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 Qi zur Erlangung der Doktorwurde der Philosophischen Fakultat der Hansischen Universitat 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 Prufung 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 Ayar'anga in respect of the treatment of the bhavanas (18-22) III Extracts from the Commentary and Critical Notes (pp 51-67) Index of quotations from the Panhavagaranaim, 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 Agamodaya 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-jive), vetiya for veiya (vedika), divita for diviya (dvipika), 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, vanara, vivanna (vivarna), vinivaya (vinipata), dinna (datta), janna (yajna), punna (punya), padipunna (pratipurna) etc, and the retention of intervocal consonants in their Sanskrit form in preference to their Prakntic changes, such as kaka, 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 Nayadb MA

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vipula, vedako, viracita, adhamma, udadhi etc This latter feature occuis on every page and it is noticeable that many of such words are found in their Prakit 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 Panhavagaranaim 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 haviras 3) Vol II P 452

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3 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-daras, "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) dara, 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 Thana, chap X, among the ten dasao texts, i e, texts existing apart from the Angas and each containing ten ayhayanas, is mentioned, as the sixth, the Panhavagarana-dasao which is said to contain these 10 chapters, viz, uvama, samkha, Si-bhasiyaim, ayanya-bhasiyaim, Mahavira-bhastyaim, khomaga-pasinaim, komala-po, addaga-p, anguttha-p, and bahu-po The present Anga 10 has ten daras and not apjhayanas and secondly these ten daras 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 Samavaya 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-kalas 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 Panhavagaranaim is usually explained as "Questions and Explanations." - prasnah angusth'adi-prasnavidyas, ta vyakriyante abhidhiyante 'sminn it Prasna-vyakara

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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 vaya 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 gathas 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 Thana and Sama vay 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 bemi 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 Naya in such words as evam*) ahamsu Nayakula-nandano mahappa jino u Vira-vara-namadhejjo at the end of the first five chapters, and eyam Naya-munina bhagavaya pannaviyani etc at the end of the last five chapters, which recalls Anga 2, the Suyagada, - Naya-putte Mahavire evam aha 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 ajna vayam, sastram idam gabhiram, prayo 'sya kutani ca pustakani, and again, explaning its title ayam ca vyutpatty-artho'sya purvaskale 'bhut, idanim ty asrava-pancaka-samvaraspancaka-vyakrtir eves hopalabhyate 4) evam namadhejjo is a vedha of ten ganas, for the vedha metre and its comparatively later age, see below

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6 been observed by Weber1), they were purposely inserted in the text in order to give it an ancient flavour) The Panhavagaranaim 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
- 7 tert) The present character of the text however is didactic and not at all legendary like the other dasao-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 Sita, 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 gathas The three which introduce chap 6 run thus) - etto samvara-darai(m) panca vocchami anupuvvie jaha bhaniyani bhagavaya savva-duha-vimokkhan'atthae padhamam hoi ahimsa, bitiyam sacca-vayanam ti pannattam datta-m-anunnaya-samvaro ya bambhaceram apariggahattam ca tattha padhamam ahimsa tasa-thavara-savya-bhuya-khemakari tise sabhavanao kimci voccham gun'uddesam The three in the middle of chap 9 run thus - panca-maha-vvaya-suvvaya-mulam samana-manaila-sahu-sucinnam vera-viramana-pajjavasanam savva-samudda-mahodadhi-tittham the two srutaskandhas is not rudha, for traditionally it consists of only one srutaskandha 1) This formal dasao-like introduction is no doubt spurious It hardly fits in with the general trend of the text In the other dasao 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-anunnaya 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 gatha but a gits The curious expression dattasm-anunnaya (dattanu" dattam ca anujnatam 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-vedhas 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 Iranistik, 1, p 178 ff and in Worte Ms, p 3ff Leumann loc cit p 4a asserts to have found vedhayas in Pali Jataka 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 Jinacariya, 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, Vaitaliya, Au pacchandasaka, Sloka, and Arya (or Gatha, of the old form), 2. the second stratum consists of those texts in which the Sloka predominates, 3 the thud stratum consists of those texts in which the Vedha predominates, 4 the last stratum consists of those texts in which Gatha or Arya of the common form predominates The present text of Panhav. 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 Arya appears in our text and this should strengthen our conclusion that the Panhav belongs to a post-vedha epoch The occurrence of a few instances of Gatha 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 Gatha although he starts composing vedhas almost in the same breath 1) Hist of ind Lit, vol II, p 435

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11 ---- 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" vedha-texts and like the Uva, a primary vedhatext, the Panhav. quotes not another but itself when it uses the Java 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 Panhav as lying midway between the vedha and the gatha 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-sagara in the sense of 'the sacred scriptures' in chap 6 (p 99a), the qualification of ahimsa 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 Mahavira 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'inda 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, kalao ya bavattarim sunipunao leh'aiyao sauna-ruyavasanao ganiya-ppahanao*) 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 niravasesa 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 Kalidasa's words "sarvopama-dravyasamuccayena, yatha-pradesam 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 Santicandra'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 Santicandra and have been discussed by - Venkatasubbiah, The Kalas, Adyar 1911 1 3) See Uvav SS 107, also discussed by Venkatasubbiah and trans by Barnett, Antag, p 30--31 4) leh' aiya and ganiyasppahana is perhaps a virodha, for the list runs as leham, ganiyam etc 5) Kumaras I 49

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- 15 - 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-adiehim etc where nimmala has been left uninflected in the instr pl, in the same section (p 469) occurs a compound susana-vanasunna-ghara samakulasu preceded by a series of adjectives ciyak apajjaliya . kalevare, ruhira khikkhiyante, ghuya sadde, veyal. mirabhurame, ati. darisan jje which qualify only the first number of the compound, viz susana, in section E of chap 3 (p 53b) occur the words eya anna ya cram-adio veyanao which should have been eyao annao 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 eya . veyanao, 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 gatha-prakiraka Our text reveals certain parallelisms with other works, viza, Ayara - in section C of chap 1 - (p 8b) - karsana-pokkharani mandavana ya kae which is a reminder of Ayar (ed Jacobi) JI 11 8--9, (p 8a) atthi vala-heum remind Ayar I 165, also Suya II 11 18, in connection with the killing of one-sensed beings (p 8 a) attane asarane which remind Ayar 1 2 1 4 In section C and D of chap 4 - (p 686) - mah' aggha vara-pattanuggaya - Vicitta - raga - en 1)-peni. 1) Metrically should be enispaeni, in chap 1, section D (142) we have cniyara paeniyara

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nimmiya) - dugulla-vara-cinapatta) - kosejja. sonisuttakao) - vibhusiy'ah ga vara")-surabhi-gandhavara - cunna -vasa - vara - kusuma-bhariya-siraya kappiya-cheyayariya-sukaya-raiya")-mala - kada g) angaya') - tudiyas) - pavara - bhusana - pinaddha - deha | ekavali - kantha - suraiya - yaccha | palamba-palambamana - sukaya - pada - uttanija - muddiya - pingal anguliya, in Ayar II xv 20 occurs vara-nagara-pattan' uggatam chey'ayanya etc, other particles of this description are drawn from Uva SS 48 -- palamba-palambamana-kadi-sutta-sukaya etc, vara-kadaga-tudiya-thambhiya-bhue, muddiya-pingal' angulie, sukaya-raiya-vacche, palamba-palambamana-padasukayao)-uttarije, Naya p 196 also has these particles in common with our text but Naya 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 Suyagada - 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 Srutaskandha, the sixteenth chapter of which is called "Gaha" Besides these, the following quotations are traceable to it In section A of chap 1 (p 5a) - pavo cando ruddo khuddo sahasio, in section A of chap 2 (p 26b) - aliya - niyadi sati-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 siraya 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 ratida = sukhahara 6 A bangle, Abh notes a pathantara kundala 7) angada bahvsabharanasvisesa, Abh 8) tutika, bahu-rahsika, 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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-- kuda-kavada-m-avatthugam (p 94a) of chap 2 (p 26b) kana ya vancana ya, in section C and D of chap 2 (p 28a) kuda-tula-kuda-mani kuda-kahavanovajivi, cf these with Suya (Vaidya's ed, p 92) canda rudda khudda sahassiya ukkuncana - vancana - maya - niyadi - kuda - kavada - sai - sampaoga - bahula1) kuda-tula-kuda-manao appadiviraya etc 15 - - aliya-niyadi-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 anadiyam anavadaggam diha-m-addham cauranta-samsara-kantaram anupariyattanti jiva which reminds one of anaiyam ca nam anavayaggam diha-m-addham cauranta-samsara-kantaram bhujjo bhujjo no anupariyattissanti Suya, 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 jati-kulakodis of beings having four or three senses etc in section E of chap 1 is also taken from Pannav - The reminiscence of Dasaveyaliya 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) kancana - kalasa - pamana - sama sahiya - lattha - cucuya amelaga - jamala - Juyala - vattiya - paoharao is an expansion of amelaga - jamala - Juyala - vattiya - abbhunnaya etc in Naya, p 54a - Uvavaiya - Apart from such common passages as the mention of the aristocracy in ra'isara-talavara etc or of the places of human 1) Also in Rayap p 114a 2) Also in Naya, p 89a- this is a frequent expression

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na 16 - habitation in ganagara-nagara-kheda etc or of the parts of a town in simhadaga-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-gulugulaiya-raha-ghanaghanaiyapaikka-haraharaiya elc, which reminds haya-hesiya-hatthi-gulugulaiya-raha-ghana-ghana-sadda-misaenam in Uva $ 54, in the same connection (p 446) occur bits of phrases such as sannad. dha-baddha-, uppiliya-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 SS 32 The latter of these two descriptions in our text contains nearly the whole of the description of the world-ocean in Uva SS 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-jara marana salilam (p 446) Uva has jammana-jara-marana salilam In section C and D of chap 4 ( 68a) - nara-siha mara-yai narinda nara-yasabha maruya") -vasabha - kappa | abbhahiyam raya-teya-lacchie dippamana soma raya-vamsa-tilaga 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 devasnathasbhutal, maruja.vrsabhashalpa va Mas rudesotpannasgavayasbhuti angikrti-harya bhara-niri ahakatsat, v rather farsfetched and pedantic!

