Distribution Of Absolutive In Una In Ittarajjhaya

Author(s): Herman Tieken
Publisher: Herman Tieken
Catalog link: https://jainqq.org/explore/269421/1

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THE DISTRIBUTION OF THE ABSOLUTIVE IN -ŪNA(M)
IN UTTARAJJHĀYĀ
Herman Tieken, Leiden
§ 1. Introduction
The Āyāra, Sūyagada, Dasaveyāliya and Uttarajjhāyā are generally regarded as the oldest texts of the Jaina canon. However, among these four texts the Uttarajjhāyā falls somewhat out of tune. In this text, which mostly consists of śloka, tristubh and vaitālīya stanzas, a strikingly large number of classical āryās is found (see ALSDORF 1966). These āryās, around 130 altogether, form a younger layer representing a more recent metrical practice. The majority of the āryās, 109, is found in the dogmatic and disciplinary chapters in the last third of Uttarajjhāyā. About half of these have been identified by ALSDORF as borrowings from younger texts, such as Pinda and Oha-Nijjutti, Āurapaccakkhāṇa and Maranasamāhi. For these texts BRUHN coined the term “late canonical and post-canonical verse (i.e. āryā) literature” (L.V.L.) (BRUHN 1996). Of the remaining āryā stanzas 17 are found in the legendary chapters and seem to have been composed ad hoc. A special category is formed by vy. 5-15 in the 10th chapter, which are strange patchworks of vaitāliya and āryā Pādas (ALSDORF 1966: 159).
According to ALSDORF, Uttarajjhāyā is an early canonical text with later additions. If I understand ALSDORF correctly he actually postulates an Ur-Uttarajjhāyā, that is, the present version without the classical āryā stanzas.
The author wishes to express his gratitude to Professor T. VETTER for his comments and suggestions. This may be gathered from the following statement: “This would, at first sight [italics mine], indeed seem to indicate that Utt. marks the true beginning of the use of the Āryā in canonical literature - that, as SCHUBRING puts it, we see the āryā "hineinragen" into some of the chapters of the archaic Utt. Actually, however, it can be shown that all the Āryās of Utt. are just as secondary as those very few of Dasaveyāliya and Sūyagada" (ALSDORF 1966: 158). ALSDORF's position on this point is summed up by BRUHN as follows: "Uttarādhyayana itself is an early canonical text with L.V.L. material embedded in seven of its c. thirthy-four metrical chapters" (BRUHN 1996: 9). BRUHN correctly leaves out here the āryā stanzas found in the legendary chapters, which

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However, the āryā stanza is not the only late element found in this supposedly early text: there is also the absolutive in -ūna(m). The absolutive in -ūņa(m) is typical of the literary Prākrit Māhārāstrī, in which dialect it is also the only type of absolutive. The form is not found in the Asoka inscriptions,3 while in Pāli texts only seven instances have been traced. However, no less then five of these are found in Thera- and Therīgāthā, a poetry which also in other respects is akin to the lyrical tradition in Māhārāștri.4 Jaina canonical texts show quite a number of different absolutive formations. However, instances of -ūņa(m) are extremely rare. Āyāra seems to have only one instance, in 1.8.1.199: viyattūņa (v.l. for viyattă adopted in the text; other v.l. are viuttā and viyatta [cp. Cūrņi: viyattam]). The very same word, but in a different context, is found in Sūyagada 1.5.2.8/334 (vigattiūņam, v.1. viyattiūņam and vigamtiūņam). Besides, Sūyagada has bamdhiūna in the stock phrase hatthehi pāehi ya bamdhiūņam in 1.5.1.14/313, 1.5.2.2/328 and 13/339. The form is not found in, for instance, the Vivāga or the first chapter of Nāyādhammakahāo, which I have checked for this purpose.6 Clearly, the
3
appear to be composed ad hoc. In fact, as ad hoc compositions these stanzas considerably complicate the scenario. I leave aside here a few instances of the infinitive used as absolutive, found in the Sattasai. E.g. bhanium in gāthās 297, 298, 307 and 613 (ms R. Also ms Bh, for which, see WEBER 1883: 186, no. 548); mottum 360 and 364; and valium 484 and 595. It should be noted that abhivādetūnam in the Calcutta-Bairat Rock-inscription is an emendation for a fragmentary text (abhivādel . ]nam (HULTZSCH 1925: 172). Therīgāthā: āpucchitūna (426), vodhūna (Appendix II, 441), apakaritūna (447), and chaddūna (469). Theragāthā: nikkhamitūna (73). For a summary of the discussion of the origin of these instances in these texts, see NORMAN (1971: XXXI, § 27). Quoting Warder NORMAN mentions basically two possibilities: deliberate archaisms (with reference to Asoka's Calcutta-Bairat inscription; however, see previous note) to make rather late texts look old or dialectical borrowings. On the “relationship" between Thera- and Therigāthā and Sattasai, in which latter text the absolutive in -ūna is the regular form, see LIENHARD (1975). The other two Pāli instances are: kātūna (Vinaya III.96.32, commentary on Pārājika IV) and hātūna (Jātaka IV.280.17 = Jātaka 484, gātā 10). E.g. esittā (Uttarajjhāyā 1.32), thāvaittānam (9.32/260), naccā and kiccānam (1.45), āgamm[a] (1.22), avasohiya (10.32/322), lamghiyā (1.33), tuliyāņa (7.30), gahāya (4.2/118), āhacca and kattu (1.11), caittu (1.48; Page #3

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absolutive in -una(m) was not the regular type in the early eastern dialects which continued in Päli and Ardha Magadhi (AMg). Against this background Uttarajjhāyā as well as Dasaveyāliya present a curious picture. In Uttarajjhäyä no less than fifty instances of the absolutive in -una(m) are found; in Dasaveyāliya, which is one third of the size of Uttarajjhāyā, ten instances are found. In this respect the situation in both texts shows a striking agreement with the so-called L.V.L. texts. In, for instance, the nijjuttis the absolutive is found regularly side by side with the usual AMg types of absolutive."
To the instances found in Dasaveyäliya I will return in the conclusion (§ 8). First I would like to have a closer look at the instances in Uttarajjhäyä. For, in the distribution of the absolutives ending in -una(m) in this text it is possible to recognize something like a pattern. Most of the instances are found typically in "frames", that is, passages which introduce or sum up the dialogues in the legendary chapters or the tracts in the
7
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9
Näyädhammakahão 1.12 (p. 14, lines 11-12:... dinayare teyasä jalamte sayaṇijjāto uttheti, utthettä... vägacchati, uvägacchittä attaṇasālam aṇupavisati, anupavisittä...
On the other hand, the absolutive in -una is the only type in Paiśācī. In fact, this may be one of the reasons to question VON HINÜBER's interpretation of this dialect as an early Eastern dialect (VON HINÜBER 1981 and 1985). There are other features beside the absolutive, which seem to link Paiaci directly to late Māhārāṣṭri Prakrit from western India. This point will be elaborated by me on another occasion.
8 This count has been based on the JAS edition. The reverse word index of YAMAZAKI & OUSAKA has only 49 instances (YAMAZAKI & OUSAKA 1997: 125-126 sub -ūņa, 266 sub -ūņam, and 298 sub -ūņam.). However, this index has been based on CHARPENTIER'S edition of 1922, which in 26.50/1043 has vandittāṇa instead of vamdiuna in the JĀS edition.
Ayara-Nijjutti: viyäniünam 104, calunam 242; Süyagada-Nijjutti: namiūnam 1, souna 18, näūna 24 and 26, sounam 39, chettuna 51, ghettuna 52 and 53 ("unam), soūna 63, nikkhiviūna 103, caiunam 192; Dasaveyäliya-Nijjutti: namiūnam 1, pannaveūṇam 2, vanneūņam 28, kāūņam 44, bhamiūna 84, kahiūņa 196, soūņa 219, kāūņam 398; Uttarajjhāyā-Nijjutti: darr[h]üna 95, mariūṇa 99, kāūna 123, hoûna 129, laddhūna 161, mottunam 167, mariûna 220, calūna 257, nāūnam 259, payahina 267, thaveūnam 268, caiûna 269, soûna 291, ghettuna 295, päsiûna 299, souna 302 and 306, daṭṭhūņa 334, soūņa and kāūņa 347, kāūņa 364 and 368, souṇam 370, daṭṭhūna and sariūnam 372, visajjiūna and vamdiūṇam 399, caiüṇam 403a, soûna 403b, kāūna 405, näûna 415, ghittüna 427, apucchiûna 435, käūņa 436 (= 405), pasiūna 468, vosiriūņa 469, soūņa 479, caiunam 495, 518 (°iūna), 522, 526, nāūna and caiūṇa 545. In the first 889 verses of Avassaya-Nijjutti I have counted 47 instances of the absolutive in -ūņa (m). For instances in Pinda and Oha-Nijjutti, see BOLLÉE's reverse index of 1991, p. 150 sub -ūņam.

