History of Canonical Literature of Jainas

Author(s): Hiralal R Kapadia
Publisher: Shardaben Chimanbhai Educational Research Centre
Catalog link: https://jainqq.org/explore/001741/1

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A History of The Canonical Literature
of the Jainas
Hiralal Rasikdas Kapadia
Sharadaben Chimanbhai Educational Research Centre 'Darshan' Opp. Ranakpur Society Sahibaug Ahemdabad-380 004 (Gujarat State) INDIA tons
Forvalos Personal use only
Ja Ellion
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A History of The Canonical Literature of the Jainas

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SHREE SHWETAMBAR MURTIPUJAK JAINA BOARDING (AHMEDABAD)
SERIES Vol. 17
General Editor Jitendra B. Shah

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A History
of The Canonical Literature
of the Jainas
Hiralal Rasikdas Kapadia
Sharadaben Chimanbhai Educational Research Centre
‘Darshan' Opp. Ranakpur Society Shahibaug Ahmedabad-380 004 (Gujarat State) INDIA

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Shree Shwetambar Murtipujak Jaina Boarding (Ahmedabad) Series Vol. 17

A History
of
The Canonical Literature of the Jainas
Hiralal Rasikdas Kapadia
General Editor Jitendra B. Shah
Published by
Sharadaben Chimanbhai Educational Research Centre 'Darshan Opp. Ranakpur Society Shahibaug Ahmedabad-380 004 (Gujarat State) INDIA
All rights are reserved by the Publisher.
First Edition 1941
First Reprint: 2000 A. D.
Copies 500
Price Rs. 250/
Printer
Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad. Phone: 5508631

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FOREWORD
I feel immense pleasure in publishing the History of Jaina Canonical Literarure by Prof. Hiralal Rasikdas Kapadia by this Centre. Prof. Kapadia was a profound scholar of the Nirgrantha history and doctrine. His writings usually reveal insightful studies. Because of some incomprehensible reasons, he has largely, and inexplicably, remained relatively an obscure figure to the research community engaged in Jainistic studies. His books and papers-a large number are in Gujarati (his native tongue)-however are illuminative and useful in the Jaina research field. As it happened, his works for long years are not available, most of which even forgotten and not taken notice of or referred to. Among those valuable works, the History of Jaina Canonical Literature can be considered as of sterling importance. Some of the discussions done, determinations made, and side-lights cast in this book are even today relevant. Because this bock was for several decades out of stock, we of this Centre decided to reprint it. The printing errors in the original edition have been corrected as per author's own errata and next has been nicely published with small modifications in layout.
Shri Vikram Makwana and Shri Akhilesh Mishra had given fruitful assistance in producing the computerized version and Kumari Arpanaben Shah and Shri Chandraprakash Shah at the production level of this book. Shri Naranbai Patel carefully read through the proofs. All of them are on this Centre's staff. I sincerely wish to thank them all.
Jitendra Shah
Director

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CONTENTS
Pages
Foreword
........... V
Contents
.......... VIL
Preface
......................
Analysis
........................
Chapter
I Genesis of the Jaina Scriptures
...... 1-17
Chapter Chapter Chapter Chapter Chapter
II Classifications of the Agamas ...........
...... 19-53 III Redaction of the Jaina Canon .......
......... 55-63 IV The extinct Āgamas of the Jainas ....
65-101 V The extant Āgamas of the Jainas .........
103-155 VI The Canonical Exegetical Literature ........ ............... 157-186 VII Comparison and Evaluation ......... ............ 187-209
210-214
Chapter
Additions
Index
I .............
215-224 II .................................................................................. 225-248
Index

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

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first deals mainly with the names of authors and other personages and sects and tribes and the like. It has been compiled and arranged according to the English alphabet by my eldest son Vipinacandra B. A. (Hons.) The second is more extensive. It includes the names of works, their sections etc. arranged according to the Nägari alphabet by my daughter Manorama, and it is checked by my younger son Vibodhacandra. For the purposes of Indexes only the modern transliteration-system has been adopted. Accordingly Gaina is given under "Jaina" and so on.
X
Considering the various topics dealt with in this book I have thought it desirable to give "Analysis". The portions pertaining to the the main body of the work are printed in bigger types as compared with those used for the portions incorporated in foot-notes. Further, I have used abbreviations at times, e.g. D.C.J.M. for 'Descriptive Catalogue of Jaina Manuscripts,' Visesā for 'Visesǎvassayabhasa', Av. Lit. for 'Übersicht über die Avasyaka Literature', com. for 'commentary', p. for 'page' etc.
I record my sense of gratitude to all those authors whose works I could consult and derive benefit from, and especially to the late Prof. Winternitz who used to take keen interest in my literary activities. Further, I thank Mr. N. I. Desai B. A., the 'Printer for the care and enthusiasm with which he has printed this work.
In the end I acknowledge my indebtedness to the University of Bombay for the substantial help it has granted towards the cost of the publication of this book"
M. T. B. College
Surat
19th August '41.
1. He has recently this examination with Samskrta (entire) and has secured the first class.

Hiralal R. Kapdia
2. I am deeply indebted to the following Jaina gentlemen each of whom has given me a sum of money by way of encouragement :
(i) Raosaheb Kantilal Ishwarlal.
(ii) Mr. Maneklal Chunilal, J. P.
(iii) Messrs Vadilal Poonamchand & Sons.

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ANALYSIS
I. Origin and utility of the authoritative works, impossibility of furnishing a complete list of names and details of all the schools of thought, continuities and extinctions of some of the Jaina scriptures, establishment of the Jaina tīrtha, 3.questions by Indrabhūti to Lord Mahāvīra and his repliestripadi, 15 nisadyas, similarity of some of the dvādaśāngis even in words,
about the differences of opinion regarding the order of the composition of the 12 Angas and that of the 5 sections of the 12th Anga, contents of Anuoga, four anuyogas and their relative importance, various meanings of the word 'scripture', 2 definitions of sammasuya and micchāsuya, enumeration of the Jaina scriptures, 300 Śrutakevalins and their compositions, works of Bhadrabāhusvămin, the 10 Nijjuttis and the works associated with them, works of Daśapūrvadharas and Pratyekabuddhas, classifications of some of the Agamas as Mülasūtras, Chedasūtras, Upangas and Prakirnakas and 147 adhyayanas recited by Lord Mahāvīra.
(Attribution of superhuman nature, Kālacakra and its sub-divisions, 7 extinctions of the Jaina scriptures and the corroborative evidences pertaining to them, names of the 24 Tirthankaras of the present age, delivery of the sermon by Lord Mahāvīra, names of his 11 Ganadharas, definitions of nisadyā, sat and nitya, mention of tripadi and mātrkāpadas, formation of 9 ganas names of the five section of Ditthivāya, orders pertaining to the composition and arrangement of the 12 Angas, synonyms of Anuoga, an example of synecdoche, etymology and description of the contents of Anuoga, three interpretation for Mülapadhamānuöga, description of Cittantaragandiya, references about the 4 anuyogas, a reason for mentioning only kāliyasuya, Ditthivaya, the fountain-head of scriptures, meanings of Apocrypha, a list of non-Jaina works, 3 varieties of the authoritative sutra, the date of Bhadrabāhusvāmin, comparison of the designations of Ganadhara and Śrutakevalin, names of the 10 Nijjuttis, those of 6 Cheyasuttas, and those of the 10 Dasapūrvadharas and the number of the Prakirnakas in a tirth).

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XII
II. Five kinds of jñana (knowledge), definition of śrutajñana, 12 limbs of śrutapurusa, various definitions of angapavittha and angabāhira, a tabular representation of the main classes and sub-classes of śrutajñāna, definitions of käliyasuya and ukkāliyasuya and a list of works grouped under these heads, 3 meanings of kaliyasiya, 6 popular groups of the Agamas, the usage of the word 'Anga' in Jaina and non-Jaina schools, references about the name of the 'Anga', 6 Vedāngas and their 4 Upāngas, a list of the 12 Uvangas, differences of opinion regarding the association of some of the Uvangas with Angas and their sequence, the earliest references about the words Uvanga and Upanga, classifications of the Uvangas as Kāliyasuya and Ukkāliyasuya, 16 points about the Uvangas, 2 interpretations of Cheyasutta, the oldest reference about Cheyasutta, modern and ancient views about the number of the Cheyasuttas, the date of the loss of Pañcakappa, its substitution by Jiyakappa, the dates of Pancakappa and its two Bhāsas, Prof. Winternitz' view about the dates of Dasā Kappa and Vavahāra, interdependence of Nisīha on Vavahāra, and the Ist 2 Cūlās of Ayāra different interpretations of the word Mülasutta, origin of the two Cūlās of Dasaveyāliya, authorship of Āvassaya and Uttarajjhayaņa, the number and order of Mūlasuttas, Pindanijjutti, an off-shoot of Dasaveyāliya and Ohanijjutti, that of Āvassaya, origin of the two Cūlās of Dasaveyaliya, the authorship of Avassaya and Uttarajjhayaņa, 'references about Painnagasï and Prakirnaka the synonyms of the former, the no. of Painnagas different lists of Paisnagas and their authorship, 2 Cūliyāsuttas, various groupings of Āgamas, the corresponding stand-points being anuyoga, the no. of their titles, a common ending and prefixes like culla etc., the Digambara classifications of the Agamas and their substitute canon viz. the 4 Vedas, and 45 and 84 Agamas.
(5 kinds of nāna, 14 and 20 varieties of suyanāna ganipidaga, a synonym of Anga, the meaning of Śrutasthavira and that of paurusi, the dates of the origins of the Sthānakavāsin and Terapanthin schools, the Saṁskṛta names for the 11 Angas and 12 Uvařgas, the date of Siddhasena Gani, works of Jinabhadra Gani Ksamāśramana, names of the 3 different sets of Painnagas, the date of Jinavallabha Gani, a reference to 36 Nigamas, 10 names of Ditthivaya, 10 ajjhayanas of Dihadasā and the names of 10 Dasās).
III. Transmission of learning in olden days, 18 lipis taught to Brāhmi by Lord Rsabha, her father, reasons for not writing the Vedas etc. in ancient times, the main object of Jaina saints for not reducing their sacred literature to writing, penalties for violation, an irony of fate, 12 year famines in the times of Skandila Sūri and Nāgārjuna Sūri, councils summoned at Mathurā

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and Valabhi by these Sūris, the redaction of the Jaina canon under the presidentship of Devarddhi Gani Kṣamāśramana, differences of opinion regarding its date, 9 important features of this redaction, codification and composition of the Jaina canon as different entities, allegations of some of the Digambaras in connection with the Śvetāmbara canonical literature, and their refutations and the nondevelopment of its exegesis at the hands of Digambaras.
(References to 12-year famines in the times of Bhadrabāhusvāmin, Ayra Suhastin and Vajrasvāmin, the Hathigumpha inscription of the Emperor Khāravela, council at Pățaliputra, the 3 Bauddha councils, mention of the Nāgār junīyas, vannäa and Peyyalam, artifices employed while writing Mss., the code of Jainism, and the 3 periods pertaining to the history of Zoroastrianism).
IV. An infinite no. of the Tirthankaras, loss of more than infinite dvādaśāngis and Païnnagas oblivion of Diṭṭhivaya during the famine, approach to Bhadrabahusvāmin, the gradual dissipation of the 14 Puvvas, mention of some of the Purvadharas, the complete extinction of Diṭṭhivaya in Vīra Samvat 1000, the Digambara view about the loss of 14 Puvvas and that of 11 Angas, the Digambara list of persons conversant with 14 Puvvas, 10 Puvvas, 5 Puvvas, 11 Angas and 1 Anga reasons assigned for the loss of Puvvas by Professors Weber, Jacobi, Schubring, L. Alsodolf and other, Vira Samvat 683, the Digambara date of the complete loss of the holy canon, extinction of Mahāparinna (i. e. Ayāra, I, 7,) and its date, constituents of Ayāra, (II), loss of a major portion of the 6th Anga and probably that of Angas 7 to 11, too, striking differences between the extant Panhāvāgaraṇa and one described in Nandi a doubt about the genuineness of the available Candapanṇatti, restoration of Mahānisīha, extinction of several Nijjuttis, Bhāsas and Cunnis on Pancamangalasuyakkhandha and its incorporation in a Mulasutta, loss of two vācanās of Mahānisīha and that of Pañcakappa as well, extinction of 17 kaliya works, 14 ukkaliya ones, Utṭhāṇapariyāvaniya, Thimiṇabhāvanā, Dogiddhidasā and 147 adhyayanas recited by Lord Mahāvīra, 9 reasons for the unique position of Diṭṭhivaya, 7 varieties of Parikamma and their 83 sub-varieties, nayas and the 7 Parikammas, 22 Suttas and4 view-points such as chinnacchedanaya, acchinnacchedanaya etc., names, contents, padas and extent of the 14 Puvvas, quotations and words extracted from the Puvvas the language and study of the Puvvas, 225 Vatthus, 84 Pahudas attributed to Kundakunda, 14 Pahūḍas of the Svetāmbaras along with their references etc. extracts from the Anuoga, 34 Culiyās, the order in which the 5 sections of Diṭṭhivaya were studied and became extinct, description of about 37 extinct

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works and that of 10 Dasās, untraceability of about 70 gāthās quoted from Āgamas in the extant ones, extinction of some of the Nijjuttis, the reasons for the loss of some of the ajjhayanas etc. and the survival of only 4 Āgamas till the end of this ara and in the end, their extinction.
(The sacred suttas of a period prior to the date of omniscience of Lord Mahāvīra, no reference to āyāgapata in the extant literature, Ditthivaya and Bhadrabāhusvāmin, periods of 7 vācanās, date of Aryaraksita Sūri and his knowledge of Purvvas, 54 uttama-purusas, the 9 ajjhayaņas of Āyara, and their subject-matter, definition of pada, restoration of Mahānistha, a curriculum noted in Vavahāra, the meanings of nijjuhaņā etc., references to Mahāprāna, definition of antarmuhūrta, inability to count 46 màuyapayas of Ditthivaya, Mätikās of the Bauddhas, references about labdhis and names of the ajjhayanas of Antagadadasā and Pupphacūlā).
V. 9+16 ajjhayanas of Ayara, contents of Āyara (I) and those of its 4 cūlās forming Ayara (II) the authorship of Cūlās III and IV, a controversy about the interpretation of Āyāra (II, 1, 10, 6), metres of verses in Ayāra, dhammapada and Suttanipata and their consequent dates 23 significant ajjhayanas of Süyagada, the antiquity of its language, titles of its ajjhayanas II and IV, metres of the verses of Sūyagada, 10 ajjhayaņas of Thāna and its contents, the subject matter of Samavāya, 41 saäs of viāhapannatti, the translation of its s. 557 and its refutations, names of the Agamas alluded to in this Anga, v, contents of this Anga, 29 sections and contents of Nāyādhammakahā, elegical stanzas, graphic descriptions of a bed-chamber etc., 10 ajjhayanas of Uvāsagadasā and their subject-matter, presentation of the social life, descriptions of Piśāca, an elephant and a serpent, 8 vaggas of Anga VIII and 3 of IX, 10 ajjhayaņas of Anga X, 2 suyakkhandhas of Anga XI and the social life described therein, description of Campā, Punnabhadda etc., given in Ovavaiya, contents of Uvargas I and II, 9 pratipattis of Jīvājīvābhigama, 36 payas of Pannavaņā, 20 pahudas of Sūriyapannatti, 7 vakkhakkaras of Jambuddīvapannatti, contents of Uvangas VIII-XII, 20 uddesas of Nistha, 6 ajjhayanas of Mahānisiha and their contents, 10 uddesagas of Vavahāra, 10 sections of Dasāsuyakkhandha and their subject-matter, 3 vācyas of Pajjosanākappa and their contents, 9 vācanās, vyākhyānas or ksanas an public reading of this work, 6 uddesagas of Kappa and their contents, the subject-matter of Jiyakappa, names of the 36 ajjhayaņas of Uttarajjhayana, misunderstanding about Ugghāya etc., contents of Uttarajjhayana, discussion about the title dasaveyaliya, contents of the 10 ajjhayanas of this Mülasutta and their comparison with those of Ayara etc., Āvassaga-suttas treated by

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Haribhadra Sūri, contents of Ohanijjutti and Pindanijjutti, eulogy of 27 saints in Nandi, non-Jaina works noted in Anuogaddāra and their identification, Prof. A. B. Dhruva's misunderstanding, contents of Pakkhiyasutta and 17 Painnagas significance of the title Isibhāsiya, and topics treated in Samsattanijjutti.
(English renderings of suyakkhandha, ajjhayana, uddesaga, hole and gole, 16 diseases, an example of a gama and 8 interpretations of " # 31134 40 1940 ari", Prof. Jacobi's view criticized by Prof. K. H. Dhruva, anarya tribes, kinds of jewels and vessels, transference of the embryo, a list of commentaries on Pajjosanakappa, Krsna and his relatives, 10 conditions of a living being, and names of the 45 ajjhayanas of Isibhāsiya)
VI. Two groups of the canonical literature, origin of exegesis, extinction of the exposition co-eval with Lord Mahāvīra, occasional admixture of the verses of Bhāsa with those of the Nijjutti and the impossibility of separating them, definitions of Nijutti and Bhāsa, a tabular representation of the 4 redactions of Āvassayanijjutti, 2 sections of Sāmāiyanijjutti and 9 sub-sections of the 1st thereof, 5 sub-sections of Padikkamananijjutti, contents of Pedhiya etc., the subject-matter of Dasaveyāliyanijjutti and those of other available Nijjuttis, the question of the identity of Pañcakappa with Pancakappanijjutti, 6 sub-sections of the 7th section of Mūlāyāra, the order of the 10 Nijjuttis, explanation of the word Nijjutti, the main constituents of Nijjutti and its threefold nature, distinguishing features of Bhāsa and Cunni, Bhāsa of 11 Āgamas, a bird's-eye-view of visesão and other Bhāsas Cunni of 20 Āgamas, contents of Nisihavisehacunni date of Nandicunni, contents etc. of Cunnis on Anuögaddāra, Avassaya , Uttarajjhayana, Kappa, Vavahāra, Dasāsuyakkhandha and Jiyakappa, Bhāsas and Cunnis on some of the non-canonical works, the Samskrta commentaries on Agamas and their dates, a tentative list of the extinct commentaries, synonyms of tīkā, super-commentaries, date of Kotyācārya and the question of his identity with Sīlāńka, date of the tīkās, tabo and its synonyms, Gujarātī commentaries of Āgamas, loss of 3 anuyogas pertaining to scriptures, and Sangahanīs.
(A reference to Pravacanasiddhi, definition of sutta, the extent of Pañcakappa, a curious order of the composition of Nijjuttis, examples of bhāṣāślesa, information about Padalipta Sūri, extinction of Dvāsaptatiprabandha, some details about 3 Kalaka Sūris, criticism about the identity of Tattvāditya and Tattvācārya, information about Abhayadeva Sūri, Prof. H. D. Velankar's view about Kotyācārya's period examined, some of the writers of svopajña commentaries, the period when the Jainas settled in Gujarat, and names of the

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Agamas translated into English).
VII. A clarion call of Prof. Winternitz, the Jaina contributions in the linguistic field and their evaluation, intonation, versified commentaries, synonyms, nikkheva, nirutta, grammatical information, poetics, sutta, its significance, characteristics and equivalents, allegations about the use of the. word sutta, gatapratyāgatasūtras, probably a peculiarity of the Jaina canon, origin of the Praśnottara-paddhatti, ethics, maxims, metaphysics, logic, syadvāda, saptabhangi, parallels in non-Jaina literature, the ascetic literature of ancient India, the Jaina literature, a wonderful store-house for stories, tales, fables, anecdotes, parables etc., folk-lore, music, staging of dramas, erotic, mathematics, alchemy, the science of medicine, modern branches of knowledge and their nucleus as embodied in the canonical literature, paleographic and educational data furnished by the canonical literature, ethnology, foot-wear and outfit, nautical, water, stick, and lullaby.
(Evaluations of Jaina literature by occidental scholars from 1876-1903. the word sūtra used in various senses in olden days, Prof. Charpentier's view about the use of the word sūtra by the Jainas and the Bauddhas, articles on Jaina ethics, varieties of pramāna Jñāta and vivāda, references about Samana and Bambhana, the legend about Sagara's sons and the descent of the Ganges kinds of serpents, and 29 types of Pāpaśruta.

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

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
neither a beginning nor an end, though it undergoes modifications in every samaya, the minutest division of time. Taking the entire universe into consideration, Jainism flourishes for ever, and so do the Jaina scriptures. But if we were to examine this topic from the stand-point of India, we shall find that such is not the case. Even during the present cycle of time known as Hundā avasarpini, Jainism got completely wiped out seven times, and even its scriptures shared no better fate. But this refers to a very very remote age; for, for the last hundreds of millenniums, Jainism has been existing in this land, and to express it definitely, it has not disappeared, once it here got promulgated by Lord Sāntinātha, the 16th Tirthankara, out of 24 who flourished during the present avasarpini period.3 This does not mean that all the Jaina scriptures that were when composed or compiled still survive in words, though, of course, in spirit they do exist even now in some form or other. This is what the Jaina tradition says.
Jainism enunciates a rule that on the attainment of omniscience, a Tirtharkara delivers a sermon, and generally some persons do come forward to follow the noblest and highest path chalked out by him – technically speaking to take the Jaina dīksā and thus to form a class of the Jaina
1. Avasarpini has for its counter-part utsarpini along with which it makes up a kāla
cakra or the twelve-spoked wheel of time. This kāla-cakra is the basis of law of time so far as 5 Bharata kşetras (zones) and 5 Airāvata kşetras are concerned. It is two-fold because of its division into avasarpiņi and utsarpiņi. There are six spokes in avasarpini beginning with unadulterated happiness and ending in utmost
misery. Reverse is rather the case with utsarpiņi which too, has six spokes. 2. Cf. the following lines occurring in Viāhapannatti (XX 8) :
एएसु णं तेवीसाए जिणंतरेसु पुरिमपच्छिमएसु अट्ठसु २ जिणंतरेसु एत्थ णं कालियसुयस्स अवोच्छेदे प० मज्झिमएस सत्तसु जिणंतरेसु एत्थ णं कालियसुयस्स वोच्छेदे प० सव्वत्थ वि णं वोच्छिन्ने दिट्ठिवाए ।" (सू. ६७७) Višeśanavaí (V. 103) of Jinabhadra Gani Kșamāśramana Pavayaņasāruddhāra (v. 430-431) of Nemicandra Sūri and Sattarisayatthāna (v. 213) of Somatilaka Sūri
may be consulted. 3. " 'Field' via ! la 'Free ah sath Tafequitu fa farreri Ya? Tiet! Fathi
तित्थगरा पन्नता तं जहा-उसभमजियसंभवं अभिणंदणं च सुमतिसुप्पभसुपासससिपुष्फदंतसीयलसेज्जंसवासुपुज्ज च विमलअणंतधम्मसंतिकुंथुअरमल्लिमुणिसुव्वयनमिनेमिपासवद्धमाणा २४ । " (सू. ६७६)
- (Viahapannatti (XX, 8) 4. Kalikälasarvajña Hemacandra Suri observes in his Trisastiśalākāpurusacaritra
(parvan X, sarga 5) :"7 Hafan vafa fagafa lang s a a fruunt hi fay: 118011"

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GENESIS OF THE JAINA SCRIPTURES
clergy. Out of them, those who are going to be the greatest apostles. technically known as Ganadharas compose dvādaśangis, each of which forms a nucleus of the Jaina scriptures.
Lord Māhavīra had eleven Ganadharas Indrabhūti and others and each of them composed a dvādaśāngi. To enter into details, Indrabhūti after he had taken dīksā, bowed to Lord Mahāvīra and asked : "For Thi" (what is the essence underlying the animate and inanimate objects)? The Lord replied : "3097 91" (everything has a creation). Thereupon, once more, Indrabhūti asked the same question; or, he could not believe that there was nothing else but creation, when, with his own eyes he could see destruction and permanence as well. The Lord replied: "faths a" (everything perishes). This again led him to put the same question once more. This time the Lord replied: "yas al" (everything is permanent). This final answer solved his doubts, and he could catch the real spirit of Jainism. For, all this while the answers had set him thinking, and as if by way of sudden realization, the ideas had rushed past in his mind in the following vein :
"What can be the distinguishing feature of a substance (dravya)? Well, it must be sat, and what is sat ? It is nothing but a simultaneous possession of birth, decay and permanence. And what is permanence ? It means indestructibility of the essence or quality of the substance, though accidental qualities of this substance can and do undergo a modification."
1. By clergy, I here mean both monks and nuns. There together with the Jaina laity
comprising Srāvakas and Srāvikās form the fourfold church known as caturvidha
sangha to whom even the Tirthankara pays due respect. 2. Bhadrabāhusvāmin says in his Āvassayanijjutti :
"पढमित्थ इंदभूई विइओ उण होइ अग्गिभूइ त्ति । तइए ये वाउभूई तओ वियत्ते सुहम्मे य ॥५९३।। मंडिय मोरियपुत्ते अकंपिए चेव अयलभाया य ।
मेयज्जे य पभासे गणहरा होंति वीरस्स ॥५९४॥" 3. In this connection I may quote the following lines from Haribhadra Suri's
commentary (p. 277') on Avassaya and its Nijjutti (v. 735) "तत्र गौतमस्वामिना निषधात्रयेण चतुर्दश पूर्वाणि गृहीतानि । प्रणिपत्य पृच्छा निषद्योच्यते । भगवांश्चाचष्टे'उप्पण्णेइ वा विगमेई वा धुवेइ वा' । एता एव तिस्रो निषद्याः, आसामेव सकाशाद् गणभृताम् 'उत्पादव्ययध्रोव्ययुक्तं
सत्' इति प्रतीतिरुपजायते, अन्यथा सत्ताऽयोगात् । ततश्च ते पूर्वभवभावितमतयो द्वादशाङ्गमुपरचयन्ति ।" 4. Cf. "Brygopa " the 29th sūtra of Tattvārthādhigamaśāstra (adhyāya V)
composed by Umāsvāti Vācaka :5. "T o Fr " Tattvärtha (V. 30)

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This realization of facts spurred him on to compose a dvādaśangi, an act evolving out of the fructification or operation of Ganadhara-nama-karman.
Before we proceed further and examine the question of other Ganadharas composing a dvādaśārgi, we may note that each of the three questions asked by Indrabhūti, is styled as nisejjā in Prākrta' and nisadyā in Samskrt.2 Furthermore, all the three questions are collectively known as nisadyātraya in Samskřt. Similarly every answer that the Lord gave, goes by the name of pada or mātrkāpada" or ādeśa in Samskrt and all collectively, by the name of tripadi or padatrayı' or the like.?
It appears that we have no means to know the number of nisadyās pertaining to the remaining 10 Ganadharas; but it is certain that at least one of them had a recourse to fifteen nisadyās. This shows that this particular Ganadhara,
1. The Cunni (p. 370) on Āvassaya and its Nijjutti (v. 735) may be here quoted as under :
"तं कहं गहितं गोयमसामिणा ? तिविहं (? तीहिं) निसेज्जाहिं चोद्दस पुव्वाणि उत्पादिताणि । निसेज्जा
णाम पणवतिऊण जा पुच्छा ।" 2. See p. 3, fn. 4. 3. See p. 3, fn. 4. Also see the following (last) line of the 2nd verse of
Apäpäpurīsarkṣiptakalpa of Jinaprabha Suri:"जग्रन्थुर्बादशाङ्गी भवजलधितरी ते निषधात्रयेण" Kalpakiranavali (p. 1206) of Dharmasāgara Upadhyāya may be also referred to. Haribhadra Sūri in his com. (p.7) on Dasaveyaliya and its Nijjutii (v. 8) says: "Ta मातृकापदं, तद् यथा-'उप्पनेइ वा" इत्यादि, इह प्रवचने दृष्टिवादे समस्तनयवादबीजभूतानि मातृकापदानि
भवन्ति, तद् यथा-उप्पन्नेइ वा, विगमेइ वा, धुवेइ वा." 5. See the following verse of Dhanapāla's Tilakamañjari :
"नमो जगन्नमस्याय मुनीन्द्रायेन्द्रभूतये । यः प्राप्य त्रिपदी वाचा विश्वं विष्णुरिवानशे ॥ १९ ॥" Muniratna's Amamacaritra, Devānanda Sūri's Gautamāstaka (v. 2), Laksmīvallabha's Kalpadrumakalikā (p. 141a and p. 1410) and Vinayavijaya Upadhyāya's Subodhikā
(P. 118") may be also consulted. See Svyambhustotra (v.114) too. 6. See the following verse of Trişasti (1, 3) :"उत्पादो विगमो ध्रोव्यमिति पुण्यां पदत्रयीम् । उद्दिदेश जगन्नाथः सर्ववाङ्मयमातृकाम् ॥६५८॥"
vendra Sūri, too, has used this word in his com. (v. 1) on his own work Kammavivāga (v. 60). 7. I do not remember to have noted a Prākrta equivalent of tripadī like tivas in the
Jaina literature. 8. The following lines from the Cunni (p. 337) on Āvassaya may be here consulted :
"जदा य गणहरा सव्वे पव्वजिता ताहे किर एगनिसेज्जाए एगारस अंगाणि चोद्दसहि चोद्दस पुव्वाणि, एवं ता भगवतो अत्थो कहितो, ताहे भगवंतो एगपासे सुत्तं करंति, तं अकखरेहिं पदेहिं वंजणेहि समं"

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at least, was rather backward in intelligence as compared with Indrabhūti; or else why should he have been obliged to put such a big number of questions as 15 ? Furthermore, we do not know the actual answers given by Lord Mahāvira by way of replies to these 15 nisadyas; but it seems highly probable that trīpadi might have played therein the main part, if not the sole part.
As already said on p. 3, on the whole, 11 dvādaśāngis were composed by 11 Ganadharas, one by each of them. It, however, so happened that the dvādaśängis of the 8th and the 9th Ganadhāras not only tallied in meaning, but even in the compilation of words, and so did the dvādaśāngis of the 10th and the 11th Ganadharas. This is rather a curious coincidence;2 for, there is no wonder, if the underlying spirit of one dvādaśāngi does not differ from that of another, when each has the same basis viz. tripadī to fall back upon.
A dvādaśangi means no doubt a collection of 12 Angas. But it should be borne in mind that there is a difference of opinion regarding the order of these 12 Angas which constitute a dvādaśāngi. Some believe that the 12 Angas were composed in the following order :
(1) Āyāra, (2) Süyagada, (3) Thāņa, (4) Samavāya, (5) Viāhapannatti, (6) Nāyādhammakahā, (7) Uvāsagadasā, (8) Antagadadasā, (9) Anuttarovavāiyadasā, (10) Panhāvāgarana, (11) Vivāgasuya and (12) Ditthivāya.
Others maintain that 14 Puvvas which make up Puvvagaya, one of the five sections of Ditthivaya, were first composed, and they were followed by the
1. cf. Trisasti (X, 5)
"एवं रचयतां तेषां सप्तानां गणधारिणाम् । परस्परमजायन्त विभिन्नाः सूत्रवाचनाः ॥१७३||
अकम्पिताऽचलाभ्रात्रोः श्रीमेतार्य-प्रभासयोः । परस्परमजायन्त सहक्षा एव वाचनाः ॥१७४।। 2. This coincidence led to the formation of 9 ganas (schools) instead of 11; for,
otherwise there would have been 11 schools, one school for each Ganadhara out of 11. That only 9 schools came into existence is borne out by the following line occurring in the Cunni (p. 337) on the Avassaya :
अकंपिय-अयलभातीणं एगो गणो, मेयज्ज-पभासाणं एगो गणो, एवं णव गणा होति ।" 3. These are the titles of 12 Angas. Angas 6 to 11 have their titles in plural; so some
mention them in the nominative as Nāyādhammakahāo, Uvāsagadasão, Antagadadasão, Anuttaravāïyadasão and Panhāvāgaranāim. See Samavāya (s. 136)
and Nandi (s. 45). 4. The pertinent portion in Nandi (s. 57) which mentions these five sections is :
"दिट्टिवाए णं सव्वभावपरूवणा आघविज्जइ, से समासओ पंचविहे पन्नत्ते, तं जहा-परिकम्मे १. सुत्ताई, २. Yoolul, 3. 37937), 8. f67371 811"

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composition of the rest of the dvādaśangi. There is no explicit statement, so far as I know, which says that on 14 Puvvas being composed, the remaining portion of Ditthivāya was composed, and then the 11 Angas commencing with Ayāra and ending with Vivāgasuya. But this seems to be the natural course to have been followed; for, it is too much to believe that the composition of the 14 Puvvas was immediately followed by that of the 11 Angas, thus leaving the remaining 4 sections of Ditthivāya to be attended to, last.
From the above survey we come to the conclusion that 12 Angas were no doubt composed, but the difference of opinion exists with regard to their order of composition, some believing Āyāra to be the first and Ditthivaya to be the last, whereas others believing Ditthivaya to be the first and Āyara, Sūyagada and other Angas as following it.
This finishes the question about the composition of 12 Angas, but there remains one more knotty problem to be tackled before we can finish the discussion about the genesis of the dvādaśārgi. It refers to the order of the composition of the various sections of Ditthivāya. As already noted on P. 6, there are five sections of this Ditthivāya viz. (1) Parikamma, (2) Sutta (at times used in plural), (3) Puvvagaya, (4) Anuoga and (5) Cūliyā. Now we find that these 5 sections are mentioned in two different orders in the religious works of the Jainas. For instance, Nandi, on one hand, mentions the five sections in the order noted above, whereas some works such as Hemacandra Sūri's Abhidhānacintāmani (II, 1602), Devendra Sūri's com. (p.
1. Cf. the following lines of the Cunni (pp. 56-57) on Avassaya:
"से कि तं पुव्वगयं ? कम्हा पुव्वगतं ति ? उच्यते-जम्हा तित्थकरो तित्थपवत्तणकाले गणहरा सव्वसुत्तावारत्तणतो पुव्वं पुव्वगतसुत्तत्थं भासइ तम्हा 'पुव्वं' ति भणिता, गणहरा, सुत्तरयणं करेन्ता आयाराइरयणं करेंति ठवेंति य, अण्णारियमतेणं पुण पुव्वगतसुत्तत्थो पुव्वं अरहता भासिया गणहरेहि वि पुव्वगयं चेव पुव्वं रइयं पच्छा आयाराइ, एवमुत्तो चोदक आह-णणु पुव्वावरविरुद्धं, कम्हा ? आयारणिज्जुत्तीए भणितं 'सव्वेर्सि आचारो०' गाहा, आचार्य आह सत्यमुक्तं किन्तु ठावणा, इमं पुण अक्खररयणं पडुच्च भणितं पुव्वं पुव्वा कता इत्यर्थ:" Malayagiri Sūri has reproduced this very view in his com. (p. 2406) on Nandi. Abhayadeva Sūri, too, has done the same as can be seen from his com. (pp. 1306-131") on samavāya. Siddhasena Gani has also endorsed this very view in his com. (p. 208") on Pavayaņasāruddhāra. In Siddhasena Gani's bhāsyānusāriņi tikā (p. 94) on Tattvārtha (1. 20) and in Trisasti (X. 5. 172) only one view is mentioned i. e. to say 14 Puvvas were first composed. Anyhow we can see that there have been two views propounded
in this connection at least as early as the date of the Cunni referred to on p. 4. 2. "uficha-qarqenye ma-ach: 41
स्युष्टिवादभेदाः पूर्वाणि चतुर्दशापि पूर्वगते ॥१६०॥

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17) on his own work Kammavivāya (v. 6), Vinayavijaya Upadhyāya's. Lokaprakāśa (III, 792)2 and Akalanka's Tattvārtharājavārtika (p. 51)3 assign to Puvvagaya, the 4th place rather than the 3rd, and to Aņuoga, the 3rd place instead of the 4th, the order of the rest being the same as before. This means that we have two orders as under :
1.(1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Aņuoga and (5) Cūliyā. II. (1) Parikamma, (2) Sutta, (3) Aņuoga, (4) Puvvagaya and (5)
Cūliyā.
And hence the knotty problem before us. Is this difference really an outcome of some deliberate understanding or is it purely accidental, and as such it has no such significance as we may be inclined to attribute ? In other words, did this difference arise because in course of enumerating the sections of Ditthivāya, no special attention was paid to their order-the order being then looked upon as immaterial and enumeration the main goal to be achieved ? I do not know, if there is any source which throws light upon this problem. So I may try to solve this problem, by assuming for the present that these orders represent two different views regarding the composition (racana) and the subsequent arrangement (sthapana) of the five sections of Ditthivāya with a view to facilitate their study. I have not come across any reference explicit or implicit wherefrom we can deduce that it was rather some other section of Ditthivāya which was first composed and not Puvvagaya comprising 14 Puvvas. It is true that there is a possibility to construe that the composition of the 14 Puvvas is not to be taken in quite a literal sense; but it, after all, refers to the composition of Ditthivāya in its entirety, though 14 Puvvas are specifically mentioned in virtue of their importance and the consequent unique position they hold, not only so far as the 12th Anga is concerned but all the 12 Angas are concerned. But even this construction does not at all improve the situation.
1. "परिकम्म १ सुत्त २ पुव्वाणुओग ३ पुव्वगय ४ चूलिया ५ एंव ।
पण दिट्ठिवायभेया चउदस पुव्वाइं पुव्वगयं ।" 2. Herein there is the same verse as noted on p. 7, fn. 1. 3. " Jafae: fick han gernen: gorri arctat afa 1"
Taking this reference together with those noted on p. 7, fn. 1-2, we see that instead of Anuoga (Sk. Anuyoga), we have its synonyms Puvvänuoga (Sk.
Pūrvānuyoga) and Prathamānuyoga (Pr. Padhamāņuoga). 4. This so to say furnishes us with an example of the figure of speech known as
'synocdoche'.

