Critical Introduction to Panhavagara

Author(s): Amulyachandra Sen
Publisher: Amulyachandra Sen
Catalog link: https://jainqq.org/explore/011004/1

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.
A Critical Introduction to the Panhavagaranaim
the tenth Anga of the Jaina Canon
Dissertation
器
zur Erlangung der Doktorwürde
der Philosophischen Fakultät
der Hansischen Universität
vorgelegt von
Amulyachandra Sen
Master of Arts, Bachelor of Law (Calcutta Univ) aus Calcutta
Wurzburg 1936 Buchdruckerei Richard Mayr

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Referent Prof Dr W Schubring Korreferent Prof Dr K Florenz
Tag der mundlichen Prüfung 23 Nov 1:
8571

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To
my German Guru Professor Dr. Walther Schubring
Presented from a Prof. Dr. J C, Jain and Smt, Kamalshri Jain lo Prakrit Bharani Academy.

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I General Remarks
II Special Investigation
Fol 5 a
5b
7b
8 a
8b
13 b
14 a
17 b ff
Material used for the present study (pp 1-2), earlier notices of the text (3), formal character of the text (3-4), change of sub ject-matter of the tenth Anga (4-7), prose and metre used in the present text (7-10), comparatively later age of the present text (10-13), its borrowings from and parallels with other texts (1318), its dissimilarity with the Ayār'anga in respect of the treatment of the bhāvanās (18-22)
III Extracts from the Commentary and Critical Notes (pp 51-67)
Index
of quotations from the Panhāvāgaranāım, Edition of the Agamodaya Samiti, 1919
23 a 26 b
Contents.
Mainly devoted to secular matters, for in Part II, 1 e, the latter five chapters (dealing with samvara), it is natural to expect material borrowings from and literal coincidences with other texts which it 15 unnecessary to dwell upon at length, as Jaina ascetical ideas and prescriptions have been repeatedly dealt with by previous scholars (pp 22-25)
The first five chapters dealing with ahamma = Part I have been syn optically treated and rare and difficult words have been explained. Section A, The Nature of the five Sins, chaps 1-5 (pp 25-27) Section B, The Epithets of the five Sins, chaps 1-5 (27-30) Sections C and D, The ways in which are committed, and those
who commit, the five Sins chap 1 (31-34), chap. 2 (35-38), chap 3 (38-41), chap 4 (41-43), chap 5 (43)
Section E, The Consequences of the five Sins, chap 1 (43-48), chaps 2-5 (48-50)
Conclusion, chaps 1-5 (50)
see
Page
25
31
32
32
33
44
45
47
26,28
Fol
28 a
28 b ff
42 b
43 a
44 b f
65 a
66 b
91 a
92 b
see
Page
34
35
26
29
39
222222
26
29
27
29

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I General Remarks
The material used by me for the present study are the following, -
A. Text published together with the commentary of Abhayadeva by the Āgamôdaya Samiti, Bombay 1919, this has been the principal instrument used by me and those others mentioned below have teen used only for purposes of occasional comparisons and references This edition, inspite of the carefulness bestowed on its printing, can by no means be called a crtical edition
It contains a number of mispnnts Its paragraphing is not always systematic and it sometimes joins up separate compounds or separates parts of a compound Often it spells the instrumental plural suffix as "ehim while the metre requires ochi, and the locative plural suffix as 'su where the metre requires 'sum or vice versa It has in ten places in the first five chapters (none in the last five) some words or parts of words inserted into the text within brackets, four of these are attempts to reproduce or note the different reading in the commentary and the other six are various readings unnoticed by Abhayadeva, these latter were perhaps found in Mss consulted in editing A, for two of them occur in B but none in C, D, E
This edition reveals some special features, viz
I a large use of the inorganic t, i e, t substituted in the place of a vowel obtained according to Praknt usage") from a Sansknt consonant other than t, eg hitaya for hiyaya (hrdaya), tajjite for tajjie (taj-jīve), vetiya for veiya (vedıkā), divita for diviya (dvipikā), bititam for bitiyam (dvitiyam), viti for vil (vici) etc. This feature occurs in other Jaina Mss too)
II frequent use of Sanskriticisms, such as, use of n and nn in such words as anna, vānara, vivanna (vivarna), vinivāya (vinipāta), dinna (datta), janna (yajña), punna (punya), padıpunna (pratipůrna) etc, and the retention of intervocal consonants in their Sanskrit form in preference to their Prakntic changes, such as kāka,
1) See Schubring, Die Lehre der Jainas, p 15, where the findings of previous editors of Jaina Mss have been referred to
2) See Steinthal's introduction to Specimen der Nāyādb
MA

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vipula, vedako, viracita, adhamma, udadhı etc This latter feature occuis on every page and it is noticeable that many of such words are found in their Prakıt form when quoted by Abh This Sanskriticism occurs in varying degrees in the other cditions also, but in A are to be found the largest number of instances of this tendency
The page-numbers in connection with all quotations given in the following pages refer to this edition
B Text published together with Abhayadeva's commentary by Dhanapati Sinha, Calcutta, samvat 1933, uncritical and with many mistakes
C Ms No Onent Fol 1029 in the State Library, Berlin, text only, almost identical in reading with A
D Ms No Orient Fol 657 in the State Library Berlin, text only, very much like C, but has more mistakes
E Ms No Onent Fol 677 in the State Library, Berlin, text and commentary, clumsily written and full of mistakes some of which have later been corrected on the margin
F Text published with a Hindi gloss by Raja Bahadur LSJ Jaumhari, Hyderabad, Deccan, Virabda 2445, uncritical and with many mistakes The vernacular gloss paraphrases and summarises Abh 's commentary and offers nothing new
The Panhāvágaranáim is the tenth among the eleven Anga texts of the Jaina Canon An examination of its contents was made by Weber) Since that time this text has received but little attention Schubring made some references to it in his critical essay on the chronology of the Canon, entitled "Der Kanon der Jainas' 2) In Winternitz's History of Indian Literature) as well as in Schubring's recent publication Die Lehre der Jainas, p 66, the earlier critical estimate on this text has been reviewed Apart from these, this text has found only casual mention from wnters on Jainism who had to give some account of the Jaina texts in general
1) Ind Stud XVI, pp 326-335 2) This forms the introduction to his Worte Ma häviras 3) Vol II P 452

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The contents of the extant version of the 10th Anga, as declared in its introductory verses, profess to deal with "the essence of the scriptures relating to an haya and samvara" Anhaya and samvara are respectively the 3rd and 5th of the seven fundamental principles or tattvas of Jamna dogmatics1) Anhaya is the inflow" of kamma-puggalas into the soul which results in its losing its pristine perfection and leads to its worldly bondage (bandha), by samvara such inflow is made to stop The five anhayas are the five cardinal sins of killing life, falsehood, stealing, unchastity and possession of property The text deals with the first sin according to this scheme,
.
Section A
its nature,
B
its epithets,
C
the ways in which it is committed,
E
its consequences,
D those who commit it,
"
"
"
"1
-
-
--
-
later on, however, when going into the details, this order of sequence has not been adhered to, for, the enumeration of those who kill life is preceded by the consequences of killing
The first five chapters deal in due order with these five cardinal sins and have been called, at the end of the first clause of each chapter as well as at its close, the respective ahamma-dāras, "the gate) of the first sin", "the gate of the second sin" etc The scheme of the first chapter has also been adhered to in chaps 2—5, with this change only that the ways in which the respective sin is committed and those who commit it, have not been treated separately as in chap 1, but have been mixed up together The last five chapters deal with the stoppage of sin (samvara) The work therefore divides itself broadly into two parts, viz
I the Gates of Sin, and
II the Gates of Prevention of Sin
In the second part of this study, entitled "Special Investigation", Section A in all the chapters relating to the inflow of sin has been
1) Tat Sut 14, for the correct derivation of anhaya from snu, 'to flow', see Hultzsch, ZDMG, 72, p 149
2) dāra, this term usually denotes 'item' etc

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treated in full As regards the other sections in this Part, only those relating to chap 1 have been quoted in full, while only extracts dealing with secular life have been given from the other chapters and the general trend of thought in the remaining portions have been briefly indicated in English Of the last five chapters dealing with the prevention of sin, only a resume of the contents has been given, for it consists mostly of details of ascetic life and practices and contains hardly anything of general interest With a view to avoid repetition, quotations from all the sections of chap 1, and from section A of chaps 2-5 that have had to be referred to in the first part of this study, have been cited only briefly, for they will be found in full in the second part of this study
The position of the 10th Anga in its present form is rather out of keeping with the scheme of arrangement of the Anga-texts in general, for its predecessors Angas 6 9, as well as its successor, Anga 11, all deal with legendary matter while Anga 10 is didactic and dogmatic
In Thãna, chap X, among the ten dasão texts, i e, texts existing apart from the Angas and each containing ten ayhayanas, is mentioned, as the sixth, the Panhāvāgarana-dasão which is said to contain these 10 chapters, viz, uvamă, samkha, Si-bhäsıyaim, āyanya-bhāsıyāım, Mahāvira-bhästyäim, khomaga-pasınāım, komala-po, addága-p, anguttha-p, and bāhu-po The present Anga 10 has ten dãras and not apjhayanas and secondly these ten dāras have titles entirely different from those just enumerated The compiler of Anga 3 therefore had an older text before him and knew nothing of the present text The same holds good also for the Samavāya Here (p 123b) the above subdivisions of the 10th Anga are cleariy, though not precisely, reflected. For their study have been prescribed 45 addesana-kalas and 45 samuddesana-kālas
The Nandi gives precisely the same contents and figures and besides ascribes 45 ayhayanas to the 10th Anga and therefore the extant version of our text was as unknown to its author as to the compilers of Angas 3 and 4
The title of the text Panhāvāgaranãım is usually explained as "Questions and Explanations." - praśnāh angusth'ādı-praśnavidyās, tā vyakriyante abhidhīyante 'sminn it Praśna-vyākara

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5
nam (Abh) This title of the text refers to the older work, as it is supposed to have been, but the contents of which as stated in Sama vāya and Nandi, do not at all agree with the contents of the extant text This fact was noticed very early by Weber') Except in the matter of the three introductory gāthās addressed to Jambu (by Suhamma, in answer to Jambu's question, as we can presume from the analogy of other texts), there are no questions nor any answers in the whole of the present text These facts tend to show that the original text which the compilers of Thāna and Sama vāy a hat before them, was lost and another wholly different text was substituted in its place") Unlike those texts of the Canon which in their new form embody a part or the whole of their older form and contents, our present text contains nothing of the older one, it has been raised on an altogether different foundation)
The later origin of this text will be clear when we have fully examined it in course of this study, but inspite of its late origin there are one or two small details in it which would seem to point to an opposite conclusion Such, for instance, are
I the use of ti bemı at the end of eight of its chapters (1 e except chaps 2 and 5) which seems to relate our text to Angas 1-4 which begin with suyam me and close with ti bemi, and
II the appeal to the Nāya in such words as evam*) āhamsu Nāyakula-nandano mahappă jino u Vira-vara-nāmadhejjo at the end of the first five chapters, and eyam Nāya-muninā bhagavayā pannaviyanı etc at the end of the last five chapters, which recalls Anga 2, the Süyagada, - Nāya-putte Mahāvire evam āha jin’uttame 1 11 27 But we should not be misled by these, for, as has rightly
1) Ind Stud XVI, p 327 2) Weber, Ind Stud XVI, y 328–29, Schubring, Worte Ms , p 13
3) Aware that the extant text is very different from what its name sugs gests, Abh writes ajñā vayam, sāstram idam gabhiram, prāyo 'sya kūtānı ca pustakāni, and again, explanıng its title ayam ca vyutpatty-artho'sya pūrvaskāle 'bhūt, idānim ty aśrava-pañcaka-samvaraspañcaka-vyäkrtır evês hôpalabhyate
4) evam nāmadhejjo is a vedha of ten ganas, for the vedha metre and its comparatively later age, see below

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been observed by Weber1), they were purposely inserted in the text in order to give it an ancient flavour) The Panhāvāgaranāım is not the only instance of a new text entirely supplanting an old one3), it is no new thing in the history of Jaina literature for texts to be lost or for new substitutes to replace old texts or for accretions to grow around older material specially deserving mention in this connection is the Ditthivaya, reputed to have been the 12th Anga, which is now entirely lost, and the present form of the second Page #15

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tert) The present character of the text however is didactic and not at all legendary like the other dasão-texts The only elements of legend it may at all be said to contain is in chap 4 where short references are made to the exploits of Baladevas and Vasudevas, who are described as being given to lustfulness and that many ancient wars, such as those for Sitā, Draupadi etc also having taken place due to the same reason But these are merely brief references and not legends in the proper sense of the term
The language of the text is prose Of regular metrical composition there are altogether nine couplets in it, three at the beginning of chap 1 (see below, p 25), three at the beginning of chap 6, and three in the middle of chap 9 With the exception of the last, they are gāthas The three which introduce chap 6 run thus) -
etto samvara-dārāi(m) pañca vocchāmi ānupuvvie jaha bhaņıyāni bhagavayā savva-duha-vimokkhan'atthāe padhamam hoi ahımsā, bitiyam sacca-vayanam ti pannattam datta-m-anunnāya-samvaro ya bambhaceram apariggahattam ca tattha padhamam ahımsā tasa-thāvara-savya-bhūya-khemakari tise sabhāvanāo kimci voccham gun'uddesam
The three in the middle of chap 9 run thus - pañca-maha-vvaya-suvvaya-mūlam samana-manāıla-sāhu-sucinnam vera-virāmana-pajjavasānam savva-samudda-mahôdadhı-tittham
the two srutaskandhas is not rūdha, for traditionally it consists of only one srutaskandha
1) This formal dasão-like introduction is no doubt spurious It hardly fits in with the general trend of the text In the other dasão texts Suhamma, in answer to Jambu's question, goes on to narrate legendary and not, all at once, didactic and dogmatic matter
2) The metre is irregular at datta-m-anunnāya in the fourth line Abh says (p 102a) that by dropping the word samvara the metre would be regular but that all Mss have it That measure, however, will not yield a normal verse esther Besides, the line, being constructed like the preceding one, yields not a gāthā but a gits The curious expression dattasm-anunnāya (dattanu" dattam ca anujñātam ca Abh) was taken from the special discussion on p 123a

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the subject has been more fully investigated by Schubring1). From Jacobi's treatment of the subject, it would appear that the correct form of a vedha should be as follows It should have an even number of ganas not less than four, and each gana should contain four morae The first gana should be oo oo or o-o and after this all odd ganas should be o-o or 0,0002), the even ganas should be oo oo but the last among them must be oo - All such complete vedhas occurring in passages quoted in course of this discussion have been spaced and the close of a vedha has been indicated by a perpendicular stroke, if it is not already shown by the interpunctuation It will also be observed that the apparent vedhas so marked are not always in their correct form and slight emendations are necessary There are throughout the text many such correct or nearly correct vedhas, but there are instances where emendations will not help and the vedha must remain defective There are, again, innumerable instances, almost on every page, where only the beginning or the end or both of a vedha are met with but the rest is all out of order3) This is a symptomatic feature and is of great significance in ascertaining the relative chronology of our text It will be obvious that the text was composed during a period when the vedha was still the prevailing metre though its hightide was over, but its tradition still lingered There cannot be the least doubt, judging from the large number of correct vedhas as well as a still greater number of partly correct or pseudo-veḍhas met with nearly in every second line of the text, that the author breathed the atmosphere of a vedha epoch, although it was on the decline What is of still greater significance is that the vedhas in our text are not only frequently irregular but also sometimes consist of an abnormal number of
1) Zeitschrift fur Indologie u Iranıstık, 1, p 178 ff and in Worte Ms, p 3ff Leumann loc cit p 4a asserts to have found vedhayas in Pali Jātaka no 556
2) o, o oo means that a word ends at the first of these 4 short syllables 3) Correct as well as pseudo-vedhas occur in large numbers also in passages not quoted, in many instances in such unquoted passages an ins correct vedha may be restored to its correct form by suggesting emenda, tions, but this has been dispensed with, for the nature of vedhas occurring in our text, as well as the kind of emendations necessary to restore them, will be sufficiently clear from the quoted passages

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- 10 - ganas - features which are absent in the vedhas occurring in Uvay and Jiņacariya, as Jacobi's analysis shows This indicates a weakening of the rules of vedha composition and we are entitled to postulate some sapse of time since the classical vedha period to allow for this weakening to have taken place
Scholars have only just begun', says Winternitz-), “to distinguish between the earlier and the later strata of the Canon" and he refers to the valuable work done by Schubring in this direction In his introductory essay to Worte Mahaviras, Schubring adopts the following scheme in determining the chronology of the metncal portions of the Canon, 1 the oldest stratum consists of Tristubh, Jagati, Vaitāliya, Au
pacchandasaka, Sloka, and Arya (or Gáthã, of the old form), 2. the second stratum consists of those texts in which the Sloka
predominates, 3 the thưd stratum consists of those texts in which the Vedha
predominates, 4 the last stratum consists of those texts in which Gäthá or Arya
of the common form predominates The present text of Panhāv. therefore belongs prima facie to the third stratum But we have already seen how the weakening of the vedha rules must be supposed to separate our text from the classical' vedha epoch Schubring also finds that the Arya is of frequent occurrence in texts of the vedha epoch, but nesther the other fore-runners of the vedha nor even the Āryä appears in our text and this should strengthen our conclusion that the Panhāv belongs to a post-vedha epoch The occurrence of a few instances of Gathā brings our text to so late a stage in the vedhaepoch as to synchronise with the beginning of the last stratum of metrical composition It is significant that although nearly the whole of the work is composed in vedha, our author gives the program of the ti'o main parts of the work (1 e the opening verses of chaps 1 and 6) in Gáthã although he starts composing vedhas almost in the same breath
1) Hist of ind Lit, vol II, p 435

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There is a class of texts which do not compose original vannayas those well-known lengthy descriptions of persons, places, etc -in vedha, but quote them or condense them or simply refer to them by such devices as "Java" They are certainly rather far removed from the genuine vedha-texts and are called by Schubring "false" e 'secondary' vedha-texts Unlike these "secondary' vedha-texts our text does not refer to the descriptions in other texts but gives its own descriptions in full Unlike, again, the "secondary" veḍha-texts and like the Uva, a primary vedhatext, the Panhav. quotes not another but itself when it uses the Jāva mode of reference at the end of chaps 3 and 4, twice at the end of chap 5, and at the end of chap 8
G
The above considerations will entitle us to fix the date of the Panhāv as lying midway between the vedha and the gathā epochs It will also be observed as we proceed that the author of the Panhav had a model before him which was not any of the ancient texts, but the Uva, the leading production of the vedhaepoch The comparatively later age of the extant version of the 10th Anga may be realised not only from its metrical structure but from other internal material too, not so much from its language as from its style, its phraseological borrowings from, and its parallelisms with, other texts
The text uses certain words which are not used in the older texts and bear on themselves the imprint of the spirit of an epigonic age Such for example are - mokkha-vara in section A of chap 5 (p 91b), suya-sāgara in the sense of 'the sacred scriptures' in chap 6 (p 99a), the qualification of ahimsā with the epithet bhagavati in chap 6 (p 99b and p 100a) and use of saccam as bhagavam in chap 7 (p 1142), in the same connection has also been referred to the pahuda-division of the Fourteen Puvvas Such are also the use of titthamkara instead of titthagara of the older texts in chap 6 (p 99b) and chap 9 (p 130b), the description of Mahāvīra as jina-canda in chap 6 (p 99b), the use of the unparalleled term ohi-jina1) in the same place, and, the use of the term jinavar'ında in chap 10 (p 148a)
-
1) ohi-jina is apparently formed after hevala-jina, but is logically wrong, as a man who possesses ohi is no jina