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dogmatic or disciplinary chapters. This would show that to the redactors who compiled, or pieced together, the individual chapters of Uttarajjhāyā the absolutive in -una (m) had somehow become a regular option. This, in combination with the rarity of instances of the absolutive in -ūna(m) in Ayāra and Suyagaḍa, puts the remaining instances which are found in the main body of the text of Uttarajjhāyā in an exceptional position. When all is said and done, we might have to abandon the idea of an Ur-Uttarajjhāyā, that is, a version of the complete text but without the aryas and the frames. We should at least reckon with the possibility that Uttarajjhāyā is a late compilation in origin, which happens to include old, inherited material as well.
Before elaborating this conclusion the distribution of the absolutive in Uttarajjhāyā will be considered.
§ 2. Absolutives in "frames": the legendary chapters (17 instances)
In the light of the history of the genre the frames in the legends form a special case, distinct from those in the disciplinary and dogmatic chapters.
The core of the legends is made up of dialogues (see ALSDORF 1955, 1957, 1962a, 1962b, 1964), which are framed by narrative passages, often consisting of only one or two verses, introducing the next speaker. An example is chapter 12, which relates the story of Harikeśa. Of the 47 verses 1-5, 8, 19-20, 24-25, 29-30abc, 35cd-36 and 47 contain narrative passages. All the remaining verses consist of dialogue (or rather, alternating monologues).
ALSDORF compared these legends to the old Vedic ākhyāna, a literary type otherwise exemplified in the Jātakas. The core of the akhyāna consisted of dialogue in verse. Whatever information might have been required in the presentation of the dialogue, such as the context and the development of the plot, if any, was added in the nature of comments and was anyhow not textually fixed.
As far as the Jātakas are concerned the literary tradition itself has recorded the existence of versions consisting only of the dialogue verses side by side to one in which the verses are embedded into a prose text, the Jātakaṭṭhavanṇanā. Whereas in the Jātakaṭṭhavanṇanā the introductions to the dialogues and the transitions in the underlying "story" are thus supplied in prose, in Uttarajjhāyā the corresponding text is in verse.

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The different origins of the dialogue verse passages, on the one hand, and the narrative passages, on the other, become clear from the comparison of those Uttarajjhāyā legends which have parallels among the Jātaka stories. A case in point is the twelfth chapter of Uttarajjhāyā already referred to, which corresponds to Jātaka 497 (CHARPENTIER 1909 and ALSDORF 1962: 128 ff.). A significant number of the dialogue verses of the Uttarajjhāyā version have direct parallels in the Pāli version. No such correspondence is found between the narrative passages in the two versions. It is clear that the redactors of the Uttarajjhāyā version started off with a fixed set of dialogue verses, which, but for relatively minor adaptations, they left unchanged. To this text they next supplied narrative verses of their own making.
The difference in origin between the respective passages also becomes clear from a minor, but telling, linguistic difference. Thus, the dialogue verses contain several instances of the first person plural pronoun vayam (12.11/370 and 40/399,10 13.18/42411 and 30/436, 14.43/484 and 45/486), which is absent from the narrative verses, which have amhe (e.g., 12.33 7392).
This state of affairs has been established for the legends of chapters 12, 13 and 14, for which complete parallels are available among the Jātakas, namely in Jātaka 497, 498 and 509 respectively12 (note that in Uttarajjhāyā the legends are found in exactly the same order as in the Jātaka collection). However, even if for the other legends no such parallels are available, it would seem that they too have been pieced together on the basis of old,
10 The first hemistich of 12.40/399 reads:
kaham care bhikkhu vayam jayāmo pāvāim kammāim paņullayāmo. The word care does not make sense here. The explanation in the commentary, caremahi ity arthaḥ, only betrays the commentator's embarrassment with the word. It may be queried if we have to do with a scribal mistake due to the interference from Dasaveyaliya 4.30/61:
kaham care kaham citthe kaham āse kaham sae
kaham bhumjamto bhāsamto pāvam kammam na bamdhai. See also Dasaveyāliya 6.23d/286, kaham esaniyam care, and 24d/287, rāo tattha
kaham care. 11 In the same line is found the indeclinable past tense form vasiya: jahim vayam
savvajanassa vesā vasiya sovāganivesanesu. This past tense is otherwise found only
in late texts, in particular the nijjuttis (see BALBIR 1989: 510-512). 12 On the relationship between Uttarajjhāyā 12 and Jātaka 497, see CHARPENTIER (1909)
and ALSDORF (1962: 128 ff.), on Uttarajjhāyā 13 and Jātaka 498, see ALSDORF (1957), and on Uttarajjhāyā 14 and Jātaka 509, see CHARPENTIER (1908).

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inherited material. The story of Jayaghosa in chapter 25 seems to have served mainly as a pretext for presenting verses which define the true brahmin. Several of these verses have close parallels in Suttanipāta and Dhammapada (for which, see CHARPENTIER 1910). The other verses, for which no direct parallels are available, may well have been fashioned for the occasion. However, if so, the authors grafted these new verses on the pattern of the old ones. Note in this connection the common refrain tam vayam būma māhanam, which, incidentally, contains another instance of the first person plural vayam.
The following seventeen instances of the absolutive in -ūna(m) have been culled from the frames in the legendary chapters.
Chapter 9: Nami. caiūņa (1/229), avaijjhiūņa and viuruvviūņa (55/283), 13 and vamdiūna (60/288) all occur in "late” āryā verses framing the dialogue passages. caiūņa in 61/289. According to ALSDORF (1962a:16) this verse, a śloka coming after two āryās, would, despite its narrative function, have belonged to the old, original material:
nami namei appāņam sakkham sakkeņa coio caiūņa geham vaidehi samanne pajjuvatthio.
If the āryās were added to material consisting of ślokas, this does not mean that every śloka is automatically original. The evidence against the authenticity of the stanza is formed by the puns they contain: nami-namei and sakkham-sakkeņa. In the Pāli tradition as well as in the epic the king's name was Nimi. The verse occurs also as 18.45/595.
Chapter 12: Hariesa. pāsiūņam (4/363) is part of the introduction, which is concluded in 5/364: ... abambhacārino bālā imam vayanam abbavi. Chapter 13: Citta and Sambhūa. soūņa (2/408) is found in an āryā verse which is part of an introduction consisting of three āryās (1-3) followed by a śloka (4; ... bambhadatto ... imam vayanam abbavī).
13
avaijjhiūņa māhanarūvam viuruvviūna imdattam
vamdai abhitthunamto imāhi mahurāhi vaggūhim. The second hemistich = Āvassaya-Nijjutti 426cd.

