55, 89, 113, 130, Niryukti 121, 122, 172, 181.
158, 174, 183. Niryūhaņā 87.
Paccakkhāņa kiriyā 121. Nirvartapādhikara 93.
Paccakkhāņa nijjutti 179. Nirvāṇa 19, 38, 41, 47, 62, 63, 76, 82
Paccakkhāņappavāya 85, 88, 89. Nirvāņakalikā 92, 94, 108, 109, 200.
Paccakkhāṇabhāsa 196. Nivedana 214.
Pajjantārābaņā 51, 52. Nisitha 37-39, 78, 189,
Pajjuņņa 106. Nisithādhyayana 78.
Pajjusaņa 145.

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254
INDEX II
Pajjosaņākappa 15, 19, 55, 58, 64, 88, Padmānanda mahākāvya 59, 230,
102, 115, 143-147, 164, 182, 193, Pannatti 29. 204, 205, 221, 228.
Pannavanā 29, 30, Pajjosaņākappa nijjutti 146.
Pabhāvati 108. Pajjosavaņā 107.
Pamāyathāņa 148. Pañcakappa 16, 37, 38, 40, 41, 80, 81,
Pamāyappamāya 24, 26, 103. 89, 173, 182, 183, 187, 189, 190,
Pamba 108. 192, 195.
Paya 112, 139, 140, 188, 212. Pancakappacuņņi 182, 193.
Payattha 212. Pancakappanijjutti 182, 183.
Payannaya 166. Pañcakappabhāsa 16, 36, 37, 173,
Payaraña-sutta 215. 182, 183, 189.
Parakiriyā 113. Pancakalpa 38, 182.
Parampara 84. Pañcatantra 223.
Pariāvaņiā 24. Pañcanamokkāra 174.
Parikam(r)ma 7, 8, 57, 76, 83, 84, Pañcapratikramaņa 88.
97, 98. Pancamangala 80.
Pariņayāpariņaya 84, Pancamangalasuyakkhandha 80, 109, Pariņāma 140. 187, 190, 200.
Paribbāsā 95. Pancavatthuga 100, 104.
Paribhāsa 190. See Cuņņi. Pancasang(r)aha 89.
Parisista 48. Pañcākhyānaka 223.
Parisista parvan 14, 45, 72, 90, 116. Pañcāsaga 87.
Parişahādhyayana 47. Pañjikā 143, 200.
Parisaha 79, 148 Padikkamaņa 23, 158, 165, 174, 183.
Parisahajjhayaņa 88. Padikkamananijjutti 178.
Paryżya 84, 85. Padikkamaņasangabaņi(i) 178, 205. Paryāya 140, Padikkamāsangahaņi 176.
Paryāya 200. Padigga ha 83.
Paryuşaņa parvan 193, 194. Padilehaņā 159.
Paryusaņākalpațippaņaka 146. Padhamānuöga 8, 96,
Parvan 222. Padhamāvaravariyā 175.
Pallata 105. Paņāma 84.
Pavayaņasāra 57. Pannatti 54, 55, 65, 103, 168.
Pavayaņasāruddhāra 2, 7, 85, 86, 102. Paņņavaņā 17, 24, 26, 30, 32, 84, 56,
Paścānupūrvi 40, 225. 103, 127, 128, 189, 188, 192, 196,
Pasenaï 105. 198, 217, 218, 225, 227, 228, 230.
Passāsa 84. Paņāvāgarana(dasā) 6, 28, 54, 55,
Pahāna 19. 79, 107, 135, 170, 218, 228.
Paheliyā 195. Paṇhāvāgaraņāim 6.
Pāïyaţikā 197. Pada 4, 79, 86, 112, 127, 157.
Pāïyasaddamahanna va 89, 208. Padatraya(i) 5, 23.
Pāuggaha 113. Padavi 142.
Pāesā 112. Padānusāriņilabdhi 80.
Pāksika(sūtra) 31, 159. Padotthapaya 83.
Pāgata 125. Padma purāņa 57.
Pāț(a)aliputr(t)a 62, 67, 72.

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NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.
255
ladhoāmāsa pa ya 83. Pāņāü 85. Pāṇinisūtra 213. Pāpa-śruta 178, 229. Pāyāsisutta 221. Pāritthāvaņiyānijjutti 174, 176, 178. Pāli 118. Pavasamanijja 148. Pähuda 91-95. 140, 168. Påbudapāhuda 91. l'iüsenakanhã 106. Pinda 88, 113, 159. Pindaņijjutti 16, 17, 37, 39, 41, 43
45, 47, 48, 56, 58, 148, 159, 173, 183, 187, 190, 193, 194, 196, 198,
900. Pindanijjuttibbāsa 190. Piņdaniryukti 43, 44, 49, 159. Pindavisuddbi 49, 51. Piņdavisohi 52, Piņdesaņa 112. Piņdesaņa nijjutti 56. Piņdesaņā 44, 88, 155, 181. Piņdesaņā 78. Piņdesaņā-ajjhayaņa 159. Piņdaişaņā 159. Putthaseņiāpari® 83, 84. Putthāputtha 84. Putthāvatta 84, Putthimă 107. Pundaria 121. Pundariya 130. Punnabhadda (ceiya) 65, 137. Puņņabhadda 106. Punnamānibhadda 108. Punnasena 107. Pupphacūlā(i)(y)ā 24, 25, 29, 30, 33,
34, 108, 141 Pupphiā 30. Pupphiya (ā) 24, 25, 29, 30, 33, 34,
108, 141, 205, 230. Purāņa 14, 29, 57, 65, 122, 164, 165 Purātattva 129. Purisa vijjā 148. l'urisasena 106, 107, l'ufolita 150.
Puvva 6-8, 14, 15, 17, 70, 73-76, 85
91, 93, 96-99, 140, 154, 156, 157,
168, 170, 174, 208, 218. Puvvagat(y)a 6-9, 12, 53, 54, 74-77,
83, 85-87, 89, 90, 96, 98, 99. Puvvanga 192. Puvvāruöga 8. Puşkarasāri 229. Puspacūlikā 30. Puşpikā 30. Pusyadaivata 165. Pustakārobaņa 63. Pussadevaya 161, Pūyaca üvvisi 174. Pūraņa 106. Pūrva 75, 76. Purvapaksa 76. Purva vat 219. Pūrvănupūrvi 40, 225. Pūrvānuyoga 8, 96. Pedbabandha 188. Pedbālaputta 107. Pedhiyā 174-176. Peyyalam 65. Parallel Passages in the Daśavaikälika
and the Acāränga 157. Pellaä 107. Pahalvi 68. Pottila 107. Porisi 103. Porisimandala 24, 26, 103. Pauruși 24, 154. Prakaraña 193. Prakalpa 149. Prakirņa(ka) 17-19, 31, 48, 57. Prakirņakādhyayaua 48. Prajñapti 103. Prajnapana 30-32, 139. Pratikramana 57. Pratipatti 139. Pratimâ 143, 178. *Prativasudeva 77. Pratisthakalpa 88. Pratişthāpaddhati 95. Pratisthăprăbhịta 95. Pratyakhyana 51, 86.