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~ 12 - Another proof of the late date of the text is that in section C and D of chap 5 (p 94a) have been referred to the "hundred crafts") sippa-sayam and the "sixty-four qualities of women'?) causatthim ca mahila-gune only in those brief words and without mentioning the detailed enumeration, and in the same manner the "seventytwo arts”3) have been referred to by mentioning only the first, second and the last of the items, kalão ya bävattarım sunipunão leh'āıyão sauna-ruyâvasānão ganiya-ppahănão*) This tendency towards brevity is rather surprising in our text for it seems to delight, on every page, in describing things or enumerating numbers in the niravaśesa manner, as the Jaina calls it Its verbosity in the matter of setting out epithets and synonyms, its fondness for listing at great length whatever comes under description or enumeration, are a special feature of our text and there appears to be so studied and deliberate a tendency in it towards reaching perfection in the direction of making all-comprehensive indices surpassing its forerunners that it reminds one of Kālıdāsa's words "sarvôpamā-dravyasamuccayena, yathă-pradeśam vinivesitena") This tendency no doubt marks the zenith of a period of composition when "listing for listing's sake" of the later period had not come into vogue but yet listing in course of description was a laudable quality This verbosity in itself is a mark of late age and inspite of it when our text refrains from mentioning in details the "seventy-two arts" etc just referred to, it was because those particular details were well· known and had become antiquated, and this further emphasises the
distance of time between those texts on the one hand which interested themselves in those old-fashioned details, and our text on the other
1) These are, according to Sânticandra's commentary on Jambud, the crafts of the potter, the smith, the painter, the weaver and the barber - each divided into twenty varieties (these have not been stated)
2) These are also named by Sānticandra and have been discussed by - Venkatasubbiah, The Kaläs, Adyar 1911 1 3) See Uvav § 107, also discussed by Venkatasubbiah and trans by Barnett, Antag, p 30—31
4) leh' äiya and ganıyasppahāna is perhaps a virodha, for the list runs as leham, ganiyam etc
5) Kumāras I 49

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The language and grammatical style of the text are comparatively late as well Except for a very small number ending in e which seem to be quoted from other sources (see below, p 61), its nominatives end in o Vowels are optionally combined between words forming a compound Its gendenng of words is very irregular as would specially appear from a glance at the words used in sections A and B of chaps 1-5 Its observance of the rules of grammar is sometimes slack, e s,
in section E of chap 1 (p 18a), occurs moggara tikkhanimmala annehi ya evam-ādiehım etc where nimmala has been left uninflected in the instr pl, in the same section (p 469) occurs a compound susana-vanasunna-ghara samākulāsu preceded by a series of adjectives ciyak āpajjalıya . kalevare, ruhira khikkhiyante, ghuya sadde, veyal. mirabhurāme, atı. darisan jje which qualify only the first number of the compound, viz susāna, in section E of chap 3 (p 53b) occur the words eyā annā ya cram-ādio veyanão which should have been eyão annão ya evo vo, this contraction may have been due to metrical reasons, for, if we read o of adio as a short vowel, we obtain a vedha in eyā . veyanão, but hardly is to be found in a doubtless vedha the feminine o as a short vowel The infinitive with -je, which occurs twice (ginhium - je p 122a ginheum-je p 123a), occurs in the Canon not earlier
than in some late gathā-prakiraka Our text reveals certain parallelisms with other works, viza, Āyara -
in section C of chap 1 - (p 8b) – karsana-pokkharanı mandavāna ya kae which is a reminder of Āyār (ed Jacobi) JI 11 8--9, (p 8a) atthi vāla-heum remind Āyār I 165, also Sữya II 11 18, in connection with the killing of one-sensed beings (p 8 a) attāne asarane which remind Āyār 1 2 1 4 In section C and D of chap 4 - (p 686) - mah' aggha
vara-pattanuggaya - Vicitta - rāga - en 1)-peni. 1) Metrically should be enispaeni, in chap 1, section D (142) we have cniyārā paeniyārā

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nimmiya) - dugulla-vara-cinapatta) - kosejja. sonisuttakao) - vibhūsiy’ah ga vara“)-surabhi-gandhavara - cunna -vāsa - vara - kusuma-bhariya-sırayā kappiya-cheyāyarıya-sukaya-raiya”)-māla - kada g) angaya') - tudiyas) - pavara - bhūsana - pinaddha - dehā | ekavalı - kantha - suraiya - yacchã | pālamba-palambamāna - sukaya - pada - uttanija - muddıyā - pingal anguliyā, in Āyār II xv 20 occurs vara-nagara-pattan' uggatam chey'āyanya etc, other particles of this description are drawn from Uva § 48 -- pālamba-palambamāna-kadı-sutta-sukaya etc, vara-kadaga-tudıya-thambhiya-bhữe, muddıya-pingal' angulie, sukaya-raiya-vacche, pālamba-palambamāna-padasukayao)-uttarije, Nāyā p 196 also has these particles in common with our text but Nāyā copies it in toto from Uva while our text borrows parts of the description and weaves them into a composition of its own, this feature occurs again and
again in most of its borrowings Süyagada -
This Anga is mentioned by name in the introduction to chap 10 (p 142a) and another reference is made in the same place to its first Śrutaskandha, the sixteenth chapter of which is called "Gāhā” Besides these, the following quotations are traceable to it
In section A of chap 1 (p 5a) - pāvo cando ruddo khuddo săhasio, in section A of chap 2 (p 26b) - aliya - niyadi
sāti-joya-bahulam, ) in section C and D of chap 5 1) Abh notes a variant ksomiha
2) Webcr, Ind Stud XVI, P333, thinks that the use of this word to mean 'silk' is indicative of the late age of the text
3) Metrically should be sonio 4) vara sıraya is a vedha of six ganas with the first gana wanting
5) racita, although it repeats the sense of sukaya, but Abh nearly always tenders this word as ratıda = sukhahara
6 A bangle, Abh notes a pāthântara kundala 7) angada bāhvsābharanasvišesa, Abh 8) tutikā, bāhu-rahsıkā, Abh
9) Our text, when reading sukayaspada, follows the metrically wrong text of the Kalpas , see Leumann's Uva, p 54, a 16

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--
kūda-kavaḍa-m-avatthugam
(p 94a) of chap 2 (p 26b) kana ya vañcanä ya, in section C and D of chap 2 (p 28a) kūda-tula-kūda-māni kūda-kāhāvanôvajivi, cf these with Suya (Vaidya's ed, p 92) candā ruddā khuddā sāhassiyā ukkuñcana - vañcana - māyā - niyadı - kūda - kavada - sãi - sampaoga - bahulā1) kūda-tula-kūda-mānão appadivirayā etc
15 -
-
aliya-nıyadı-sai-sampaoge, in section B
kak
―
The description of hell in section E of chap 1 is largely indebted to descriptions in Suya and the invocation of the authority of the Jina at the end of each chapter also recalls Suya I, 1 1 27
In section E of chap 5 (p 85b) we have anādīyam anavadaggam diha-m-addham câuranta-samsāra-kantāram anupariyattanti jīvā which reminds one of anãıyam ca nam anavayaggam diha-m-addham cauranta-samsāra-kantāram bhujjo bhujjo no anupariyattissanti Süya, p 1002) (Vaidya's ed)
·
xdandypag
Other Texts
Before we discuss the influence of the Uva on our text, let us note some other quotations, eg the lists of animals in section C and of barbarian races in section D of chap 1 are undoubtedly drawn from Pannavana, but our text has developed beyond the latter The enumeration of the jāti-kulakodis of beings having four or three senses etc in section E of chap 1 is also taken from Pannav
-
The reminiscence of Dasaveyalıya 6 28 in the words acakkhuse cakkhuse in section C of chap 1 (p 8b) shows that our text adopted them rather in a mechanical and not a logical
manner
In section C and D of chap 4 (p 79a) kañcana - kalasa - pamāna - sama sahıya - lattha - cucuya amelaga - jamala - Juyala - vattiya - paoharão is an expansion of amelaga - jamala - Juyala - vattiya - abbhunnaya etc in Nāyā, p 54a
-
Uvavaiya -
Apart from such common passages as the mention of the aristocracy in rā'īsara-talavara etc or of the places of human
1) Also in Rayap p 114a
2) Also in Nāyā, p 89a- this is a frequent expression

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na 16 - habitation in gânāgara-nagara-kheda etc or of the parts of a town in simhādaga-tiya-caukka-caccara etc or of popular performers in nada-nattaga-jalla-malla-mutthiya etc, which occur in nearly every text, the present text has the following instances of direct borrowing from the Uva -
In section C and D of chap 3 ( 45a) in some long compounds in connection with a description of the battle-field we have, - haya-hesiya-hatthi-gulugulāıya-raha-ghanaghanāıyapāıkka-haraharāıya elc, which reminds haya-hesiya-hatthi-gulugulāıya-raha-ghana-ghana-sadda-misaenam in Uva $ 54, in the same connection (p 446) occur bits of phrases such as sannad. dha-baddha-, uppilıya-sar asana etc, which are drawn from Uva $ 49 (IX) (Leumann's ed)
In section C and D of chap 3 (p 45a-b) and in section E of the same chapter (p 55a) there are two descriptions of the sea, the first of these is in connection with the raids of pirates and the second is a comparison of the world with the ocean as in Uva § 32 The latter of these two descriptions in our text contains nearly the whole of the description of the world-ocean in Uva § 32 and some particles of it have also been inserted in the former description In-between the matter drawn from the Uva our text has added some new matter either within the same compound or between two compounds In some in. stances slight changes between our text and Uva have not affected the vedha in both, eg while our text has jamma-jarā marana salilam (p 446) Uva has jammana-jara-marana
salilam In section C and D of chap 4 ( 68a) - nara-sihã mara-yai narindā nara-yasabhã maruya") -vasabha - kappa | abbhahıyam raya-teya-lacchie dippamanā somā rāya-vamsa-tilagā etc reflects nara-sihe
-
1) It will be observed that for this word Via has manuya, maruya may be a mistake of the copysst but Abh also had it before him and he glosses it as maruts sabha-halpah devasnāthasbhūtāl, maruja.vrsabhashalpā vā Mas rudeśôtpannasgavayasbhūtī angikrti-hārya bhāra-niri áhakatsāt, v rather farsfetched and pedantic!

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-
17 -
nara-vai nar'ınde nara-vasabhe manuya-rāya-vasabha-kappe abbhahıyam rāya-teya-lacchie dippamāne etc in Uva § 50
In the same connection (p 726) occurs a description of the umbrella and yak-tail of powerful kings which, subject to the addition of a few words here and the dropping or alteration of some words there, is taken in its entirety from Uva § 48 A few lines lower down tirida-dhāri kundala-ujjoviy'ānanā occurring in a series of compounds describing the kings, are taken from Uva § 37 (also Nāyā p 19b) A physical description of the inhabitants of Uttarakuru and Devakuru reproduces (p 78a-) the long details of the description of Mahāvira in Uva. § 16 with slight alterations here and there but with this difference that while Uva sets out the description from the head downward), our text describes it from the feet upward It is also noteworthy that a description employed by Uva in respect of Mahāvīra and parts of which are sometimes used in describing Goyama and the other great ascetics, should be attributed to human beings who are mentioned in this connection by our text as living a life the very opposite of asceticism Sujāyasavv'anga-sundario, one of tne clauses used by our text in descnbing the women-folk of these people, has been clipped out of a compound in Uva § 12 Komudi-rayanikara. vimala-padipunna-soma-vayanās used in describing these women (p 795) is also taken from the same source
In section A of chap 5 we have a long compound nāna-manı etc. made up of several groups of phrases contained in three different places in Uva
In section C and D of chap 5 (p 93b) there is an enumeration of planets and stars as being among those given to possess
in Uva $ 362) It will be observed from the nature of the indebtedness of our text to other texts that it is considerably younger than Süya and the older texts contemporaneous with it The fact that it not only
1) CE Schubring. Die Lehre d J, p 145, 1 1
2) Weber, Ind Stud XVI p 333, pointed out that this enumeration is not in the Greek order

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- 18 - borrows but borrows constructively and develops upon and alters what it adopts, as is mostly the case, indicates some lapse of time between the sources drawn upon and our text Its language, style and metre follow the Uva , which was the nearest model after which it fashioned itself
Besides the instances in the first five chapters of the influence of other texts on our text cited above, there are also many points of contact between the last five chapters of our text, in connection with their treatment of the details of ascetical life and practices, and Āyar, Suya , Dasav, and Uva Not much will be gained by pointing out these many similarities but a significant matter of disSimilarity it will be interesting to notice At the close of each of the last five chapters are treated the bhāvanās or the rules of conduct one should adopt so that the respective vows may not be broken This topic has also been treated of in Āyár II XV but the two accounts are not the same Our text introduces the bhāvanās in each case thus - tassa imā pañca bhāvanāo padhamassa (or bıtıyassa etc) vayassa hontı pānativāya (or alıya-vayana or para-davva-harana etc) -veramanaparırakkhan'atthayãe, padhamam (or bitiyam etc) followed by the enumeration of the bhāvanās for each vow In Āyār the introduction is tasso mão pañca bhāvanão bhavanti tattha mã padhamũ bhavanā then after giving the rules in question it proceeds ahâvarā doccă (or taccã etc) bhāvanā for which also it gives the rules under each head After enumerating the bhāvanās in each case our text closes the chapter thus — evam padhamam (or bitiyam etc) samvara-dāram phāsıyam pālıyam sohiyam tīriyam kittiyam ārāhıyam ānāe anupālıyam bhavati etc and in Āyār we have ettāvayāva mahav-vayam sammam kāena phāsie pālie tīrie kittie avatthie ānāe ārāhie yâvi bhavai
The five bhāvanās of the first vow I e, avoiding doing harm to living beings, are these in the two texts -

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19 -
Āyar -
I) carefulness in walking - ID searching the mind - III) searching the speech - IV) carefulness in laying -
down the utensils of
begging V) inspection of food and -
drink
inyā-samite se nigganthe, manam panijānai se nigganthe, vaim parijānai se nigganthe, āyāna-bhanda-nikkhevanā. samite se nigganthe,
aloiya-pāna-bhoyana-bhoi se nigganthe,
Panhay –
I) carefulness in walking - iriyā-samıtı-joga, II) avoidance of evil
mana- 11 - 11 thoughts III) avoidance of evil - Vai- I
speech IV) carefulness in begging – āhāra- ,.
and eating V) carefulness in lifting - ādāna-bhanda-nikkhevanaand laying down
samiti-joga Note the difference in respect of Nos iv and v
The five bhāvanās of the second vow, 1 e, avoiding untrue speech, run thus Āyār -
1) deliberation in speech - anuvit bhāsi se nigganthe, II) renunciation of anger - koham parijānati se nigganthe, III) ...greed - lobham
I II IV) ,
fear - bhayam II II II V
mirth - hasam
Panhave Practically the same as above, viz,
anuvil-samiti-joga, - koho na seviyavvo,
lobho na seviyavvo, - na bhāryavyam, - hāsam na seviyavyam
S355

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20
The bhāvanās of the third vow, 1 e avoiding taking things not given, run thus
Ayār
I) begging for a limited piece of ground after deliberation - anuvii mioggaha-jäi se nigganthe,
II) consuming food and drink with the permission of superiors anunnaviya pāna-bhoyana-bhoi se nigganthe,
III) limitation of extent and time in possessing a piece of ground nigganthe nam oggahamsi oggahıyamsi ettävatāva oggahana-silae siya,
IV) constant renewal of grant of a piece of ground occupied - nigganthe nam oggahamsı oggahıyamsı abhikkhanam abhikkhanam oggahana-silae sıyā,
-
---
-
V) begging for a piece of ground for co-religionists after deliberation
anuvii mioggaha-jäi se nigganthe sähammiesu,
Panhäv.
I) taking up one's residence in a lonely place ViVitta-văsa-vasahi-samiti-joga,
II) non-acceptance of grass etc found in a place of lonely residence, unless offered
oggaha-samiti-joga,
III) no plant or other life is to be destroyed or troubled on account of a bed
sejjā-samiti-joga,
IV) carefulness in eating meals obtained in alms sähärana-pindaväya-läbha-samiti-joga,
V) showing deference to superiors, co-religionists etc and in begging, going in and out etc
vinao pauñjiyavvo
--
Every one of the bhāvanās under this vow is different in the two
version
The bhāvanās of the fourth vow, 1 e, avoiding sexual enjoyment, run thus

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-
Ayai
I) avoidance of continuous discussion of topics relating to no nigganthe abhikkhanam itthinam kahamkahait
women
F
a
tae siyā,
II) avoidance of regarding and contemplating the lovely forms no nigganthe itthinam manoharãim indiyāim
of women aloettae nijhaettae siyā,
III) avoidance of recalling to mind pleasures and amusements formerly enjoyed with women no nigganthe itthinam manoharām puvva-rayāım puvva-kiliyāım sumarıttae siyā,
21
1
IV) avoidance of eating and drinking too much, or of liquors or of highly seasoned dishes
nâtımatta-pāna-bhoyana-bhoi
se nigganthe, no pāniya-rasa-bhoyana-bhoi,
II) same as No I in Ayār III) same as No II in Ayār IV) same as No III in Ayār
aba.com
V) avoidance of beds etc used by women, animals or eunuchs no nigganthe itthi-pasu-pandaga-samsattāım sayan'āsanāım sevittae siyā,
―
―
Panhäv
I) avoidance of places frequented by women asampatta (comm reads asamsatta)-vāsa-vasahi-samiti-joga,
www
-
samiti-joga,
V) avoidance of luscious dishes
-
-
-
pāniy❜āhāra-virati-samiti-joga
Here the contents are much the same in substance but the arrangement is different in the two versions
itthi-kahā-virati-samiti-joga, itthi-ruva-virati-samiti-joga, puvva-raya-puvva-kiliya-vıratı
The bhāvanās of the fifth vow 1 e, avoiding possession of property, run thus
Ayär
Not to be attached to, or delighted etc with agreeable or disagreeable I) sounds, II) forms, III) smells, IV) tastes, and V) touches manunnâmanunnehım saddehim (or rūvehim etc) no
sajjejjā, no rajjejjā, etc,