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- 17 - nara-vai nar'inde nara-vasabhe manuya-raya-vasabha-kappe abbhahiyam raya-teya-lacchie dippamane etc in Uva SS 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 SS 48 A few lines lower down tirida-dhari kundala-ujjoviy'anana occurring in a series of compounds describing the kings, are taken from Uva SS 37 (also Naya p 19b) A physical description of the inhabitants of Uttarakuru and Devakuru reproduces (p 78a-) the long details of the description of Mahavira in Uva. SS 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 Mahavira 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 Sujayasavv'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 SS 12 Komudi-rayanikara. vimala-padipunna-soma-vayanas 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 nana-mani 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 Suya 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 Ayar, 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 bhavanas 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 Ayar II XV but the two accounts are not the same Our text introduces the bhavanas in each case thus - tassa ima panca bhavanao padhamassa (or bitiyassa etc) vayassa honti panativaya (or aliya-vayana or para-davva-harana etc) -veramanaparirakkhan'atthayae, padhamam (or bitiyam etc) followed by the enumeration of the bhavanas for each vow In Ayar the introduction is tasso mao panca bhavanao bhavanti tattha ma padhamu bhavana then after giving the rules in question it proceeds ahavara docca (or tacca etc) bhavana for which also it gives the rules under each head After enumerating the bhavanas in each case our text closes the chapter thus -- evam padhamam (or bitiyam etc) samvara-daram phasiyam paliyam sohiyam tiriyam kittiyam arahiyam anae anupaliyam bhavati etc and in Ayar we have ettavayava mahav-vayam sammam kaena phasie palie tirie kittie avatthie anae arahie yavi bhavai The five bhavanas of the first vow I e, avoiding doing harm to living beings, are these in the two texts -

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19 - Ayar - 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 inya-samite se nigganthe, manam panijanai se nigganthe, vaim parijanai se nigganthe, ayana-bhanda-nikkhevana. samite se nigganthe, aloiya-pana-bhoyana-bhoi se nigganthe, Panhay - I) carefulness in walking - iriya-samiti-joga, II) avoidance of evil mana- 11 - 11 thoughts III) avoidance of evil - Vai- I speech IV) carefulness in begging - ahara- ,. and eating V) carefulness in lifting - adana-bhanda-nikkhevanaand laying down samiti-joga Note the difference in respect of Nos iv and v The five bhavanas of the second vow, 1 e, avoiding untrue speech, run thus Ayar - 1) deliberation in speech - anuvit bhasi se nigganthe, II) renunciation of anger - koham parijanati 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 bharyavyam, - hasam na seviyavyam S355

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20 The bhavanas of the third vow, 1 e avoiding taking things not given, run thus Ayar I) begging for a limited piece of ground after deliberation - anuvii mioggaha-jai se nigganthe, II) consuming food and drink with the permission of superiors anunnaviya pana-bhoyana-bhoi se nigganthe, III) limitation of extent and time in possessing a piece of ground nigganthe nam oggahamsi oggahiyamsi ettavatava oggahana-silae siya, IV) constant renewal of grant of a piece of ground occupied - nigganthe nam oggahamsi oggahiyamsi abhikkhanam abhikkhanam oggahana-silae siya, - --- - V) begging for a piece of ground for co-religionists after deliberation anuvii mioggaha-jai se nigganthe sahammiesu, Panhav. I) taking up one's residence in a lonely place ViVitta-vasa-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 sejja-samiti-joga, IV) carefulness in eating meals obtained in alms saharana-pindavaya-labha-samiti-joga, V) showing deference to superiors, co-religionists etc and in begging, going in and out etc vinao paunjiyavvo -- Every one of the bhavanas under this vow is different in the two version The bhavanas 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 siya, II) avoidance of regarding and contemplating the lovely forms no nigganthe itthinam manoharaim indiyaim of women aloettae nijhaettae siya, III) avoidance of recalling to mind pleasures and amusements formerly enjoyed with women no nigganthe itthinam manoharam puvva-rayaim puvva-kiliyaim sumarittae siya, 21 1 IV) avoidance of eating and drinking too much, or of liquors or of highly seasoned dishes natimatta-pana-bhoyana-bhoi se nigganthe, no paniya-rasa-bhoyana-bhoi, II) same as No I in Ayar III) same as No II in Ayar IV) same as No III in Ayar aba.com V) avoidance of beds etc used by women, animals or eunuchs no nigganthe itthi-pasu-pandaga-samsattaim sayan'asanaim sevittae siya, -- -- Panhav I) avoidance of places frequented by women asampatta (comm reads asamsatta)-vasa-vasahi-samiti-joga, www - samiti-joga, V) avoidance of luscious dishes - - - paniy'ahara-virati-samiti-joga Here the contents are much the same in substance but the arrangement is different in the two versions itthi-kaha-virati-samiti-joga, itthi-ruva-virati-samiti-joga, puvva-raya-puvva-kiliya-virati The bhavanas of the fifth vow 1 e, avoiding possession of property, run thus Ayar Not to be attached to, or delighted etc with agreeable or disagreeable I) sounds, II) forms, III) smells, IV) tastes, and V) touches manunnamanunnehim saddehim (or ruvehim etc) no sajjejja, no rajjejja, etc,

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- 22 - . Panhavare The same as above, viz , sot'indiya-bhavana, cakkh'ino-bho, ghan'. ino-bho, jibbh'ino-bho, phas'ino-bho The bhavanas mentioned by our text differently from the Ayara could not have been its own creation but must have been current as such in the community, for otherwise the Panhay 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 Ayara 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, viz, ahimsa, saccavayana, datta-m-anunnaya-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 bhavanas 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 bhasi which, says Abh quoting a verse1), are Prakrit, Sanskrit, Magadhi, Paisaci, 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 (vadya-visesa, Abh p 159a, perhaps some kind of tortoise-shaped drum), vina, vipanci (sic) and vallayi (sic) (varieties of the vina), vaddhisaka (vadya-visesa, Abh)3), sughosa (a kind of bell), nandi (a loud trumpet), susaraparivadini (a kind of vina), vamsa (flute), tunaka and pavvaka (Abh has vadya-visesa for both of these but in Ayar II xi 2 1) The quotation is from Rudrata, Kavyalamkara 2, 12 (see Jacobi, Bh as Visatta Kaha, p 55*) 2) Cf Ayar II x 1-4, Rayap 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 vina, like the vivanci, in the number of strings

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- 24 tunaya is a stringed instrument), tanti (a kind of vina), tala-tala (cymbals), and tudiya (trumpet) c) Feminine ornaments (P 149b) - kanci and mehala (girdles), halapa (a neck-ornament), pattaraka and paheraka (abharana-visesa, Abh p 159b), payajalaga (a footornament), ghantiya and khimkhini (jingling bells), rayanoru-jaliya (golden lines worn on the hips), chuddiya (abharana-visesa, Abh), neura and calana-maliya (foot-ornaments), kanaga-niyala (probably some kind of golden bangles) and jala d) Eatables (p 148a) - odana (cooked rice) kummasa (lentils), ganja (bhojya-visesa, Abh), tappana (flour of barley), manthu (powdered plums), bhujJiya (fred grains), palala (powdered tila-flowers), supa, sakkul-) (tila-pods), vedhima (vestimah pratitah, says Abh but it is not clear what it means), vara-saraha and cunna-kosa (these are rudhigamya, says Abh), pinda (hard molasses), siharini) (sweet curd), vatta (ghana-timanam ("), Abh), moyaga (sweet balls), khira, dahi, sappi, navaniya, tella, gula (hard sugar), khanda (sugar-candy), macch andiya (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 Ayar II XII 1, viz , kattha-kamma (wood-work), pottha-kamma), citta-hamma (painting), leppakamma (not in Ayar, plastering), sela-kamma (stone-work, not in Ayar), danta-hamma (ivory-work)), ganthima (wreaths), vedhima"), purima"), and samghatima) 1) See Schubring, Kalpas p 22 2) Translated by Jacobi, SBE, XXII, p. 185 as 'plastering', but Abhp 160 b) says puste = vastre 3) Ayar has besides maniskamma Gewelry), malaskamma (strings) and pattascchejjashamma (leafscutting, mentioned among the 'seventystwo arts' of the Jainas 4) Jacobi translates as 'ribbons', Ayar Comm has dressed images', Abh has vestaneda miryrttam puspagenduvat 5) Jacobs 'scarls', Ayar Comm 'dolls', Abh puranena airvittam puspas puntasyamsaspanjaraka-rupassekharavat 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. - Jambu! 2) inamo") anhaya-samt ara-vinicchayam pavayanassa nissandam vocchami nicchay'attham suhasiy'attham mahesihim // panca-viho pannatto Jinehi ina anhao anadio himsa-mosa-m-adattam"), abbambha-panggaham c'eva II (A) jarisao, (B) jan-nama, (C) jaha ya kao, (E) jarisam phalam denti"), (D) je ve ya harenti pava pana-vaham, tam nisameha || 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 nama esa niccam Jinehi bhaniol pavo cando ruddo khuddo sahasio anario nigghino nissamso | mahab - bhao paibhao ati bhao | bihanao tasanao anajjo uvveyanao ya nirava5 yakkho | niddhammo nippivaso nikkaluno niraya. 6) Jacobi, 'sashes', Ayar Comm clothes', Abh samghatena nispannam itaretara ar esitasnalaspuspasmalavat 1) See supra p 3 2) Gatha metre 3) mnamo = idam Peschel's Gram $ 307 4) This is elliptical for adattadanam 5) This is misprinted deti in A

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- 26 -- vasa-gamana - nidhano moha - mahab - bhaya payattao marana vemanasso - padhamam adhammadaram, Chap 2 (p 26b) -- Bitiyam ca aliya-vayanam lahusaga-lahu5 cavala-bhaniyam bhayamharam duhakaram ayasakaram vera karagam arati-rati-raga-dosa-mana-samkilesa- viyaranam aliyaniyadi - sati - joya - bahulam niya - jana - nisevi. yam nissamsam appaccaya - karakam parama - sahu-garahanijam para-pila - karakam parama10 kinha - lessa - sahiyam | duggai - Vinivaya - yad. dhanam bhaya-punabbhava - karam cira - pariciya-m-anugayam durantam hittiyam bitiyam adhamma-daram, Chap 3 (p 426) -- Tayam ca adatt adanam hara-daha15 marana - bhaya - kalusa - tasana-para - santig' abhijjha-lobha-mulam kala-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 - ghayana - paranihuya - parinama - takkara-janabahumayam akalunam raya - purisa-rahhhiyam saya sahu-garahanijjam piya-jana-mitta-janabheda - vippiti - harakam raga - dosa - bahulam puno ya uppura - samara - samgama - damara - 25 hali-halaha - veha-karanam duggai - vinavaya - raddhanam bhava - punabbhaya - haram cira - paricita - m - anugayam durantam taiyam adhamma daram, Chap 4 (p 65a) - Abambham ca cauttham sadeva - manu30 yasurassa loyassa patthaniljam panka-panaya. pasa - jala-bhuyamthi-purisa - napumsa - vedacindhamtava - samjama - bambhacera - viggham bhedayatana - bahu - pamada - mulam 1 hayara kapurisa - seviyam suyana - jana - vajjanijam! 35 uddha - fiaraya - tinya - tilokha - paitthanam jara - marana roga - soga - bahulam l vadha - bandha - vighataduyyighayam | damsana-cantta-mohassa heu-bhuyam cira

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- 27 - pariga y a-m-anugayam durantam cauttham adhamma-daram; Clap 5 (p 91 a) -- Itto pariggaho pancamo uniyama nana-mani-kanaga-rayana, -mahanha-parimala, -saputta-dara-pari5 jana, -dasi-dasa-bhayaga-pesa, -haya-gaya-go-mahisa-utta-kharaaya-gavelaga, -siya-sagada-raha-jana-jugga-sandana-sayan'asanavahana, -kuviya-dhana-dhanna, -pana-bhoyan'acchayana-gandhamalla, -bhayana-bhavana-vihim c'eva ba hu-vihiyam Bharaham naga-nagara-niya ma-janavaya-pura10 vara-donamuha-kheda-kabbada-mada mba-sam vaha - pattana - sahassa - pan mandiyam thimiya - meiniyamega-cchattam sasagaram bhunjiuna vasuhans aparimiya-m-ananta-tanha-m-anu gaya-mahiccha- sara-niraya-mulo | lobha-kali-ka15 saya-maha-kkhandhol cinta-saya-niciya-vi pula-salo garava-paviralliy'a gga-vidavo niyali-taya-patta-pallava-dharo puppha-phalam jassa kama-bhoga ayasa-visurana-kalaha-pa kampiy' agga-siharo | naravati-sampujito bahu20 janassa hiyaya-daro imassa mokkha-vara-motti maggassa phaliha-bhuo | carimam ahamma-daram Section B - The Epithets of the Five Sins This section opens with the words tassa ya namani imani) gonnani honti tisam, tam jaha - 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 imani does not occur and chap 4 has namana gonnani imani. 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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28 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 akiccam, arambha-samarambho, asamjamo, para-bhava-samkama-karao, duggati-ppavao, bhayamkaro, anakaro, vajjo, paritavana-anhao in chap 1, anajjam, ucchannam, ukkulam, attam, kibbisam in chap 2, asamjamo, pava-kammakaranam in chap 3, dappo, moho, vibhango, adhammo, asilaya in chap 4, and, padibandho, anattho, agutti, ayaso, amutti, and, anatthako in chap There are repetitions such as asamjamo in chap 1 and 3, niyai in chap 2 and niyadi-kammam in chap 3, virahana in chaps 1 and 4, and, iccha-muccha in chap 3 and mah'iccha in chap 5 This section runs thus - - MOM Chap 1 (p 5 b) Tassa ya namani imani gonnani honti tisam, tam jaha pana-vaham, ummulana sarirao, avisambho, himsa-vihimsa, taha akiccam ca, ghayana, marana ya vahana, uddavana, tivayana ya, aram5 bha-samarambho, auya-kammass' uvaddavo, bheya-nitthavanagalana ya samvattaga-samkhevo, maccu, asamjamo, kadagamaddanam, voramanam, para-bhava-samkama-karao, duggati-ppavao, pava-kovo ya pava - lobho, chaviccheo, jiviy' anta-karano, bhayamkaro, anakaro 10 ya vajjo, paritavana-anhao, vinaso, nijjavana, lumpana, gunanam virahana tti vi ya tassa evam-adini namadhejjani honti tisam pana-vahassa kalusassa kaduya-phala-desagaim, - Chap 2 (p 26b) Here we have the following vedhas 15 niratthaya-m-avatthayam ca viddesa-garahanijjam, miccha-pacchakadam ca sati, ucchannam, ukkulam ca attam, niyayi appaccao, asamao1), asacca-samdhattanam, vivakkho2) We have another stretch of epithets abbhakkhanam ca kibbisam, vala 1) asamyagacarah, Abh 2) rendered as vipaksah, satyasya sukrtasya ceti by Abh, perhaps vivaksa 'desire to speak (secrets out?)' is meant, nearly in the same sense as abbhakkhanam = abhyakhyanam (no 17 in the list)