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It appears that looking to the nature of the five sections, they must have been composed in the very order in which they are mentioned in Nandi, and that the other order only reflects the attitude that can be taken regarding the study and teaching of Anuoga, the 4th section of Ditthivāya. To put it explicitly, on seeing that upakrama, niksepa, anugama and naya form the four entrances to anuyoga or exposition, one may be inclined to believe that the Aņuoga in question, too, is associated with these four entrances. If this is correct, it may be added that it is an open secret that one has to go through the first two entrances before studying a scripture (strictly speaking its portion), and the last two entrances are resorted to, after one has been initiated into the portion concerned. Some may therefore look upon the first two entrances as the main ones; for, it is after mastering them that the study of the portion concerned is commenced, whereas others may attach more importance to the last two as they help in cultivating and culminating the real study. It is this difference of opinion which may lead to the change in the assignment of the orders of Puvvagaya and Anuoga. For, those who hold the first view may assign to Anuoga, a place prior to that meant for Puvvagaya, whereas those who hold the second view my place Puvvagaya ahead of Anuoga. This means that some may believe that the right place for Anuoga, is just where it is use of, whereas some may believe that the initial stage is not so important as the culminating one, and that the latter follows the initiation of the work in question, and hence it cannot be assigned a place prior to that work but only one following it.
This is what can be roughly said by taking into account the subject-matter of Anuogaddāra and the etymology of the word 'anuyoga'. But it may be argued that this is not the correct view; for, the nature of Anuoga as expounded in the sacred works of the Jainas hardly warrants or justifies this state of affairs. On
1. In the Cunni (p. 58) on Nandi (s. 57) we have :
"अणुयोगो त्ति अनुयोग इत्येतत्, अनुरूपो योग अनुयोग इत्येवं सर्व एव सूत्रार्थो वाच्यः, इह जन्मभेदपर्यायशिक्षादियोगः विवक्षितोऽनुयोगो वाच्यः, स च द्विविधो मूलपढमाणुयोगो गंडिकाविशिष्टश्च ।" Malaygiri Sūri observes while commenting upon this sūtra:"अथ कोऽयमनुयोगः ? अनुरूपोऽनुकूलो वा योगोऽनुयोग: सूत्रस्य स्वेनाभिधेयेन सार्धमनुरूपः सम्बन्धः" Hemacandra Sūri has said the same thing almost ad. verbatim in his com. (p. 105)
on Abhidhānacintamani (III 160). 2. See the ending portion of the Cunni quoted here in fn. 1. The lines that follow
it may be also noted :

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the contrary, the two main divisions of Anuoga viz. Mülapadhamānuoga and Gandiyānuogal and their contents lead us to assume that this Anuoga deals mote or less with the biographies of the Tirtharkaras, the Kulakaras” (patriarchs), the Ganadharas and several other persons who attained liberation or were born in the
"तत्थ मूलपढमाणुयोगे त्ति, इह मूलभावस्तु तीर्थकरः, तस्स प्रथमं पूर्वभवादि अथवा मूलस्स पढमा भवाणुयोगो एत्थ तित्थगरस्स. अतीतभवभावा वट्टमाणवयजम्मादिया भावा कहेज्जति अहवा जे मूलस्स भागा ते मूलपढमाणुयोगो, एत्थ तित्थकरस्स जे भावा प्रसूतास्ते परियायपुरिसत्ताइ भाणियव्वा; गंडियाणुयोगो त्ति इक्खुमादिपर्वकंडिकावत् एकाधिकारत्तणतो गंडियाणुयोगो भण्णति, ते च कुलकरादियातो विमलवाहणादि कुलकराणं पुव्वभव्वजम्मणामप्पमाण. गाहा, एवमादि जं किंचि कुलकरस्य वत्तव्वं तं सव्वं कुलकरगंडियाए भणितं, एवं तित्थगरादिगंडियासु वि" From this it can be seen that the Cūrnikara interprets Mūlapadhamānuoga in three ways while commenting upon the following portion of Nandi (s. 57):"मूलपढमाणुओगेणं अरहंताणं भगवंताणं पुव्वभवा देवगमणाई आउंचवणाई जम्मणाणि अभिसेआ रायवरसिरिओ पव्वज्जाओ तवा य उग्गा केवलनाणुप्पयाओ तित्थपवत्तणाणि असीसा गणा गणहरा अज्जपवत्तिणीओ संघस्स चउव्विहस्स जं च परिमाणं जिणमणपज्जवओहिनाणी सम्मत्तसुअनाणिणो अ वाई अणुत्तरगई अ उत्तरवेउव्विणो अ मुणिणो जत्तिआ सिद्धा सिद्धीपहो जह देसिओ जच्चिरं च कालं पाओवगया जे जहिं जत्तिआई भत्ताइ छेइत्ता अंतगडे मुणिवरुत्तमे तमरओघविप्पमुक्के मुक्खसुहमणुत्तरं च पत्ते एवमन्ने अ एवमाइभावा मूलपढमाणुओगे कहिआ, सेत्तं
मूलपढमाणुओगे।" 1. This consists of several kinds of gandiyās. One of them is Cittantaragandiya and is
described in the Cunni (pp. 58-61) on Nandi (s. 57) as under :"चित्तंतरगंडिय' त्ति, चित्ता इति अनेकार्थाः अंतरे इति उसभअजियंतरे वा दिदा, गंडिका इति खंडं अतो चित्तंतरे गंडिका दिट्ठा, तो तेसिं परूवणा पुव्वायरिएहिं इमा निद्दिट्ठा ।आदिच्चजसादीणं उसभस्स पओप्पए णरवतीणं । सगरसुयाण सुबुद्धी इणमो संखं परिकथेइ ॥१॥ चोद्दस लक्खा सिद्धा णिवईणेक्को य होति सव्वटे । एवेकेक्के ठाणे पुरिसगुणा होतऽसंखेज्जा ॥२॥ पुणरवि चोद्दस लक्खा सिद्धा णिवदीण दोण्णि सव्वटे । जुगठाणे वि असंखा पुरिसजुगा होंति णायव्वा ॥३॥ जाव य लक्खा चोद्दस सिद्धा पण्णास होंति सव्वढे । पण्णासट्ठाणे वि य पुरिसजुगा होंतिऽसंखेज्जा ॥४॥ एगुत्तरा दुलक्खा सव्वट्ठाणे य जाव पण्णासा । एक्कक्कुत्तरठाणे पुरिसजुगा होतिऽसंखेज्जा ॥५॥ विपरीयं सव्वद्वे चोद्दस लक्खा य निव्वुओ एगो । सच्चेव य परिवाडी पण्णासा जाव सिद्धिए ॥६॥ तेण परं लक्खादि दो दो ठाणा य समग वच्चंति । सिवगतिसव्वद्वेहिं इणमो तासिं विधी होई ॥७॥ दो लक्खा सिद्धीए दो लक्खा णरवदीण सव्वदे। एवं तिलकखचउ पंच जाव लक्खा असंखेज्जा ॥८॥ सिवगतिसव्वद्वेहिं चित्तंतरगंडिता ततो चउरो । एगा एगुत्तरिया एगादि बितिउत्तरा तइया ॥९॥ ततिएगादि तिओत्तर निगमादि ओत्तरा चउत्थे य । पढमाए सिद्धक्को दोण्णि य सव्वट्ठसिद्धमि |१०|| तत्तो तिण्णि णरिंदा सिद्धा चत्तारि होंति सव्वटे । इय जाव असंखेज्जा सिवगतिसव्वट्ठ सिद्धेहिं ॥११॥ ताए बिउत्तराए सिद्धक्को तिण्णि होति सव्वटे । एवं पंच य सत्तय जाव असंखेज्ज दो तिन्नि ।। १२॥ एग चउ सत्त दसगं जाव असंखेज्ज होंति दोतिण्णि । सिवगतिसव्वदेहिं तिउत्तरा एत्थ णेयव्वा ॥१३॥ ताहे तियगादिबिउत्तराए अऊणतीसं तु तियग ठावेउं । पढमे उ णत्थि खेवो सेसेसु इमे भवे खेवा ॥१४॥
In all, there are 32 verses; but I have here given only 14. 2. For the lives of 7 Kulakaras as the reader should refer to Samavāya (s. 157),
Paumacariya (III, 50-58) and Trisasti (I, 2, 137-206). 3. This is, of course, a rough rendering.
HIST.-2

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Anuttara vimănas during the period that began with the life of Lord Rsabha and ended with the birth of Jitaśatru, father of Lord Ajita. In short, Anuoga is dharmakathānuoga which consists of kathās having mostly for their central figures, persons who attained liberation or who were about to attain liberation in the next birth or so. Relying on this view, one may try to explain as under, the difference in the orders of the 3rd and 4th sections of Ditthivāya :
A student of Jainism knows it full well that there are four anuyogas' viz. (1) dharmakathānuyoga, (2) ganitānuyoga, (3) dravyānuyoga and (4) caranakaraṇānuyoga permeating the entire sphere of the Jaina scriptures. Furthermore, he must be aware of the fact that it is possible to say that kathānuyoga is more beneficial and more appealing than dravyānuyoga so far as laymen are concerned. So it is not unnatural if one assigns to Aņuoga, a place prior to Puvvagaya, on the ground that Aņuoga is mostly, if not entirely, associated with dharmakathānuyoga (probably of a higher type), and Puvvagaya, with
1. Cf. the following lines occurring in silãnka Sūri's com. (p. 16) on āyāra :
"अतः प्रारभ्यतेऽर्हद्वचनानुयोगः, स च चतुधा तद् यथा-धर्मकथानुयोगो गणितानुयोगो द्रव्यानुयोगश्वरणकरणानुयोगश्चेति, तत्र धर्मकथानुयोग उत्तराध्ययनादिकः, गणितानुयोगः सूर्यप्रज्ञप्त्यादिकः, द्रव्यानुयोगः पूर्वाणि सम्मत्यादिकश्च, चरणकरणानुयोगश्च आचारादिकः, स च प्रधानतमः, शेषाणां तदर्थत्वात्" For further references and some details about 4 anuyogas, see Maladhārin Hemancandra Sūri's com. (pp. 931-932) on Višeśāvassayabhāsa (v. 2295), śānticandra Upadhyāya's
Prameyaratnamañjūșā, a com. (pp. 22-2b) on Jambuddīvapannatti, etc. 2. Avassayanijjutti (v. 227), Āvassayabhāsa (v. 774) and Viseśāvassayabhāsa (v. 2288)
bear testimony. All these three verses are identical, and the first of them is reproduced in the latter two works ad verbatim as under :"देविंदवंदिएहिं महाणुभावेहि रक्खियज्जेहिं । जुगमासज्ज विभत्तो । अणुओगो तो कओ चउहा ॥ २२७॥" The following verses of the Āvassayanijjutti may be also consulted :"जावंति अज्जवइरा अपुहुत्तं कालियाणुओगस्स । तेणारेण पुहुत्तं कालियसुयं दिट्टिवाए य ॥२२५|| अपुहुत्ते अणुओगो चत्तारि दुवार भासइ एगो । पुहुत्ताणुओगकरणे ते अत्थ तओ वि वोच्छिना ॥ २२६॥" These very verses occur in Avassayabhāsa as v. 763 and 773 and in Viseśāvassayabhāsa as v. 2284 and 2286. It may be noted that it is only kāliya suya which is mentioned here. This has been done with a view to show that it is mukya (principal), and that ukkāliya suya is gauņa (Subordinate). So says Hemacandra Sūri in his com. (p. 928)
on Viśeśāvassayabhāsa (v. 2289). 3. Cf. the following verse of the Avassayamūlabhāsa :
"कालियसुयं च इसिभासियाई तइआ य सूरपन्नत्ती । सव्वो य दिट्टिवाओ चउत्थओ होइ अणुओगो ॥१२४॥" This very verse occurs in Višeśävassayabhāsa as v. 2294

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dravyānuyoga, which is, in a way, subordinate to kathānuyoga. Similarly one who may be attaching the greatest importance to dravyānuyoga in preference to any of the rest of the anuyogas, may very well turn the tables against Anuoga and assign to it a place next to Puvvagaya, and not ahead of it.
These are the only solutions I can think of, at present. Consequently I shall not now any more dwell upon this problem.
This finishes a rough survey of the genesis of the dvādaśangi; but that does not mean the termination of the topic of this chapter. For, there are a good many Jaina scriptures besides the dvādaśāngi, though they are practically evolved' out of this dvādasangi, and that they are not the immediate compositions just coeval with the establishment of the tirtha by the Tirtharkara in question. This means that I should, first of all, define the phrase "Jaina scriptures" and then indicate the scriptures which are not included in the dvādaśangi.
To begin with, I may note the various meanings of the word 'scripture' as given in The Concise Oxford Dictionary of Current English (p. 1072 of the new edition revised by W. H. Fowler). They are : "The Bible with or without the Apocrypha2 (usually without article; also Holy scripture or the Ss.; a doctrine not found in S. or the Ss.); a or the quotation from the Bible; (attrib.) taken from or relating to the Bible (a s. text, lesson; cf. scriptural); sacred book of non-Christian community; (archaic) inscription."
From this it follows that leaving aside the archaic meaning of the word 'scripture' viz. 'inscription', it signifies a sacred book of any community, Christian or non-Christian. So one may naturally take the phrase 'Jaina scriptures' to mean sacred books of the Jainas. This view is correct, but I may add that the phrase
1. So far as this dvādaśangi is concerned, its 12 Angas are evolved out of Ditthivaya also
known as Bhūyāvāya. So says the following verse of Viseśävassayabhāsa :
"जइ वि भूयावाए सव्वस्स वओमस्स ओयारो । निज्जूहण तहावि दु दुम्मेहे पप्प इत्थी य ॥ ५५१॥ 2. The meanings of Apocrypha are given in this Dictionary on p. 50. They are : "Books
of old Testament included in Septuagint and Vulgate, but not originally written in Hebrew, nor counted genuine by Jews, and excluded from Canon at Reformation. In order that we can follow this, we may note the meanings of Septuagint and Vulgate. They are respectively as under :"Greek version of O. T. including the apocrypha said to have been made about 270 B. C. by seventy translators." "Latin version of the Bible prepared by Jerome te in the 4th c."

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can be interpreted in another way, too. In order that this may be easily realized, I shall give here two definitions, of sammasuya (Sk. samyak-śruta), and two of micchāsuya (Sk. mithya-śruta), as well. According to the 1st definition the dvādaśāngi and other scriptures based upon it the works which are composed by the Jaina saints of a very high calibre are classed as sammasuya whereas the works composed by the non-Jainas who are wanting in right knowledge are classed as micchâsuya. According to the 2nd definition, all the works included in these two classes are sammasuya so far as a samyagdrsti (one having a right sort of faith) is concerned, whereas they are micchāsuya so far as a mithyādrsti (one having wrong faith) is concerned. Consequently, according to this second definition, any and every sacred work, Jaina or non-Jaina is a Jaina scripture to a samyagdrsti.? But I here do not use the phrase 'Jaina scriptures' in this wide sense but in the previous sense-the restricted sense. That is to say, I interpret Jaina scriptures' as authoritative works composed by eminent Jaina saints such as the Ganadharas, Srutakevalins, Dasapurvadharas, Pratyekabuddhas and the like. To be explicit, I should now enumerate these works.
1. "जं इमं अण्णाणिएहि मिच्छादिट्ठिएहि सच्छंदबुद्धिमइविगप्पिअं तं जहा-भारहं रामायणं भीमासुरक्खं कोडिलयं
सगडभद्दिआओ खोड (? घोडग) मुहं कप्यासिअंनागसुहुमं कणगसत्तरी वइसेसियं बुद्धवयणं तेरासिअं काविलिअं लोगाययं सद्वितंतं माढरं पुराणं वागरणं भागवं पायंजली पुस्सदेवयं लेहं गणिअंसउणरुअंनाडयाई, अहवा बावत्तरि कलाओ चत्तारि अ वेआ सगोवंगा, एआई मिच्छदिट्ठिस्स मिच्छत्तपरिग्गहिआई मिच्छासुअं, एयाइं चेव सम्मदिट्ठिस्स सम्मत्तपरिग्गहिआई सम्मसुअं, अहवा मिच्छदिट्ठिस्स वि एयाई चेव सम्मसुअं, कम्हा ? सम्मत्तहेउत्तणओ, जम्हा ते मिच्छदिडिआ तेहिं चेव समएहि चोइआ समाणा केई सपक्खदिट्ठीओ चयंति, से तं मिच्छासुअं।"
– Nandi (S. 42.) 2. "जं इमं अरहंतेहिं.. पणीअं दुवालसंगं गणिपिडगं .. चोद्दसपुव्विस्स सम्मसुअं अभिण्णदसपुव्विस्स सम्मसुअं, तेण
परं भिण्णेसु भयणा, से तं सम्मसुअं" -Nandi (s. 41.) See also fn 1. 3. This is true in the case of some of the mithyadrstis too, in case works like the Vedas
lead them to the right path and thus enable them to leave the non-Jaina fold and to
become followers of Jainism. See the concluding lines of fn. 1. 4. In this connection, I may quote the following verse :
"अर्हत्प्रोक्तं गणधरहब्धं प्रत्येकबुद्धदृब्धं च । स्थविरग्रथितं च तथा प्रमाणभूतं त्रिधा सूत्रम् ॥" This is quoted by Drona Suri, in his com. (p. 34) on Ohanijjutti in support of his statement as under :"अर्थतस्तीर्थकरप्रणीतं सूत्रतो गणधरनिबद्धं चतुर्दशपूर्वधरोपनिबद्धं दशपूर्वधरोपनिबद्धं प्रत्येकबुद्धोपनिबद्धं च ।" This idea can be seen in the following verse of Vattakerasvamin's Mulayara (V), too :
"सुत्तं गणधरकथिदं तहेव पत्तेयबुद्धिकथिदं च । सुदकेवलिणा कथिदं अभिण्णदसपुव्वकथिदं च ॥८॥ 5. He died in Vira Samvat 170. So says Hemacandra Suri in his Parisistaparvan (IX, 112).

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Bhadrabāhusvämins is the last i.e. the 5th Śrutakevalin, in case we use this word Śrutakevalin in the strictest sense;} if not, he is last but one, and Sthūlabhadra? is the last. All the 11 Ganadharas of Lord Mahāvīra were Śrutakevalins, and there were other saints of His, 289, in number, who, too, were Srutakevalins. They were followed by Jambūsvāmin and 4 śrutakevalins viz. (1) Prabhavasvamins, (2) Śayyambhava Sūri, (3) Yaśobhadra Sūri and (4) Sambhūtivijaya. Out of all these Śrutakevalins, we have already Ganadharas and 12 Angas composed by each of them. It is said that Avassaya is composed by Indrabhūti, the very 1st Ganadhara; but since the opinions differ in this connection and since the question of its genesis requires a lot of space, I reserve it for subsequent treatment. As regards 289 Śrutakevalins, we do not know, if any one of them had composed any work. The same is the case with Jambūsvāmin, and Prabhavasvāmin. Sayyambhava Süri, a junior contemporary of Prabhavasvāmin and a predecessor of Bhadrabāhusvāmin has at least one work viz. Dasaveyaliya attributed to him. This and the two Culiyas4 associated with it, I shall deal with, in due course. As regards Yaśobhadra Sūri and Sambhūtivijaya, we are again in the dark. Then comes the case of Bhadrabāhusvāmin. He is an author of ten Nijjuttis.5 Over and above that, he is looked upon as the author of Pajjosanākappa, the
1. The strictest sense means to use the word "Śrutakevalin' for one who is conversant with
all the 14 Puvvas, both in words and meanings. 2. He completely knew the meaning of the 1st 10 puvvas only, though he had studied all
the 14 Puvvas in words. 3. He is the last of the persons to have attained omniscience in this avasarpiņi. No dout, he
too, is a śrutakevalin. But as Ganadharas are usually styled as Ganadharas and not Śrutakevalins, as the former designation is superior to the latter, similarly it is more consistent to say that Jambūsvāmin is kevalin than to address him by an inferior designation of Śrutakevalin. In short, the work Śrutakevalin is generally used for such persons who do not attain omniscience during their life but at the same time master the complete
śrutajñāna. This will explain why I have separately mentioned Jambūsvāmin. 4. There are two Cūliyās in the case of Ayära, too, as we shall see hereafter. 5. This is what Bhadrabāhusvāmin has himself said in the following verse of his
Āvassayanijjutti :"आवस्सयस्स दसकालियस्स तह उत्तरज्झमायारे । सूयगडे निज्जुत्तिं वोच्छामि तहा दसाणं च ॥ ८२ ॥
कप्पस्से य निजत्ति ववहारस्सेव परमनिउणस्स । सूरियपण्णत्तीए वोच्छं इसिभासियाणं च ॥ ८३॥ 6. In all, there are, roughly speaking, six Chedasūtras viz., (1) Nisiha, (2) Mahānisīha, (3),
Vavahära, (4) Dasāsuyakkhandha, (5) Kappa and (6) Pañcakappa or its substitute Jiyakappa

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8th chapter of Dasāsuyakkhandha and other Chedasūtra6 viz. Vavahāra and Kappa', and that he is said to be an author of Pindanijjutti and Ohanijjutti as well.
The ten Nijjuttis here referred to, are versified commentaries in Prākrta on the following 10 works :
(1) Āvassaya, (2) Dasaveyāliya, (3) Uttarajjhayaņa, (4) Āyāra, (5) Sūyagada, (6) Dasāsuyakkhandha, (7) Kappa, (8) Vavahāra, (9) Sūriyapannatti and (10) Isibhāsiya.
Out of these ten works, we had an occasion to mention (1), (2), (4) and (5) up till now. As regards (3), it appears that it is not a work of one single author, though Prof. Banarasidas in his Ardhamāgadhi Reader (P. 45) attributes its authorship to Bhadrabāhusvāmin. Works (6), (7) and (8) come under the class of works known as Chedasūtras, and they are said to be the compositions of Bhadrabāhusvāmin. Works (9) and (10) are rather anonymous, and out of them, the last is said to be a work consisting of 45 ajjhayanas narrated by 45 Pratyekabuddhas, one by each of them.2
Before proceeding further, I may mention that all these 10 works which are commented upon by Bhadrabāhusvämin, a śrutakevalin, deserve to be included in the list of Jaina scriptures (and I accordingly do so), though a work like Sūriyapannatti is anonymous. For, its author, whoever he was, must have been an outstanding personality, and this work of his must have been of a very high order as not only to attract the attention of a Śrutakevalin but to lead him to comment upon it.
To this list of the Jaina scriptures so far enumerated, may be added works composed by Sthūlabhadra. But we do not know whether he at all
1. Cf. The following verse of Pañcakappabhāsa composed by Sanghadāsa
Ksamāśramana :"वंदामि भद्दबाहं पाईणं चरिमसयलसुयणाणि । सुत्तत्थकारगमिसिं दसाण कप्पे य ववहारे ।।" For this verse see Pt. II pp. 259 and 67 of Descriptive Catalogue of Jaina Manuscripts (vol. XVII) of Des. Cat. of the Govt. Collections of Mss. deposited at Bhandarkar 0.
Research Institute), and Peterson, Report IV, p-100. 2. Cf. the following lines occurring in Yaśodeva Sūri's com. (p. 67“) on Pakkhiyasutta :
"इसिभासियाई ति इह ऋषयः प्रत्येकबुद्धसाधवस्ते चात्र नेमिनाथतीर्थवर्तिनो नारदादयो विंशतिः, पार्श्वनाथतीर्थवर्तिनः पञ्चदश, वर्द्धमानस्वामितीर्थवर्तिनो दश ग्राह्याः, तैर्भाषितानि पञ्चचत्वारिंशत्सङ्घान्यध्ययनानि श्रवणाद्यधिकार (भ)वन्नि ऋषिभाषितानि ।"

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composed any work. This finishes the enumeration of the works of one and all the Śrutakevalins. Now we may turn to the works of Dasapūrvadharas.1 Vajrasvāmin is said to be the last in the lot. We do not know if he or any other Daśapūrvadharas except έyama Sūri who preceded him, ever composed any work. Pannavana is said to be the work of this very Syama Sūri.
It may be added in this connection that some of the Sangrahaṇīs on Upangas are compositions of some of the Daśapūrvadharas; for, this is what we learn from Droņa Suri's com. (p. 3) on Ohanijjutti.
This means that it now remains to examine the question of the works of the Pratyekabuddhas. Some of the ajjhayanas of Uttarajjhayana are said to be the works of some of the Pratyekabuddhas. Moreover, some of the works known as Prakīrņakas are attributed to them about which we shall refer to, hereafter.
15
This rough discussion about the works that can be termed as Jaina scriptures, gives us an idea as to the number of works of which the genesis remains to be attempted. They are :
(1) Avassaya, (2) Dasaveyāliya, (3) Uttarajjhayaṇa, (4) Dasasuyakkhandha, (5) Kappa, (6) Vavahāra, (7) Sūriyapaṇṇatti, (8) Pindanijjutti, (9) Ohanijjutti, (10) Cūliyās and (11) Paṇṇavaṇā.
It may be noted that out of these 11 works, the first three along with the 8th and the 9th form a group known as Mūlasūtra. The 4th, 5th and the 6th are classed under the name of Chedasūtra, while the 7th and 11th, under the name of the Upanga. This will show that over and above the Jaina scriptures noted up till now, there are some more Jaina sacred works; for, the number of the chedasutras as already stated in 5 or 6, and that of the Upangas 12. No doubt, almost all of these works are anonymous, and it is very difficult to
1. This is due to the fact that in this avasarpiņi, there has not flourished any such saint who knew 13, 12 or 11 Puvvas. The following lines from Drona Sūri's com. (P. 3") on Ohanijjutti may be quoted in this connection :
"अस्यामवसर्पिण्यां चतुर्दशपूर्व्यनन्तरं दशपूर्वधरा एव सञ्जाता न त्रयोदशपूर्वधरा द्वादशपूर्वधरा एकादश पूर्वधरा वा "
2. In Subodhikā (p. 169') it is said :
" महागिरिः १ सुहस्ती च २ सूरिः श्रीगुणसुन्दरः । श्यामार्यः ४ स्कन्दिलाचार्यो ५ रेवतीमित्रसूरिराट् ६ ॥ श्रीधर्मो ७ भद्रगुप्तश्च ८. श्रीगुप्तो ९. वज्रसूरिराट् । युगप्रधानप्रवरा दशैते दशपूर्विणः ॥"
3. The pertinent line is as under :
" दशपूर्वधरा अपि शासनस्योपकारका उपाङ्गादीनां सङ्ग्रहण्युपरचनेन हेतुना

11

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
ascertain their dates of composition. Even then an attempt must be made to examine their genesis, too; for, they are also after all, Jaina scriptures, though. perhaps not in the strictest sense. But as this chapter has already out-swollen in size, I have to reserve this topic for subsequent treatment. I may therefore conclude this chapter by mentioning only two facts as under :
(1) There are works known as Prakīrņakas. They were composed by the 14,000 disciples of Lord Mahāvira-the disciples who were endowed with four types of mati-jñāna. These disciples, as some say, are not necessarily the Pratyekabuddhas?; but whatever it may be, we have no means to know exactly which works were composed by them. The works styled as Prakīrnakas and enumerated under the two groups known as Kāliya-suya3 and ukkāliya-suya are perhaps some of the works composed by these Pratyekabuddhas. Whether it is so or not, their genesis will be taken up hereafter.
1. There is a difference of opinion as to whether these are the direct pupils of Lord
Mahāvīra or the indirect ones, and as such they are not necessarily contemporaneous with Lord Mahāvīra. In this connection I may reproduce the following lines from Malayagiri Suri's com. (p. 208) on Nandi :"एके सूरयः प्रज्ञापयन्ति-इिदं किल चतुरशीतिसहस्रादिकं ऋनभादीनां तीर्थकृतां श्रमणपरिमाणं प्रधानसूत्र विरचनसमर्थान श्रमणानधिकृत्य वेदितव्यं, इतरथा पुनः सामान्यश्रमणाः प्रभूततरा अपि तस्मिन् २ ऋषभादिकाले आसीरन्, अपरे पुनरेवं प्रज्ञापयन्ति ऋतभादितीर्थकृतां जीवतामिदं चतुरशीतिहस्रादिकं श्रमणपरिमाणं प्रवाहतः पुनरेकैकस्मिन् तीर्थे भूयांस: श्रमणा वेदितव्याः, तत्र ये प्रधानसूत्रविरचनशक्तिसमन्विताः सुप्रसिद्धतद्ग्रन्था अतत्कालिका अपि तीर्थे वर्तमानास्तत्राधिकृता द्रष्टव्याः, एतदेव मतान्तरमुपदर्शयन्नाह 'अथवे' त्यादि, अथवेति प्रकारान्तरोपदर्शने, यस्य ऋषभादेस्तीर्थकृतो यावन्तः शिष्यास्तीर्थे औत्पत्तिक्या वैनयिक्या कर्मजया पारिणामिक्या चतुर्विधया बुद्ध्या उपेता:-समन्विता आसीरन् तस्य ऋषभादेस्तावन्ति प्रकीर्णकसहस्राण्यभवन्, प्रत्येकबुद्धा अपि तावन्त एव अत्रैके व्याचक्षते इह एकैकस्य तीर्थकृतस्तीर्थेऽपरिमाणानि प्रकीर्णकानि भवन्ति, प्रकीर्णककारिणाम् परिमाणत्वात् केवलमिह प्रत्येकबुद्धरचितान्येव प्रकीर्णकानि द्रष्टव्यानि प्रकीर्णक परिमाणेन प्रत्येकबुद्धपरिमाणप्रतिपादनात्, स्यादेतत्-प्रत्येकबुद्धानां शिष्यभावो विरुध्यते, तदेतदसमीचीनं, यतः प्रव्राजकाचार्यमेवाधिकृत्य शिष्यभावो निषिध्यते, न तु तीर्थकरोपदिष्टशासनप्रतिपन्नत्वेनापि, ततो न कश्चिद् दोषः, तथा च तेषां ग्रन्थः-इह तित्थे अपरिमाणा पइन्नगा, पइन्नगसामिअपरिमाणत्तणओ, किंतु इह सुत्ते पत्तेयबुद्धपणीयं पइन्नगं भाणियव्वं, कम्हा? जम्हा, पइण्णगपरिमाणेण चेव पत्तेयबुद्धपरिमाणं कीरइ, (इति) भणियं 'पत्तेयबुद्धा वि तत्तिया चेव' त्ति, चोयग आह -'नणु पत्तेयबुद्धा सिस्सभावो य विरुज्झए' आयरिओ आह -'तित्थयरपणीयसासणपडिवन्नतणओ तस्सीसा हवंती'ति, अन्ये पुनरेवमाहुः ‘सामान्येन प्रकीर्णकैस्तुल्यत्वात् प्रत्येकबुद्धानामत्राभिधानं, न तु नियोगत:
प्रत्येकबुद्धरचितान्येव प्रकीर्णकानीति'। 2. See the ending portion of fn. 1 of p. 16 3-4. See pp. 21-22 5. The pertinent lines are as under :
"छटेणं भत्तेणं 'अपाणएणं साइणा नक्खत्तेणं जोगमुवागएणं पच्चूसकालसमयंसि संपलिअंकनिसण्णे पणपन्नं अज्झयणाई कल्लाणफलविवागाई पणपन्नं अज्झयणाइं पावफलविवागाइं छत्तीसं च अपुट्ठवागारणाइं वागरित्ता पहाणं नाम अज्झयणं विभावेमाणे २ कालगए"

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GENESIS OF THE JAINA SCRIPTURES
17
(2) As stated in Pajjosanākappa (s. 147)5 and in Trisasti (X, 13, v. 223224), Lord Mahāvīra when he was about to attain nirvana, recited 55 adhyayanas dealing with the fructification of punya (merit), 55 pertaining to the fructification of pāpa (demerit), 36 though unasked, and one more named as Pahāna? (Sk. Pradhāna). We do not know whether he did or did not inform the audience as to whose compositions they were. Hence the problem before us, of deciding their authorship. Roughly speaking, we may attribute the authorship of all these 147 adhyayanas to Lord Mahāvīra; but even then the question as to whether any one of these adhyayanas is incorporated in the existing canon, remains practically unsolved.
1. They are
"कल्याणफलपाकानि पञ्चपञ्चाशतं तथा । तावन्त्यपविपाकानि जगावध्ययनानि तु ॥२२३॥
षटत्रिंशतमप्रश्नव्याकरणान्यभिधाय च । प्रधानं नामाध्ययनं जगद्गुरुरभावयत् ॥२२४॥ 2. One may be tempted to believe that some of the ajjhayanas of Vivāgasuya, the latter
portion of Ovaväiya and the like may have something to do with some of these 110
adhyanas. 3. This is explained in Subodhikā (p. 1256) as below :
"Teri 7 VE 1976 ezpai"
HIST.-3

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CLASSIFICATIONS OF THE ĀGAMAS
Jainism deals with five kinds of knowledge (nāna). One of them is known as suya-nana (Sk. śruta-jñāna). It can be roughly translated as scriptural knowledge. It is derived from the reading or preaching of scriptures or through an object known by sensitive knowledge (abhinibohia-nāna'). It can be variously classified. According to one of the classifications, it is two-fold : (i) angapavittha (Sk. aiga-pravista) and (ii) ananga-pavittha (Sk. ananga-pravista)s. The former means 'contained in the Angas', and the latter, 'not contained in the Argas'. Ananga-pavittha is designated as anga-bahira (Sk. anga-bahya), toos; for, it comprises works standing outside the Angas-not belonging to the Angas.
1. Cf. the following sūtra of Nandi :
"नाणं पंचविहं पन्नत्तं, तं जहा-आभिणिबोहिअनाणं सुअनाणं ओहिनाणं मणपज्जवनाणं केवलनाणं । " (सू. १) The following sātra of the Tattvārtha (1) may be also referred to:
"मतिश्रुतावधिमनःपर्यायकेवलानि ज्ञानम् ।" (सू. ९) 2. "श्रुतमाप्तवचनमागम उपदेश ऐतिह्यमाम्नायः प्रवचनं जिनवचनमित्यनर्थान्तरम्." This line occurring in the
Bhäsya (p. 88) on Tattvārtha (I. 20) gives the synonyms of śruta. 3. This is also known as mai-nāna. 4. (i) This is borne out by the following sūtra occurring in Nandi :
"सुयनाणपरोक्खं चोद्दसविहं पन्नत्तं, तं जहा-अक्खरसुयं १ अणक्खरसुयं २ सण्णिसुअं ३ असण्णिसुअं ४ सम्मसुअं ५ मिच्छसुअं६ साइअं ७ अणाइअं ८ सपज्जवसिअं ९ अपज्जवसिअं १० गमिअं ११ अगमिअं १२ अंगपविटुं १३ अणंगपविटुं १४ ।" (सू ३८) (ii) Devendra Sūri in his Kammavivāga (v. 6.) has mentioned these very 14 varieties, but in the following verse, he has referred to 20 varieties : "पज्जय १ अक्खर २ पय ३ सङ्घाया ४ पडिवत्ति ५ तह य अणुओगो ६ ।
पाहुडपाहुड ७ पाहुड ८ वत्थू ९ पुव्वा १० ससमासा ||७॥" 5. See the ending portion of the 1st part of the above fn. 6. Cf. "तं समासओ दुविहं पण्णत्तं, तं जहा-अंगपविटुं अंगबाहिरं च ।" -Nandi (S. 44)

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
The anga-paviṭṭha suya-nana has 12 sub-divisions, each of which is known as an Anga. Thus it is identical with the dvādaśāngi which consists of 12 Angas viz. Ayara etc., and which is so often referred to as duvalasanga ganipidaga (Sk. dvādaśānga gaṇipitaka) in the canonical works of the Jainas.2 These 12 Angas are looked upon as the 12 limbs (angas) of a śruta-puruşa or the śruta personified. They are 2 Pādas (feet), 2 janghās3 (lower legs), 2 ūrus (thighs), 2. gātrārdhas (back and belly), 2 bāhus (hands), 1 grīvā (neck) and 1 siras (head). Ayara and the other 11 Angas are respectively compared with these limbs so that Ayāra and Suyagaḍa stand for the feet of the śruta-purusa, whereas Diṭṭhivāya, for the head. On the other hand, so far as ananga-paviṭṭha suya-nāṇa is concerned, it does not form a part and parcel of this śruta-puruṣa; for, it comprises such scriptures as are not included in the dvādaśāngi. This furnishes us with only one of the definitions of the two kinds of suya-nāņa above referred to; for, there are two more. According to one of them, what is composed by the Gaṇadharas is anga-paviṭṭha whereas what is composed by Śrutasthaviras' is ananga-pavittha. According to the other definition, that śruta which exists in every tirtha-in short which is niyata, is anga-paviṭṭha, and the rest of the śruta is ananga-paviṭṭha. It may be noted that Anandasāgara Sūri has recently propounded a view in Siddhacakra
1. Anga is also known as Ganipidaga. This is what I surmise from the following line occurring in Samavāya (s. 57):
"तिन्हं गणिपिडगाणं आयारचूलियावज्जाण सत्तावन्नं अज्झयणा पन्नत्ता, तं जहा- आयारे सूयगडे ठाणे "
2. For instance we come across "" twice in Samavāya (s. 148) and "gain fufus" in sutras 1 and 136 of this very work. See also p. 12, fn. 2.
3-4 In the Standard Sanskrit English Dictionary by L. R. Vaidya, the meanings of these words are respectively given as "leg from the ankle to the knee" and "the thigh." That a distinction is made between janghā and ūru in Jaina works is borne out by Samaraiccacariya (vide the description of Aggisamma given in the 1st bhava.)
5. Cf. the following verse occurring in the Cunni (p. 47) on Nandi :
"पादयुगं जंघोरू गातदुवर्गं च दो य बाहू ता । गीवा सिरं च पुरिसो बारसअंगो सुतपविट्ठो ॥”
6. See the opening lines of fn. 8. of p. 20.
7. A Śruta-sthavira means one conversant with Thāna and Samavāya. Cf. “inणं समणेणिग्गंथे सुयथरे " Thāna (III, 2; s. 159).
8. " इच्चेतस्स सुतपुरिसस्स जं सुतं अंगभागठितं तं अंगपविट्टं भणइ, जं पुण एतस्सेव सुतपुरिसस्स वइरेगे ठितं अंगबाहिरं ति भण्णति, अहवा
गणहरकयमंगगतं जं कतं थेरेहिं बाहिरं तं च । णियंतं अंगपविद्वं अणिययसुतं बाहिरं भणितं ॥ " Cunnni (p. 47)
on Nandi.
The 550th verse of Viseśavassayabhäsa may be also referred to. It runs as under: " गणहरथेरकयं वा आएसा मुक्कवागरणो वा । धुवचलविसेसओ वा अंगाणंगेसु नाणत्तं ॥ ५५०॥

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CLASSIFICATION OF THE AGAMAS
21
(IV, 8, p. 175') that even a Ganadhara can be an author of the ananga-pavittha works, and thus Avassaya, though coming under the class of ananga-pavittha, is a work composed by a Ganadhara. If this view is accepted, it follows that though the author of anga-pavittha is none else but a Ganadhara, the author of anangapavittha is a Ganadhara and a non-Ganadhara as well. Furthermore, in Siddhacakra (IV, 8, p. 175) he has said that ananga-pavittha may be also associated with a question from a Ganadhara. But this is an erroneous statement as can be seen from Malayagiri Sūri's com. (p. 486)2 on Āvassaya where it is distinctly stated that ananga-pavittha has nothing to do with a question or questions of a Ganadhara, though it may be however the outcome of a question or questions from some one else or that without any body asking a question to a Tirtharkara, he himself may have expounded a subject, and later on, it may have been embodied in words by some devotee of his. As regards the genesis of anga-pavittha, there are no such options; for, it after all originates from the nişadyās and tripadi.
This finishes a discussion about anga-pavittha and ananga-pavittha. So we shall now deal with the divisions of the latter. They are : (i) avassaya and (ii) āvassaya-vairitta. Out of these, āvassaya has six sub-divisions viz, (i) sāmaiya, (ii) cativisatthava, (iii) vandanaya, (iv) padikkamana, (v) kaussagga and (vi) 'paccakkhāna, whereas āvassayavairitta has two viz. (i) kāliya and (ii) ukkāliya.4 Before we mention the various works coming under the categories
1. For the pertinent portion see my Gujarātī work Arhata agamonum avalokana yane
Tattvarasikacandrikā (Pt. I, p. 63). 2. "वारत्रयं गणधरपृष्टेन सता भगवता तीर्थकरेण यत् प्रोच्यते 'उप्पनेइ वा, विगमेइ वा धुवेइ वा' इति पदवयं तदनुसृत्य
यनिष्पन्नं तदङ्गप्रविष्टं, यत् पुनर्गणधरप्रश्नव्यतिरेकेण शेषकृतप्रश्नपूर्वकं वा भगवतो मुत्कलं व्याकरणं तदधिकृत्य यनिष्पन्नं जम्बूप्रज्ञप्त्यादि, यच्च वा गणधरवचांस्येवोपजीव्य हब्धमावश्यकनियुक्त्यादि पूर्वस्थविरैस्तदनङ्गप्रविष्टं यदि
वा यत् सर्वतीर्थकरतीर्थेष्वनियतं तदनङ्गप्रविष्टं, सर्वपक्षेषु द्वादशाङ्गान्यङ्गप्रविष्टं, शेषमनङ्गप्रविष्टं" 3. Maladhārin Hemacandra, too, has practically said the same thing as can be seen from
the following lines of his com. (p. 298) on Visesavassayabhāsa :"वारत्रयं गणधरपृष्टस्य तीर्थकरस्य सम्बन्धी य आदेश:- प्रतिवचनमुत्पादव्यय-ध्रौव्यवाचकं पदत्रयमित्यर्थः, तस्माद यद् निष्पन्नं तदङ्गप्रविष्टं द्वादशाङ्गमेव, मुक्तं-मुत्कलं-अप्रश्नपूर्वकं च यद् व्याकरणम्-अर्थप्रतिपादनं तस्माद निष्पत्रमङ्गबाह्यमभिधीयते, तच्च आवश्यकादिकम् ।" Here, instead of iripadi we have its synonym padatraya. Malayagiri Sūri, in his com. (p. 34) on Jivabhigama has used the phrase mātņkāpadatraya as can be seen from the following line :
"भगवान् हि वर्द्धमानस्वामी..एतन्मातृकापदत्रयमुक्तवान् -उप्पन्नेइ वा विगमेइ वा धुवेइ वा" 4. "से कि तं अंगबाहिरं? अंगबाहिरं दुविहं पण्णतं, तं जहा-आवस्सयं च आवस्सयवइरित्तं च । से कि तं आवस्सयं?
आवस्सयं छव्विहं पण्णत्तं, तं जहा-सामाइअं चउवीसत्थवो वंदणयं पडिक्कमणं काउस्सग्गो पच्चक्खाणं, सेत्तं आवस्सयं । से कि तं आवस्सयवरित्तं? आवस्सयवइरित्तं दुविहं पण्णत्तं, तं जहा-कालिअंच उक्कालिअंच।" - Nandi (s. 44)