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-
22 -
.
Panhavare
The same as above, viz , sot'ındıya-bhāvanā, cakkh'ıno-bho, ghān'. ino-bho, jibbh’ıno-bho, phās'ıno-bho
The bhāvanās mentioned by our text differently from the Āyāra could not have been its own creation but must have been current as such in the community, for otherwise the Panhãy would not have enjoyed any authority The introduction and acceptance of such alterations in the rules of conduct suggest some lapse of time since the age of the Ayāra It may be that our text incorporates the details not as enjoined scripturally but as understood popularly, in that case the later date of these injunctions would be all the more evident
II Special Investigation This part of this study will be devoted to secular matters dealt with in Anga 10 As has already been pointed out, the text is divided into two main halves, viz , one relating to the inflow of sin and the other relating to the stoppage of this inflow The structure of
The last five Chapters
which deal with the stoppage of sin is different from that of the first five chapters The respective Gates of the Prevention of sin, vız, ahımsā, saccavayana, datta-m-anunnāya-samvara, bambhacera and aparggaha are introduced with a series of edifying epithets describing their virtues Only in chapter 6 is there a list of sixty or more synonyms and this section of the scheme of construction has been entirely dispensed with in chaps 7-10 The authority of the jina is cited in proving the excellence of these virtues and they are also, it is said, practised by saintly ascetics Many details of ascetical practices are incidentally mentioned, including the bhāvanās or rules of conduct conducive to the proper observance of the vows) In chap 7 are mentioned the circumstances under which statements should
1) See supra p 18 ff

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23
-
not be made even if they were true and also there are laid down conditions to which correct speech must conform in respect of its contents and form In chap 8 are mentioned what kinds of things, although easily available, are not to be taken unless expressly given, and the conditions under which things offered in alms are to be accepted or rejected
These last five chaps, as is only natural, occupy themselves mainly with rules and practices of ascetical life, and in this connection take place contacts with, borrowings from, and literal coincidences with, other texts mainly devoted to the subject of ascetic discipline We propose therefore to dispense with these chaps of the text, for the subject-matter of their treatment, viz, details of Jaina ascetic life are well-known from the works of scholars, especially of Jacobi, Leumann and Schubring, and there is nothing more to be gained by going over the same ground again
――
But, inspite of their ascetical preoccupation, the last five chaps have some matters of secular interest which must not be passed
Over
a) in chap 7 (p 114b) there is a reference to twelve kinds of bhāsi which, says Abh quoting a verse1), are Prakrit, Sanskrit, Magadhi, Paiśāci, Sauraseni and Apabhramsa each divided in two kinds, prose and verse
-
In chap 10 there are some interesting lists, eg,
1
muinga
b) Musical instruments2) (p 149b) — muraya (big drum), (drum), panava (light kettle-drum), daddura (a jar with its mouth covered with leather), kaccavi (vādya-viśesa, Abh p 159a, perhaps some kind of tortoise-shaped drum), vīnā, vipañci (sic) and vallayı (sic) (varieties of the vīnā), vaddhisaka (vadya-višesa, Abh)3), sughosa (a kind of bell), nandi (a loud trumpet), susaraparivādini (a kind of vīnā), vamsa (flute), tūņaka and pavvaka (Abh has vādya-visesa for both of these but in Ayar II xi 2
1) The quotation is from Rudrata, Kāvyālamkāra 2, 12 (see Jacobi, Bh as Visatta Kaha, p 55*)
2) Cf Ayar II x 1-4, Rāyap p 46 and Barnett's Antag p 44
3) The form of this word varies very much, see PSM, sub voce and Barnett Antag p 132 According to Silanka (Ayara ed Dhanapati, II p 226) it is an instrument differing from the vină, like the vivañci, in the number of strings

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- 24 tunaya is a stringed instrument), tanti (a kind of vīnā), tala-tāla (cymbals), and tudiya (trumpet)
c) Feminine ornaments (P 149b) – kañci and mehalā (girdles), halāpa (a neck-ornament), pattaraka and paheraka (ābharana-višesa, Abh p 159b), pāyajālaga (a footornament), ghantıya and khimkhını (jingling bells), rayanoru-jālıya (golden lines worn on the hips), chuddiya (ābharana-višesa, Abh), neura and calana-mālıya (foot-ornaments), kanaga-niyala (probably some kind of golden bangles) and jāla
d) Eatables (p 148a) – odana (cooked rice) kummāsa (lentils), ganja (bhojya-visesa, Abh), tappana (flour of barley), manthu (powdered plums), bhujJiya (fred grains), palala (powdered tıla-flowers), sūpa, sakkul-) (tila-pods), vedhima (vestimāh pratitāh, says Abh but it is not clear what it means), vara-saraha and cunna-kosa (these are rūdhigamya, says Abh), pında (hard molasses), siharını) (sweet curd), vatta (ghana-timanam ("), Abh), moyaga (sweet balls), khira, dahi, sappi, navaniya, tella, gula (hard sugar), khanda (sugar-candy), macch andıya (a kind of sugar-candy, 'fish-eggs' (?)), madhu, majja, mamsa, khajjaka and vamjana
e) Works of Art (p 150a) – This list is nearly the same as in Āyar II XII 1, viz , kattha-kamma (wood-work), pottha-kamma), citta-hamma (painting), leppakamma (not in Āyār, plastering), sela-kamma (stone-work, not in Āyār), danta-hamma (ivory-work)), ganthima (wreaths), vedhima“), pūrima”), and samghātima)
1) See Schubring, Kalpas p 22
2) Translated by Jacobi, SBE, XXII, p. 185 as 'plastering', but Abhp 160 b) says puste = vastre
3) Āyār has besides manıskamma Gewelry), mālaskamma (strings) and pattascchejjashamma (leafscutting, mentioned among the 'seventystwo arts' of the Jainas
4) Jacobi translates as 'ribbons', Āyār Comm has dressed images', Abh has vestaneda miryrttam puspagenduvat
5) Jacobs 'scarls', Āyâr Comm 'dolls', Abh puranena airvittam puşpas pūntasyamsaspañjaraka-rūpassekharavat 6) See next page

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- 25 - We shall therefore leave the last five chapters at this place and take up the first five chapters dealing with ahamma, and shall adhere to the plan of treatment adopted in each chapter by the text itself). Except for the first chapter, each topic, barring section A (for this section in all the chapters will be quoted in full) will be synoptically treated. In sections so abndged, the general trend of the authors thoughts will be indicated and difficult and rare words will be discussed, but all matters of secular interest will be fully quoted and discussed
The First Five Chapters: The Gates of the Five Sins The text has these introductory verses. – Jambū! 2) inamo“) anhaya-samt ara-vinicchayam pavayanassa nissandam
vocchâmi nicchay'attham suhásıy'attham mahesihım // panca-viho pannatto Jinehi ina anhao anādio himsa-mosa-m-adattam"), abbambha-panggaham c'eva II (A) jārisao, (B) jan-nāmā, (C) jaha ya kao, (E) jārisam phalam
denti”), (D) je ve ya harenti pāvā pāna-vaham, tam nisāmeha ||
Section A - The Nature of the Five Sins These are indicated by using a series of deprecatory terms, such as —
Chap 1 (o 5a) - Pana-vaho nāma esa niccam Jinehi bhaniol pavo cando ruddo khuddo sāhasio anārio nigghino nissamso | mahab - bhao paibhao ati
bhao | bihaņao tāsanao anajjo uvveyanao ya nirava5 yakkho | niddhammo nippivāso nikkaluno niraya.
6) Jacobi, 'sashes', Āyar Comm clothes', Abh samghātena nışpannam itarétara ar esitasnālaspuspasmālāvat
1) See supra p 3 2) Gathā metre 3) mnamo = idam Peschel's Gram $ 307 4) This is elliptical for adattādānam 5) This is misprinted deti in A

Page #33

- 26 — vāsa-gamana - nidhano moha - mahab - bhaya payattao maranā vemanasso – padhamam adhammadāram,
Chap 2 (p 26b) — Bitiyam ca alıya-vayanam lahusaga-lahu5 cavala-bhanıyam bhayamharam duhakaram ayasakaram vera
karagam aratı-rati-rāga-dosa-mana-samkilesa- viyaranam aliyaniyadi - sāti - joya - bahulam niya - jana - nisevi. yam nissamsam appaccaya - kārakam parama -
sāhu-garahanijam para-pilā - kārakam parama10 kinha - lessa - sahıyam | duggai - Vinivaya - yad.
dhanam bhaya-punabbhava - karam cira - pariciya-m-anugayam durantam hittiyam bitiyam adhamma-dāram,
Chap 3 (p 426) — Tayam ca adatt ādānam hara-daha15 marana - bhaya - kalusa - tásana-para - santig'
abhijjha-lobha-mulam kāla-visama-sam siya m aho cchinna - tanha -patthana-patthoi- maryam akitti-karanam anajam chidda - m - antara - vidhura - va
sana - maggana - ussava - matta - ppamatta - pasutta - vancan'a20 kbhivana - ghāyana - paránıhuya - parināma - takkara-janabahumayam akalunam raya - purisa-rahhhıyam sayā sāhu-garahanijjam piya-jana-mitta-janabheda - vippiti - härakam rāga - dosa - bahulam
puno ya uppúra - samara - samgāma - damara - 25 hali-halaha - veha-karanam duggai - vinavāya -
raddhanam bhava - punabbhaya - haram cira - paricita - m - anugayam durantam taiyam adhamma
dāram,
Chap 4 (p 65a) – Abambham ca cauttham sadeva - manu30 yâsurassa loyassa patthaniljam panka-panaya.
pāsa - jāla-bhūyamthi-purisa - napumsa - vedacindhamtava - samjama - bambhacera - viggham bhedâyatana - bahu - pamāda - mūlam 1 hāyara
kāpurisa - seviyam suyana - jana - vajjanijam! 35 uddha - fiaraya - tinya - tilokha - paitthānam jarā - marana
roga - soga - bahulam l vadha - bandha - vighātaduyyighāyam | damsana-cantta-mohassa heu-bhūyam cira

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27
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pariga y a-m-anugayam durantam cauttham adhamma-dāram; Clap 5 (p 91 a) — Itto pariggaho pañcamo uniyama nānā-maņi-kanaga-rayana, -mahanha-parimala, -saputta-dāra-pari5 jana, -dāsi-dása-bhayaga-pesa, -haya-gaya-go-mahısa-utta-kharaaya-gavelaga, -siya-sagada-raha-jāņa-jugga-sandaņa-sayan'āsanavāhana, -kuviya-dhana-dhanna, -pāņa-bhoyan'acchāyana-gandhamalla, -bhāyana-bhavana-vihim c'eva ba hu-vihiyam
Bharaham naga-nagara-niya ma-janavaya-pura10 vara-donamuha-kheda-kabbada-mada mba-sam
vāha - pattana - sahassa - pan mandiyam thimiya - meiniyamega-cchattam sasāgaram bhuñjiūna vasuhaņs aparimiya-m-ananta-tanha-m-anu
gaya-mahiccha- sāra-niraya-mūlo | lobha-kali-ka15 saya-maha-kkhandhol cinta-saya-niciya-vi
pula-sālo gārava-pavirallıy'a gga-vidavo niyaļi-tayā-patta-pallava-dharo puppha-phalam jassa kāma-bhogā āyāsa-visūrana-kalaha-pa
kampiy' agga-siharo | naravati-sampūjito bahu20 janassa hiyaya-daro imassa mokkha-vara-motti
maggassa phalıha-bhữo | carimam ahamma-dāram
Section B - The Epithets of the Five Sins This section opens with the words tassa ya nāmānı imānı) gonņāni honti tisam, tam jahā - and then follow a series of epithets which have been numbered in all the printed editions as well as in the Mss in such a manner as to bring the total invariably up to thirty This end however has been achieved in a rather arbitrary manner, for we find, specially in chap 1, that not only two but sometimes as many as five or six items have been put under one number-). These lists have hardly anything of interest, excepting some special words here and there to which we shall presently
1) In chaps 2 and 3 imānı does not occur and chap 4 has nāmāna gonnāni imāni.
2) If we are to stick to the number 30 some words must be taken adjectis vally, but it is not easy to determine which must be so taken

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revert Some of the epithets used are colourless in character and have nothing to do specially with the sin in connection with which they have been mentioned, e g akıccam, ārambha-samārambho, asamjamo, para-bhava-samkāma-kārao, duggati-ppavão, bhayamkaro, anakaro, vajjo, paritāvana-anhao in chap 1, anajjam, ucchannam, ukkūlam, attam, kibbisam in chap 2, asamjamo, pāva-kammakaranam in chap 3, dappo, moho, vibhango, adhammo, asīlayā in chap 4, and, padıbandho, anattho, agutti, äyāso, amutti, and, anatthako in chap There are repetitions such as asamjamo in chap 1 and 3, niyai in chap 2 and nıyadı-kammam in chap 3, virāhanā in chaps 1 and 4, and, iccha-muccha in chap 3 and mah'icchā in chap 5 This section runs thus
-
-
MOM
Chap 1 (p 5 b) Tassa ya nāmāni imāni gonnāņi honti tisam, tam jahā pāna-vaham, ummūlanā sarīrão, avisambho, himsa-vihimsā, taha akiccam ca, ghayanā, māranā ya vahanā, uddavanā, tivāyanā ya, āram5 bha-samārambho, äuya-kammass' uvaddavo, bheya-nitthavanagālanā ya samvattaga-samkhevo, maccũ, asamjamo, kadagamaddanam, voramanam, para-bhava-samkäma-kārao, duggati-ppavão, pāva-kovo ya pāva - lobho, chaviccheo, jiviy' anta-karano, bhayamkaro, anakaro 10 ya vajjo, paritavana-anhao, vinãso, nijjavanā, lumpanā, gunānam virahana tti vi ya tassa evam-ādīni nāmadhejjāni honti tisam pāna-vahassa kalusassa kaduya-phala-desagăim,
-
Chap 2 (p 26b) Here we have the following vedhas 15 niratthaya-m-avatthayam ca viddesa-garahanijjam, miccha-pacchakadam ca sāti, ucchannam, ukkulam ca attam, niyayi appaccao, asamao1), asacca-samdhattanam, vivakkho2) We have another stretch of epithets abbhakkhānam ca kıbbısam, vala
1) asamyagācārah, Abh
2) rendered as vipakṣah, satyasya sukrtasya cêti by Abh, perhaps vivaksā 'desire to speak (secrets out?)' is meant, nearly in the same sense as abbhakkhānam = abhyakhyānam (no 17 in the list)

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1
IS
yam1), gahanam ca mammanam3) ca numam3) which would be a vedha if we drop the ca between gahanam and mammanam, and overlook the metrical irregularity in (vala) yam gaha° which oo and not an amphibrachys The other words of interest in this list are avatthugam (the third epithet under no 6) which has been explained as avidyamānam vastu abhidheyo 'rtho yatra tad avastu, avahiyam (no 28) which is explained as apasada nindya dhir yasmims tad apadhikam Abh also notes a päthân ānāıyam jin'ādeśam atıgacchatı atıkrāmatı yat tad ājñā'tigam, and, uvahı-asuddham where upadhi means māyā
Chap 3 (p 43 a) I Here the list runs thus corikkam, para hadam, adattam, kūrı-kadam, para-lābho, asamjamo, para-dhanammi gehi, lolikkam, takkarattanam ti ya, avahāro, hatthalattanam, pāva-kamma-kara5 nam, tenikkam, harana-vippanāso, ādıyaṇā lumpană dhanāṇam, appaccao, avilo, akkhevo, khevo, vikkhevo, kudaya, kula-masiya, kankhā, lālappana-patthana ya, vasanam, iccha-mucchā ya, tanha-geh1, nıyadı-kammam, a paraccham ti vi ya 10 tassa eyanı evam ādīni nāmadhejjäni honti tisamadınna-dānassa pāva-kali-kalusa-kamma-bahulassa äne
-
1) vakratvāt, Abh
2) manmanam câsphutatvāt, Abh
3) hiding, chadayatı, see Hem iv 21
gaim
--
Chap 4 (p 66 b) . It has these vedhas a bambham, mehunam, carantam, samkappo, bahanā padānam, 15 mana-samkhobho, aniggaho, vuggaho, vighão, asilayā, gāma-dhamma-tatti, bahu-māno, bambhacera-viggho, vāvattı, virähanā, pasango, kāma-guno tti vi ya tassa eyanı eva-m-ādiņi nāma - dhejjāni honti tisam Among the other epithets in this chapter there are no words of importance, except that in connection with rāgo, Abh notes a variant rāga-cintă Chap 5 (p 92b) - There is only one vedha here, viz, pariggaho, samcao, cao, uvacao, nihānam and there is nothing of special significance in the other epithets excepting
―
―

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mahaddi (no 14, BF mahatthi) Abh does not repeat the word
(as is usual with him when he is in doubt as to the correct form of a word) but simply says mahatī iccha (but mahicchā has already been stated before as no 11) and then notes mahaddi as a variant and explains it as mah'arddih (ardı being derived from ard, 'to beg') The vernacular gloss in F says mahā rddhi which suggests the original word to have been mahaddhı or mahaddhi
This section in each chapter properly closes with the words the vi ya tassa evam-ādīni nămadhejjānı honti tīsam which, preceded by the appropriate last-named of the epithets constitutes a vedha in chaps 1, 3, and 4 (in chaps 3 and 4 evam-ādini is preceded by another word eyāni) In chaps 1~-3 honti tīsam is followed by some other words which constitute a vedha only in chap 1
The frequent occurrence of ya and tahā in this section in chaps 1-3 leads to the surmise that these sections were perhaps originally composed entirely in metrical form which however has been considerably damaged by later interpolation -- a conjecture which is strengthened by the inclusion in the earlier chaps of more than one item under several numbers (in chap 4 occur no ya or tahā and in chap 5 only one ya and one tahā)
Sections C and D - The Ways in which are committed, and those
who commit, the Five Sins These sections of chap 1 speak of the various animals that are killed, the reasons why they are killed, and those who kill them The animals are named in this order - a) aquatics, b) quadrupeds, c) reptiles
I those who walk on their breasts, and
II those who walk on their arms, d) birds, as well as four-, three-, and two-sensed beings
Then are mentioned the reasons why such lives are destroyed and the ways through which one-sensed lives are destroyed Lastly come a list of professions and of barbarian races which are given to the practice of destroying living beings The lists of the animals