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29 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 gahadeg 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 avidyamanam vastu abhidheyo 'rtho yatra tad avastu, avahiyam (no 28) which is explained as apasada nindya dhir yasmims tad apadhikam Abh also notes a pathan anaiyam jin'adesam atigacchati atikramati yat tad ajna'tigam, and, uvahi-asuddham where upadhi means maya Chap 3 (p 43 a) I Here the list runs thus corikkam, para hadam, adattam, kuri-kadam, para-labho, asamjamo, para-dhanammi gehi, lolikkam, takkarattanam ti ya, avaharo, hatthalattanam, pava-kamma-kara5 nam, tenikkam, harana-vippanaso, adiyana lumpana dhananam, appaccao, avilo, akkhevo, khevo, vikkhevo, kudaya, kula-masiya, kankha, lalappana-patthana ya, vasanam, iccha-muccha ya, tanha-geh1, niyadi-kammam, a paraccham ti vi ya 10 tassa eyani evam adini namadhejjani honti tisamadinna-danassa pava-kali-kalusa-kamma-bahulassa ane - 1) vakratvat, Abh 2) manmanam casphutatvat, Abh 3) hiding, chadayati, see Hem iv 21 gaim -- Chap 4 (p 66 b) . It has these vedhas a bambham, mehunam, carantam, samkappo, bahana padanam, 15 mana-samkhobho, aniggaho, vuggaho, vighao, asilaya, gama-dhamma-tatti, bahu-mano, bambhacera-viggho, vavatti, virahana, pasango, kama-guno tti vi ya tassa eyani eva-m-adini nama - dhejjani honti tisam Among the other epithets in this chapter there are no words of importance, except that in connection with rago, Abh notes a variant raga-cinta Chap 5 (p 92b) - There is only one vedha here, viz, pariggaho, samcao, cao, uvacao, nihanam and there is nothing of special significance in the other epithets excepting -- --

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- 30 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 mahati iccha (but mahiccha has already been stated before as no 11) and then notes mahaddi as a variant and explains it as mah'arddih (ardi being derived from ard, 'to beg') The vernacular gloss in F says maha rddhi which suggests the original word to have been mahaddhi or mahaddhi This section in each chapter properly closes with the words the vi ya tassa evam-adini namadhejjani honti tisam 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-adini is preceded by another word eyani) In chaps 1~-3 honti tisam is followed by some other words which constitute a vedha only in chap 1 The frequent occurrence of ya and taha 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 taha and in chap 5 only one ya and one taha) 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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31 - and barbarian races, as the notes will show, have been considerably influenced by similar lists in Pannayana Chap. 1 (p 75) - The Ways in which living beings are killed: - Tam ca puna karenti kei pava | assamjava aviraya anihuya - parinama - duppaogi | panavaham bhayamvaram bahu-viham bahu-ppagaram paraduk. 5 khuppayana-ppasatta imehi tasa-thavarchi jirehi padinivittha, - kim te? a) aquatics - pathina-timi-timimgila-anega-jhasa-viviha-jatimandukka-duviha-kacchava - nalka-magara-duv ha-gaha-dilt-ve dhaya - manduya - simagara-puluya-sumsumara-bahu-ppagara-ja. 10 layarz-u hana-bae ya evam-adi, b) quadrupeds -- kuranga-ruru-sarabha-camara-sambara-hurabbha-sasaya-pasayz-gona-rohiya-haya-gaya-thara-l arabha-thag - ga-vanara-gavzya-siya-siyala - kola-maspara-kolasunaka-sinyanda laga-avatta-kobantiya-gokanna-miya - mahisa-Viggha-chagala-di15 viya-sana-taraccha-accha - bhalla-saddula-siha-cillalla-cauppayavihana-kae ya exam-adi, c) reptiles - (l) those who walk on their breasts -- ayagara-gonasa-1 arahi-mauli-kodara-dabbhapuppha-y-asaliya - ma horzgorzg2-vihinaka-kae ya evam-adi, 20 (II) those who walk on their arms --- chirala-saramba-seha sellaga-godh'undura - naula-sarada-jahaga - mungusa-khadahilaTauppiya-ghiroliya-sinisiva-gane ya evam-adi; d) birds - kadambala-baba-balaka-sarasa - adhasetiya-kulalavzojula-parppara-kiva-sauna- pipiliya-hamsa-dhattantthaga-bha. 25 sa-kulikosa-lunca-dagatunda-dheniyalaga-suimuha - kavila-pin galakthaga-karandaga-caklavaga-ukkosa - garula - pingula-suyabarshma-mayanasala-nandimuha - nandamanaga-boranga-bhinga. raga-l onalaga-jivajivaka-tittira-vattaka-lavaka-lapinjalaka - bavo taka-parevayaga-cidiga - dhinka-bukkuda-vesara-mayuraga-caura30 ga-hayapondariya - haraka-virallasena - vayasa-bhinasi-casa-vag guli-cammatthila-vitatapaki-hi-khahayara-vho ya evam', ialathala-khagacarino u pancindie pasu-gane, biyatiya-caurindie, vivihel jive piya-jivie marana-dukthapadikule varae hananti bahu-samkilittha-kamma

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- 32 - The Reasons why living beings are killed ( 8a) -- Imehi vivihehi karanehim kim te - camma-vasa - mamsa-meya-soniya-jaga-phipphusa - matthulungahiyay'anta-pitta-phophasa-dant'atthae, atthi-mimja-naha nayana kanna-nharuni-nakka-dhamani-singa-dadhi-piccha-visa-visana-va5 la-heum (five-sensed creatures), himsanti ya bha mara. madhukari-gane rasesu giddha (four-sensed creatures), taheva te'ndie sarirovakaran'atthayae kivane (three-sensed creatures), be'ndie bahave vatthohara-parimandan'attha (two sensed creatures), annehi ya eyam-aiehim bahuhi 10 karana-satehi abuha | iha himsanti tase pane, ime ya eg`indie bahave varae tase ya anne tad-assie c'eva tanu-sarire samarambhanti attane asarane anahe abandhave kamma-nigala-baddhe akusala-pa sinama-manda-buddhi-jana-duyvijanaepudha15 vimae pudhavi-samsie jalamae jala-gae anala nila-tana-vanassati-gana-nissie ya tammaya-tajjie c'eva tad-ahare tap-parinata-vanna-gandha-rasa-phasa-bondiruve acakkhuse cakkhuse ya tasa-kaie asamkhel thavara-kae ya suhuma-vayara-patteya-sarira. 20 nama-sadharaneanante hanantiavijanao ya pa rijanao ya jive (one-sensed creatures), imehi vivihehi karanehim, kim te? The Ways through which one-sensed beings are destroyed (p 8b) - Karisana-pokkharani-vavi-vappini-kuva-sara-talaga-citi veiya-kharya-arama-vihara-thubha-pagara - dara - goura-attalaga25 cariya - setu-samkama-pasaya-vikappa-bhavana-ghara-saran-lena avana-cetiya-deyakula - cittasabha-pava-ayatanavasaha - bhumighara-mandavana ya kae, bhayana-bhandovagaranassa vivihassa ya atthae pudhavim himsanti manda-buddhiya (earth-bodies), ja lam ca majjanaya-pana-bhoyana-vattha-dhovana-soya-m-adiehim 30 (water-bodies), payana-payavana-jalavana-vidam sanehi aganim (fire-bodies), suppa-viyana-talayanta-pehuna-muha-karayala-sagapatta-vattha-m-ad.ehi anilam (wind-bo

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- 33 - dies), agara - pariyara - bhakha - bhoyana - sayan' asanaphalaka - musala - ukhala - tata - vitat' - atojja - vahana - vahana - mandava - viviha - bhavana - torana - Vidanga - devakula jalay'addhacanda - nijjuga - candasaliya - veiya-nisseni-doni-cam5 geri - khila - medhaka - sabha - pavavasaha-gandha-mallanule vana -ambara - juya - nangala - maiya - kuliya - sandana - siyaraha - sagada - jana - jogga - attalaga - cariya - dara-gopura-phaliha-janta-suliya-lauda-musundhi-satagghi-bahu-paharan'avaran'., uvahkharana kae, annehi ya evam-adiehim ba huhi 10 karana-sa ehi himsanti te taru-gane (plant-bodies), bhanitabhanite ya cvam -adi | satte satta-parivajjiya uvahananti dadha- mudha-daruna-mati, koha mana maya lobha, hassa-rati-arati-soya-ved'. attha-jiya-kam'attha-dhamma-heum, savasa avasa 15 attha anatthae ya tasa-pane thavare ya himsanti avasa manda-buddhi, savasa hananti, avasa hananti, savasa duhao hananti, attha hananti, anattha hananti, attha anattha duhao hananti, hassa hananti, vera hananti, ratiya hananti, hassa vera-ratiya hananti, kuddha hananti, luddha hananti, muddha 20 hasanti, kuddha luddha muddha hananti, attha hananti, dham ma hananti, kama hananti, attha dhamma kama hananti Kayare te) Section D - Those who kill Life Chap 1 (p 136) -- Je te soyariya maccha-bandha sauniya vaha kura-kanima vaurya diviya-bandhana-ppaoga25 tappa-gala-jala-virallag ayasi - dabbha-vaggu ra kuda-cheli-hattha | hariesa sauniya ya vidamsagapasa-hatthavana-caraga luddhaya-mahughaya-poyaghayajeniyarapaeniyara sara-daha-dihiya-talaga-pallala parigalana-malana-sotta-bandhana-salil'asaya-sosaga visa-garassa 30 ya dayaga uttana-vallara-davagg1- niddaya-pali. vaga kura-hamma - kari, ime ya bahaye milakkhu-jati, ke te? Saka-Jayana-Sabara-Babbara-Gaya-Murund'Oda-Bhadaga-Tittiya - Pakhaniya - Kulakkha - Goda - Sihala - Parasa - Konc'35 Andha - Davila - Billala - Pulinda - Arosa - Doba - Pokkana - Gandhaharaga - Bahaliya - Jalla - Roma - Masa - Bausa - Malaya