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Chapter 14 Usuyāra. datthūņa (4/445) is found in a verse which is part of the introduction
Chapter 18: Samjaya soūņa (18/568) is found in a verse summarizing 11-17. Chapter 20: Mahāniyamtha kāūņa (7/710) is found in a verse which is part of the introduction; kāūnal4 and abhivamdiūņa (59/762) in a verse summarizing the preceding text. On the metre of the latter verse, a patchwork of āryā (a and c) and śloka Pādas (b and d), and its status as a conclusion, see ALSDORF (1966: 159 and note 2). .
Chapter 21: Samuddapāla. Verse 9/772: tam pāsiūņa samvegam samuddapālo imam bavi introduces what Samuddapāla is going to say. In the very last verse, 24/787: duviham khaveūņa ya punnapāvam ... , the story is summed up.
Chapter 22: Rahanemi soūņa (18/805): soūņa tassa vayanam ... cimtei. soūna (28/815): soūna ... (29/816) ... rāīmāi vicimtei. datthūna (39/826)15: datthūņa ... (40/827)... tayam vade.
$ 3. Absolutives in "frames": the other chapters (6 instances)
The following six instances are found in the frames in the so-called doctrinal and disciplinary chapters.
14 The phrase, kāūņa ya payāhiņam, found in 20.7/710 and 59/762, is also found in Avassaya-Nijjutti 426:
so vinaena uvagao kāūņa payāhiņam ca tikkhutto
vamdai abbhitthunamto imāhi mahurāhi vaggūhim. 15 For the first hemistich the following variant reading has been noted: rahanemi tam tu
pāsittā bhaggajoyaparāyanam.

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Chapter 7 The chapter presents four parables on the fool and the wise man: jahāesam 1/179), jahā kāganie (11/189), jahā ya tiņni (14/192), 16 and jahā kusagge (23/201). The moral is summed up in 30/208:
tuliyāna bālabhāvam abālam ceva pamdie caiūņa bālabhāvam abālam sevai muni,
A wise man weighs in his mind the state of the sinner and that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous. (Translation JACOBI 1895: 31)
Chapter 26 42/1037 reads:
pāriyakāussaggo vamdittāna tao gurum thuimamgalam ca kāūņam kālam sampadilehae.
It marks the transition from the preceding passage to the next. On top of that, as I will try to show, it appears to introduce a passage which may itself well be a later addition. Furthermore, its meaning and vocabulary suggest we might have to do with a later fabrication.
To begin with the first of these two points; as already shown by ALSDORF, the chapter as a whole falls apart into two separate tracts, of which only the first, 1-7, corresponds to the title of the chapter, sāmāyāri.. The second part, 8-53, supplies "a detailed time-table for the monk's day and night, divided into four porisis each” (ALSDORF 1966: 179). The greatest part is taken up by the enumeration of the various activities to be performed by the monk during the four porisis of the day. With verse 42 a passage begins doing the same for the night.
The latter topic was anticipated in verses 17/1012 and 18/1013:
rattim pi cauro bhāge kujjā bhikkhū viyakkhano tao uttaragune kujjā rāībhāgesu causu vi (17) padhamam porisi sajjhāyam bitiyam jhānam jhiyāyai taiyāe niddamokkham tu cautthi bhujjo vi sajjhāyam (18)
The latter of these two verses is repeated after verse 42. As 43 it forms the opening of the passage on the division of the night. According to ALSDORF
16
On this parable, see ROTH (1973).

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its position as 43 would be the original one. In his reconstruction of the original text of 8-52, which had suffered several lengthy insertions of demonstrably laté material, ALSDORF placed 18 together with 17 between 42 and 44 (ALSDORF 1966: 200).
However, ALSDORF seems to have missed the point of the curious circumlocution for sleeping, niddamokkham, "release from duty for the sake of sleep”. This compound can only be explained as the outcome of the attempt to stay as close as possible to the text of verse 12/1007, with mokkha echoing bhikkhā in taiyãe bhikkhāyariyam. Verse 18 looks very much like a mere reworking of 12 created to complement 17 in the same way as 11/1006 was complemented by 12. Or, the sequence:
divasassa cauro bhāge kuijā bhikkhu viyakkhane tao uttaraguņe kujjā dinabhāgesu causu vi (11) padhamam porisi sajjhāyam bitiyam jhānam jhiyāyai taiyae bhikkhāyariyam puno cautthii sajjhāyam (12)
might have suggested to add to 17:
rattim pi cauro bhāge kuijā bhikkhū viyakkhano tao uttaragune kujjā rāibhāgesu causu
a verse somehow duplicating 12, that is
[ padhamam porisi sajjhāyam bitiyam jhāņam jhiyāyai taiyae niddamokkham tu cautthi bhujjo vi sajjhāyam]
If my interpretation of the origin of 18 is correct, it would follow that the original position of 18 was after 17, and not, as suggested by ALSDORF, after 42, where it is found without 17.
Furthermore, should the programme for the four porisis of the night given in 18 indeed be a later fabrication, one may also question the authenticity of passage 42-49, which fills in the schedule for the night. In this connection two points should be noted. In the first place, as a verse stating a "programme" for the night 43 is virtually ignored in the passage 44ff. Where 18/43 mentions study in the first porisi, meditation in the second, "release from duties for the sake of sleep” (niddamokkham) in the third, and, again, study in the fourth, the passage which follows skips the first, second and third porisis and proceeds immediately to the last and fourth porisi. The second point is that 43-49 has no original text. It has in its entirety been pieced together from verses found earlier: 43 = 18, 44a and c

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= 36a and c, 45abc = 37abc, 46cd = 38cd, 47-49 = 39-41 (with rāiyam for desiyam).
At this point I would like to turn to the meaning and choice of words of 42. In this connection we should first have a look at the first hemistich, pāriyakāusaggo vamdittāņa tao gurum. Following the definition in Avassaya, kāussagga denotes a brief period of silent meditation performed while standing. The silent standing posture is maintained for as long as it takes to pronounce the pamcanamokkāra formula, with which the monk praises the "arahamtas, siddhas, āyariyas, uvajjhāyas and all sāhus”. 17 In any case, its end is marked by the recitation of this formula. It would thus appear that the phrases pāriyakāussaggo and vamdittāna tao gurum are virtually synonymous. The praising of the guru, the "elder teacher”, marks the end or the completion of the kāussagga meditation. thuimamgalam ca kāūņam would then be saying practically the same as what has already been said in vamdittāṇa tao gurum.
However, thuimamgala clearly refers to the pamcanamokkāra formula as a whole. thuimamgalam ca kāūņam reduces the meaning of vamdittāna tao gurum, as if the latter referred to the recitation of only a part of the formula. However, it is almost certain that vamdittāṇa tao gurum, as a pars pro toto, covers the whole formula, or at least, the activity. In this connection I may refer to 51/1046:
pāriyakāussaggo vamdittāņa tao gurum tavam sampadivajjittā karejja siddhāna samthavam.
The second line may be translated as follows:
Having completed the (meditative) tapas, i.e., the kāussagga meditation, one should praise the siddhas.
It seems doubtful if in lines 1 and 2 we have to do with successive stages in the recitation of the pamcanamokkāra formula, if only because in this formula the siddhas come before the guru (either the āyariya or the uvajjhāya). Rather, it seems that the second line merely repeats what is said in the first line, but in different words.
17 Āvassaya 5.4/37: ... jāva arahamtānam bhagavamtānam namokkārenam na pāremi
tāva kāyam thāņeņam monenam jhānenam appāņam vosirāmi. See also WILLIAMS (1963: 213 ff.).