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and barbarian races, as the notes will show, have been considerably influenced by similar lists in Pannayanā
Chap. 1 (p 75) - The Ways in which living beings are killed: - Tam ca puna karenti kei pāvá | assamjavă avirayā anıhuya - parināma - duppaogi | pāņavaham bhayamvaram bahu-viham bahu-ppagaram paraduk. 5 khuppayana-ppasattä imehi tasa-thāvarchi jirehi padinivitthā, - kım te?
a) aquatics - pāthina-timi-tımımgila-anega-jhasa-viviha-jātimandukka-duviha-kacchava - nalka-magara-duv ha-gāhā-dılt-ve
dhaya - manduya - simāgára-puluya-sumsumāra-bahu-ppagāra-ja. 10 layarz-u hāna-bae ya evam-ādi,
b) quadrupeds — kuranga-ruru-sarabha-camara-sambara-hurabbha-sasaya-pasayz-goña-rohiya-haya-gaya-thara-l arabha-thag - ga-vānara-gavzya-siya-siyāla - kola-maspära-kolasunaka-sinyanda
laga-avatta-kobantiya-gokanna-miya - mahisa-Viggha-chagala-di15 viya-sana-taraccha-accha - bhalla-saddūla-siha-cillalla-cauppayavihāna-kae ya exam-ādi,
c) reptiles - (l) those who walk on their breasts — ayagara-gonasa-1 arahi-mauli-kodara-dabbhapuppha-y-asālıya - ma
hórzgórzg2-vihinaka-kae ya evam-ādi, 20 (II) those who walk on their arms --- chirala-saramba-seha
sellaga-godh'undura - naula-sarada-jāhaga - mungusa-khādahilaTāuppiya-ghiroliya-sinisiva-gane ya evam-ādi;
d) birds – kādambala-baba-balākā-sārasa - ádhásetiya-kulalavzõjula-pārppara-kiva-sauna- pipiliya-hamsa-dhattantthaga-bha. 25 sa-kulikosa-lunca-dagatunda-dheniyālaga-sūimuha - kavila-pin
galakthaga-kärandaga-caklavaga-ukkosa - garula - pingula-suyabarshma-mayanasala-nandimuha - nandamânaga-boranga-bhingā. raga-l onālaga-jivajivaka-tittıra-vattaka-lāvaka-lapiñjalaka - bavo
taka-pārevayaga-cidiga - dhınka-bukkuda-vesara-mayūraga-caura30 ga-hayapondariya - haraka-virallasena - vāyasa-bhınāsı-cāsa-vag
guli-cammatthila-vitatapaki-hi-khahayara-vho ya evam', ialathala-khagacāriņo u pañcindie pasu-gane, biyatiya-caurindie, vivihel jive piya-jīvie marana-dukthapadikūle varãe hananti bahu-samkilittha-kammā

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The Reasons why living beings are killed ( 8a) -- Imehi vivihehi kāranehım kim te - camma-vasā - mamsa-meya-soniya-jaga-phipphusa - matthulungahıyay’anta-pitta-phophasa-dant'atthāe, atthi-mimja-naha nayana
kanna-nháruni-nakka-dhamani-singa-dadhi-piccha-visa-visāna-va5 la-heum (five-sensed creatures), hımsanti ya bha mara.
madhukarı-gane rasesu giddhā (four-sensed creatures), tahêva te’ndie sarirõvakaran'atthayāe kıvane (three-sensed creatures), be’ndie bahave vatthôhara-parimandan'atthā (two
sensed creatures), annehi ya eyam-ãiehim bahūhı 10 kārana-satehi abuhã | iha himsanti tase pāne, ime ya
egʻindie bahave varãe tase ya anne tad-assie c'eva tanu-sarire samārambhanti attāne asarane anāhe abandhave kamma-nigala-baddhe akusala-pa
sināma-manda-buddhi-jana-duyvijānaepudha15 vimae pudhavi-samsie jalamae jala-gae analà
nila-tana-vanassati-gana-nissie ya tammaya-tajjie c'eva tad-āhāre tap-parinata-vanna-gandha-rasa-phāsa-bondirūve acakkhuse cakkhuse ya tasa-kāie asamkhel
thāvara-kāe ya suhuma-vāyara-patteya-sarira. 20 nāma-sādhāraneanante hanantiavijānao ya pa
rijānao ya jive (one-sensed creatures), imehi vivihehi kāranehim, kim te?
The Ways through which one-sensed beings
are destroyed (p 8b) - Karısana-pokkharani-vāvi-vappini-kuva-sara-talāga-citi
veiya-khārya-ārāma-vihāra-thūbha-pāgāra - dára - goura-attālaga25 cariyā - setu-samkama-pāsāya-vikappa-bhavana-ghara-saran-lena
āvana-cetiya-deyakula - cittasabha-pavā-āyatanâvasaha - bhūmighara-mandavāna ya kae, bhāyana-bhandôvagaranassa vivihassa ya atthae pudhavim himsanti manda-buddhıya (earth-bodies), ja
lam ca majjanaya-pāna-bhoyana-vattha-dhovana-soya-m-ādiehim 30 (water-bodies), payana-payāvana-jalāvana-vidam
sanehi aganim (fire-bodies), suppa-viyana-tālayanta-pehuņa-muha-karayala-sāgapatta-vattha-m-ad.ehi anılam (wind-bo

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- 33 -
dies), agāra - pariyāra - bhakha - bhoyana - sayan' asanaphalaka - musala - ukhala - tata - vitat' - ātojja - vahana - vāhana - mandava - viviha - bhavana - torana - Vidanga - devakula
jālay'addhacanda - nijjūga - candasālıya - veiya-nisseni-doni-cam5 geri - khila - medhaka - sabhā - pavâvasaha-gandha-mallânule
vana -ambara - juya - nangala - maiya - kuliya - sandana - siyaraha - sagada - jāna - jogga - attālaga - cariyā - dāra-gopura-phalihā-janta-sūliya-lauda-musundhi-satagghi-bahu-paharan'āvaran'.,
uvahkharāna kae, annehi ya evam-ādiehim ba hūhi 10 karana-sa ehi himsanti te taru-gane (plant-bodies),
bhanitâbhanite ya cvam -ādi | satte satta-parivajjiyā uvahanantı dadha- müdha-dāruna-mati, kohā manā māyā lobhā, hassa-rati-arati-soya-ved'.
attha-jiya-kām'attha-dhamma-heum, savasā avasā 15 atthā anatthāe ya tasa-päne thāvare ya himsanti
avasā manda-buddhi, savasā hananti, avasā hanantı, savasā duhao hananti, atthā hanantı, anatthā hananti, atthā anatthā duhao hanantı, hassā hanantı, vera hananti, ratiya hanantı, hassa
verā-ratiya hanantı, kuddha hananti, luddhā hananti, muddhā 20 haşantı, kuddhā luddhā muddhā hanantı, atthā hanantı, dham
mā hanantı, kāmā hananti, attha dhammā kāmā hanantı Kayare te)
Section D - Those who kill Life Chap 1 (p 136) -- Je te soyarıyā maccha-bandhā sãuniyā
vāhā kura-kanımā vāuryā diviya-bandhana-ppaoga25 tappa-gala-jala-virallag āyasi - dabbha-vaggu
rā kūda-cheli-hattha | hariesā sãuniyā ya vidamsagapāsa-hatthāvana-caragā luddhaya-mahughāya-poyaghāyājeniyārāpaeniyārā sara-daha-dihıya-talāga-pallala
parigālana-malana-sotta-bandhana-salıl'āsaya-sosagā visa-garassa 30 ya dāyagă uttana-vallara-davagg1- niddaya-pali.
vagā kūra-hamma - kāri, ime ya bahaye milakkhu-jāti, ke te?
Saka-Jayana-Sabara-Babbara-Gāya-Murund'Oda-Bhadaga-Tittiya - Pakhaniya - Kulakkha - Goda - Sihala - Pārasa - Koñc'35 Andha - Davila - Billala - Pulinda - Arosa - Doba - Pokkana -
Gandhahāraga - Bahaliya - Jalla - Roma - Māsa - Bausa - Malayā

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- 34 Cuñcuyā ya Cūliya Konkanagā Meya-Palhava-Mālava-MahuraĀbhāsiyā Anakka - Cina - Lhāsıya - Khasa - Khāsıyä Nehura - Marahatta - Mutthiya - Āraba - Dobilaga - Kuhana - Kekaya - Hūna - Romaga - Ruru - Marugă, Cilāya - visaya - vāsi ya pāva - 5 matino, jalayara-thalayara - sanapphaôraga - kha
hayara-samdāsa- tonda - jivôvaghãya - jivi sanni ya asannino ya pajattā asubha - lessa - parināmā, ete anne ya eyam-adi karenti pânâtivāya-karanam | pāvā pāvâ
bhigamā pāya - rui pāna vaha - kaya - rai pānavaha - 10 rūvânutthānā pāņa vaha - kahāsu abhiramanta (tut.
thā pāyam karettu honti ya bahu - ppagāram Chap 2 – Here are named first some persons who are professionally or habitually given to false-speech such as thieves, spies, tax-collectors) etc In this connection are of interest the following terms, (sometimes in vedha metre) —
p 288 ~ Jiya-jūskarā ya gahıya-gahanā defeated as well as successful dice-players', kakka-kuruga-kāragā, Abh reads koguruga-ko, kalka-gurukam māyā, tat-kārakāh, this is plausible although it is surprising that Sk g should change into Prakrit k, whereas the alliteration in kakka-kuruga-kāragā kulingi speaks in favour of the retention of k in kuruga, but it is not clear what kuruga in that case should mean, the term ana-bala-bhaniyā is glossed as 'debtors, 1 e, those from whom demands are made by creditors, powerful on account of their dues', this is doubtful, perhaps bhaniyā has some original connection with the next term puvva-Vālıya-vayana-daccha, 'those who are clever in anticipating what another says' Abh's second explanation of this term is fanciful
Next are named the upholders of false philosophical doctrines, avara natthika-vādino vama-loka-vādi%) bhanantı etc First are
1) khandastakhhā, glossed here as sulkas pālāh but in chap 3 ( 44b) as kotta-palah
2) A term like natthika-vādino occurs very rarely, if at all, in the Canon, and vāma-lo yo not at all The different formations in vädıno and vādi are due possibly to metrical reasons, for if we read natthikka (1 e nästıkya) for nattlika, then we have a vedha in these words

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—
stated the views of atheists or materialists1) among whom have been named those who speak of the five khandhas 1 e the Buddhists), those who regard manas and those who regard vāyu (1 e ucchväs'ādi, Abh) as the essential principle Secondly are named the views of those who hold that the world has come out of an egg or it is made by Svayambhu himself or by Prajapati o isvara or by Visnu3) Thirdly is mentioned the doctrine of Samkhya1), though this term does not appear, but nothing other than the Samkhya doctrine is meant when it is said eko āyā akārako vedako ya sukayassa dukkayassa ya karanāni kāranāni savvahā savvahim ca nicco ya nikkio nigguno ya anuvalevo ttı (p 28b) Neither does Abh use the term - he says ätmâdvaitavādy-ādayah (p 34a bottom) Next are referred to the upholders of Yadrcchā-, Svabhāva-, Daiva- and Niyatı-vādas) A misreading should be corrected on p 28a, viz, bhāsanti he should be read as bhasant' iha, for the former gives no sense while the latter, besides being easily intelligible, fits into a vedha The nominatives in e in iha bhave ege bhave (p 28a, last line) look as if these were quotations from an older source, so also does pāna-vahe (p 28b, 1 1) Among this enumeration of here-, tical schools one misses the inclusion of the Ajivikas who used to figure so prominently in older diatribes against heretics
-the
――
Then it is said (pp 28b-30a) that falsehood is also spoken by liars, evil-speakers, those who steal entrusted property, those who give false evidence, those who point out the various animals and living beings to their destroyers and those who advise engaging in worldly pursuits As this part is of secular interest we
1
1) Schrader, Ueber den Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas, has fully studied the Jaina references in Suya and other texts bearing on these views, also see Barua, History of Pre-Buddhistic Ind Philosophy
2) The Jaina passages bearing on whom, as well as those on Samkhyas and Puranists, in Suya etc have been dealt with in the present writer's Schools and Sects in Jaina Literature
3) These are the views of Puranists see n 2, supra The mention of the cult of Visnu points to a late age
4) see n 2, supra
5) see n 1, supra

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- 36 — quote it below in full This part, together with that dealing with the heretics, is an example of the simplest prose style that our text is capable of
Avare ahammao rāya-duttham ab bhakkhānam bhanenti alıyam, – 'coro tti acorayam karentam, 'dāmariu' ttı vı ya emeva udāsīnam, dussilo' ttı ya, 'para-da
ram gacchati'tti mailinti sila-kalıyam, "ayam 5 pi guru-tappao' anne emeva bhanantı (29a) uvāhanantā –
‘mitta-kalattāım sevantı', 'ayam pi lutta-dhammo', 'mo vivissambha - ghāio, pāva - kamma - kāri, agammagāmi' 'ayam durappã bahuesu ya pavagesu jut.
tytti, evam jampanti macchari, bhaddake vā 10 guna - kitti - neha - paraloga - nippivāsā,
evam te alıya-vayana-dacchā para-dos'uppa. yana-ppasattā vedhenti akkhaiya-biena appānam kammabandhanena muh'ari asa mikkhiya-ppalāvä, nikkheve
avaharantı parassa atthammi gadhiya-giddhā, abhi15 juñjantı ya param asantaehim, luddhā ya karenti kūda
sakkhittanam asaccā, atthâlıyam ca kannā'lıyam ca bhomålıyam ca tahā gavalıyam ca garuyam bhanantı ahara-gatigamanam, annam pi ya jāti-rūva-kula-sila-paccaya-māyā-nigunam
cavala-pisunam param'attha-bhedaka-m-asantagam viddesa20 m-anattha-karakam pāva-kamma- mūlam | dud.
dittham dussuyam amuniyam nillajjam lokagaraha nijjam vahabandha-parikilesa-bahulam Jarā-marana-dukkha-soya-nim mam, asuddha
parināma-samkılıttham | bhanantı alıyâbhısamdhi-ni25 vitthā asanta-gun'udirakā ya santa-guna-nāsakā ya himsā -
bhūtôvaghāiyam alıya-sampauttālvay anam sâvajja-m-akusalam sāhu-garaha nijjam adhammma - jananam bhananti aņabhigaya - punna
pāvā, 30 puno vi adhikarana-kırıyā-pavattagã bahu-vi
ham anatthamavamaddam appano parassa ya karenti emeva ja mpamānā, mahisa-sūkare ya sāhıntı ghāyagānam, sasaya-pasaya-rohie ya sähinti vá

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37
gurānam, tittıra-vattaka-lāvake ya kaviñjala-kavoyage ya sahıntı sauninam, jhasa-magara-kacchave ya sahinti macchiyānam, sankh'anke khullae ya sahıntı makkarānam, ayagara-gonasa-mandalı-davvikare mauli ya sāhinti 5 välavīnam, gohä-sehaga-sallaga-saradake ya sähıntı luddhagānam, gaya-kula-vānara-kule ya sahinti pasiyānam, suka barahina-mayanasala-koila-hamsa (296) kule särase ya sahıntı posagānam, vadha-bandha-jayanam gommiyānam, | dhana-dhanna-ga10 velae ya sahıntı takkarānam, gām'āgara-nagara-pattane ya sahinti câriyānam, pāraghāiya-pantha-ghāyāo sāhinti ya ganthi-bheyānam, kayam ca coriyam nagara-gottiyānam, lamchana-nillamchana - dhamana - duhana - posana - vaṇaṇa - davana-vāhan’ādiyām sāhint bahūn gomiyānam, dhātu-mani. 15 sila - ppavala - rayan'āgare ya sahinti āgarinam, puppha-vihim phala-vihim ca sahinti māliyāna maggha-mahu-kosae ya sābinti vanacarānīm, jantai vi sai mula-kammam | ahevana-avindhana-abhigamant' osahi-ppaoge coriya-para-dāra-gama
20 na-bahu - pāva - kamma karanam ukkhandhe gama-ghatiyão | vana- - dahana - talaga - bheyanaim buddhi-visa-vinäsanāņi vasikaraṇa-madiyaim bhaya marana - kılesa - dosa - jananani bhava - bahu - samkılittha - malınāņi bhu25 ta-ghatôvaghat iy'aim | saccaim pi tai himsakāim vayanāi udaharantı putthā | vā apputṭhā vā, para tattiya - vāvadā ya asamikkhiya bh'asino uvadisantı sahasa 'uttā gonā gavayā dammantu, 'parinaya - vayā assā hatthi gavelaga - kukkudā ya 30 kijjantu', 'kinaveha ya vikkeha, payaha ya, sayanassa deha, pıyaya', 'dāsi - dāsa - bhayaka - bhāillaka ya, sissä ya, pesaka-jano, kamma-karā ya, kımkarā ya, ce sayana-parijano ya kisa acchanti" "bhariya bhe karintu kammam', 'gahanã1 vanãi khetta-khila-bhūmi-vallarāım | utta35 na-ghana-samkadāim dajjhantu, sūdijjantu ya', 'rukkha bhij jantu janta-bhand'ãiyassa uvahissa käranãe | bahu-vihassa ya atthäe', 'ucchū dujjantu', ‘pīlijjantu ya tilā',
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40
tomara - cakka - gayā - parasu - musala - langala - sūla - laulabhindamālā - sabbala - pattisa - cammettha - dughana - motthiya - moggara - varaphaliha- jantapatthara - duhana - tona kuveni - pidha - kalıya, ili - paharana - mılımılımılanta - khip5 panta - vijj'ujjala - viracıta - samappaha - nabhatale phuda - pa - harane mahārana - sankha bheri - varatūra - paura - padu pahad'āhaya ninaya gambhira nandita pakkhu - bhiya vipula-ghose haya gaya-raha-joha - turiya pasariya ray' uddhata tam'andha10 kara - bahule käyaranara - nayana - hıyaya - väulakare viluliya (45a) -ukkada vara - mauda - tirida - kundalôdudām'ädoviya, pagada - padãga, - usiya - jjhaya - vejayanti, - cāma - ra-calanta-chatt'andhakara-gambhire haya - hesiya, - hatthi - gulugulaiya, raha - ghanaghanaiya, haraharaiya, 15 apphädiya sihanaya, cheliya-vighutth'ukkuttha-kantha-gayasadda-bhima-gajjic sayaraha-hasanta-rusanta-kalakala-rave āsūniya-vayana-rudde bhima-dasanâdhar'ottha-gadha-daṭthe sappa
paikka
hāran'ujjaya - kare amarisa-vasa-tivva-ratta-niddārıt'acche veraditthi-kuddha-citthiya-tivali-kudila-bhudi-kaya-nilāde vaha20 parinaya-nara-sahassa-vikkama viyambhiyabale vagganta - turaga - raha pahaviya, samara-bhad, avadiya-cheya laghava paharasahita - samusaviya - bahu juyala, mukk'attahasa-pukkanta-bola-bahule | phala-phalag'avarana25 gahıya, - gayavara - patthinta, - darıya - bhada - khala - parop - para - palagga - juddha - gavvita, viusita-varâsı-rosa-turiya-abhimuha-paharınta, chinna-karı-kara-viyangıta-hare avaitthanisuddha-bhinna - phäliya-pagaliya ruhira - kata-bhumi-kaddama-cilicilla-pahe kucchi-da30 liya, galinta-rulinta - nibhellant'anta, phuraphuranta - vigalamamm'ahaya-vikaya gadha dinna - ppahāramucchiya-rulanta - vembhala - vilāva - kalunel haya - joha - bhamanta - turaga, - uddāma-matta-kuñjara, - pari - sankıya - jana, - nibbuka - cchinna - dhaya, - bhagga - rahavara, - 35 nattha - sıra - karı - kalevar'ākınna, - patita - paharana, - vıkınn' - ābharana, - bhūmi - bhāge naccanta - kabandha - paura, - bha - yamkara - vāyasa-parılenta-giddha-mandala, - bhamanta-cchāy'
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- 41 -
andhayāra-gambhire, vasu-vasuha-vikampita vya paccakkha-piuvanam parama-rudda-bihanagam duppavesataragam ativayanti
samgama-samkadam para-dhanam mahantā Our author also appears to be familiar with the sea, for he has two long descriptions of it One of them occurs in connection with the description of pirates (p 45a) and the other in section E of this chapter (p.456) The latter, as has already been pointed out, is drawn largely from Uva § 32 and the former also has several phrases of Uva $ 32 fitted into it.
Chap.4 Sexual intercourse is indulged in by the gods along with the apsarases, by the ten kinds of Bhavanavāsin gods), by another class of eight heavenly beings, viz, Anavanniya, Panavanniya etc.), by the eight classes of Vyantara-gods"), it is also indulged in by tiriya-joisa-vimānavāsı-manuya-ganā‘) Sexuality is also indulged in by creatures of land, water and air, as well as by powertul cakhavattis“), by the Baladevas and Vasudevas), by māndaIstra-kings, by those men who dwell at the foot of the woods and cares in Uttarakuru and Devakuru and by their women-folk, long descriptions of the physical feature of these men and women are given.
Of mythological interest are the lists of vara-pursa-lakkhanas
1) See Tat Sūt. Ir 11.
2) These are described by Abh as vantara-nikāyānām uparivartuah by antaras jātisviseşāh, see Schubring, Lehred J , P 139, and Kufel, Die !Kosmographie der Inder, p 275
3) See Tat Sūt iv 12
4) This means a priori, though in an unusual order, the animal world, the Jyotiska and the Vimanavāsın gods, and men' When by tinya joisas vimānasvāsi Abh understands tiryag-lobe yānı jyotiskasvimānāns, teşu arvas santi se te tathā jyotiskāh, he is right in so far as tiriya characterises the JOISS - ie the sun, moon, and stars - as belonging to the Middle World The animals cannot have been meant by tnya, for they follow immediately after The author wishes to sum up men and manslıke gods CE. P 93 b - tiriyasvāsi pañcavihã joisiyā deva = the sun, moon, tārā, gaha and nakkhatta.
5) They are powerful kings who rule in inaccessible quarters of the earth, see v Glasenapp, Jainismus, p. 255 ff.
6 They are viras who appear simultaneously and altogether nine times during a world period, seer Glasenapp, Jainismus, o 258