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- 34 Cuncuya ya Culiya Konkanaga Meya-Palhava-Malava-MahuraAbhasiya Anakka - Cina - Lhasiya - Khasa - Khasiya Nehura - Marahatta - Mutthiya - Araba - Dobilaga - Kuhana - Kekaya - Huna - Romaga - Ruru - Maruga, Cilaya - visaya - vasi ya pava - 5 matino, jalayara-thalayara - sanapphaoraga - kha hayara-samdasa- tonda - jivovaghaya - jivi sanni ya asannino ya pajatta asubha - lessa - parinama, ete anne ya eyam-adi karenti panativaya-karanam | pava pava bhigama paya - rui pana vaha - kaya - rai panavaha - 10 ruvanutthana pana vaha - kahasu abhiramanta (tut. tha payam karettu honti ya bahu - ppagaram 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-juskara ya gahiya-gahana defeated as well as successful dice-players', kakka-kuruga-karaga, Abh reads koguruga-ko, kalka-gurukam maya, tat-karakah, this is plausible although it is surprising that Sk g should change into Prakrit k, whereas the alliteration in kakka-kuruga-karaga 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-bhaniya is glossed as 'debtors, 1 e, those from whom demands are made by creditors, powerful on account of their dues', this is doubtful, perhaps bhaniya has some original connection with the next term puvva-Valiya-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-vadino vama-loka-vadi%) bhananti etc First are 1) khandastakhha, glossed here as sulkas palah but in chap 3 ( 44b) as kotta-palah 2) A term like natthika-vadino occurs very rarely, if at all, in the Canon, and vama-lo yo not at all The different formations in vadino and vadi are due possibly to metrical reasons, for if we read natthikka (1 e nastikya) for nattlika, then we have a vedha in these words

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35 -- 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 vayu (1 e ucchvas'adi, 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 aya akarako vedako ya sukayassa dukkayassa ya karanani karanani savvaha savvahim ca nicco ya nikkio nigguno ya anuvalevo tti (p 28b) Neither does Abh use the term - he says atmadvaitavady-adayah (p 34a bottom) Next are referred to the upholders of Yadrccha-, Svabhava-, Daiva- and Niyati-vadas) A misreading should be corrected on p 28a, viz, bhasanti 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 pana-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 raya-duttham ab bhakkhanam bhanenti aliyam, - 'coro tti acorayam karentam, 'damariu' tti vi ya emeva udasinam, dussilo' tti ya, 'para-da ram gacchati'tti mailinti sila-kaliyam, "ayam 5 pi guru-tappao' anne emeva bhananti (29a) uvahananta - 'mitta-kalattaim sevanti', 'ayam pi lutta-dhammo', 'mo vivissambha - ghaio, pava - kamma - kari, agammagami' 'ayam durappa bahuesu ya pavagesu jut. tytti, evam jampanti macchari, bhaddake va 10 guna - kitti - neha - paraloga - nippivasa, evam te aliya-vayana-daccha para-dos'uppa. yana-ppasatta vedhenti akkhaiya-biena appanam kammabandhanena muh'ari asa mikkhiya-ppalava, nikkheve avaharanti parassa atthammi gadhiya-giddha, abhi15 junjanti ya param asantaehim, luddha ya karenti kuda sakkhittanam asacca, atthaliyam ca kanna'liyam ca bhomaliyam ca taha gavaliyam ca garuyam bhananti ahara-gatigamanam, annam pi ya jati-ruva-kula-sila-paccaya-maya-nigunam cavala-pisunam param'attha-bhedaka-m-asantagam viddesa20 m-anattha-karakam pava-kamma- mulam | dud. dittham dussuyam amuniyam nillajjam lokagaraha nijjam vahabandha-parikilesa-bahulam Jara-marana-dukkha-soya-nim mam, asuddha parinama-samkilittham | bhananti aliyabhisamdhi-ni25 vittha asanta-gun'udiraka ya santa-guna-nasaka ya himsa - bhutovaghaiyam aliya-sampauttalvay anam savajja-m-akusalam sahu-garaha nijjam adhammma - jananam bhananti anabhigaya - punna pava, 30 puno vi adhikarana-kiriya-pavattaga bahu-vi ham anatthamavamaddam appano parassa ya karenti emeva ja mpamana, mahisa-sukare ya sahinti ghayaganam, sasaya-pasaya-rohie ya sahinti va

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- 37 guranam, tittira-vattaka-lavake ya kavinjala-kavoyage ya sahinti sauninam, jhasa-magara-kacchave ya sahinti macchiyanam, sankh'anke khullae ya sahinti makkaranam, ayagara-gonasa-mandali-davvikare mauli ya sahinti 5 valavinam, goha-sehaga-sallaga-saradake ya sahinti luddhaganam, gaya-kula-vanara-kule ya sahinti pasiyanam, suka barahina-mayanasala-koila-hamsa (296) kule sarase ya sahinti posaganam, vadha-bandha-jayanam gommiyanam, | dhana-dhanna-ga10 velae ya sahinti takkaranam, gam'agara-nagara-pattane ya sahinti cariyanam, paraghaiya-pantha-ghayao sahinti ya ganthi-bheyanam, kayam ca coriyam nagara-gottiyanam, lamchana-nillamchana - dhamana - duhana - posana - vanana - davana-vahan'adiyam sahint bahun gomiyanam, dhatu-mani. 15 sila - ppavala - rayan'agare ya sahinti agarinam, puppha-vihim phala-vihim ca sahinti maliyana maggha-mahu-kosae ya sabinti vanacaranim, jantai vi sai mula-kammam | ahevana-avindhana-abhigamant' osahi-ppaoge coriya-para-dara-gama 20 na-bahu - pava - kamma karanam ukkhandhe gama-ghatiyao | vana- - dahana - talaga - bheyanaim buddhi-visa-vinasanani vasikarana-madiyaim bhaya marana - kilesa - dosa - jananani bhava - bahu - samkilittha - malinani bhu25 ta-ghatovaghat iy'aim | saccaim pi tai himsakaim vayanai udaharanti puttha | va apputtha va, para tattiya - vavada ya asamikkhiya bh'asino uvadisanti sahasa 'utta gona gavaya dammantu, 'parinaya - vaya assa hatthi gavelaga - kukkuda ya 30 kijjantu', 'kinaveha ya vikkeha, payaha ya, sayanassa deha, piyaya', 'dasi - dasa - bhayaka - bhaillaka ya, sissa ya, pesaka-jano, kamma-kara ya, kimkara ya, ce sayana-parijano ya kisa acchanti" "bhariya bhe karintu kammam', 'gahana1 vanai khetta-khila-bhumi-vallaraim | utta35 na-ghana-samkadaim dajjhantu, sudijjantu ya', 'rukkha bhij jantu janta-bhand'aiyassa uvahissa karanae | bahu-vihassa ya atthae', 'ucchu dujjantu', 'pilijjantu ya tila', * - - - -

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40 tomara - cakka - gaya - parasu - musala - langala - sula - laulabhindamala - sabbala - pattisa - cammettha - dughana - motthiya - moggara - varaphaliha- jantapatthara - duhana - tona kuveni - pidha - kaliya, ili - paharana - milimilimilanta - khip5 panta - vijj'ujjala - viracita - samappaha - nabhatale phuda - pa - harane maharana - sankha bheri - varatura - paura - padu pahad'ahaya ninaya gambhira nandita pakkhu - bhiya vipula-ghose haya gaya-raha-joha - turiya pasariya ray' uddhata tam'andha10 kara - bahule kayaranara - nayana - hiyaya - vaulakare viluliya (45a) -ukkada vara - mauda - tirida - kundalodudam'adoviya, pagada - padaga, - usiya - jjhaya - vejayanti, - cama - ra-calanta-chatt'andhakara-gambhire haya - hesiya, - hatthi - gulugulaiya, raha - ghanaghanaiya, haraharaiya, 15 apphadiya sihanaya, cheliya-vighutth'ukkuttha-kantha-gayasadda-bhima-gajjic sayaraha-hasanta-rusanta-kalakala-rave asuniya-vayana-rudde bhima-dasanadhar'ottha-gadha-datthe sappa paikka haran'ujjaya - kare amarisa-vasa-tivva-ratta-niddarit'acche veraditthi-kuddha-citthiya-tivali-kudila-bhudi-kaya-nilade 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 gahiya, - gayavara - patthinta, - dariya - bhada - khala - parop - para - palagga - juddha - gavvita, viusita-varasi-rosa-turiya-abhimuha-paharinta, chinna-kari-kara-viyangita-hare avaitthanisuddha-bhinna - phaliya-pagaliya ruhira - kata-bhumi-kaddama-cilicilla-pahe kucchi-da30 liya, galinta-rulinta - nibhellant'anta, phuraphuranta - vigalamamm'ahaya-vikaya gadha dinna - ppaharamucchiya-rulanta - vembhala - vilava - kalunel haya - joha - bhamanta - turaga, - uddama-matta-kunjara, - pari - sankiya - jana, - nibbuka - cchinna - dhaya, - bhagga - rahavara, - 35 nattha - sira - kari - kalevar'akinna, - patita - paharana, - vikinn' - abharana, - bhumi - bhage naccanta - kabandha - paura, - bha - yamkara - vayasa-parilenta-giddha-mandala, - bhamanta-cchay' - " W - ww * * R - - w -

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- 41 - andhayara-gambhire, vasu-vasuha-vikampita vya paccakkha-piuvanam parama-rudda-bihanagam duppavesataragam ativayanti samgama-samkadam para-dhanam mahanta 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 SS 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 Bhavanavasin 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-vimanavasi-manuya-gana') Sexuality is also indulged in by creatures of land, water and air, as well as by powertul cakhavattis"), by the Baladevas and Vasudevas), by mandaIstra-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 Sut. Ir 11. 2) These are described by Abh as vantara-nikayanam uparivartuah by antaras jatisvisesah, see Schubring, Lehred J , P 139, and Kufel, Die !Kosmographie der Inder, p 275 3) See Tat Sut iv 12 4) This means a priori, though in an unusual order, the animal world, the Jyotiska and the Vimanavasin gods, and men' When by tinya joisas vimanasvasi Abh understands tiryag-lobe yani jyotiskasvimanans, tesu arvas santi se te tatha jyotiskah, 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 manslike gods CE. P 93 b - tiriyasvasi pancaviha joisiya deva = the sun, moon, tara, 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

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- 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-juva 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?)-Canura-muraga"), Rittha-vasabha-ghatino, kesan-muhavipphadaga, danta-naga-dappa-mahana, jamal ajjuna-bhanjaga, maha-Saun-Putana-nvu, Kamsa-mauda-modaga, Jarasindha-mana-mahana etc The Jaina version of the Harivamsa legends is found in the 8th Parvan of Hemacandra s Trisastisalaka-purusa-cartra The killing of the wrestlers Mustika and Canura by Baladeva and Krsna respectively, the killing of the bull Rista, subjugation of the snake Kaliya, breaking of the two aruna-trees, killing of Sakuni and Putana, 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 Vasudes a called Triprsta"), for kesan-muha Abh notes a variant Kesi-mo in which case the legend refers to Kena s tearing open the mouth of the horse Kesin, narrated in the 5th sarga of the 8th Parvan of Trisastio The Hanvamsa and Mahabharata legends) are dealt also in other Jaina works such as Harivamsa-purana of Jinasena, Uttara-purana of Gunabhadra and Vasudevahindi of Samghadasa 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 Pratsasuderas constitute the 63 salala purusas of the Jamas 2) Kaustuka, a boxer, but here it is a proper name 5) From mur = to break, Hem IV 106 4) He is the 9th Pratirasudeva 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 Dvaravati'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 Nayadb