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On the other hand, it is quite possible that later redactors of the text have taken the two lines of 51 as referring to successive parts of the formula. In fact, it might have been such an interpretation of this very verse 51 which has lain at the root of the text of our verse 42. In this connection it should be noted that if, as argued above, the passage 43-49 is indeed a later addition elaborating 18, the schedule for the day would originally have ended with the present verse 51. When the schedule for the night was added, verse 51 was moved on. A new verse was composed to serve as a conclusion of the schedule for the day and, at the same time, as an introduction to that for the night. This verse, our 42, may be explained as an adaptation of the present verse 51. The first line of 51 was maintained unaltered. The text of the second line had to be adapted to make place for the proper introduction of the following topic: kālam sampadilehae, “he examines time”. What remained was Pāda 4: karejja siddhāna samthavam. thuimamgalam ca kāūnam may be explained as a replacement of the latter text, by which what according to one interpretation looked like an enumeration of the individual parts of the pamcanamokkāra formula was short-circuited by a reference to the formula as a whole.
This explanation of the origin of thuimamgalam ca kāūnam rests heavily on the identification of the passage 43-49 as a later addition and, with that, on the idea that 42 is a duplication of 51. We could do without these factors by adopting the text transmitted by Sāntisūri, in which the first Pāda of 42 instead of pāriyakāussaggo reads siddhānam samthavam kiccā, that is, “having praised the siddhas, next having praised the guru, and having (finally) recited the complete praise formula". On the other hand, the variant reading of the first Pāda might also have been entered into the text to anticipate thuimamgalam ca kāūņam by creating something like an enumeration. Note that in this case, exactly as in the pamcanamokkāra formula, the siddhas are found before the guru.
In either case, the introduction of thuimamgala seems secondary. In any case, the phrase does not seem to do full justice to vamdittāņa tao gurum, or for that matter, siddhāņam samthavam kiccā, as a pars pro toto. The idea of an enumeration of parts of the formula adding up to the complete formula is, as far as I can see, only a later reinterpretation.
For the purpose of this study it suffices that the Pāda thuimamgalam ca kāūņam is most likely a later fabrication. As such the above conclusions are supported by the choice of words. For apparently the term thuimamgala is very rare. Going by the Āgama Śabdakośa, it is not attested in the other

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canonical texts. The only instance I have been able to trace is late, namely Oha-Nijjutti 138a: thuimangalam āmantana. Another point to be mentioned here is the absence of references to the pamcanamokkāra formula in the disciplinary or dogmatic parts of the canon (see ROTH 1974).
Chapter 35: Chapter 35 is an exposition on the behaviour of the ideal monk. Verse 20/1451 provides some kind of conclusion:
nijjūhiūņa āhāram kāladhamme uvatthie caiūņa mānusam bomdim pahū dukkhā vimuccai.
Rejecting food when the time of death arrives, and leaving the human body, he becomes his own master, and is liberated from misery. (Translation JACOBI 1895: 205-206)
It should be noted that the verb nijjūha- "to reject”18 is otherwise attested only in late texts. 19 See Vavahāra 2.6: parihārakappatthiyam bhikkhum ... no kappai tassa gaņāvaccheiyassa nijjūhittae, "Quant au religieux en état d'isolement ... son coadjuteur n'a pas le droit de le laisser sans soins" (CAILLAT 1966: 60); Kalpasūtra 2. 23 sāgāriyassa amsiyão... (a)nijjūdhāo, “Sind die Einzelgaben eines Herbergers ... nicht verteilt" (SCHUBRING 1905: 51), 4.25: se nijjūhiyavve siyā, "so ist er aus dem Gana auszuschliessen" (SCHUBRING 1905: 56). Furthermore, the verb is found in the nijjuttis and the nijjutti-bhāsya. E.g. Pinda-Nijjutti 661:
chahim käranehim sāhū āhārento vi āyarai dhammam chahim c'eva kāranehim nijjūhinto vi āyarai
A monk conforms to the (rules of the) dharma if he eats for six reasons, and he conforms (to them) also if he renounces (food) for six reasons. (Translation ALSDORF 1966: 195);
18
19
To be distinguished from nijjūha- "to subject to the analytic process of nijjutti". See, e.g., Dasaveyāliya-Nijjutti 12 (nijjūdham), 14 (nijjūhagam) and 15 (nijjūhiyā). The relationship between this verb and the words nijjūha and nijjūdhaa in Nāyādhammakahāo and Panhāvagaraņāim is not clear. See Nāyādhammakahão 1.1.9 (p. 8, 1. 5) = Paṇhāvagaraņāim 1.1.18 (p. 642, 1. 13): nijjūhamtara ... (commentary: niryūhakam dvārapārsvavinirgatadāru antaram staraviseșa eva 'pāniyāntaram' iti sutradhārair yad vyapadiśyate, niryūhakadvayasya yānyantarāni tāni vā niryūhakāntarāni.) and 1.1.28 (p. 62, 1. 7): ciranijjūdhae (commentary: nijjūdhe tti nirdvāri(ti ?)tah).

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Pinda-Nijjutti-Bhāṣya 550:
āgāḍhajogavähi nijjūdh'attathiya va pähuṇagā sehā sapāyachittā bālā vuddh'evamäiyā
[Gesondert für sich essen]... die [als Unverträgliche] aus der Gemeinschaft ausgestossen sind...
(Translation METTE 1973: 125);
and Oha-Nijjutti-Bhāṣya 299:
taie vi avihigahiyam vihibhuttam tam guruhi 'nunnāyam
sesā nāṇunnāyā gahane dente ya nijjuhaṇā,
273
wird (solche Speise) angenommen und wenn einer (sie) anbietet, erfolgt Ausschluss (der beiden Beteiligten aus dem gana). (Translation METTE 1973: 143)
Chapter 36
jāņiūņa (1/1453). In this ārya verse the reader is invited to listen attentively to the following (io) treatment of the jiva and ajiva, "knowing which (jäniūna) the monk will be victorious in self-restraint".
The exposition is summed up in 249/1701, another ārya: iti jīvam ajive ya socca saddahiūna ya... ramejjā samjame muni. According to ALSDORF (1966: 163) this verse formed the original conclusion of the chapter: "The rest of the chapter... can only be regarded as a later appendix." On the composition of this "appendix", see ALSDORF (1966: 163-178) and BRUHN (1996: 26-28).
§ 4. Miscellaneous instances (8 instances)
The 23 instances mentioned in the two previous paragraphs are all found in frames. The eight instances discussed in the present paragraph belong to the body of the text. However, the verses or passages in which they are found, seem to be later additions.
Chapter 9
bhettüṇam in 9.22/250. According to ALSDORF (1962: 12-13) passages 21/ 249 and 22ab/250 represent a later addition.
Chapter 10
10.16/303, 17/307, and 19/309 read:

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laddhūņa vi mānusattanam āyariyattam punarāvi dullaham bahave dasuyā milakkhuyā samayam goyama mā pamāyae (16)20 laddhūna vi āyariyattanam ahiņapamcimdiyatā hu dullahā vigalimdiyatā hu disai ... (17)
laddhūņa vi uttamam suim saddahanā punarāvi dullahā micchattanisevae jane ... (19)
According to ALSDORF (1962: 111-115) these verses follow upon an interpolated passage (5-15). By implication verses 16 and following would belong to the original text. However, ALSDORF overlooked the fact that in 16 and 17 the absolutive laddhūņa, which is otherwise typical of Māhārāstri Prākrit, is found side by side with another element typical of that dialect, namely the suffix -ttaņa, in māņusattanam and āyariyattanam (or, as emended by ALSDORF, āriyattanam; see ALSDORF 1962: 112). The regular form in AMg is -tta, as in, for instance, micchatta in 19. This would mark 16 and 17,21 and with these 19, as late.
Chapter 13. datthūnam in 13.28/434. As already pointed out by ALSDORF (1957: 202) the first hemistich of this verse, hatthinapurammi cittā datthūņam naravaim mahiddhiyam, is an āryā, the second hemistich a sloka.
Chapter 18 45/595 = 9.61, for which, see above, $ 2.
Chapter 19 19.20/624 and 22/626 read:
evam dhammam akāūņam jo gacchai param bhavam gacchamte se duhi hoi vāhirogehim pilie (20)
20 Cp. Āvassaya-Nijjutti 836:
iya dullahalambham māņusattanam pāviūna jo jivo
na kunai pārattahitam so soyai samkamaņakale. 21 For metrical reasons ALSDORF proposes to eliminate the word ahina in ahina
pamcimdiyatā in 17 and 18. In this case, however, the usefulness of metrical considerations may be questioned. For one thing, we have to do with patchwork verses here, and, secondly, ahiņapamcimdiyatā is a standard descriptive expression. Other instances are found in, e. g. Vivāga 1.16 (p. 719, 1. 11-12): tassa ņam vijayassa khattiyassa miyā nāmam devi hotthā - ahina padipunnapamcimdiyasarīrā - vannao, and Ovāiya 1.15 (p. 11, 1. 19 ff).

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275
evam dhammam pi kāūnam jo gacchai param bhavam gacchamte se suhi hoi appakamme aveyane (22)
They are part of the passage 18-22, which is hemmed in between 17 and 23-24. In both 17 and 23-24 Miyāputta is speaking about himself. Note imam and me in ... caittāṇam imam deham gamtavvam avasassa me in 17/621,22 and the first person singular in tārayissāmi in 24/628. By contrast the passage 18-22 speaks about a person in general. Most likely we have to do with an interpolated passage here.
$ 5. Variant readings (6 instances)
In several cases the modern editor of the text had a choice between a variant having the ending -ūna(m) and one having one of the regular AMg endings. Sometimes the one form was chosen, sometimes the other. Unfortunately, the principle underlying the choice was not made explicit. I have traced the following instances:
1.21c: caiūņa āsaņam dhiro has a variant reading caittā āsanam dhiro. The metre of the Pāda with caiūņa is ambiguous. It can be taken as a śloka Pāda with nine syllables, as was done by JACOBI (1879: 611) or as an even āryā Pāda.23 We may well have to do with one of those instances of the secondary transformation of a śloka Pāda into an āryā Pāda (see ALSDORF 1966: 159, note 2, p. 178 and p. 183, note 1).
9.3/231: For bhumjittu nami rāyā there is a variant bhottuna nami rāyā. The verse is an āryā which forms part of the introductory passage to the dialogue. For the status of āryā verses in Uttarajjhāyā, see above.
18.37a/587 and 47a/597: For puttam rajje țhaveūnam24 there is a - metrically equivalent.- variant ... thavittā ņam, or thavittāṇam.
19.17a/621 For caittānam imam deham there is a variant caiūņa u deham
pi.
22 For gamtavvam avasassa me, see 18.126/562: gamtavvam avasassa te. 23 The same ambiguity is seen in 1.22a: āsaņagao na pucchejjā. śloka Pāda (JACOBI
1879: 611), or even āryā Pāda. 24 = Uttarajjhāyā-Nijjutti 268d.

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22.39/826 For datthūna rahanemim tam bhaggujjoyaparāiyam the following variant reading has been noted: rahanemi tam tu pāsittā bhaggajoyaparāyaṇam (This instance has already been quoted above, $ 2).
22.48cd/835:
savvam kammam khavettānam siddhim pattā anuttaram. The selection of khavettānam instead of khameūna is 'justified by the parallels in 25.43/995:
khavettā puvvakammāim samjamena tavena ya
jayaghosavijayaghosā siddhim pattā aṇuttaram, and Dasaveyāliya 3.15/31:
khavettä puvvakammāim samjamena tavena ya siddhamaggam aņuppattā tāiņo pariņivvudā.
These latter instances show that we have to do with a stereotyped "conclusion”, the text of which could apparently be adapted as required by the context. It will be argued below that the absolutive in -ūna(m) is typical of the language of the authors of the narrative frames. We should therefore reckon with the possibility that they wrote khameūņa, and that khavettā is the secondary reading here.
26.45/1040 and 50/1045:
porisie caubbhāge vamdiūņa tao gurum padikkamittu kālassa kālam tu padilehae (45)
and
kim tavam padivajjāmi evam tattha vicimtae kāussaggam tu pārittā vamdiūņa tao gurum (50).
In both cases, however, a variant is available, namely vamdittāņa. It should be noted that we have to do with a stock phrase. In all other instances the transmission is uniform, having vamdittāņa. Line 45ab corresponds literally to 22ab/1017 and 37ab/1032. The phrase vamdittāna tao gurum occurs, besides, in 8d/1003 (vamdittā ya tao gurum), 40ab/1035, 42ab/1037 and 51ab/1046 (all have pāriyakāussaggo vamdittāṇa tao gurum), and

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41ab/1036 and 49ab/1044 (both read padikkamittu nissallo vamdittāṇa tao gurum).
A special case is formed by the variants pucchiūņa and pucchamteņa in 20.57/760, which seem to be related to the variants available for Pāda c, namely nimamtiyā (absolutive) and nimamtio (past participle). The verse has been transmitted in basically two forms, namely
pucchiūņa mae tubbham jhānaviggho u jo kao nimamtiyā ya bhogehim tam savvam marisehi me
The obstruction of your meditation which I made having asked you all these questions and having talked to you about enjoyments, please forgive me all that.
pucchamtena mae tubbham jhānaviggho u jo kao nimamtio ya bhogehim tam savvam marisehi me,
The obstruction of your meditation which I made by asking all these questions and
the fact that I have talked to you about enjoyments, please forgive me all that, respectively. In the first version Pādas abc form one sentence, both pucchiūņa and nimamtiyā being dependent on mae ... jhāṇnaviggho ... kao. In the second version we have to do with two different "sins" and two separate sentences, each with a construction of their own. The latter version may have to be preferred in the light of tam savvam in Pāda d. Apart from that the second version is syntactically the more difficult version. However, this dilemma only concerns the variants nimamtiyā and nimamtio. That is to say, if the text did indeed originally read nimamtio, its substitution by nimamtiyā need not automatically have led to the substitution of pucchamteņa by pucchiūņa as well.
When all is said and done, the only thing these instances show is that the substitition of a regular AMg absolutive by one ending in -ūņa(m), or vice versa, was an option in the course of the transmission of the text.
$ 6. Absolutives in -ūņa(m) in āryās.
As shown by ALSDORF all āryās in Uttarajjhāyā are later additions. For completeness' sake below those instances of the absolutive in -ūņa(m) in āryās mentioned so far have been brought together.
1.21 9.1/229 9.55/283
caiūņa caiūna avaijjhiūna and viuruvviūna