Page #47

- 42 - such as ravi-sasi-sankha etc (a dvandva compound of about 80 irembers) in connection with the description (p 68a) of these kings, and of the thirty-two auspicious signs such as chatta-jjhaya-jüva etc (p 705) in connection with the description of the women-folk of Uttarakuru etc
In connection with their exploits, the Baladevas and Vasudevas“) are referred to (p 72a bottom) as balavaga-gajjanta-danta-dappitaMutthiya?)-Cânūra-mūragā”), Rıţtha-vasabha-ghātıno, kesan-muhavipphädagā, danta-naga-dappa-mahanā, jamal ajjuna-bhañjagā, mahā-Saun-Pūtană-nvū, Kamsa-mauda-modagā, Jarāsındha-māna-mahanā etc
The Jaina version of the Harivamsa legends is found in the 8th Parvan of Hemacandra s Trisastısalākā-purusa-cartra The killing of the wrestlers Mustika and Canūra by Baladeva and Krşna respectively, the killing of the bull Rista, subjugation of the snake Kālıya, breaking of the two aruna-trees, killing of Sakunı and Pūtanā, the fight with Kamsa – all exploits of Krsna, are narrated in the 5th sarga of 8th Parvan, the killing of Jarasandha“) is narrated in the 7th sarga of the same Parvan The tearing open of the mouth of a lion is attributed to the first Vásudes a called Triprsta”), for kesan-muha Abh notes a variant Kesi-mo in which case the legend refers to Kệna s tearing open the mouth of the horse Kesin, narrated in the 5th sarga of the 8th Parvan of Trişastio The Hanvamsa and Mahābhārata legends) are dealt also in other Jaina works such as Harivamsa-purāna of Jinasena, Uttara-purāna of Gunabhadra and Vasudevahındı of Samghadāsa The first two of these are in Sanskrt and the last in Prakrit An exhaustive and comparative study of the Jaina versions of the Harvamsa and Ma
1) The 24 tirthambaras, 12 cakravartins and 9 each of the Bala", Vasuo and Pratsäsuderas constitute the 63 salālā purusas of the Jamas
2) Kaustuka, a boxer, but here it is a proper name 5) From mūr = to break, Hem IV 106 4) He is the 9th Pratırāsudeva with the Jainas 5) The story is narrated by r Glasenapp, Jainismus, p 275
6) See also Jacobis's artcic, Die Jain a Legende von dem Uns tergange Dväravati's und von dem Tode Krsna's, ZDMG, xlu, p 493—529 rhere he discusses the legends on Krsna as found in the Uttarajgh commentary, Antagada and Nāyādb

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- 45 -
hābhārata legends on the basis of the works mentioned above as well as other minor Jaina works, has been made by Dr L Alsdorf in Harivam sa purāna des Puspadanta (an Apabhramsa teat)
Chap 5 Possession of property is desired by various kinds of gods and various classes of men It is the cause of people occupying themselves with the 72 kalās and thc 64 mahılā-gunas-)
Section E - The Consequences of the Five Sins
In the first chapter this section narrates at considerable length, as is only natural in a work of didactic character as our text is, the horrors of hell and the various kinds of tortures and sufferings therein From hell, the sinful soul is reborn many times among lower animals and among four-, threc-, two and onc-sensed beings and suffers the pains attendant thereon Even if they are born as human beings, they obtain a malformed body, suffer from diseases, and are miserablc and unfortunate
Noticeable in this connection is the absence of any mention of final liberation through adoption of an ascetic's life, which characterises so prominently the narratives on sinners in earlier texts Not only sinners but even other people, both ordinary and eminent, must pass through the ascetic's life and then obtain mohkha, according to the tales in Angas 6-9 Our text warns one against the evils of sin and extols the virtues of morality, but does not extol asceticism as such This change of emphasis probably indicates a , change in the temper of the community when rigorous asceticism had fallen off from its high pedestal and had ceased to be extolled as an end in itself, yielding place to a greater consideration for things as they actually were Accepting the community as it was, Te, consisting of a greater number of laity than ascetics, it naturally found propagation of moral teaching as of more practical use and interest than urging the community to renounce the world This cection runs thus -
1) Sec supra p 12

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- 44 - Chap 1 (p 14a) - Tassa ya pavassa phala-vivagamajānamânã l vaddhantı mahab-bhayam avissāma-veyanam diha-kala - bahu-dukkha.
samkadam naraya-tırıkk ha-jonim, 10 ã ukkha e 5 cuyá a subha-kamma-bahulāļuvavajjantinara. csu huliyam maha'la esum vayarāmaya-kuddarudda - nissamdhi - dāra - virahiya - nimmaddava - bhūmitala-kharãmarisa-visama- niraya
ghara - cāraesum | maho'sina - say ă - patatta - 10 duggandha-vissa - uvyeya - janagesum | bibhaccha
darisanijesu niccam hima-padala-siyalesumkālobhāsesu ya bhīma-gabhira-loma-harisanesu nirabhırâmesu nippadiyāra-vāhi-roga-jarā-piliesu ativa - nicc'andhakara-ti
missesu paibhaesum vava gaya - gaha - canda15 sûra-nakk hatta-101'sesum, meya-vasā-mamsa-padala
poccada-puya-ruhır’ukkınna-vilina-cikkana - rasiya - vāvanna (146) kuhıya-cikkhalla-kaddamesum kukūlânala-palıtta - jāla - mummura-asi-kkhura-karavatta-dhārā-sunisiya
vicchuyadamka-nivātövamma-pharisa-atidussahesu ya attā. 20 nâsarana - kaduya - dukkha - paritāvanesumi anubaddha-nırantara-veyanesu jama-purisa-samkulesu,
tattha ya anto-muhutta-laddhi-bhava-paccaenam niyvattenti u te sariram hundam bibhaccha
darisanijjam bihanagam atthi-naha-roma-vajzıyam asubha25 dukkha-visahan, tao ya pazjatti-in-u vaga yà indiehi
pañcahi vedenti asubhãe veyanāe ujjala-bala-viulaukkada-k khara-pharusa - payanda - ghora - bihanaga-dārunāe, kim te kandu-mahakumbhi - pa
sana - paulana - tavaga - talana - bhatta - bhajja30 nāni ya loha-kadāh'-ukkadhanāni ya Kotta - balı-kara
na-kottanâni ya sāmali-tikkh’agga - loha - kan. taka - abhisarani apasārananı phalana - vidā. hanāni ya / avakodaka-bandhanānilatthi-saya
tālanāni ya galaga - bal'ullambanāni sūl'agga35 bheyanāni ya | äesa - pavañcanāni khimsana
vimānanāni | vighuttha - panujjanāni yajjhasaya - mātikāni ya,

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45
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evam te (176) puvva-kamma-kaya-samcayôvatatta niray'aggi-mah'aggi-sampalitta gädhadukkham mahab-bhayam kakkasam asayam | sārīram mānasam ca tivvam | duviham vedenti 5 veyanam pāva-kamma-käri, bahuni paliôvamasāgarôvamāim | kalunam pälenti te ahâuyam, jamakāiya-tāsitā ya saddam karenti bhiyā, kim te? “avibhāya' sāmı' bhāya' bappaꞌ tāya' jiyavamꞌ muya me, marāmi dubbalo vähi-pilio 'ham' kim dāni si evam dāruno 10 niddayo ya? mã dehi me pahare' ussās'eyam muhuttayam me dehi pasāyam karehi' mā rusa' visamāmi' gevijjam muyaha me, marāmi' gādham tanhãio aham' deha pānīyam "" 'hantā piya imam jalam sīyalam' ti ghettuna ya naraya-pālā taviyam tauyam se denti kalasena añjalīsu, datthūna ya tam 15 paveviy❜angôvanga (18a) amsu-pagalanta - pappuyaccha "chinnä tanhaiya mha" kalunāni jampamānā vippekkhantā diso-disim attānā asaranā anāhā abandhava bandhu-vippahūnā | vipalāyanti ya migā iva vegena bha'uvvigga, ghettuna bala palayamā - 20 nānam niranukampa | muham vihadettum lohadandehi kalakalam nham vayanamsi chubhanti kei jamakāıya hasantā, tena daddhā santo rasanti ya bhimani vissaraim, ruvantı ya kalunagām pārevayagā va, 25 evam palaviya-vilava-kalun'akandiya-bahu
runna-rudiya-saddo] pariveviya-ruddha-baddhaya-nārak'ārava-samkulo nisattho rasiya-bhaniya-kuvi'ukkuiya-nirayapāla-tajjiya-"genha' kkama pahara' chinda' bhinda' uppādeh' ukkhanahı' kattāhi vikattāhi" ya bhujjo "hana' vihana' 30 vicchubhôcchubha' ākaddha' vikadḍha' kim na jampası sarahı pāva-kammām dukkayāım" -evam-vayana-maha-ppagabbho padisuya-sadda-samkulo tãsao saya niraya-goyarāna mahānagara-dajjhamāna-sariso | nigghoso suvvae anıttho, tahıyam neraiyānam jāijjantānam jāyanāhim, kım
35 te3
asivana - dabbhavana-jantapatthara-suitala-kkhāravāpı-kalakalanta-Veyaranı-kalamba-vāluyā-jaliya - guha-nirumbhana-usınô

Page #51

- 46 - sina-kantailla-duggama-raha-joyana-tatta-loha-magga - gamanavāhanāni, imehi vivihehiãyuhehim kim te moggaramusundhi - karakaya - satti-hala-gaya-musala-cakka-konta-toma.
ra - sūla - laula-bhındımāla-saddala-pattısa-cammettha-duhana5 muttluya-asi-khedaga-khagga-cāva-nārāya- kanaka-kappanı-vāsi
parasu-tanka-tikkha-nimmala annehi ya evam -ādiehim asubhehim veuvviehim paharana-satehim anubaddhativva verā paroppara-veyanam udirenti abhihanantā, tattha
ya moggara - pahāra - cunniya - musundhi-sam10 bhagga-mahiya-dehājantóvapilana-phuranta-kappiyā
kei'ttha sa- (18b) cam'makã vigattā nimmül'. ullūn a-kann'ottha - nāsıkä сhinna-hattha-pădā ! a si-karakaya - tikkha-konta - parasu-ppahāra
phālaya-yasi-samtacchiy'-anga-m-anga | kala15 kala - māna - khāra - parisitta - gādha - dajjhanta
gatta - kunt'agga - bhinna - jajjariya - savvadehã | vilolantı mahitale visūnıy'anga - m - angā, tattha ya viga - sunaga - siyāla - kāka - majjāra - sa
rabha - diviya - Viyaggha - sad dūla - siha - dap20 piya-khuhā'bhibhūchi nicca-kälam anasiehim
ghor'ārasamána-bhima-rūvehi akka mittādadha-dadhā-gādha- dakka - kaddiya - sutikkhana ha-phālıy'uddha - dehā , vicchippante sa
mantao vi mukka - samdhi - bandhanā viyanga25 m-anga, kanka - kurara - giddha - ghora-kattha -
vāyasa - ganehi ya puno | khara-thira-dadhanakkha - loha - tundehi ovatitta pakkh'ā hayatikkha - nakkha - vikinna - jibbh'añchiya-naya
na-nidday'olugga - vigata - va yanā, ukkosantā 30 ya upp ayantā, nipatantã bhamantä, puvva-kammôdayôva.
gată, paccha' nusaena dajjha mãnā, nındantā purekadāım kammāım pāyagāım, tahım tahim tārısāni osannam cikkanäi dukkhāi anubhavittā, tato ya āu
hkhaena uvvattiyā sa mānā, bahave gacchanti 35 tiriya - vasa him dukkh'uttaram sudārunam jammana
marana-jarā-vāhi - pariyattanârahattam jala. thala-kha hayara - paroppara - vihim sana - ppa

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- 47 - rancam imam cz jaga-pagadam varēzē, dokElam parenti diha-kalam, kim te?
Sumhz-tenha-khoz-veyana - appaikära - cdavi - eztareDicce-bharuvvigge-visa-jassaga - vaha-bandhana - zadari aikaça - niyayana - atthi - bhaõiaga - nēsē - bheya- ppakāra-cc Diana-chevi-chezaña - āblioga-Ppāvana-kasaīkus įra-niayaEzraēti ya, vāharāni ya māyā-při-vippaaga-sola-paripilanżą ya sathi aggi-visêbhighzya - szla-gavalz-āvzlana - mārazini ya
sala-jai* occhimpanāni, paolana-vikappañãïi ya, jāvaj-sīvice10 bandhegni paūjaca-nirohanani ya sayūriz-nidbadanan: Chanarēni ya, dobanāni ya, kuda- (196) nda-gala-baadhzrāri vz
asa-parivāraņāņi ya pankz-jala-nimajsaņāni vāri-pfavesanan year orzyz-zibkzaga-visama-tivzdana-dav agei-jala-daher, à yz;
eram te dukkha-saya-sampalitta | a2:agic 15 zgavā iban sérasesa-kammal tirikkha-pañcén
diese pēviati pivakāri kammâni pamāya-rēga. dose-babu-samcivõin' ativa assara-kakka. szig;
(232) bbcmarz-masage-racchi-n-Ziesc va 20 jäi kazkodi-sara-sahassehim navchim car-irdi, az tabonte
bociera jau mana-maraazri anubhavantzikālam. Sarkkejjakam bhamanti neraiya-samāça-TIKre-eckkbälgbarisa-rasana-ghaqa-cakkhe-saki
yz; tabera te-indiesu kunthu-pipaika-avadik adikesi ya JZ-IT3 lakoc-sarz-salessehirn anmachira te-indivāra cchrī tch tc'era
iamtaza - warzgāni aauhavanta kalan sam ktejiakan. bhamanti terzira-samāna-titreLekkha pharisa-rasaga - ghãnz - samçactie;
Sarcelasa - jalüyz - kiciya - caodanaga- - zu diesc va ati.... (as before) .... sabassehin sanctiti ajū
paskiri be-zaidīyāna tahima... (as before) ... pharisa-tesana-bhara-sampacttz; paita eg'indiyattanan pi ja Scari-izla-jalana-nätyz-vzazpikai-suhriz-bzyzrem ca para
Framtids-n-amejiattain patteya-saric-riēma-sahāranati cz patterrae 31 Sais-Friesu ya, tetthiavi kila-te-asankheijasan ca 612712751
-katam ca mante-kae; phis-indiya-chive-samfacttzdokkha-sanudayam inzanitthampa.