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- 45 - habharata 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 purana 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 kalas and thc 64 mahila-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-vivagamajanamana l vaddhanti mahab-bhayam avissama-veyanam diha-kala - bahu-dukkha. samkadam naraya-tirikk ha-jonim, 10 a ukkha e 5 cuya a subha-kamma-bahulaluvavajjantinara. csu huliyam maha'la esum vayaramaya-kuddarudda - nissamdhi - dara - virahiya - nimmaddava - bhumitala-kharamarisa-visama- niraya ghara - caraesum | maho'sina - say a - patatta - 10 duggandha-vissa - uvyeya - janagesum | bibhaccha darisanijesu niccam hima-padala-siyalesumkalobhasesu ya bhima-gabhira-loma-harisanesu nirabhiramesu nippadiyara-vahi-roga-jara-piliesu ativa - nicc'andhakara-ti missesu paibhaesum vava gaya - gaha - canda15 sura-nakk hatta-101'sesum, meya-vasa-mamsa-padala poccada-puya-ruhir'ukkinna-vilina-cikkana - rasiya - vavanna (146) kuhiya-cikkhalla-kaddamesum kukulanala-palitta - jala - mummura-asi-kkhura-karavatta-dhara-sunisiya vicchuyadamka-nivatovamma-pharisa-atidussahesu ya atta. 20 nasarana - kaduya - dukkha - paritavanesumi anubaddha-nirantara-veyanesu jama-purisa-samkulesu, tattha ya anto-muhutta-laddhi-bhava-paccaenam niyvattenti u te sariram hundam bibhaccha darisanijjam bihanagam atthi-naha-roma-vajziyam asubha25 dukkha-visahan, tao ya pazjatti-in-u vaga ya indiehi pancahi vedenti asubhae veyanae ujjala-bala-viulaukkada-k khara-pharusa - payanda - ghora - bihanaga-darunae, kim te kandu-mahakumbhi - pa sana - paulana - tavaga - talana - bhatta - bhajja30 nani ya loha-kadah'-ukkadhanani ya Kotta - bali-kara na-kottanani ya samali-tikkh'agga - loha - kan. taka - abhisarani apasaranani phalana - vida. hanani ya / avakodaka-bandhananilatthi-saya talanani ya galaga - bal'ullambanani sul'agga35 bheyanani ya | aesa - pavancanani khimsana vimananani | vighuttha - panujjanani yajjhasaya - matikani ya,

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45 - evam te (176) puvva-kamma-kaya-samcayovatatta niray'aggi-mah'aggi-sampalitta gadhadukkham mahab-bhayam kakkasam asayam | sariram manasam ca tivvam | duviham vedenti 5 veyanam pava-kamma-kari, bahuni paliovamasagarovamaim | kalunam palenti te ahauyam, jamakaiya-tasita ya saddam karenti bhiya, kim te? "avibhaya' sami' bhaya' bappa taya' jiyavam muya me, marami dubbalo vahi-pilio 'ham' kim dani si evam daruno 10 niddayo ya? ma dehi me pahare' ussas'eyam muhuttayam me dehi pasayam karehi' ma rusa' visamami' gevijjam muyaha me, marami' gadham tanhaio aham' deha paniyam "" 'hanta piya imam jalam siyalam' ti ghettuna ya naraya-pala taviyam tauyam se denti kalasena anjalisu, datthuna ya tam 15 paveviy'angovanga (18a) amsu-pagalanta - pappuyaccha "chinna tanhaiya mha" kalunani jampamana vippekkhanta diso-disim attana asarana anaha abandhava bandhu-vippahuna | vipalayanti ya miga iva vegena bha'uvvigga, ghettuna bala palayama - 20 nanam niranukampa | muham vihadettum lohadandehi kalakalam nham vayanamsi chubhanti kei jamakaiya hasanta, tena daddha santo rasanti ya bhimani vissaraim, ruvanti ya kalunagam parevayaga va, 25 evam palaviya-vilava-kalun'akandiya-bahu runna-rudiya-saddo] pariveviya-ruddha-baddhaya-narak'arava-samkulo nisattho rasiya-bhaniya-kuvi'ukkuiya-nirayapala-tajjiya-"genha' kkama pahara' chinda' bhinda' uppadeh' ukkhanahi' kattahi vikattahi" ya bhujjo "hana' vihana' 30 vicchubhocchubha' akaddha' vikaddha' kim na jampasi sarahi pava-kammam dukkayaim" -evam-vayana-maha-ppagabbho padisuya-sadda-samkulo tasao saya niraya-goyarana mahanagara-dajjhamana-sariso | nigghoso suvvae anittho, tahiyam neraiyanam jaijjantanam jayanahim, kim 35 te3 asivana - dabbhavana-jantapatthara-suitala-kkharavapi-kalakalanta-Veyarani-kalamba-valuya-jaliya - guha-nirumbhana-usino

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- 46 - sina-kantailla-duggama-raha-joyana-tatta-loha-magga - gamanavahanani, imehi vivihehiayuhehim kim te moggaramusundhi - karakaya - satti-hala-gaya-musala-cakka-konta-toma. ra - sula - laula-bhindimala-saddala-pattisa-cammettha-duhana5 muttluya-asi-khedaga-khagga-cava-naraya- kanaka-kappani-vasi parasu-tanka-tikkha-nimmala annehi ya evam -adiehim asubhehim veuvviehim paharana-satehim anubaddhativva vera paroppara-veyanam udirenti abhihananta, tattha ya moggara - pahara - cunniya - musundhi-sam10 bhagga-mahiya-dehajantovapilana-phuranta-kappiya kei'ttha sa- (18b) cam'maka vigatta nimmul'. ullun a-kann'ottha - nasika shinna-hattha-pada ! a si-karakaya - tikkha-konta - parasu-ppahara phalaya-yasi-samtacchiy'-anga-m-anga | kala15 kala - mana - khara - parisitta - gadha - dajjhanta gatta - kunt'agga - bhinna - jajjariya - savvadeha | vilolanti mahitale visuniy'anga - m - anga, tattha ya viga - sunaga - siyala - kaka - majjara - sa rabha - diviya - Viyaggha - sad dula - siha - dap20 piya-khuha'bhibhuchi nicca-kalam anasiehim ghor'arasamana-bhima-ruvehi akka mittadadha-dadha-gadha- dakka - kaddiya - sutikkhana ha-phaliy'uddha - deha , vicchippante sa mantao vi mukka - samdhi - bandhana viyanga25 m-anga, kanka - kurara - giddha - ghora-kattha - vayasa - ganehi ya puno | khara-thira-dadhanakkha - loha - tundehi ovatitta pakkh'a hayatikkha - nakkha - vikinna - jibbh'anchiya-naya na-nidday'olugga - vigata - va yana, ukkosanta 30 ya upp ayanta, nipatanta bhamanta, puvva-kammodayova. gata, paccha' nusaena dajjha mana, nindanta purekadaim kammaim payagaim, tahim tahim tarisani osannam cikkanai dukkhai anubhavitta, tato ya au hkhaena uvvattiya sa mana, bahave gacchanti 35 tiriya - vasa him dukkh'uttaram sudarunam jammana marana-jara-vahi - pariyattanarahattam jala. thala-kha hayara - paroppara - vihim sana - ppa

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- 47 - rancam imam cz jaga-pagadam vareze, dokElam parenti diha-kalam, kim te? Sumhz-tenha-khoz-veyana - appaikara - cdavi - eztareDicce-bharuvvigge-visa-jassaga - vaha-bandhana - zadari aikaca - niyayana - atthi - bhaoiaga - nese - bheya- ppakara-cc Diana-chevi-chezana - ablioga-Ppavana-kasaikus ira-niayaEzraeti ya, vaharani ya maya-pri-vippaaga-sola-paripilanza ya sathi aggi-visebhighzya - szla-gavalz-avzlana - marazini ya sala-jai* occhimpanani, paolana-vikappanaii ya, javaj-sivice10 bandhegni paujaca-nirohanani ya sayuriz-nidbadanan: Chanareni ya, dobanani ya, kuda- (196) nda-gala-baadhzrari vz asa-parivaranani ya pankz-jala-nimajsanani vari-pfavesanan year orzyz-zibkzaga-visama-tivzdana-dav agei-jala-daher, a yz; eram te dukkha-saya-sampalitta | a2:agic 15 zgava iban serasesa-kammal tirikkha-pancen diese peviati pivakari kammani pamaya-rega. dose-babu-samcivoin' ativa assara-kakka. szig; (232) bbcmarz-masage-racchi-n-Ziesc va 20 jai kazkodi-sara-sahassehim navchim car-irdi, az tabonte bociera jau mana-maraazri anubhavantzikalam. Sarkkejjakam bhamanti neraiya-samaca-TIKre-eckkbalgbarisa-rasana-ghaqa-cakkhe-saki yz; tabera te-indiesu kunthu-pipaika-avadik adikesi ya JZ-IT3 lakoc-sarz-salessehirn anmachira te-indivara cchri tch tc'era iamtaza - warzgani aauhavanta kalan sam ktejiakan. bhamanti terzira-samana-titreLekkha pharisa-rasaga - ghanz - samcactie; Sarcelasa - jaluyz - kiciya - caodanaga- - zu diesc va ati.... (as before) .... sabassehin sanctiti aju paskiri be-zaidiyana tahima... (as before) ... pharisa-tesana-bhara-sampacttz; paita eg'indiyattanan pi ja Scari-izla-jalana-natyz-vzazpikai-suhriz-bzyzrem ca para Framtids-n-amejiattain patteya-saric-riema-saharanati 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 tahim c'eva parabhava-taru-gana-gahane koddala-kuliya-dalana- (23b) salila-malana-khumbhana-rumbhana-analanila-viviha - sattha - ghattana - paropparabhihananamarana-virahanani ya akamakaim, para-ppaogodiranahi ya kajja5 paoyanehi ya pessa-pasu-nimitta-osah'ahara-malehim ukkhanana-ukkatthana-payana-kottana-pisana-pittaI na - bhajjana- phudana - bhanjana - galana - amodana - sadana - cheyana - tacchana - viluncana - patta - jjhodana - aggi - dahan'aiyaim, 10 evam te bhava-parampara-dukkha-samanubaddha adanti samsara bihanakare | jiva panaivaya-niraya ananta-kalam, pi je vi ya iha manusattanam agaya kahim naraga uvvattiya adhanna te vi ya disanti pa15 yaso vikaya-vigala-ruva khujja vadabha ya vamana ya bahira ya kana | kunta pangula viula ya muka ya mammana ya andhayaga ega-cakkhu-vinihaya savellaya vahi-roga-piliya - app'a uya-sattha-vajjha-bala | kulakkhan'ukkinna - deha dubbala - kusamghayana - kuppa20 mana - kusamthiya kuruva kivina ya hina hina-satta niccam sokkha-parivajjiya asuha - dukkha-bhaga-naragao tham savasesa-kam ma, evam naragam tirikkha-jonim kumanusattam ca hindamana | pavanti anantaim dukkhani pavakari, 25 eso so pana-vahassa phala-vivago | iha-lo10 paralo10 appa-suho bahu-dukkho mahab-bhao bahu-rayappagadho daruno kakhaso asao, vasa-sahassehim muccai, na ya avedaitta atthi hu mokkha tti evam ahamsu Naya-kula-nandano mahappa jino u Vira-vara30 namadhejjo, kahesi ya pana-vahanassa phala-vivagam - - 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 Sita, Draupadi, Rukmini, Padma vati, Tara, Kancana, Rakta-subhadra, Ahalya 7), "Suvarna-gulika Kinnari, Surupa-Vidyuninati, and Rohini As regards these wars, those fought over Sita and Tara (wife of the monkey-brothers Vali and Sugriva) are narrated in Trisastio, 7th Parvan (the fight over Tara is described in the 6th Sarga) The Draupadi story is narrated in Naya XVI and Trisastideg, 8th Parvan, 10th Sarga Leumann compared the Jaina version of this story with the Mahabharata_account") The war caused by the carrying away of Rukmini and Padmavati by Krsna is described in Trisastideg, 8th Parvan, (ith Sarga) The stories on Kancana, Ahillika, Kinnari and Surupa-Vidyunmati, says Abh, are not known But, as indicated above, Ahilliya is supposed to be Ahalya It was Weber (Sitzungsberichte der Preuss Akad d Wiss 1887) who identified her with Indra s mistress (see_Mahabharata, XII 342) The war caused by the abduction by Arjuna of Subhadra (called Rakta-subhadra here because, says Abh, she fell in love, rahta 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 Abilliya, Abh" "Ahinnika 3) Sce Ramayana, Kiskindhyakanda, 9th sarga 4) Transactions of the 6th International Congress of Orientalists, Leyden, *1885, p 541 "The earlier part of the Naya account dealing with the previous births of Draupadi is summarised by huttemann, Die Jnata 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 assuffix, !