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of kaliya and ukkaliya, we may present the results of this dichotomy in a tabular form as under :
22
Anga-pavittha
Avassaya
Suyanāṇa
Ananga-pavittha or Anga-bahira
Kaliya
Sāmāïya Caüvisatthava
Vandanaya Padikkamaṇa
Käüssagga
Paccakhāṇa
From this discussion, it will be seen that there are four principal divisions of the sacred canon of the Jainas viz. (1) anga-pavittha, (2) āvassaya, (3) kaliya and (4) ukkaliya. Leaving aside the six sub-divisions of āvassaya, we may define kaliya and ukkaliya as under :

Āvassaya-vaïritta
That śruta which is studied-recited during the first and last paurusis1 of both day and night, is styled kaliya-suya, while that śruta which is studiedrecited at all times except kālavela, is designated as ukkaliya-suya2.
Ukkäliya
As already noted in the concluding lines (p. 10) of fn. 4 (p. 10), kaliya-suya is principal whereas ukkāliya-suya is subordinate. But, in Nandi etc., the works of the former class are mentioned after the enumeration of those of the latter class.
1. Malayagiri in his com. (p. 205) on Nandi says:
" सर्वस्यापि वस्तुनो यदा स्वप्रमाणच्छाया जायते तदा पौरुषी भवति "
Before proceeding further, we may take a note of the works coming under the classes of kaliya-suya and ukkāliya-suya. A list of these works is
Thus it means the period that elapses from sun-rise to the time when the shadow of an object is equal to its height. In short it practically comes to about 3 hours.
2. " तत्थं कालियं ज दिणरादीण पढमे (चरमे) पोरिसीसु पढिज्जइ । जं पुण कालवेलावज्जे पढिज्जइ तं उक्कालियं"
so says the Cunni (p. 47) on Nandi.
Akalanka in his Tattvärtharajavārtika (p. 54) observes : "स्वाध्यायकाले नियतकालं कालिकं । अनियतकालमुत्कालिकं"

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supplied by Nandi' and Pakkhiyasutta2 as well; but they differ in some respects. In order that this may be realized, I give below the names of works forming a group known as kāliya-suya as given in Nandi (s. 44 ) :
(1) Uttarajjhayana, (2) Dasā4, (3) Kappa, (4) Vavahāra, ( 5 ) Nisīha, (6) Mahānisīha, (7) Isisbhāsia, ' ( 8 ) Jambuddivapannatti, ( 9 ) Divasāgarapannatti, (10) Candapannatti, (11) Khuddiya -Vimānapavibhatti (12) Mahallia - Vimānapavibhatti, (13) Angacūliyā, ( 14 ) Vaggacūliyā, (15) Vivāhacūliyā, ( 16 ) Arunņovavāya, (17) Varunovavāya, (18) Garulovavāya, ( 19 ) Dharanovavāya, (20) Vesamanovavāya, (21) Velandharovavāya, (22) Devindovavāya, ( 23 ) Utthānasuya, (24) Samutthānasuya, (25) Nāgapariyāvania, ° (26) Nirayāvaliyā, 7 (27) Kappiyā, 8 (28) Kappavadimsiyā, ' ( 29 ) Pupphiyā, 10 ( 30 ) Pupphacūliya" and ( 31 ) Vanhidasā12.
On comparing these names with those given in Pakkhiyasutta (p. 66a and p. 66 ), we find :
23
1. “ उक्कालिअं अणेगविहं पण्णत्तं तं जहा - दसवेआलिअं कप्पिआकप्पिअं चुल्लकप्पसुअं महाकप्पसुअं उववाइअं रायपसेणिअं जीवाभिगमो पण्णवणा महापण्णवणा पमायप्पमायं नंदी अणुओगदाराई देविदत्थओ तंदुलवेआलिअं चंदाविज्झयं सूरपण्णत्ती पोरिसिमंडलं मंडलपवेसो विज्जाचरणविणिच्छओ गणिविज्जा झाणविभत्ती मरणविभत्ती आयविसोही वीयरागसुअं संलेहणासुयं विहारकप्पो चरणविही आउरपच्चक्खाणं महापच्चक्खाणं एवमाइ, से तं उक्कालिअं ।
सेकितं कालिअं ? कालिअं अणेगविहंपण्णत्तं, तं जहा - उत्तरज्झयणाई दसाओ कपो ववहारो निसीहंमहानिसीहंइसिभासिआई जंबूदीवपन्नत्ती दीवसागरपन्नती चंदपन्नत्ती खुड्डिआविमाणपविभत्ती महल्लिआविमाणपविभत्ती अंगचूलिआ वग्गचूलिआ विवाहचूलिआ अरुणोववाए वरुणोववाए गस्डोववाए धरणोववाए वेसमणोववाए वेलंधरोववाए देविंदोववाए उह्मणसुए समुद्वाणसुए नागपरिआवणिआओ निरयावलियाओ कप्पिआओ कप्पवर्डिसिआओ पुष्फिआओ पुष्कचूलिआओ वहीदसाओ, एवमाइयाइं चउरासीइं पइन्नगसहस्साइं भगवओ अरहओ उसहसामिस्स आइतित्थयरस्स तहा संखिज्जाई पन्नगसहस्साइं मज्झिमगाणं जिणवराणं चोद्दस पन्नगसहस्साणि भगवओ वद्धमाणसामिस्स अहवा जस्स जत्तिआ सीसा उप्पत्तिआए वे इआए कम्मियाए पारिणामिआए चउव्विहाए बुद्धीए उववेआ तस्स तत्तिआई पइण्णगसहस्साइं, पत्ते अबुद्धा वि तत्तिआ चेव, सेत्तं कालिअं सेत्तं आवस्सयवइरित्तं, से तं अनंगपविट्ठे । (सू ४४). '
"1
2. " नमो तेसिं खमासमणाणं जेहि इमं वाइयं अङ्गबाहिरं उक्कालियं भगवन्तं तं जहा - दसवेयालियं कप्पियाकप्पियं चुल्लं कप्पसुयं महाकप्यसुयं ओवाइयं रायप्पसेणइयं जीवाभिगमो पन्नवणा महापन्नवणा नन्दी अणुओगदाराइ देविन्दत्थओ तन्दुलवेयालियं चन्दाविज्झयं पमायप्पमायं पोरिसिमण्डलं मण्डलप्पवेसो गणिविज्जा विज्जाचरणविणिच्छओ झाणविभत्ती मरणवि भत्ती आयविसोही संलेहणासुयं वीयरागसुयं विहारकप्पो चरणविहि आउरपच्चक्खाणं महापच्चक्खाणं ।" (p. 61)
" णमो तेसिं खमासमणाणं जेहि इमं वाइयं अङ्गबाहिरं कालियं भगवन्तं तं जहा - उत्तरज्झयणाई दसाओ कप्पो ववहारो इसिभासियाइं निसीहं महानिसीहं जंबुदीवपन्नत्ती सूरपन्नत्ती चन्दपन्नत्ती दीवसागरपन्नत्ती खुड्डियाविमाण- पविभत्ती महल्लियाविमाणपविभत्ती अंगचूलियाए वग्गचूलियाए विवाहचूलियाए अरुणोववाए वस्गोववाए गस्लोववाए वेसमणोववाए वेलन्धरोववाए देविन्दोववाए उाणसुए समुद्राणसुए नागपरियावणियाणं निरयावलियाणं कप्पियाणं प्पसिया (p. 664) पुफियाणं पुप्फचूलियाणं वण्हिआणं वहिदसाणं आसीविसभावणाणं दिट्ठीविसभावणाणं चारणभावणाणं महासुमिणभावणाणं तेयगनिसग्गाणं" (p. 66 )
All these names are mentioned in plural.
3-12

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(1) The following 7 additional works are mentioned there :
(a) Surapaṇṇatti, (b) Vanhiya', (c) Āsīvisabhāvanā2, (d) Ditthivisabhāvanā3, (e) Caraṇabhāvaṇā, (f) Mahāsuminabhāvaṇā and (g) Teyaganisagga.
(2) There is no mention of Dharanovavāya.
(3) In all, there are 37 works noted under the group known as kāliya-suya.
Though in the printed edition we have Vanhia and Vanhidasā, it is doubtful, if there is really any work like Vanhia; for, Yaśodeva Sūri while commenting upon Pakkhiyasutta takes no notice of it.
As regards the works coming under the group known as ukkäliya-suya, Nandi (s. 44) mentions the following :
(1) Dasaveyāliya, (2) Kappiyākappiya, (3) Culla-Kappasuya, (4) MahāKappasuya, (5) Uvaväïya, (6) Rayapaseniya, (7) Jīvābhigama, (8) Panṇavaṇā, (9) Mahāpaṇṇavaṇā, (10) Pamāyappamāya, (11) Nandi, (12) Aṇuogadāra,' (13) Devindatthaä, (14) Tandulaveyāliya, (15) Candāvijjhaya, (16) Surapanṇatti, (17) Porisimandala, (18) Mandalapavesa, (19) Vijjācaraṇavinicchaya, (20) Gaṇivijjā, (21) Jhāṇavibhatti, (22) Maraṇavibhatti, (23) Ayavisohi, (24) Vīyarāgasuya, (25) Samlehaṇāsuya, (26) Vihārakappa, (27) Caraṇavihi, (28) Aurapaccakkhāṇa and (29) Mahāpaccakkhāṇa.
This list differs from the one given in Pakkhiyasutta (p. 61) in the following respects :
(1) There is no mention of Surapanṇatti there.
(2) In all, there are 28 works, all of which, of course, tally with those mentioned in Nandi.
From this it follows that according to Nandi, Sūrapaṇṇatti belongs to the class known as ukkaliya-suya, whereas according to Pakkhiyasutta, it belongs to the class known as kaliya-suya.
I may note en passant that some mention 32 works as belonging to ukkaliya-suya. Out of them 29 works are the same as noted in Nandi, and the additional ones are as under :
(1) Nirayavisohi, (2) Maraṇavisohi, and (3) Ayavibhatti.
1-6. All these names are mentioned in plural.
7. This name occurs in plural.

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Further, there are several works which come under the class of kaliyasuya. They are not only anonymous but we have no idea about them except that they are Païnnagas.
It may be here noted that none of the 12 Angas is included in any of the two groups viz. käliya-suya and ukkäliya-suya. So there arise, two questions as under :
(1) Why are the 1st 11 Angas referred to as kālika-śruta by Abhayadeva Sūri in his com. (p. 792) on Viahapannatti (XX, 8; s. 677) and by Hemacandra Sūri in his com. (p. 931) on Viseśävassayabhāsa (v. 2294) ?
25
(2) How is it that the Cunni (p. 47)2 of Nandi (s. 44) and Malayagiri Suri's com. (p. 203) on this very Nandi, refer to Ayara etc., as works belonging to the kaliya-suya group?
The answer appears to be that the word kaliya-suya is here used in the 2nd sense out of 3: (i) in contrast with the word ukkāliya, (ii) etymologically and (iii) as a synonym of caraṇakaraṇānuyoga. The 2nd sense conveys that while studying the 11 Angas-the entire śruta, käla (time) is taken into account, and consequently each of the works so studied is called kaliya.
This finishes the discussion about one type of classifications of the Jaina scriptures; but there remains another to be attended to, though this is not probably as old as the former one. It is however more popular than the former. According to it the scriptures are divided into 6 groups viz. (1) Anga, (2) Uvanga, (3) Cheyasutta, (4) Mülasutta, (5) Painnaga and (6) Cüliyāsutta.
Before we deal with these groups, we may note that it is only the murtipujaka Svetambaras who use all these six designations; for, the Sthānakavāsins seem to use only first four, while the Digambaras, only the 1st and the 5th with the exception that in Dhavala there is mention of chedasutta.
Anga Anga is a word common to both the Prākṛta and Samskṛta
1. For the pertinent portion see Tattvarasikacandrikā (pt. I, p. 68)
2. "तं च प्रायसो आयारादि कालियसुतं । "
3. " तच्च प्राय आचारादि कालिकश्रुतम् ।"
4. This is what the Cunni (p. 2) on Dasaveyaliya says. The pertinent line is: "चरणकरणाणुयोगो णाम कालियसुर्य"
5. These represent a non-idolatrous (amurtipujaka) section of the Svetämbaras which originated in Vikrama Samvat 1530. It is said that a subsection known as Terapanthis arose from this section in Samvat 1816.
HIST.-4

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languages. It is a term to be met with in the Vaidika literature wherein it signifies the six auxiliary sciences (helpful in the study of the Vedas) viz. (1) Sikṣā (phonetics), (2) Chandas (prosody), (3) Vyakarana (grammar), (4) Nirukta (philology), (5) Kalpa (ritualism) and (6) Jyotis (astronomy). In the Bauddha literature, too, we come across this word. For instance, in the Majjhimanikäya 22 (I, p. 133) and in several passages in the Anguttaranikaya,' there is mention of a division of the Canon into 9 Angas viz.. (1) Sutta (prose sermons), (2) Geyya (sermons in a mixture of prose and verse), (3) Veyyakarana (explanations, commentaries), (4) Gāthā (stanzas), (5) Udana (pithy sayings), (6) Itivuttaka (short speeches beginning with the words 'Thus spake the Buddha'), (7) Jätaka (stories of the former births of Buddha), (8) Abbhutadhamma (reports of miracles) and (9) Vedalla (teachings in the form of questions and answers). This is what is suggested by the late Prof. Winternitz in his work entitled A History of Indian Literature (vol. II, p. 10). He there adds:
"This division does not allude to a canon complete in itself, or to definite books, but is only meant to classify the various types of Buddhist texts according to their form and contents."
As already noted, in the Jaina literature, too, we find this word." Herein, it stands for a limb of the śruta-purusa, there being 12 such limbs, in all.
Under these circumstances, it is difficult to say as to which school first used this term 'Anga' and as to which school subsequently borrowed it. Prof. M. V. Patwardhan, however remarks:
"The Svetämbara Jains have also borrowed the term Amga from their Brahmanical opponents, to denote the first twelve principal works of their canon, while the Digambara Jains have also borrowed the term Veda from the same source, to denote the principal divisions of their sacred literature.""
It hardly remains to be added that the canonical texts that go by the name of 12 Angas form the very first and fundamental group out of six, and that all the 12 Angas are mentioned in Samavaya (s.14 and
1. Cf. the lines reproduced from the com. on Anuogaddära on p. 27.
2. For instance see p. 21 and the following line from Vivägasuya (1):
"दसमस्स अङ्गस्स पण्हावागरणाणं अयम पत्रत्ते, एक्कारसमस्स णं भन्ते ! अङ्गस्स विवागसुयस्स"
3. See The Daśavaikālikasūtra: A study (pp. 19-20)
4. "आयारे १ सूयगडे २ ठाणे ३ समवाए ४ विवाहपत्रत्ती ५ नायाधम्मकहाओ ६ उवासगदसाओ ७ अंतगडदसाओ ८ अणुत्तरोबवाइदसाओ ९ पण्हाबागरणं १० विवागसुए ११ दिडिवाए १२५

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27
136'), Nandi (s. 452), Anuogaddara (s. 423), Pakkhiyasutta (p. 704), the Bhasya (p. 10') on Tattvārtha (I, 21) etc.
As regards the date of the word Anga, it may be said that it is as old as the composition of the Angas; for, this word occurs in Vivāgasuya (I) etc., and the word Duvālasanga in Samavāya etc.
Uvanga - This word has Upanga for its Samskrt equivalent. But it seems that neither Uvanga nor Upānga is used by the Bauddhas to indicate any work or works of their school. On the other hand the Vaidikas have used the word Upanga for the following four works (rather branches) associated with the six Vedāngas :
(1) Purāna, (2) Nyāya, (3) Mimāṁsā and (4) Dharmaśāsatra.
That there are Angas and Upāngas for the Vedas is corroborated by Nandi (s. 42) and Anuogaddāra (s. 41). Besides Hemacandra Sūri, too, in his com. (p. 36") on Anuogaddāra says :
"चत्वारश्च वेदाः सामवेद-ऋग्वेद-यजुर्वेदा-ऽथर्वणवेदलक्षणाः साङ्गोपाङ्गाः; तत्राङ्गानि शिक्षाकल्प-व्याकरण-च्छन्दो-निरुक्त-ज्योतिष्कायनलक्षणानि षट् ; उपाङ्गानि तद्ख्याख्यानरूपाणि तैः सह वर्तन्ते इति साङ्गोपाङ्गाः ।"
Just as the Vaidikas have four Upangas, so have the Jainas 12. Prof. W. Schubring in his Worte Mahāvīras (p. 8) says that there were originally only five Upāngas. Up till now I have not come across any source earlier than Suhabohasāmāyārī (Anutthānavihi), a work of the 12th century of the Vikrama era which specifies the number of the Uvangas as 12 and which gives their names. It is composed by Sricandra Suri, pupil of Dhanesvara Suri. Therein, on pp. 31-323 we have :
"इयाणि उवंगा-आयारे उवाइयं उवंग १ सूयगडे रायपसेणइयं २ ठाणे जीवाभिगमो ३ समवाए
1. There is the same passage as noted above, except that for the 9th and the 10th works
we have : "अणुत्तरोववाइदसाओ ९ पण्हावागरणं." 2. "आयारो १ सूयगडो २ ठाणं ३ समवाओ ४ विवाहपन्नत्ती ५ नायाधम्मकहाओ६ उवासगदसाओ ७ अंतगडदसाओ
८ अणुत्तरोववाइदसाओ ९ पण्हावागरणाई १० विवागसुअं ११ दिट्ठिवाओ" 3. We have the same passage here ad verbatim as in Nandī (s. 45) 4. Here the passage differs from that in Nandi only regarding the 10th Anga; for, here
we have पण्हावागरणं instead of पण्हावागरणाई. 5. "आचारः, सूत्रकृतं, स्थानं, समवायः, व्याख्याप्रज्ञप्तिः, ज्ञातधर्मकथाः, उपासकाध्ययनदशा:, अन्तकृद्दशाः,
अनुत्तरोपपातिकदशाः, प्रश्नव्याकरणं, विपाकसूत्रं, दृष्टिपात इति ।" 6. See A His. of Ind. Lit. (p. 435, fn. 3).

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
पनवणा ४ भगवईए सूरपन्नत्ती ५ नायाणं जंबूद्दीवपन्नत्ती ६ उवासगदसाणं चंदपन्नत्ती ७ तिहिं तिहिं आयंबिलेहिं एकेक उवंगं वच्चइ, नवरं तओ पन्नत्तीओ कालियाओ संघट्टं च कीरइ, सेसाण पंचण्हमंगाणं मयंतरेण निरावलियासुयखंधो उवंगं, तत्थ पंच वग्गा निरयावलियाउ कप्पवर्डिसियाउ पुष्फिलाउ पुप्फचूलिया वहीदसाउ"1
From this we get the names of the 12 Uvargas. They are also suggested in the following verse (p. 34 ) of this very work :
"उ० रा. जी. पन्नवणा सू० जं० चं० नि० क० क० पु० पु० वह्निदसनामा । आयाराइ उवंगा नायव्वा आणुपुव्वीए ॥12
Viyārasāra (also called Viyāralesa) of Pradyumna Sūri, too, furnishes us with the Prākrt names of the 12 Uvargas. The pertinent verses are as under :"ओवइ रायपसेणीय जीवाभिगमो तहेव पनवणा । चंदस्स य सूरस्स य जंबूद्दीवस्स पन्नत्ती ||३४७॥
निरयावलिया कप्पिय पुष्फिय तह पुप्फचूलिओवंगं । वहिदसा दीवसागरपन्नत्ती मयविसेसेण ॥ ३४८ ॥
From this we learn that at least in the time of this Pradyumna Sūri who flourished in the 14th century of the Vikrama era, a difference of opinion had arisen as to which work was to be considered as the 12th Uvanga. Further, in this connection it may be added that Pradyumna Sūri differs from Śrīcandra Suri and Jinaprabha Suri as well; for, he mentions Candapanṇatti
1. The late Vijayadāna Sūri (born in sarvat 1924 ) in his work Vividhapraśnottara (p. 159), has quoted a portion from some sāmācārī which he says is composed by a Pracīna Acarya. This portion gives us the same information about the association of the Uvangas with the Angas as we have seen in this work. It runs as under :
" आयारे ओववाइयं १ सूयगडे रायपसेणियं २ ठाणे जीवाभिगमो ३ समवाए पनवणा एए उक्कालिया भगवईए सूरपन्नती ५ नायाधम्मकहाणं जंबुद्दीवपन्नत्ती ६ उवासगदसाणं चंदपन्नत्ती ७ एए कालिया सव्वे वि अ उद्देससमुद्देसअणुनत्थं आयंबिलतिगेण वच्चति । अन्नेसिं पुण पन्नवणवज्ज तज्जोगमज्झे आयंबिलतिगपूरणेण नि वि वच्चन्ति । अंतगडदसाइयाणं पंचन्हमंगाणं निरयावलिसुयक्खंधं उवंगं, तंमि पंच वग्गा १ कप्पिआओ, २ कप्पवर्डिसयाओ ३ पुष्फिआओ, ४ पुप्फचूलियाओ एएसु दस दस अज्झयणा वन्हिदसासु बारस एवं दिण ५ सुअक्खंधे दिन २ सव्वे वि दिण ७ ।"
2. Practically this very verse with a slight difference is found in Vidhiprapa of Jinaprabha Sūri. None of these verses, however, gives us the complete titles of all the 12 Uvargas. At best we know therefrom only two titles viz. Pannavaṇā and Vanhidasa in full, and the rest are indicated by their initial letters Jinaprabha Sūri's Siddhāntāgamastava (v. 2131) supplies us with the Samskrt names of these 12 Uvangas as under :

1. Upapātika, 2. Rājapraśnīya, 3. Jivābhīgamādhyayana, 4. Prājñāpanā, 5. Jambūdvipaprajñapti, 6. Candraprajñapti, 7. Sūryaprajñapti, 8. Nirayāvalikā, 9. Kalpāvatamsikā, 10, Puspikā, 11 Puspacūlikā and 12 Vrsnidaśā.

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CLASSIFICATIONS OF THE AGAMAS
as the 5th Uvanga, whereas the other two Sūris mention Sürapannatti as the 5th Uvanga, and similar is the case with the 6th and the 7th Uvangas. Yaśodeva Süri, strikes altogether a different note; for, in his com. (p. 63") on Pakkhiyasutta, he says that Prajñāpanā and Bṛhatprajñapană are two Upangas for Samāvāya. This is rather strange; for, I have not come across any authority who mentions more than one Uvanga for any one of the Angas. Usually we find references wherein only one Uvanga is mentioned for every Anga. It appears that Hiravijaya Suri has made an attempt to reconcile this difference by saying that Prajñäpana and Mahāprajñapana are not two different works. This fails to satisfy me. But at the same time, I am not in a position to explain this situation. Will any veteran scholar of Jainism be therefore pleased to do so?
29
We shall now examine the exegetical literature of the 12 Uvangas if that can throw any light regarding their number and their relation with the corresponding Angas. The earliest com. on Ovavaiya, available at present, is composed by Abhayadeva Sūri, the navāngavṛttikāra." Therein he simply says that this is the Uvanga of Ayāra,' but does not mention its number. The same
1. ' तथा 'पण्णवण ति' जीवादीनां प्रज्ञापनं प्रज्ञापना। बृहत्तरा महाप्रज्ञापना। एते च समवायाङ्गस्योपाङ्गे इति ।" 2. It seems that the following verse of Abhidhānacintāmaņi (kāṇḍa II), suggests that only the 1st 11 Angas had each an Uvanga :
"इत्येकादश सोपाङ्गान्यङ्गानि द्वादशं पुनः दृष्टिवादो द्वादशाङ्गी स्याद् गणिपिटकाया ॥ १५९ ॥” From its com. (p. 104) we can infer that Aupapätika is the 1st Uvanga.
3. In Prameyaratnamañjüṣā (p. 2) its author Santicandra has made the following observation after he has pointed out as to which Uvanga belongs to what Anga (this is just in accordance with Suhabohasämäyäri):
"अत्र च उपाङ्गक्रमे सामाचार्यादौ कश्चिद् भेदोऽप्यस्ति"
4. This is what I infer from fn. 1 (p. 1") to Prameyaratnamañjūṣā where the following line.
occurs :
"पाक्षिकवृत्तौ महाप्रज्ञापनाऽपि परमेकार्थताद्वयोः (हीर० ) "
It may be noted that in fn. 2, on this very page it is said: (BRO)" This 2nd fn. is in connection with Candraprajñapti.
5. Some name this work as Uvavāiya.
6. This title is justifiable since he has commented upon Angas 3 to 11 as the earlier commentaries on these Argas were lost by his time as suggested in Prabhavakacaritra. In Samvat 1120 he commented upon the 3rd, 4th and 6th Arigas, and in 1128 on the 5th. 7. "इदं चोपा वर्तते, आचाराङ्गस्य... समीपभावेनेदमुपाङ्गम्" (p. 1)

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
is the case with the Malayagiri Sūri' who has commented upon Uvangas 2 to 7- viz. Rāyapaseniya,Jivābhigama, Pannavaņā,4 Sūrapannatti, Candapannatti and Jambuddivapannatti. In his com. on the 3rd Uvanga, he refers to an earlier com.,' but he has not mentioned the commentator. So this does not help us. His com. on the 7th Uvanga was lost at least by the time Prameyaratnamañjūsā was composed in Samvat 1661. So this also does not improve the situation.
Śricandra Sūri has commented upon Uvangas 8 to 12, in Saṁvat 1228. But he is silent so far as the number of the Uvangas is concerned. So it now remains to be seen as to what Haribhadra Sūri,' well-known as the Dharmasūnu of Yakini Mahattarā has said in his com. on Pannavanā, the 4th Uvanga. It exists in a Ms. form. 1o On going through the first few folios of one of its Mss., I came across the following line :
"तच्चाङ्गोपाङ्गप्रकीर्णकाद्यनेकभेदमिदं.. अपवर्गावहमिति कृत्वा तदेकदेशभूतप्रज्ञापनाख्योपाङ्गप्रदेशानुयोगः प्रारभ्यते ।"
This only informs us that Pannavanā is an Uvanga; but it throws no further light on this problem.
Turning to Siddhasena" Gani's com. on Tattvārtha (I, 21) and its
1. He was a contemporary of Kumārapāla; for, in some of his works he has said
gharcursue and in his grammar he has said : "375UTCL TUMISTA." 2. "TPS44154 ? Jeid gaige" (p 14) 3. "atung FH ... vitarvitaim4714647415 yafet chloomis farkatehetata fein" (p 15)
"45114fa : Yogief: ?....321 Harepage " (p 2°)and p.26) It seems, nowhere in the com., it is said that it is an Uvanga, much less that it is an
Uvanga of such and such an Anga. 6. The com. on this work is in a Ms. form and is not available to me at present. 7. See the ending portion of fn. 3. 8. "उपाङ्गानां च मध्ये प्रथममुपाङ्गं श्री अभयदेवसूरिभिर्विवृतं, राजप्रश्नीयादीनि षट् श्रीमलयगिरिपादैविवृतानि,
पञ्चोपाङ्गमयी निरयावलिका च श्रीचन्द्र( प्रभ)सूरिभिर्विवृत्ता, तत्रप्रस्तुतोपाङ्गस्य वृत्तिः श्रीमलयगिरिकृताऽपि सम्प्रति कालदोषेण व्यवच्छिन्ना" According to Gathāsahasri composed in Samvat 1630, he died in Samvat 535. Another traditon which can be traced till the 13th century gives 529 A. D. as the date. But
several modern scholars believe that he lived from A. D. 700 to 770 or so. 10. For a Ms. see D. C. J. M. (vol. XVII, pt. I, pp. 203-204). 11. He flourished sometime between the 6th and the 9th centuries. Probably he is an
author of the com. on Ayāra-the com. available at the time Silānka commented upon
it, and he is the very one designated as Gandhahastin.

9.

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CLASSIFICATION OF THE ĀGAMAS
31
Bhāsya (p. 94), we come across the following line :
"उपाङ्गानि 'राजप्रसेनकीयौपपातिकादीनि"
This very line occurs in Haribhadra Sūri's com. (p. 760) on Tattvārtha (I, 21) and its Bhāsya.
From this it follows that these two commentators look upon the 2nd and 1st Uvangas as Upāngas and include some more works in the same group; but unfortunately we do not know as to what they are. One more point worth noting in this connection is that the order of the 1st two Uvangas as mentioned by both of these commentators of Tattvartha, differs from that noted before. Can we therefore infer that here the order is immaterial and enumeration, the main object? Or is it that in the time of these commentators, Rajaprasenakiya was looked upon as the 1st Uvanga and Aupapātika as the 2nd, and subsequently the order was reversed ? I am not in a position to give a final answer to these questions at present. Vide p. 126, fn. 2. So leaving them aside I may note that at least by the time the Bhāsya on Tattvārtha was composed, a certain class of works was no doubt designated as Upanga, and the same was the case at least by the time when Nirayāvalīsuyakkhandha was composed.
Before I deal with the 3rd group viz. Cheyasutta, I think, I should recapitulate the results arrived at, during this investigation about the names and the number of the Uvangas. They are :
(1)
There is no mention of the group Uvanga in any of the Angas.
1. This name Rājaprasenakīya is rather unique, and the same is the case with the name
Rajaprasenajit occurring in Devendranarakendraprakarana composed by Municandra Sūri, the guru of Vädin Deva Sūri; for, usually, in Samskrt we come across the name Rajapraśniya. It may however be added that the Samskrt equivalent of Rāyapasenaiya,
a name occurring in some of the Mss. of Nandī may be Rājaprasenakiya. 2. Hemacandra considers Aupapātika as the 1st. This is what can be inferred from his
com. (p. 104) on Abhidhānacintāmaņi (II, 159). There he says :
"इत्येकादश प्रवचनपुरुषस्य अङ्गानीवाङ्गानि सहोपाङ्गै औपपातिकादिभिर्वर्तन्ते सोपाङ्गानि" 3. "तस्य महाविषयत्वात् तांस्ताननधिकृत्य प्रकरणसमाप्त्यपेक्षमङ्गोपाङ्गनानात्वम्.. अन्यथा ह्यनिबद्धमङ्गोपाङ्गशः
HYGARUTOT JE CHRİ PIC" Bhāsya (p. 94) on Tattvārtha. 4. "उवंगाणं भंते ! समणेणं, जाव संपत्तेणं के अटे पन्नत्ते? ॥३॥ एवं खलु जंबू ! समणेणं एवं उवंगाणं पंच वग्गा
पन्नत्ता, तं जहा-निरयावलियाओ १ कप्पवडिसियाओ २ पुफियाओ ३ पुष्फलियाओ ४ वण्हिदसाओ ५" (pp 3-4) Did all these 5 vaggas form one text originally, and were they separately counted subsequently?

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(2)
(3)
(4)
(5)
(6)
(7)
(8)
(9)
(10)
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
This word is not found in any canonical work earlier than Nirayavalisuyakkhandha.
(11)
Its Samskṛt equivalent Upanga is met with in the Bhāṣya on Tattvärtha, and in no other Samskṛt Jaina work prior to it, so far as I know.
Only 5 Uvangas are mentioned in Nirayāvalīsuyakkhandha and 2 in the Bhāṣyānusāriņī tīkās of Tattvärtha, though more are alluded to, in these tikās.
The earliest work to mention all the 12 Uvangas is Suhabohasāmāyārī.
Viyārasāra is perhaps the earliest work to note that some look upon Divasagarapannatti as the 12th Uvanga instead of Vahnidasă. It appears that none except Yaśodeva Sūri mentions more than one Uvanga for any one of the Angas, and he, too, does so in the case of the 4th Anga only.
The usual list of the 12 Uvangas is: (i) Ovaväïya, (ii) Rāyapaseṇaïya, (iii) Jīvābhigama, (iv) Panṇavaṇā, (v) Surapanṇatti, (vi) Jambuddivapanṇatti, (vii) Candapannatti, (viii) Nirayāvaliyā, (ix) Kappavaḍimsiyā, (x) Pupphiyā, (xi) Pupphaculiyā, and (xii) Vanhidasā. Out of these, the 4th was regarded as Uvanga as early as the date of its com. composed by Haribhadra Sūri.
Suhabohasāmāyari is perhaps the very first work to mention the 12 Angas to which the 12 Uvangas belong.
Abhayadeva Sūri has noted that the 1st Uvanga belongs to the 1st Anga. Malayagiri Sūri has similarly mentioned that the 2nd, 3rd and 4th Uvargas are respectively associated with Angas 2 to 4.1 (12) We come across the names of certain works in Nandi (s. 44) which tally with those of all the 12 (or 13) Uvangas. If these works are identical, these Uvangas are at least as old as the Nandi. From fn. 3, p. 17 it may be inferred that some of them, if not all, are not later than Samvat 114, the year in which Vajrasvāmin died.
1. Malayagiri Sūri has referred to a Cunni on Jivābhigama, in his com. (p. 733) on Rayapasenaiya (s. 29). So it remains to be ascertained if any association of this Uvanga with any Anga is specified therein.

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CLASSIFICATIONS OF THE AGAMAS
(13) In Nandi, the names of the Uvargas 1 to 5 are found included in the kaliya-suya group whereas the names of the rest, in the ukkäliya-suya group
(14)
(15)
33
Only the name of the author of the 4th Uvanga is recorded whereas the rest of the Uvangas are anonymous.
The 12 Uvangas are not arranged according to their dates of composition; for, otherwise the 5th Uvanga would have been assigned a place prior to the 4th on the ground that it was commented upon by Bhadrabāhusvāmin about 200 years before Arya Syama Süri composed the 4th Uvanga; for this Süri is said to have been living in Vira Samvat 376 or 386. Consequently the underlying principle adopted in fixing the order of the Uvangas seems to be based upon the consideration of the associations (real or assumed) with the 12 Argas viz. Ayāra etc.
(16) The Uvargas are subsidiary to the Argas; but on that account they are not their glosses or explanations but they rather develop some point or points referred to in the Angas.
HIST.-5
Cheyasutta - This word or its variant Chedasutta is a term which is to be found only in the Jaina canon; for, it seems that neither the Vaidikas nor the Bauddhas have adopted it, to denote any class of their sacred or secular works. Chedasūtra is its Samskṛt equivalent. It does not seem to have defined anywhere. So its meaning has become more or less a matter of conjecture. Prof. Schubring (Kalpasūtra p. 8 and Orientalistische Literaturzeitung, 1924, 484) assumes that the expressions Cheda-sutra and Müla-sutra are derived from Cheda and Müla, two kinds of penances' mentioned in Jainism2. It may be added that the Mulasūtras, at least in their present form seem to have nothing to do with penances. Cheda means 'cut', and consequently Chedasutra may be construed as a treatise which prescribes cuts in seniority (diksä-paryaya) in the case of the Jaina clergy on their violating any rules of their order."
This is one of the conjectures. The other and more plausible conjecture
1. In all there are 10 types of penances. See Jiyakappa (v. 4)
2. See A His. of Ind. Lit (vol. II, p. 461, fn. 4).
3. Prof. W. Schubring has expressed this very view in his introduction (P. III) to "Dasaveyaliya Sutta". For, there he has said: "another group of texts which are intended to lay down rules of monkish life and to fix the course of procedure in case of transgression, is called Cheyasutta after the (e), a punishment which consists in "shortening" the seniority of the culprit, thus degrading him in rank."

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
I may make, is based upon the following verse of Pancakappabhāsa quoted in Abhidhānarājendra (vol. III, p. 1361) :
"परिणाम अपरिणामा अइपरिणामा य तिविहा पुरिसा सु । णातूणं छेदसुत्तं परिणामणे होंति दायव्वं ॥"
From this it follows that a class of works which can be taught to the parinata pupils only, and not to the other two types of pupils viz. aparinata? and atiparinata,? is designated as Chedasutta.
The
These are the two conjectures I may note at present. So I shall now refer to the oldest source where the word Cheyasutta? or its variant Chedasutta, is to be met with. The former word occurs in the Avassayanijjutti, the pertinent verse being as under :
"जं च महाकप्पसुअं जाणि अ सेसाणि छेयसुत्ताणि । ypurch UTTYM fa cifte 3ahrenfor 119961194
The latter word occurs in Pañcakappabhäsa.5
Though the word 'Cheyasutta' thus occurs as early as the date of Āvassayanijjutti, there is no mention about the number of Cheyasuttas till we come to a very very late date. The earliest source which I remember at present, and which mentions the number and names of Cheyasuttas is Bhāvaprabha Sūri's com. (p. 94) on his own work Jainadharmavarastotra (v. 30). There this Sūri who attained this status in Samvat 1772 says: "37ey figfter 8 Haftster R व्यवहार ३ दशाश्रुतस्कन्ध ४. बृहत्कल्प ५ जीतकल्प ६ इति षट् छेदग्रन्थाः ।"
On this very page he has quoted the following verse which shows that in his days at least, the number of the Cheyasuttas was fixed as six :
1. Undeveloped; not properly developed in intelligence etc. 2. Overdeveloped; hyperlogical. 3. The word Cheyasuya occurs in jiyakappacunni (v. 9) of Siddhasena Sūri.
The verse in question is as under:
"जेण य छेयसुयत्था आवत्तीदाणविरयणा जत्तेणं । पुरिसविसेसेण फुडा निज्जूढा जीयदाणकप्पम्मि विही ॥९॥" 4. This verse is incorporated as v. 2295 in Višeśāvassayabhāsa. 5. In Visehacunni (XVIII, fol. 469), of Nisīha we come across this word in the
following lines quoted by Muni Kalyānavijaya, in his article "37744 yyat" published in Jaina Yuga (1, 3, p. 87) णिसीहमादियस्स छेदसुत्तस्स जो अत्थो आगतो सुत्तं वा मोक्कलाणि वा पच्छित्तविहाणाणि मंताणि वा
जोणिपाहुडं वा गाहंतो अण्णत्थागाहेति" 6. This is also called Dasā and Āyāradasä as well.