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256
INDEX II
Prathamānuyoga 8, 57, 77, 96, 193. Bāhupasiņa 107. Pradhāna 19.
Bīïyavaravariyā 175. Prabhāvakacaritra 73, 89, 93, 189, Buddhavayaņa 14, 163, 191, 193, 196, 204.
Buddhasāsaņa 163. Prameyaratnamañjūsā 11, 31, 32, 199, Buddhi 108. 230.
Bịhattipaņikā 183, 198. Prayoga 140.
Brhatkathā 77. Prava canasiddhi 175.
Brhatkalpa (sutra) 37, 39, 55, 102, 147. Pravicãrana 140.
Bșhatprajñāpanā 31. Praśnaprakāśa 200.
Bệhatsangrahaņi 40. Praśnapraśna 135.
Bịhatsādhukalpasūtra 147. Praśnavyākaraṇa 28, 54, 95, 135, 160. Bịhadāturapratyākhyāna 165. l'raśnottara paddhati 217.
Bșhadbhāsya 181. L'raśnottarasamuccaya 90, 159. Brhadvācanä 80, 81. Prasthāna 128.
Bezeihungen der Jaina-Literatur zu Prākṣta 16, 27, 30, 125, 166, 191, 203. Andern Literature-Kreisen InPrakrit 122.
diens 140. Prācina 29.
Brahmagupti 178. Prātiśākhya 213.
Brahmodya 151. Prābhṛta 88, 91.
Brähmi 126. *Prabhstajña 92.
Bhaktaparijñā 49-51. Prāyaścitta 142, 147, 148.
Bhagava(t)i 29, 30, 53, 134. Prohibition of Flesh-eating in Jainism Bhagavati - Viāhapannatti 53. 117.
Bhagāli 105. l'hakkikā 200.
Bhaggava 164. Phāla 105.
Bhanga 77, 83, 220, 225. Forbes Gujarati Sabha Traināsika Bhangika 160 228.
Bhattikāvya 186. Bandha 107.
Bhatta pariņņa maraña 166. Bandhadasā 55, 107.
Bhattapariņņā 50-52, 166. Bandhasāmitta 203.
Bhaddā 106. Bambhadattacariya 96
Bhadrabāhunimitta 188. Bambbi 59.
Bhaya-sutta 215. Bala 108.
Bharata 2, 70, 101. Bahassaï 105.
Bhasmaka 136. Bahubhangiä 84.
Bhāgava 14, 161, 164. Bahula 84.
Bhāga vata-purāna 141, 165. Bahuvakta vya 140.
Bhadra 145. Bahusuyapujja 148.
Bhārata 162. Babūputti 108.
Bhāraha 14, 162. Bahûputtiya 108.
Bhava 86, 211. Bible 13.
Bhavakalpa 183. Baratta 106.
Bhāvana 112, 118. Bârasāsūtra 146.
Bhāvanā 46, 55, 78, 107, 108, 112, Bäråvai 134.
115, 116. Babira 149.
| Bhävappamāņa 212.

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NAMES OP WORKS, THEIR SECTIONS, DOCTRINES ETC.
257
Bhāvasañlekhanā 104. Bhāsā 140. Bhāsā-tiká 203. Bhāşăśleşa 186. Bhāsya 20, 28, 33, 34, 39, 181, 168.
203, 209. Bhásyakārikā 209. Bhāsyatra ya 195. Bhāsa 37, 38, 40, 41, 47, 59, 60, 80,
100, 102-104, 159, 172, 173, 177, 179, 182, 186, 187, 189, 190, 195,
196, 200, 210, 211, 212, 214, 230. Bhāsajjāyā 112, 113. Bhāsa vija ta 54. Bhikkhupadimā 143. Bhimăsura 162. Bhimăsurâkhyāna 162. Bhimăsurukk(h)a 14, 162. Bhúyadinnā 106. Bhūyavā(t)a 54, 82. Bhüyāvāly)a 12, 54, 82. Bhurja patra 192. Maï-nāna 20. Makāï 54. Magadha 71, 170, Maga haseņā 191. Magabāä 147. Magga 120. Mankāti 106. Majjhimanikāya 27. Maņussaseniāpario 83. Manussāvatta 83. Mandala 103. Mandalapavesa 24, 26, 103. Mandukka 130. Mati 49, 70. Mati-jñāna 18. Mathura 63, 64, 144. Mathura sculpture 144. Madhyama pada 79. Manusyaloka 101, Manuşyaśreņi 97. Manussa seņiāpario 83, Mantra 82, 135, 202. Mandara 108. Mayāli 106, 107.
33
Maraṇavibhak(t)ti 24-26, 50, 56, Maraṇavisohi 26, 56, 104. Maraṇavihi 51, 55, 56. Maraṇasamā(d)hi 49-51, 55, 166. Marudevi 106. Marudevyadhyayana 19. Maruyā 106. Malli 130. Mahatpañca kalpa bhāsya 38. Mahapāņa 90. Mahamaruya 106. Mahalliä-Vimāņapavibhatti 24, 25. Mahalliyā 56. Mahalliyā-Vimāņapavibhatti 55, 56,
81, 99. Mahakanhā 106. Mabākappa 89. Mahakappasu (y)a 24, 26, 36, 41, 56,
102, 103. Mahākarmaprakstiprābhịta 89. Mahākalpaśruta 103. Mahakali 106. Mahājummasaä 127. Mahādumasena 107. Mahānimitta 125. Mahānisītha 37. Mahānisība(sutta) 16, 24, 25, 38
41, 56, 80, 81, 142, 168, 190, 195,
200, 203, 220. Mahāpaccakkhāņa 24-26, 39, 49, 50,
56, 166, 167. Mahāpanna vanā 24, 26, 56, 103. Mahāparijñā 78. Mahāpariņ(n)n(n)ā 77-79, 109, 112,
113, 149. Mahāpuråņa 57. Mahāprajñāpanā 31. Mabapratyākhyāna 50. Mahāprāņa 72, 90. Mahābhārata 130, 162, 221, 222. Mahābhāsya 117, 165. Mahāyārakaha 155, Mahāvideha 225. Mahāvirathuï 120, Mahavirabhâsiä 107,