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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-gulika (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 pana-vaho cando ruddo khuddo anario nigghino nisamso mahab-bhao bihanao tasanao anajjo uvveyanao ya niravayakkho niddhammo nippivaso nikkaluno niraya-vasa-gamananidhano moha-mahab-bhaya-pavaddhao marana-vemanaso padhamam ahamma-daram 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 Mahara, stri, pp 28-34, translated into English by Meyer, Hindu Tales, p 97 PSPS 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 Rayap p 1148, cande ruddc khudde lohiyarpani sahassic sahasio should mctrically be sahassio as in Rayap Nissamso should mctris cally be nisamso, as at the end of the chap 1 4 - bihanao is for bhisanahah, Abh however pedantically renders it as bhapanalah, "bhapayati bhayavantam harotit:" Anajjo is anyaya and not anarya, uvcyanao is udicjanak zh, niravayahlho is mctrical for piras schlho = nirapchsa, in chap 3 ( 45b) the word occurs as niraicklho Abh understands 'patilcss' by nipprvaso, but as that would be an ims possible meaning for nispipasa, it remains for us to take the word, with all reserve as nihpriy'asa Page 26 11- The cdha is corrcct when cither rasa 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 sati = haddhai) and not piyattao Abh notes a pathantara mohasmahas bhayaspravardhakah prasardhahah may change into pavaddhao and then into payaddhao at the end of this chapter wc find pavadahao 12 * marana 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 atma vidy atc yesam to laghu-svakih, Abh, but it is rather laghugas no ha 16- arati and rati arc two among the six nolasayas, sce Tat Sut VII 10 17 niyadi is from Sh mikrti 'dcccption' but Desin 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 Sati, avisrambha, au ist isa, Abh, perhaps it is Sh satih 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) Cfmayas niyadiskudaskavadarsayissampaogasbahule, Rayap p 114a, also Suya p 92 (Vaidya's ed) 18- nissamsam should mctric be nisamsam as in B (misprinted nisas sam) and F 1 10 - Linhaslessa is the worst kind among the six lessas, see Commt Tat Sut III 3

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52 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 abhidhyaslobho, Abh, A abhejo, obviously a misprint, while abhijja instead of jjha is a wrong spelling Kala-viso would mean vis'skala, 1 c, 'happening at unusual times (night) but Abh glosses it as kalas ca ardhasratradi, visamam ca parvatadisdurgam te hi prayah tatskaribhir asriyete 1 17 - aho 'cchinna, adhah adhogatau acchinnastrsnanam etc Patthoss maiyam, prastotri prastavila pravartika matih yasmims tat tatha, in pats thanaspatthoi we have ~ --, -- but the metre here requires --- 0-o, patthanaspatthi would be correct in metre, but both patthoi and patthi remain obscure 1 18 - vasana is not vyasana (Abh) but vasana 1 19 - akhhivana is aksepana, citta-vyagratapadanam Abh, anihuyas pari' is anibhrtah anupasantah parinamo yasyasau, Abh 1 24 - uppura, 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 saivala 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 ppamada 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 pathant by Abh who reads here pariciya as in chap 2 and 3 1 4 -- nana-mani 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 mula, khandha etc are specified, regarding comparison though not of pariggaha, with a tree cf Bhagavadgita xv 1-2 Tanha on 1 13 is one of the mulas and this tanha remains ananta even after having enjoyed Bharaha (1 9) which is qualified by the words nana vihim c'eva bahu-vihiyam, and after having enjoyed vasuha which is qualified by the words naga sasagaram Cf Uva SS 48 - nanas maniskanagasrayanasvimalasmahariha etc Is 5-7 - CE Uva 88 11, 102 - dasi-dasa-go-mahisasgavelaga etc Bhaya = bhrtaka, pesa = presya (Hem II 92), prayojanesu presaniyah, Abh Ct also Uva $ 11 -- sayan'asanaszanasvahana etc , jugga = Gollasdesas prasiddhasjampana-visesa, Abh Kuviya = Sk kupya 19- Bharaha is the southernmost among the seven vasa 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 hammasbhumi, i e, where one must work to live, see Tat S III 10, 16 is 9EUR - pura-vara, metrically 0000, should have been o, 000 or 0-0 CF Uva SS 53 - gam'agara-nagaraskheda-kabbada-donamuha-madambas pattanasasama-nigamassamvaha-sannivesa, 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 - parimandiyam should metric be mandivam as in B and F I 14 -- sara-niraya, 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 kasayas are four, viz , krodha, mana, maya and lobha, each of which is again divided into four degrees, see Tat S VIII and v Glasenapp. Jainismus, pp 161, 181 I 16 sala = sala = sakha, Desin VIII 22, praviralliya (Abh reads also prayirellita) according to PSM = pavittharilla = Sk pravistarin Vidava = titapa, miyadi =nikrti as on o 26, I T | 17 taya = tvaca, bark of a tree | 18 - Visurana, lamentation, Hom i 132 sisurai = khidyati Pakampiya should metric be kampiya I 21 - phaliha = parigha, a cross-bolt on a door Page 28 11- Damani imani should metric be daman' imani (see Jacobi, Indos germ Forsch XXXI p 213 for the combination of iti=i in Jaina Prakrit), gonnani is gaunani, 'connotatise', of gonam gunasnipphannam namadhejjam kares, Vivag p 80 (Dhanap ed) 12 - pana sarirao could be a vedha if we read panasvah' ummus lana sarira 1 3 -- We may separate avisambho as a visambho, a standing for ya (see Schubring, Acar p 1, 1 13), visambho would then mean 'to die', cf Schubring, Kalpas 4 24 14 - uddavana is derived by Abh from upadravana or apadravana, by Leumann (Uva p 105) from ud + du, Schubring (Acar p 110) prefers derivation from va Tivayana is either atipatana or tripatana (tri standing here for manas, vac and haya or prana with its threefold attrib: ayus and indriya Abh) arambha and samarambha meaning 'worldly purs suits' were originally synonymous, cf appenam arambbenam appenam samarambnenam appenam arambhassamarambhenam vittim kappemana, Uva $$ 71 and 72, in Ayar I 1 1 4 samarambha is explained as savadyas nusthana, but our text uniformly uses it as synonymous with himsa, Abh is prepared to take even arambha as vinasa

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- 54 I 5 Kuya galana ya proceeds in correct metre though incomplete, and would be completed by maccu af samvattagassamkhevo is taken as an interpolation nutthavana is nihsthapana, "displacement' ie extermination' (3) Samvattaga samvartala, 'destruction' 16 - kadaga is explained by Abh esther as sainya or kilinja, kilinja or I alinja has been explained in Desin II 11 as laghu daru 1 7 -- voramanam = vyuparamanam, pranebhyo jivasya vyuparatih, Abh 18- By reading ya after Oppavao the vedha can be extended to pavaslobho Ccheo should metric be Ocheo 19- anakaro = rnam papam karotiti, Abh For vajo Abh notes a pathan savajjo which suggests the possibility of the word to have stood for avadya and therefore we have to read as anakaro yo avajjo I 10 - nijjavana tisam would be a vedha uf gunanam virahana were read as gunasvirahana 1 15 - avatthayam is metri causa from apartham, apagata-satyars tham, Abh Maccha-po, mithyeti krtva pascat-krtam, Abh 1 16 - ucshannam, Abh derives it from chad 'to cover but Sk utsanna would do quite well A ukkulam which disturbs the metre, Abh notes a variant ukkalam urdhvain dharmaskalaya 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 Kuri is krurah or krurin, 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 pathan hattha-lahuttam which disturbs the metre, still more so hattha-lahuttanam in A, both give no good sense 1 5 - adiyana = adana Avilo =- avapidah 17 - Cf kula-masi with ukkulam in chap 2 18 lalapp is from lap 'to chatter', Abh takes lalapo-pattho as lalas panasya pratthana, but it is better to make it a dvandvascompound meaning 'garrulity and entreaty' Before vasanam A reads asasanaya which Abh also notes as a pathan asasanaya vinasaya, but as it disturbs the metre we can reject it Tanhasgebi should metric be tanhasgehi, tanha frequently appears as tanha and we have para dhanammi gehi just a few lines above 19 - apararaccham = aparaksam, Abh 1 12 -- abam(bham) should metric be abbamo - I 14 - Carantam, carat, visvam vyapnuvat, Abh, he notes this word only as a variant of mehunam Padanam samyamasthanam prajanam va, Abh The former is more likely A misprints samkhevo, Abh samksobho 1 15- vuggaho rendered by Abh as vyudgrahah, he however notes a pathan viggaho which is preferable, being less complicated Gamasdo was

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- 55 - used as an cpithet of maithuna by Buddha also, as in virato methuna gama-dhamma, Digha 1 4, Angutt 1 211, A titti would be trptih, but Abh cuidently reads tatti (so in B, F ttatti), for he says taptih gavesanam palanam Ta (tatti tatparata adesas ca, Dcsin v 20) Page 31 12-hei should mctric bc hei Asamjae avirae occurs in Suya II iv 63 14 - Abh seems to have before him bahu-viham bhayamkaram and also a pathan without bahusvibam, of bahu ppagaram he says nothing except explaining it as bahusviham 1 5 - The instrumental in imchi etc is meant for the locative Tasa and thavara 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, thavara, 'immobile are those embodied in earth, water and plants, see Tat Sut II 12-14, Schubring, Lehred J P 96 16 - padiniyo means here rather 'adverse than 'perverse I 7 -- pathina, zatsy asvisesah, is not found in Pannav, timi and timims gila are mabasmatsya and mahasmatsyatama 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 timimgila, and would therefore be Sk nakra The two kinds of magara are sonda and mattha in Pann 18- gaha, jalasjantusvisesa is one of the five classes into which Pann divides aquatic animals and as its subdivisions are named dili, vedhaga, muddhaya, simagara and pulaya, manduya is manduya in BF, Abh also reads manduka I 10 -- The tag vibanashae (once vihanahasko) ya evamsadi appears at the end of all the five lists of animals, Abh explains vibana as shortened from vidhanaka, kae in the sense of 'etc', see ayar 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 sambhar 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), rohiya 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 assa, gaya is hatthi, khara is gaddava in Pann