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35
"इक्कारस अंगाइ ११ बारस उवंगाइ २३ दस पयन्नाई ३३ ।।
छ छेय ३९ मूल चउरो ४३ नंदी ४४ अणुयोग पणयाला ४५ ॥" In modern days, too, the very six works noted above are looked upon as Cheyasuttas. Furthermore, Jiyakappa is considered as a Cheyasuttas owing to the extinction of Pañcakappa which used to be looked upon as the 6th Cheyasutta. In this connection, it may be mentioned that some of the modern Jaina Munis believe that Pañcakappa formed a part and parcel of the Bhāsa on Kappa, and somehow it came to be looked upon as a separate treatise - a case similar to Ohanijjutti and Pindanijjutti. I am not at present in a position to point out either the actual date since Pañcakappa began to be considered as a separate treatise or the actual date when it got lost. It is however suggested in Jaina granthāvali (p. 16) that Pañcakappa was available till Samvat 1612. Whatever it may be, it is possible to fix terminus ad quem and terminus a quo so far as the date of the composition of Pañcakappa is concerned. A student of Jaina literature knows it full well that there are two Bhāsas on the Pañcakappa viz. Laghubhāsa and Vuddhabhāsa. The authorship of the Pañcakappa is attributed to Bhadrabāhusvāmin in its Cunni.? If this is correct, it may be inferred that Pañcakappa is not posterior to the life-time of Bhadrabāhusvāmin. As regards Vuddhabhāsa, its authorship is attributed to Sanghadāsa Kşamāśramana, whose exact life-period is not known, but who is supposed to have flourished not later than a millennium after the nirvāna of Lord Mahāvīra. This Vuddhabhāsa seems to be preceded by Laghubhāsa. If so, the date of Pañcakappa is at least anterior to that of Laghubhāsa and a fortiori to that of Vuddhabhāsa. Whatever may be the date of Pancakappa, I do not think it is as old as Dasă, Kappa, and Vavahāra on each of which a Nijjutti is composed by Bhadrabāhusvāmin. If it were at least equally old, how is it that there is no mention of it even in Nandi ? I am aware of the fact that some believe that this Pañcakappa along with Nistha and Mahānistha was composed by a Ganadhara but can they give any proof for it ?
1. “પંચકલ્પનું મૂલ સંવત્ ૧૬૧૨ સુધી મોજૂદ હતું, પણ હાલમાં તે ગુમ થયું છે. એના સંબંધે બહુ શોધ કરતાં
પણ એની પ્રત હાથ આવી નથી. ડેક્કન કૉલેજના સંગ્રહમાં પણ તે મળી નથી. ફક્ત એટલો પત્તો મળ્યો છે કે ખંભાતમાં ગોરજી દેવચંદજીની પાસે જે પુસ્તકો છે તેમાં તે પ્રત પાના ૧૦ની તેની ટીપમાં લખેલી જણાય
છે તો તે ત્યાં હોવાનો સંભવ છે, માટે સૂત્રરુચિશોધક જનોએ ત્યાં તપાસ કરવી જોઈએ છીએ.” 2. "अधुनाऽस्मिन्नामनिष्पन्ने निक्षेपे पंचकल्पसंज्ञके येनेदं दशाकल्पसूत्रे प्रवचनहितार्थाय पूर्वादाहृतं तस्य नमस्कार
fifa Trang: "TE : 1" -D. C. J. M. (vol. XVII, Pt. II, p. 257) It is said that in Vicārāmrtasangraha Kulamandana Sūri has suggested that Sanghadāsa
is the author of Pancakappa. 3. "Hertech FEGTA4412f ed fifa'' - D. C. J. M. (vol. XVII, pt. II, p. 261) 4. See Jaina sahityano sanksipta itihāsa (p. 75)

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With these remarks about Pañcakappa, I may now say a few words about Dasā, Kappa and Vavahāra. They are mentioned together in several scriptures e.g. in the following line of Vavahāra (X, para 20) :
"पञ्चवासपरियाए कप्पइ दसा-कप्प-ववहारे उद्दिसित्तए"
It may be noted that in the Bhāsya (p. 90) on Tattvārtha (1, 20), this very order is preserved, but Dasā is there separately mentioned from Kappa and Vavahara, whereas the last two, jointly. These groupings of the three works in two different ways at least suggest that they are somhow connected.
In A His. of Ind. Lit. (Vol. II, p. 464), the question about the dates of the Cheyasuttas is discussed. The pertinent lines are as under :
"The old, genuine Kalpa-Sūtra is the fifth Cheda-Sūtra, which is also called Brhat-Kalpa-Sūtra or Brhat-Sadhu-Kalpa-Sūtra. It is the principal work on the rules and regulations for the monks and nuns. A necessary supplement to it is the Vavahāra, the third Cheda-Sūtra. The Kalpa-Sutra teaches liability for punishment, and the Vavahāra the meting out of the punishment. The Nistha, the first Cheda-Sütra, containing regulations for punishment for various transgressions against the rules of daily life, is a later work. It has embodied the major portion of the Vavahāra in its last sections, and has numerous similar Sūtras in common with Cūlas I and II of the Ayārānga. Probably both these works originated in one and the same earlier source.... The PindaNijjutti and Oha-Nijjutti, which also deal with discipline, are also occasionally classed among the Cheda-Sūtras. A still later work than these two Nijjuttis is the Mahā-Nistha-Sutta, which appears as the second, and sometimes as the sixth Cheda-Sutta, but which in reality can scarcely be attributed to b with correctness. The principal contents of the text which we have before us and which perhaps took the place of an earlier canonical Mahā-Nistha that went astray, are rules regarding confession and penance, which are emphasized as the most important steps towards liberation.”
1. These are mentioned in various works e. g. in Āvassayanijjutti (v. 82-85), Nandi (s.
44) etc. They are also noted in the following line occurring in Siddhasena Sūri's Cunni (p. 1) on Jiyakappa :"को वि सीसो विणीओ आवस्सय-दसकालिय-उत्तरज्झयणा-ऽऽयार-निसीह-सूयगड-दसा-कप्प-ववहार.
माइयं अंगपविटुं बाहिरं च" 2. "on: re- ar fargitera." Why Kalpa and Vyavahāra are here jointly mentioned
is explained by Yaśovijaya in his com. (p. 514-516) on this work as under : "आभवत्प्रायश्चित्त-दानप्रायश्चित्तयोः कल्पनाद् भेदनाद् व्यवहरणाद् दानाच्च कल्प-व्यवहारी, उभयविधप्रायश्चित्तज्ञापकताया उभयत्र पर्याप्तत्वाद् द्वित्वविश्रान्तपदाभिधानम्"

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From this we see that according to the late Prof. Winternitz the following is the order of the composition of the Cheyasuttas mentioned in this para :(1) Kappa,' (2) Vavahāra, (3) Nisiha, (4) Pindanijjutti, (5) Ohanijjutti, and (6) Mahānisîha (available at present).
I may add that since Nisiha is mentioned in the Ayäranijjutti2 by Bhadrabāhusvāmin, it is not later than this work of his. But it is difficult to say whether it is his composition or that of a Ganadhara, and in the former case whether it precedes any of his 3 works viz, Dasă, Kappa and Vavahāra, which, in the opinion of some Acāryas, form one śrutaskandha.
It may be mentioned that in the kaliya-suya group we come across the following names in a serial order -
37
Dasa, Kappa, Vavahāra, Nisiha and Mahānisîha.
This suggests that probably originally there were these 5 Cheyasuttas only, and that in course of time Pañcakappa was reckoned as the 6th Cheyasutta, and when it was lost, it was replaced by Jiyakappa of Jinabhadra Gani. As stated in the ending portions of the Bhāsa on Jiyakappa, this Jiyakappa represents the essence of Kappa, Vavahära and Nisha.
Whatever may have been the number of the Cheyasuttas in the beginning,
1. In the Nijjutti (v. 266) on Kappa, it is stated that Kapa has no ananupurvi when thought of in connection with Vavahära, and that it occupies the 1st place from the stand-point of purvānupurvi and the 12th place from that of paścănupūrvī, when Dasa is taken into account. The pertinent verse is as under :
"दुण्हं अणाणुपुव्वी न हवइ पुव्वाणुपुव्विओ पढमं । पच्छाणुपुव्वि विइयं जइ उ दसा तेण बारसमं ॥ २६६ ॥ " While commenting upon this verse Malayagiri Sūri says on p. 81: केचिदाचार्याः प्राहुः कल्प-व्यवहार-दशा एक श्रुतस्कन्धः, तन्मतेन यदि दशा अपि गण्यन्ते तदा पूर्वानुपूर्व्या प्रथमं पचानुपूर्व्या द्वादशमम्."
2. "आयारस्स भगवओ चठत्थचूलाए एसा निज्जुत्ती पंचमचूलनिसीहं तु सा य उवरि भणीहामो ॥" C. J. M. (vol XVII, pt. 1, p. 7)
3. If Рañcakappa is a part of the Bhāsa on Kappa as suggested on. 37, its enumeration as the 6th Cheyasutta must have taken place after its having attained a status of being looked upon as an independent treatise.
4. He is the author of (i) Viseśāvassayabhāsa, (ii) its com. in Samskṛt (iii) Sanghayaṇī popularly known as Bṛhatsangrahaṇī, (iv) Khettasamäsa, (v) Višesaṇavaï, (vi) Jhanasaya and perhaps (vii) a Bhasa on Nisiha. He is said to have died in Vira
Samvat 1115.
5. The pertinent verses are as under :
"अप्परगन्थमत्थो इति एसो वण्णिओ समासेणं । पंचमतो ववहारो नामेणं जीयकप्पो त्ति ॥
कष्प व्यवहाराणं उदहिसरिच्छाण तह णिसीहस्स । सुतरतणबिन्दुणवणीतभूतसारेस गातव्वो ॥"

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it appears that at least one work of this type must have been composed during the life-time of a Ganadhara;' for, a work dealing with exceptions to the general rules for asceticism can have its origin almost side by side with the work embodying the general code. Even then if we were to assume for the time being that such a work owes its existence to a degenerated state of affairs that may have prevailed in the Jaina clergy after the nirvana of Lord Mahāvīra, it is in no way later than the date for the Avassayanijjutti.
As recorded in the Mahānistha available at present, it is so to say a patch-work; for, several Sūris had a hand in giving it a final shape, since the Ms. of this work was awfully worm-eaten.?
It seems rather strange that even in Viyārasāra where a list of 45 Suttas (together with Pañcakappa, Jiyakappa, Pindanijjutti, Ohanijjutti, Nijjuttis, Bhāsas and Cunnis) is given, there is no mention whatsoever of Mahānisiha. Furthermore, here there is not a single work spoken of as a Cheyasutta, though the following works well-known as Cheyasuttas are noted as under :
"कप्प २५ निसीह २६ दसासुय २७ ववहरो"
Can we hereby infer that the order and the number of the Cheyasuttas were not fixed for a pretty long time ?
We may end this topic by noting one more point. Is Mahākappasuya which is mentioned in the Avassayanijjutti (v. 777), a Cheyasutta? If so, why is it not mentioned along with other Cheyasuttas such as Kappa? etc ? Besides, does not this very verse lead us to believe that at least two to three Cheyasuttas existed prior to the composition of Avassayanijjutti ?
Mülasutta - I have not come across any Prākrta or Saṁskrt work of sufficient antiquity+ except Mahānisīha (vide p. 74, fn 3) where the word Mülasutta or Mūlasuya or its Samskrt equivalent Mülasūtra occurs. Moreover, it seems that this nomenclature like that of the Cheyasutta is purely an element of the Svetambara school of thought. Further, no Jaina saint of olden
1. Can we infer from fn. 5 of p. 34 that Nistha is the oldest ? 2. See D. C. J. M. (vol. XVII, pt. II, pp. 32-33). 3. This cannot be identified with Mahakappasuya; for, the latter is ukkâliya, whereas
the former kāliya. Vide p. 23, fn. 1. 4. The late Prof. Weber in his Indische Studien (XVII, 41) has said that the term
Mūlasutra does not occur anywhere in the canon; but it is however found in Avassayanijjutti (XI, 61). But this is his slip; for there the expression mūlasuttagāhā is used in contrast with the gathās of the Nijjutti.

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39
days seems to have defined the word Mülasutta or Mülasūtra. Such being the case, modern scholars have expressed their opinions in this connection. For instance, in A His. of Ind. Lit. (vol. II, p. 466, fn. 1) we have :
"Why these texts are called "root-Sūtras” is not quite clear. Generally the word mūla is used in the sense of "fundamental text" in contradiction to the commentary. Now as there are old and important commentaries in existence precisely in the case of these texts, they were probably termed "Mula-texts". The explanation given by Charpentier (Uttarādhyayana-Sūtra, Introduction, p. 32) : "Mahāvīra's own words," does not seem to me to be justified in any way.' Schubring. (Worte Mahāvīras, p. 1, cf., also O LZ 1924, 484 and above II, p. 461, note 4) is of opinion that "the Mūla-Sūtras are” as their name indicates, "intended for those who are still at the beginning (mūla) of their spiritual career." Guerinot (La Religion Djaina, p. 79) translates Mūla-Sutra by "trates originaux".
In Jaina-tattva-prakāśa (p. 218) the significance of this term Mūlasutra is explained as under :
If the root of a tree is strong, that tree can last long and can have a number of branches etc. Similarly the class of treatises which when studied can strengthen the root of the tree of samyaktva and make it develop into the
1. This view is however upheld by Prof. Patwardhan. For, he says in "The
Daśavaikālikasūtra : A Study" (p. 16) as under : "We find however the word Müla often used in the sense of "original text," and it is but reasonable to hold that the word Müla appearing in the exression Mülasutra has got the same sense. Thus the term Mülasūtra would mean "the original text" i. e. "the text containing the original words of Mahāvīra (as received directly from his mouth).” And as a matter of fact we find, that the style of Mülasūtras Nos. 1 and 3 (
3 7457 and card cafech) is sufficiently ancient to justify the claim made in their favour by their general title that they represent and preserve the original words of Mahāvīra. We must of course make liberal allowance for alterations and modifications in such cases, so that the expression "original text" or "original words”, is to be understood in a slightly
loose sense." 2. This is what Prof. Schubring practically repeats in his introduction (p. III) to his edition
of "Dasaveyāliya Sutta". There he says: "This designation seems to mean that these four works are intended to serve the Jain monks and nuns in the beginning (70) of their career..... At an early stage the monk has to become acquainted with the principal tenets and rules of the Order. To the latter belong the Avassaga (3719840) formulas and the rules regarding the acquisition of alms (fqug) from which two of the Mülasūttas derive their name.'

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form of the ten-fold religion for the clergy, can be designated as Mūlasūtra.
These are the various explanations. My personal view is the same as one expressed by Prof. Schubring! and mentioned on p. 42.
Usually the following works are designated as Mülasuttas :-2
(1) Uttarajjhayaņa, (2) Dasaveyāliya, (3) Āvassaya?, (4) Pindanijjutti and (5) Ohanijjutti.
Occasionally some mention even Pakkhiyasutta as a Mülasutta*. It may be mentioned en passant that none however considers the number of Mūlasuttas as five or six. Their number is either counted as 3 or 4. The Sthānakavāsins ignore Pindanijjutti and Ohanijjutti altogether; for, they do not look upon these works as those composed by Bhadrabāhusvāmin. So they fix 3 as the number of Mülasuttas. Prof. Weber and Prof. Bühler, too, mention this very number, but not for the same reason as advanced by the Sthānakavāsins. It may be that they may have been led to the same conclusion on the following understanding :
Pindanijjutti seems to be alluded to in the following verse of the Nijjutti on Dasaveyaliya (p. 1616) :
"भावस्सुवगारित्ता एत्थं दव्वेसणाइ अहिगारो । तीइ पुण अत्थुजुत्ती वत्तव्वा पिंडनिज्जुत्ति ।।२३९।।"5
41 See page 210 of addition. 1. It may be noted that Prof. Schubring has offered another explanation for Mülasutta
(vide. 36). But there I differ from him. 2. The earliest source I can mention in this connection at present is Bhāvaprabha Sūri's
com. (p. 94) on Jainadharmavarastotra (v. 30). There it is said : "अथ उत्तराध्ययन १ आवश्यक २ पिण्डनियुक्ति तथा ओघनियुक्ति ३ दशवैकालिक ४ इतिचत्वारि
wafur 1" It seems that the word tathā is to be construed as "or"; if not, the number of the
Mülasuttas will be five and not four. 3. In the Introduction (p. III) to "Dasaveyāliya Sutta" Prof. Schubring has made an
erroneous statement (this is probably his slip). For, instead of Avassaya, he has mentioned Āvassaganijjutti. The pertinent lines are as under: "Together with the Uttarajjhāyā (commonly called Uttarajjhayana Sutta), The
Avassaganijjutti and the Pindanijjutti it forms a small group of texts named Mülasutta.” 4. See A His. of Ind. Lit. (Vol. II, PP. 430 and 471) 5. While commenting upon this verse Haribhadra Sūri says on p. 162 and p. 1626 :
"सा च पृथक्स्थापनतो मया व्याख्यातैवेति नेह व्याख्यायते." The editor of this work has written a foot-note on this as under :"पिण्डनिर्युक्तेः पृथक्स्थापितत्वात् तत्र भद्रबाहुस्वामिनाऽर्थयुक्तिर्व्याख्यातेति नात्राध्ययनार्थाधिकारे तद्व्याख्यानम् । अन्यथा वाऽस्ति हरिभद्रसूरिकृता पिण्डनियुक्तिवृत्तिरिति तामाश्रित्यापि स्यादिदं वचः ।"

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41
So it may be inferred that Pindanijjutti is an off-shoot of the Dasaveyāliyanijjutti and hence, in a way, that of Dasaveyaliya as it after all supplements the information given in Piņdesanā, its fifth ajjhayana. Similarly Ohanijjutti, too, is an off-shoot of Avassayanijjutti (v. 665) and somehow tha of Āvassaya. Consequently, if these off-shoots are not separately counted but are somehow looked upon as included in the works of which they are the offshoots, the number of the 5 Mülasuttas comes to 3.
Dr. Charpentier, Prof. Winternitz and Dr. Guérinot add to this number Pindanijjutti, and thus they consider the number of Mūlasutta as four. There are persons who, instead of looking upon Pindanijjutti as the 4th Mülasutta, consider Ohanijjutti as the 4th. This will explain why I say that there is none who considers the number of Mūlasuttas as 5. Nevertheless, apparently Prof. Schubring seems to be an exception to this rule; but I think he, too, is not keen on believing or maintaining that the traditional number of the Mülasuttas is anything else but three or four.
Just as there is a difference of opinion regarding the number of the Mülasuttas, so is the case with the orders in which they are en different scholars. They are :
(1) Uttarajjhayana, Āvassaya and Dasaveyāliya. (2) These three works in this very order with Pindanijjutti as the 4th.
(3) Uttarajjhāyā, Āvassayanijjuti, Dasaveyāliya, Piņdanijjutti and Ohanijjutti.
(4) These five works with Dasaveyāliya as the last.
Out of these various orders, the first is mentioned by Prof. Weber and Prof. Bühler; the second by Dr. Charpentier, Prof. Winternitz and Dr. Guérinot; the third by Prof. Schubring;i and the 4th by Bhavaprabha Sūri.
It is very difficult to say as to which order is to be preferred in view of its being more scientific than the rest. If we were to examine this question from the stand-point of authorship, we may allot to Pindanijjutti and Ohanijjutti, the last place in the lot. Previous to them may be assigned a place to either of the remaining three Mūlasuttas, and their inter-arrangement may vary according to the stand-point we may take regarding their authorship. As for Dasaveyāliya, there is no difference of opinion pertaining to its authorship so far as the text embodying the 1st 10 ajjhayaņas is
1. See my Preface to D. C. J. M. (vol. XVII, pt. III)
HIST.-6

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concerned. This is of course the work of Sejjambhava (sk. Sayyambhava) Suri who was probably born in Vira Samvat 36 and who died in Vira Samvat 98. The probable date of his composition is Vira Samvat 72. The question of the authorship of the two Culiyās viz. Raïvakkā and Vivittacariā may be here taken up. Haribhadra Sūri is silent about the authorship of the 1st Cūliyā while as regards the 2nd, he says that according to the vrddhavāda, some Āryā (a Jaina nun) brought it from Lord Sīmandharasvāmin. Hemacandra Suri, the well-known polygrapher observes in his Parisistaparvan (IX, v. 83100) that Jyesthā, one of the sisters of Sthūlabhadra and a Jaina nun brought from Lord Sīmandharasvāmin, as a present to the Jaina church, four adhyayanas viz. Bhāvanā, Vimukti, Ratikalpa and Vicitraccaryā. Out of them, the first two were allotted by the Jaina church, a place in Ayāra as its two
1. "एवं च वृद्धवादः कयाचिदार्ययाऽसहिष्णुः कुरगडुकप्रायः संयतश्चातुर्मासिकादावुपवासं कारित: स तदाराधनया मृत
एव, ऋषिघातिकाऽहमित्युद्विग्ना सा तीर्थकरं पृच्छामीति गुणावजितदेवतया नीता श्रीसीमन्धरस्वामिसमीपं, पृष्टो भगवान्, अदुष्टचित्ताऽघातिकेत्यभिधाय भगवतेमां चूडां ग्राहितेति ।" In the very 1st verse of Vivittacariā, of which the above lines form an explanation, it is said that this Culiyā is told by an omniscient being. The pertinent line is : "चूलिअं
तु पवक्खामि सुअं केवलिभासियं" 2. "ततोऽयुस्ताः पुनस्तत्र स्वरूपस्थं निरूप्य च । ववन्दिरे स्थूलभद्रं ज्येष्ठा चाखनिजां कथाम् ॥८३।।
श्रीयकः सममस्माभिर्दीक्षामादत्त किन्त्वसौ । क्षुधावान् सर्वदा कर्तुं नैकभक्तमपि क्षमः ॥८४|| मयोक्तः पर्युषणायां प्रत्याख्याह्यद्य पौरुषीम् । स प्रत्याख्यातवानुक्तो मया पूर्णेऽवधौ पुनः ॥८५।। त्वं प्रत्याख्याहि पूर्वार्धं पर्वेदमतिदुर्लभम् । इयान् कालः सुखं चैत्यपरिपाट्याऽपि यास्यति ॥ ८६॥ प्रत्यपादि तथैवासौ समयेऽभिहितः पुनः । तिष्ठेदानीमस्त्वपार्धमित्यकार्षीत् तथैव सः ॥८७|| प्रत्यासन्नाऽधुना रात्रिः सुखं सुप्तस्य यास्यति । तत् प्रत्याख्याह्वभक्तार्थमित्युक्तः सोऽकरोत् तथा ।।८८।। ततो निशीथे सम्प्राप्ते स्मरन् देवगुरूनसौ । क्षुत्पीडया प्रसरन्त्या विपद्य त्रिदिवं ययौ ॥ ८९॥ ऋषिघातो मयाऽकारीत्युत्ताम्यन्ती ततस्त्वहम् । पुरः श्रमणसङ्घस्य प्रायश्चित्ताय ढौकिता ॥९०।। सङ्घोऽप्याखद् व्यधायीदं भवत्या शुभभावया । प्रायश्चित्तं ततो नेह कर्तव्यं किञ्चिदस्ति ते ॥९१।। ततोऽहमित्यवोचं च साक्षादाख्याति चेज्जिनः । ततो हृदयसंवित्तिर्जायते मम नान्यथा ॥९२।। अत्रार्थे सकलः सङ्गः कायोत्सर्गमदादथ । एत्य शासनदेव्योक्तं ब्रूत कार्यं करोमि किम् ॥९३।। सङ्गोऽप्येवमभाषिष्ट जिनपार्श्वमिमां नय । साऽऽख्यनिर्विघ्नगत्यर्थं कायोत्सर्गेण तिष्ठत ||९४॥ सङ्के तत्प्रतिपेदाने मां साऽनैषीज्जिनान्तिके । ततः सीमन्धरः स्वामी भगवान् वन्दितो मया ॥ ९५॥ 'भरता'दागतार्येयं निर्दोषेत्यवदज्जिनः । ततोऽहं छनसन्देहा देव्याऽऽनीता निजाश्रयम् ॥ ९६ ॥ श्रीसङ्घयोपदां प्रैषीन्मन्मुखेन प्रसादभाक् । श्रीमान् सीमन्धरस्वामी चत्वार्यध्ययनानि च ॥९७|| भावना च विमुक्तिश्च रतिकल्पमथापरम् । तथा विचित्रचर्या च तानि चैतानि नामतः ॥१८॥ अप्येकया वाचनया मया तानि धृतानि च । उद्गीतानि च सङ्घाय तत् तथाऽऽख्यानपूर्वकम् ॥९९।।
आचाराङ्गस्य चूले द्वे आद्यमध्ययनद्वयम् । दशवैकालिकस्यान्यदथ सङ्घन योजितम् ॥१००।।

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Cūlās and the last two, as the two Cūlas of Dasaveyaliya. This will show that the two Cūlās of Dasaveyaliya are composed and assigned a place in the Jaina scriptures during the life-time of Sthülabhadra and his Guru Bhadrabāhusvāmin, too; for, narration about the 4 Cūlās takes place soon after Jyesthā's conversation with Bhadrabāhusvāmin. According to some printed editions, there are verses expounding these Cūlās, and they form a part of Dasaveyaliyanijjutti, and thus the Cūlās under consideration belong to the same period as that of Bhadrabāhusvāmin. It may be that these verses come from the pen of one who composed bhāsa on Dasaveyaliya. If so, we cannot argue on the basis of these verses alone, that they belong to the period of Bhadrabāhusvāmin. Anyhow, we may, for the time being, assume that the two Gülās are composed during the life-period of Bhadrabāhusvāmin; but even then the question of the order of these two Cūlās with Pindanijjutti and Ohanijjutti remains practically unsolved.
So far as Āvassaya is concerned, its authorship is either attributed to to Indrabhūti or to a contemporaneous śrutasthavira. Of course, here, by Āvassaya, I mean that portion of Avassaya on which we have Bhadrabāhusvāmin's Nijjutti and not the entire portion rightly or wrongly included in Āvassaya at present. If we were to accept the view of the majority that Āvassaya was composed by Indrabhūti on the very day he composed dvādaśāngi, it certainly deserves a place prior to the rest of the Mūlasuttas.
Bhadrabāhusvāmin's Nijjutti (v. 4) throws light on the authorship of Uttarajjhayaņa which consists of 36 ajjhayanas. There it is said that some of the ajjhayaņas are taken from Anga, some are propounded by Jina, some by Pratyekabuddhas, and some are discourses (samvādas). Vadivetāla śānti Sūri in
1. "Faerima Tremila' 4774 i situaciENICA CENTER FRA 77€ 116011
यक्षादयोऽपि विज्ञाय वतिन्योऽत्रान्तरे तु ताः । भगिन्यः स्थूलभद्रस्य वन्दनाय समाययुः ।।७८॥ . वन्दित्वा गुरुमूचुस्ताः स्थूलभद्रः क नु प्रभो ! लघुदेवकुलेऽस्तीह तासामिति शशंस सः ॥७९॥ ततस्तमभिचेलुस्ताः समायान्तीविलोक्य सः । आश्चर्यदर्शनकृते सिंहरूपं विनिर्ममे ॥८०।। दृष्ट्वा सिंहं तु भीतास्ताः सूरिमेत्य व्यजिज्ञपन् । ज्येष्ठार्यं जग्रसे सिंहस्तत्र सोऽद्यापि तिष्ठति ॥८॥
Fra Terselfgefa Token I got a: His gref a r CPII" - ibid. 2. For instance, in Prof. K. V. Abhyankar's edition, the last verse of this Nijjutti runs as
under :"आओ दो चूलाओ आणीआ जक्खिणीए अज्जाए ।
FIRERUTArant farm faaleugte 118801" 3. "अंगप्पभवा जिणभासिया य पत्तेयबुद्धसंवाया । बंधे मुक्खे य कया छत्तीसं उत्तरज्झयणा ॥४॥

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
his com. (p. 5)1 to this work observes that the 2nd ajjhayana is taken from Drstivāda, the 10th is propounded by Lord Mahāvīra, the 8th is the work of Kapila, and the 23rd is a samvāda between Kesin and Indrabhūti. Some even go to the length of saying that all the 36 ajjhayanas have been revealed-propounded by Lord Mahāvīra when he was about to attain nirvana. This view is challenged and rightly by the late Vijayānanda Sūri alias Atmārāmji Mahārāja, with whom I, too, concur. I am at present inclined to believe that Uttarajjhayana of multiple authorship is anterior to Dasaveyaliya. On this basis I may tentatively suggest the following order for the Mülasuttas according to their composition :
(1) Avassaya, (2) Uttarajjhyana, (3) Dasaveyaliya, (4) its two Culas, (5) Pindanijjutti and (6) Ohanijjutti.
Painnaga – This is a term used in Nandi (s. 44 etc.), and its Samskrt equivalent Prakirnaka occurs in Trisasti (I, 3, 581)3 etc. Instead of Painnaga we have at times Païnnagajjhayana“ (Sk. Prakīrnakadhyayana) and Païnna (Sk. Prakirna) as well. Thus a particular group of the sacred works of the Jainas is named in Prakrta in three ways : (i) Painnaga, (ii) Painnajjhayana and (iii) Painna. Out of these the 1st and the last can be translated as "a miscellany;"'whereas the second as 'a miscellaneous lesson', but this is not what this special group stands for. It practically conveys the sense of
1. "अङ्गाद्-दृष्टिवादादेः प्रभवः -उत्पत्तिरेषामिति अङ्गप्रभवानि, यथा परिषहाध्ययनं, वक्ष्यति हि
"कम्मप्पवायपुव्वे सत्तरसे पाहुडंमि जं सुत्तं । सनयं सोदाहरणं तं चेव इहंपि णायव्वं ॥१॥" जिनभाषितानि यथा दुमपुष्पिकाऽध्ययनं, तद्धि समुत्पन्नकेवलेन भगवता महावीरेण प्रणीतं, यद् वक्ष्यति- "तंणिस्साए भगवं सीसाणं देइ अणुसट्ठि" ति, 'चः' समुच्चये, प्रत्येकबुद्धाश्च संवादश्च प्रत्येकबुद्धसंवादं तस्मादुत्पन्नानीति शेषः, तत्र प्रत्येकबुद्धाः कपिलादयः तेभ्य उत्पन्नानि यथा कापिलाध्ययनं वक्ष्यति हि- 'धम्मट्ठया गीयं' तत्र हि कपिलेनेति प्रक्रमः, संवादः- सङ्गतप्रश्नोत्तरवचनरूपस्तत उत्पन्नानि, यथा केशिगौतमीयं, वक्ष्यति च-"गोतमकेसीयो य
संवायसमुट्ठियं तु जम्हे यं" इत्यादि ।" 2. See p. 16, fn. 1 and p. 23, fn. 3. 3. “विस्तृतं बहुधा पूर्वैरङ्गोपाङ्गोः प्रकीर्णकैः । स्याच्छब्दलाञ्छितं ज्ञेयं श्रुतज्ञानमनेकधा ॥५८१।।" 4. "पइण्णगज्झयणा वि सव्वे कालिय-उक्कालिया चउरासीइ सहस्सा" -Cunni (p. 50) on Nandi (s. 44) 5. "तंदुलवेयालियया ३३ चंदाविज्झय ३४ तहेव गणिविज्जा ३५ ।
निरयविभत्ती ३६ आउरपच्चक्खाणा ३७ इय पइन्ना ॥३५०॥"
From this it appears that only the 5 works mentioned here are Païnnagas. 6. In A. His. of Ind. Lit. (vol II, p. 429) the word Painnas is translated as "scattered
pieces", whereas on p. 473, the word "Prakirnakas" as "miscellanea". Further, on . 458 it is said: "The ten Painnas or "scattered pieces" correspond to the Vedic Parisistas, and are, like the latter mostly metrical and deal with all kinds of subjects pertaining to the Jaina religion"

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avassaya-vaïritta - a fact one can infer from the Cunni (p. 50)' on Nandi (s. 44). One may even go a step forward and equate it with anga-bāhira.
Number - As regards the number of the Païnnagas, it is not fixed like the number of the Angas which is, of course, 12 for one and all the tirthas. This number differs from tīrtha to tirtha. For instance, there were 84000 Païnnagas in the tirtha of Lord Rşabha, sarkhyāta in the Tirthas of subsequent 22 Tirthařkaras, and 14000 in the tirtha of Lord Mahāvīra; or in every tīrtha the number of the Painnagas was as many thousands as the number of pupils endowed with four types of mati, a Tirthankara had.? At the time when Nandi was composed, the names of 604 (31+29) Païnnagas were noted while at the time Pakkhiyasuttas was composed, the names of 656 (37+28) Païnnagas were noted. But at least since the time of Bhāvaprabha Sūri, the number of Païnnagas is fixed as ten.? In his com. (p. 94) on Jainadharmavarastotra (v. 30) the 10 Païnnagas are mentioned as under :
“अथ चउसरण पयन्नु २ आउरपच्चक्खाण ३ भक्तपरिज्ञा ४ तंदुलवियालियं ५ चंदाविजय ६ गणविज्जा ७ मरणसमाहि ८ देवेन्द्रसूत्र ९ संस्तारक १० इति दश प्रकीर्णकाणि ।"
Here, through over-sight, one Païînaga is left out. Probably it is Mahāpaccakkhāna.
Though the number of the Païnnagas has been fixed as ten at least for the last 200 years, there is no uniformity as to which works are to be so looked upon. However, in Weber's Verzeichniss der Sānskrit und Prākrit
1. See fn. 3. 2. See p. 23 fn. 3. 3. This cannot be dated later than the date of the redaction of the canon which is
either Vira Samvat 980 or 993. 4. See pp. 23 and 24. 5. Its date is to be settled, but it is certainly prior to Samvat 1180, the year in which
Yaśodeva Sūri commented upon it.. 6. See pp. 23 and 24.(7). See p. 35 8. This is borne out by Jaina Granthāvali where three different sets of 10 Païnnagas
are mentioned as under :(i) चतुःशरण, आतुरप्रत्याख्यान, भक्तपरिज्ञा, संस्तारक, तंदुलवैचारिक, चंद्रवेध्यक, देवेंदस्तव, गणिविद्या, HENCEA and attita - pp. 44-46. (ii) अजीवकल्प, गच्छाचार, मरणसमाधि, सिद्धप्राभुत, तीर्थोद्गार, आराधनापताका, द्वीपसागप्रज्ञप्ति, welfarahisa, infaen and faferychlucn-pp. 62-64. (iii) पिंडविशुद्धि, सारावलि, पर्यंताराधना, जीवविभक्ति, कवचप्रकरण, योनिप्राभृत, अंगचूलिया, वंगचूलिया,
IG TJ:44 and 1q44a-pp. 64-68. On p. 72, all these three sets are given; but through over-sight Pindaniryukti is mentioned there, instead of Pindaviśuddhi.

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handschriften der Königlischen Bibliothek zu Berlin (vol. II, pt. II), in La Religion Djaïna by Guérinot, in A His. of Ind. Lit. (vol. II, p. 429) and D. C. J. M. (vol. XVII, pt. 1) the following works are noted as 10 Païnnagas :
(1) Caüsaraṇa, (2) Āurapaccakkhāņa, (3) Bhattapariņņā, (4) Santhāraga, (5) Tandulaveyaliya,(6) Candāvijjhaya, (7) Devindatthaya, (8) Ganivijā, (9) Mahāpaccakkhana and (10) Viratthava.
In the edition published by Rai Dhanapatisinh Bahadur, in A. D. 1886 we have the following 10 Païnnagas :
(1) Catuhšarana, (2) Tandulavaicārika, (3) Devendrastava, (4) Ganividyā, (5) Samstāraka, (6) Āturapratyākhyāna, (7) Bhaktaparijñā, (8) Candravedhyaka, (9) Mahāpratyākhyāna and (10) Maranavibhakti (also known as Maranasamādhi).
In the Āgamodaya Samiti Series the following 10 Païnnagas have been published in A. D. 1927 in the order noted below :
(1) Catuḥsarana, (2) Aturapratyākhyāna, (3) Mahāpratyākhyāna, (4) Bhaktaparijñā, (5) Tandulavaicārika, (6) Samstāraka, (7) Gacchācāra, (8) Ganividyā, (9) Devendrastava and (10) Maranasamādhi.
In Prof. Schubring's Die Lehre der Jainas nach der alten Quellen dargestellt, the very 10 Painnagas noted in D. C. J. M., etc. along with two more viz. Tīrthodgālika (Pr. Titthogāliya) and Ārādhanāpatākā (Pr. Ārāhanāpadāyā) are dealt with.
In D. C. J. M. (vol. XVII, pt, I, pp. 317-388), I have described the following works as supernumerary Painnagas :
(1) Angacüliyā, (2) Angavijjā, (3) Ajīvakappa, (4) Āurapaccakkhāņa, (5) Arahanāpadāyā, (6) Kavayaddāra, (7) Gacchāyāra, (8) Jambūsāmiajjhayana, (9) Joïsakarandaga, (10) Tithogali, (11) Dīvasāgarapannattisangahani, (12) Pajjantārāhanā, (13) Pindavisuddhi, (14) Maranavihi, (15) Jonipāhuda, (16)
1. In Hemacandra's com. (p. 54) on Anuogaddāra, this work is named as Tandulavicāranā.
The pertinent line is as under :
"आवश्यकादिषु तण्डुलविचारणादिप्रकीर्णकेष्वपि चैष एव विधिः" 2. The Samskrta titles of these ten works are as under ::
(i) Catuhšarana, (ii) Aturapratyākhyāna, (iii) Bhaktaparijñā, (iv) Saṁstāraka, (v) Tandulavaicärika, (vi) Candrāvedhyaka, (vii) Devendrastava, (viii) Ganividyā, (ix)
Mahāpratyākhyāna and (x) Virastava. 3. This work is also known as Jonivihāna referred to in the following verse of Višeśāva
ssayabhāsa as can be seen from its com. (p. 750) by Maladhārin Hemacandra Sūri: "इति स्क्खायुवेदे जेणिविहाणे य विसरिसेहितो । दीसइ जम्हा जम्म सुहम्म ! तं नायमेगंतो ॥१७७५॥"

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Vangacūliyā, (17) Sārāvali and (18) Siddhapāhuda.
In this connection it may be mentioned that as suggested by Prof Schubring, Kavayaddāra is a part and parcel of Arāhaņāpadāyā (dāra 30, from v. 25). Thus there remain 17 works for which the designation Païnnaga should be justified. Out of these works (3), (4), (7), (8), (14) and (17) are referred to as Païnnagas in their corresponding Mss., whereas the rest in Jaina Granthāvali (pp. 62-68).
As a passing reference it may be noted that 13 Païnnagas are mentioned in the following verses of Siddhāntāgamastava - a fact noted in its vivrti by a pupil of Visalarāja :
"TRUTHAIPT yrien 'FETP-sseret que संस्तार-चन्द्रवेध्यक-भक्तपरिज्ञा-चतुःशरणम् ॥३२॥ वीरस्तव-देवेन्द्रस्तव-गच्छाचारमपि च गणिविद्याम् । द्वीपाब्धिप्रज्ञप्ति तण्डुलवैतालिकं च नुमः ॥३३॥
Authorship - Most of Païnnagas are anonymous, but some of them viz. Caüsarana, Āurapaccakkhāņa" and Bhattaparinnā are attributed to Virabhadra. Some take this Virabhadra to be a pupil of Lord Mahāvīra, who himself had given him dīksā, whereas others believe that Virabhadra, the author of these works (as available now) is the same as the author of Arāhaņāpadāyā which is composed in Samvat 1008, and which refers to Bhättaparinnā. Vangaculiyā (Vaggacūliyā) is composed by Jassabhadda, Jonipāhuậa by Panhapravana (?), Pajjantārāhanā by Soma Sūri and Pindavisohi by Jinavallabha Gani.? As regards Gacchāyāra, its author whoever he may be, has not flourished prior
1. See the German Review of D. C. J. M. (vol. XVII, pts. I and II published in
Orientalistische Literaturzeitung (1937, Nr. 3, p. 185). Here it is said that
Divasāgarapannattisangahani is a part of Jīvābhigama. 2. See D. C. J. M. (vol. XVII, pt. 1) 3. See my article entitled “Methods adopted by Jaina writers for recording their names
and those of their Gurus in the works composed by them" and published in The Annals
of B. O. R. I. (vol. XVII, pt. I, pp. 84-86.) 4. That the author of this work is Virabhadra suggested in its com. See D. C. J. M. (vol.
XVII, pt. I, pp. 276-278). 5. See D. C. J. M. (vol. XVII, Pt. I, p. 329). 6. Vide Muni Punyavijaya's private communication to me wherein he refers to his article
"3477881461047 sit amefu" published several years ago in Jaina Hitaisī. 7. For his life and works see Apabhramśakāvyatrayi (intro. pp. 5-37). He died in Samvat
1167. In Samvat 1125, he corrected Samvegarangaśālā of Jinacandra Sūri.

