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 -UNA(M) IN UTTARAJJHAYA Herman Tieken, Leiden SS 1. Introduction The Ayara, Suyagada, Dasaveyaliya and Uttarajjhaya are generally regarded as the oldest texts of the Jaina canon. However, among these four texts the Uttarajjhaya falls somewhat out of tune. In this text, which mostly consists of sloka, tristubh and vaitaliya stanzas, a strikingly large number of classical aryas is found (see ALSDORF 1966). These aryas, around 130 altogether, form a younger layer representing a more recent metrical practice. The majority of the aryas, 109, is found in the dogmatic and disciplinary chapters in the last third of Uttarajjhaya. About half of these have been identified by ALSDORF as borrowings from younger texts, such as Pinda and Oha-Nijjutti, Aurapaccakkhana and Maranasamahi. For these texts BRUHN coined the term "late canonical and post-canonical verse (i.e. arya) literature" (L.V.L.) (BRUHN 1996). Of the remaining arya 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 vaitaliya and arya Padas (ALSDORF 1966: 159). According to ALSDORF, Uttarajjhaya is an early canonical text with later additions. If I understand ALSDORF correctly he actually postulates an Ur-Uttarajjhaya, that is, the present version without the classical arya 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 Arya in canonical literature - that, as SCHUBRING puts it, we see the arya "hineinragen" into some of the chapters of the archaic Utt. Actually, however, it can be shown that all the Aryas of Utt. are just as secondary as those very few of Dasaveyaliya and Suyagada" (ALSDORF 1966: 158). ALSDORF's position on this point is summed up by BRUHN as follows: "Uttaradhyayana 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 arya stanzas found in the legendary chapters, which

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262 HERMAN TIEKEN However, the arya stanza is not the only late element found in this supposedly early text: there is also the absolutive in -una(m). The absolutive in -una(m) is typical of the literary Prakrit Maharastri, in which dialect it is also the only type of absolutive. The form is not found in the Asoka inscriptions,3 while in Pali texts only seven instances have been traced. However, no less then five of these are found in Thera- and Therigatha, a poetry which also in other respects is akin to the lyrical tradition in Maharastri.4 Jaina canonical texts show quite a number of different absolutive formations. However, instances of -una(m) are extremely rare. Ayara seems to have only one instance, in 1.8.1.199: viyattuna (v.l. for viyatta adopted in the text; other v.l. are viutta and viyatta [cp. Curni: viyattam]). The very same word, but in a different context, is found in Suyagada 1.5.2.8/334 (vigattiunam, v.1. viyattiunam and vigamtiunam). Besides, Suyagada has bamdhiuna in the stock phrase hatthehi paehi ya bamdhiunam in 1.5.1.14/313, 1.5.2.2/328 and 13/339. The form is not found in, for instance, the Vivaga or the first chapter of Nayadhammakahao, 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 gathas 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 abhivadetunam in the Calcutta-Bairat Rock-inscription is an emendation for a fragmentary text (abhivadel . ]nam (HULTZSCH 1925: 172). Therigatha: apucchituna (426), vodhuna (Appendix II, 441), apakarituna (447), and chadduna (469). Theragatha: nikkhamituna (73). For a summary of the discussion of the origin of these instances in these texts, see NORMAN (1971: XXXI, SS 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 Therigatha and Sattasai, in which latter text the absolutive in -una is the regular form, see LIENHARD (1975). The other two Pali instances are: katuna (Vinaya III.96.32, commentary on Parajika IV) and hatuna (Jataka IV.280.17 = Jataka 484, gata 10). E.g. esitta (Uttarajjhaya 1.32), thavaittanam (9.32/260), nacca and kiccanam (1.45), agamm[a] (1.22), avasohiya (10.32/322), lamghiya (1.33), tuliyana (7.30), gahaya (4.2/118), ahacca and kattu (1.11), caittu (1.48; Page #3
ABSOLUTIVE IN UNA(M) absolutive in -una(m) was not the regular type in the early eastern dialects which continued in Pali and Ardha Magadhi (AMg). Against this background Uttarajjhaya as well as Dasaveyaliya present a curious picture. In Uttarajjhaya no less than fifty instances of the absolutive in -una(m) are found; in Dasaveyaliya, which is one third of the size of Uttarajjhaya, 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 Dasaveyaliya I will return in the conclusion (SS 8). First I would like to have a closer look at the instances in Uttarajjhaya. 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 7 263 9 Nayadhammakahao 1.12 (p. 14, lines 11-12:... dinayare teyasa jalamte sayanijjato uttheti, utthetta... vagacchati, uvagacchitta attanasalam anupavisati, anupavisitta... On the other hand, the absolutive in -una is the only type in Paisaci. In fact, this may be one of the reasons to question VON HINUBER's interpretation of this dialect as an early Eastern dialect (VON HINUBER 1981 and 1985). There are other features beside the absolutive, which seem to link Paiaci directly to late Maharastri 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 -una, 266 sub -unam, and 298 sub -unam.). However, this index has been based on CHARPENTIER'S edition of 1922, which in 26.50/1043 has vandittana instead of vamdiuna in the JAS edition. Ayara-Nijjutti: viyaniunam 104, calunam 242; Suyagada-Nijjutti: namiunam 1, souna 18, nauna 24 and 26, sounam 39, chettuna 51, ghettuna 52 and 53 ("unam), souna 63, nikkhiviuna 103, caiunam 192; Dasaveyaliya-Nijjutti: namiunam 1, pannaveunam 2, vanneunam 28, kaunam 44, bhamiuna 84, kahiuna 196, souna 219, kaunam 398; Uttarajjhaya-Nijjutti: darr[h]una 95, mariuna 99, kauna 123, houna 129, laddhuna 161, mottunam 167, mariuna 220, caluna 257, naunam 259, payahina 267, thaveunam 268, caiuna 269, souna 291, ghettuna 295, pasiuna 299, souna 302 and 306, datthuna 334, souna and kauna 347, kauna 364 and 368, sounam 370, datthuna and sariunam 372, visajjiuna and vamdiunam 399, caiunam 403a, souna 403b, kauna 405, nauna 415, ghittuna 427, apucchiuna 435, kauna 436 (= 405), pasiuna 468, vosiriuna 469, souna 479, caiunam 495, 518 (degiuna), 522, 526, nauna and caiuna 545. In the first 889 verses of Avassaya-Nijjutti I have counted 47 instances of the absolutive in -una (m). For instances in Pinda and Oha-Nijjutti, see BOLLEE's reverse index of 1991, p. 150 sub -unam.