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9.60/288 13.28/434 20.59/762 36.1/1453 36.249/1701
vamdiūņa datthūņa abhivamdiūna jāņiūna saddhahiūņa
$ 7. Remaining instances (13 instances)
All the instances discussed so far either belong to the narrative parts of the text or, which comes to the same, to those parts of the text which frame tracts, or are found in interpolated passages. This leaves us with the following 13 instances, which are found in what constitutes the "core" text:
6.14d/175 7.3d/181 7.146/192 9.28c/256 11.7d/334 12.18d/379 13.21d/428
kadam laddhūņa bhakkhae. sisam chettūņa bhujjai. mūlam ghettūņa niggayā. nagarassa khemam kāūņam. suyam laddhūņa majjai. kamthammi ghettūņa khalejja jo nam. dhammam akāūņa parammi loe (cp.dhammam (a) kāūņam in 19.20 and 22, quoted above. Note that there as here "having, or not having done dharma" is mentioned as an important factor determining one's fate in the afterworld.. 19.20 and 22 are most likely later insertions) na tujjha bhoe caiūņa buddhi (caiūņa functions as an infinitive here!) chettā nihantūņa (nihaņiūna). (prose, p. 244, 1. 21) micchattavisohim kāūņa. (prose, p. 247, 1. 24) bhāvavisohim kāūņa. kattha gamtūņa sijjhai. tattha gamtūņa sijjhai.
13.33a/439
23.41/877 29.3/1103 29.19/1119 36.550/1506 36.56d/1508
$ 8. Conclusion
The findings presented here may be summed up as follows. If we disregard those instances of the absolutive in -ūņa(m) for which variants - meaningful variants: pucchamteņa for pucchiūņa, or substitutes: caittā for caiūņa - are available (85), this leaves us with a total number of 44. Of

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these, eight are found in late passages (interpolations or composed ad hoc, § 4). Of the remaining 36 instances no less than 23 are found typically in the "frames" (§§ 2-3). In the case of the legendary chapters, which account for 17 instances (§ 2), the differences in origin of the dialogue text, on the one hand, and the narrative frames, on the other, are established by the history of the genre as well as by a linguistic feature (vayam against amhe).
Of the six instances found in frames in the other chapters (§ 3) five appear to be late. Two are found in late äryä verses (36.1/1453 and 249/ 1701), two occur in a verse which contains a late word (35.20/1451), and one in a verse which is most probably a later fabrication (26.42/1037).
It appears that a vast majority of the instances of the absolutive in -una(m) in Uttarajjhäyä have found their way into the text through frame passages composed by the redactors who compiled the individual chapters. It would also appear that many of these narrative frames are late compositions, that is, are later than the material they frame (leaving aside. those tracts which are themselves late, e. g. in chapter 26, for which see ALSDORF 1966: 169ff and BRUHN 1996: 29ff). It follows that the text as we now have it is a late compilation. So far my conclusion does not differ from the one drawn by ALSDORF. However, another question presents itself, namely whether we are indeed entitled, as ALSDORF suggests, to postulate an Ur-Uttarajjhāyā, that is one without the äryä verses and
without the frames.
279
The answer to this question would, at least in the present context, depend on the explanation of the origin of those absolutives in -ūņa (m) found in the interior of the text (§ 7). Given the rare instances in Päli as well as in the other texts of the Jaina canon we may start from the assumption that these instances of -una(m) in Uttarajjhāyā are most probably later additions. This would leave us with basically two options: they are the result of interferences of the same redactors or compilors, who added the frames, or they have found their way into the text in the course of its subsequent transmission.
To begin with the latter possibility, the instances collected in § 5 show that in the course of the transmission of the text the absolutive has been liable to variation. However, the variation may have worked in both. directions. That is to say, in at least one case (22.48) we should reckon with the possibility that, contrary to expectations, the "later" absolutive in -ūna (m) was the original reading and the "earlier" type ending in -ettāṇa(m) the secondary one.

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As to the other possibility, the following points should be considered. In the first place it should be noted that Uttarajjhāyā is a compilation. The fact that the principle behind the arrangement of the individual chapters has not been made explicit is not exceptional. The same situation is found in, for instance, Dasaveyāliya. The situation becomes more problematical if we turn to the individual chapters and try to imagine what they look like without the frames. Here we may again make a distinction between the legendary chapters, on the one hand, and the dogmatic and disciplinary ones, on the other.
To begin with the legends, in the case of the Jātakas there is evidence pointing to the existence of texts consisting of the bare dialogue verses (LÜDERS 1941: 136 ff.). However, the existence of such bare texts only shows that the dialogue text was fixed and that it was left to the imagination of the narrator, or the reader, to make up the story. The very fact that the stories were not fixed, accounts for the popularity of this “ascetic poetry" (ALSDORF) among the various religious streams of India; each could, and did, adapt the material to its own purposes. Whatever "sectarian" elements one wished to introduce had to be relegated to the story. This means that even if in the source from which the Jains borrowed the material the dialogue verses had been embedded in full-fledged prose stories, the Jains most likely ignored the prose text anyway. It follows that the agreement between Uttarajjhāyā and the Jātakas on the point of the dialogue verses does not tell us anything on the format of the source used by the Jain redactors. On the other hand, even if the hypothetical first Jain redactors worked from a version which consisted only of the verse dialogue, we cannot be certain that they repressed the urge to add narrative passages of their own making. In any case, the Jātakatthavannanā, on the one hand, and the present text of the Uttarajjhāyā, on the other, would testify to the universality of this urge.
Turning to the dogmatic and disciplinary chapters, it appears that if we remove the verses containing absolutives in -ūņa(m) and the āryā verses the result is a highly irregular text. Side by side with chapter 31, which has been neatly introduced and summed up, we would have had chapter 36, without any introduction or conclusion, and chapter 20, with an introduction, but no conclusion. The origin of this uneven situation is very difficult to explain. As to the process of the compilation of the Uttarajjhāyā the hypothesis involving an Ur-Uttarajjhāyā, that is, the present text without the later addition, seems to be premature. In the case of the legendary