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48
vinti puno puno tahim tahım c'eva parabhava-taru-gana-gahane koddāla-kulıya-dālana- (23b) salıla-malana-khumbhana-rumbhana-analânıla-viviha - sattha - ghattana - paropparâbhihananamārana-vırāhanānı ya akāmakāım, para-ppaogôdīranāhi ya kajja5 paoyanehi ya pessa-pasu-nimitta-osah'āhāra-malehim ukkhanana-ukkatthana-payana-kottana-pisana-pittaI na - bhajjana- phudaṇa - bhañjana - gālana - āmodana - sadana - cheyana - tacchana - viluñcana - patta - jjhodaṇa - aggi - dahan'äiyāim,
10
evam
te bhava-parampara-dukkha-samanubaddha adanti samsara bihanakare | jīvā pānâivāya-nirayā ananta-kālam,
pi
je vi ya iha mãnusattanam āgayā kahım naragā uvvattiya adhanna te vi ya disanti pā15 yaso vikaya-vigala-rūvā khujjā vadabha ya vāmanā ya bahira ya kāna | kuntā pangulā viulā ya mūkā ya mammanā ya andhayagā ega-cakkhü-vınıhayā savellayā vāhi-roga-piliya - app'a uya-sattha-vajjha-bālā | kulakkhan'ukkınna - dehā dubbala - kusamghayana - kuppa20 māna - kusamthiyā kurūvā kivinā ya hīnā hīņa-sattā niccam sokkha-parivajjiyä asuha - dukkha-bhāga-naragão tham sâvasesa-kam mã, evam naragam tirikkha-jonim kumānusattam ca hindamānā | pāvantı anantāım dukkhānı pāvakārī,
25
eso so pana-vahassa phala-vivago | iha-lo10 pāralo10 appa-suho bahu-dukkho mahab-bhao bahu-rayappagadho dāruno kakhaso asão, vāsa-sahassehim muccai, na ya avedaitta atthi hu mokkha tti evam ahamsu Nāya-kula-nandano mahappā jino u Vira-vara30 namadhejjo, kahesi ya päna-vahanassa phala-vivägam
-
-
Chap 2 Describes torments in hell and cycles of birth among lower animals, plants etc along with their attendant sufferings, or human-birth of an unpleasant and ignoble character
¦ Chap 3 Describes imprisonment, punishment with tortures and I death, and torments of hell and cycle of births as before
In this connection (p 53a ff) occurs a description of the punishment of thieves who are caught They are, we are told, imprisoned

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-
49 -
and tortured and then led to their execution through the city-streets, i some are impaled and then mutilated and hanged on trees, some are bound fast and hurled down from a precipice, others are trampled to death by elephants and their limbs are cut off, ! some are imprisoned for life, and when dead are thrown into the ditch')
Chap 4 - Sexuality is the cause of mutual strife, loss of wealth, kinsmen, character and health, it is also the cause of many wars of the past and ends in torments in hell etc The wars referred to are said to be those fought over Sitā, Draupadi, Rukmini, Padma vati, Tārā, Kāñcanā, Rakta-subhadrā, Ahalya 7), "Suvarna-gulikā Kinnari, Surūpa-Vidyuninati, and Rohini
As regards these wars, those fought over Sitā and Tāra (wife of the monkey-brothers Vāli and Sugriva) are narrated in Trisastio, 7th Parvan (the fight over Tārā is described in the 6th Sarga) The Draupadi story is narrated in Nāyā XVI and Trisaştı°, 8th Parvan, 10th Sarga Leumann compared the Jaina version of this story with the Mahābhārata_account") The war caused by the carrying away of Rukmini and Padmāvati by Krsna is described in Trisastı°, 8th Parvan, (ith Sarga) The stories on Kāñcanā, Ahıllıkā, Kinnari and Surūpa-Vidyunmati, says Abh, are not known But, as indicated above, Ahıllıyā is supposed to be Ahalyā It was Weber (Sitzungsberichte der Preuß Akad d Wiss 1887) who identified her with Indra s mistress (see_Mahābhārata, XII 342) The war caused by the abduction by Arjuna of Subhadrā (called Rakta-subhadrā here because, says Abh, she fell in love, rahtā iti, with Arjuna), the sister
1) Further information in Jaina literature on details concerning the punishment of criminals has been summarised by the present writer in Cal Review April 1933, pp 92-94
2) A Abilliyā, Abh" "Ahinnikā 3) Sce Rāmāyana, Kışkındhyākānda, 9th sarga
4) Transactions of the 6th International Congress of Orientalists, Leyden, *1885, p 541 "The earlier part of the Nāyā account dealing with the previous births of Draupadi is summarised by huttemann, Die Jñata Erzahlungen, p 44 This account was summarised in English also by the present writer in Cal Review, Nov Dec 1951, p 256, where however he fell into the crror of mistaking the honorific Assulfix to the name of the monk Dhammaghosa as the feminine ässuffix, !

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50
of Krsna, is narrated in Trisasti", 8th Parvan, 6th Sarga1) The story of the war on the slave-girl Suvarna-gulikā (she was so called because, on eating a magic pill, her complexion became like that of gold) is narrated in the Uttarajjhayana Commentary2) This battle was fought between Canda-Pradyota of Ujjayini and Udayana3), the king of the Sindhu-Sauviras The story of the fight over Rohini, mother of Balarama and wife of Vasudeva, is narrated in Trisasti, 8th Parvan, 4th Sarga1)
—
Chap 5 Possession of property is the cause of engaging in wordly pursuits, of the killing of living beings and of the other sins, of quarrel and strife etc, torments in hell and cycles of births are described as before
Conclusion
Chap 1 (23b)- Eso so pāna-vaho cando ruddo khuddo anario nigghino nisamso mahab-bhao bihanao tāsanao anajjo uvveyanao ya niravayakkho niddhammo nippivāso nikkaluno niraya-vāsa-gamananidhano moha-mahab-bhaya-pavaddhao marana-vemanaso padhamam ahamma-dāram samattam ti bemi
The subsequent chapters also close in similar manner with a repetition of the words used in opening the respective chapter
1) Alsdorf has dealt with all these legends in his work mentioned above on p 43
2) See also Jacobi, Ausgewahlte Erzahlungen in Māhārā, stri, pp 28-34, translated into English by Meyer, Hindu Tales, p 97 ££
3) For the correct form of this name 1 e Udrayana, see Luders, We1tere Beitrage zur Geschichte und Geographie von Osts turkestan, p 29 ff
4) See supra, note 1

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III Extracts from the Commentary
and Critical Notes
Page 25 1 2 - cf Rāyap p 1148, cande ruddc khudde lohiyarpāni sāhassic sahasıo should mctrically be sāhassio as in Rāyap Nissamso should mctris cally be nisamso, as at the end of the chap
1 4 - bihanao is for bhīşanahah, Abh however pedantically renders it as bhāpanalah, "bhāpayatı bhayavantam harotit:" Anajjo is anyāya and not anārya, uvcyanao is udicjanak zh, niravayahlho is mctrical for piras schlho = nirapchşa, in chap 3 ( 45b) the word occurs as nırāicklho Abh understands 'patilcss' by nipprvāso, but as that would be an ims possible meaning for nispipasa, it remains for us to take the word, with all reserve as nihpriy'āša
Page 26 11- The cdha is corrcct when cither rāsa or gimana is left out Payattao is pravartahah, Abh how car renders it as prakarsakah, which he explains by pravartahah, praharsakah ought to be payaddhao (for hars satı = haddhai) and not piyattao Abh notes a pathantara mohasmahās bhayaspravardhakah prasardhahah may change into pavaddhao and then into payaddhao at the end of this chapter wc find pavadahao
12 · maranā should metrically be marana, so at the end of the chapter as well as in B and F, marana.vcmano should mcan 'ascrsion to death
14 - lahusaga = laghuh svah atmā vıdy atc yesām to laghu-svakih, Abh, but it is rather laghugas no ha
16- arati and ratı arc two among the six nolasāyas, sce Tat Sūt VII 10
17 niyadı is from Sh mikrti 'dcccption' but Dešin in 26 notes a word niadi in the sense of dambha (which does not apply here) and adds that it would not be a desi word of derived acc to Hem 1 206 from nikrti Sāti, avisrambha, au ist isa, Abh, perhaps it is Sh sātih in the sense of 'gaining' (see Apte's Dict sub socc) as by mixing bad things with good things or bad sccds with good seeds (see also PSM, sub voce) Cfmāyās niyadıskūdaskavadarsāyissampaogasbahule, Rāyap p 114a, also Süya p 92 (Vaidya's ed)
18- nissamsam should mctric be nisamsam as in B (misprinted nisas sam) and F
1 10 - Linhaslessă is the worst kind among the six lessās, see Commt Tat Sut III 3

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1 14 -- hara daha is for harana-dahana, metri causa?
| 15 - para-santig' abhijj' gives us oo -,00 - but as these two are an odd and even middle ganas respectively of a vedha, it should correctly have been 0-0, 00 , the word is parasathe dhanc yo abhidhyāslobho, Abh, A abhejo, obviously a misprint, while abhijjā instead of jjhā is a wrong spelling Käla-viso would mean vis’skāla, 1 c, 'happening at unusual times (night) but Abh glosses it as kālaś ca ardhasrātrādi, visamam ca parvatâdısdurgam
te hi prāyah tatskārıbhir āśrıyete 1 17 - aho 'cchinna, adhah adhogatau acchinnastrsnānām etc Patthoss maiyam, prastotri prastāvılā pravartıkā matih yasmims tat tathā, in pats thānaspatthoi we have ~ --, -- but the metre here requires --- 0-o, patthānaspatthi would be correct in metre, but both patthoi and patthi remain obscure
1 18 – vasana is not vyasana (Abh) but vasana
1 19 - akhhıvana is aksepana, citta-vyagratâpadānam Abh, anıhuyas pari' is anıbhrtah anupaśāntah parināmo yasyâsau, Abh
1 24 - uppūra, pracurya, Abh
1 30-patthanijjam = prarthaniyam Panaya following Abh is explained by PSM as 'fine mud', PSM also unterstands by it a kind of aquatic weeds šaivāla which would suit the sense here very well, for people sometimes lose their life in water in India being entangled in these weeds
1 33 - The metre requires ppamāda
1 5 – jana should metric be left out, it found its way no doubt due to an intentional or unintentional repetition of the latter part of suyana
Page 27 11 - parigaya is noted only as a pāthânt by Abh who reads here parıcıya as in chap 2 and 3
1 4 -- nānā-manı etc this whole sentence is rather an involved one Here pariggaha is likened unto a tree (which fact has not been mentioned) whercof the various parts e g mūla, khandha etc are specified, regarding comparison though not of pariggaha, with a tree cf Bhagavadgitā xv 1-2 Tanhã on 1 13 is one of the mūlas and this tanhã remains ananta even after having enjoyed Bharaha (1 9) which is qualified by the words nānā vihim c'eva bahu-vihiyam, and after having enjoyed vasuhā which is qualified by the words naga sasāgaram Cf Uva § 48 - nānās maniskanagasrayanasvimalasmaharıha etc
Is 5-7 - CE Uva 88 11, 102 - dāsi-dāsa-go-mahısasgavelaga etc Bhaya = bhrtaka, pesa = presya (Hem II 92), prayojanesu presanīyah, Abh Ct also Uva $ 11 — sayan'āsanaszānasvāhana etc , jugga = Gollasdešas prasiddhasjampāna-višesa, Abh Kuviya = Sk kupya
19- Bharaha is the southernmost among the seven vāsa or khettas into which Jambuddiva is divided, this is the part of the world we live in

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- 53
and it is a hammasbhūmi, i e, where one must work to live, see Tat S III 10, 16
is 9€ - pura-vara, metrically 0000, should have been o, 000 or 0-0 CF Uva § 53 - gām'āgara-nagaraskheda-kabbada-donamuha-madambas pattanasāsama-nigamassamvāha-sannivesā, this is the usual Jaina way of naming places of human habitation They have been explained after the coms mentators by Barnett, Antagad p 4445
I ll - parimandıyam should metric be mandivam as in B and F
I 14 — sāra-nıraya, where the metre fails, is an addition not justified by any cosmographical allusion in the following vedhas
I 15 – In maha(shkhandho) we should have had ooo instead of o-, vipula-khandho "ould fit in, but, it seems, it was avoided on account of the Dext vedha, where it has its place The kaşāyas are four, viz , krodha, māna, māyā and lobha, each of which is again divided into four degrees, see Tat S VIII and v Glasenapp. Jainismus, pp 161, 181
I 16 sāla = sālā = śākhā, Desin VIII 22, pravirallıya (Abh reads also prayirellita) according to PSM = pavittharilla = Sk pravistarın Vidava = titapa, miyadi =nikrti as on o 26, I T
| 17 tayā = tvaca, bark of a tree
| 18 - Visūranā, lamentation, Hom i 132 sisūrai = khidyatı Pakampıya should metric be kampiya
I 21 – phalıha = parigha, a cross-bolt on a door
Page 28
11- Dāmānı imānı should metric be dāmān' imāni (see Jacobi, Indos germ Forsch XXXI p 213 for the combination of iti=i in Jaina Prakrit), gonnani is gaunāni, 'connotatise', of gonam gunasnipphannam nāmadhejjam kares, Vivāg p 80 (Dhanap ed)
12 - pāna sarīrão could be a vedha if we read pānasvah' ummus lanā sarira
1 3 -- We may separate avisambho as a visambho, a standing for ya (see Schubring, Ācār p 1, 1 13), visambho would then mean 'to die', cf Schubring, Kalpas 4 24
14 – uddavanā is derived by Abh from upadravana or apadravana, by Leumann (Uva p 105) from ud + du, Schubring (Acār p 110) prefers derivation from vā Tivāyanā is either atıpātană or tripātană (tri standing here for manas, vāc and hāya or prāna with its threefold attrib: āyus and indriya Abh) ārambha and samārambha meaning 'worldly purs suits' were originally synonymous, cf appenam ārambbenam appenam samārambnenam appenam ārambhassamārambhenam vittım kappemānā, Uva $$ 71 and 72, in Ayar I 1 1 4 samārambha is explained as sãvadyas nuşthāna, but our text uniformly uses it as synonymous with himsā, Abh is prepared to take even ārambha as vināša

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- 54
I 5 Kuya galanã ya proceeds in correct metre though incomplete, and would be completed by maccū af samvattagassamkhevo is taken as an interpolation nutthavanā is nihsthāpanā, "displacement' ie extermination' (3) Samvattaga samvartala, 'destruction'
16 - kadaga is explained by Abh esther as sainya or kiliñja, kılınja or I aliñja has been explained in Deśín II 11 as laghu dāru
1 7 -- voramanam = vyuparamanam, prânebhyo jivasya vyuparatıh, Abh
18- By reading ya after Oppavão the vedha can be extended to pāvaslobho Ccheo should metric be Ocheo
19- anakaro = rnam pāpam karotīti, Abh For vajo Abh notes a pāthân sāvajjo which suggests the possibility of the word to have stood for avadya and therefore we have to read as anakaro yo avajjo
I 10 – nijjavanā tisam would be a vedha uf gunānam virāhanã were read as gunasvirāhanā
1 15 - avatthayam is metri causa from apartham, apagata-satyârs tham, Abh Macchā-po, mithyêtı krtvā pascãt-krtam, Abh
1 16 - ucсhannam, Abh derives it from chad 'to cover but Sk utsanna would do quite well A ukkūlam which disturbs the metre, Abh notes a variant ukkalam ürdhvain dharmaskalāya yat tat, which is surely far-fetched, ukkulat would mean 'whereby one falls from his family', in chap 3, theft has been called kulasmasi
Page 29 12 - parashadam = Chrtam Kūri is krūrah or krūrin, Abh notes a variant kurutuka-krtam
13- lolo takko ti ya is metrical with - 00 instead of ~ -- in the concluding gana
14 - For hatthalo Abh notes a pāthân hattha-lahuttam which disturbs the metre, still more so hattha-lahuttanam in A, both give no good sense
1 5 - adıyanā = ādāna Avilo =- avapidah 17 - Cf kula-masi with ukkulam in chap 2
18 lälapp is from lap 'to chatter', Abh takes lālapo-pattho as lālas panasya prātthanā, but it is better to make it a dvandvascompound meaning 'garrulity and entreaty' Before vasanam A reads āsasanaya which Abh also notes as a páthân asasanāya vināśāya, but as it disturbs the metre we can reject it Tanhāsgebi should metric be tanhasgehi, tanha frequently appears as tanha and we have para dhanammı gehi just a few lines above 19 - apararaccham = aparâksam, Abh 1 12 — abam(bham) should metric be abbamo -
I 14 - Carantam, carat, viśvam vyāpnuvat, Abh, he notes this word only as a variant of mehunam Padanam samyamasthānām prajânām vă, Abh The former is more likely A misprints samkhevo, Abh samksobho
1 15- vuggaho rendered by Abh as vyudgrahah, he however notes a pāthân viggaho which is preferable, being less complicated Gāmasdo was

Page #60

– 55 -
used as an cpithet of maithuna by Buddha also, as in virato methunā gāma-dhammā, Digha 1 4, Angutt 1 211, A titti would be trptıh, but Abh cuidently reads tatti (so in B, F ttattı), for he says taptih gaveşanam pālanam Tā (tatti tatparata adeśaś ca, Dcśin v 20)
Page 31 12-hei should mctric bc hei Asamjae avirae occurs in Süya II iv 63 14 - Abh seems to have before him bahu-viham bhayamkaram and also a pāthân without bahusvibam, of bahu ppagāram he says nothing except explaining it as bahusviham
1 5 – The instrumental in imchi etc is meant for the locative Tasa and thāvara are the two groups into which souls still in bondage are divided acc to one mode of classification, tasa 'mobile' are those souls embodied in fire, air, or in beings possessing two to five senses, thāvara, 'immobile are those embodied in earth, water and plants, see Tat Süt II 12-14, Schubring, Lehred J P 96 16 - padınıyo means here rather 'adverse than 'perverse
I 7 -- pāthīna, zatsy asvisesah, is not found in Pannav, timi and timims gila are mabāsmatsya and mahāsmatsyatama respectively, jhasa is the name of fish in general
18-The mandukkas are not found in Pann, for ad cf tandula = Sk tandula The two kinds of kacchavas are said in Pann to be bonestortoises and Elesbstortoises Nahka is a kind of fish mentioned in Pann along with time and timımgila, and would therefore be Sk nakra The two kinds of magara are sonda and mattha in Pann
18- gāha, jalasjantusvišesa is one of the five classes into which Pann divides aquatic animals and as its subdivisions are named dili, vedhaga, muddhaya, simāgāra and pulaya, manduya is manduya in BF, Abh also reads manduka
I 10 — The tag vibānāshae (once vihānahasko) ya evamsādi appears at the end of all the five lists of animals, Abh explains vibānā as shortened from vidhānaka, kae in the sense of 'etc', see āyār II 1 6 6, and Schubring, Dasav. 5 1 34.
1 11 - huranga and ruru are kinds of deer, sarabha is possibly related to the bovine species like camara and sambara and is not the mythical animal that can take an elephant on its back' as Abh remarks, camara is a wild cow, the yak, well-known for its tail, sambara has many pointed horns, says Abh, it is perhaps the same as sambhār of the Central Pros vinces
Is 11 f - hurabbha = Sk urabhra, but Pann has elaga, pasaya (pasuya in Pann) is biungular, gona (as in BF and Pann) appears as gonasa in A which is a name of a serpent in list in c(1), rohıya is explained by Abh simply as a quadruped and has not been found by him in some Mss, it is also not in Pann, haya is assā, gaya is hatthi, khara is gaddavā in Pann