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264 HERMAN TIEKEN dogmatic or disciplinary chapters. This would show that to the redactors who compiled, or pieced together, the individual chapters of Uttarajjhaya the absolutive in -una (m) had somehow become a regular option. This, in combination with the rarity of instances of the absolutive in -una(m) in Ayara and Suyagada, puts the remaining instances which are found in the main body of the text of Uttarajjhaya in an exceptional position. When all is said and done, we might have to abandon the idea of an Ur-Uttarajjhaya, that is, a version of the complete text but without the aryas and the frames. We should at least reckon with the possibility that Uttarajjhaya 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 Uttarajjhaya will be considered. SS 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 Harikesa. 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 akhyana, a literary type otherwise exemplified in the Jatakas. The core of the akhyana 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 Jatakas 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 Jatakatthavannana. Whereas in the Jatakatthavannana the introductions to the dialogues and the transitions in the underlying "story" are thus supplied in prose, in Uttarajjhaya the corresponding text is in verse.

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ABSOLUTIVE IN -UNA(M) 265 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 Uttarajjhaya legends which have parallels among the Jataka stories. A case in point is the twelfth chapter of Uttarajjhaya already referred to, which corresponds to Jataka 497 (CHARPENTIER 1909 and ALSDORF 1962: 128 ff.). A significant number of the dialogue verses of the Uttarajjhaya version have direct parallels in the Pali version. No such correspondence is found between the narrative passages in the two versions. It is clear that the redactors of the Uttarajjhaya 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 Jatakas, namely in Jataka 497, 498 and 509 respectively12 (note that in Uttarajjhaya the legends are found in exactly the same order as in the Jataka 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 jayamo pavaim kammaim panullayamo. The word care does not make sense here. The explanation in the commentary, caremahi ity arthah, 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 ase kaham sae kaham bhumjamto bhasamto pavam kammam na bamdhai. See also Dasaveyaliya 6.23d/286, kaham esaniyam care, and 24d/287, rao tattha kaham care. 11 In the same line is found the indeclinable past tense form vasiya: jahim vayam savvajanassa vesa vasiya sovaganivesanesu. This past tense is otherwise found only in late texts, in particular the nijjuttis (see BALBIR 1989: 510-512). 12 On the relationship between Uttarajjhaya 12 and Jataka 497, see CHARPENTIER (1909) and ALSDORF (1962: 128 ff.), on Uttarajjhaya 13 and Jataka 498, see ALSDORF (1957), and on Uttarajjhaya 14 and Jataka 509, see CHARPENTIER (1908).