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- 56 I 12 -- karabha is utta in Pann , khagga is a rhinoceros, vanara not in Pann, kola resembles a rat, pot in Pann , Abh notes a pathan koka (not in Pann) 1 13 -- kolasunaka is a huge boar, sinyandalaga and avatta are solidungus lar, kokantiyas have toenails and cry "kauskau" at night, gokanna is brungular I 14 - chagala is aya 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 cillaga, for saddula Pann has vaggha is 17-19 - abs, ayagara, asaliya and mahoraga are the four principal classes into which Pann divides uragas, asaliya 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, varahi may be the ahi 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, kaodara and dabbhapo (dajghap in Pann) are varieties of the hooded snakes in Pann, A haudo, uraga class is called urasparisappa in Pann 1 20 - chirala (chiraviraliya ir Pann) and saramba (sarantha in Pann, saramga in BF) are explained by Abh only as varieties of bhujaparisarpas visesa, 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 gossap in Bengali, it is not in Pann , undura is musa in Pann , sarada is a chamae. leon 1 21 - jahaga has its body covered with sharp points, not in Pann, mungusa (A mugumsa) is the Anglo-Indian 'mungoose', khadahila has black and white stripes on its skin, not in Pann , vauppiya is not explained by Abh nor also in Pann , ghiroliya (gharoila in Pann, gharoliya in BF) is a kind of houseslizard (derived from grhaskokila?) Sirisiva class is called bhuyasparisappa in Pana I 23 - kadambaka is a kind of duck, not in Pann , adhasetiya is wens tioned as adha 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 Pipiliya 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 kraunca, 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 mayna 1 27 nandimdeg bhing not in Pann, Abh says bhing rests on the ground at night and is "two fingers" in size Konalaga 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 kavinjala . havotaga 129-cidiga is probably the Sk cataka or sparrow called cadai 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 pathan and reads salaka, the common salik, viralo is a kind of hawk After vayasa ABF read vihamga, but Abh says vayasas ca kaka vihangah and then passes on to the next name, Pann has haga Bhinasi not in Pann, casas, says Abh, are kikidivinah 1 31 -cammat is probably the pal-khi-viraliva or 'bird-cat' in Pann, is it the 'flying-fox' called camcika 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 - Ayara II 3 3 and Uva SS 118 have jala-thalaskhaha-cara 1 33-Read ya before vivihe, metri causa, as in BF Page 32 L. 2-jaga yakrt, 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 mimja = majja 1 4 - nharuni is shortened from snayuni, dadhi damstra, usually however it is written dadha, as in Jacobi, Kalpas p 45 I 5 heum is accus for genitive, says Abh Cf app ege mamsae vahanti, app ege soniyae vahanti, evam hidayae, pittae, vasae, picchae, pucchae, valae singae isanae, dantae, dadhae, nahae, nharunie, atthic, atthi-mimjae 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 Suya II vi 38, kamesu giddha (Ayara, I 111, 2 1) and ruvesu giddhe (Ayara, 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 = upagrha, insects are destroyed in dying clothes and in adorning houses, says Abh, but perhaps uhara (ohara?) has some connection with abharana, as vatth'abharana 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 kayam 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 anila 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 pathan tanmayaivas 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 sthavara, badara, suksma, paryapta, pratycka, sadha, rana etc are the various kinds of bodies obtained by a jiva owing to corres sponding nama-karmas, see Tat Sut vi 12 Is 23 f The list beginning here may be compared with Ayara, II 11 8-9 aramani va ujjanani va vanani va vanasandani va devakulani vi sabhani va parani va anna tarani va attani va ttalayani va cariyani va darani va 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 Howdvara 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 carya by Acharya who cites Arthasastra, 'a road which is 8 cubits broad' explains Acharya and Abh says the same thing but adds nagara-prakarayor antare, samkamo, samhramo visamottarana margah, Abh, cf Beng samko, vikalpa 'a class of building', Acharya - - - 1 25-- sarana, stranani trnamayani, Abh, lena = layanani parvata, nikuttita-grhani, 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-pava prapa =

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- 59 - ! 29 - Supply himsants after salam ca as also after aganim and anilam I 31 - suppa anilan would be in mctrc but the fifth gana muhar kara () ala) 0 0 0 o should have been 0, 000 and thc cighth gana vatthasmsa. (diehi)-0 , should have been - - (vatth'adichi?) I 32 - anilam in A is wrong, sce supra is, 15 and foll sagapo = sarga-patra, vrksasvisesas pama, Abh, Apte statcs 'Siguru-trcc' under saka-patra Page 33 A parivara, Abh paricaro vrtih Khadg'adishoso ia 2-tata = stringed musical instruments, vitata = drums, atorja = musical instruments in general, 113 - Vidanga = vitanha, hapotapali Abh, 'a dovescot', 'a fillet, charya I 4 - addhacanda = sopanasviscsa, Abh, probably so called duc to the semi-circular shape of the steps, not noticed by Acharya, nijjuga = Diryuha(ha), a turretslike ornament on columns or a column itself, even a door, Acharya, candrasalika is a room at the top of a house (for viewing the moon"), Acharya, veiya = vcdika Abh has vitardika, '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 ! isthapatri, Abh, cf Beng cyamgadi, basket, medhaha = a short thick wooden rod, same as medhi (methi, ), sabha 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 yupa but yuga, yoke' as the following few objects are used in cultivation, maiya = a harrow, cf Beng moi, kuliya = hala-praharah, 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 - phaliha and janta may stand as parts of the preceding words attalaga etc , for suliya Abh notes a pathan sulakah Lilikasvisesah, A musano, praharanas viso, Abh 1 11 - A misprints bhanita evama 1 12 -- A smudha darunas which disturbs the metre, only C writes it correctly 1 13 - maya should have been mayao in ablative but is not so for the sake of analogy with koha, mana and lobha, Is 13f- hassa-retivarati soya ved'atthi jiyo, Abh splits the compound after soya and remarks iha pancamislopo drsyah 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 vedarthas ca vedartham anusthanam I 15 - A wrongly has himsanti twice I 18 - ratiya for ratie, see Puschel's Gram $ 385, hassa should have grammatically been hassa, A compounds

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-- 60 - this with vera and ratiya (misprinted rati ya) whereas we have soon after kuddha luddha muddha, and attha dhamma kama uncompounded 1 23 - cf sovaric aduva vaguric aduva saunie ad macchie etc - Suya II 11 31, soyariya = saukarikah, avaraih mrgayam kurvanti, Abh but Suya has soyariya-bhavam padisamdhaya mahisam va annataram va tasam panam etc - varya 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, kuda-chels may be a 'decoysgoat' or a 'trap and a goat, Abh notes a pathan where diviya occurs again before hattha 1 26 sauniya is noted only as a pathan by Abh who reads here kunika = sevaka-visesah which is the more probable reading, as sauniya occurs already in i 23, vidamsaga = vidamsanti ti vidamsakah sy en'adayah, Abh, it may however also mean 'exciting food' in the sense of 'baits' 1 28 - eniara = "carah, those who breed does for the purpose of decoying bucks, racnicara = prakrstah enicarah prainicara, Abh, this does not give a satisfactory meaning 1 30 - uttana = uttrna, qualifics vallara c aranya, ksetra, nirjalasdesa, vana, Desin v 86 ls 33 PS - 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 Naya and longer cven than the list quoted in Pravacanas saroddhara 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 Cilaya (in addition to Cilaya-visaya-vasi at the end of the list like our text), Gaya (Kayah, Abh) is wanting in the printed edition of Pann Though some Mss of at read Kaya (Weber, Ind Stud XVI P 297), it found its way in these places possibly due to a misreading of (Babbara)ga ya 1 33 - For Tittiya Pann has Ninnaga, Goda is Gonda in Pann, after Parasa Pann has <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 Arakaga or Aras vaga while the printed ed has Akkhaga, Dobilaga is Dombila in Pann, Kuhana is not in Pann unless we trace it in (Akkha)ga-Hana, Kekaya is Kakheya in Pann 1 4 - Ruru is Bharu in Pann, Cilaya = Kirata sanapphaoraga sanakha pada + uraga, khahay ara oooo 15 metric incorrect in the place of o, ooo or o-o I 6 For Jivovagha A has wrongly agghao 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-sthalacaresu sanakhapado ragas ca khacaresu samdamsa-tundas ca, te ca te jivovaghata-jivinas ca pajjatta 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 - - an44 Coman Page 36 vigrahakari, Abh 12 damaria 1 3 gura-tappao = degtals = emeva evameva = without reason 1 5 paka iti durvinitah Abh, literally the expression however means 'one who violates his teacher's bed (1 e wife)' 1 6 For viso ghai10 A a10, BF ghayavao, Abh visrambha ghatakah 1 9 va should metric be ya 1. 12- akkhaiya-biena aksay ika-bijena aksayena duhkhashetuna, Abh, A misprints akkhao, the commentary is also misprinted aksitikao in A 1. 13 muh' ari = mukham eva arih satrur anarthakaritvad yesam te mukharavah Abh 1 16 Abh takes asacca with atthaliyam etc but it belongs, as the metre shows, to the previous clause, atthaliyam 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 va 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 SS 489 for =jna 1 22 bandha should metric be bandhana 1 25 Abh, from Sk nimna 1 24 aliyabhisamdhini ittha is misprinted aliya himsanti sannivittha in A, B osannivitha 1 30 kiriya should metric be kiriya, 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 jampamana 1. 33 sahinti sadhayanti 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 - makkaranam

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- 62 is magaranam in A and makkaranam in BF, the dhivaras are meant, says Abh, for they go about in water like makaras, magaranam disturbs the metre, Abh notes a pathan magginam = margayatam - tadsgavesinam 15- valavinam = vyalan bhujamgan pantiti vyalapas, te vidyante vesam te valapinah (1), Abh, who also notes a variant vayaliyanam, tatra yalass carantiti viyalika tesam, 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, gommiyao golmikanam = guptispalakanam, Abh, a prison.keeper is meant 1 9 - Abh takes gavelaga not as one animal but as go + elaka 1 11 - A sahanti 1 13 vanana = vancanam, vatsasyanya-matari yojanam, Abh, for davana Abh reads duana, gomiya is a 'cattle-owner 1 17 - arghya 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 - mulasko is administration of herbs, roots etc for purposes of exercising magical spells, ahecana = ahscpam, purashsobh'adiskaranam, pathan "ahiyvanam' ti ahityam ahitats sam satru-bhivam, Abh, in some Mss before Abh, this word did not occur, for he cites it also as a pathan for the next word ayindhana, 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, avins dhana and abhioga also arc forms of magical operations I 20 - ukkhandhc - avaskandan, chalena para-bala-mardanani, Abh I 22 -- Visa = visaya vasik should metric bc vasi-k 1 25 ~ metric should be saccai vi ( 27 tattiya (= tatti) is not tatparata or adesa here as in Desin, 20, but means 'affairs' or 'business', sec PSM, sub tatti 1 31For piyaya (pibata) Abh notes vacanantarena khadata, pibata, datta ca bhailla(ka) is 'copartncr and not 'halika' of Desinamamala vi 104 1 33 - bhariyi k ammam, Abh says there are many variants found for this with different meanings, I have adopted Abh's pathan karintu, which goes with dajhantu etc while the text has karittu = krtva bhe gen pl of bhavat, sce Peschel's Gram $ 420, for khetta Abh notes a variant chidyantam, 1 c, chijjantu which goes with gahano vano, and is followed by ahhilasbhumro 1 54 - Khila-bhumayas ca halair akrsta, Abh Page 38 14 -hilaspo = hala-praptani, avasaraspo, Abh 1 7 - poyasso consisting of a flcct of boats' or 'of a mass of young men' (pota = savaka I), Abh 19 - Cor cudi'panayanam balakasprathama-mundanam, Abh nhusanim = ceremonial and auspicious bath 1 12 1 11 ikouyam =kautukam, ralsi'dikim, Abh, sinhavanagam = visnapanakam 1 13 - uvaraga = an cclipse, for sijana A misprints sajjana 1 14 -- padiso is the offering of