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258
INDEX II
Mahävirasvāmino Antima Upadeśa | Mūlasutta 27, 41-45, 47, 48, 58, 80, 218.
148, 149, 153, 156, 158, 159, 165, Mahāvirasvamino Acáradharma 218.
Mūlasuttagābā 41. , Samyama dharma 218.
Mülasuya 41. Mahāvyutpatti 148.
Mūlasūtra 18, 36, 41-43. Mahāvrata 60, 115, 151, 156, 165.
Mülāc(y)āra 14, 57, 114, 165, 179, Mahāsatata 105.
183, 185. Mahāsībaseņa 107.
Mịcchakatika 210. Mabāsumiņa 108.
Mettasutta 118. Mahāsumiņabhāvaņā 25, 56, 81, 102, Meru 159. 108.
Meha 106. Mahāseņa 107.
Mokklia 107. Mahāseņa kaņbă 106.
Moggarapāņi 106. Mahuyarīgiya 224.
Mohaņijjațbāņa 107, 113. Mahurà 62.
Mohanaghara 130, Mâug(y)āpaya 83, 97.
Mohaniya 143. Mätanga 105.
Mohaparājaya 215. Mātangajātaka 222.
Yajurveda 29, 162. Mātikā 98.
Yantra 92. Mātuäpada 84.
Yamaka 119, 121. Mātrkāpada 4.
Yogacūrņa 94, 95. Mātrkāpadatraya 23.
Yogaśāstra 62, 102. Mātraka 194.
Yogasūtra 165.
Yoni 140. Māthuri 61.
Yoniprābhrta 92, 93. Mārasī 213
Yonividhāna 93. Māyandi 130.
Raïvakkā 45. Mārkandeya-purāņa 221.
Ratikalpa 46. Māsāņa 84.
Ratnakarandastāvakācåra 57. Mahaņa 105.
Rayaņāvali 188, 197. Micchāsuya 13, 14.
Rasa devi 108. Mithilā 221.
Rabanemiya 148. Mithyāśruta 13.
Rajagaha 62. Miyacāriya 148.
Rajagir 62. Miyaputta 105,
Rājagrha 128. Mimāṁsā 29.
Rājapraśniya 30, 32, 33, 55. Mukkhagar 148.
Rāja prasenakiya 33, 55, Mūrcchana 124, 224.
Rāja prasenajit 33, 55. Müla 36.
Rādhāvedha 167. Mülag(r)antha 148.
Räma 108. Mulaţikā 201.
Rāmakanbã 106. Müladattā 106.
Råmagutta 105. Mula padhamāņuöga 10.
Råmaputta 107. Mūlabhāsya 181.
Rāmāyaṇa 14, 162, 224. Mülabhāsa 187.
Rayapaseñaïjja 128, 138. Mülasiri 106.
Rāyapaseņaïya 29, 30, 33-35.

Page #272

NAMES OF WORKS, THER SECTIONS, DOCTRINES ETC. 259 Raya paseņi(y)a 24, 26, 32, 92, 131, Vaggacūli(y)ā 24, 25, 52, 55, 56, 81, 138, 205, 221, 224, 229.
103, 108. Råya paseniya 30.
Vaggacūli 103. Răsibaddha 83,
Vanga cūliyā 25, 51, 52. Råsi 126.
Vacanikā 204. Riivveda 164.
Vaņņa 137. Reduplicatives in Indo-Aryan 132.
. .
Vannaü 64, 65. Religions of India 206.
Vaņņaya-sutta 215. Review of Philosophy and Religion, Vanhi 105. The 117.
Vaṇhiä(ā) 25. Risibhăsita 192.
Vanhidasa(ā) 24, 25, 29, 30, 33, 34, Ruppiņi 106.
55, 141. Růva 113.
Vanhiya 25. Robini 130.
Vattamāṇappaya 84. Lakkhaṇă 106.
Vattha 112, 113. Laghubhāsa 38.
Vatthu 90, 91. Laghu vrtti 188.
Vandaņa 174. Lacchi 108.
Vandaņanijjutti 178. Latthadanta 107.
Vandanaya 23, 158, 183. Labdhi 102, 176.
Vandana 57. Lalita vistara 221.
Vandāru vịtti 159. - Lalita Vistăra 118.
Vandittusutta 58. Lahuvaravariy, 175, 176.
Vara variyā 176. Life of the Buddha and the early / Varuņovavāya 24, 25, 55, 56, 100.
history of his Order, The 129. Vargacülikā 103. , Literary History of India 206.
Varnaka 64. Lectures on the History of Indian
Valabhi 63, 137, 144, 145. Literature 129, 206.
Valahassajātaka 130. Lecchati 105.
Vavahāra 15, 17, 24, 25, 38-41, 52, Latin 13.
81, 89, 100, 102-104, 142, 147, Leva 230.
149, 168, 172, 187, 189, 190, 198, Leśyā 140.
203, 209, 229. Lesā 148.
Vavahāracuņņi 194. Lehre der Jainas (nach der alten
Vavahāranijjutti 183. Quellen dargestellt, Die) 76.
Vavahārabhāsa 173, 188. Lokaprakāśa 8, 87, 90, 226. Lokabindusāra 85.
Vasudevacariya 96. Lokānuyoga 193.
Vasudevahindi 77, 96, 192. Logavija (y)a 77, 112.
Vasule 115. Logasāra 77, 112.
Vastu 91.
Vassa 145. Logāyat(y)a 14, 163.
Vāgaraņa 164. Laukāgata 163.
Vācaka 4, 74, 109, 160. Vaïsesiya 163, Vakkasuddhi 88, 155, 181.
Vācanā 61, 72, 80, 81, 106, 107, 146, Vakkhakkāra 140.
Vācya 143, 145, 146. Vagga 33, 99, 105-107, 127, 130, 134, Vāja sa neyisamhitā 208. 135.
Vāņiyagāma 65.