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266 HERMAN TIEKEN 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 Suttanipata 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 buma mahanam, which, incidentally, contains another instance of the first person plural vayam. The following seventeen instances of the absolutive in -una(m) have been culled from the frames in the legendary chapters. Chapter 9: Nami. caiuna (1/229), avaijjhiuna and viuruvviuna (55/283), 13 and vamdiuna (60/288) all occur in "late" arya verses framing the dialogue passages. caiuna in 61/289. According to ALSDORF (1962a:16) this verse, a sloka coming after two aryas, would, despite its narrative function, have belonged to the old, original material: nami namei appanam sakkham sakkena coio caiuna geham vaidehi samanne pajjuvatthio. If the aryas were added to material consisting of slokas, this does not mean that every sloka is automatically original. The evidence against the authenticity of the stanza is formed by the puns they contain: nami-namei and sakkham-sakkena. In the Pali tradition as well as in the epic the king's name was Nimi. The verse occurs also as 18.45/595. Chapter 12: Hariesa. pasiunam (4/363) is part of the introduction, which is concluded in 5/364: ... abambhacarino bala imam vayanam abbavi. Chapter 13: Citta and Sambhua. souna (2/408) is found in an arya verse which is part of an introduction consisting of three aryas (1-3) followed by a sloka (4; ... bambhadatto ... imam vayanam abbavi). 13 avaijjhiuna mahanaruvam viuruvviuna imdattam vamdai abhitthunamto imahi mahurahi vagguhim. The second hemistich = Avassaya-Nijjutti 426cd.

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ABSOLUTIVE IN -UNAM) 267 Chapter 14 Usuyara. datthuna (4/445) is found in a verse which is part of the introduction Chapter 18: Samjaya souna (18/568) is found in a verse summarizing 11-17. Chapter 20: Mahaniyamtha kauna (7/710) is found in a verse which is part of the introduction; kaunal4 and abhivamdiuna (59/762) in a verse summarizing the preceding text. On the metre of the latter verse, a patchwork of arya (a and c) and sloka Padas (b and d), and its status as a conclusion, see ALSDORF (1966: 159 and note 2). . Chapter 21: Samuddapala. Verse 9/772: tam pasiuna samvegam samuddapalo imam bavi introduces what Samuddapala is going to say. In the very last verse, 24/787: duviham khaveuna ya punnapavam ... , the story is summed up. Chapter 22: Rahanemi souna (18/805): souna tassa vayanam ... cimtei. souna (28/815): souna ... (29/816) ... raimai vicimtei. datthuna (39/826)15: datthuna ... (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, kauna ya payahinam, found in 20.7/710 and 59/762, is also found in Avassaya-Nijjutti 426: so vinaena uvagao kauna payahinam ca tikkhutto vamdai abbhitthunamto imahi mahurahi vagguhim. 15 For the first hemistich the following variant reading has been noted: rahanemi tam tu pasitta bhaggajoyaparayanam.

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268 HERMAN TIEKEN Chapter 7 The chapter presents four parables on the fool and the wise man: jahaesam 1/179), jaha kaganie (11/189), jaha ya tinni (14/192), 16 and jaha kusagge (23/201). The moral is summed up in 30/208: tuliyana balabhavam abalam ceva pamdie caiuna balabhavam abalam 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: pariyakaussaggo vamdittana tao gurum thuimamgalam ca kaunam kalam 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, samayari.. 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 bhage kujja bhikkhu viyakkhano tao uttaragune kujja raibhagesu causu vi (17) padhamam porisi sajjhayam bitiyam jhanam jhiyayai taiyae niddamokkham tu cautthi bhujjo vi sajjhayam (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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ABSOLUTIVE IN -UNA(M) 269 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 late 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 bhikkha in taiyae bhikkhayariyam. 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 bhage kuija bhikkhu viyakkhane tao uttaragune kujja dinabhagesu causu vi (11) padhamam porisi sajjhayam bitiyam jhanam jhiyayai taiyae bhikkhayariyam puno cautthii sajjhayam (12) might have suggested to add to 17: rattim pi cauro bhage kuija bhikkhu viyakkhano tao uttaragune kujja raibhagesu causu a verse somehow duplicating 12, that is [ padhamam porisi sajjhayam bitiyam jhanam jhiyayai taiyae niddamokkham tu cautthi bhujjo vi sajjhayam] 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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270 HERMAN TIEKEN = 36a and c, 45abc = 37abc, 46cd = 38cd, 47-49 = 39-41 (with raiyam 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, pariyakausaggo vamdittana tao gurum. Following the definition in Avassaya, kaussagga 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 pamcanamokkara formula, with which the monk praises the "arahamtas, siddhas, ayariyas, uvajjhayas and all sahus". 17 In any case, its end is marked by the recitation of this formula. It would thus appear that the phrases pariyakaussaggo and vamdittana tao gurum are virtually synonymous. The praising of the guru, the "elder teacher", marks the end or the completion of the kaussagga meditation. thuimamgalam ca kaunam would then be saying practically the same as what has already been said in vamdittana tao gurum. However, thuimamgala clearly refers to the pamcanamokkara formula as a whole. thuimamgalam ca kaunam reduces the meaning of vamdittana tao gurum, as if the latter referred to the recitation of only a part of the formula. However, it is almost certain that vamdittana 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: pariyakaussaggo vamdittana tao gurum tavam sampadivajjitta karejja siddhana samthavam. The second line may be translated as follows: Having completed the (meditative) tapas, i.e., the kaussagga 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 pamcanamokkara formula, if only because in this formula the siddhas come before the guru (either the ayariya or the uvajjhaya). Rather, it seems that the second line merely repeats what is said in the first line, but in different words. 17 Avassaya 5.4/37: ... java arahamtanam bhagavamtanam namokkarenam na paremi tava kayam thanenam monenam jhanenam appanam vosirami. See also WILLIAMS (1963: 213 ff.).