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the image of one's own head (made of paste rice) and sisovaho is the offering of an animal's head to gods, acc to Abh 1 15-17 Vivih'0deg 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, avakara apakaranam, angaropari hsepah, Abh 1 18 A karanenam, which disturbs Read cchinno the metre 1 22 - - - 63 1 23 Abh notes tiviham as pathan in aby ana, alika ajna agamo yesam te, Abh 1 26 Greg - - Page 39. I 1 = Abh says rayano giddha is not found in all Mss 1 5 aham-aha(m) oooo should correctly have been o, ooo, Abh has sainyaih (sennehi) only as a variant and reads bhrtyaih padatibhih 17 - aiehi= acitani=racitani, Abh, garula should metric be garula 19 A sam gamammi, 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 Maita hasta-pasita, Abh 1 16 magge Abh notes a pathan mante Is 16 PSf mandalagra 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 Bengali), 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, kuveni, says Abh, is rudhi-gamya 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-visesa, Abh 19 ududama ray(a) is missing in A 1 11 naksatramala'bhidhan'abharana-visesa, Abh 1 12 A misprints adoviya pago 1 15 apphadiya asphotita, A misprints sihanaya che, cheliya = sitharaskaranam, Abh, vighuttha and ukkuttha (ut + krus) in the next line are used as nouns here 1 16 sayaraha sighram acc to Desin Vil 11, but Abh here says eka helaya asuniya = isat-sthulikrta, Abh I 19 citthiya cestita 1 20 viyambhiya = vijrmbhita visphurita, Abh 1 21 turaga should metric be turamga, A misprints -bhada avao, samara-bhadeg o o o, o should correctly have been o ooo 1 23-A misprints -sadhita samu Is 23 f - A misprints Juyalam muko, Abh reads phura for phala 1 25 yamanah 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 phaliya 1. 28 - pagaliya oooo should correctly have been o, o o o, cilicilla should metric be ciliccila 1 30- nibhes lenta Yu'sito bahiskrtani, Abh 1 32 A pahara 1. 6 - For mucchiya A misprints mucchinta 134 nibbuka (Abh nibukka)=nimula, 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 -- - 64 - 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)yastir.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 uso 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-ppaha meda vasa namsa ruhura-puy aspadala-cilkhilla-littanulev anastala Suya II 11 36, also see Schubring, Worte M p 56, n 8 for the metre of these quoted passages 1 16 poccadam atinividam Abh - - - - 1 17 - lubiya = kuthitam kothavat, Abh is 17 PS. 13 kukula and murmura are both a fire made of chaff in Apte's Dict, the latter is karisam karis sagnis cer in Desin v 147, Abh has karisagnih for kukula and bhasmagnih for murmura 1. 19 -- vicchuyad' or 'scorpion's tail' is a kind of instrument of torture, the same as alipatta (alinam vrscika-pucch'akrtinam, Abh) as in Vag p 165 (Dhanap ed) 1. 22 anto-muhutta, see Jacobs Kalpas p 76 1. 23-hundam sarvatrasamsthitam, Abh cf Vivag p 11 (Dhanap) hunde ya vasate 1 24 Abh reads gandha between asubha and dukkha and notes the present reading as a pathan 1. 26 veyanae 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' asubhae for vula Abh notes a pathan tiula trin mano vaks kayams tulayati abhibhavati ya sa tritula, cf ujjalam viulam pagadham kaduvam kalkasam candam dukkham duggam tivam durahiyasam nerarya * cyarari paccanubhavamana viharanti Suya II 11 36 1 28 A umbhia, cf kumbhisu va payanesu ya lohiyasu ya kandu-lohi-kumbhisu Suya Niju" p 124b (gan Sam), paulana pacana-visesah, 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 = Lva barani (A vrongl, ukkaddh") lotta-bali occurs also in Suya I v u - - -

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- 65 - 16 from which place those words seem to be taken But the metre demands Kotta = Durga, as Abh suggests from a pathantara L 31 - cf simbalistarum aruhanti kharassara tattha ncraiye - Saya Nijuttp 124 b (Agam Sam) 1. 32 - abhisara(n') oooo should correctly have been o, 000 I. 34 - cf okkhahim sulahi 'bhstavayants, Suya Ivi 22, Kesaspo = adesasprapancanani, asatyarth'adesato viprataranans, 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' = vighustanam "etc papah prannus vanti svaskstam papasphalam" styadisvagbhih samsabditanam pranayanani vadhya-bhumisprapanani, Abh, mctric should be viggh* Abh 1 37 - matis kaim (A misprints matikati) = matrikans, mata utpattisbhumir yesam tani, badbyassatasmatikani badhy'asntasduhkhanity arthas tani, Abh Page 45 11 - evam te is put in A at the end of the previous para 1 2 - gadhasduks should metric be gadham do 1. 6 -- aha'uyam should metric be abaum = yathayus 18 - avibhaya = avibhavya, avibhavaniyassvarupa, Abh 1 9- min, prints kim dani si? evansdaruno niddaya, Abh had niddao ya before him. as also BF, but niddayal ma dehi me pahare is in vcdha 1 10 - Ussa syam =ucchrasan ucshavasanam enam adhikrtam ckam va muhartakam, Abh; A transfers this ckam va from the commentary and inserts in the text esan within brackets after ussaseyam is 11-14 ~ cf - parkhippa fasura payayanti bale, attasssare te kalunam rasante, tanhaya te taustambadattara pajjijjamana attataram rasanti -- Suya Ivi 25, taviyam = taptam, licra 1. 105, if angovanga were read as anga then there is a vedha from datthane 1. 15 -- metric we should read amsusppagalanta or amsuspagalayanta: tate harya mha is explained by Abh as trsna smakam but that gives us toks mha (or tanh'amha), it probably stands for trsn'tigah smah Is. 19-22 ~ cf bhie ya palayante samantato tattha te mirumhhani, Suya Nijjutti, p 125 a (Agama Sam); palayamananam should met Omanana, vibadettum should be vibadettu, kalakalam, 'kalakalas Ist yogad 'kalakalam', purvaktam trapukam cha smaryate, Abh, but in commentary ( 161, Dhanap ) he has kalakalayata itu kalakalaman misrajalam. 1.23-ya is metric superfluous 1 25-(a)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 suninta parashammiyanam te naragao bhaya-bhinnasgannatis nama disam vayamo -- Suya I vi6 l. 29 - for bhutic. Ale pathan. bhamja i 30 -- A occhubbha - jampasi, varasin Abh. L 32 - for tasao Abh notes a variant bihanao abhao (comp. above, p 33); cf se suvvai nagarasvahe va vi 17 - Is. 32-34 -- c bhie ya palayante samantato se bhanti, pasuno jaha pasusvahe mahasghosa tattha neraie " nadie us 1 25--(a)kandiya).. or shenusid hreads pandevita and ricotra parte La hana chindaha bhindsha sjary slaheri aya bhinnasgarna kafikkarit katra 29 - for bhuji, Abte Motos a a - jampasi, vata; I'mitast tomiksi, variant bihanio trafial, paikhao nagarasvahe va sadde m aya, . ayante samantato tattha te mirum harehosa tattha nerait - Saja. Nisutti,

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--66 - p 125 a (A S) 1 36 ff - cf bhajjane kalambu-valugaspatte, kalakalenta-jalas soya, Veyarani-nirayapala neraie u pavahanti - Suya Nijjutti, P 124 b, taranti tc Veyaranim bhiduggam, usu-coiya sattisu hammamana, Suya I vi 8, kalambuyasvaluya-mummure ya, lolanti paccanti ya tattha anne, Suya I v, 10, jamsi guhke jalane 'tutte, avijanao dajjhai luttaspanno, Suya I v i 12, bala bala bhumim anukkamanta, pavijjalam, lohaspaham ca tattam, jamsi 'bhiduggamsi pavajjamana, pese va dandehi purakaranti Suya I v 115, asi = khadg'akarapatra, Abh, jantaspatthara, this is not a dvandva, for in Arthasastra II XVIII there is found yantraspasana which has been explained by the commentary as 'stones that can be thrown by a machine', kalambasvaluya = kadambaspusp'akara valuka, Abh, but Silanka in Suya Comm has ati-taptasvaluka, nirumbhana, see Hem v 218 Page 46 Is 2 ff - Some of these weapons are mentioned in Arthasastra III XVII musundhi, bhindimala and pattisa are explained by Abh only as praharanas viscsa, musundhi is not in Arthas and bhindimalais bhindivala and is explained as an iron rod with a sharp edge by Apte, karakaya = krakaca, a saw, tomara' is explained in Arthas 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-vestitaspasanas visesa, pers haps a leather-sling for hurling stones, duhana' not in Arthas, 'a kind of club', says Abh, mutthiya is the mustispasana of Arthas, 'stones hurled by hand', Abh takes asiskhedaga together, asina saha phalakam, kanaka is explained by Arthas as a metallic rod both ends of which are triangular, cf asissattiskonta tomara-sulastisulesu sur-ciyagasu, payanti rudda-kamma u naragaspala tahim rodda - Suya 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 -- vasi -- should have been o,000 or o -o, mana not in BF, Abh has 'kalakalam' ta kalakalayamanasksarena, kalakala by itself means 'bubbling limeswater', see supra p 45, 121 1 17 - cf samusiya tattha visuniy' anga pakkhihim khajjanti ao-muhebim, Suya I v 1 9, for visuniy'angasm-anga Abh notes vacana'ntare tu nirgatagrajjihvah 1 19- A viyagghaga 1 20 - A niccaskalasm-anasiehim 1 22 -- dakka = dantasgrhitam, dastartham tu dastassabda-bhavam, Desin iv 6 1 23 - A phaliya-uddho, disturbs the metre Is 19 ff - cf te uddha-hachim pakhajjas mana avarehim khajjanti sanapphaehim - Suya I v 11 7, anasiya nama mabassiyala pagabbhino tattha sayaya-kova khajjanti tattha bahuskuraskams ma, aduraga samkaliyah, baddha 1b I v 11 20 1 23 -- vikindasjibbh'an (chiya) o -o-, being the fourth and fifth ganas of this vedha, are not in the form which the metre requires, anchiya =akrsta, Desin 1 14 1 29 - A misprints niddha-olugga:, Abh says pathan avalugnans chinnani vikrttani

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- 67 - gatrani yesam te 1. 32 - Metrically ussannam pracuryena cikkanaim durvis mocani, Abh 1 34 - Aokkhaenam 1 36 -- jara should metric be jara 1 37 -- A 'pavancam Page 47. 1 3 - Abh takes si(ya) appaikara as dvandva, it would be better to construe siya veyana as dvandva and tesam apratikara 16 - abhiogaspo, hathad vyaparaspravartanam Abh 1 8 - gavala = hom, avalanam = motanam, athava galakasya balad avalanam, maranam ceti, Abh 19 - ucchimpapam = utksepanam A paoulana 1. 14 -- paragau should metric be naragao Is 19-20 - The four-sensed beings, among which are mentioned the bhamaras, masagas and macchis, are named along with their nine jaiskulaskodi (P adds jonisppamuha)-saya-sahassaim 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, gandulaya should metric be gandulo ls 32-34 -- these are detailed in Pann i 10-32 Doubtless bhava must be added to form a sedha see the two precedent instances and the following one Page 48 11 - Abh reads gana-gane and notes gana-gahane as a pathaa , paras bhava = parah prakrstah san otkrstal aya-sthitikatad, bhava utpatti-sthanam, Abh 1 2 - kuliya = visesa, Abh 1 5 - analanila to be read as above, p 32 1 151 1 13 - 11 wrong for pi metric should be garagau 1 16 -- ya before kana not in A but required metri causa kunta = vikrta-hastah, Abh, viula = vikalah, Abh, for muka Abh notes a pathan avi ya jalasmaya, jalaspravistasyeva -buda-buda" ityevam-rupo dhvanir yesam, mammana, see Hem 11 61, avyakta-vacanarthah, Desin vi 141, andhayaga is read by Abh as andhillaga 1 17 - A misprints ega-scakkhu vinihaya-savello, savellaya, Abh reads sacillaya = sarvapacaksusah, pathan , sapisallaya to tatra saha pisallayena pisacena vartanta iti sapisallo 1 22 - metric should be naraga - 1 24 -- anantaim metric should be anantagani 1 28 - na ya etc cf je kade pave kamme n'atthi tassa aveyaitta mokkho Vayahapans patti (Agam Sam) p65 a ls 28-29 - cf Na patte Mahavire evam aha jin'uttame - Suya I 1 27 I 30 - Amisprintsikuka siha-panavaho 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 Visuabharati 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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