Page #273

260
:
INDEX II
Vāta 108,
Viyābacüliyà 81. Vādivetāla 47.
Viyābapaņņatti 59. Vāyaṇā 146.
Vivăgasuya 6, 7, 19, 28, 29, 54, 55, Vāriseņa 106, 107.
105, 116, 136, 213, 221. Vārtika 117, 200, 201, 203.
Vivāta 108. Vālabhi 61, 71, 73, 168.
Vivāhacüliyā 24, 25, 55, 56, 103, 108. Viāvatta 84.
Vivāhapan(n)n(n)atti 28, 53, 94, 126, Viālapannatti 2, 6, 26, 53, 59, 94,
156. 102, 104, 126, 140, 144, 160, 163. Vivittacari(y)a 45, 116. 190, 194, 198, 199, 215, 217-220. Vividhatīrthakalpa 92, 93. 224-227.
Vividhapraśnottara 29, 110. Vicarằmrtasangraha 38, 159.
Vivști 51, 86, 200. Vicitracaryā 46.
Viśālalocana 90. Vijayacariya 84.
Visesa 140. Vijjappavāya 88.
Višeşāvasyakalaghuvrtti 201. Vijjăcaraņa viņiccha(y)a 24-26, 103. Vişnupurāņa 141. Vijjāņuppavāya 85, 90,
Visesaņa vaï 2, 40. Vijjāpāhuda 92.
Visesăvassayabhāsa 11, 12, 22, 26, 26, Vijñāna(khanda) 127.
40, 51, 58, 73, 82, 86-89, 91, 93, Viņayasa māhi 155.
94, 101, 102, 152, 160, 175, 184, Viņayasuya 148.
187-190, 196, 198, 200-202, 212, Viņņāņapāhuda 92.
219, 225, 227-229.
Visehacuņņi 37, 61, 92, 93, 109, 183, Vinho 105.
187, 189, 190. Vittharavāyaṇā 146. Vidyā 86, 94, 135, 202,
Vihārakappa 24-26, 104.
Vihi-sutta 215. Vidyātisaya 135.
Wiener Zeitschrift für die Kunde des Vidyāprābhrta 92, 95.
Morgenlandes 222. Vidhiprapā 30, 78. Vinayapitaka 221.
Viyarāgasu(y)a 24-26, 103. Vinayavāda 123.
Virakaṇhā 106. Vinayasruta 182.
Viratthay(v)a 50, 56, 167. Vipākasūtra 28, 54, 136.
Virasta va 50, 51. Vippaccaïya 84.
Virastuti 186. Vippajaņaseņiā-pario 83.
Vīria 85, 120.
Vuddbabbāsa 38, 190. Vippajahaņāvatta 84. Vimāņapavibhatti 55.
Vuddhavaravariyā 175-177.
Vrddha khanda 124. Vimāna 11, 99, 138, 167.
Vțddhataragāthikakhaņdı 124. Vimuk(t)ti 46, 78, 112, 113, 116,
Vệddhavaitāliya 123. Vimutti 107, 108.
Vrsnidasā 30. Vimokkha 77, 112.
Veä 78. Vimoksa 181.
Vetālia 120. Viyatta 3.
Veda 14, 27-29, 57, 60, 78, 112, 126, Viyāralesa 29, 30.
129, 131, 152, 162, 164, 177, 209, Viyārasāra 30, 34, 41, 58.
211. Viyāba 81.
| Vedanā 140.

Page #274

NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.
Śrutajñāna 15, 20. Śrutapuruşa 21, 28. Śrutaskandha 40. Śrutāvatāra 74, 75. Śreņi 230.
Vedabandhaka 140. Vedalla 28. Vedavedaka 140. Vedānga 29, 211. Vedānga-jyotiṣa 226.
Veya 152, 164. Veyaliya 55, 121, 154. Velana 213.
Velandharova vää 24, 81.
Velandharovavat(y)a 25, 55, 56, 100. Vesamaṇovavää 24, 81.
Vesamanova văt(y)a 25, 55, 56, 100.
Vesăli 62, 141.
Vesiya 163.
Vehalla 107.
Vehāsa 107.
Vaitaliya 119-121, 123, 157.
Vaisika 163.
Worte Mahāvīras 29, 120.
Vyavahāra 37, 39, 40, 88, 177, 184,
194.
Vyakhyā 103. Vyakhyäcülikā 103.
Vyakhyāna 146.
Vyakhyāprajñapti 28, 54, 103, 126, 127.
Vyakhyābhagavati 103.
Vyutkranti 140. Sakaṭabhadrikā 162. Śakrastava 145.
Śataka 89.
Satapatha Brahmaņa 208. Satapadi 199. Satruñjayakalpa 93. Sabdaprabhṛta 92, 95, 212.
Śarīra 140. Śalākāpuruṣa 77. Sakha 144, 193. Sastraparijñā 197. Šiksä 27.
Śītaleṣyā 102.
Suklayajuḥpratiśākhya 208. Suddhaväkyänuyoga 125. Śeṣavat 219. Śräddhavidhi 92, 95. Śrībhagavatisāra 127, 128. Śruta 20-22, 24, 27, 83, 215..
Śrautasūtra 213.
Saḍāvasyaka 159.
Sasthitantra 129, 131, 163. Saä 126, 127, 129.
Samyama 140. Samlekhanā 104. Samlehaṇāsuya 24-26, 56, 104. Samvat 14, 27, 29, 31, 32, 35, 37, 40,
45, 49, 52, 61, 63, 67, 68, 73-75, 77, 94, 96, 146, 147, 164, 172, 175, 188, 191, 193, 195, 197-199, 201, 204.
Samvara 107, 135.
Samvegarangaśālā 52.
Samsattanijjutti 56, 58, 170, 183. Samsaradāvānala 186.
Samsarapaḍiggaha 83.
Samskṛta 27, 125, 203, Samstara 51.
Samstaraka 49, 50, 166.
Samsthāna 126.
Samhanana 126.
Sakkata 125.
Sagaḍa 105.
Sagadabhaddiyā 162.
Sankha 107. Sankhitta 146.
Sankheya 79.
Sankhevitadasa 55, 99, 100, 108.
Sankhyāta 49.
Sankhyāna 225.
Sangahani 40, 174, 198, 205.
261
Sangahaṇīgāhā 205.
Sangrahani 17, 200. Sangrahaṇīgāthā 127. Sangha 3, 72, 160. Sanghaṭṭa 281.
Sanghaṭaka 72, 75. Sanghaḍa 130. Saccanemi 106. Saccappavāya 85, 88,