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ABSOLUTIVE IN -UNA(M) 271 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: kalam sampadilehae, "he examines time". What remained was Pada 4: karejja siddhana samthavam. thuimamgalam ca kaunam 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 pamcanamokkara formula was short-circuited by a reference to the formula as a whole. This explanation of the origin of thuimamgalam ca kaunam 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 Santisuri, in which the first Pada of 42 instead of pariyakaussaggo reads siddhanam samthavam kicca, 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 Pada might also have been entered into the text to anticipate thuimamgalam ca kaunam by creating something like an enumeration. Note that in this case, exactly as in the pamcanamokkara 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 vamdittana tao gurum, or for that matter, siddhanam samthavam kicca, 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 Pada thuimamgalam ca kaunam 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 Agama Sabdakosa, it is not attested in the other

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272 HERMAN TIEKEN canonical texts. The only instance I have been able to trace is late, namely Oha-Nijjutti 138a: thuimangalam amantana. Another point to be mentioned here is the absence of references to the pamcanamokkara 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: nijjuhiuna aharam kaladhamme uvatthie caiuna manusam bomdim pahu dukkha 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 nijjuha- "to reject"18 is otherwise attested only in late texts. 19 See Vavahara 2.6: pariharakappatthiyam bhikkhum ... no kappai tassa ganavaccheiyassa nijjuhittae, "Quant au religieux en etat d'isolement ... son coadjuteur n'a pas le droit de le laisser sans soins" (CAILLAT 1966: 60); Kalpasutra 2. 23 sagariyassa amsiyao... (a)nijjudhao, "Sind die Einzelgaben eines Herbergers ... nicht verteilt" (SCHUBRING 1905: 51), 4.25: se nijjuhiyavve siya, "so ist er aus dem Gana auszuschliessen" (SCHUBRING 1905: 56). Furthermore, the verb is found in the nijjuttis and the nijjutti-bhasya. E.g. Pinda-Nijjutti 661: chahim karanehim sahu aharento vi ayarai dhammam chahim c'eva karanehim nijjuhinto vi ayarai 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 nijjuha- "to subject to the analytic process of nijjutti". See, e.g., Dasaveyaliya-Nijjutti 12 (nijjudham), 14 (nijjuhagam) and 15 (nijjuhiya). The relationship between this verb and the words nijjuha and nijjudhaa in Nayadhammakahao and Panhavagaranaim is not clear. See Nayadhammakahao 1.1.9 (p. 8, 1. 5) = Panhavagaranaim 1.1.18 (p. 642, 1. 13): nijjuhamtara ... (commentary: niryuhakam dvaraparsvavinirgatadaru antaram staravisesa eva 'paniyantaram' iti sutradharair yad vyapadisyate, niryuhakadvayasya yanyantarani tani va niryuhakantarani.) and 1.1.28 (p. 62, 1. 7): ciranijjudhae (commentary: nijjudhe tti nirdvari(ti ?)tah).