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to the composition of Mahānisīha, Kappa, and Vavahāra since as specifically mentioned in this Gacchāyāra, it is based upon these works.
Culiyasutta
This is a designation used for only two works Nandi and Aṇuogaddārā. Cūlikāsūtra is its Samskṛt equivalent. How this name has arisen is not clear. Does it mean that these works are as it were appendages to the fundamental works and hence they are so named ?
-
I do not know of any source of sufficient antiquity that employs this terminology for these two works. The earliest work I can point out at present is an Epitome of Jainism' (p. 692 and Appendix C, p. xxxvii) by Nahar and Ghosh. A. D. 1917.
This finishes a rough survey of the main types of classifications of the Agamas. So I shall now try to classify them from other stand-points. To begin with, I may group them according to the specific anuyoga they are associated with. Of course, such a state of affairs did not exist prior to the time of Arya Rakṣita Sūri. It is this Sūri who on seeing that his pupil Puspamitra found it difficult to remember all the four anuyogas2 associated with the Agamas, divided them into four groups according to the anuyoga with which they were mainly concerned. On this basis we learn that the 1st 11 Angas and Dasaveyaliya are associated with caraṇakaraṇānuyoga; Uttarajjhayaṇa and Isibhāsiya, with dharmakathānuyoga; Sūrapannatti; Jambuddivapannatti and the like, with gaṇitānuyoga; and the Puvvagaya, with Dravyanuyoga. This information is incomplete; for, several scriptures are left out. It is however possible to fix the particular anuyoga in their case, too. Consequently instead of doing so, I shall define the four anuyogas. Caraṇakaraṇānuyoga takes into account the rules and regulations governing the life of a Jaina clergy; dharmakathānuyoga deals with religious stories,
1. Herein, over and above the names of 45 Agamas, those of 36 works known as Jaina Nigamas or Upanisads are given.
2. The earliest source mentioning the 4 anuyogas seems to be the Nijjutti on Dasaveyāliya. The pertinent verses are as under:
“सुयनाणे अणुओगेणाहिगयं सो चउव्विहो होइ । चरणकरणाणुओगे धम्मे काले य दविए य ||३|| अपुहुत्तपुहुत्ताइं निद्दिसिउं एत्थ होइ अहिगारो । चरणकरणाणुयोगेण तस्स दारा इमे होन्ति ॥ ४ ॥"
In the Cunni (p. 2) on this Nijjutti, we have:
"सो य चउव्विहो, तं जहा - चरणकरणाणुयोगो, धम्माणुयोगो, गणियाणुयोगो दव्वाणुओगो."

3. There are ten types of daviyānuoga. see Thana (s. 727) Cf. "
ferri,
धम्माणुयोगो इसिभासियाई उत्तरज्झयणादि, गणिणा ( ? ) णुयोगो सूरपण्णत्ति जंबुद्दीवपण्णत्ति एवमादि, दवियाणुयोगोणाम दिठ्ठिवायो" - Dasaveyāliyacunni (p. 2)
4. For this we have in Prakṛt dhammakahāṇuoga and dhammāṇuoga.

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CLASSIFICATIONS OF THE ĀGAMAS
parables and the like; ganitānuyoga of which kālal is a synonym, is associated with mathematics; and Dravyānuyoga2 deals with philosophymetaphysics, logic etc.
The Āgamas can be also classified according to the number of their titles; for, there are at least some Agamas which have more than one title. For instance, out of the 12 Angas, the 2nd has 3 : Sūtagada, Suttakada and Sūyagada, the 5th 5 : Bhagavatīviyāhapannatti, Bhagavatī, Viähapannatti, Vivāhapannatti and Pannatti; 4 the 10th 2 : Panhāvāgarana and Panhāvāgaranadasā and the 12th 10 : Ditthivāta, Heuvāta, Bhūyavāta,5 Taccāvāta, Sammāvāta, Dhammāvāta. Bhāsavijata, Puvvagata, Anujogagata and Savvapāṇabhūtajīvasattasuhāvaha. It may be mentioned en passant that the 6th, 7th and 9th Angas have more than one title in Saṁskrt, though each has only one in Prākrt. To be explicit, the 6th Anga has 3 : Jñātādharmakathā, jñātādharmakathā? and Jñātrdharmakathāl; the 7th 2 : Upāsakadaśā and Upāsakādhyayanadaśā; and the 9th 2 : Anuttaraupapātikadašā and Anuttaropapātikadaśā.
Turning to the anga-bāhira works, we find that some of them, too, have more Prakrt titles than one. As for example, the 1st Uvanga has 2 : Ovavaiya and Uvavāïya; the 3rd 2 : Jivābhigama and Jivājīvābhigama; and the 8th 2 : Nirayāvaliyā and Kappiyā. Out of the remaining Agamas, Nistha has
1. See fn. 1. 2. In Prākệt we have for this, davvānuoga and daviyānuoga, too. 3. This is what we learn from the following verse of Sūyagadanijjutti :
"सूयगडं अङ्गाणं बिइयं तस्स य इमाणि । सूतगडं सुत्तकडं सूयगडं चेव गोण्णाई ॥२॥" 4. This name occurs in Antagadadasā (vagga VI, para 2) and in Vivăgasuya
(suyakkhandha I, ajjhayana 2). The pertinent lines are respectively as under :“तए णं से मकाई गाहावई इमीसे कहाए लद्धढे जहा पण्णत्तीए गंगदत्ते"
"इन्दभूड़ नाम अणगारे जाव लेस्से छटुंछट्टेण जहा पण्णत्तीए" 5. Instead of this we have Bhūyāvāya, too (vide p. 11, fn. 1). 6. "दिट्टिवायस्स णं दस नामवेज्जा पं० तं०-दिट्ठिवातेति वा हेउवातेति वा भूयवातेति वा तच्चावातेति वा सम्मावातेति
a hafa at Thilagafat a gooliafa al 37°Tidfa al FantasiaHalaefa al-Thāna
(X; s. 742). 7. See p. 27, fn. 5. 8. See the following line of Tattvārtharājavārtika (p. 51):
"तद्यथा-आचार:, सूत्रकृतं, स्थानं, समवायो, व्याख्याप्रज्ञप्तिः, ज्ञातृधर्मकथा, उपासकाध्ययनं अंतृकृद्दश, अनुत्तरौपपातिकदश, प्रश्नव्याकरणं, विपाकसूत्रं, दृष्टिवाद इति ।"
HIST.-7

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4: Nistha, Nisthajjhayana, Ayarapagappal and Paggappa;2 Dasāsuyakkhandha, 4: Dasāsuyakkhandha, Āyaradasā, Dasā and Dasāsuya; Uttarajjhayana, 2 : Uttarajjhayana and Uttarajjhāyä?; Dasaveyāliya, 2: Dasaveyaliya and Dasakāliya; Caüsarana 2: Caüsarana and Kusalānubandhiajjhayaņa; Maranavihi, 2: Maranavihi and Maranasamāhi; and Jonipāhuda, 2 : Jonipāhuda and Jonivihāna.
So far as the Samskrt titles of the anga-bāhira works are concerned, the 2nd uvanga has 3 titles viz. Rājapraśniya, Rājaprasenakiya and Rājaprasenjit (vide p. 33, fn. 2). Same is the case with Tandulavaicārika. For besides this title it has two more : Tandulavicārana and Tandulavaitālika (vide p. 50, fn 1 and p. 51).
As na
As noted on p. 2, some of the scriptures have their titles in plural. So they can be divided into two classes : (i) those having their titles in plural and (ii) those having them in singular. Angas 6 to 11, Uvangas 8 to 12, Uttarajjhayana, Dasā and Isibhāsiya and some noted on p. 23 belong to the former class whereas the rest to the latter class.
It may be mentioned in passing that Pajjosaņākappa has a popular title viz. Kalpasūtra and Kappa, Brhatkalpasūtra.
Another stand-point which can be utilized for the classification of the Āgamas is to note as to which of them have a common ending. On this basis we can form groups of Agamas which end in (i) dasā, (ii) vavāya, (iii) suya, (iv) ajjhayaņa, (v) bhāvaņā, (vi) pannatti, (vii) vibhatti, (viii) culiyā, (ix) nijjutti, (x) visohi, (xi) thaya, (xii) vijjā, (xiii) vihi, (xiv) veyaliya, (xv) paccakkhāna and (xvi) pariyāvaniya. The detailed list of all these 16 groups having corresponding endings may be given as under :
1. Angas 6 to 11, Vaņihadasā, Āyāradasā, Bandhadasā, Dogiddhidasā, Dihadasā4
1. This word occurs in Nisihabhāsa as can be seen from the following line occurring in
D. C. J. M. (vol. XVII, pt. II, p. 10) :"आयारपगप्पस्स उ इमाई गोण्णाइं णामधिज्जाइं"
See also Āyāranijjutti (v. 291). 2. Cf. D. C. J. M. (vol. XVII, Pt. III, p. 437). 3. See p. 40, fn. 3, 4. This has 10 ajjhayanas some of which agree in name with those of
Nirayavalisuyakkhandha-Narakāvalikāśrutaskandha as suggested by Abhayadeva Sūri in his com. (pp. 512-513) on Thāņa (X; s. 755).

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51
and Sankhevitadasā?.
Arunovavāya, Garulovavāya, Devindovavāya, Dharanovavāya, Varunoνανάνα, Velandharoνανάγα and Vesamanoνανάγα.
Utthānasuya, Culla-kappasuya, Maha-kappasuya, Viyarāgasuya, Saṁlehaņāsuya and Samutthānasuya.
Uttarajjhayana, Kusalānubandhiajjhayana, Jambūsāmi-ajjhayana, Nandiajjhayana and Nisthajjhayana.
VIII.
Asīvisabhāvanā, Caraṇabhāvanā, Thimiņabhāvanā, Ditthivisabhāvanā and Mahāsuminabhāvanā. Candapannatti, Jambuddīvapaņņatti, Divasāgarapannatti and Sūrapannatti. Khuddiyā-vimānapavibhatti, Jhānavibhatti, Maranavibhatti and Mahalliyā-vimāņapavibhatti.
Angacūliyā, Vaggacūliyā and Vivāhacūliya. IX. Ohanijjutti, Pindanijjutti and Saṁsattanijjutti. x. Ayavisohi, Nirayavisohi and maranavisohi.
Devindatthaya and Viratthaya. XII. Angavijjā and Ganivijjā. XIII. Caranavihi and Maranavihi. XIV. Tandulaveyaliya and Dasaveyāliya. XV. Āurapaccakkhāṇa and Mahāpaccakkhāņa. XVI. Utthānapariyāvaniya and Nāgapariyāvaniya.
To all these classifications of Āgamas, one more may be added. This is based upon the fact that some of the Āgamas have practically the same
1. As stated in Thana (X; s. 755) it has the following 10 ajjhayaņas :
"खडिया विमाणपविभत्ती १ महल्लिया विमाणपविभत्ती २ अंगचलिया ३ वग्गचलिया ४ विवाहचलिया ५
असगोववाते ६ वसगोववाए ७ गस्लोववाते ८ वेलंधरोववाते ९ वेसमणोववाते १०" 2. Cf. the following sūtra of Thāna (X) :
"दस दसाओ पं० तं० कम्मविवागदसाओ उवासगदसाओ अंतगडदसाओ अणुत्तरोववायदसाओ आयारदसाओ पण्हावागरणदसाओ बंधदसाओ दोगिद्धिदसाओ दीहदसाओ संखेवितदसाओ।" The 1st suyakkhandha of Vivāgasuya is known as Kammavivāgadasā.

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title except that the word meaning small or great is used as a prefix. They are (i) Culla-kappasuya and Mahā-kappasuya, (ii) Khudḍiya-vimāṇapavibhatti and Mahalliya-vimāṇapavibhatti, (iii) Nisiha and Mahānisīha and (iv) Pannavaṇā and Mahāpanṇavaṇā.'
So much for the Agamas of the Svetāmbaras. The Digambaras, too, divide their Agamas into two classes: (i) anga-pravista and (ii) anga-bahya. The former has 12 sub-divisions, and their names almost tally with those of the 12 Angas. The latter has many sub-divisions, kālika and utkalika being chief of them. Uttaradhyayana is mentioned in this connection in Tattvārtharājavārtika (p. 54); but it is there neither specifically referred to as kālika nor utkālika. Turning to Tattvārthasaradipikā,2 we learn that Parikarma, one of the five sections of Drṣṭivāda includes works such as Candraprajñapti, Suryaprajñapti and Jambudvipaprajñapti. The anga-bahya group is said to consist of 14 works, each of which is styled as Prakīrņaka. The first four of them are entitled as Sāmāyika, Caturviṁśatistava, Vandana and Pratikramana. These seem to correspond with the four sections of Avassaya, out of six. The other works worth nothing are: Daśavaikālika, Uttaradhyayana, and KalpaVyavahāra since they remind us of the corresponding works of the Śvetāmbaras. It may be mentioned that the Digambaras believe that it is long since that all the canonical treatises of the Jainas have been lost, and the Śvetāmbara canonical works are not genuine. Besides, the Digambaras have a secondary canon or a substitute canon. This canon which is spoken of as the four Vedas, consists of works of a later date. These works are divided into 4 anuyogas. As for example, the Purānas or the legendary works like Padmapurāṇa, Harivaṁśa-purāṇa, Mahāpurāṇa, Uttara-purāṇa etc., are looked upon as forming a group known as prathamānuyoga. Similarly cosmological works such as Suryaprajñapti, Candraprajñapti etc., come under the group karaṇānuyoga. The works on the darśanika (philosophical) literature e.g. Kundakunda's Pavayaṇasāra, Umāsvāti's Tattvārtha, Samantabhadra's Aptamīmāmsā etc., form the third group styled as dravyānuyoga. Ritualistic works like Vaṭṭakera's Mūlācāra and Trivarṇācāra, Samantabhadra's
1. It may be noted that at times even Pindanijjutti has the word mahalliya prefixed to it, in order to distinguish it from the Pindesana-nijjutti which is smaller than this and which forms a part of Dasaveyāliya-nijjutti, See D.C.J.M. (vol XVII, pt. III, No. 1116).
2. On the basis of this work, a complete survey of the canonical treatises of the Digambaras is given in Bhandarkar's Report for 1883-4, p. 106 ff. As stated in A His. of Ind. Lit. (vol. II, p. 473 n) this may be compared with Weber, HSS.-verz. II, 3, 823 f., Guerinot, p. xxx f., and J. L. Jaini's preface (p. 12 ff.) to SBJ (vol. V).

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CLASSIFICATIONS OF THE AGAMAS
53
Ratnakarandasrāvakācara make up the fourth group known as caraṇānuyoga. This is what we learn from A His. of Ind. Lit. (vol. II, p. 474) where the following note occurs by way of substantiating this information :
"Cf. G. Bühler, in Ind. Ant. 7, 1878, p. 28 f.; Farquhar, Outline, 218 f.; Guerinot, La religion Djaina, p. 81 ff., 85 f. A somewhat divergent division of the Anuyoga is given by S. C. Ghoshal in SBJ, I, p. XI." Adipurāna (XXXIV, 135 ff.) and Harivamsapurāna (II, 92 ff.) give some information about the 12 Angas.
We may now end this chapter by noting that the number of the Agamas was fixed as 45 at least by the time Viyarasāra was composed, and this number is acceptable even now to several Mürtipūjaka Svetāmbaras look upon 11 Angas, 12 Uvangas, 6 Cheyasuttas, 4 Mülasuttas, 10 Painnagas, and 2 Cūliyāsuttas as the 45 Āgamas. Some of them however believe that the number of the Āgamas is 84 consisting of the following works :
11 Angas, 12 Uvangas, 5 Cheyasuttas, 3 Mülasuttas, 30 Païnnagas, 2 Cūliyāsuttas, Pakkhisutta, Khāmaņāsutta, Vandittusutta, Isibhāsiya, Pajjosaņākappa, Jiyakappam Jaijiyakappa, Saddhajīyakappa, 10 Nijjuttis, Pindanijjutti, Samsattanijjutti and Viseśāvassayabhāsa.
The late Rajendralal Mitra in his Notices of Sanskrit Manuscripts (vol. III, p. 67) has given a list which is strikingly different from the traditional one.
1. These are also known as Suttas and Siddhānta as well. 2. This has been published from Calcutta, in A. D. 1874.

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REDACTION OF THE JAINA CANON
In ancient days in India, it was customary to transmit learning from generation to generation orally, and that this state of affairs continues down to the present times at least in the case of the olden type of pāthaśālās! which teach Jainism, Saṁskrt or the like. This will show that it is not the want of knowledge of the art of writing to which this state of affairs can be ascribed. For, according to the Jaina tradition Lord Rsabha who flourished in the 3rd ara (spoke) of the present avasarpini period, taught this art of writing 18 lipis2 to his daughter Brahmi with his right hand.3 The Vaidika Hindus, on the other hand, ascribe it to Brahman, the Creator of the Universe. Leaving aside these prehistoric items of a very remote age, and turning to a period
ars preceding the present century, we can give ample proofs of the fact that India knew the art of writing in the remote past. Various scripts such as Brahmi, Mohenjo Dero4 etc., bear full testimony to this. It however seems true that the art of printing was unknown in ancient days in India.
1. For a brief desciption see my paper on The Jaina System of Education (pp. 218-219)
published in "Journal of the University of Bombay" (vol. VIII, pt. 4). 2. For exposition of these 18 lipis see my paper on Outlines of Paleography (pp. 93-94)
published in J. U. B. (vol. VI, pt. 6). 3. Cf. the following line occurring in the Bhāsa on Āvassaya :
"लेहं लिवीविहाणं जिणेण बंभीइ दाहिणकरेणं" Abhayadeva Sūri's com. (p. 36') on Samavāya (XVIII) and his com. (p. 5) on Viyāhapannatti, Trisasti (1, 2, 963), Amaracandra Sūri's Padmānanda mahākāvya (X,
79) and Subodhikā (p. 1496) may be consulted in this connection. 4. Rev. H. Heras has written an article on "The Eastern Island script and the script on
Mohenjo Dero". See A. B. O. R. I. (vol. XIX, pt. II, pp. 122-126).

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That the sacred works of Jainas were not freely reduced to writing for several centuries and thus for this period the services of the art of writing remained practically unutilized for lightening the burden of the memory, requires a satisfactory explanation. In the case of the Vaidika literature, it may be argued that its sacred character was partly responsible for this; for, it was probably feared that the most sacred possession of the race might pass into profane hands, if the Vedas were committed to writing. Furthermore, the necessary guidance for cultivating proper accent and intonation - a point of great importance could be had from the lips of an animate teacher and not from the pages of an inanimate book. Over and above this, there was a danger of a scribe committing dittographic and haplographic errors and at times misreading the characters and thus transforming the original out of recognition?. I do not think, it is any one of these considerations that weighed heavily in the minds of the Jaina saints and that prevented them from reducing to writing the sacred works of their school. On the contrary, it appears that their desire of strictly observing their noble and ennobling mahāvrata viz. aparigraha prevented them from resorting to writing. Moreover, those saints who kept Mss. were denounced. This is borne out by the Cunni (p. 214) on Dasaveyaliya, the Bhāsas on Nistha, the Bhäsa on Kappa etc. Further, penances were prescribed to those who wrote even one letter?. But the times, as it were, willed it otherwise, and in course of time these rules had to be modified, so much so that permission was given for keeping any of the five types of Mss. pertaining to the Nijjuttis of Kaliyasuya 10, on finding that the intellect, the grasping power and the retentive capacity were getting deteriorated". Later on, it was found absolutely necessary to prepare a number of Mss. of the Jaina canonical literature. How this happened may be briefly described as under :
1-3. See Dr. A. S. Altekar's Education in Ancient India (pp. 145-146). 4. "Etretch Face THİGHT. " 5-6. trem forum faça arra J EN TE 7. "Ah ar jafa era a sfera arti जति अक्खराणि लिहति व तति लहगा जं च आवज्जे ॥"
-Bhāsa on Kappa In the Cunni (p. 21) on Dasaveyāliya, it is said : dici o uçaa apua UGT stalfaffiti
च गेण्हमाणस्स पोत्थए संजमो भवइ ।" 9. See my paper Outlines of Paleography (pp. 101-102). 10. In the Bhāsa on Nistha (XII) it is observed : " fa tremuri golfclufusfootag" 11. In the Visehacunni on Nisiha, it is remarked: "#81-31T16UT - ETUVIIffa för gifT3,01
कालियसुयणिज्जुत्तिणिमित्तं वा पोत्थगपणगं घेप्पति । कोसो त्ति समदाओ।"

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It was in the time of Skandila Suri that a famine lasted for 12 years. Some say that it worked a havoc on the Jaina scriptures while others say that it so happened that all the principal Anuyogadharas except Skandila Sūri died in Northern India.2 So Skandila summoned a council of Jaina saints at Mathurā and made up the kāliyasuya by taking a note of whatever could be gathered from them. A similar attempt to this Māthuri* or Skāndilī vācan, was almost simultaneously made by Nagarjuna' at Valabhi (modern Vala of Kathiawar)". Hemacandra Suri, in his commentary (p. 207) on Yogaśastra says that the Agamas were got written by Skandila Sūri and Nāgārjuna Sūri?. Unfortunately it so-happened that the version of one did not tally with that of the other in its entirety. So an attempt
1. In the Jaina literature we come across references about three twelve-year famines
prior to this. They occurred in the time of Bhadrabāhusvāmin, Arya Suhastin (c. Vira Samvat 291) and Vajrasvāmin respectively. The first of them was terrible; for it made all the Munis except Bhadrabāhusvāmin forget Ditthivāya (for details see Ch. IV). As regards the other two famines, it appears that it did not affect the knowledge of the Jaina scriptures in the case of the survivors. But these famines must have severely told upon the scarcity of food-an inference we can draw from the following lines occurring in the Cunni (pt. I, p. 404) on Avassaya :"इतो य वइरस्वामी दक्षिणावहे विहरति, दुब्भिक्खं च जायं बारसवरिसगं, सव्वतो समंता छिनपंथा, निराधारं जातं ।
ताहे वइरस्वामी विज्जाए आहडं पिंडं तद्दिवसं आणेति" 2. Cf. the following lines occurring in the Cunni (p. 8) on Nandi :
"बारससंवच्छरीए महंते दुब्भिक्खकाले भत्तट्ठा अण्णतो ठिताणं गहण-गुणणा-ऽणुप्पेहाऽभावतो सुते विप्पणढे पुणो सुभिक्खकाले जाते 'मधुरा'ए महंते साधुसमुदए खंदिलायरियप्पमुहसंघेण जो जं संभरइ त्ति एवं संघडितं कालितसुतं । जम्हा य एयं 'मधुरा'य कयं तम्हा 'माहुरा वायणा' भण्णति | x x x अण्णे भणंति-जहा सुतं ण णटुं तम्मि दुब्भिक्खकाले, जे अण्णे पहाणा अणुयोगधरा ते विट्ठा, एगे खंदिलायरिए संथेर, तेण 'मधुरा'ए अणुयोगो पुण
साधूणं पवत्तियो त्ति सा 'महुरा वायणा' भण्णति ।" 3. It appears that this happened sometime between Vira Samvat 827 and 840. 4. As this vācanā took place in the Saurasena region, it is possible that the Sauraseni
Prākệt may have influenced it. 5. His vācanā is known as Nāgārjuni or Vālabhi. 6. "अत्थि 'महुरा'उरीए सुयसमिद्धो खंदिलो नाम सूरी, तहा 'वलहि' नयरीए नागज्जुणो नाम सूरी । तेहि य जाए
बारसवरिसिए दुक्काले निव्वडभावओ विफुट्टि (?) काऊण पेसिया दिसोदिसिं साहवो । गमिउं च कहवि दुत्थं ते पुणो मिलिया सुगाले । जाव सज्झायंति ताव खंडुखरुडीहयं पव्वाहियं । ततो मा सयवोच्छित्ती होउ त्ति सिद्धंतद्धारो । तत्थ वि जं न वीसरीयं तं तहेव संठवियं । पम्हटाणं उण पुव्वावरावडंतसुत्तत्थाणुसारओ कया
संघडणा ।"-A Ms. of Bhadresvara Süri's Kahāvali 7. "जिनवचनं च दुष्षमाकालवशादुच्छिन्नप्रायमिति मत्वा भगवद्भिर्नागार्जुन-स्कन्दिलाचार्यप्रभृतिभिः पुस्तकेषु
न्यस्तम्।" 8. "इह हि स्कन्दिलाचार्यप्रवृत्तौ दुष्षमानुभावतो दुर्भिक्षप्रवृत्त्या साधूनां पठनगुणनादिकं सर्वमप्यनेशत् । ततो
दुर्भिक्षातिक्रमे सुभिक्षप्रवृत्तौ द्वयोः सङ्घयोर्मेलापकोऽभवत् । तद् यथा-एको 'वलभ्या' मेको 'मथुरा'याम् । तत्र च सत्रार्थसङ्कटने परस्परं वाचनाभेदो जातः ।" -Malayagiri's com. (p.41) on Joisakarandaga
HIST.-8

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to improve this situation was however later on made by the councill that met at Valabhī, under the able presidentship of Devarddhi Gani Ksamāśramana, after the terrible famine which had lasted for 12 years, came to an end. At this council, all the important works of the Jainas then available were written down. This event is technically known as pustakārohana of the Jaina Āgamas or "Redaction of the Jaina Canon'. It appears that the Skāndilīyas who had attended this council believed that this Redaction of the Jaina canon could be dated as Vira Samvat 980 whereas the Nāgārjunīyas said that the correct date was Vira Samvat 993 (vide p. 64, II. 4-6)3. Thus this difference had its origin in the fact that some saints thought that 980 years had then elapsed since the nirvana of Lord Mahāvīra, whereas others thought that 993 years had elapsed. Whatever may be the exact date, this Redaction of the Canon has been a momentous event in the Jaina annals. Its importance lies in the following particulars :
(i) Not only were the works written formerly at Mathurā and Valabhī again written and codified, but some more were written. Of course, we have
1. This is thus the 3rd council that tried to restore the Jaina sciptures, and in a way it
is the 4th, in case we admit that a council had met at Pataliputra in the life-time of Sthūlabhadra. Some believe that the following rendering of the Hāthīgumpha inscription of the Emperor Khāravela suggests this :"The four-fold Anga-saptika of 64 sections lost in the time of the Maurya king, he restores."-J. B. O. R. S. (IV, p. 236). In A His. of Ind. Lit. (vol. II, p. 431 n) it is said : "If Sten Konow (Acta Or. 1, 1922, p. 20 ff.) is right in his explanation of the Hāthīgumpha inscription of Khāravela, then this inscription would furnish a confirmation of the Jaina tradition regarding the Council of Pāțaliputra and the Ditthivāya, and King Khāravela (170 B. C. ?) would in that case have compiled a recension of the Angas in 64 sections. Konow's explanation is ingenious, but very much open to doubt." Turning to the Bauddha literature, we find paralles to these Jaina councils. For instance as noted in A His. of Ind. Lit. (vol. II, pp. 4 and 5) 3 councils were convened in connection with the restoration and adjustment of the Baudha scriptures : The 1st council was organized by the immediate disciples of Lord Buddha and was held in the city of Rājagaha (modern Rajgir), the 2nd was held at Veśāli, 100 years after the nirvāna of Lord Buddha; and the 3rd was convened in the time of King Asoka when the compilation
of a real canon of the sacred texts of the Bauddhas was undertaken. 2. "श्रीदेवद्धिगणिक्षमाश्रमणेन श्रीवीरादशीत्यधिकनवशत (९८०) वर्षे जातेन द्वादशवर्षी यदुर्भिक्षवशाद
बहतरसाधुव्यापत्तौ बहुश्रुतविच्छित्तौ च जातायां...भविष्यद्भव्यलोकोपकाराय श्रुतभक्तये च श्रीसङ्गाग्रहाद् मृतावशिष्टतदाकालीनसर्वसाधून् 'वलभ्या'माकार्य तन्मुखाद्विच्छिन्नावशिष्टान् न्यूनाधिकान् त्रुटितानुत्रुटितानागमालापकाननुक्रमेण स्वमत्या सङ्कलय्य पुस्तकारूढाः कृताः । ततो मूलतो गणधरभाषितानामपि आगमानां कर्ता
sita al fut 171944 Ta gla: 1" -- Sāmācāriśataka of Samayasundara 3. Cf. "alftafurnia Bits FTTTTTT" (pp. 118-119).(Jalor V. S. 1987 / A. D.1931)

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neither a complete list wherein these works are enumerated nor any source which mentions the order in which they were written.
(ii) A serious attempt was made to reconcile the differences in the two versions pertaining to the councils held at Mathurā and Valabhī.
(iii) In cases where this failed, it was thought desirable to note the variants, either in the original Agamas or their commentaries. In the former case, the variants were generally introduced by the words art
of which a typical example is furnished by the following lines occurring in Pajjosaņākappa (s. 147) :
__"समणस्स भगवओ महावीरस्स जाव सव्वदुक्खप्पहीणस्स नव वाससयाई विइक्कंताई, दसमस्स य वाससयस्स अयं असीइमे संवच्छरे काले गच्छड. वायणंतरे पण अयं तेणउए संवच्छरड इइ दीसइ ।"
In the latter case there was a reference to the Nāgārjunīya school?.
(iv) Practically the entire Jaina canonical literature was written according to the version of the Mathură council, as a connected link. I use the word practically to denote that Joisakarandaga is based upon the Vālabhi version.
(v) Several vannäās3 which were occurring in more than one Agama
1. None seems to have fixed the order of the canonical works available at present. So I have
taken up this problem. On a cursory examination I find that some of the Uvangas etc. were
written first and then some of the Angas. See Tattvarasikacandikā (pt. I, p. 49). 2. "T uruf a Co" Tikå (p. 245) on Āyāra
"arriere yoff-740 Harmo"-Ibid. p. 253 "M IRT T -GLO "-Ibid. p. 256 "T r eat Yf-8 ato "-Ibid. p. 303 "BEIGT I n Yofa-Su Qe Jafgcio 1"-Tīkä (p. 64) on Sūyagada
"M itra non-ferne fagforeto 1"-Ibid. p. 64 3. Vannaa (Sk. varnaka) means a description. This word is placed after any one of the
following words or the like of which the description is to be supplied from the foregoing portion or another work :A city, a sanctuary, a great forest, trees, a dais of earthen blocks, Jambū, Mahāvīra, a king, a queen, a dream, a gymnasium and the physical exercise, a bath-house, an audiencechamber, a palace and a procession. It may be noted in the connection that at times legends related after a stereotyped pattern are often represented in the Jaina canon as a mere skeleton which the reader is left to fill in with set words and phrases like cliches. As observed in A His. of Ind. Lit. (vol. II, p. 450, fn. 3) "we find something similar in the canon of the Sarvästivādins." Furthermore, there on p. 280, fn. it is said : "Clichès of the same kind, also occur in the Bengali poems, s. Dinesh Chandra Sen, History of Bengali language and literature, p. 585 f."

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were written out at full length only once, and then they were not reproduced ad verbatim, a second time, but only a reference was made to them by writing the word vannaäl, by indicating their source, by alluding to a parallel person or an object, by mentioning the words occurring in the beginning and the end or by writing the word jīva”, a stenographic symbol6. The ālāvagas, too, were similarly treated.
(vi) The former practice of referring to a third party all the controversial questions, was set aside?, and the codified works were thenceforth looked upon as final authorities.
(vii) Important events and incidents which were subsequent in origin
1. Cf. "Qui mu qui huu '29' 774 Tere tren qu0131 TOT EST I quu371 ,"
--Dr. P. L. Vaidya's edition of "Uvāsagadasāo" (I, 1) 2. " ui a Te 'aforma T, ET qurity 761"—Ibid., (1, 79) 3. Cf. " c
ola fasci 37HUT 8, JEI " --Ibid., (1, 66) 4. Cf. Wao Histoi aui i 3 ve e fig T quattro ya art" —Ibid., (1, 2) 5. In the Pāli literature, the use of Peyyālam serves almost a similar purpose as jāva; for,
it is there used for curtailing the recurrence of identical passages. Vide Dr. P. L. Vaidya's intro. (p. x.) to "Uvāsagadasāo". In Ayāra and Ovavăiya, descriptions are not curtailed unless they are once given there. Uvāsagadasā furnishes us with a strange case; for, in its § 59 we have jāva, and what
is thus curtailed, is given in full later on in SS 206-208. 6. The idea of lessening the trouble in writing and perhaps of saving in materials like
paper or palm, seems to have given rise to these artifices and some more to be just noted-the artifices which may have been resorted to, at the time of this redaction or subsequently when manuscripts were written. The additional artifices are as under :(a) Instead of writing the entire form of the gerund when it is preceded by the very verb of which it is a gerund, only the number 2 along with ttă is written after the verb concerned. See (b), III. (b) Sometimes only a number such as 3, 4, 5 or so occurs after a word. This suggests an association of similar ideas or topics, or at times it refers to a part of the usual formula. In order that this may be fully grasped I may quote the following examples :(i) "a u 3 sifony "—Uvāsagadasā (I, 86) and "37 Hoo four quufaf& Toe RafH 3" —Ibid., (I, 17) (ii) "* UI HAT A HI fasci 374U 8"-Ibid., (1, 66) (iii) "äffa ra fasstuf gut 4 HERRS-Ibid., (I, 66), " CRT 4 EnfifT4"-Ibid (II; 95) and "Yes, 7 rue "--Ibid., (II; 99)
(iv) "ESTE 13"—Ibid., (II; 113) and "pa & 31419 Tuft fakts"--Ibid., (VIII; 244) 7. See J. S. E. (pp. 226, 227 and 246).

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to those noted in the original works and which were even at times almost contemporaneous with the sitting of the council held for the Redaction of the Jaina canon, were embodied in words by the council'. It incorporated them in the works composed long ago, even at the cost of anachronism. For, it appears that it was believed that if they were not to be so noted, it would not be so well preserved for the later generations. But it seems that though this purpose may have been served to some extent, it has added to our difficulties so far as the fixing of dates of certain persons, events and the like is concerned.
(viii) Devarddhi Gani Ksamāśramana, in a way, virtually became the author of the works codified under his supervision.
(ix) This codification acted as a preventive from further modernization of the sacred works.
Before concluding this chapter, I think it necessary to point out the pitfall to which some are likely to succumb, in case they confound this codification of the Jaina śāstras with that of their composition by identifying these two different events. It will be a sheer folly, therefore, to believe that the dates of the compositions of the various śāstras codified at Valabhi are none else but the date of their codification. This folly, if committed, will not only amount to accepting
1. Some may be inclined to suggest that this council has nothing to do with this
embodiment as this came from the very pens of the original authors of the corresponding works-the authors who could forsee what was going to happen in future. But it seems
that such a suggestion can hardly carry any weight at least in these days. 2. It appears that the question of anachronism is not of so vital importance to a Jaina as
the soundness and veracity of what he accepts as a part and parcel of Jainism. Whatever is said or written by a Gītārtha, is looked upon by him with as much authority as an Agama, provided that Gītārtha is really so. Such being the code of
Jainism, the council may not have hesitated in making necessary additions. 4 3. Had they noted the additions separately, they would have been obliged to mention their
locations in the corresponding works, not by pointing out the pages and lines but by reproducing the necessary portion to which they were to be appended. Even such an attempt would not have been so very serviceable as embodying the required portion in the very work itself. For, the reader would have been then often obliged to refer to this Appendix, which, if not by his hand, was likely to be neglected by him. No Jaina author of the olden days was prepared to say that he was contributing something original; for, he believed that the omniscient did know whatever he said. Consequently he was satisfied if his work became helpful to the pupils concerned-no matter even if it was looked upon as a compendium. This view, too, may have induced
the council to take the step it did. 5. See p. 58, fn. 2. 4. See page 210 of addition.
4.

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at best terminus ad quem as the date of the śāśtras but taking it to be the same as terminus a quo. In short, the dates of the composition of the various sästras codified are much earlier than the date of their codification though it is true that the dates of the new portions that may have been then incorporated in the sāstras are the same as that of the codification.
There is another pitfall one should be beware of. Some of the Digambaras maintain that all the canonical treatises got forgotten during the 12 years of famine in the reign of Candragupta Maurya, and the canon as shaped at Pāțaliputra by the Śvetāmbaras is at best a patch-work and is not genuine. They believe that the end of the Vira Saṁvat 683 or so marks the complete extinction of the Jaina canon. This sounds very strange; for, one can understand if some works or their parts get forgotten in course of time, in adverse circumstances; but a sweeping remark that not even an iota of the Jaina canon survived the year Vira Samvat 683 or so passes comprehension, unless it may be due to a miracle or a catastrophe of terrible intensity. So far as I know, there is no record or reference to any such thing in the annals of the Indian History! No migration of the Jainas is referred to as leaving this land for some other country as was the case with the Zoroastrians who left their native land as suggested by scholars, on being persecuted by the followers of a different faith. Even then, they do possess at least some fragments of their Holy scriptures. Moreover, there is no mention to any political or social revolution - a cataclysm that seriously disturbed the atmosphere. Even granting that any one or more of the catastrophes here alluded to or the like may have befallen the unlucky, how is it that it could produce such a terribly adverse effect only so far as the knowledge of the Jaina canon was concerned, whereas it failed to produce any perceptible effect on the Holy
1. There is no mention of any overflowing of the banks by some gigantic river or that of
the shores by the Arabian sea or the Indian ocean leading to the submersion of the country all around and the consequent death of each and every one who knew the Jaina canon in part or entirety. No deluge is referred to as submerging this subcontinent. There is no reference to any volcanic eruption of which the lava reduced the surroundings to nothing. No conflagration laying its cruel hands on the country inhabited by the Jainas, is mentioned to have occurred. No earthquake on a huge or small scale is referred to as having brought about the ruins of the Jainas. Nowhere the
crust of the earth seems to have given way swallowed all it could lay hand on. 2. Cf. History of Zoroastrianism by Dastur Dr. M. N. Dhalla (Oxford University Press, New
York). In its review published in the moffusil edn. of the "Times of India" dated 15th oct., 1938 it is said : "The History of Zoroastrianism falls into three well-defined linguistic periods: The Gathic, the later Avestan and the Pahalvi. Its beginning is lost in the mist of forgotten ages, and the scriptures that have survived are only blurred and broken fragments."-P.B. V.