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- 56 I 12 -- karabha is utta in Pann , khagga is a rhinoceros, vânara not in Pann, kola resembles a rat, pot in Pann , Abh notes a päthän koka (not in Pann)
1 13 -- kolasunaka is a huge boar, sinyandalaga and avatta are solidungus lar, kokantıyas have toenails and cry "kauskau" at night, gokanna is brungular
I 14 - chagala is ayā in Pann, A diviya Taraccha (is at maraccha of Pann?) is the hyena, accha and bhalla are varieties of bears, the latter not in Pann
1 15 – cillala is the leopard (Abh understands this to mean a biungular), Pann has cattaga and another animal cıllaga, for saddula Pann has vagghā
is 17-19 - abs, ayagara, äsälıya and mahöraga are the four principal classes into which Pann divides uragas, äsālıya is a huge serpent like its two other companions, ahis are further divided by Pann into davvikaras and maulis, : e, those with or without a hood, gonasa is mentioned as one of the unhooded snakes in Pann, varâhı may be the ahı class in general or the disti-visa variety (mentioned in Pann) of the hooded snakes, as Abh explains, one of the unhooded soakes is also called abi in Pann, kāodara and dabbhapo (dajghap in Pann) are varieties of the hooded snakes in Pann, A hāudo, uraga class is called urasparısappa in Pann
1 20 – chirala (chiravırālıyā ir Pann) and saramba (sarantha in Pann, saramga in BF) are explained by Abh only as varieties of bhujaparisarpas višesa, seha is covered with sharp scales, sellaga (salla in Pann) protects its body by secreting oil from its skin, godha is a big lizard called gossāp in Bengali, it is not in Pann , undura is mūsā in Pann , sarada is a chamae. leon
1 21 - jāhaga has its body covered with sharp points, not in Pann, mungusa (A mugumsa) is the Anglo-Indian 'mungoose', khādahila has black and white stripes on its skin, not in Pann , vāuppiya is not explained by Abh nor also in Pann , ghiroliya (gharoilã in Pann, gharoliya in BF) is a kind of houseslizard (derived from grhaskokıla?) Sirisiva class is called bhuyasparisappa in Pana
I 23 - kādambaka is a kind of duck, not in Pann , ādhāsetiya is wens tioned as ādhā sedi in Pann among aerials with feathered wings, so are also the next three names, Abh says the vamjula has catechu-coloured beaks
1 24~ kiva and sauna are not in Pann, Abh says nothing of kiva, after sauna occurs another name diviya which is neither noted by Abh por in Pann Pípılıya is put in brackets in A, but not found in BF or Pann, it crics pi pi' says Abh, it is not to be confused with the ant which would be quite out of place here
Is 24 f -- dhattaro has black eyes and fect, this and the two following, on which Abh says nothing, do not occur in Pann Kumca is perhaps the same

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57
-
as Beng kome and Sk krauñca, the three following are not described by Abh or in Pann
1 25-kavila not in Pann, is it hoila of Pann? The next two not in Pann
I 26--ulhosa is the osprey, says Abh, this and the next two not in Pann Barahina is the peacock, mayana-sala is the common maynā 1 27 nandim° bhing not in Pann, Abh says bhing rests on the ground at night and is "two fingers" in size Konālaga not in Pann, Abh does not describe this and the next four
1
1 28-A Lind of fowl is called tittir in Beng and a kind of duck is called battak in Onya, Suya, p 93 (Vaidya's ed), mentions tittira but there, as in Pann, kavota precedes kaviñjala
. havotaga
129-cidiga is probably the Sk cataka or sparrow called cadãi in Beng, cidiya in Hindi means a bird in general Abh describes only kukkuda and mayuraga Cauraga = cakora, Abh, not in Pann Dhinka is dhanka in Pann, vesara is mesara (named under the 'feather-winged' class in Pann) in BF and Pann
1 30 hayapo viralo not in Pann, Abh notes karaka only as a pathân and reads sālaka, the common śālık, viralo is a kind of hawk After vayasa ABF read vihamga, but Abh says vāyasās ca kākā vihangah and then passes on to the next name, Pann has hāga Bhinası not in Pann, cāsas, says Abh, are kıkıdivinah
1 31 -cammat is probably the pal-khi-virālīvā or 'bird-cat' in Pann, is it the 'flying-fox' called camcıkā in Beng? Vitatapo is the last of the four varieties into which Pann divides the aerials, it means 'those who sit on outstretched wings'
Is 31 f - Ayāra II 3 3 and Uva § 118 have jala-thalaskhaha-cara 1 33-Read ya before vivihe, metri causa, as in BF
Page 32
L. 2-jaga yakṛt, Abh explains phipphisa as well as phophasa (in 13) merely as "internal organs', in PSM are found also the forms phe phasa, phupphusa, phopphasa, all explained as internal organs, phuphus in Beng means 'the lung', matthulo = Sk mastulunga, 'the brain' 13mimja is shortened from mimjā = majjā 1 4 - nharuni is shortened from snayuni, dādhi damṣtrā, usually however it is written dādhā, as in Jacobi, Kalpas p 45 I 5 heum is accus for genitive, says Abh Cf app ege mamsãe vahanti, app ege soniyãe vahantı, evam hidayãe, pittäe, vasãe, picchae, pucchãe, vālāe singãe isānāe, dantãe, dādhāe, nahāe, nhārunie, atthic, atthi-mimjãe Ayara I 1 5, similarly Suya II 11 18 is 5f bhamaras and madhularis are popularly regarded as masc and fem respec tively, says Abh, this is probably due to the fact that in Indian eyes the bha mara is aggresive and defensive while the madhukari stays at home, rasa here
T
-
-

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-
-
means 'honey' but the expression rasesu giddha reflects Süya II vi 38, kāmesu giddhā (Ayāra, I 111, 2 1) and rūvesu giddhe (Ayära, I v 1 2), Three sensed creatures such the use of the locative here is archaic 17 as leeches or bugs are destroyed for the welfare, uvaharana, of the body, says Abh 18 uhara uvaghara = upagṛha, insects are destroyed in dying clothes and in adorning houses, says Abh, but perhaps uhara (ohara?) has some connection with abharana, as vatth'äbharana is a usual compound
Brand
58
1 10-If bahave were left out the metre would start from ime 1 11 tad-assic as well as cakkhuse and acakkhuse (see below) are reminiscent of Dasav 6 28 Pudhavi kāyam vihimsanto himsai u tad-assic tase ya vivihe pane cakkhuse ya acakkhuse, tad in Dasav is used to refer to pudhavisko but our text uses it without reference to anything foregoing Tana and sarana are mentioned together in Schubring, Acar 6 24 where other parallel passages have been referred to 1 14 duv vijanac should metric be jane ls 15 F anala and anıla should be spelt with n acc to Hem I 228 as is to be found also in Dasav 10 3a and in A p 14 b (see below, p 77) 1 16-For tammaya-tajjie Abh notes a pathân tanmayaivāś ceti, 1 e, tammaya-jive 1 17-bondi rupam, mukham, sariram, Desin vi 99, (a)cakkhuse, see note on tad-assic above
-
damy
1 19 patte(ya) is metric inaccurate, for instead of we should have had oo, trasa sthāvara, bādara, sūkṣma, paryāpta, pratycka, sādhā, rana etc are the various kinds of bodies obtained by a jiva owing to corres sponding näma-karmas, see Tat Süt vi 12 Is 23 f The list beginning here may be compared with Ayāra, II 11 8-9 ārāmāni vā ujjānāni vā vanāņi vā vanasandāni vā devakulāni vī sabhāni vā parāni vā anna tarâni vā attāni va ttālayāni va cariyāni va dārāni vā etc, vappino ksctram usitas ca, Desin v 85 I 23 citih= cita, not caitya (cetiya) which comes in I 26, khuya parikha, Desin 11 73 I 24 Howdvära and gopura which are both kinds of doors acc to Abh, cause earth bodies to be destroyed does not directly suggest itself, Abh has pratoli (a city. street) also for gopura, P K Acharya, Dictionary of Hindu Archi tecture, explains gopura also as 'a gatehouse', 'the colossal building over or near the gate giving entrance to a city, temple etc', and dvaras gopura as 'the gate house of the fifth or last court these are of course meant here, cariya is rendered carika in PSM but cārya by Acharya who cites Arthaśāstra, 'a road which is 8 cubits broad' explains Acharya and Abh says the same thing but adds nagara-prākārayor antare, samkamo, samhramo visamôttarana mārgah, Abh, cf Beng samko, vikalpa 'a class of building', Acharya
-
-
-
1 25-- sarana, stranani trnamayāni, Abh, lena = layananı parvata, nikuttita-grhāni, Abh, Apte gives a place of rest', 'nouse' under layana Cittas" is a house with pictorial decorations, a picture gallery, in Naya I VII occurs an elaborate account of a royal cittaso 1 26-pavā
prapã
=

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- 59 -
! 29 - Supply himsants after salam ca as also after aganım and anılam I 31 - suppa anılan would be in mctrc but the fifth gana muhar kara () ala) 0 0 0 o should have been 0, 000 and thc cighth gana vatthasmsā. (diehi)-0 , should have been - - (vatth'ādichi?) I 32 - anılam in A is wrong, sce supra is, 15 and foll sägapo = sarga-patra, vrksasvišesas pama, Abh, Apte statcs 'Siguru-trcc' under śāka-patra
Page 33 A parivāra, Abh parıcāro vrtih Khadg'ādishoso ia 2-tata = stringed musical instruments, vitata = drums, atorja = musical instruments in general,
113 - Vidanga = vitanha, hapotapali Abh, 'a dovescot', 'a filleť, charya I 4 - addhacanda = sopānasviścsa, Abh, probably so called duc to the semi-circular shape of the steps, not noticed by Acharya, nijjūga = Diryūha(ha), a turretslike ornament on columns or a column itself, even a door, Acharya, candraśālıkā is a room at the top of a house (for viewing the moon”), Acharya, veiya = vcdıkā Abh has vitardıkā, 'a raised seat of a quadrangular shape in a courtsyard', Aptc, not noticed by Acharya Is 4f
Dihsrenih avatarani, Abh (some kind of wooden stairs ?), by droni Abh
derstands nauh but here objects in the housc are being enumerated, Apte bas 'an oval vessel of wood used for holding or pouring water', which suits
context better, camgeri = mahati ! īsthapātrī, Abh, cf Beng cyāmgādı, basket, medhaha = a short thick wooden rod, same as medhi (methi,
), sabhā etc refer to the wooden parts of the structures already mens tioned before I 5 ~ gandha ambara would seem a little out of place In connection with wooden objects but scents, garlands, unguents and clothes are also obtained from plants, juya is not the sacrificial yūpa but yuga,
yoke' as the following few objects are used in cultivation, maiya = a harrow, cf Beng moi, kuliya = hala-prahārah, Abh
17 - jogga = See above, p 37, 1 5, a kind of cart with a raised seat measuring two cubits and found in the Golla country', Abh Is 7f - phalıhā and janta may stand as parts of the preceding words attālaga etc , for sūliyā Abh notes a pathân śūlakah Lilikasvisesah, A musano, praharanas viso, Abh 1 11 - A misprints bhanitā evamā 1 12 -- A smūdhā dārunas which disturbs the metre, only C writes it correctly 1 13 - māyā should have been māyāo in ablative but is not so for the sake of analogy with kohā, mānā and lobhā,
Is 13f- hassa-retivarati soya ved'atthi jiyo, Abh splits the compound after soya and remarks iha pañcamislopo drśyah which is however not necessary, for, granting even that our author's grammar is rather slack sometimes, yet the mistake might have been due to the faulty Ms before Abh, ved'atthi in ABF is quite wrong, Abh evidently reads it as ved's attha (so do also CDE), for he says vedârthāś ca vedârtham anusthānam I 15 - A wrongly has himsantı twice I 18 – ratīya for ratie, see Puschel's Gram $ 385, hassa should have grammatically been hassā, A compounds

Page #65

-- 60 -
this with verã and ratiya (misprinted rati ya) whereas we have soon after kuddha luddha muddhã, and atthā dhammā kāmā uncompounded 1 23 - cf sovaric aduvā vāguric aduvā sãunie ad macchie etc - Süya II 11 31, soyarıyä = šaukarıkāh, avaraih mrgayām kurvantı, Abh but Süya has soyarıya-bhāvam padısamdhāya mahisam vā annataram vā tasam pānam etc - vāryā is not found in all Mss, says Abh, sppaoga should metric be spaoga, diviya, as on p 31, 1 14, tappa is a small canoe
1 25- virallaga is the same as the virallashawk on p 31, 1 30, kūda-chels may be a 'decoysgoat' or a 'trap and a goať, Abh notes a pāthān where diviya occurs again before hatthā 1 26 sāuniyā is noted only as a pāthân by Abh who reads here kunikā = sevaka-višesāh which is the more probable reading, as sãuniyā occurs already in i 23, vidamsagā = vidamsanti ti vidamśakāh sy en'ādayah, Abh, it may however also mean 'exciting food' in the sense of 'baits' 1 28 – eniārā = "cārāh, those who breed does for the purpose of decoying bucks, racnicārā = prakrstāh enicărāh prainicārā, Abh, this does not give a satisfactory meaning 1 30
- uttana = uttrna, qualifics vallara c aranya, kşetra, nirjalasdesa, vana, Desin v 86 ls 33 £ - This list of barbarian races is the the longest in Jaina literature being longer than that in Bhag or the list of foreign women in Uva and Nāyā and longer cven than the list quoted in Pravacanas sārôddhāra The order of sequence is the same as in Pann i 37 except in respect of those names (there are only a few of them) which are not common between the two texts Between Javana and Savara Pann has Cilāyā (in addition to Cilaya-visaya-vāsi at the end of the list like our text), Gāya (Kāyāh, Abh) is wanting in the printed edition of Pann Though some Mss of at read Kāya (Weber, Ind Stud XVI P 297), it found its way in these places possibly due to a misreading of (Babbara)gā ya
1 33 - For Tıttıya Pann has Ninnaga, Goda is Gonda in Pann, after Pārasa Pann has «Godhā, KomcasAmbadas (these two are wanting in Wes ber' Mss) 1 35 - Davila is Damila, Billala is Cillala, Arosa is Hārosa, Yoba $ is Doba (Domva, Tova, Doca in Weber's Mss) and Pokkana is Vokkäna in Pann 1 36 - Gandhaho is Gandhā Hāravã (Weber's Mss have Gandhashäraga or Whāravā) in Pann, Bahalīya is Pahalıya, Jalla is Azhala in Pann, Roma is Rāmā in Weber's Mss of Pann , Māsa is Pāsa in Pann, Bausa is Pausa in Pann
Page 34 11- The discrepancies go on Cuncuyā is Bandhuya, Culiyā is Suyalı in Pann Palhava is misprinted Panhava in A, Mahura is Moggara in Pann 1 5 - For Anakka-Cina Pann has Kanavira (Weber's Mss Nakvavină also, which shows that the original might have really been Anakka.Cînă in Pann also), Nehura is Nedūra in Pann 1 3~ For Maras hatta Abh notes a păthân Mūdhāh, while Pann has Mondha (Weber

Page #66

61
--
Is 5
Ramatha or Ramadha), these were due probably to a misreading (Nehu)ra. Mudha (or some such name), Mutthiya is not in Pann and so also is Araba, although a little lower down the list Weber has Arakāga or Aras väga while the printed ed has Akkhāga, Dobilaga is Dombila in Pann, Kuhana is not in Pann unless we trace it in (Akkhā)ga-Hana, Kekaya is Kakheya in Pann 1 4 - Ruru is Bharu in Pann, Cilāya = Kirāta sanapphaôraga sanakha pada + uraga, khahay ara oooo 15 metric incorrect in the place of o, ooo or o-o I 6 For Jivôvaghã A has wrongly agghão The compound jalayara jivi is considered by Abh a harmadharaya, its former members upto "tonda being a dvandva, we could however construe it better as jalacara-sthalacareṣu sanakhapadô ragaś ca khacaresu samdamsa-tundāš ca, te ca te jīvōvaghata-jivinaś ca pajjattā are those who have exercised pajjatti whereby a jiva acquires pudgalas and transforms them into his body etc, see Schubring, Lehre d J. p 95 honti is misprinted hoti in A
1. 11
-
-
añ44
Coman
Page 36 vigrahakāri, Abh
12
damaria
1 3
gura-tappao = °tals
=
emeva evameva = without reason 1 5 paka iti durvinitaḥ Abh, literally the expression however means 'one who violates his teacher's bed (1 e wife)' 1 6 For viso ghai10 A ã10, BF ghayavao, Abh visrambha ghatakah 1 9 vā should metric be ya 1. 12- akkhaiya-biena akṣay ika-bijena akṣayena duhkhashetuna, Abh, A misprints akkhão, the commentary is also misprinted akşıtıkao in A 1. 13 muh' arı = mukham eva arıḥ satrur anarthakāritvād yesām te mukhåravah Abh 1 16 Abh takes asacca with atthâlıyam etc but it belongs, as the metre shows, to the previous clause, atthâlıyam etc falsehood for the sake of money, maiden, land, and cattle 1 18 A miss prints paccayam, Abh must have had niunam before him, for he says nigunam ca nihata-gunam, nipunam ca vã 1 19 and BF is misread asakam in A
=
asantagam as in Abh
mun
nimma=
mula,
-
1.21 amuniyam, see Hem II 7 and Pischel's Gram § 489 for =jñā 1 22 bandha should metric be bandhana 1 25 Abh, from Sk nimna 1 24 alıyâbhisamdhini ittha is misprinted aliyā himsanti sannivittha in A, B osannivitha 1 30 kırıya should metric be kırıya, adhikarana-ko is 'sinful action' 1 32- A puts a comma after karenti and links emeva jamo with the next clause but both the metre and Abh point to the comma being after jampamānā
1. 33 sähıntı
sādhayanti
pratipadayanti, Abh
gy
Page 37
--
-
--
-
-
-
-
SATRANG
The quadruped animals upto 1 1, the birds in Is 1-2, the fishes in Is 2-3 and the serpents
ls 4-5 will be found in section
C of chap 1, see supra p 31 1 3 anka is rudhi-gamya, says Abh, probably a kind of cowris, so also are the khullayas 1 4 - makkarānam

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- 62
is magarānam in A and makkarānam in BF, the dhivaras are meant, says Abh, for they go about in water like makaras, magarānam disturbs the metre, Abh notes a pāthân magginám = mārgayatām - tadsgavesınām 15- vālavīnam = vyālān bhujamgán pāntiti vyālapās, te vidyante vesām te välapinah (1), Abh, who also notes a variant vāyalıyānam, tatra
yālass carantiti viyālıkā tesām, both these interpretations seem rather fanciful
Is 51 - These reptiles who walk on their arms will be found in section C of chap 1 sce supra p 31 17-hamsakusle) - oo should correctly have been 0-0 or 0, 000 1 8 - bandha should metric be bandhana, gommıyão golmikānām = guptispālakānām, Abh, a prison.keeper is meant 1 9 – Abh takes gavelaga not as one animal but as go + elaka 1 11 - A sāhantı 1 13 vanana = vañcanam, vatsasyânya-mātarı yojanam, Abh, for davana Abh reads duana, gomiya is a 'cattle-owner 1 17 - årghya is 'a Lind of honey' acc to the Petersburg Dictionary, Abh, as printed in AB, roads artha instead of arghya Janta here means magical spells ctc to injure others I 18 - mūlasko is administration of herbs, roots etc for purposes of exercising magical spells, āhecana = āhscpam, purashsobh'ādıskaranam, pāthân "āhıyvanam' ti āhityam ahitats sam satru-bhīvam, Abh, in some Mss before Abh, this word did not occur, for he cites it also as a pathan for the next word āyındhana, and this is also noteworthy from the metrical standpoint, for inspite of being the first member of a compound it is outside its metrical structure, āvins dhana and abhioga also arc forms of magical operations
I 20 - ukkhandhc - avaskandán, chalena para-bala-mardanāni, Abh I 22 -- Visa = visaya vasik should metric bc vası-k 1 25 ~ metric should be saccai vi ( 27 tattiya (= tattı) is not tatparatā or adesa here as in Desin, 20, but means 'affairs' or 'business', sec PSM, sub tattı 1 31For piyaya (pibata) Abh notes vacanântarena khādata, pibata, datta ca bhāılla(ka) is 'copartncr and not 'hälika' of Dešināmamālā vi 104 1 33 - bhárıyı k ammam, Abh says there are many variants found for this with different meanings, I have adopted Abh's pâthân karintu, which goes with dajhantu etc while the text has karittu = krtvá bhe gen pl of bhavat, sce Peschel's Gram $ 420, for khetta Abh notes a variant chidyantām, 1 c, chijjantu which goes with gahano vano, and is followed by ahhilasbhūmro 1 54 - Khila-bhūmayaś ca halair äkrstā, Abh
Page 38 14 -hilaspo = hāla-prāptāni, avasaraspo, Abh 1 7 - poyasso consisting of a flcct of boats' or 'of a mass of young men' (pota = śāvaka I), Abh 19 - Cor cüdi'panayanam bālakasprathama-mundanam, Abh nhusanim = ceremonial and auspicious bath 1 12
1 11
ikouyam =kautukam, ralsı'dıkım, Abh, sinhāvanagam = visnäpanakam 1 13 - uvarāga = an cclipse, for sijana A misprints sajjana 1 14 — padiso is the offering of