Page #275

262
INDEX II
Saccabhămā 106.
Samija 148. Saccasiti 80.
Samisăñjano Upadeśa 218. Sañjaïjja 148.
Samutthāņa 101, 104. Sañjūha 84.
Samutthaņasu(y)a 24, 25, 56, 81, 100, Sañjñā 140.
101, 109. Satthāna 106.
Samudghat(y)a 125, 139, 140. Satthit(y)anta 14, 163, 164.
Samudda 105, 106. Sadasīi 195.
Samuddapălijja 148. Sadāvassaya 203.
Samuvatthāṇasuya 101. Saddhajiyakappa 58.
Samosaraņa 120, 138, 175, 177. Saddhasa yaga 195.
Sampadā 143. Sattariyă 89.
Samba 106. Sattarisayasthāņa 2.
Sambhiņņa 84. Sattasattikaga 78.
Sambhūtavijata 108. Sattasattikayā 112.
Sammaï(pa yarana) 188, 191. Sattikag(y)ā 112, 113.
Sammati 11. Sattusena 106.
Sammatta 77, 112. Satthapariņ(u)ņ(n)ā 77, 112, 113, 115, Sammasu ya 13, 14. 116.
Sammăvăta 54. Sadda 113.
Sammūrochima 170. Saddapāhuda 92, 95, 192.
Samyaktva 140. Saddāla putta 105.
Samyakśruta 13. Santhāraga 50, 166, 199, 203.
Sayaga 89, 195. Sandehavisausadhi 143, 146.
Sarapähuda 92. Sannā-sutta 215.
Sarirapada 192. Saptatikā 89.
Savvaöbhadda 84. Saptabhangi 220.
Savva pănabbūtajivasatta suhăvaha 54. Sabaladosa 143.
Savvarisi 80. Sabalā 107.
Savvasumiņa 108. Sabhikkhu 148, 155.
Sahasuddaha 105. Samaä 120.
Sahasrara 101. Samaņa sutta 156.
Sāṁvyavahāri-pratyaksa 219. Samaņovāsagapadikkamaņa 195, 199. Sãgara 105, 106. Samabhirūdha 84.
Sāgaropa ma 126. Samaya 2, 90.
Sankhyakārikā 163, 164, Samayakşetra 101,
Sānkhyasaptati 163. Samayappavāya 85.
Sāta 107. Samarāïccacariya 21, 179.
Sādhana(khanda) 127. Samavāly)a 6, 7, 11, 21, 28-32, 54, 59,
Sāmaņņapuvvaga 155. 77, 78, 81, 83-85, 97, 99, 103, 112, 120, 121, 125-127, 148, 170,
Sāmaveda 29, 162, 164. 173, 218, 221, 228, 229.
Sāmāïya 23, 158, 174, 175, 183, 187. . Samavyāptika-sūtra 216,
Sāmāïyanijjutti 176, 178. Samāņa 84.
Sāmāïyabhāsa 187. Samāhi 120.
Sāmāïyasutta 70. Samāhitthāņa 148.
Sāmācārī 29, 88, 143,

Page #276

NAMES OF WORKS, THEIR SECTIONS, DOCTRINES ETC.,
Sāmācārisataka 63.
Samāyārī 91, 143, 145, 148, 175, 177 Sāmāyika 57, 178.
Sāraṇa 106.
Säravali 51, 67.
Salatiyāpitu 105.
Salibhadda 106. Sijjā 113.
Sittari 195.
Siddhacakra 22, 190.
Siddhanta 210.
Siddhapahuḍa 51, 92, 95.
Siddhaprabhṛta 88, 92.
Siddhabaddha 83.
Siddhaśreņi 97.
Siddhasenia 83, 84,
Siddhaseņi(t)a-parikkama 83, 84.
Siddhāņam buddhaṇaṁ 159.
Siddhanta 58, 69, 113.
Siddhanta (khanda) 127.
Siddhantastava 148.
Siddhäntägamastava 30, 51, 80, 96,
141, 148.
Siddhävatta 83,
Siddhiviniccha ya 191..
Siridevi 108.
Sirisirivāla kaha 90, 230.
Siri 108.
Siloänāma 212.
Siva 108.
Siosanijja 77, 112.
Sisapaheliya 192, 226.
Siha 107, 128.
Sihaseņa 107.
Sumsama 130.
Sukanhã 106,
Sukäli 106.
Sukka 108.
Sukkhitta 108.
Sukhāvabodhavivarana 146.
Sujāyā 106.
Supakkhatta 106.
Sutta 7, 8, 41, 58, 83-85, 97, 98, 111, 115, 119, 122, 124-127, 133, 135,
137-139, 145-147, 158, 159, 161, 164, 172, 178, 184, 186, 205, 209211, 213-216.
Suttak(g)ada 53, 181.
Sutta-nirutta 211.
Suttanipäta 118, 119, 152, 218, 223. Suttapphäsiyanijjutti 178, 185.
Suttaim 76.
Sudamsana 105, 106.
Suddhadanta 107.
Sunakkhatta 107.
Supaïttha 106. Suppadibaddha 160.
Subodhikā 5, 17, 19, 59, 86, 88.
Subhaddā 106.
Sumanabhadda 106.
Sumaņā 106. Sumaruya 106. Sumina 108.
Sumuha 106.
263
Suya 26, 55, 211.
Suyakkhandha 55, 74, 77, 78, 105,
111, 113, 114, 117, 119, 120, 123, 130, 134, 136, 147, 213.
Suyanāņa 20, 21, 28, 91, 176.
Surädeva 105.
Surädevi 108.
Suvan(r)nabhumi 180, 193. Suśrutasambită 128.
Susīmā 106.
Suhabohasāmāyāri 29, 31, 34.
Suhaviväga 136.
Sûtagada 53.
1
Sutra 81, 193, 204, 213-216. Sūtrakṛta 24, 32, 54, 120. Sutrakṛtänga 113, 118, 184. Suyagaḍa 6, 7, 15, 16, 21, 28-30, 38,
76, 81, 94, 118-120, 123, 124, 149, 173, 178, 181, 187, 190, 195, 197, 199, 200, 204, 208, 213, 218, 222, 223, 225, 230, 231.
Suyagadang asutta 120.
Suyagadatika 197.
Suyagaḍanijjutti 53, 119, 120, 181, 184, 225.

Page #277

264
INDEX II
Sūra 108.
Sthāna 28, 31, 54, 121, 124, 139, 196, Sürata 108.
224. Sūra pan(n)ņ(n)atti 12, 24-26, 29, 30,
Sthāpanā 8, 211. 32, 34, 53, 56, 140.
Sthāpanākalpa 88. Sūriyapannatti 15-17, 53, 80, 91, 109,
Sthāpanākula kasvādhyāya 88. 140, 141, 168, 187, 200, 226.
Sthiti 140. Süryaprajñapti 11, 30, 57, 80, 184.
Syādvāda 211, 220. Seübandha 228.
Syādvādamañjari 161, 163, 164. Second Book of Sanskrit 156.
Svara 124, 224. Sacred Books of the East, The 75, 78,
Svaraprābbrta 92. 111-113, 115, 118, 121, 140.
Svaramandala 125. Sejjā 112.
Svarita 209. Seniya 106.
Svopajña 102, 203.
Hariësa 148. Seņīppaseņi 280. Senapraśna 148, 158, 159.
Haricandana 106. Septuagint 13.
Harivassa-purāna 57, 74.
Halla 107. Selaga 130.
Häthigumpha 62. Sesaüvagghāyanijjutti 175.
Hāra 108, Somila 105.
Hebrew 13. Soriya 105.
Hima vanta 106. Soriyadatta 105.
Hinivanta therāvali 71. Sovatthiävatta 84.
Hiri 108. Sautta anuştubh 123.
History of Indian Literature, A 28, 29, Saurasena 61.
36, 39, 42, 43, 48, 50, 57, 62, 64, Sauraseni 61.
69, 113, 114, 120, 122, 128, 130, Saurāṣtra 170.
131, 138-141, 144, 152, 161, 166, Skandili 61.
202, 207, 218. Schools and Sects in Jaina Literature History of Zoroastrianism 68. 123.
History of the non-canonical Litera. Scripture truth in Oriental Dress 131.
ture of the Jainas, A 207. Stabākārtha 203.
History of Bengali language and LiStabbaka 203.
terature 64. Standard Sanskrit English Dictionary, History of Sanskrit Literature 206. The 21.
History of Civilization in Ancient Studien zur indischen Erzälungs- India, A 132. literatur 222.
Hirapraśna 90. *Sthavira 113, 115.
Hunda 2.
Heüvāta 54. *Sthavira-kalpin 104.
Hora 167. Sthavirāvali 143.
Hole 115.
1 Names occurring both in Saṁskṛta and Päiya are given together where possible; in other cases they are given separately.