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scriptures of the non-Jainas who were the co-inhabitants of the Jainas ?
Without any further dilation, I may add that this idiosyncrasy to which some of the Digambaras seem to have fallen a prey-the view that the lamp of the Jaina canon ceased to burn and illuminate from Vira Samvat 683 or so is a thing I shudder at. It has deprived us of the valuable legacy we could have got, by way of the preservation of at least some part or parts of the Jaina canon and its enrichment by way of its exposition at the hands of eminent Digambara scholars like Akalanka and others.
As regards the allegations viz. (1) that the Svetāmbara canonical literature is a patch-work and (2) that it is not genuine, I do not think it worth while to refute them; for, it appears that Vincent Smith's The Jaina Stūpa and other Antiquities of Mathurā and the learned opinions of Indologists can very well serve the necessary purposel. Moreover, I do not intend to enter into a controversy in this connection; but at the same time I am prepared to hear convincing arguments that may be advanced to support the allegations, and if satisfied, I shall identify myself with persons making these allegations. But, at least for the present I hold a contrary view, though I admit that some passages here and there appear to wear a colour of a patch-work. Under these circumstances, I shall therefore sum up this discussion by quoting the following lines from the late Prof. Jacobi's introduction to The Sacred Books of the East (vol. xxii, p. xxxix) :
“Devarddhi's position relative to the sacred literature of the Gainas appears therefore to us in a different light from what it is generally believed to have been. He probably arranged the already existing MSS, in a canon, taking down from the mouth of learned theologians only such works of which MSS were not available. Of this canon a great many copies were taken, in order to furnish every seminary with books which had become necessary by the newly introduced change in the method of religious instructions. Devarddhi's edition of Siddhânta is therefore only a redaction of the sacred books which existed before his time in nearly the same form. Any single passage in a sacred text may have been introduced by the editor, but the bulk of Siddhânta is certainly not of his making. The text of the sacred books, before the last redaction of the Siddhânta did not exist in such a vague form as it would have been liable to if it were preserved by the memory of the monks, but it was checked by MSS."
1. Cf. A His. of Ind. Lit. (vol. II, pp. 434-435).

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THE EXTINCT ĀGAMAS OF THE JAINAS
In each of the two cycles of kalacakra, avasarpiņī and utsarpiņi there flourish 24 Tirtharkaras in this Bharata ksetra and Airāvata as well. Moreover, an infinite number of kālacakras has elapsed by this time. Hence we can easily conclude that the number of the Tirthankaras that have flourished by this time is infinite. According to the traditional view of the Jainas, all the Ganadharas of each of these Tirthařkaras composed dvādasangis. Furthermore, several direct or indirect disciples of every Tirthankara, who were endowed with four kinds of mati must have composed Païnnagas as stated in Nandi (s. 44). Leaving aside the sacred literature that came into existence after the omniscience of Lord Mahāvira, the preceding one seems to have been practically irrevokably lost for ever. No record is available for it. This is perhaps natural; but it may appear certainly wonderful that there is no complete record to be found regarding the scriptures which were composed during a millennium beginning from 500 B. C. and ending with 500 A. D. Hereby I mean to suggest that wehave no means to exactly point out all those scriptures which are now lost to us
1. I use this word to indicate the follwing items :
(i) Lord Mahāvīra while renouncing the world uttered a Sāmālyasutta. Probably this very one is preserved in the Avassaya. (ii) He performed an iryāpathiki kriyā, after having crossed a river, prior to his attainment of omniscience. So on this occasion he may have uttered some sūtra similar to the Iriyāvahiyasutta occurring in the Avassaya. (iii) Some scholars believe that the 14 Puvvas belonged to a predecessor of Lord Mahāvīra, and at least some extracts from them are available at present.
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and of which the composition does not go beyond 2550 years!. It is a pity that we do not possess even a list regarding the scriptures codified at the Valabhī council, convoked by Devarddhi Gani. So our attempt, however serious and sincere it may be, to make a note of all these extinct works cannot yield the desired result. Even then it should be made so that we can have at least a glimpse of the works lost to us by this time. This endeavour of ours would have been surely facilitated, and the results we are going to arrive at would have been quite precise in case a scientific Catalogus catalogorum of Jaina manuscripts had been prepared and published by this time. In the absence of such a source, it now remains to examine the Jaina works wherein incidentally a loss of some work or works may have been noted; but owing to the want of sufficient time and free access to printed and unprinted works, a thorough investigation of these materials is not possible for the present writer. Even then an attempt is being made in this direction with the hope that it will act as a stimulus to others finally leading them to a complete success in view of the thorough investigation of this problem they may be inclined to carry out in near future.
Broadly speaking we can divide the Agamas into two groups: the Angas and the Painnagas. The number of the former is fixed as 12; but such is not precisely the case with the latter, if the number 14000 is not taken to be correct. Anyhow the examination regarding the latter is more difficult than the former. We shall therefore proceed with the first group first. Therein we find that Ditthivāya is lost, though not, all of a sudden. To be quite explicit, I may mention some of the details that throw light in this direction.
It was in the time of Bhadrabāhusvāmin that Magadha had to face the calamity resulting from a twelve-year famine. This seriously affected the study of the Jaina saints who could hardly get sufficient alms even by begging from door to door. This resulted in their forgetting Ditthivāya-a fact those saints became conversant with, when they assembled after subhiksā had set in, and durbhikṣā had disappeared. Thereupon, they sent a pair of Munis, technically known as sanghātaka to Bhadrabāhusvāmin who was practising mahāprāna in Nepal; for, he was the only one who was then in a position to remember and teach Ditthivāya. He, however, declined to teach Ditthivāya on the ground that he was then engaged in practising mahāprāna, a dhyāna, he could not attend
1. That some portion is lost is certain; for, in the extant literature, there is no mention
of an āyāgapata. Futher, there is no reference to Khāravela except in Himavanta Therāvali.

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to, during the twelve-year famine. The two Munis on their return informed the sangha accordingly. It thereupon sent another pair of Munis asking them to put a question to Bhadrabāhusvāmin as to the penalty prescribed for disobeying the order of the Jaina church, and to prescribe this very penalty to him for the same offence committed by him. The two Munis reached Nepal and asked the desired question to Bhadrabähusvämin. He answered one who does not obey the order of the Jaina church deserves to be excommunicated. Thereupon, the two Munis said that the Jaina church assembled in Magadha, had prescribed this very penalty to him inasmuch as he had refused to teach Ditthivaya. Bhadrabähusvāmin quickly realized the situation and conditionally agreed to teach Ditthivaya'. The underlying condition was that he would neither talk to the taught nor the taught should talk to him-exchange a single word with him when he was engaged in teaching or even otherwise, and that he would impart lessons by seven instalments during a day. This being agreed upon, 500 Jaina Sadhus with two attendants for every one of them, came to Nepal and tried to prosecute their studies. But all except Sthulabhadra left the place as they could not face this situation3 He (Sthulabhadra), too, could not completely master all the 14 Puvvas as for some reason or other Bhadrabahusvāmin withheld the meaning of the last four Puvvas from him. Thus the meaning of the last 4 Puvvas got lost in Vira Sarvat 170 the year
1. "तम्मि य काले बारसवरिसो दुक्कालो उवट्ठितो । संजता इतो इतो य समुद्दतीरे अच्छित्ता पुणरवि 'पाडलिपुत्ते' मिलिता । तेसिं अण्णस्स उद्देसओ, अण्णस्स खंडं, एवं संघाडितेहिं एक्कारस अंगाणि संघातिताणि, दिट्टिवादो नत्थि | 'नेपाल' वत्तणीए य भद्दबाहुसामी अच्छति चोद्दसपुव्वी, तेसि संघेणं पत्थवितो संघाडओ 'दिट्टिवादं वाएहि' ति । गतो, निवेदितं संघकज्जं तं, ते भांति - दुक्कालनिमित्तं 'महापाणं' न पविट्ठो मि, इयाणि पविट्टो मि, तो न जाति वाणं दातुं । पडिनियत्तेहि संघस्स अक्खातं तेहि अण्णो वि संघाओ विसज्जितो जो संघस्स आणं अतिकमति तस्स को दंडो ? ते गता, कहितं, तो अक्खाइ अघाडिज्जइ । ते भणति मा उम्माडेह, पेसेह मेहावी, सत्त पाडिपुच्छगाणि देमि । " Cunni (pt II, p. 187 ) on āvassaya
1
1
2. Parisistaparvan ( IX, 68-69 ) and Titthogāliya (v. 736) seem to differ from each other so far as the periods for the vacanäs are concerned. The pertinent portions are respectively as under
"तत्रैकां वाचनां दास्ये भिक्षाचर्यात आगतः । तिसृषु कालवेलासु तिस्रोऽन्या वाचनास्तथा ॥६८॥
सायाह्नप्रतिक्रमणे जाते तिस्त्रोऽपराः पुनः । सेत्स्यत्येवं सङ्घकार्यं मत्कार्यस्याविबाधया ||६९ ||"
" पारियकाउस्सग्गो, भत्तट्ठितो व अहव सेज्जाए । नितो व अड़ंतो वा एवं भे वायणं दाहं ॥ ७३६॥'' 3. "उज्जुता मेहावी, सद्धाए वायणं अलभमाणा ।
अह ते थोवा थोवा, सव्वे समणा विनिस्सरिया || ७४१ || एको नवरि न मुंचति, सगडालकुलस्स जसकरो धीरो । नामेण थूलभद्दो, अविहीसाधम्मभो ति ॥ ७४२||"

67
Titthogaliya

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in which Bhadrabāhusvāmin died. Later on, with the death of Sthūlabhadra, even the verbal embodiment of these four Puvvas came to an end, as he was debarred from teaching them to others? Then, for some time at least, there flourished persons who were conversant with the first ten Puvvas, Vajrasvāmin being the last in the lot. After his svargagamana, there remained none who knew all the ten Puvvas in toto. Aryaraksita Sūri? who survived him, knew at least 9 Puvvas plus 24 javiyas of the 10th but he did not master the 10th completely. It appears that since his time the knowledge of the Puvvas went on getting curtailed so much so that by Vira Samvat 1000, all the Puvvas got forgotten, and thus Ditthivāya became extinct.4
It may be noted that in this cycle of time, there is no intermediate stage so far as the reduction of the knowledge from 14 Puvvas to 10 Puvvas is concerned. For, there has flourished none who knew. 13, 12 or 11 Puvvas. So says Droņa Sūri in his com. (p. 34)5 on Ohanijjutti.
Some believe that Nāgahastin or his contemporary knew five Puvvas, and that Skandila, Himavanta, Nāgārjuna, Govinda Vācaka, Samyamavisnu, Bhūtadinna,
1. "375 905 MTHET 3Tuuj Khai 7 fafa PETTI
इच्छामि जाणिउं जे अहमं चत्तारि पुव्वाई ॥८००।। नाहिसि तं पुव्वाइं सुयमेत्ताइं विमुग्गहा हिंति (?) दस पण ते अणुजाणे जाण पणदाई चत्तारि ॥८०१।। एतेण कारणेण उ पुरिसजुगे अट्ठमम्मि वीरस्स । F or yogis at yours II CORII-Ibid. 2. For his life see Āvassayacunni (pt. I, pp. 397-415). He died in Vira Samvat 584, the very
year when a schism named "Abaddhaditthi" arose in Dasapura. But according to Vālabhi Theravali, he died in Vira Samvat 597. It may be noted in passing that this furnishes us with an example of the difference of 13 years in calculations in the case
of the Skandiliya and Nāgārjunīya schools. See p. 59. 3. In Āvassayacunni (pt. I, p. 404) it is said :
"अचिरेण नव पुव्वाणि अधिताणि, दसममाढत्तो घेत्तुं, ताथे अज्जवइरा भणंति-जवियाई करेहि, एयं परिकम्ममेयस्स, ताणि य सुहुमाणि, गाढं गणिते तं सुहुमं, चउवीसं जविया, सो वि ताव तं अज्झाइ ।" Cf. the following lines occurring in Hemacandra's com. (p. 1003) on Visesāvassayabhāsa (v. 2509) :"शेषस्तु आर्यवैरस्वामिनः समीपेऽधीतो यावद् नव पूर्वाणि, तथा चविंशतियविकानि ।" In Prabhāvakacaritra (II, v. 117), there is mention of nine and a half Puvvas, and this
very thing is noted there in the case of Aryānandila, too. 4. "sigla u atare and Sath sirefoquing darufupi yri areti ya 3yufoorafa ." 5. See p. 19, fn. 1.

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69
Lohitya Sūri, Düsya Gani and Devarddhi Gani ksamāśramana and several Cūrnikāras, knew at least the first Puvva, over and above the 11 Angas.
It may not be amiss if we were to take a note of what the Digambaras say regarding the gradual loss of the 14 Puvvas. There is no unanimity of opinion in this connection; for, different versions are given in different works. śubhacandra's Angapannatti, Brahma-Hemacandra's Suyakkhandha, Indranandi's Śrutāvatāra, Jinasena's Adipurāna, Uttarapurāna, Harivamśapurāna and some of the Digambara Pattāvalis in Prākrt may be cited as instances. This is not the place where I can try to examine each of them separately and come to any definite conclusion by attempting reconciliations where possible I shall therefore remain contented by giving only one version in this connection-the version noted in Jainasatyaprakāśa (I, 7, pp. 213-214). Therein it is said : in Vira Samvat 62, Jambūsvāmin attained liberation. He was the last kevalin. Visnukumāra, Nandimitra, Aparăjita, Govardhana and Bhadrabāhusvāmin I were conversant with 14 Puvvas. This brings us down to a period upto Vira Samvat 162. Then came the era when he had persons who knew only 10 Puvvas. Their names are : Viśākha, Prosthila, Ksatriya, Jaya, Nāgasena, Siddhārtha, Dhrtisena, Vijaya, Buddhilla, Deva (Gangadeva) and Dharmasena. This covers a period upto Vira Samvat 345. In Śrutāvatāra it is said that in the time of Nāgahastin, some one knew at least five Puvvas. Ācārya Dharasena is said to be conversant with two Puvvas. As a passing reference, I may add that amongst persons who knew only 11 Argas and who were thus not conversant with any one of the Puvvas are mentioned Naksatra, Jayapāla, Pāndu, Dhruvasena and Kamsa. The last died in or about Vira Samvat 565. Then we come across the names of persons who knew Āyara, the 1st Anga only. They are : Subhadra, Yaśobhadra, Bhadrabāhu II and Lohārya. This brings us down to Vira Samvat 683. The end of this year marked the extinction of the Jaina Agamas in their entirety. This view, strange as it is, is advocated by some of the Digambaras, and it has led some of the Svetambaras to question the very authority of the Digambara extant works.
From this exposition it must have been seen that one and all the 14 Puvvas were not simultaneously lost or forgotten, but that their knowledge gradually dwindled so that by Vira Saṁvat 1000, the Puvvagaya became extinct.
This finishes the discussion about the loss of the main section of
?" and published in
1. See Munii Darśanavijaya's article entitled as "fara urmare
Jainasatyaprakāśa (1, I, p. 15).

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Ditthivaya. So it now remains to note the stages about the loss of its remaining four sections. But as it requires an investigation about their contents, I defer its treatment for the time being, and in the meanwhile I note the various reasons assigned by modern scholars for the loss of Ditthivaya in general and the 14 Puvvas in particular.
Prof. Jacobi in his intro. (p. XLVI) to S. B. E. (vol. XXII) observes :
"Professor A. Weber assigns as the probable cause of the Dristivâda being lost, that the development of the Svetâmbara sect had arrived at a point where the diversity of its tenets from those embodied in that book became too visible to be passed over. Therefore the Dristivâda, which contained the Purvas, fell into neglect. I cannot concur in Professor Weber's opinion seeing that the Digambaras also have lost the Pûrvas, and the Angas to boot. It is not probable that the development of Gainism during the two first centuries after the Nirvana should have gone on at so rapid a pace that its two principal sects should have been brought to the necessity of discarding their old canon. For, as stated above, after the splitting of the church in these two sects the philosophical system of the Gainas remained stationary, since it is nearly the same with both sects. As regards ethics, both sects, it is true, differ more. But as the extant canon of the Svetâmbaras is not falling into neglect, though many practices enjoined in it have long since been abandoned, it is not more probable that they should have been more sensible on the same score at the time when the Pûrvas formed their canon. Besides, some of the Pûrvas are said to have continued to be extant long after the time which we have assigned for the formtion of the new canon. At last they disappeared, not by an intentional neglect, I presume but because the new canon set into clearer light the Gaina doctrines, and put them forward more systematically than had been done in the controversial literature of the Pûrvas."
70
The latest information we can gather on this point is to be found in L. Alsdolf's article A new version of the Agadadatta story published in "New Indian Antiquary" (vol. I, No. 5, August 1938). There on p. 287 it is said:
"I must confess that I do not believe in the legendary and biographical contents of the fourth part of the Dṛṣṭivada but regard the Jaina tradition on this point as unfounded. I agree with SCHUBRING (Lehre der Jainas, § 38) who has made it at least very probable that the real contents of the Drstivada, consisted of an exposition and refutation of heretical doctrines, and that this was the reason of its loss it was thought undesirable to preserve

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71
these old discussions because their study could lead to a revival of heretical views and actions. The four parts of the Drstivāda?, viz. parikamma, suttaim, puvvagaya and anuyoga, contained the "introductions”, the “teachings” and the "purvapaksa" (this, and not "old texts” being the real meaning of “puvva"!) which were refuted by the “investigation” (anuyoga). This well-nigh excludes the possibility of legendary and biographical contents of the Aņuoga; and I think the reason why such contents were ascribed to it later is not difficult to find. It is certain that, though the traditional subdivision of the Drstivāda is probably genuine, the detailed tables of contents given in the Nandi and in the 4th Anga are entirely fantastic because at the time when they were composed the text was already lost and its contents were no longer known?. Now when the real contents of the Drstivāda had been forgotten, this text became a convenient place where everything could be located which it was thought desirable to invest with canonical authority. And since a continuous and systematical account of the Jaina mythology and hagiology, the “History of the 634 Great Men”, was not found in the existing canon, it was attributed to the last part of the Drstivāda. The Vasudevahindi, too, solemnly professes to be derived from the prathamānuyoga portion of the Drstivāda, but it need hardly be pointed out that the Jain version of the Brhatkathā is not likely to have formed part of one the oldest works of the Jain canon."
In my humble opinion, Drstivāda got lost as its major portion Puvvagaya was extremely difficult to be remembered and studied in view of its gamass and bhangas, the latter requiring a great deal of the mathematical ability to grasp them. In short, this 12th Anga was a hard nut to crack.
1. If this view is accepted, how is it possible to account for the several heretical doctrines
one comes across in Süyagada? 2. This has 5 parts in all, Cūliyā being the last. 3. It is not a rule that on a work being lost, its contents get forgotten. 4. It appears that originally we had 54 uttama purusas as is borne out by Samavāya (s.
54) and Sīlācārya's Caüpanna-mahāpurusacariya (composed in Samvat 925), and it is Hemacandra Sūri who was probably the 1st to have dealt with 63 salākäpurusas by adding 9 Prativāsudevas to the list of 54 great men viz., 24 Tīrthankaras, 12
Cakravartins, 9 Baladevas and 9 Vāsudevas. 5. Cf. fch 731 ? Pfafgarsit, m431 of 131 qa" - Nandi (s. 44). In this connection,
in Nandīcunni (pp. 46-47) it is said :-"3414 4r ar fáfa fa i gmfHIET
पढिज्जमाणं गमितं भण्णति, तं च एवंविहं उस्सणं दिदिवाए" 6. See my intro. (p. xiii) to Ganitatilaka published along with Simhatilaka Sūri's com. in
G. O. Series as vol. LXXVIII.

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With this digression, if it can be so called, I shall once more take up the thread of the Svetambara trend of thought and notice what it has to say regarding the loss of works other than Ditthivaya already referred to. Turning to Ayarwe find that out of the nine ajjhayanas' which form its first suyakkhandha, Mahāparinna, its seventh ajjhayana2 is lost at least by the time of śīlānka Sūri; for, he has mentioned this loss as a reason as to why he is not com it?. It is rather strange that at least some of the verses, if not all, which form a part of the Ayāranijjutti and which are said to pertain to this Mahāparinna, are preserved and are seen printed in the editions of Ayāra containing its Nijjutti and Śīlānka Sūri's com. It is difficult to say for certain as to when this Mahāparinnā, got lost. It seems to be extant at least in the time of Vajrasvāmin; for, he restored the extincto ākāśagāmini vidyā from this ajjhayana'. The second suyakkhandha of Āyāra now-a-days consists of the four Cūlās viz. (1) Pindesaņāi', (2) Sattasattikkagā, (3) Bhāvanā and (4) Vimutti, and it had one more Cūlā viz. Nistha, in the time of Bhadrabāhusvāmin?. Out of them, the 2nd Cūlā has been evolved out of this
1. Cf. the following verses occurring in the Ayāranijjutti :
"सत्थपरिण्णा १ लोगविजओ २ य सीओसणिज्ज ३ सम्मत्तं ४ । तह लोगसारनामं ५ धुयं ६ तह महापरिण्णा ७ य ॥३१॥ अट्ठमए य विमोक्खो ८ उवहाणसुयं ९ च नवमगं भणियं ।
SCHITURI 3774RTIT A 113RII" 2. See p. 72, fn. 1. It is however the 9th ajjhayana according to Samavāya (s. 9). From
Ind. Stud. (vol. XVI, p. 251 seq.) we learn that Nandi, Āvassayanijjutti and Vidhiprapā,
too, say so-S. B. E. (XXII, intro. p. XLIX). 3. "अधुना सप्तमाध्ययनस्य महापरिज्ञाख्यस्यावसरः, तच्च व्यवच्छिन्नमिति कृत्वाऽतिलभ्याष्टमस्य सम्बन्धो वाच्यः।" 4. Cf. "HETHRUUTTT favol TEST TU I T housa" -Avassayacunni (pt. I, p. 394) 5. See the following 769th verse of Avassayanijjutti :
"जेणुद्धरिआ विज्जा आगासगमा महापरिन्नाओ। वंदामि अज्जवइरं अपच्छिमो जो असुअहराणं ॥७६९।।" 6. It seems that there is no specific name for the 1st Cūlā. So I have suggested this to
facilitate the discussion. 7. This is corroborated by the following verse of Āyaranijjutti :
"णवबंभचेरमइओ अट्ठारसपयसहस्सिओ वेओ । हवइय सपंचचूलो बहुबहुतरओ पयग्गेणं ॥१॥" From this verse, it may be inferred that the name of each of the ajjhayanas at least of the first suyakkhandha is Bambhacera and that the entire work is styled as Veä (Veda). Šīlānka Sūri, while commenting upon this verse has said : "984 fagitezeri, 'बहुबहुतरओ पदग्गेणंति तत्र चतुश्चलिकात्मकद्वितीयश्रुतस्कन्धप्रक्षपाद् बहुः, निशीथाख्यपञ्चम-चूलिकाप्रक्षेपाद
ar"
A question may here arise as to who incorporated Nisiha in Ayāra and who again separated it and restored it to a position of a separate treatise.

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Mahaparinnā as stated in Ayaranijjutti (v. 290)'; but according to S. B. E. (vol. XXII, intro. p. 1), all the Cūlās. The ending portion of the Nijjutti on Mahāparinnā explains the meanings of the two words which make up Mahāpariņnā from the standpoint of the four niksepas, whereas its 34th verse3 says that it deals with parisahas and upasargas, the outcome of infatuation. It may be added that Mahāparinnā is a sātiśaya adhyayana. So says Malayagiri Sūri in his com. (p. 46) on v. 146 of Kappanijjutti.
By taking into account the description of Nāyādhammakahā as given in Nandi (s. 51), we may infer that the portion of this Anga which exists now is practically a drop in the ocean. For, hundreds of ākhyāyikās, upākhyāyikās and ākhyāyikopākhyāyikās are lost. All these seem to have been extinct at least by the time of Malayagiri Sūri, if not by the time of Jinadāsa Gani. Angas 7 to 11 are said to have sankhyeya pada4-sahasras (vide Nandi s. 5256). So it may be that they, too, are not available in toto.
If we examine the extant Panhāvāgarana, in the light of the contents of the 10th Anga noted in Nandi (s. 55), we are led to either of conclusions :
(i) The old 10th Anga is altogether lost, and one similar in name is substituted for it by some one who flourished prior to Abhayadeva Sūri.
(ii) The extant Panhāvāgarana is a fragment of the old one of which the contents have not been fully noted in Nandī.
This finishes a rough survey about the loss pertaining to the dvādaśangi of Sudharman'. As regards the 12 Uvangas, it is doubtful how far the Candapannatti
1. See Chap. V. 2. Here 'säisayattanena' is wrongly translated as 'superfluous'. 3. "निस्संगा य छढे ६ मोहसमुत्था परीसहुवसग्गा ७ । निज्जाणं अट्ठमए ८ नवमे य जिणेण एवं ति ९ ॥३४॥"
This verse along with the 33rd throws light on the subject matter of Ayära. So it may be here noted as under :"जिअसंजमो १ अ लोगो जह बज्झइ जह य तं पजहियव्वं २ ।
सुहदुक्खातितिक्खा विय ३ सम्मत्तं ४ लोगसारो ५ य ॥३३॥" 4. I do not know if there is any Svetāmbara source except Senaprasna (p. 55') which
defines pada. Here pada is said to equal 510, 886, 840 ślokas plus 28 aksars. But in The Sacred Books of the Jainas (vol. II, p. 29), a madhyamapada is said to consist of 16, 34, 83, 07, 888, letters, and on pp. 29-31, are given the specific numbers of these
madhyamapadas for one and all the 12 Angas. 5. He outlived the rest of the Ganadharas, and as explained in J. S. E. (pp. 204-205), only
his gana continued. So the dvādaśāngis of the other Ganadharas practically came to an end by the time they took up anaśana, and handed over their pupils to him.
HIST.-10

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available at present is genuine; for, it almost tallies with Suriyapannatti ad verbatim. So if this is not genuine, it must be looked upon as lost.
So far as the 6 Cheyasuttas are concerned, some portion of Mahanistha must have been lost in the days Haribhadra Sūri tried to restore it, when several leaves of its Ms. got decayed. As stated in its 3rd ajjhayana, by this time several Nijjuttis, Cunnis and Bhāsas composed to explain Pancamangalasuyakkhandha had become extinct. This Pancamangalasuyakkhandha was once a separate work by itself, and was later on incorporated in a mūlasutta by Vajrasvämin, who had a padānusarini labdhi.3
In Jaina Granthāvalī (p. 16) it is said that there were 3 vācanās of Mahānisha. Out of them only the brhadvācanā is available now.
So far as Pañcakappa is concerned, it is not available now; but its Cunni and Bhāsa exist.
Turning to Païnnagas we find that only very few are available at present. For, firstly, out of 14,000 Painnagas, only 60 have been specifically mentioned in Nandi, and so probably a majority of them were lost in those days. Secondly, out of these 60 works, 12 kāliya works are lost. Their
1. Cf. the following 26th verse of Siddhāntāgamastava :
"प्रणमामि चन्द्रसूर्यप्रज्ञप्ती यमलजातके नव्ये ।
गुम्फवपुषैव नवरं नातिभिदाऽर्थात्मनाऽपि ययोः ॥२६॥" 2. "एत्थ य जत्थ जत्थ पएणाणुलग्गं सुत्तालोवगं न संपज्जइ । तत्थ तत्थ सुयहरेहिं कुलिहि य दोसो न दायव्वो त्ति ।
किंतु जो सो एयस्स अचिंतचिंतामणिकप्पभूयस्स महानिसीहसुयक्खंधस्स पुव्वायरिसो आसि तर्हि चेव खंडाखंडीए उद्देहियाइएहिं हेऊहिं बहवे पत्तगा परिसडिया तहावि अच्चंतसुहमत्थाइसयं ति । इमं महानिसीहसुयक्खंधं कसिणपवयणस्स परमसारभूयं परं तत्तं महत्थं ति कालिऊणं । पवयणवच्छल्लते (ते) णं बहुभव्वसतो(त्ता)वयारियं च काउं तदा य आयहियाट्ठयाए आयरियहरिभद्देणं जं तत्थायरिसे दिटुं त (तं) सव्वं समतीए साहिऊणं लिहियं ति ॥ अन्नहिं पि सिद्धसेणदिवायर-बुडवाइ-जक्खसेण-देवगुत्त-जसवद्धण-खमासमणसीसरविगुत्त-णेमिचंदजिणदासगणिखमगसव्वरिसि (? सच्चसिरि)पमुहेहिं कु(जु)गप्पहाण सुयहरेहिं बहुमनियमिणं ति" -D.C. J. M.
(vol. XVII, pt. II, pp. 32-33) 3. "एयं तु जं पंचमंगलसुयक्खंधस्स वक्खाणं तं महया पबंधेणं अणंतगमपज्जवेहि सुत्तस्स य पिहब्भूयाहि निज्जुत्ती
भास-चुण्णीहिं जहेव अणंतनाणदंसणधरेहिं तित्थयरेहिं वक्खाणि(यं) तहेव समासओ वक्खाणिज्जंतं आसि । अहन्नया कालपरिहाणिदोसेणं ताओ निज्जुत्ती-भास-चुन्नीओ वुच्छिन्नाओ इउ (? ओ) य वच्चंतेणं कालसमएणं महिड्डीपत्ते पयाणुसारी वयरसामी नाम दुवालसंगसुयहरे समुप्पन्ने तेणेयं पंच-मंगलमहासुयक्खंधस्स उद्धारो मूलसुत्तस्स मज्झे लिहिओ मूलसुत्तं पुण सुत्तत्ताए गणहरेहिं अत्थत्ताए अरहतेहि भगवंतेहि धम्मतित्थकरेहिं तिलोगमहिएहि वीरजिणिदेहि
पन्नवियं ति । एस वुड्डसंपयाओ।" -Ibid., p. 32 4. “બૃહતુટિપ્પનિકામાં એની લઘુવાચના, મધ્યમ વાચના અને બૃહદ્વાચના એમ ત્રણ વાચના અનુક્રમે શ્લો.
૩૫૦૦-૪૫૦૦-૪૫૪૮ની નોંધી છે, પણ હાલમાં એની બૃહદ્વાચના જ ઉપલબ્ધ થાય છે. ”

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_numbers are 11, 12, and 16-251. The following 5 additional kāliya works noted in Pakkhiyasutta are also lost :
Āsīvisabhāvaṇā, Diṭṭhīvisabhāvaṇā, Cāraṇabhāvaṇā, Mahāsumiṇabhāvaṇā and Teyaganisagga.
Turning to Nandi, we find that 14 ukkāliya works are lost by this time. Their_numbers are 2, 3, 4, 9, 10, 17, 18, 19, 21 and 23-272. From Pakkhiyasutta, no additional information can be had. Thus, in all 17 kāliya works and 14 ukkāliya works are lost so far as Nandi and Pakkhiyasutta are concerned. Taking Vavahāra (X) into account, we find that Uṭṭhāṇapariyāvaṇiya and Thimiṇabhāvaṇā3 are extinct, and looking to Thāna (X, s. 755) Dogiddhidasā and portions of some of the remaining 9 dasās 4 are extinct. Over and above these works, 147 adhyayanas recited by Lord Mahāvīra at the time of his nirvāṇa are lost, with the exception of those that may have been existing in the available Agamas.
75
These are the extinct works I have been able to trace up till now. So I shall now try to give details about them as far as possible and shall accordingly commence with Diṭṭhivaya.
Diṭṭhivāya holds a unique place in the Jaina canon for several reasons, some of which are as under :
1. For their names see p. 23.
2. See p. 24.
3. "२० तिवासपरियायस्स समणस्स निग्गन्थस्स कप्पइ आयरपकप्पे नामं अज्झयणे उद्दिसित्तए । २१ चउवासपरियाए कप्पर सूयगडे नामं अङ्गे उद्दित्तिए । २२ पञ्चवासपरियाए कप्पर दस कप्प - ववहारे उद्दित्तिए । २३ अट्ठवासपरियाए कप्पइ ठाण-समवाए उद्दिसित्तए । २४ दशवासपरियाए कप्पइ वियाहे नामं अङ्गे उद्दित्तिए । २५ एक्कारसवासपरियाए कप्पइ खुड्डियाविमाणपविभत्ती महल्लियाविमाणपविभत्ती अङ्गचूलिया वग्गचूलिया वियाहचूलिया नामं अज्झयणे उद्दिसित्तए । २६ बारसवासपरियाए कप्पइ अस्णोववाए गस्लोववाए धरणोववाए वेसमणोववाए वेलंधरोववाए नामं अज्झयणे उद्दित्तिए । २७ तेरसवासपरियाए कप्पइ उड्डाणपरियावणिए समुद्वाणसुए देविन्दोववाए नागपरियावणिए नाम अज्झयणे उद्दित्तिए । २८ चोदसवासपरियाए कप्पइ ट्ठिमिणभावणा नामं अज्झयणे उद्दित्तिए । २९ पन्नरसवासपरियाए कप्पइ चारणभावणा नामं अज्झयणं उद्दिसित्तए । ३० सोलसवासपरियाए कप्पइ आसीविसभावणा नामं अज्झयणे उद्दिसित्तए । ३१ सत्तरसवासपरियाए कप्पइ दिट्ठीविसभावणा नामं अज्झयणे उद्दिसित्तए । ३२ एगूणवीसवासपरियाए कप्पइ दिट्ठीवाए नामं अङ्गे उद्दिसित्तए । ३३ वीसवासपरियाए समणे निग्गन्थे सव्वसुयाणुवाई भवइ ।”
Instead of giving the pertinent portion, I have here given the entire sutra as it throws light as to what works were known and probably even existed at least when Vavahära was composed; for, they form a curriculum.
4. See p. 51. fn. 2.

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(1) It is the first work composed by each of the Ganadharas'.
(2) According to the opinion of Bhadrabāhusvämin2 and others, females owing to some of their weaknesses are not entitled for its study. Thereby it is suggested that it is not within the reach of one and all, but it is meant for the deserving few.
(3) There is not a single subject or a topic which does not come within its compass. It deals with mantras, tantras, and yantras, too.
(4) It has got ten significant names, and thus it forms a glaring exception to the rest of the Jaina scriptures.
(5) It is the very first work lost by the Jainas.
(6) Its contents are so to say preserved by the Svetāmbaras and the Digambaras as well, though they differ in some of the details.
(7) It is a splendid example of the gamika śruta.“ (8) It abounds in bhangas.?
(9) Some of the works either partially or wholly are extracted from this Ditthivāya.
As already noted on p. 6 Ditthivāya is divided into five sections viz., (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Aņuoga, and (5) Cūliyā, out of which at least the 1st two had become extinct at least by the time Jinadāsa Gani Mahattara wrote his Cunni on Nandi.
1. For a difference of opinion see pp. 6-7. 2. "To TCE afafael Corte feugi
sfa 375 peu urait a cestui 11888I"-Kappanijjutti
This very verse occurs in Visesăvassayabhāsa as v. 552. 3. By others I mean Jinabhadra Gani, Kotyācārya, Maladhārin Hemacandra, Malayagiri
Süri, Jinadāsa Gani Mahattara and Haribhadra Sūri. 4. See fn. 3 and J. S. E. (p. 239) 5. In Āvassayacunni (pt. I, p. 35) it is said :
"बहवे दम्मेधा असत्ता दिट्रिवायं अहिज्जिङ अप्पाउयाण य आउयं ण पहप्पति, इत्थियाओ पुण पाएण तुच्छाओ गारवबहुलाओ चलिन्दियाओ दुब्बलधिईओ, अतो एयासिं जे अतिसेसज्झयणा असणोववायणिसीहमाइणो दिट्टिवातो a u fervifa " 6-7. See p. 71. 8. For their list see pp. 81, 81 and 89. 9. See p. 77, fn. 6 and See p. 78 fn. 1.

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77
Parikamma - Just as it is necessary to know fundamental operations such as addition, subtraction etc., before one can solve arithmetical problems, so one should study Parikamma before one can commence the study of Sutta, Puvvagaya etc. Thus Parikamma is a stepping-stone for further study. It is of seven kinds : (1) Siddhaseņiā-parikamma, (2) Maņussaseņiā-pari', (3) Putthaseņiā-pari', (4) Ogādhaseņia-pario, (5) Uvasampajjaṇaseņiā-pari', (6) Vippajahanasenia-pari', and (7) Cuācuäseniā-pari'. Each of these kinds has subvarieties which, in all, come to 83. Siddhaseniā-pārio has 14 sub-varieties : Māugāpaya, Egatthiyapaya, Atthapaya', Padhoāmāsapayao, Keübhūä, Rāsibaddha, Egaguna, Duguņa, Tiguna, Keubhuä, Padiggaha, Samsārapadiggaha, Nandāvatta and Siddhāvatta. Manussasenia', too, has 14 sub-varieties. Out of them the names of 13 are practically the same as those noted for Siddhasenia", the 14th being Manussävatta. Putthasenião has 11 sub-varieties. The names of them are Pädhoāmāsapaya upto Nandāvatta as noted before, the 11th being Putthāvatta. Each of the rest has 11 sub-varieties. The names of the 1st 10 of them are the same as noted for Putthasenia', while the respective names for the 11th are : Ogādhāvatta, Uvasampajjaņāvatta, Vippajahaņāvatta and Cuācuāvatta. See Nandi (s. 57). Practically we know next to nothing about all these 83 sub-varieties. Even there is no explanation given as to why Keubhūä is mentioned twice, while enumerating the 14 sub-varieties of Siddhaseniño.
Out of these 7 kinds of Parikamma, the first six which refer to svasamaya, come within the range of the 4 nayas viz. Sangaha, Vavahāra, Rjusutta and Saddai. Negama is of two kinds : Sangahiya and Asangahiya. The former is included in Sangaha, and the latter in Vavahāra. The Saddāi nayas which are 4, are to be counted as one. So says the Nandicunni (p. 106). It further says: All the 7 kinds are accepted by the Ajivagas*, and they are propounded by Gosāla, and they are looked at in three ways. It seems Jinadāsa Gani, the author of this Nandīcunni makes no difference between the followers of Gosāla, the Ājivagas and the Terasiyas.
Sutta - This term is explained as one suggesting the meaning of all
1. Cf. "fich far o ui, 578 Tura HSE Of Tiferent force GT wafa,
va feguich e t Hartsfigalgiak irit afa" --Nandīcunni (p. 55). 2-5. In Samavāya (s. 147) we have Ogāhanaseņiā-pario, Padotthapaya, Āgāsapaya and
Siddhabaddha respectively. 6. "तं च परिकम्मं सिद्धसेणितपरिकम्मादिथूलभेदयो सत्तविधं उत्तरभेदयो तेसीतिविधं मातअपदादी, तं च सव्वं
TATUS HT12377 alfreguuj ETICHETTI ai aca" -Nandicunni (p. 55) * See page 210 of addition.