Page #68

the image of one's own head (made of paste rice) and sisôvaho is the offering of an animal's head to gods, acc to Abh 1 15-17 Vivih❜0° samiddhe would be in perfect metre if jali'ujjala is read as jaliya-ujjo and oo (gana?) is inserted after phala or vara before puppha, avakāra apakaranam, angārôparı hṣepah, Abh 1 18 A karanenam, which disturbs Read cchinno
the metre 1 22
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63
1 23 Abh notes tiviham as pathân in aby ānā, alīkā ājñā āgamo yeṣām te, Abh 1 26
Greg
- -
Page 39.
I 1
=
Abh says rāyāno giddha is not found in all Mss 1 5 aham-aha(m) oooo should correctly have been o, ooo, Abh has sainyaiḥ (sennehi) only as a variant and reads bhṛtyaih padātibhih 17 - äiehi= ācitāni=racıtāni, Abh, garula should metric be garula 19 A sam gāmammi, which disturbs the metre, Abh reads it as samgamam and remarks that the acc is used here for the loc
1 10 1 11
uppi(liya)
1 13
-
should correctly have been o-o or o, 000 -A paharana, A madhi, a kind of armour, for vara Abh notes a pathan guda which is also a kind of armour, A gundiya avid sira-muha, 'facing upwards', Abh Mãita hasta-päsita, Abh 1 16 magge Abh notes a pathan mante Is 16 £f mandalâgra is a kind of sword, most of these weapons have been named also in section E of chap 1
For
=
-
—
-
the place of evam-viham, A misprints hoti
-
-
Page 40
Is 1 ff langala must be a plough-shaped weapon, sabbala 1S saddala or saddhala in chap 1, (cf sabal, a digging iron-rod in Bengalı), Abh explains both as bhalla, dughana is drughana, a kind of club, says Abh, and duhana is druhana but its exact description is not clear, kuvenî, says Abh, is rūdhi-gamyā but it is not a familiar name for any weapon or instrument, Apte gives a fish basket', perhaps some kind of basket is meant, pidha is asana, says Abh perhaps raised platforms are meant, ili = haravala-višesa, Abh 19 ududāma ray(a) is missing in A 1 11 naksatramālä'bhidhān'ābharana-viśesa, Abh 1 12 A misprints ãdoviya pago 1 15 apphādiya äsphotita, A misprints sihanaya che, cheliya = sithāraskaranam, Abh, vighuttha and ukkuttha (ut + krus) in the next line are used as nouns here 1 16 sayarāha sighram acc to Desin Vil 11, but Abh here says eka helayā āsūniya = iṣat-sthulikṛta, Abh I 19 citthiya cestita 1 20 viyambhiya = vijṛmbhita visphurita, Abh 1 21 turaga should metric be turamga, A misprints -bhadā āvao, samara-bha° o o o, o should correctly have been o ooo 1 23-A misprints -sādhita samu Is 23 f - A misprints Juyalam muko, Abh reads phura for phala 1 25 yamānāḥ
11
==
patthinta = prartha
—
-
=
1
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L. 27
For vangita A misprints vibham", avaittha = apaviddha, to be taken as a noun, so also bhinna and phāliya 1. 28 - pagaliya oooo should correctly have been o, o o o, cilıcılla should metric be ciliccila 1 30- nibhes lenta Yu'sito bahıskrtani, Abh 1 32 A pahara 1. 6 - For mucchiya A misprints mucchinta 134 nibbuka (Abh nibukka)=nımüla, Abh P 41, I 1- In pavanam our author uses the acc instead of the loc as in samgamam (acc to Abh) on p 39, 19
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64
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Page 44.
1. 1 Abh says tassa jonim is not found in all Mss 1 2 addhanti vardhavant, Abh, we have indeed to postulate vaddhenti (as in chap 2 p 40b), where however it is misprinted vaddheti 1. 4 (nara)yastır.kkha is Tong metrically and we should have opnya uliyam (as in chap 2, p 40 b), read ya after 10, metri causa 1. 6 sighram, Desin v 59 L 7 nimmad(dava) should correctly have been o-o or o, ooo 1.10-(uvve)ya-jana(gesum) gives usɔ Go and as the metre requires o, ooo it should be read as janagaesum 1 15 hmissesu should metrically be timisesu as in BS (misprinted tamisesu), cf nice'andhakara-tamasa vavagaya-gaha-canda-sura-nakkhatta-joisa-ppahā meda vasã namsa ruhura-puy aspadala-cilkhilla-littänulev anastala Sūya II 11 36, also see Schubring, Worte M p 56, n 8 for the metre of these quoted passages 1 16 poccadam atınıvidam Abh
-
-
-
-
1 17 - lubiya = kuthitam kothavat, Abh is 17 £.
13
kukula and murmura are both a fire made of chaff in Apte's Dict, the latter is karisam karis sagnis cer in Dešin v 147, Abh has kāriṣågnih for kukūla and bhasmågníh for murmura 1. 19 -- vicchuyad' or 'scorpion's tail' is a kind of instrument of torture, the same as alıpatta (alīnām vṛścika-pucch'ākṛtīnām, Abh) as in Väg p 165 (Dhanap ed) 1. 22 anto-muhutta, see Jacobs Kalpas p 76 1. 23-hundam sarvatrasamsthitam, Abh cf Viväg p 11 (Dhanap) hunde ya vasate 1 24 Abh reads gandha between asubha and dukkha and notes the present reading as a päthân 1. 26 veyanãe is in the instrumental because the meaning is vedanaya saha, the object of vedent is to be supplied (1 e venam} a vedha is obtained by reading vedent' asubhãe for vula Abh notes a pathan tiula trin mano vāks kāyāms tulayatı abhibhavatı yă să tritulă, cf ujjalam viulam pagādham kaduvam kalkasam candam dukkham duggam tivam durahıyasam neraryā · cyararı paccanubhavamānā viharanti Suya II 11 36 1 28 A umbhia, cf kumbhisu va payanesu ya lohiyāsu ya kandu-lohi-kumbhisu
Suya Niju" p 124b (gan Sam), paulana pacana-višesah, Abh. tavagata(lana) gives us ooo, o whereas it should have been o, 000 or 0-0 tavage and bhatta are varieties of pans I 30- Here and in the subsequent Is the metre requires reading naim instead of onani ya ukkadho = Lvā barāni (A vrongl, ukkaddh") lotta-bali occurs also in Suya I v u
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Page #70

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65 -
16 from which place those words seem to be taken But the metre demands Kotta = Durgā, as Abh suggests from a pathåntara
L 31 - cf simbalistarum áruhanti kharassarā tattha ncraiye - Saya Nijuttp 124 b (Agam Sam) 1. 32 - abhisara(n') oooo should correctly have been o, 000 I. 34 - cf okkhāhim sülāhı 'bhstāvayants, Süya Ivi 22, Kesaspo = adeśasprapancanani, asatyarth'ādeśato vipratāranāns, Abh 1 36 ya before and after vig? spano not in A but required metri causa (as in F, B has only the first one), vighutthasp' = vighustānām "etc papāh prānnus vanti svaskstam pāpasphalam" styādısvägbhih samśabditānām pranayanāni vadhya-bhūmisprāpanāni, Abh, mctric should be viggh· Abh 1 37 - matis káim (A misprints mātikāti) = matrikāns, mātā utpattısbhūmır yesam tāni, badbyassatasmātikánı badhy'aśntasduhkhānity arthas tānı, Abh
Page 45 11 - evam te is put in A at the end of the previous para 1 2 - gādhasduks should metric be gādham do 1. 6 -- ahā'uyam should metric be abâum = yathayus
18 - avibhāya = avibhāvya, avibhāvaniyassvarūpa, Abh 1 9- min, prints kim danı si? evansdāruno niddaya, Abh had niddao ya before him. as also BF, but niddayal mā dehi me pahäre is in vcdha 1 10 - Ussä сyam =ucchrāsaņ ucсhavasanam enam adhikrtam ckam vā muhartakam, Abh; A transfers this ckam vā from the commentary and inserts in the text esan within brackets after ussāseyam is 11-14 ~ cf - parkhippa fasura payayantı bāle, attasssare te kalunam rasante, tanhāyā te taustambadattara pajjijjamāṇā attataram rasantı — Sūya Ivi 25, tavıyam = taptam, licra 1. 105, if angôvanga were read as angā then there is a vedha from datthane 1. 15 — metric we should read amsusppagalanta or amsuspagalayanta: táte hārya mha is explained by Abh as trsnā smākam but that gives us toks mha (or tanh'amha), it probably stands for trsn'tıgāh smah
Is. 19-22 ~ cf bhie ya palāyante samantato tattha te mirumhhani, Süya Nijjuttı, p 125 a (Agama Sam); palāyamānānam should met Omānāna, vibādettum should be vibādettu, kalakalam, 'kalakalas Ist yogad 'kalakalam', purvāktam trapukam cha smaryate, Abh, but in commentary ( 161, Dhanap ) he has kalakalāyata itu kalakalaman misrajalam. 1.23-ya is metric superfluous 1 25-(ā)kandiya, have been o, 000 or 0-0 I. 26 - Abh reads pandevita and vepsta only as a variant is. 28 ff. ch hana chindaha bhindaks sadde sunintā parashammiyānam te nāragão bhaya-bhinnasgannatis nāma disam vayāmo -- Sūya I vi6 l. 29 - for bhutic. Ale pāthân. bhamja i 30 — A ôcchubbha - jampası, varasin Abh. L 32 - for tāsao Abh notes a variant bihanao abhao (comp. above, p 33); cf se suvvai nagarasvahe va vi 17 - Is. 32-34 -- c bhie ya palāyante samantato se bhanti, pasuno jahā pasusvahe mahasghosā tattha neraie "
nadie us 1 25—(ā)kandıya).. or shenusid
hreads pandevita and ricotra parte La hana chindaha bhindsha sjáry slaheri
aya bhinnasgarna kafikkarit katra
29 – for bhuji, Abte Motos a a – jampası, vata; I'mitast tomiksi, variant bíhanio trafial, paikhao
nagarasvahe va sadde m aya, .
ayante samantato tattha te mirum harehosā tattha nerait - Saja. Nisutti,

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p 125 a (Ā S) 1 36 ff - cf bhajjane kalambu-vālugāspatte, kalakalenta-jalas soyā, Veyaranı-nırayapālā neraie u pavāhantı - Sūya Nijjutti, P 124 b, tarantı tc Veyaranım bhiduggām, usu-coiyā sattısu hammamānā, Sūya I vi 8, kalambuyāsvāluya-mummure ya, lolantı paccantı ya tattha anne, Sűya I v, 10, jamsi guhke jalane 'tutte, avijānao dajjhai luttaspanno, Sūya I v i 12, bālā balā bhūmim anukkamantā, pavijjalam, lohaspaham ca tattam, jamsi 'bhiduggamsı pavajjamānā, pese va dandehi purākaranti Süya I v 115, ası = khadg'ākārapatra, Abh, jantaspatthara, this is not a dvandva, for in Arthaśāstra II XVIII there is found yantraspāsāna which has been explained by the commentary as 'stones that can be thrown by a machine', kalambasvāluyā = kadambaspusp'ākārā vālukā, Abh, but Silānka in Süya Comm has ati-taptasvālukā, nirumbhana, see Hem v 218
Page 46 Is 2 ff - Some of these weapons are mentioned in Arthaśāstra III XVII musundhi, bhindımāla and pattısa are explained by Abh only as praharanas viścsa, musundhi is not in Arthas and bhındımālais bhindivāla and is explained as an iron rod with a sharp edge by Apte, karakaya = krakaca, a saw, tomara' is explained in Arthaś as a long rod with an arrowslike edge, kunta is a wooden rod, satta is a trident, saddala' not in Arthas, Abh explains it as a bhalla (crescent-shaped) missile or arrow, Apte), cams mettna not in Arthas, Abh explains it as carma-vestitaspāsānas višesa, pers haps a leather-sling for hurling stones, duhana' not in Arthas, 'a kind of club', says Abh, mutthiya is the mustispāsāna of Arthas, 'stones hurled by hand', Abh takes asiskhedaga together, asinā saha phalakam, kanaka is explained by Arthas as a metallic rod both ends of which are triangular, cf asissattıskonta tomara-sūlastisülesu sūr-cıyagāsu, payanti rudda-kammā u naragaspālā tahim roddā – Sūya Nijj , P 124 b (
AS), kappent karas Taehim tacchinti paropparam parasuehim, — ib 1 6 – note the absence of the instr pl casesending in nimmala
1 14 — vásī -- should have been o,000 or o -o, māna not in BF, Abh has 'kalakalam' ta kalakalāyāmānasksārena, kalakala by itself means 'bubbling limeswater', see supra p 45, 121 1 17 - cf samūsıyā tattha visünıy' angā pakkhihım khajjanti ao-muhebim, Sūya I v 1 9, for visūnıy'angasm-angā Abh notes vācanā'ntare tu nirgatågrajjihvāh
1 19- A viyagghaga 1 20 - A niccaskālasm-anasıehim 1 22 — dakka = dantasgrhitam, dastârtham tu dastassabda-bhāvam, Dešin iv 6 1 23 – A phālıya-uddho, disturbs the metre Is 19 ff - cf te uddha-hachim pakhajjas mānā avarehim khajjantı sanapphaehim - Sūya I v 11 7, anāsıyā nāma mabāssiyālā pāgabbhino tattha sayāya-kovā khajjanti tatthā bahuskūraskams mā, adůragā samkalıyāh, baddhā 1b I v 11 20 1 23 — vikindasjibbh'añ (chiya) o -o-, being the fourth and fifth ganas of this vedha, are not in the form which the metre requires, añchiya =ākrsta, Deśín 1 14 1 29 - A misprints niddha-olugga:, Abh says pāthân avalugnāns chinnāni vikrttāni

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gātrānı yeşām te 1. 32 - Metrically ussannam prācuryena cikkanāım durvis mocānı, Abh 1 34 - Aokkhaenam 1 36 — jarā should metric be jara 1 37 -- A 'pavancam
Page 47.
1 3 - Abh takes si(ya) appaikära as dvandva, it would be better to construe siya veyana as dvandva and tesām apratikāra 16 - abhiogaspo, hathad vyāpāraspravartanam Abh 1 8 – gavala = hom, avalanam = motanam, athavā galakasya balād avalanam, māranam cēti, Abh 19 - ucchimpapam = utksepanam A paoulana 1. 14 — paragāu should metric be naragão Is 19-20 - The four-sensed beings, among which are mentioned the bhamaras, masagas and macchis, are named along with their nine jāiskulaskodi (P adds jonisppamuha)-saya-sahassāım in Pann i 29, 1. 20 (and 27) - Read bhamanti
Is 24-25 - these are detailed in Pann i 28 ls 29-30 — these are detailed in Pann 1 27, gandūlaya should metric be gandulo ls 32–34 — these are detailed in Pann i 10-32 Doubtless bhāva must be added to form a sedha see the two precedent instances and the following one
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11 – Abh reads gana-gane and notes gana-gahane as a pāthâa , paras bhava = parah prakrstah san otkrstal āya-sthitikatād, bhava utpatti-sthānam, Abh 1 2 - kuliya = višesa, Abh 1 5 – analánila to be read as above, p 32 1 151
1 13 – 11 wrong for pi metric should be garagāu 1 16 — ya before kānā not in A but required metri causa kuntā = vikrta-hastāh, Abh, viulá = vikalāh, Abh, for mūkā Abh notes a pāthân avı ya jalasmāyā, jalaspravistasyêva -buda-buda“ ityêvam-rupo dhvanır yeşām, mammana, see Hem 11 61, avyakta-vacanârthāh, Desīn vi 141, andhayagā is read by Abh as andhıllagā 1 17 - A misprints ega-scakkhữ vinihaya-savello, savellayā, Abh reads sacıllaya = sarvapacakşuşah, pāthân , sapisallaya to tatra saha pisallayena piśācena vartanta iti sapısallo 1 22 – metric should be naragā – 1 24 — anantāım metric should be anantagānı 1 28 – na ya etc cf je kade pāve kamme n'atthi tassa aveyaittā mokkho Vayahapans pattı (Agam Sam) p65 a ls 28–29 - cf Na patte Mahāvīre evam āha jin'uttame – Sūya I 1 27 I 30 - Amisprintsikuka siha-pānavaho
Page 50 , 8571 1 1ff - This is practically a repetition of the words used' at the coms mencement of the chapter 1.5 - meric shidura bevyemanasso as on p 261 2
ya
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Lebenslauf
1, Amulyachandra Sen, was born on the 10th June 1899 in the town of Dibrugar in the province of Assam, India, as the son of Bireswar Son In 1917, I passed the Matriculation Examination from Mission School, Cuts tack From 1917–1921, I studied in the Scottish Churches College, Calcutta, v herc I obtained the Degree of "Bachelor of Arts In 1925 I obtained the Degree of "Master of Arts" and in 1927 the Degree of "Bachclor of Law, in the University of Calcutta Thercafter I practised for two years as a lawyer in Calcutta From 1929 to 1933, I was engaged in research and teaching work in the Visuabharatı at Santiniketan and then came to Hams burg on a scholarship from the Alexander von Humboldt-Stiftung of the Deutscher Alademischer Austauschdienst I studied for two semesters in Hamburg and then for onc semester in Berlin and finished with another semester again in Hamburg
The chief subject of my studies having been Indology, I take this oppors tunity of thanking Prof Schubring and Prof Luders, whose pupul I have been and who have earned medarmo
help to me

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