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ABSOLUTIVE IN -UNA(M) Pinda-Nijjutti-Bhasya 550: agadhajogavahi nijjudh'attathiya va pahunaga seha sapayachitta bala vuddh'evamaiya [Gesondert fur sich essen]... die [als Unvertragliche] aus der Gemeinschaft ausgestossen sind... (Translation METTE 1973: 125); and Oha-Nijjutti-Bhasya 299: taie vi avihigahiyam vihibhuttam tam guruhi 'nunnayam sesa nanunnaya gahane dente ya nijjuhana, 273 wird (solche Speise) angenommen und wenn einer (sie) anbietet, erfolgt Ausschluss (der beiden Beteiligten aus dem gana). (Translation METTE 1973: 143) Chapter 36 janiuna (1/1453). In this arya verse the reader is invited to listen attentively to the following (io) treatment of the jiva and ajiva, "knowing which (janiuna) the monk will be victorious in self-restraint". The exposition is summed up in 249/1701, another arya: iti jivam ajive ya socca saddahiuna ya... ramejja 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). SS 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 bhettunam 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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274 HERMAN TIEKEN laddhuna vi manusattanam ayariyattam punaravi dullaham bahave dasuya milakkhuya samayam goyama ma pamayae (16)20 laddhuna vi ayariyattanam ahinapamcimdiyata hu dullaha vigalimdiyata hu disai ... (17) laddhuna vi uttamam suim saddahana punaravi dullaha 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 laddhuna, which is otherwise typical of Maharastri Prakrit, is found side by side with another element typical of that dialect, namely the suffix -ttana, in manusattanam and ayariyattanam (or, as emended by ALSDORF, ariyattanam; 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. datthunam in 13.28/434. As already pointed out by ALSDORF (1957: 202) the first hemistich of this verse, hatthinapurammi citta datthunam naravaim mahiddhiyam, is an arya, 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 akaunam jo gacchai param bhavam gacchamte se duhi hoi vahirogehim pilie (20) 20 Cp. Avassaya-Nijjutti 836: iya dullahalambham manusattanam paviuna jo jivo na kunai parattahitam so soyai samkamanakale. 21 For metrical reasons ALSDORF proposes to eliminate the word ahina in ahina pamcimdiyata 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, ahinapamcimdiyata is a standard descriptive expression. Other instances are found in, e. g. Vivaga 1.16 (p. 719, 1. 11-12): tassa nam vijayassa khattiyassa miya namam devi hottha - ahina padipunnapamcimdiyasarira - vannao, and Ovaiya 1.15 (p. 11, 1. 19 ff).

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ABSOLUTIVE IN -UNA(M) 275 evam dhammam pi kaunam 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 Miyaputta is speaking about himself. Note imam and me in ... caittanam imam deham gamtavvam avasassa me in 17/621,22 and the first person singular in tarayissami 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 -una(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: caiuna asanam dhiro has a variant reading caitta asanam dhiro. The metre of the Pada with caiuna is ambiguous. It can be taken as a sloka Pada with nine syllables, as was done by JACOBI (1879: 611) or as an even arya Pada.23 We may well have to do with one of those instances of the secondary transformation of a sloka Pada into an arya Pada (see ALSDORF 1966: 159, note 2, p. 178 and p. 183, note 1). 9.3/231: For bhumjittu nami raya there is a variant bhottuna nami raya. The verse is an arya which forms part of the introductory passage to the dialogue. For the status of arya verses in Uttarajjhaya, see above. 18.37a/587 and 47a/597: For puttam rajje thaveunam24 there is a - metrically equivalent.- variant ... thavitta nam, or thavittanam. 19.17a/621 For caittanam imam deham there is a variant caiuna u deham pi. 22 For gamtavvam avasassa me, see 18.126/562: gamtavvam avasassa te. 23 The same ambiguity is seen in 1.22a: asanagao na pucchejja. sloka Pada (JACOBI 1879: 611), or even arya Pada. 24 = Uttarajjhaya-Nijjutti 268d.

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276 HERMAN TIEKEN 22.39/826 For datthuna rahanemim tam bhaggujjoyaparaiyam the following variant reading has been noted: rahanemi tam tu pasitta bhaggajoyaparayanam (This instance has already been quoted above, $ 2). 22.48cd/835: savvam kammam khavettanam siddhim patta anuttaram. The selection of khavettanam instead of khameuna is 'justified by the parallels in 25.43/995: khavetta puvvakammaim samjamena tavena ya jayaghosavijayaghosa siddhim patta anuttaram, and Dasaveyaliya 3.15/31: khavetta puvvakammaim samjamena tavena ya siddhamaggam anuppatta taino parinivvuda. 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 -una(m) is typical of the language of the authors of the narrative frames. We should therefore reckon with the possibility that they wrote khameuna, and that khavetta is the secondary reading here. 26.45/1040 and 50/1045: porisie caubbhage vamdiuna tao gurum padikkamittu kalassa kalam tu padilehae (45) and kim tavam padivajjami evam tattha vicimtae kaussaggam tu paritta vamdiuna tao gurum (50). In both cases, however, a variant is available, namely vamdittana. It should be noted that we have to do with a stock phrase. In all other instances the transmission is uniform, having vamdittana. Line 45ab corresponds literally to 22ab/1017 and 37ab/1032. The phrase vamdittana tao gurum occurs, besides, in 8d/1003 (vamditta ya tao gurum), 40ab/1035, 42ab/1037 and 51ab/1046 (all have pariyakaussaggo vamdittana tao gurum), and