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dravyas, paryāyas and nayas.? There are 22 Suttas as under in this section :
(1) Ujjusuya, (2) Pariņayāparinaya, (3) Bahubhangiä, (4) Vijayacariya, (5) Anantara, (6) Parampara, (7) Māsāņa, (8) Sañjüha, (9) Sambhinna, (10) Ahavvāya, (11) Sovatthiävatta, (12) Nandāvatta, (13) Bahula, (14) Putthāputtha, (15) Viāvatta, (16) Evambhūä, (17) duyāvatta, (18) Vattamānappaya, (19) Samabhirūdha, (20) Savvaöbhadda, (21) Passāsa, and (22) Duppadiggaha. See Nandi (s. 57).2
No information is available regarding the contents of any one of these. We may however note that herein we find names which remind us of the two nayas viz. Evambhūta and Samabhirūdha.
The 22 Suttas are chinnacchedanayika for svasamayikas where as they are acchinnacchedanayikas for the Ājīvagas. Further, they are trikanayikas for the Teräsiyas, while they are catuṣkanayikas for svasamayikas. According to the chinnacchedanaya, all the sūtras of the Āgamas are independent of one another i.e. to say the preceding one has nothing to do with the subsequent one or ones nor has the subsequent one anything to do with the preceding one or ones. Reverse is the case according to the acchinnacchedanaya which believes that the preceding and following sūtras are inter-connected i.e. to say they are not independent of one another.
The four view-points from which 22 Suttas can be seen and which are just mentioned, give us 88 varieties of this section in all.
Puvvagaya - This is fourteen-fold inasmuch as it consists of the following 14 Puvvas :
(1) Uppāya, (2) Aggāniya, (3) Vīriä, (4) Atthinathippavāya, (5) Nāņappavāya, (6) Saccappavāya, (7) Āyappavāya, (8) Kammappavāya, (9) Paccakkhānappavāya, (10) Vijjāņuppavāya,(11) Avanjha, (12) Pāņāü, (13) Kiriāvisāla, and (14) Lokabindusāra.
These names are here given according to the Nandi (s. 57). In Pavayanasāruddhāra (dvāra 92), we come across almost these very names
. "सुत्ताई ति उज्जुसुताइयाई बावीसं सुत्ताई, सव्वदव्वाण सव्वपज्जवाण सव्वणयाण सव्वभंगविकप्पणोवदंसगाणि,
सव्वस्स णय (? पुव्व)गतस्स यऽत्थस्स य सूयग त्ति सूयणतो सुत्ता अणिता जधाभिहाणत्थातो, ते य इदाणि सुत्तत्थतो
alfaguun, 19(9)Graa.coal" - Ibid., (p. 56). 2. In Samavāya (s. 147), the 4th, 7th, 10th and 21st Suttas are named as Vippaccaiya,
Samāna, Ahāccaya, and Paņāma respectively. 3. For a variant see p. 83.

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79
except that for Kammappavāya, we have Samayappavāya and for Lokabindusāra, Bindusāra. For contents according to the Svetāmbara point of view, one may refer to the Cunni (pp. 57-58) on Nandi, Abhayadeva Sūri's com. (p. 1314 and 1316) on Samavāya, Siddhasena Gani's Tīkā (pp. 207-208)
Pavayanasaruddhāra etc. From these sources we learn : The 1st Puvva deals with the origin of all the dravyas and paryāyas; the 2nd, with their measurements (parimāna); the 3rd, with the potentialities-powers of the animate and inanimate objects; the 4th, with the existence and non-existence of objects from the stand-points of dravya, kşetra, kāla and bhāva; the 5th, with five kinds of knowledge; the 6th, with samyama and truth and their opposites; the 7th, with an exposition of atman from various stand-points; the 8th, with eight kinds of karman and their sub-divisions; the 9th, with pratyākhyāna; the 10th, with vidyās - miraculous lores*; the 11th, with merit and demerit and their fructifications; the 12th, with 10 types of prāņa and various kinds of ayusya; the 13th, with activities pertaining to Samyama etc.; and the 14th, with a subject not mentioned.
In the Cunni (pp. 57-58) on Nandi, in Malayagiri Sūri's com. on it and in Pavayanasāruddhāra (dvāra 92), the number of the padas each Puvva consists of, is given; but some times, they differ. e.g. in the case of the 1st, 7th, 8th and 10th Puvvas.
Incidentally it may be noted that as stated in Subodhikā, the quantity of ink required for writing the 1st Puvva equals the volume of one elephant, that for the 2nd, that of 2, for the 3rd, that of 4 and so on in G. P. so that for the 14th it equals that of 213 i.e. 8192 elephants.
Quotations from the Puvvas - Maladhārin Hemacandra Sūri in his com. on Visesavassayabhasa has at times given the ālāvagas etc. from the Puvvas. He believes that v. 117 of this Visesa which runs as under belongs to Puvvagaya :
"सोइंदिओवलद्वी होइ सुयं सेसयं तु मइनाणं
मोत्तूणं दव्वसुयं अक्खरलंभो य सेसेसु ॥११७॥ He ends the explanations of this verse with the words "sfa A THEY Tef:"3
1. A list of the names of the 14 Puvvas along with their contents is found in the
Digambara works, too, e. g. in Tattvārtharājavärtika (pp. 51-53). 2. It seems in doing so, he has probably followed Kotyācārya's com. on Visesão. 3. In Kotyācāryas com. (p. 53) we have : "sfa yarramientarief." * See page 210 of addition.

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That this v. 117 belongs to a Puvva, is corroborated by the words "तत्प्रतिपादिका चेयं पूर्वान्तर्गाथा" occurring in Devendra Suri's vivrti on Kammavivāga (v. 4). These words are followed by the 117th verse noted above.
___Maladharin Hemacandra while commenting on v. 128 ("बुद्धिद्दिटे") identifies it as a gāthā from a Puvva. While commenting on v. 2335 of Visesão he observes on p. 946 :
"आत्मप्रवादनामकं पूर्वमधीयानस्य तिष्यगुप्तस्यायं सूत्रालापकः सा (?स)मायातस्तद् यथा- "एगे भंते ! जीवपएसे जीवे त्ति वत्तव्वं सिया ? नो इणढे समढे । एवं दो, तिन्नि, जाव दस, संखेज्जा, असंखेज्जा भंते ! जीवपएसा जीव त्ति वत्तव्वं सिया ? । नो इणढे समढे, एगपएसूणे वि णं जीवे नो जीवे त्ति वत्तव्वं सिया । से केणं अटेणं ? । जम्हाण कसिणे पडिपुन्ने लोगागासपएसतुल्ले जीवे त्ति वत्तव्यं सिया, से तेणं अटेणं" इति ।"]
In the com. (p. 960) on v. 2390 of Visesa° he says :
"तत्र च्छिन्नच्छेदनकनयवक्तव्यतायामालापकाः समायाताः, तद् यथा-"पडुप्पन्नसमयवनेरइया सव्वे वोच्छिज्जिस्संति, एवं जाव वेमाणिय त्ति, एवं बीयाइसमएसु वि वत्तव्वं" ।"
Abhayadeva Suri in his com. (p. 9A) on Pancasaga, notes the following verse as occurring in Puvvagaya :
"जारिसओ अइभेओ जह जायइ जह य तत्थ दोसगुणा ।
जयणा जह अइयारा भंगो तह भावणा नेया ॥" For, there he says : "न चेयं गाथा न प्रमाणं पूर्वान्तर्गततयाऽस्याः प्रतिपादनात् ।" Vinayavijaya in Lokaprakāsa (III, V. 803 f.) says on p. 51" : "उक्तं च भाष्यकृता
"सदसदविसेसणाओ भवहेउजहिच्छिओबलंभाओ । नाणफलाभावओ मिच्छद्दिहिस्स अन्नाणं ॥"3 पूर्वान्तर्गतेयं गाथा ।"
So this gāthā, too, belongs to some Puvva.
Before we proceed further we may note that in Visesa° (v. 2513), its author alludes to Kamappavāya Puvva. The pertinent verse is as under :
"कम्मप्पवायपुव्वे बद्धं पुटुं निकाइयं कम्मं । जीवपएसेहिं समं सूईकलावोवमाणाओ ॥२५१३॥"
1. Cf. Kotyācārya's com. (p. 687). 2. In Kotyācārya's com. (p. 699) we have a variant "464444344771" for this. It appears that
the entire alávaga is not given here. 3. This very verse occurs four times in Visesão as v. 115, 319, 521 and 2844.

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Extracts from the Puvvas :- According to the Jaina tradition the Dasapūrvadharas extract portions from the Puvvas necessarily and the Caturdaśapūrvadharas, if a special occasion arises. This is what we learn from the following line occurring in Haribhadra Sūri's com. (p. 124) on Dasaveyāliya :
__ "चउद्दसपुव्वी कम्हि वि कारणे समुप्पन्ने णिज्जूहति, दसपुव्वी पुण अपच्छिमो अवस्समेव fofocles."-Cf. Dasaveyāliyacunni (p. 7)
I may give below the names of works along with those of the Puvvas from which they are extracted :
(I) Uvasaggaharathotta, some Puvva?; (II) Ohanijjutti, Paccakkhānappavāya", (III) Kammapayadi, Karmaprakrti Prābhrta; (IV) Pratisthākalpa, Vijjappavāya;5 (V) Sthāpanākalpa, Paccakkhānappavāya;6 (VI) Siddhaprābhrta, Aggānīya, (VII) Pajjosaņākappa, Paccakkhānappavāya;’ (VIII) Dhammapannatti, Ayappavāya;* (IX) Pindesaņā, Kammappavāya;' (X) Vakkasuddhi, Saccappavāya;10 (XI) the rest of the ajjhayaņas of Dasaveyāliya; Paccakkhānappavāya;' (XII) Parīsahajjhayana;
1.
The Prākrt word for this is nijjuhan, whereas the Samskrt one, niryuhanā. The former occurs in Visesā (v. 551), and there it means "composition" (racanā). The words food, frugti and frufe are found in verses 12, 14 and 15 of Dasaveyaliyanijjutti. Haribhadra Sūri in his com. on this work says : "free gaatgeri farfari" (p. 96) and "Fech qaratmefaehilah nifi" (p. 106). The editor of this work observes : "76362 Frım Ergfifa ZRHEDE:" (p. 12, fn.). 1 In spite of these explanations, it remains to be ascertained whether nijjuhana means a re-production ad verbatim or that of an
essence embodied in words by the author concerned. 2. See Rājasekhara Sūri's Caturvimsatiprabandha (my edn., p. 7). 3. See Malayagiri Sūri's com. (p. 341") on Avassayanijjutti (v. 665), Hemacandra Sūri's
com. (p. 842) on Visesão (v. 2040) and Drona Sūri's com. (p. 1") on Ohanijjutti. In this last com. it is said : "37144141-371afteff:, YET HIT 'Fogforuc, ufaYTTIGERकल्प-व्यवहारः । तत्र ओघसामाचारी च नवमपूर्वान्तर्वति यत् तृतीयं सामाचारीवस्त्वरित तत्रापि विंशतितमात्
प्राभृतात् साध्वनुग्रहार्थं भद्रबाहुस्वामिना निर्मूढा, दशधा पुनरुत्तराध्ययनेभ्यो नि!ढा इच्छामिच्छेत्यादिका" 4. See Malayagiri Sūri's com. (p. 220") on Kammapayadi. 5. See Sakalacandra Gani's Pratisthäkalpa. 6. See Yasovijaya Gani's Sthāpanākulakasvādhyāya published in Pañcapratikramana at
Mhesana. 7. See Subodhikā (p. 74). 8-11
"आयप्पयायपुव्वा निज्जूढा होइ धम्मपन्नत्ती । कम्मप्पवायपुव्वा पिंडस्स उ एसणा तिविहा ॥१६॥
सच्चप्पवायपुव्वा निज्जूढा होइ वक्कसुद्धी उ।
अवसेसा निज्जूढा नवमस्स उ तइयवत्थुओ ॥१७॥" 4. See page 210 of addition.
HIST.-11

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Kammappavāya; (XIII) Pañcakappa, a Puvva;2 (XIV-XVI) Dasāsuyakkhandha, Kappa4 and Vavahāra, Paccakkhanappavāya; (XVII) Mahakappa, a Puvva;6 (XVIII) Nistha, Paccakkhānappavāya; (XIX) Nayacakra, Nanappavāya; (XX) Sayaga, a Puva; (XXI) Pancasangaha, a Puvva;10 (XXII) Sattariya, a Puvva;11 (XXIII) Mahākarmaprakrtiprābhrta, a Puvva;12 (XXIV) Kasāyaprābhrta, a Puvva13 and (XXV) Jivasamāsa, a Puvva (?)14. XXVI Samsattanijjutti, the 2nd Puvva and XXVII Pūyācaüvīs, some Puvva.
The language of the Puvvas - This is usually supposed to be Saṁskrt and not Prākrt. This view is probably based upon the following references :
(i) Vijayānanda Sūri in his Tattvanirnayaprāsāda (p. 412) quotes the following verse, with "यत उक्तमागमे"15 prefixed :
"मुत्तूण दिट्ठिवायं कालिय-उक्कालियंगसिद्धतं । थी-बालवायणत्थं पाइयमुइयं जिणवरेहिं ॥"16
(ii) Prabhācandra Sūri in his Prabhāvakacaritra (Vrddhavādiprabandha, v. 114) observes :
"चतुर्दशापि पूर्वाणि संस्कृतानि पुराऽभवन् ॥११४॥"
1. See Vadivetala Santi Suri's com. (p. 50) on Uttarajjhayana where the following verse from it is quoted :
"कम्मप्पवायपुव्वे सत्तरसे पाहुडम्मि जं सुत्तं ।
सणयं सोदाहरणं तं चेव इहं पि णायव्वं ॥२-६९॥" 2. See D. C. J. M. (vol. XVII, pt. II, p. 257). 3. Ibid., p. 60. 4-5. Ibid., p. 239. 6. See Hemacandra Suri's com. (p. 932') on Visesa° (v. 2295). 7. Cf. "आयारपकप्पो पुण पच्चक्खाणस्स तइयवत्थूओ ।
आयारनामधिज्जा वीसइमा पाहुडच्छेया ॥२९॥" -Ayaranijjutti
See Prabhāvakacaritra (Mallavadiprabandha, v. 14). 9. See the Hindi prastāvanā (pp. 16-17) to Devendra Sūri's Kammavivāga published by
"Śrī ātmānanda Pustakapracāraka Mandala in A. D. 1918. There it is said :"श्वेताम्बर-सम्प्रदाय में १कर्मप्रकृति, २ शतक,३ पञ्चसंग्रह, और ४ सप्ततिका ये ४ ग्रन्थ और दिगम्बर-सम्प्रदाय
में १ महाकर्मप्रकृतिप्राभृत तथा २ कषायप्राभूत ये दो ग्रन्थ पूर्वोद्धत माने जाते हैं।" 10-13. See fn. 9. 14. See Jivasamāsa (v. 285). 15. Up till now I have not been in a position to trace this Agama. 16. As stated in the upodghāta (p. 9) to Pāiyasaddamahannava (pt. iv), this verse is
quoted in Acāradinakara by Vardhamāna Sūri.

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(iii) Some of the Svetāmbaras of the present days state that the following 3 works written in Saṁskrt have been extracted from Puvvagaya :
(1) Namo'rhat, (2) Namo'stu Vardhamanaya and (3) Visalalocana.
While trying to verify this statement, I find that in Hirapraśna also called Praśnottarasamuccaya (prakāśa III, p. 286) it is stated that Namo'rhat is extracted from a Puvva.
It may be however noted that the quotations from the Puvvas given on pp. 86-87 suggest that the Puvvas were composed in Prākrt, in case these are reproductions ad verbatim.
The study of the Puvvas - A Caturdaśapūrvadhara can go through all the 14 Puvvas, both in word and meaning in a muhūrta, in case he has practised 'mahāprānadhyāna'. This is what is said in Parisistaparvan (IX, 623). Padmamandira Gani, however, in his com. (p. 1836)4 on Dharmaghosa Sūri's Rsimandalaprakarana (v. 181) observes that in virtue of this dhyāna having been practised, a Caturdaśapūrvadhara can in an antarmuhūrtas have the gunana of all the Puvvas from the beginning to the end and in the reverse order to boot.
Vatthus - The 14 Puvvas have sections known as Vatthus. Their numbers are respectively 10, 14, 8, 18, 12, 2, 16, 30, 20, 15, 12, 13, 30 and 25 (vide Nandi s. 576). In all, they come to 225. Nowhere I have come across the names of all these Vatthus. Only the name of the 3rd Vatthu of the 9th Puvva is mentioned as Sāmāyārī in Drona Sūri's com. (p. 1b) on Ohanijjutti and that of a Vatthu of the 10th as Neuniya in Visesă (v. 2390).
1. This is the 30th part of a day, and practically it equals 48 minutes. 2. This is alluded to in the following verse of Sirisirivālakaha :
"महपाणज्झायदुवालसंगसुत्तत्थतदुभयरहस्सो । सज्झायतप्परप्पा एसप्पा चेव उवज्झाओ ॥१३३०॥" 3. "Elgiut fe fight Affendi Hayaffor quent arterfezi gada: Ep11" 4. "qui af HEISTUT yaifu qurua fancti Bufaisai aagasi Elena: 113CCI." 5. This means a period which ranges from 9 samayas to a muhūrta less by one samaya,
as can be seen from the following verse of Lokaprakāśa (III) :
"समयेभ्यो नवभ्य: स्यात् प्रभृत्यन्तर्मुहूर्तकम् । समयोनमुहूर्तान्तमसङ्ख्यातविधं यतः ॥३४॥" 6. "दस चोदस अट्ठ(5)ट्ठारसेव बारस दुवे अ वत्थूणि । सोलस तीसा वीसा पन्नरस अणुप्पवायम्मि ।।
बारस इक्कारसमे बारसमे तेरसेव वत्थूणि । तीस पुण तेरसमे चोद्दसमे पण्णवीसाओ ॥" From this it follows that the 10th Puvva is here named as Anuppaväya instead of Vijjānuppavāya.

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The Pāhudas In Kammavivāga (v. 7) we find twenty varieties of suyanāna referred to. Out of them Pāhudapāhuda, Pāhuda and Vatthu and each with the word 'samāsa' added to it deserve to be here noted. Devendra Sūri in his com. (p. 19) on Kammavivāga (v. 7) explains them as under :
"प्राभृतान्तवर्ती अधिकारविशेषः प्राभृतप्राभृतम् १३ । तद्ह्यादिसमुदावस्तु प्राभृतप्राभृतसमास: १४ । वस्त्वन्तर्वर्ती अधिकारविशेषः प्राभृतम् १६ । तद्ह्यादिसंयोगस्तु प्राभृतसमासः १६ । पूर्वान्तर्वर्ती अधिकारविशेषो वस्तु १७ । तद्ह्यादिसंयोगस्तु वस्तुसमासः १८ ।"
Siddhasena Gaņi's com. (p. 94) on Tattvārtha (1, 20) also throws light on this topic. There it is said : “ataifa ya taifise4:, afya: heyri, ard प्राभूतप्राभूतमल्पतरं, ततोऽध्ययनं ग्रन्थतोऽल्पतरं तत उद्देशकोऽल्पतर इति ।"
From this it follows that Vatthu (Sk. Vastu) is a section of a Puvva, d Pahuda (Sk. Prābhrta) is a sub-section of this section. This Pāhuda has sections each known as Pāhudapāhuda. Vatthu is bigger than Pāhuda and Pāhuda is bigger than Pahudapāhuda.
The Digambaras believe that Kundakunda Ācārya has composed 84 Pahudas out of which 8 are available at present; but, herein I am not dealing with any one of them; for, I am here concerned with the Svetāmbara literature on this point, and, moreover, these 8 extant Pāhudas do not form a part of the canonical literature. I may say that in this literature, nowhere a list of all the Pāhudas? is given; but we can surely collect the stray references which give us the names of the following Pāhudas :
(1) Āyārapāhuda, (2) Kappapāhuda, (3) Kammapayadipāhuda, (4) Jayapāhuda, (5) Jonipāhuda, (6) Dukkhmāpāhuda, (7) Nādayavihipāhuda, (8) Nimittapāhuda, (9) Païtthāpāhuda, (10) Vijjāpāhuda, (11) Vinnānapāhuda, (12) Saddapāhuda, (13) Sarapāhuda and (14) Siddhapāhuda.
Out of these, Āyarapāhuda (Ācāraprābhrta) is mentioned by
1. It may be noted that this Pāhuda has nothing to do with the 20 pāhudas of
Sūriyapannatti and 21 pāhudas of Joisakarandaga 2. There seems to be no such work which mentions either the number or the names of
the Pāhudas of each Vatthu. From p. 82, fn. 7, we learn that the 3rd Vatthu of the 9th Puvva has at least 20 Pāhudas, and that the name of this 20th is Āyära. From p. 82. fn.1, we learn that the 8th Puvva has at least 17 Pāhudas, and from p. 85, fn. 2, we see that the 5th Vatthu of the 2nd Puvva has 20 Pāhudas, and its 4th Pähuda is named
as Kammapayadi. 3. This is mentioned in the intro. (p. 6) to Nirvānakalikā.

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Bhadrabāhusvāmin whereas Kappapāhuda (Kalpapāabhrta) and Vijjāpāhuda (Vidyāprābhrta) by Jinaprabha Sūri in his Vividhatīrthakalpa on pp. 5 and 6 respectively. Kammapayadipähuda (Karmaprakrtiprābhrta) is similarly mentioned by Malayagiri Sūri in his com. (p. 219)' on Kammapayadi (v. 474) and Jonipāhuda (Yoniprābhrta) by Ksemakīrti Sūri in his com. (p. 401) on Kappa (I). Jinadāsa Gani, too, has mentioned Jonipāhuda in his Visehacunni where Nimittapāhuda (Nimittaprābhrta) is referred to. Bhadreśvara Suri in his Kahāvali, has mentioned Jonipāhuda and Nimittapāhuda as well as Vijjāpāhuda and Siddhapāhuda (Siddhaprābhrta) while narrating the life of Padalipta in the section known as “Pālittacarita”. Suddapāhuda (Sabdaprābhṛta) is noted by Siddhasena Gani in his tikā (p. 50) on Tattvārtha (I, 5). The pertinent line is :- "प्राभृतज्ञ इति, शब्दप्राभृतं तच्च पूर्वेऽस्ति यत इदं व्याकरणमायातं, ततः शब्दप्राभृतं यो जानाति
Yash Thai Taifa garifa i" Sarapāhuda (Svaraprābhrta) is mentioned by Abhayadeva Sūri in his com. (p. 3956) on Thāņa (VII, s. 553). Similarly Nādayavihipähuda (Natyavidhiprābhrta) is referred to by Malayagiri Sūri in his com. (p. 52) on Rayapaseniya (s. 23). Dukkhamāpāhuda is mentioned by Devendra Sūri in his yantra viz. Dvisahasrayugapradhānasvarūpa where he attributes this work to Bhadrabāhusvāmin. See D. C. J. M. (No. 828 of 18951902). Paitthäpähuda is alluded to by Ratnasekhara Suri in his com. on Śrāddhavidhi. See (p. 95).
In the introduction to Nirvana-kalikā (p. 6) attributed to Pādalipta Sūri, it is said that the Pāhudas were composed between the period ranging from the life-time of Bhadrabāhusvāmin to the 2nd century A.D. If so, these cannot be looked upon as sections of the Puvvas composed by the Ganadharas.
Āyarapāhuda, Kappapähuda and Kammapayadipāhuda - I have not come
description pertaining to any one of these Pāhudas except that as stated in Vividhatirthakalpa (p. 5) Bhadrabāhusvāmin extracted Satrunjayakalpa from Kalpaprābhrta, and Vajrasvamin and Padalipta Sūri abridged it.
Jonipāhuda - In his com. (pp. 401 and 753) on Kappa it is said that this is a section of Puvva. Visehacunni of Nistha throws greater light on it. There it is said that animate objects from ekendriyas to pañcendriyas can be generated by one who knows this Jonipāhuda, and Siddhasena Súri had accordingly generated horses. The pertinent lines are : "TY 371uft fifcenfc
1. "तत्र च द्वितीयेऽग्रायणीयाभिधानेऽनेकवस्तुसमन्विते पूर्वे पञ्चमं वस्तु विशतिप्राभृतपरिमाणम् । तत्र कर्मप्रकृत्याख्यं ___चतुर्थं प्राभृतं चतुर्विंशत्यनुयोगद्वारमयम् । तस्मादिदं प्रकरणं नीतं आकृष्टमित्यर्थः ।" 2. This act of generation is known as nirvartanādhikära.

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cefazi i wilfurgresif , FET Fharrarefigur 37691 Uhr 1"- Jainayuga (1, 3, p. 90).
In the Visehacunni of Nistha (XVIII, 469) we have :
"णिसीहमादियस्स च्छेदसुत्तस्स जो अत्थो आगतो सुत्तं वा मोक्कलामि वा पच्छित्तविहाणाणि मंताणि वा जोणिपाहुडं वा गाहंतो अण्णत्थ गाहेति."
In Hemacandra's com. (p. 750) on Višeśão (v. 1775) it is said :
"योनिविधाने च योनिप्राभृते विसदृशानेकद्रव्यसंयोगयोनयः सर्पसिंहादिप्राणिनो मणयो हेमादयश्च पदार्था नानारूपाः समुपलभ्यन्ते ।"
In Prabhāvakacaritra (Padaliptaprabandha, v. 115-127) we come across a narrative where it is said that Rudradeva Sūri was teaching Yoniprābhrta to his
upil when there came the portion dealing with the method of generating fish. A fisherman who was staying beside this place heard this conversation and carried on his profession accordingly. The Ācārya, later on, came to know about this and dissuaded the fisherman from generating fish. In this very narrative (v. 128) we come across a line where it is said that lions were generated.
A photo-copy as well as the original Ms. of a work known as Jonipāhuda can be had at the Bhandarkar O. R. Institute; but as this work is in a fragmentary condition and even several folios are not properly arranged, it is difficult to make out a head or tail out of it. Even then some lines are given by me in D. C. J. M. (vol. XVII, Pt. I, pp. 383-384). From this we learn that this work is composed by Panhapravana Muni, and it is copied in Samvat 1582. In another place, we notice the name Praśnaśravana mahāmuni. Some take this work to be the same as Jonipāhuda, but I have grave doubts about it. See my 'Preface' (p. xxiv) to D. C. J. M. (vol. XVII, pt. III). In the introduction (p. 6) to Nirvanakalikā it is said : 'Dharmasena composed the Yoni-Prābhrita about 135 A.D.'
Dukkhamāpāhuda and Nadayavihipähuda - It seems that we have no description available of any one of these Pāhudas. All the same, it may be inferred that the latter must be dealing with dramas and their staging.
Nimittapāhuda - This is defined in Kahāvali as under :"जत्थ उण केवलियाजोइससयणाइनिमित्तं सुत्तिज्जइ तं निमित्तपाहुडं।"
From this it follows that it deals with nimittas including astrology, (jyotis) and the science of dreams. It may be noted that nimitta includes jyotis; if not, it would have been separately mentioned in Nistha etc., where the Jaina clergies are forbidden to get alms by yogacūrna vidyā and nimittaprayoga.

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Nimitta is defined in Visesão (v. 2163) as under :"लक्खिज्जई सुभासुभमणेण तो लक्खणं निमित्तं ति । भोमाइ तदविहं तिकालविसयं जिणाभिहियं ॥"
That nimittajñāna is looked upon as valid can be seen from the following verse occurring in Sūyagaļa (I, 12, 9) :
"संवच्छरं सुविणं लक्खणं च निमित्तदेहं च उप्पाइयं च । अटुंगमेयं बहवे अहित्ता लोगंसि जाणंति T RIS II"
Nimitta may be either eight-fold or six-fold. The former is referred to in the following gātha :
"भोम सुमिणंतलिक्खं दिव्वं अंगं सरलक्खणं तह य । वंजणमट्ठविहं खलु निमित्तमेव मुणेयव्वं ॥"
When nimitta refers to happiness, misery, profit, loss, life and death, it is looked upon as six-fold. It seems that Gosāla knew this six-fold nimitta; for, in. Viāhapannatti (xv; s. 539) it is said that he knew six types of nimitta. In Sīlānka Sūri's com. (p. 218") on Sūyagada we come across the following passage :
"अत्र चाङ्गवर्जितानां निमित्तशास्त्राणामनुष्टुभेन छन्दसा अर्धत्रयोदश शतानि सूत्रं तावन्त्येव सहस्राणि वृत्तिः तावत्प्रमाणलक्षा परिभाषेति ।"
This means that the text of nimittaśāstras, Angas apart, comes to 1250 ślokas, its vrtti to 12500 and its paribhāsā to 12 lacs and a half. It remains to be ascertained as to which this text is. Is it Nimittapāhuda or some other work probably based upon it ?
There is a work known as Praśnavyākarana on which the late Mr. C. D. Dalal has noted 3 commentaries viz. Cūdāmaņi, Jyoti and anonymous. He has suggested that Jayaprābhrta is another name of Praśnavyākarana, but Muni Kalyānavijaya expresses his doubt about it. Vide Jainayuga (1, 3, p. 93).
Pahudas 9 to 13 - We have practically no details available about these Pāhudas except what I have practically already noted. About Saddapāhuda I may add that Hemacandra Sūri while commenting upon a grammatical portion (p. 1506) occurring in Anuogaddāra (s. 130) expresses his inability to explain some part of it as Sabdaprābhrta is lost (vide Chap. VII).
Jinamandana Gani, in his Kumārapālaprabandha (pp. 98b-99a) has said that 21 names of Satruñjaya are noted in Vidyāprābhrta.
In the svopajña vrtti (p. 56") of Śrāddhavidhi we have :"प्रतिष्ठाप्राभृतात् श्रीपादलिप्तोद्धृतप्रतिष्ठापद्धतौ च यथाभणितम्"
From this it follows that Padalipta's Pratisthāpaddhati is based upon

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Pratisthāprābhrta.
Siddhapāhuda - This is defined in Kahāvali as below: "Set Upstarurufsaisto fH S (: ? fawita a fhours"
It appears that Aryasamita Sthavira could stop the flow of a river by yogacürna on account of his knowledge of Siddhapāhuda. That Pädalipta Sūri and Nāgārjuna Sūri could fly by applying some thing on the sole of a foot,
probably due to their knowledge of this work. It may be added that probably it was the knowledge of this Pāhuda that helped the two pupils of Susthitācārya in remaining invisible by means of some añjana applied to eyes and in sharing the food of King Candragupta.
In this connection it may not be amiss to state that we have another work available at present and named as Siddhapāhuda. It is extracted from Aggăniya (vide p. 88), but it should not be on that account confounded with the one in question.
Aņuoga - Etymology of this word is already given on p. 10. Furthermore its main divisions and their contents are also noted on pp. 1011. So, there remains very little to be said here.
Extracts from the Aņuoga - Some of the biographical sketches of the great men may have been extracted from Padhamänuoga.2 Vasudevahindi? is probably so; if not, it is at least based upon it as can be seen from the
1. In the com. (p. 98) Siddhāntāgamastava, Anuoga is styled as Pürvānuyoga, and it is
there described as having two sections viz. Prathamānuyoga and Kälānuyoga. 2. It may appear that Padhamānuoga was not only extant but even available to Jinadāsa
Gani, as can be inferred from the following words occurring in his Āvassayacunni (pt. I, P. 160) : "एतं सव्वं गाहाहि जहा पढमाणुयोगे तहेव इहंपि वन्निज्जति वित्थरतो ।" Moreover, the following lines thereof seem to substantiate this statement:(i) "reint fericifsat faunyoal C F G fa" - Ibid., pt. I, P. 214 (ii) " 3711 art, for et fericifsurg" -Ibid, pt., I, p. 488 From this it follows that Cittantaragandiyā was available to him-a fact corroborated by its description given by him in Nandicunni. But this inference is not valid. For, by taking into account the date saka Sarvat 598 (Samvat 733) mentioned by him as the year in which he completed Nandīcunni and the date of the extinction of Puvvagaya viz. Vira Samvat 1000 (Samvat 530), it seems more reasonable to believe that he got the traditional information about the contents of the Anuoga rather than to say that
he had this part of the Agama directly accessible to him. 3. This is referred to in Ăvassayacunni (pt. II, 324).

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following lines occurring in it :
"तत्थ ताव सुहम्मसामिणा जंबुनामस्स पढमाणुओगे तित्थयर-चक्कवट्ठि-दसारवंसपरूवणागयं परियं कहियं ति तस्सेव पभवो कहेयव्वो, तप्पभवस्स य पभवस्स त्ति ।"
Bambhadattacariya! is said to be extracted from Ditthivaya and hence perhaps from Padhamāņuoga.
Cūliyā - These Culiyās are also known as Culla-vatthus. Only the first four Puvvas have Cūliyās. Therein the 1st Puvva has 4 four Cūliyās, the 2nd 12, the 3rd 8, and the 4th 10. In all we have 34 Cūliyās. They are studied last.4
This finishes the exposition about the contents of Parikamma etc. So, as stated on p. 75, I shall now deal with the order in which the five sections of Ditthivāya, became mostly extinct. Up till now none seems to have tackled this problem. I am probably the 1st to have done so in 1939 in Tattvarasikacandrikā (pt. I, pp. 52-55) in Gujarāti. I do not know if any one has even criticized my views by this time. So, once more I express them? in this connection and request the veteran scholars to examine them and to give their verdict.
It appears that a work gets obliterated when its study ceases. If so, it means we should note how the 5 sections were being studied. It is well-nigh certain that the study of the 1st two sections preceded that of the rest. As
1. This episode is given by Haribhadra Sūri in his com. on Uvaesapaya (v. 357).
"Ela garce 378 # 4 eta bere for
371580 308 HATI Zf13 afer" —Nandi (s. 57) 3-4. "79 20131 fcycam , nary furado Hogaf afael yfcovifa a l...... orary fa
Eri I" - Nandicunni (p. 61) 5. As stated in Samavāya (s. 46), Ditthivāya has 46 Māuyāpayas. Each of the 14
varieties of Parikamma has only one Māuyāpaya (vide p. 77). So it follows that some other section or sections of Ditthivāya must have Māuyāpayas. Abhayadeva Sūri in his com. (p. 696) on Samavāya (s. 46) makes a tentative suggestion in this connection as under : ""दिट्ठिवायस्स' त्ति द्वादशाङ्गस्य 'माउयापय' ति सकलवाङ्मयस्य अकारादिमातृकापदानीव दृष्टिवादार्थप्रसवनिबन्धनत्वेन मातृकापदानि उत्पादविगमध्रौव्यलक्षणानि, तानि च सिद्धश्रेणि-मनुष्यश्रेण्यादिना विषयभेदेन कथमपि
भिद्यमानानि षट्चत्वारिंशद् भवन्तीति सम्भाव्यन्ते ।" 6. "afis yra fy" —Malayagiri Suri's com. (p.2386) on Nandi (s. 57). 7. These are rather somewhat revised ones. 8. For a tentative treatment of this topic see J.S.E. (pp. 235-237) 9. This assumption is based upon the fact that in all the reference about the 5
sections of Ditthivaya, know of, Parikamma is invariably assigned the 1st place and Sutta the second.
HIST-12

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regards Parikamma, it seems that at least some persons carried on its study side by side with and that, too, ahead of the corresponding Puvva-an inference I draw from Āryarakṣita Sūri's episode. On this basis it can be suggested that the study of the Parikamma pertaining to each Puvva ended with the extinction of that Puvva; for, it was no use preparing the Parikamma of that Puvva which had ceased to exist. If this suggestion is correct, it follows that the Parikamma associated with the study of the last 4 Puvvas became a dead letter by the time Sthūlabhadra died, and a similar inference can be drawn for the Parikamma pertaining to the rest of the 10 Puvvas.
There is another alternative regarding the study of Parikamma. Just as even now-a-days some persons complete the study of the Samskrt grammar before they enter the field of literature, so Parikamma being a stepping-stone to Puvvagaya, some may have been mastering it completely before they began to study even the 1st Puvva.
As regards the study of the Sutta, the Jaina literature-even the narrative branch of it, seems to be completely silent. So I may suggest that the case of the extent of the study of the Sutta is parallel to that of Parikamma, and equally so is its loss.
So far as the Puvvas are concerned, it appears that their study must have been preceded by that of the pertinent portions or the entire ones of the Parikamma and the Sutta.? The study of Anuoga may have been partly preceded and partly followed by that of the corresponding Puvvas, in case it dealt with upakrama etc., as suggested on p. 9. As regards the branch of hagiology, its study may have been taken up after that of the corresponding portion of the Puvva or it may have preceded it, in case either the taught were inquisitive to know the lives of the persons referred to in the Puvva they were about to learn or the teacher wanted to create interest about the pertinent Puvva amongst his pupils. Whatever it may be, it is almost certain that the study of the Aņuoga which may have been taken up in instalments corresponding to each Puvva or which may have been altogether reserved after that of the Puvva is question or to take an extreme case after that of all the Puvvas, was given up as soon as the study of the Puvvas came to an
1. See p. 68 fn. 3. 2. The Sutta seems to be an index to the aphorisms of Puvvagaya and their meanings. If
so, it is more or less a tabulated summary-an analytical digest of the contents of Puvvagaya in extenso, and thus it may be compared with the Mātikās of the Bauddhas, and it may be looked upon as forming a background for the study of the Puvvas.

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end. If so, it may be said that the loss of the last 4 Puvvas was followed by the cessation of the study of the corresponding Anuoga or as an extreme case by that of the Anuoga in its entirety, and this cessation must have finally led to its loss. The loss of the remaining Puvvas gives rise to a parallel case for the loss of the corresponding Anuoga.
Turning to the Cūliyās, we find that though they are said to belong to the Puvvagaya and to be exact to the 1st four Puvvas only, their nature as expounded in Nandīcunni (p. 61) makes us believe that they had something to do with other sections, too. Further, their study seems to have been preceded by that of the 1st four sections in case we endorse the opinion? expressed in the Nandicunni that they are given the last place not only regarding the arrangement of the 5 sections but their study, too. This means that the Cūliyās got forgotten or became extinct by the time Sthūlabhadra
With these words about the order of the loss of the different sections of Ditthivāya, I shall now resume the question about the nature etc, of the remaining extinct works, and shall accordingly commence with the works of the kāliya suya.
Khuddiyā-Vimanapavibhatti - This is an ajjhayana dealing with the vimanas which may or may not have entered avalikā. It is the 1st ajjhayana of Sankhevitadasā (vide p. 55, fn. 2). From Samavāya (s. 37, 38 and 40) we learn that this ajjhayana had at least 3 vaggas, the 1st having 37 uddesanakālas, the 2nd 38 and the 3rd 40 respectively. This ajjhayana used to be prescribed as one of the text-books to a Sadhu whose dīksāparyāya was of 11 years
Mahalliya-Vimānaparibhatti - This work has the same subject-matter as the above one, the only difference being that it treats it at a greater length. This is the 2nd ajjhayana of Sankhevitadasā (vide p. 55, fn. 2). From Samavāya (s. 41-45) it can be seen that this work had at least 5 vaggas, the uddesaņakālas of which were 41, 42, 43, 44 and 45 respectively. This ajjhayana was also one of the text-books for a Sadhu of 11 years' standing.
Arunovavāya - This is an ajjhayaņa dealing with the samaya (code)
1-2 urat' for feri fargand a ficha-ya-you-yoalueitt a sforci,.... Estara afurant ha Hoga
afari yfvifa 2." The earlier portion of this seems to be erroneous; for, Malayagiri Sūri in his com. (p. 246) quotes it as under :
"दिट्टिवाए जं परिकम्म-सुत्तं-पुव्वा-ऽणुयोगे न भणियं तं चूलासु भणियं." 3. The is mentioned in Āvassayacunni (pt. 1, p. 35).