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281
chapters the scenario clearly overestimates the importance of the so-called bare version of the Jātakas, in the case of the dogmatic and disciplinary chapters its complications have so far not been followed up properly.
The lack of evidence for the one scenario is of course no proof for the other. Nevertheless, we should seriously consider the possibility that the Uttarajjhāyā is in fact a late compilation, that is, that it would, generally speaking, be as late as the latest material found in it.
In this connection it should be noted that in combining old and late material Uttarajjhāyā does not stand on its own. As I have shown elsewhere, Āyāra and Sūyagada by their use of tuy(v)atta- as a common word for “Iying down" seem to linked more or less directly to the commentatorial literature on the Buddhist Vinaya (TIEKEN 1997a). This relatively late word is found side by side with (metrical) material which JACOBI dates between the fourth and the third centuries B.C. (JACOBI 1884: CLI ff.).
Furthermore, the occurrence of tuppa, a late, western word, in some of the narrative canonical texts would place the origin of these text as we now have them in Gujarat and not in early Magadha as one might conclude on the basis of other, archaic, features (TIEKEN 1997b).
All these indications, however rare, seem to corroborate the traditional legend which dates the compilation of the canon in our era and in Gujarat. As I see it, the real challenge put to us is to explain how old and authentically eastern material has found its way into the Jaina texts which are relatively recent compilations made in the western parts of India.
These considerations apart, another question is how and when the absolutives ending in -ūna(m) have found their way into Uttarajjhāyā. If the narrative texts of the Jaina canon, in which the absolutive ending in ūna(m) is completely absent, are indeed late texts as well, this only underlines the exceptional position of Uttarajjhāyā on this point. Furthermore, if the absence of this absolutive in the narrative texts is the result of a conscious process of archaization, which has led to the selection of the archaic -että type, this would suggest that Uttarajjhāyā was compiled, or added to, by redactors working within a different, or later, literary tradition. The insertions involving āryā verses would indeed suggest that in the case of the absolutives, too, we have to do with interferences from a literary, or rather textual, tradition rather than from, for instance, the contemporary spoken languages. In this connection I may refer again to the fact that the absolutive ending in -ūna(m) is otherwise typical of the nijjuttis. The same is the case with the āryā metre. In this connection it should also be noted that in the traditional classification of the canon

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Uttarajjhāyā has, together with Dasaveyaliya, been linked to three texts of the nijjutti class, namely Avassaya-Nijjutti, Pinda-Nijjutti, and Oha-Nijjutti. The five texts together are styled Mülasūtras. It may be concluded, at least as a working hypothesis for further research, that Uttarajjhāyā as we now have it has been compiled by the very same redactors who wrote the nijjuttis. In any case, rather than treating Uttarajjhāyā as one of the “Seniors” of the canon, further research on Uttarajjhāyā should in the first place be focused on its role side by side with the other four Mülasūtras, that is, the very role assigned to the text in the traditional classification of the canon.
By way of conclusion I would like to return to the ten instances of the absolutive ending in -ūna(m) in one of the other Mülasūtras, namely Dasaveyāliya. Unlike in Uttarajjhāyā most instances are found in the body of the text. Only three instances are found in what may be labelled a conclusion: laddhūņa (5.2.47/260), datthūņam (49/262), and sikkhiūna (50/263). The distribution of the instances in Dasaveyāliya is, however, peculiar in another respect. Seven of the ten instances are found in the fifth chapter on the begging tour.25 It can hardly be a coincidence that this is the very same topic covered by Pinda-Nijjutti!
25 Apart from the three instances quoted just now, the instances are: dathūņa (5:1.21/
103), padipucchiūna (5.1.107/189; v.l. padipucchiyā(na), padipucchitāna) gaheūna (5.1.116/198), and datthūnam (5.2.31/244). The three remaining instances are: datthūnam (6.25/288), vīyāveūņa (6.37/300; v.l. vīyāvae), and datthūnam (8.54/442).
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Agama Śabdakośa: Āgama Sabdakośa (amgasuttāņi sabdasūci). Bhāga: I. Ed. Ācārya Tulasi and Yuvācārya Mahāprajña. Jaina Viśva Bhārati. Lādanūm 1980.
Alsdorf 1955: Alsdorf, L., “vāntam āpātum”. In: Suniti Kumar Chatterji Jubilee Volume. Presented on the occasion of his Sixty-fifth Birthday (26th November, 1955). Poona = Indian Linguistics 16 (1955), 21-28 (=Kleine Schriften, 178-185).
Alsdorf 1957: Id. “The Story of Citta and Sambhūta". In: Felicitation Volume presented to Prof. S.K. Belvalkar. Ed. S. Radhakrishnan, S.K. De et al. Benares, 202-208 (=Kleine Schriften, 186-192).
Alsdorf 1962a: Id. "Namipavajjā: Contributions to the Study of a Jain Canonical Legend". In: Indological Studies in Honor of W. Norman Brown. Ed. E. Bender. New Haven, pp. 8-17 (=Kleine Schriften, 215-224).

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Alsdorf 1962b: Id., “Uttarajjhāyā Studies". Indo-Iranian Journal 6 (1962): 110-136 (= Kleine Schriften, 225-251).
Alsdorf 1964: Id., "The Ākhyāna Theory Reconsidered”, Journal of the Oriental Institute (Baroda) 13 (1963/64): 195-207 (=Kleine Schriften, 36-48).
Alsdorf 1966: The Aryā Stanzas of the Uttarajjhāyā. Contributions to the Text History and Interpretation of a Canonical Jaina Text. Akademie der Wissenschaften und Literatur. Abhandlungen der geistes- und sozialwissenschaftlichen Klasse. Jahrgang 1966. Nr. 2. S. 153-220. Wiesbaden.
Avassaya: Dasaveyāliyasuttam, Uttarajjhayaņāim and Avassayasuttam. Ed. Muni Shri Punyavijayaji and Pt. Amritlāl Mohanlāl Bhojak. Jaina-Agama-Series No. 15. Bombay 1977.
Āvassaya-Nijjutti: “Āvaśyaka-Niryukti”. In: Niryukti-sangrahaḥ. Ed. Vijayāmstasūriśvara-Pattadhara and Vijayajinasūrīśvarah. Sri Harsapuspāmộta Jaina Granthamālā. Lākhābāvāla-Śāmtipūri, 1989, pp. 1-189.
Āyāra: Āyāranga-Suttam [Ācārāngasūtram]. Ed. Muni Jambūvijaya. Jaina-Agama-Series No. 2 (I). Bombay 1977.
Āyāra-Nijjutti: W.B. BOLLÉE, The Nijjuttis on the Seniors of the Svetâmbara Siddhanta: Ayāranga, Dasaveyāliya, Uttarajjhāyā and Süyagada. Text and Selective Glossary. Beiträge zur Südasienforschung. Südasien-Institut Universität Heidelberg 169. Stuttgart 1955.
Balbir 1989: Balbir, N., "Morphological Evidence for Dialectical Variety in Jaina Māhārāştri". In: Dialectes dans les littératures indo-aryennes. Ed. C. Caillat. Paris, pp. 503-525.
Bollée 1991: Bollée, W.B., Materials for an Edition and Study of the Pinda- and OhaNijjuttis of the Svetambara Jain Tradition. Beiträge zur Südasienforschung. SüdasienInstitut Universität Heidelberg 142. Stuttgart 1991.
Bruhn 1996: Bruhn, K., “Ludwig Alsdorf's Studies in the Āryā”, Berliner Indologische Studien 9/10 (1996): 7-53.
Charpentier 1908: Charpentier, J., "Studien über die indische Erzählungsliteratur", Zeitschrift der Deutschen Morgenländischen Gesellschaft 62 (1908): 725-747.
Charpentier 1909: Id., “Studien über die indische Erzählungsliteratur", Zeitschrift der Deutschen Morgenländischen Gesellschaft 63 (1909): 171-188.
Charpentier 1910: Id., “Zu Uttarajjhayaņa XXV”, Wiener Zeitschrift für die Kunde des Morgenlandes 24 (1910): 62-69.
Charpentier 1922: Id., The Uttaradhyayanasūtra being the First Mülasūtra of the Svetāmbara Jains. Edited with an introduction, critical notes and a commentary. Uppsala.