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ABSOLUTIVE IN -UNA(M) 277 41ab/1036 and 49ab/1044 (both read padikkamittu nissallo vamdittana tao gurum). A special case is formed by the variants pucchiuna and pucchamtena in 20.57/760, which seem to be related to the variants available for Pada c, namely nimamtiya (absolutive) and nimamtio (past participle). The verse has been transmitted in basically two forms, namely pucchiuna mae tubbham jhanaviggho u jo kao nimamtiya 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 jhanaviggho 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 Padas abc form one sentence, both pucchiuna and nimamtiya being dependent on mae ... jhannaviggho ... 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 Pada d. Apart from that the second version is syntactically the more difficult version. However, this dilemma only concerns the variants nimamtiya and nimamtio. That is to say, if the text did indeed originally read nimamtio, its substitution by nimamtiya need not automatically have led to the substitution of pucchamtena by pucchiuna 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 -una(m), or vice versa, was an option in the course of the transmission of the text. $ 6. Absolutives in -una(m) in aryas. As shown by ALSDORF all aryas in Uttarajjhaya are later additions. For completeness' sake below those instances of the absolutive in -una(m) in aryas mentioned so far have been brought together. 1.21 9.1/229 9.55/283 caiuna caiuna avaijjhiuna and viuruvviuna

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278 HERMAN TIEKEN 9.60/288 13.28/434 20.59/762 36.1/1453 36.249/1701 vamdiuna datthuna abhivamdiuna janiuna saddhahiuna $ 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 laddhuna bhakkhae. sisam chettuna bhujjai. mulam ghettuna niggaya. nagarassa khemam kaunam. suyam laddhuna majjai. kamthammi ghettuna khalejja jo nam. dhammam akauna parammi loe (cp.dhammam (a) kaunam 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 caiuna buddhi (caiuna functions as an infinitive here!) chetta nihantuna (nihaniuna). (prose, p. 244, 1. 21) micchattavisohim kauna. (prose, p. 247, 1. 24) bhavavisohim kauna. kattha gamtuna sijjhai. tattha gamtuna 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 -una(m) for which variants - meaningful variants: pucchamtena for pucchiuna, or substitutes: caitta for caiuna - are available (85), this leaves us with a total number of 44. Of

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ABSOLUTIVE IN ONA(M) these, eight are found in late passages (interpolations or composed ad hoc, SS 4). Of the remaining 36 instances no less than 23 are found typically in the "frames" (SSSS 2-3). In the case of the legendary chapters, which account for 17 instances (SS 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 (SS 3) five appear to be late. Two are found in late arya 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 Uttarajjhaya 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-Uttarajjhaya, that is one without the arya 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 -una (m) found in the interior of the text (SS 7). Given the rare instances in Pali as well as in the other texts of the Jaina canon we may start from the assumption that these instances of -una(m) in Uttarajjhaya 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 SS 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 -una (m) was the original reading and the "earlier" type ending in -ettana(m) the secondary one.

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280 HERMAN TIEKEN As to the other possibility, the following points should be considered. In the first place it should be noted that Uttarajjhaya 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, Dasaveyaliya. 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 Jatakas there is evidence pointing to the existence of texts consisting of the bare dialogue verses (LUDERS 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 Uttarajjhaya and the Jatakas 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 Jatakatthavannana, on the one hand, and the present text of the Uttarajjhaya, 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 -una(m) and the arya 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 Uttarajjhaya the hypothesis involving an Ur-Uttarajjhaya, that is, the present text without the later addition, seems to be premature. In the case of the legendary

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ABSOLUTIVE IN -UNA(M) 281 chapters the scenario clearly overestimates the importance of the so-called bare version of the Jatakas, 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 Uttarajjhaya 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 Uttarajjhaya does not stand on its own. As I have shown elsewhere, Ayara and Suyagada 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 -una(m) have found their way into Uttarajjhaya. If the narrative texts of the Jaina canon, in which the absolutive ending in una(m) is completely absent, are indeed late texts as well, this only underlines the exceptional position of Uttarajjhaya 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 -etta type, this would suggest that Uttarajjhaya was compiled, or added to, by redactors working within a different, or later, literary tradition. The insertions involving arya 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 -una(m) is otherwise typical of the nijjuttis. The same is the case with the arya metre. In this connection it should also be noted that in the traditional classification of the canon