Page #278

ADDITIONS & CORRECTIONS'
11
35
Page Line
Rood out for off.
, 4 , T . 4 19 Add or ādeśa after matrkabuda. 5 23
,, at the end of fn. 1: Sec Svayambhūstotra (v. 114), too. Read Upādhyāya's for Upādhãya's.
the for our. ,, fenga for afsiga. ,, Hai for . , Dalfsegi for storagu. , Yggo for ygalyo.
„ Fifa foai for Flaifosi,
Add Pt. II after see. last Read ezgaifa for 244aa.
,, 11 for 12. 19
,, jñina for jñānā. last ,, for 44157.
3 ,, nāna tor nārā. last ,, hart for arquitu. last Add qarari after gallazi.
Read ukkaliy for kaliyıı. Add: with the exception that in Dhaval, there is mention
of Chedusutlu. Read Vyakurana for Veyyakururu. 14 , 12 such for such 12.
prücina for brain. Add as suggested in Prabhavakucaritra after time.
,, Vide p. 137, fn. 2 after at present. Read available at for lost by.
, Mülasútras for Mülasūtra. 37 28
Add of Nisiha before we. 19 ,, a fn. on some: See Jaina sahityano sarkşipta itihăsa (p. 75), 41 29 ,, except Mahānisiha (vide p. 80, fn. 4) after antiquity.
1 In the transliteration of Païya and Samskrta words, a diacritical mark has in some places dropped out or suffered displacement or wrongly given. This has given rise to errors. Of them, some have been rectified in Indexes, and hence they are not included here.
22
31
34

Page #279

266
ADDITIONS & CORRECTIONS
Page Line 43 9
2
Add in the beginning: On seving that सामाइया ई एक्कारस अंगाई अहिज्जइ occurs in Antagudadasa (12, 89), Vivāgasuyu (212), Nirayavaliyă (71, 72, 186) etc., and on taking into account Avassayanijjutti, Jiyakappa and its Cunni (p. 5) and Dasaveyaliyanijjutti, Dr. A. M. Ghatage, in his article The Title Müla-sūtra published in "The Jaina Vidya” (vol. I, No. 1, July 1941) remarks on p. 11:
"The expression mülasūtra, therefore would mean 'the texts which are to be studied at the beginning of the 'svādhyâya'." For further details see addition for p. 153, 1. 21. Read इंति for ईति.
, Uttarajjhāyā, Avassuyunijjutti, Dasaveyåliya for Utta: rajjhayaņu, Dasaveyaliyu, Avassaya. Read inter-arrangement for inter-arragement.
, TA1914: for a 1918. Add An before Epitome, and p. 692 and before Appendix.
» A. D. 1917 after Ghosh. „ There are ten types of daviyāņuöga. See Thāņa (s. 727). „, and some noted on p. 25 after Isibhāsiya.
,, after p. XI": Adipurāṇa (XXXIV, 135 ff.) and Harivamśapurāna (II, 92 ff.) give some information about the 12 Angas. Read survivors for servivors. Add a fn. on ülāvaga. This word is used in Thāņa (s.83,127, 160). Read सोऊण for सो ऊण.
, thenceforth for thence forth. Add to fn. 2: It may be that originally, there was an episode with different characters but the names of these characters were modified, the episode however, remaining the same as is possible since the history repeats itself many a time. Read with for wilh. ,, at for as.
reconciliations for reconcilations. , they » thev.
925 for 933. 1dd except Senapraśna (p. 55a) atter source.
,, Here pada is said to equal 510, 886, 840 ślokas plus 23 akşaras. Read TETE BI4FIT for The Targ. Add a fn. on Ajivagas: See "Ajivaka sect-A New Interpretation" by Prof. A. S. Gopani published in "Bhāratiya Vidyā” (vol. II, pt. II, pp. 201-210 and vol. III. pt. I, pp. 47-59).
22
22
9
27
11
25
38
35 16