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Dasaveyāliya-Nijjutti: See Āyāra-Nijjutti. Hinüber 1981: von Hinüber, O., “Die Paiśāci und die Enstehung der sakischen Orthographie". In: Studien zum Jainismus und Buddhismus. Gedenkschrift für Ludwig Alsdorf. Ed. K. Bruhn and A. Wezler. Alt- und Neu-Indische Studien 23. Wiesbaden, pp. 121-127.
Hinüber 1985: Id., "Pāli and Paiśāci as Variants of Buddhist Middle Indic", Bulletin d'études indiennes 3 (1985): 61-77.
Hultzsch 1925: Hultzsch, E., Inscriptions of Asoka. New Edition. Corpus Inscriptionum Indicarum Vol. I. Oxford (reprint: Delhi 1969).
Jacobi 1879: Jacobi, H., “Über des Çloka im Pāli und Prākṣit. Bemerkungen über Dr. Zimmer's Abhandlung 'Zur Pāligrammatik”, Zeitschrift für vergleichende Sprachforschung 24: 610-614 (=Kleine Schriften I, 189-193).
Jacobi 1884: Id., Jaina Sūtras. Part I. The Ākāranga Sūtra. The Kalpa Sūtra. The Sacred Books of the East Vol. 22. Oxford (reprint: Delhi 1973).
Jacobi 1885: Id., Jaina Sūtras. Part II. The Uttarādhyayana Sūtra. The Sūtrakritānga Sūtra. The Sacred Books of the East Vol. 44. Oxford (reprint: Delhi 1973).
Jātaka: The Jātaka together with its Commentary being Tales of the Anterior Births of Gotama Buddha. Vol. IV. Ed. V. Fausbøll. London 1887 (reprint: London 1963).
Kalpasūtra: SCHUBRING, W., Das Kalpa-sūtra. Die alte Sammlung jinistischer Mönchsvorschriften. Einleitung, Text, Anmerkungen, Übersetzung, Glossar. Indica. Texte, Übersetzungen und Studien ... Ed. by E. Leumann. Heft 2, Leipzig 1905 (=Kleine Schriften, 1-71).
Lienhard 1975: Lienhard, S., "Sur la structure poétique des Theratherīgāthā", Journal Asiatique 263 (1975), 375-396.
Lüders 1941: Lüders, H., Bhārhut und die buddhistische Literatur. Abhandlungen für die Kunde des Morgenlandes XXVI, 3. Leipzig (reprint Nendeln, Lichtenstein, 1966)...
Mette 1973: Mette, A., Pind'esaņā. Das Kapitel der Oha-nijjutti über den Bettelgang übersetzt und kommentiert. Akademie der Wissenschaften und der Literatur. Abhandlungen der geistes- und socialwissenschaftlichen Klasse. Jahrgang 1973, Nr. 11. Wiesbaden.
Nāyādhammakahāo: Nāyādhammakahāo [jñātādharmakathāngasūtram). Ed. Muni Jambūvijaya. Jaina-Agama-Series No. 5. Bombay 1989.
Norman 1971: Norman, K. R., The Elders' Verses II Therigāthā. Translated with an introduction and notes. Pali Text Society Translation Series No. 40. London.

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ABSOLUTIVE IN -ŪŅA(M)
285
Oha-Nijjutti: W.B. Bollée, Materials for an Edition and Study of the Pinda- and OhaNijjuttis of the Svetambara Jain Tradition. Volume II. Text and Glossary. Beiträge zur Südasienforschung. Südasien-Institut Universität Heidelberg 162. Stuttgart 1994.
Oha-Nijjutti-Bhāsya: See Oha-Nijjutti.
Ovāiya: Uvamgasuttāņi 4 (Khanda 1). Ovāiyam. Rāyapaseniyam. Jivājīvābhigame. Ed. Ācārya Tulasi. Lādanūm 1987.
Panhāvāgaraņāim: Amgasuttāni 3. Nāyādhammakahāo, Uvāsagadasão, Amtagadadasão, Anuttarovavāiyadasão, Panhāvāgaraņāim, Vivāgasuyam. Ed. Ācārya Tulasi and Muni Nathamala. Lādanum 1974.
Pinda-Nijjutti: See Oha-Nijjutti.
Pinda-Nijjutti-Bhāsya: See Oha-Nijjutti.
Roth 1973: Roth, G., "The Similes of the Entrusted Five Rice-Grains and their Parallels". In: German Scholars on India, Contributions to Indian Studies I. Ed. the Cultural Department Embassy of the Federal Republic of Germany, New Delhi. Varanasi, pp. 234244 (=Indian Studies. Selected Papers. Delhi 1986, 117-127).
Roth 1974: Id., "Notes on the Pamca-namokkāra-parama-mangala in Jaina Literature". In: Brahmavidyā. The Adyar Library Bulletin Mahavira Jayanti Volume 38 (1974), pp. 1-18 (=Indian Studies. Selected Papers. Delhi 1986, 129-146).
Sattasai: Weber, A., Ueber das Saptaçatakam des Hāla. Abhandlungen für die Kunde des Morgenlandes VII. 4. Leipzig 1881 (reprint Nendeln, Lichtenstein, 1966).
Sūyagada: Sūyagadamgasuttam [Sūtrakrtāngasūtram). Ed. Muni Jambūvijaya. JainaAgama-Series No. 2 (2). Bombay 1978.
Sūyagada-Nijjutti: See Āyāra-Nijjutti Thera- and Theri-gātha: Thera- and Theri-Gātha: (Stanzas Ascribed to Elders of the Buddhist Order or Recluses). Ed. H. Oldenberg and R. Pischel. Second Edition with Appendices by K.R. Norman and L. Alsdorf. London 1966.
Tieken 1997a: Tieken, H., "Middle Indic tuvatta-", Sambodhi XX (1996): 16-23.
Tieken 1997b: Id., “Middle-Indic tuppa, Tamil tuppu, and the region of origin of some Svetāmbara Jaina texts", Bulletin d'études indiennes 13-14 (1995-1996): 415-429.
Uttarajjhāyā: Dasaveyāliyasuttam, Uttara[j]jhayaņāim and Avassayasuttam. Ed. Muni Shri Punyavijayaji and Pt. Amritlāl Mohanlāl Bhojak. Jaina-Agama-Series No. 15. Bombay 1977.
Uttarajjhāyā-Nijjutti: See Āyāra-Nijjutti.

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286 HERMAN TIEKEN Vavahara: SCHUBRING, W. and CAILLAT, C., Drei Chedasutras des Jaina-Kanons. Ayaradasao, Vavahara, Nisiha. Alt- und Neu-Indische Studien 11. Hamburg 1966. Vinaya: Vinaya Pitakam: One of the Principal Buddhist Holy Scriptures in the Pali Language. Vol. III. The Suttavibhanga, First Part. (Parajika, Samghadisesa, Aniyata, Nissaggiya). Ed. H. Oldenberg. London 1881 (reprint: London 1964).. Vivaga: See Panhavagaranaim. Weber 1883: A. Weber, "Ueber Bhuvanapala's Commentar zu Hala's Saptacatakam", Indische Studien XVI. Leipzig (reprint Hildesheim 1973), pp. 1-204. Williams 1963: Williams, R., Jaina Yoga. A survey of the mediaeval sravakacaras. Oxford (reprint Lala Sundar Lal Jain Research Series Vol. I. Delhi, 1991). Yamazaki & Ousaka 1997: Yamazaki, M. and Ousaka, Y., Uttarajjhaya. Word Index and Reverse Word Index. Philologica Asiatica. Monograph Series 11. Tokyo.