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282 HERMAN TIEKEN Uttarajjhaya 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 Mulasutras. It may be concluded, at least as a working hypothesis for further research, that Uttarajjhaya as we now have it has been compiled by the very same redactors who wrote the nijjuttis. In any case, rather than treating Uttarajjhaya as one of the "Seniors" of the canon, further research on Uttarajjhaya should in the first place be focused on its role side by side with the other four Mulasutras, 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 -una(m) in one of the other Mulasutras, namely Dasaveyaliya. Unlike in Uttarajjhaya most instances are found in the body of the text. Only three instances are found in what may be labelled a conclusion: laddhuna (5.2.47/260), datthunam (49/262), and sikkhiuna (50/263). The distribution of the instances in Dasaveyaliya 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: dathuna (5:1.21/ 103), padipucchiuna (5.1.107/189; v.l. padipucchiya(na), padipucchitana) gaheuna (5.1.116/198), and datthunam (5.2.31/244). The three remaining instances are: datthunam (6.25/288), viyaveuna (6.37/300; v.l. viyavae), and datthunam (8.54/442). REFERENCES Agama Sabdakosa: Agama Sabdakosa (amgasuttani sabdasuci). Bhaga: I. Ed. Acarya Tulasi and Yuvacarya Mahaprajna. Jaina Visva Bharati. Ladanum 1980. Alsdorf 1955: Alsdorf, L., "vantam apatum". 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 Sambhuta". 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. "Namipavajja: 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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ABSOLUTIVE IN -UNA(M) 283 Alsdorf 1962b: Id., "Uttarajjhaya Studies". Indo-Iranian Journal 6 (1962): 110-136 (= Kleine Schriften, 225-251). Alsdorf 1964: Id., "The Akhyana Theory Reconsidered", Journal of the Oriental Institute (Baroda) 13 (1963/64): 195-207 (=Kleine Schriften, 36-48). Alsdorf 1966: The Arya Stanzas of the Uttarajjhaya. 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: Dasaveyaliyasuttam, Uttarajjhayanaim and Avassayasuttam. Ed. Muni Shri Punyavijayaji and Pt. Amritlal Mohanlal Bhojak. Jaina-Agama-Series No. 15. Bombay 1977. Avassaya-Nijjutti: "Avasyaka-Niryukti". In: Niryukti-sangrahah. Ed. Vijayamstasurisvara-Pattadhara and Vijayajinasurisvarah. Sri Harsapuspamota Jaina Granthamala. Lakhabavala-Samtipuri, 1989, pp. 1-189. Ayara: Ayaranga-Suttam [Acarangasutram]. Ed. Muni Jambuvijaya. Jaina-Agama-Series No. 2 (I). Bombay 1977. Ayara-Nijjutti: W.B. BOLLEE, The Nijjuttis on the Seniors of the Svetambara Siddhanta: Ayaranga, Dasaveyaliya, Uttarajjhaya and Suyagada. Text and Selective Glossary. Beitrage zur Sudasienforschung. Sudasien-Institut Universitat Heidelberg 169. Stuttgart 1955. Balbir 1989: Balbir, N., "Morphological Evidence for Dialectical Variety in Jaina Maharastri". In: Dialectes dans les litteratures indo-aryennes. Ed. C. Caillat. Paris, pp. 503-525. Bollee 1991: Bollee, W.B., Materials for an Edition and Study of the Pinda- and OhaNijjuttis of the Svetambara Jain Tradition. Beitrage zur Sudasienforschung. SudasienInstitut Universitat Heidelberg 142. Stuttgart 1991. Bruhn 1996: Bruhn, K., "Ludwig Alsdorf's Studies in the Arya", Berliner Indologische Studien 9/10 (1996): 7-53. Charpentier 1908: Charpentier, J., "Studien uber die indische Erzahlungsliteratur", Zeitschrift der Deutschen Morgenlandischen Gesellschaft 62 (1908): 725-747. Charpentier 1909: Id., "Studien uber die indische Erzahlungsliteratur", Zeitschrift der Deutschen Morgenlandischen Gesellschaft 63 (1909): 171-188. Charpentier 1910: Id., "Zu Uttarajjhayana XXV", Wiener Zeitschrift fur die Kunde des Morgenlandes 24 (1910): 62-69. Charpentier 1922: Id., The Uttaradhyayanasutra being the First Mulasutra of the Svetambara Jains. Edited with an introduction, critical notes and a commentary. Uppsala.