Page #280

ADDITIONS & CORRECTIONS
267
10.
20
Page Line
Read dravyas for drayas. 86 8 Add a fn. on lores: According to Sirisirivāla kahā, the de
scription of Siddhacalra given in its verses 196-206 is based upon the 10th Puvva. Add at the end of the line: faszéfà occurs in Viāhapannatti (xv, 8. 1). Abhayadeva Sūri explains it as “Friga fa-qacau
श्रुतपर्याययूथान् निर्धारयन्ति, उद्धरन्तीत्यर्थः" 89 8 Add after Puvva (?): XXVI Samsattanijjutti, the 2nd Puvva
and XXVII Puyācaïvisi, some Puvva. Read Praśnottarao for Praśnottrao. Add to after added.
Read as for a. 35
fn. 1 for fn. 2. 36 ,, fn. 2 fn. 1.
16 Add of Nisiha after Visehacunni. ___Read अट्ठ for अठ्ठ.
Add on p. 299 after thing.
,: From Abhidhānarăjendra it appears that Mahapan
navanā is referred to in Panhāvāgarana and Avassaya. 107
Read intact for in tact. 112
,, righteousness for righeousness. 114
», corresponding for correspesponding. 117
,, afa for fa. 124
,, mātrās for matras. » 12
Add after samsrsti: The late Prof. Madhav T. Patvardhan has discussed the Vaitāliya metre of several verses of Suya.
gada in his Chandoracanã (pp. 107-108). 128 10 Read XXVII for XXVI. , 33 Add after noted: Mr. G. J. Patel must have seen at least some
of these articles and must have come to a certain decision. I do not know what it is. It may be however inferred from the following lines occurring in his work Śri-Mahāvirakathā (p. 388) published very recently:
હું હમણું કાંઇ મરણ પામવાને નથી. હજુ તે હું બીજાં ૧૬ વર્ષ જીવવાને છું. માટે તું મેંટિક નગરમાં રેવતી નામે ગૃહપત્ની છે તેને ત્યાં જા. તેણે મારે માટે રાંધીને ભેજન તૈયાર કરેલું છે. તેને કહે છે કે, મારે તે ભજનનું કામ નથી. પરંતુ તેણે પિતાને માટે જે ભેજન તૈયાર કરેલું છે, તે મારે માટે લઈ આવ.”
Here he has changed his original translation as can be seen from the omission of certain words which according to him conveyed flesh-eating.
Read across for a cross. 131 23 ,, for 4AŤ.
, arrest for attest. ,, unflinching for unflincting.
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Line 30 Add after mantras: Dr. Amulya Chandt a Sen has composed
A Critical Indroduction to the Panhāvāgaranäin the Tenth Anga of the Jaina Canon.; but as I have not come across it, I cannot give any details, Reud upon for to
,, Ganadhara for Ganadahara.
,, encyclopædia for encyclopedia. 10
an for as. 37
Epigraphica for Epigraphic, 35, 36 ,, across for accross. 16 s, forms for form.
dogma for dogmatics. 21 Add a fn. after Āyüra: Keeping in mind the meanings of můla.
guna and ullaraguna and mülaprakrti and uttarapralšti, Dr. A, M. Ghatage contrasts uttaraddhyayanāni with mülád dhyayanāni and says:
"The first expression should mean the latter group of chapters as contrasted with an earlier group of chapters. That they may refer to the two books Daśavaikälika and Uttarāddhyayana is probable from the fact that both of them are divided into ajjhayaņas or addhyayanas. Not so the first book of this list. The six Avaśyaka tracts are only known by the name sūtra and they can be only referred to by an expression like mülasutra.
To conclude, it may be suggested that the expression mülasūtra 'sūtra texts to be studied at the beginning of the svādhyāya' referred to the Avasyaka formulae, the expression mūlāddhyayana referred to the first group of addhyayanas now forming the Daśavaikālika and the next thirty-six chapters got the name Uttarāddhyayana. Later on, however, the first name was extended to cover the three books together and still later a fourth book was added, which was either the Piņdaniryukti or the Oghaniryukti."-"The Title Mūlasūtra" (p. 11)
Read intact for in tact. 30 Add after work: As regards the metres of Dasaveyaliya, the
reader may refer to p. 119, fn. 1, p. 157 fn. 1, Prof. K. V. Abhyankar's article" "Dissertation on an old metre etc.” published in "Gujarat College Magazine" (No. 31 of February 1931), The Dasavaikūlikasūtra: A study (chs. I-VI, pp. 20-27 & chs. VIIXII, pp. 101-106) and Chandoracanã (p. 69). In this last work v. 2 of Dasaveyaliya (IV) is quoted as an illustration of the use of 31, T and 371 as short vowels,
Read area for gife . 3 6 pp. 16-17 for Ip. 16.
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Add a fn. on Anrogaddara: This work is styled as pralarara by Siddhasena Gani in his com. (pt. I, p. 136) on Tattvärtha. Add a fn, on non-laina works: Caraka and Susruta are mentioned in the com. (n. 42) of Ohaniijutli. Add a fn. on Rumuyana: This is also the name of a work on dramaturgy. Viile Bhása's Avimüraka ( TSS No. 20, p. 16). Add a fu. on Kappusi: happusa (Sk, kirpiosa) is mentioned in v. 12 of Chanultibhisa. Add after this: and especially when the word prāgaranam intervenes puranam and Bhagirain. Add after But: Haibhadra Suri (vide p. 48 of his com. on Dasaveyaliya), Read probability for probality,
cursory for cursorary. is removal for removals.
,, erotic for erotics. Add the after on. y after cf.: Thāna (IV, 2: s. 282). , Sānti after Vadivetāla. ,, after Prākrta: 15 is the case with silawitikathi occurring in Arthadipili (pp 85899) an Bhimakumūralathit, a Ms. of which exists in a Juina Bhandara in the Punjab). Add a fn. on Ohanijjutti: Ms. of its Bhāsa is in Jesalmere.
,, a fn. on Bhāsa: It appears that Haribhadra Sūri in his com. (p. 21) on Dasar yilija use: the word Sämāyikabrhad - Whüşya to denote Visesão. Read extinct, for extant. Add a fn. on Cunni: A com. composed by Yativrsabha Acārya on Raşiyaprābhrta is known as Cūrnisūtra. Add a fn, on Addhamāgahā: This is defined by Abhayadeva Sūri in his com. (p. 78) on Ovaväiya. Add a fn. on Siddhivinicchaya. See my article "A Note on Siddhiviniscaya and Srstipariksā" published in the Annals of B. O. R. I. (vol. XIII, pts. III-IV, pp. 335-336). Adil after has: used the word Hindu in this Cunni. That this is the first reserence of its kind in the Juin literature is a statement occurring in “Jul 212121 24'*" (p. 63) dated 19-10-41. Add after attributed: An a vacūri on Siddhantugamastava published in the Kavyamüli is silent about the name of the author of this Cunni. Add a fn. on paheliyi: It means a poetical riddle. Dandin has mentioned 16 kinds of prahelika in his Rivjādarśa (111, 96-124),
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ADDITIONS & CORRECTIONS
Read 2b, 4b, 9b, 15b, 19b, 20a etc. for 2a, 4b.
11 for 9.
33
Add a fn. on Ayara: In its com. (pp. 50, 87, 112, 118 and 131) grammatical forms are explained on the basis of prosody.
Add a fn. on Gandhahastin: Is he the same as one mentioned by Gunaratna Suri in his Tattvarahasyadipika (p. 81b), a com. on Saddarśanasamuccaya? The pertinent line is as under: "यथोक्तं श्रीगन्धहस्तिना महातर्फे - द्वादशाङ्गमपि श्रुतं विदर्शनस्य मिथ्या ।”
I find this quotation in Devagupta Suri's com. (p. 2) on the bhaṣyakarikas of Tattvärtha. I do not think it occurs in Siddhasena Gani's com. on it. So has there been any confusion regarding the names and can Mahatarka be identified with this com. ?
Add after lost: to us. It was utilized by Śīlānka,
Nandi after Vavahara and add a fn. on this Nandi: The late Dr. Tessitori has discussed in Indian Antiquary (vol. 42, pp. 148 ff.) 4 versions from the Jaina literature regarding an example of Solomon's judgement motif. One of them is taken from Malayagiri Suri's com. on Nandi. See the English translation (vol. II, intro.) of Trisasti. There it is said: "Hemacandra follows Malayagiri in his com. to the Nandisutra." Add a fn. on Angas III-XI: Abhayadeva Süri in his com. (p. 659b) on Anga V says: "पार्श्वस्थीभूता इति टीकाकारः पासावच्चिज्जत्ति f". Does he here allude to Silanka Suri by the word ṭīkākāra? If not, the com. here referred to should be included in the list of the extinct ones.
""
Add after Ovavaiya: (27) a com, on Anga V noted by Abhayadeva Suri and (28) a com. on Jivajivabhigama (vide p.32, fn.3). Add to fn. 5: Malayagiri in his com. (p. 382 ) on Jivājvābhigama mentions Jambudvipaprajnaptitikā.
Add a fn. on Harinaikameṣin: He is referred to as Harinegamesi in Thana (V, 1; s. 302 (), Viahapannatti (V, 3; s. 186), Antagadadasa (VII, 8; s. 38, 42) and Pajjusanākappa (s. 20), as Harinagamesi in Paumacariya (III, 104), and as Hariņaigameşin by Hemacandra in Trisaști (I, 2, 338).
Add after 1890: wherein he has given an Appendix entitled as "The History of Gosala Mankhaliputta briefly translated from Bhagvati, saya XV, uddesa I".
Add to fn. 1: It also occurs in v. 1 & 364 of Bṛhatsangrahani, and its meaning is explained in its com. by Malayagiri Sūri. Add after 1937: As regards translation of the exegetical literature, Dummuhacariya, Bambhadattacariya, Agadadattacariya and

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in 27 2092
Mandiyacariya given by Nemicandra Sūri in his com. on chapters IX, XIII, IV and IV of Ullarujjhayunu on pp. 1355136", 1856-1976, 842-949 and 951-956 respectively are translated into English. Of them the 1st and the last are translated by Prin. A. Woolner in his Introduction to Prakrit on pp. 148145 and 137-139 respectively. Read non-canonical for non-eanonicul. The word 'probably' may be dropped; for, this verse occurs in the com. (p. 107) on Suyagada according to Apabhramśapathāvali, though I do not find it in this com. Add in the beginning: The following verse quoted in Apabhramśapathāvali (p. 155 ) is quoted by Haribhadra Sūri in his com. (p. 694 ) on Dusaveyaliyu and it occurs in Avassayucunni, too. Add a fn. on 18 Deśībhāṣās. See Nayādhammakahā (p. 38), Vivägasuya (I, II; S34) and Ovuväiya (p. 98 ) where the phrase Braathrarfait occurs. See also a Ms. (fol. 76) of Däksinyacihna Süri's Kuvalayumālā at B. 0. R. I. Read Apabhramśa for Apabhramśa. Add a fu. on Cunnis: These are useful even for etymological information. For instance Dasaveyūliyacunni (p. 11) supplies us with the etymologies of रुक्ख, दुम, तरव and वच्छ, in a way which may remind one of Niruklu by Väska. Add after literature: It may be added that just as Nijjutti is looked upon as an Agama, so is the case with the Niddesa, a section of Khuddakanikāya of the Bauddhas. This Niddesa has two divisions: Mahāniddesa and Cullaniddesu. The former is a com. on Atthakavagga, whereas the latter on Khaggavisõna and on Pārāyaṇavagga, Vatthugäthä excluded. Replace to be published hereafter by recently published in The Sarvajanikan (No. 43, October 1941, pp. 22-32). Add a fn. on upamūs. For the appreciation of similes see pp. 88-89 of Dr. Amulyacandra Son's article “Mahavira as the ideal teacher of the Jainas” published in Bhāratiya Vidya (vol. III, pt. I). Ad occurring after executed.
after canon; as is the case with the words aslikaya, darśano, hetu, karman, gama, gaccha, dharma, tiryac etc. Add a fn. on 'defined': Sutta is also defined on p. 178. See fn. 3.
, a fn, on varieties: There are 3 varieties of an authoritative sutra. See p. 14. Drop (?) and read: This is what is said in “Jaina Sahitya Samsodhaka" (I, IV, p. 146). Here it is further stated that
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Mallavälin while quoting some lines from Aiga V for er: Waining the nature of naya has quoted this line in his Nayacakra.
Idd i fu. on Literature: Sce Prof. A. M. Ghatage's article "A few paradlels in Jamna und Buddhist works" published in the mals of B. 0. R. 1. (vol. XVII, pt. IV, pp. 340-350). Jid lipithe after cquivalent.
is wiler L.cumann: Verses 19-27 of ajjhayonu XXV have a parallel in 63 verses of luserthusullu, having the refrain "Him I call a Brahmana." Add after Leumann: Prof. P. V. Bapat's articie A Compamulutive Study of 5771229743 with Puli Cunonical Books published in "Jaina Sāhitya Samsodhaka" (vol. I, No. 1, 19:20) and Upadhyaya Atmārāma's article "a ait at yarat Ahrar" published in "The Jaina Vidya" (vol. I, No. 1, pp. 13-18) may be here noted, Add a fn.: Cf. the inscription pertaining to music and got preparet liy King Mahendravarman. Vide Epigraphicu Indica (vol. XII) as suggested in Juinusulyaprakasa (vol. VII, Nos. 1-3, p. 232). Rood attempt for attent.
,Mathematical for Mathenietical. Add utics" Nandi: Ohunijjulli mentions Cunuku and Suśrula, and Malayagiri Suri's com. (p. 17a) on Nundi, Rumorasumbhavu. It may be mentioned en pussant that this com. contains quotatious from Ayurl, Thai, Kuppa, Dusuveyaliyo, Anuoguddāra and Avussuyanijjulli and the text the first 5 padas of Nurulan of which two occur in Kharvela's inscription.
Add: Amusements etc.- 'chu, a kind of gambling is referred to in Siyagodu (1, 9, 17) and gothi (a club) in Naya.
hammabuhit (XVI; S. 114). Several festivites are noted in Ruyabusanimusuli. (s. 54). Read निन्नरस for निन्नरय.
ama hilationist for annhilationist. Ricad Cunningham for Cunnig hann. Add wler line 22: Jitasatru 11. Roud Maņu for Manu.
Idd uflcr line 14: Nāga 100. For a connected account about Silanka see my article **22041 142 ?" published in Juinusutyupruhasa (vol. VII, Nos. 1-3. pp. 117-119). ded: See p. 231. Read Ditthi(i)viya for Ditthivoya.
231
10
2327 233 235 236 34 237 14 239
247 251
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