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284 HERMAN TIEKEN Dasaveyaliya-Nijjutti: See Ayara-Nijjutti. Hinuber 1981: von Hinuber, O., "Die Paisaci und die Enstehung der sakischen Orthographie". In: Studien zum Jainismus und Buddhismus. Gedenkschrift fur Ludwig Alsdorf. Ed. K. Bruhn and A. Wezler. Alt- und Neu-Indische Studien 23. Wiesbaden, pp. 121-127. Hinuber 1985: Id., "Pali and Paisaci as Variants of Buddhist Middle Indic", Bulletin d'etudes 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., "Uber des Cloka im Pali und Praksit. Bemerkungen uber Dr. Zimmer's Abhandlung 'Zur Paligrammatik", Zeitschrift fur vergleichende Sprachforschung 24: 610-614 (=Kleine Schriften I, 189-193). Jacobi 1884: Id., Jaina Sutras. Part I. The Akaranga Sutra. The Kalpa Sutra. The Sacred Books of the East Vol. 22. Oxford (reprint: Delhi 1973). Jacobi 1885: Id., Jaina Sutras. Part II. The Uttaradhyayana Sutra. The Sutrakritanga Sutra. The Sacred Books of the East Vol. 44. Oxford (reprint: Delhi 1973). Jataka: The Jataka together with its Commentary being Tales of the Anterior Births of Gotama Buddha. Vol. IV. Ed. V. Fausboll. London 1887 (reprint: London 1963). Kalpasutra: SCHUBRING, W., Das Kalpa-sutra. Die alte Sammlung jinistischer Monchsvorschriften. Einleitung, Text, Anmerkungen, Ubersetzung, Glossar. Indica. Texte, Ubersetzungen und Studien ... Ed. by E. Leumann. Heft 2, Leipzig 1905 (=Kleine Schriften, 1-71). Lienhard 1975: Lienhard, S., "Sur la structure poetique des Theratherigatha", Journal Asiatique 263 (1975), 375-396. Luders 1941: Luders, H., Bharhut und die buddhistische Literatur. Abhandlungen fur die Kunde des Morgenlandes XXVI, 3. Leipzig (reprint Nendeln, Lichtenstein, 1966)... Mette 1973: Mette, A., Pind'esana. Das Kapitel der Oha-nijjutti uber den Bettelgang ubersetzt und kommentiert. Akademie der Wissenschaften und der Literatur. Abhandlungen der geistes- und socialwissenschaftlichen Klasse. Jahrgang 1973, Nr. 11. Wiesbaden. Nayadhammakahao: Nayadhammakahao [jnatadharmakathangasutram). Ed. Muni Jambuvijaya. Jaina-Agama-Series No. 5. Bombay 1989. Norman 1971: Norman, K. R., The Elders' Verses II Therigatha. Translated with an introduction and notes. Pali Text Society Translation Series No. 40. London.

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ABSOLUTIVE IN -UNA(M) 285 Oha-Nijjutti: W.B. Bollee, Materials for an Edition and Study of the Pinda- and OhaNijjuttis of the Svetambara Jain Tradition. Volume II. Text and Glossary. Beitrage zur Sudasienforschung. Sudasien-Institut Universitat Heidelberg 162. Stuttgart 1994. Oha-Nijjutti-Bhasya: See Oha-Nijjutti. Ovaiya: Uvamgasuttani 4 (Khanda 1). Ovaiyam. Rayapaseniyam. Jivajivabhigame. Ed. Acarya Tulasi. Ladanum 1987. Panhavagaranaim: Amgasuttani 3. Nayadhammakahao, Uvasagadasao, Amtagadadasao, Anuttarovavaiyadasao, Panhavagaranaim, Vivagasuyam. Ed. Acarya Tulasi and Muni Nathamala. Ladanum 1974. Pinda-Nijjutti: See Oha-Nijjutti. Pinda-Nijjutti-Bhasya: 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-namokkara-parama-mangala in Jaina Literature". In: Brahmavidya. 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 Saptacatakam des Hala. Abhandlungen fur die Kunde des Morgenlandes VII. 4. Leipzig 1881 (reprint Nendeln, Lichtenstein, 1966). Suyagada: Suyagadamgasuttam [Sutrakrtangasutram). Ed. Muni Jambuvijaya. JainaAgama-Series No. 2 (2). Bombay 1978. Suyagada-Nijjutti: See Ayara-Nijjutti Thera- and Theri-gatha: Thera- and Theri-Gatha: (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 Svetambara Jaina texts", Bulletin d'etudes indiennes 13-14 (1995-1996): 415-429. Uttarajjhaya: Dasaveyaliyasuttam, Uttara[j]jhayanaim and Avassayasuttam. Ed. Muni Shri Punyavijayaji and Pt. Amritlal Mohanlal Bhojak. Jaina-Agama-Series No. 15. Bombay 1977. Uttarajjhaya-Nijjutti: See Ayara-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.