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and upapāta of Aruna, a god. As stated in Nandīcunni (p. 49) Aruna approaches a saint who is engaged in the gunana of this ajjhayana. He then respectfully hears the same from him. On this being completed, he requests that saint to ask for a boon; but the latter declines to do so. Thereupon he circumambulates the saint and returns to his celestial abode. This work is the 6th ajjhayana of Sankhevitadasā, and it is sātisaya (vide p. 82, fn. 6). It was one of the text-books for a Sadhu of 12 years' standing, the other text-books being Garulovavāya, Dharanovavāya, Vesamanovavāya and Velandharovavāya.
Varuņovavāya,2 Garulovavāya, Dharaṇovavāya, Vesamanovavāya, Velandharovavaya and Devindovavāya.- All these except the 3rd and the last, are also the ajjhayaņas of Sankhevitadasā. They have Varuna, Garula, Dharana, Vaiśramana, Velandhara and Devendra (Sakra) respectively as the main characters as is the case with Arunovavāya having Aruņa. So it appears that some of the passages of Arunovavāya may be occurring mutatis mutandis in these ajjhayanas. Moreover, as stated in the Bhāsa (p. 1094)3 on Vavahāra (X) Varuna discharges a scented shower and Aruna and Garula give gold, when they are so to say invoked.
Utthānasuya and Samutthānasuya- As stated in Nandīcunni (p. 49), when an enraged Sādhu recites Utthānasuya once, twice or thrice, the family, the village or the capital or the like which has offended him becomes desolate. Later on, when he being pacified, recites Samutthānasuya once, twice or thrice, whatever has been desolated, becomes re-inhabited. Such an event is narrated in the case of Damasara Muni in Atmaprabodha" composed by Jinalabha Sūri in Samvat 1833. There he is represented as a contemporary of Lord Mahavira.
Both of these works are sātisaya. So says Kotyācārya in his com. (p. 201) on Visesā (v. 555). Maladhārin Hemacandra Sūri, too, says the same thing on p. 299. It may be noted that both these commentators have given Samutthāna as the Saṁskṛt equivalent of Samutthāņa; but Jinadāsa Gani
1. In this connection, Abhayadeva Sūri in his com. (p. 5136) on Thāna (s. 756)
observes :- "garuda i gnistfagta ya wafa" 2. According to Haribhadra Sūri's com. (p. 964) on his own work Pañcavatthuga
(v. 585) this was one of the text-books for a Sadhu of 12 year's standing. 3. "mirarront ari FFT TE a areia
3riqu a d fche fer ffu fer 1188011" 4. See pp. 137-138 of the edition published by Hiralal Hansaraj in A. D. 1909.

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differs from them; for, he says in Nandicunni (p. 49) : वगारलोवातो समुट्ठाणसुय त्ति भणितं"
aguraci fa affod
Samutthānasuya was a text-book for a Sadhu of 13 years' standing, as was the case with Utthānapariyāvaniya.
Nāgapariyāvaniyā - This is an ajjhayana wherein the Nāgakumāras play an important role. When a saint concentrates upon this work, the Nāgakumāras bow to him, and without leaving their residential quarters, give them boons therefrom.
Asīvisabhāvanā - It is a work which more or less deals with venoms. As stated by Yaśodeva Sūri in his com. (p. 69a) on Pakkhiyasutta, this work says that there are two types of living beings having poison in their jaws. The first type of them is so by their very birth. They include scorpions, frogs, serpents and human beings. The poison of a scorpion can at best pervade a body equal to that of half of Bharata ksetra; that of a frog, double this body; that of a serpent, a body equal to Jambūdvīpa; and that of a human being, a body equal to the samaya-ksetra (i.e manusyaloka).
The second type acquires poison by practising a penance or so. It includes the five-organed tiryacs, human beings and gods up to those of Sahasrāra, so long as these gods are aparyāpta. These beings kill others by cursing them. This act is tantamount to a serpent's bite etc.1
Ditthivisabhāvanā - This work deals with those who have poison in their drsti (eyes). This may remind one of the drstivisasarpas like Candakausika who was enlightened by Lord Mahāvira.
Caranabhāvanā - This work deals with Vidyācāranas and Janghācāranas. They are saints who can fly owing to the labdhi? power) acquired by them by practising austerities or by studying this work.3
1. It should be borne in mind that this exposition is based upon the significance of the
title of this work. Same is the case with the following four works. This is what Yaśodeva Sūri says in his com. (p. 696) on Pakkhiyasutta, the actual wording being "375
चाशीविषभावनादिग्रन्थपञ्चकस्वरूपं नामानुसारतो दर्शितं, विशेषसम्प्रदायश्च न दृष्ट इति". 2. For the description of this labdhi and that of many more see Ovavāïya (s. 24, p. 16),
Viāhapannatti (XX, 9, s. 683-4), Visesão (v. 779-803), Haribhadra Sūri's com. (p. 475) on Āvassaya, Pavayanasaruddhāra (v. 595-601), the svopajña com. (p.14) on
Yogaśāstra (I, 9) and the English translation of Trisasti (vol. I, pp, 75 and 79). 3. "पनरसे चारणभावणं ति उद्दिसिए उ अज्झयणं । चारणलद्धी तहियं उपज्जंती तु अहि(ही)यम्मि ॥११५॥"

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Mahāsumiṇabhāvaṇā
This work deals with great dreams.1
Teyaganisagga
This work has for its subject-matter a discharge of a fiery substance. The acquisition of tejolesya3 and perhaps that of sītaleṣyā may have been treated in this work.
94
Kappiyākappiya This is a work which deals with the two topics viz. kalpa (what should be practised or is acceptable) and akalpa, its opposite.
-
Culla-kappasuya-This work explains what is kalpa. Its title suggests that it is a smaller treatise as compared with Mahākappasuya.
Mahā- Kappasuya - This work, too, deals with kalpa. It is so named either because it is voluminous or because it is deep in meaning. This is probably a Cheyasutta; but, on that account it is not possible to identify it with any of the six well-known Cheyasuttas. It will be a folly to think that this work is the same as Kappa (Bṛhatkalpasūtra); for, it is mentioned over and above Kappa, in Visesā° (v. 2295) 4
As stated in the Bhāsa (p. 108b) on Vavahāra (X), Vaggaculiyā is a Culiya of Mahākappasuya.5 The pertinent verse is as under :
1. In all there are 72 dreams. Out of them 30 are great as stated in Pajjosanākappa (s. 73). But the Bhāsa (p. 109t) on Vavahāra (X) says as under :
" इच्छंती सुसुमिणा बायाला चेव हुंति महासुमिणा ।
बायत्तरि सव्वसुमिणा वन्निज्जंते फलं तेसिं ॥११४॥”
2. This may be due to a penance or the study of this work. This is what is said in the following verse of Bhāsa (p. 110 ) on Vavahāra :
"तेयस्स निसरणं खलु आसीविसत्तं तहेव दिट्ठबिसं ।
लद्धीतो समुप्पज्जे समहीएसुं तु एएसु ॥ ११७ ॥"
" अंगाणमंगचूली महाकप्पसुयस्स वग्गचूलीओ । विवाहचूलिया पुण पण्णत्तीए मुणेयव्वा ||१०७ ||6
3. See Viāhapannatti (XV; s. 548 ).
4. See p. 34.
5. Abhayadeva Sūri in his com. (p. 513 ) on Thāna (s. 755 ) however strikes a different note. For, he says:
"
'अङ्गस्य - आचारादेश्चूलिका यथाऽऽचारस्यानेकविधा, इहोक्तानुक्तार्थसङ्ग्राहिका चूलिका, वग्गचूलिय त्ति इह च वर्ग :अध्ययनादिसमूहः, यथा अन्तकृद्दशासु अष्टौ वर्गास्तस्य चूलिका वर्गचूलिका, विवाहचूलियत्ति व्याख्याभगवती तस्याश्चलिका व्याख्याचूलिका ।"
"
6. Malayagiri Sūri while commenting upon this says:---
'अङ्गानामुपासकदशाप्रभृतीनां पञ्चानां चूलिका निरावलिका अङ्गचूलिका महाकल्पश्रुतस्य चूलिका वर्गचूलिका व्याख्या पुनः प्रज्ञप्तेः - व्याख्याप्रज्ञप्तेश्चूलिका मन्तव्या ।" - p. 108b

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Mahāpannavanā - This work treats of the topics of Pannavanā to a greater extent than what is done in Pannavanā. Along with this it makes up the two Uvargas of Samavāya.' From Abhidhānarājendra it appears that Mahāpannavanā is referred to in Panhāvāgarana and Avassaya.
Pamāyappamāya - This ajjhayana deals with five types of pramāda and the cessation from them (i.e. apramada).
Porisīmandala - This work mentions the porisīs pertaining to the different mandalas.
Mandalapavesa - This work throws light as to how the sun and the moon go from one mandala to another.
Vijjācaraṇaviņicchaya - This work deals with the nature and fructification of knowledge and character.
Jhāņavibhatti - This work deals with the classifications of dhyāna (meditation)
Ayavisohi - This work points out repentence etc. as the ways of purifying a defiled soul.
Vīyarāgasuya - This work explains the nature of the passionate and the dispassionate.
Samlehanāsuya - This is a work which deals with dravya-samlekhana and bhāva-samlekhanā. The former consists in reducing the necessities of life, and the latter, in controlling passions.
Vihārakappa - This work supplies a code governing the lives of the Sthavira-kalpins and the Jina-kalpins.
Caranavihi - This work has carana (conduct of a clergy) as its subjectmatter. This carana includes the five great vows etc.
Nirayavisohi - As stated on p. 26, some look upon this work as ukkāliya suya.But no additional information can be had about it except that it is extinct.
Maranavischi - In Ācāradinakara (pt. II, p. 303") we have a list of works belonging to the kāliya suya and ukkäliya suya, and therein this work is noted as ukkāliya.
1. See p. 29, fn. 1. 2. Cf. "Houi fag THPT FET FATTET 97 RT I TT 4 TAPI Bild is TA II"
This is a verse quoted by Yaśodeva Sūri in his com. (p. 64") on Pakkhiyasutta. 3. On p. 26, 1. 22, read ukkāliya-suya for kāliya-suya.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Āyavibhatti - This work is noted as ukkāliya on p. 26. No further particulars are available except that it is extinct.
Utthānapariyāvaniyal - This was one of the text-books for a Sadhu of 13 years' standing. It seems to be the same as Utthānasuya for the following reasons:
(i) In the edition of Vavahāra having Bhāsa and Malayagiri Sūri's com., there is Utthānasuya instead of Utthānapariyāvaniya. In Pañcavatthuga (v. 585), too, it is so.
(ii) In the Bhāsa (p. 109a)? on Vavahāra (X), Devindovavāya is equated with Devindapariyāvana. So, on this analogy Utthānasuya may be identified with Utthanapariyāvaniya.
Thiminabhāvanā - This was the text-book for a Sadhu of 14 years' standing according to Vavahāra. But, it is not so as can be seen from Pañcavatthuga (v. 586).3
Now I shall deal with the 10 Dasās. Kammavivāgadasā has 10 ajjhayaņas. They are mentioned in Thāņa (X; s. 755) as under :
"मियापुत्ते १ त गोत्तासे २ अंडे ३ सगडे ति यावरे ४ । माहणे ५ नंदिसेणे ६ त, सोरिय त्ति ७ उदुंबरे ८ ॥
सहसुद्दाहे आमलते ९ कुमारे लेच्छती १० इति ।" Out of these the 1st, the 4th, the 6th, the 7th and the 8th ajjhayanas agree in name with the 1st, 4th, the 6th, the 8th and the 7th of the 1st suyakkhandha of Vivāgasuya, whereas the 2nd, the 3rd, the 5th, the 9th and the 10th are equated with the 2nd, the 3rd, the 5th, the 9th and the 10th of the 1st Suyakkhandha by Abhayadeva Sūri in his com. (pp. 5076, 5084 and 5085) on Thāna. Thus it seems that none of the ajjhayanas of Kammavivāgadasā is lost. Same is the case with the 10 ajjhayanas of Uvāsagadasā. For, their names as
1. The word utthānapariyāniya occurs in Viāhapannatti (XV; s. 540); but there it is not
used to denote this or any other work. 2. " Hard 45 giura TEL HET I fara afraraut HOT 79 ufuauiter 1188811" 3. This verse and verses 582-585 and 587 and 588 are quoted by Abhayadeva Sūri in
his com. (p. 301b) on Thāna (v. I; s. 399) 4. "Pregat a festeg 379 HS khiş peti
3112 HIRUGT a dagat 9 315 " --Vivāgasuya (1) 5. "Truia ? chluca ? 34 relafa muitfurt 3!
सुरादेवे ४ चुल्लसतते ५ गाहावति कुंडकोलिते ६ ॥ सद्दालपुत्ते ७ महासतते ८ णंदिणीपिया ९ सालतियापिता १० ।"

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given in Thana (s.755) tally with thosel given in Uvasagadasa (p. 1). Antagadadasā has 10 ajjhayanas, the names of which are mentioned in Thāna (s. 755) as under:
"णमि १ मातंगे २ सोमिले ३ रामगुत्ते ४ सुदंसणे ५ चेव । जमाली ६ त भगाली त ७ किंकमे ८ पल्लते ति य ९ ॥
फाले अंबडपुत्ते त १० एमेते दस आहिता ॥" Turning to the available Antagadadasā, we do not find therein these 10 ajjhayanas but come across 8 vaggas, and that the 1st vagga has ten ajjhayanas as noted in its following verse :
"गोयम समुद्द सागर गंभीरे चेव होइ थिमिए य ।
अयले कंपिल्ले खलु अक्खोभ पसेणइ वण्ही ॥"2 Thus the names herein entirely differ from those mentioned above.3
1. We have here the above verses almost ad verbatim. 2. This verse is quoted by Abhayadeva Suri in his com. (p. 509", on Thāna, but there
instead of Vanhi we have Vinhū. 3. All of them except Kinkama which occurs as a name of the 2nd ajjhayaņa of the 6th
vagga differ from the names of the ajjhayanas of the remaining 7 vaggas as can be seen from the following verses of the extant Antagadadasa :"अक्खोभ सागरे खलु समुद्द हिमवंत अयलनामे य । धरणे य पूरणे वि य अभिचंदे चेव अट्ठमए ॥"-p.4 "अणीयसे अणंतसेणे अजियसेणे अहिणयरिऊ देवजसे सत्तुसेणे सारणे गए सुमुहे दुम्मुहे कूवए दासए अणाहिट्ठी ॥" -p. 4 "जालि मयालि उवयालि पुरिससेणे य वारिसेणे य ।। पज्जुन्न सम्ब अणिरुद्ध सच्चनेमी य दढनेमी य ॥"-p. 19 "पउमावई य गोरी गन्धारी लक्खणा सुसीमा य । जम्बवई सच्चभामा सप्पिणि मूलसिरि मूलदत्ता वि ॥"-p. 20 "मकाती किंकमे चेव मोग्गरपाणी य कासवे । खेमए धिइधरे चेव केलासे हरिचन्दणे ॥ बारत्त सुदंसण पुण्णभद्द सुमणभद्द सुपइटे मेहे । अइमुत्ते य अलक्खे अज्झयणाणं तु सोलसयं ॥"-p. 25 "नन्दा तह नन्दमई नन्दुत्तर नन्दसेणिया चेव । मस्या सुमस्य महमस्य मरदेवी य अट्ठमा ॥ भद्दा य सुभद्दा य सुजाया सुमणा इ या । भूयदिना य बोद्धव्वा सेणियभज्जाण नामाई ॥"-p. 38 "काली सुकाली महाकाली कण्हा सुकण्हा महाकण्हा । वीरकण्हा य बोद्धव्वा रामकण्हा तहेव य ॥ पिउसेणकण्हा नवमी दसमी महासेणकण्हा य ।"-p. 38 (N. V. Vaidya's edn.) HIST.-13

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Abhayadeva Sūri, however reconciles this incongruity by saying that this may be due to a difference in vacanäs.' This view is strange; so, if it cannot be accepted, the old Antagaḍadasă should be looked upon as lost.
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
According to Thāna (s. 755 ) Anuttarovavāiyadasā has 10 ajjhayanas as noted below :
On examining the available Aṇuttarovaväïyadasä, we find that it has 3 vaggas having 10, 13 and 10 ajjhayanas respectively. Their names are given there as below :
"ईसिदासे य १ धण्णे त २ सुणक्खत्ते य ३ कातिते ४ ( ति य)। सट्टाणे ५ सालिभद्दे त ६ आणंदे ७ तेतली ८ ति त। ।
नभ ९ अतिमुत्ते १० एमेते दस आहिया ॥"
1.
" जालि मयालि उवयालि पुरिससेणे य वारिसेणे य 12
दीहदन्ते य लट्ठदन्ते य वेहल्ले वेहासे अभए इ य कुमारे ॥" p. 48 "दीहसेणे महासेणे लट्ठदन्ते य गूढदन्ते य सुद्धदन्ते । हल्ले दुमे दुमसेणे महादुमसेणे अ आहिए ।
सीहे य सीहसेणे य महासीहसेणे य आहिए !
From this it follows that at best only the names of the 1st 3 ajjhayanas tally, and so Abhayadeva Sūri suggests that the names noted in Thāna are according to some other vācană. If this suggestion cannot be accepted, they must be supposed to be extinct.

पुण्णसेणे य बोद्धव्वे तेरसमे होइ अज्झयणे ॥" p. 50
" धन्ने व (?) सुनक्खत्ते इसिदासे य आहिए ।
पेल्लए रामपुत्ते य चन्दिमा पुट्टिमा इय ||
पेढालपुत्ते अणगारे नवमे पोट्टिले इय ।
वेले दस वुत्ते इमेए दस आहिया ॥ p. 51 ( N. V. Vaidya's edn.)
The 10 ajjhayanas of Ayāradasā as noted in Thāna agree with those of the available one, and hence they are so to say intact.
"वाचनान्तरापेक्षाणीमानीति सम्भावयामः, न च जन्मान्तरनामापेक्षयैतानि भविष्यन्तीति वाच्यं, जन्मान्तराणां तत्रानभिधीयमानत्वादिति । " - p. 509b
2. These are also the names of the 1st 5 ajjhayananas of the 4th vagga of Antagadadasā. 3. In Abhayadeva Sūri's com. (p. 509 ) on Thāna, there is a variant “पोट्टिके" ।
4. "वीसं असमाहिट्टाणा १ एगवीसं सबला २ तेत्तीसं आसायणातो ३ अट्ठविहा गणिसंपया ४ दस चित्तसमाहिट्ठाणा ५ एगारस उवासगपडिमातो ६ बारस भिक्खुपडिमातो ७ पज्जोसवणा कप्पो ८ तीसं मोहणिज्जद्वाणा ९ आजाइट्ठाणं १० ।"

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As regards the 10 ajjhayaņas of Panhāvāgaranadasā mentioned in Thāna (s. 755)', they seem to be lost in. toto; for, the available Panhāvāgarana has 5 ajjhayanas dealing with asrava and 5 with samvara, and the available Isibhāsiya has probably nothing to do with the 3rd ajjhayana noted here, in fn. 4.
As stated in Thāna (s. 755) Bandhadasā has 10 ajjhayanas as under :
"बंधे १ य मोक्खे २ य देवद्धि ३ दसारमंडलेवित ४ आयरियविप्पडिवत्ती ५ उवज्झातविप्पडिवत्ती ६ भावणा ७ विमुत्ती ८ सातो ९ कम्मे १०।" ।
If Bhavanā and Vimutti noted here cannot be identified with the 3rd and the 4th Cūlās of Āyāra, they, too, along with the remaining 8 ajjhayanas should be considered as lost.
Dogiddhidasā has 10 ajjhayanas. They are mentioned in Thāna (s. 755) as under :
"वाते १ विवाते २ उववाते ३ सुक्खिते कसिणे ४ बायालीसं सुमिणे ५ तीसं महासुमिणा ६ बावत्तर्रि सव्वसुमिणा ७ हारे ८ रामे ९ गुत्ते १०"
All of them are lost. From the titles of the ajjhayanas 5-7 it appears that they deal with dreams-a subject supposed to be treated in Mahasuminabhāvanā.
As regards Dihadasā, we learn from Thāņa (s. 755) that it has 10 ajjhayanas. The pertinent portion is as under :
"चंदे १ "सूरते २ सुक्के ३ त सिरिदेवी ४ पभावती ५ दीवसमुद्दोववत्ती ६ बहूपुत्ती ८ (१७) मंदरे ति त ९ (१८) थेरे संभूतविजयते ८ (१९) थेरे पम्ह ९ (?१०) ऊसासनीसासे ।"
In Pupphiyā (p. 210) we come across the following verse which mentions its 10 ajjhayanas :
"चंदे १ सूरे २ सुक्के ३ बहुपुत्तिय ४ पुन्नमाणिभद्दे ५-६ य ।
दत्ते ७ सिवे ८ बले या ९ अणाढिये १० चेव बोद्धव्वे ॥" From this it may be inferred that the ajjhayaņas 1, 2, 3 and 7 of
1. "उवमा १ संखा २ इसिभासियाइं ३ आयरियभासिताइं ४ महावीरभासिआइं ५ खोमगपसिणाई ६
कोमलपसिणाई ७ अदागपसिणाई ८ अंगुटुपसिणाई ९ बाहुपसिणाई १० ।" While explaining this, Abhayadeva Suri notes on p. 512: " 'पसिणाई' ति प्रश्नविद्या यकाभिः क्षौमकादिष देवतावतारः क्रियते इति, तत्र क्षौमकं-वस्त्रं अद्दागो आदर्शः अङ्गुष्ठः - हस्तावयवः बाहवः -भुजा
इति ।" 2. This appears to be a misreading. If so, if should be "सूरे त"

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Dihadasā are perhaps the same as the 1st 4 ajjhayanas of Pupphiyā. As regards the 4th, it may be equated with the 1st of Pupphacūlā. Thus the rest seem to be lost.
So far as Sankhevitadasā is concerned, its 10 ajjhayanas as stated in Thāna (s. 755) are those noted on p. 55, fn. 2. Out of them, only Angacūliya, Vaggacūliyã and Vivāhacūliyā are extant; the rest are extinct.
With these words about the 10 Dasās, I shall now refer to a remark in the introduction (p. 7) to Nirvāņakalikā. It is as under :
"The most important feature of the work is that it contains nearly 70 verses (Gathas), some of which are actually quoted as from "Āgamas" and others are also probably from "Agamas" although not expressly stated so to be. These verses cannot be identified in any of the available “Agamas”.6
If this statement is correct, it follows that either the available Agamas are wanting in these Gathās or that the corresponding Agamas are now lost.
As regards the exegetical literature of the canonical texts, it may be noted that we have lost several Nijjuttis? etc. For instance, Govinda Vācaka's Nijjuttis is not available now, and so are Bhadrabāhusvämin's Nijjuttis on Sūriyapannatti and Isibhāsiya. Even some of the Nijjuttis on Pancamangalasuyakkhandha have long since become a dead letter.
These are the details regarding the nature of the extinct Agamas that I have been able to gather from some of the Jaina sources. I admit that in many a case they are nothing more than a mere guessing based upon their
1. As stated herein it has 10 ajjhayanas noted in the following verse :
"सिरि १ हिरि २ धिति ३ कित्ति(त्ती )ओ ४ बुद्धिद्धी) ५ लच्छी ६ य होइ बोद्धव्वा । इलादेवी ७ सुरादेवी
cheat picato 27 11" 2. Nirvanakalikā. 3-6 No diacritical signs are here used. 7. That there was a fairly large number of Nijjuttis is borne out by the following line
occurring in the Pakkhiyasutta (p. 666)
"अंगबाहिरे कालिए भगवंते ससुत्ते सअत्थे सग्गंथे सन्निज्जुत्तीए ससंगहणीए" 8. This is mentioned in Visehacunni on Nisīha (XI) and Dasaveyālihanijjutti (v.82). In
the former we come across the following lines : "गोविन्दो नाम भिक्खू जे तो अट्ठारस वारा पुच्छा तेण एगिन्दियजीवसाहणं गोविन्दणिज्जुत्ती कया। एस
UNUTAUTI" 9. See p. 74, fn. 3.

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etymology. I may add that in certain cases it may be that even if the entire Jaina literature existing at present is fully investigated, it may not mend matters. Anyhow such an attempt is desirable as it can give us a final understanding about the nature of the extinct Agamas.
In the end, before I conclude this chapter, I may tentatively suggest why these are lost. As already noted, certain ajjhayaņas are sātisaya, and hence they were reserved to be studied by the selected few only-the few who were not going to misuse them. As the number of these persons slowly and slowly became less and less owing to the vicious period we are passing through, according to the Jaina tradition, it naturally brought about the extinction of the ajjhayanas in question. As regards the rest, it appears that they must have fallen into oblivion owing to the lack of interest on the part of those who had to study them.
This finishes the exposition about the extinct Āgamas whose number will go on increasing so much so that only four of them will exist up to the end of the present tirtha, and thereafter they, too, will perish, and thus there will remain no Āgamas whatsoever, till a new epoch will dawn with the flourishing of Tirtharkaras in India when the dvādasāngis etc. will be again composed. So says the Jaina tradition.
1. For instance, Mahāparinnā (p. 78), Arunovavāya (p. 82), Utthānasuya (p. 101)
and Samutthānasuya (p. 101) are some of them. 2. Out of them, Dasaveyāliya will be available only in meaning. 3. "arm HEKT. 2 Tasting s 'agi harfrestrent que falfa 114 11"
"इगवीससहस्साई वासाणं वीरगोक्खगमणाओ । अव्वोच्छिन्नं होही आवस्सगं जाव तित्थं तु ॥५२॥" "इगवीससहस्साई वासाणं वीरमोक्खगमणाओ । अणुओगदार-नंदी अव्वोच्छिनाउ जा तित्थं ॥५३॥" ---Titthogāli as suggested in Vividhapraśnottara (p. 188)

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THE EXTANT ĀGAMAS OF THE JAINAS
In the last chapter we dealt with the extinct Agamas. So we shall here treat the extant ones which, together with the former, make up the Jaina canon. It is true that the Agamas which we have to-day, are not the exact prototypes of those composed several centuries ago; for, they have undergone some changes, the linguistic ones and those introduced at the time of the Redaction of the canon being chief of them. The Āgamas available at present, however, confirm to their critical editions prepared under the able supervision of Devarddhi Gani Ksamāśramana. It appears that for several Agamas, we have palm-leaf Mss. at least as old as the second quarter of the 12th century of the Vikrama era. It is neither possible nor necessary to consult them while dealing with the extant Agamas; for, their printed editions seem to be fairly reliable.
ĀYARA
With these preliminary remarks, I shall now begin with Āyāra, the 1st Anga. It is divided into two suyakkhandhas, the 1st having at present 8 ajjhayanas? (formerly 9) and the 2nd 16.Most of these ajjhayaņas are subdivided into uddesas, * each of which consist of suttas. It appears that formerly there was only the 1st suyakkhandha comprising the following 9 ajjhayanas :
1. Literally this means a trunk of (the tree of) the scripture. It may be roughly translated as
'section'. H. Jacobi has translated it as 'book'. See S. B. E. (vol. XXII, p. 1). 2. This word has been translated as 'lecture' by H. Jacobi. --Ibid., p. 1 3. Cf. " ui Birger 96 3*, S TACE, was 37082mm, YaR EUCHTETI" - Nandi (s. 46) 4. H. Jacobi has translated this as 'lesson'. See S. B. E. (vol. XXII, p. 1). Ajjhayanas 1 to
6, 8 and 9 of the 1st section have 7, 6, 4, 4, 6, 5, 8 and 4 uddesas respectively, whereas ajjhayanas 1 to 7 of the 2nd have 11, 3, 3, 2, 2, 2, and 2. Thus ajjhayaņas 8 to 16 of the 2nd have no uddesas.

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(1) Satthaparinnā, (2) Logavijaya, (3) Siosanijja, (4) Sammatta, (5) Logasāra, (6) Dhuya, (7) Mahāpariņņā, (8) Vimokkha and (9) Uvahāņasuya.'
By the time Bhadrabāhusvämin wrote a Nijjutti on Ayāra, there were Āyāraggas added to this 1st section. Ayāragga means a Cūlikā. So says Śīlānka Sūri in his com. (p. 6b) on Ayāra. From Āyāranijutti (v. 11)3 we learn that Ayāra, the 1st Anga, herein styled as Veda, has 9 ajjhayaņas, each known as Bambhacera. It consists of 18000 payas (Sk. Padas), has 5 Cūlās and is vast and vasters on account of the extent of the padas. It may be noted that nowhere in the Ayaranijjutti, we come across the names of all the 5 Cūlās. From its v. 2976 we learn the names of Cūlās 2 to 5. They are (1) Sattikkagā, (2) Bhāvaņā, (3) Vimutti and (4) Āyārapakappa. Further, we learn that the 1st Cūlā consists of 7 ajjhayanas,' and so is the case with the 2nd Cūlā. Each of the rest has, however, only one.
That the second suyakkhandha is a later addition to the 1st, is borne out by the following considerations :
1. These are the names given in Ayāranijjutti (v. 31-32) quoted on p. 77, fn. 5. All these
except the 7th are translated in S. B. E. (vol. XXII) as knowledge of the weapon, conquest of the world, hot and cold, righteousness, essence of the world, cleaning,
liberation and the pillow of righteousness respectively. 2. "3r T ren 4HRE H ERE I Fisfa 4 Hreyfurt füfstren TŞ 118 " --Ayāranijjutti
Ayāragga is also called Ayāranga. See p. 105, fn. 1. 3. See p. 72, fn. 7. 4. Cf. "Ta 4RT FI, 1761-refu tfacit etc.--Samavāya (s. 9)
See also Samavāya (s. 51) and śīlānka's com. (p. 290') on Ayara. 5. For explanation see p. 72, fn. 7. 6. "Gamef5571377 4641 AFTER fa53TEGII raut-farf-3119R4Cmt fafa 537 a 1178611" 7. On this understanding can it not be named as Sattikkagå as has been done in the case
of the 2nd Cūlā ? Thus, the 1st 4 Cūlās have 16 ajjhayanas. Their names are given as under by Malayagiri Sūri in his com. (p. 211") on Nandi by way of a quotation :"PUSHUT ()
fun (3) T4 (8) Jaret (W) CITAT (E) I 37T89SAT (1) HerefteRIT (6-88) 3 TOUT (84) Para Fit (?)." Herein there are no specific names for ajjhayanas 8-14. In a way, this is justifiable since each of them is spoken of as Sattikkayā or Sattikkagā or the like. However, from the ending portion of each of them we learn the names of the 1st four Sattikkagās as Thāņā, Nisīhiyā, Uccārapāsavana, and Sadda respectively. The rest can be named as
Rūva, Parakiriya and Annamanakiriyā. 9. This cannot be dated later than the composition of Ayaranijutti.

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(i) (As suggested in Āyaranijjutti (v. 287) Ayārangas (i. e. to say the 5 Cūlās) have been composed by the Sthaviras - the Śrutakevalins,? who extracted them from the 1st suyakkhandha known as Ayāra.
(ii) The sources for the five Cūlās are definitely pointed out in Āyaranijjutti (v. 288-291)
(iii) Several European scholars hold this view.".
Such being the case, I may mention the following particulars by way of a corroborative evidence :
(i) śīlāňka Sūri points out the mangalas, the initial, the middle and the last from the 1st Suyakkhandha only.
(ii) Both the suyakkhandhas evidently differ from each other in style and in the manner in which the subject is treated. By the by it may be noted that there is a difference in style in the case of the 3rd Cūlā and the two preceeding ones. This is probably due to the diversity of the matter.?
1. "erfesy MERI HAFESİ Eto rise ai 3114113 3 rent RRTE Yayan RCOLI" 2. "perfet" sags:-Alacralfaroffertfa" -śīlānka's com. (p. 2824)
"बिइअस्स य पंचमए अट्ठमगस्स बिइयंमि उद्देसे । भणिओ पिंडो सिज्जा वत्थं पाउगहो'-५ चेव ॥२८८॥ पंचमगस्स चउत्थे इरिया वणिज्जई समासेणं । छट्ठस्स य पंचमए भासज्जायं वियाणाहि ॥२८९॥ सत्तिक्कगाणि-१४ सत्त वि निज्जूढाई महापरिनाओ । सत्थपरिन्ना भावण५ निजूढाओ धुय विमुत्ती ॥२९०॥
आयारपकप्पो पुण पच्चकूखाणस्स तइयवत्थूओ । आयारनामधिज्जा वीसइमा पाहुडच्छेया ॥२९॥" 4. In S. B. E. (vol. XXII, intro., p. XLI), it is said : “I am of opinion that the first book of
the Ākārānga Sütra and that of Sūtrakritânga Sūtra may be reckoned among the most ancient parts of the Siddhānta." On p. XLVII we have : "The first book, then, is the oldest part of the Ākārānga Sūtra; it is probably the old Akarānga Sūtra itself to which other treatises have been added." In A His. of Ind. Lit. (vol. II, pp. 435-436) it is said : "The first Anga is the Āyāramga Sütta. In two lengthy sections (s’ruta-skandha) it treats of the way of life (āyāra, Sansk. ācāra) of a monk. The first section, which makes a very archaic impression, is most decidedly earlier than the second, and yet even the first is a mosaic pieced together from heterogeneous elements." On p. 437 it is said : "Section II of the Ayāramga is a much later work, as can be seen by the mere fact of the subdivisions being described
as Cūlas, i. e., "appendices". 5. See intro. (p. XLVII) to S. B. E. (vol. XXII). Here it is said : "Ślänka points out as such
the first sentence of the first lesson of the first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the 16th verse in the fourth lesson of
the eighth lecture of the first book.” 6. Ibid., p. XLVII. 7. Ibid. p. LII.
HIST-14

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Some even go to the length of saying that the 1st ajjhayana of the 1st suyakkhandha is the oldest of all its ajjhayanas, and is written in the most archaic language. If this is correct, we can say that there are at least three strata in Āyāra : (a) the very first ajjhayana, (b) the remaining ones of the 1st suyakkhandha and (c) the 2nd suyakkhandha.
We may now turn to the contents of the Ayāra. As its very name suggests, it deals with rules and regulations pertaining to the conduct of the Jaina clergy, and it is thus an example of caranakaranānuyoga. Uvāsagadasā which has for its subject-matter the discipline of the Jaina laity, may be looked upon as its compliment. As regards the details about the contents of Āyāra, the titles of one and all the ajjhayaņas indicate them. Even then it may be pointed out that ahimsā is held out as an ideal, and the means to refrain from himsā and the rigidity of the monastic life are here treated at length. To conclude, the 1st Cūlā deals with topics associated with the begging of food, a couch, clothes and a bowl, and with the modes of speech and the regulation of possession.
The 2nd Cūlā gives rules regarding religious postures, the places of study and those for easing nature. Moreover, it points out the places the clergy should avoid e.g. the places where musical instruments are being played upon. In short, the clergy should withstand the temptations of sound, colour etc.
Before I deal with the 3rd Cūlā, I may mention that Nisīha has certain suttas agreeing with those of the 1st two Cūlās.
1. The 5 Cūlās are not the composition of the one and the same author, as can be seen
from p. 105, fn. 1. So they present different strata according to their chronological order of composition. Moreover, if it is true that the verses and their fragments which are liberally interspersed with the prose of the 1st section, are older than the corresponding passages in prose-a view held by some scholars, it furnishes us with
another kind of strata. 2. Vasunandin in his com. Acaravrtti on Vattakera's Mūlāyāra observes that Vattakera
intended to give in this work of his, a brief summary of the Ayāra. Cf. A His. of Ind.
Lit. (vol. II, p. 577). 3. "31197 H ela za 3TOR:" -Siddhasena Gani's com. (p. 84) on Tattvārtha. 4. Here it is said that the words like hole and gole should not be used; for, they are
abusive terms. They are translated in S. B. E. (vol. XXII, p. 151) as "you loon ! you lout !" In the fn. of this page we have :My conjectural translation is based on the meaning of the Sanskrit words hoda, golâ." It may be noted that hole, gole and vasule occur in Dasaveyāliya (VII, 14), and the words hola, vasula and gola in Nāyādhammakahā (1, 9; s. 84).

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107
The 3rd Cülā furnishes us with materials pertaining to the biography of Lord Mahāvīra - the materials embodied in several cases in phrases recurring in Pajjosanākappa. It also deals with the five mahāvratas and the reflections associated with them.
The 4th Cūlā which marks the end of the Ayāra, contains 12 verses, the contents of which may remind a Bauddha scholar of Therāgāthās.
This much may be deemed sufficient so far as the contents of Ayāra are concerned. So I shall now mention the following factors whereby the 3rd and the 4th Cūlās cannot be looked upon as brought by Jyesthā from Lord Sīmandhara, though, so suggested in Parisistaparvan (IX, v. 97-100).
(i) Jyesthā is a contemporary of Bhadrabāhusvāmin according to the Parisistaparvan, and this very Bhadrabāhusvāmin informs us in his Ayāranijjutti (v. 290) that Bhāvanā, the 3rd Cūlā is extracted from Satthaparinnā, and Vimutti, the 4th Cūlā, from Dhuya.
(ii) The last verse of Dasaveyaliyanijjutti, too, confirms this opinion; for, it speaks of only two Cūlās and not four, and they are supposed to be
1. For instance &$ 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhāvanā can be respectively
compared with $$ 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of Pajjosanākappa. See
S. B. E. (vol. XXII). 2. The author of Āyaranijjutti is supposed to be the same as that of Pajjosanākappa. If this
is correct, the author of the latter must have borrowed from Ayära. For, firstly Bhāvanā is extracted from Satthaparinnā, and secondly it is a work of a Sthavira other than the
one who wrote a Nijjutti on it. 3. Incidentally it may be mentioned that in this Ayāra (I, vi, 1) there is a description of
the untarnished soul, and that there is a reference to 16 diseases as under :"गण्डी अदुवा कोट्ठी रायंसि अवमारियं । काणियं झिम्मियं चेव कुणियं खुज्जियं तहा ।। उयरिं च पास मुत्त (? मूयं) च सूणियं च गिलासिणं । वेवयं पीढ-सप्पि च सिलिवइं महु-मेहिणं ॥ सोलस एए रोगा अक्खाया अणुपुव्वसो । अह णं फुसन्ति आयंका फासा य असमवसा ॥" These 16 diseases may be translated as below :Boils (? scrofula), leprosy, consumption, epilepsy, blindness, stiffness, lameness, humpbackedness, dropsy, dumbness, apoplexy (?) morbid appetite from overdigestion, tremour, crippledness, elephantiasis and diabetes. It may be noted that these have very little in common with the 16 diseases mentioned in Vivāgasuya (1) as under :
"सासे कासे जरे दाहे कुच्छिसूले भगन्दरे । अरिसा अजीरए दिट्ठीमुद्धसूले अकारए । अच्छिवेयणा कण्णवेयणा कण्डू उयरे कोढे ।"

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identical with the ones occurring at the end of Dasaveyālīya.?
(iii) As already' noted on p. 45, Haribhadra Sūri mentions a tradition dealing with one Cūlā only.
All these factors go against Parisistaparvan. But then there arises a question as to on what basis Hemacandra Sūri gave the episode in Parisistaparvan. Was it a tradition that he narrated or had he any specific work to rely upon ? Leav this question for future investigation, I may note the following points :
(i) The 1st ajjhayana opens with the well-known sentence "e 37138 Aitan Tahari", and all its uddesas as well as those of the rest of the 1st suyakkhandha and some of the 2nd, too, end with "fa afi".
(ii) So far as I know it is not specifically mentioned as to who separated Nistha from Āyāra. Even the reason of doing so is not stated. So I may suggest that the idea of teaching only the deserving may have been the cause of separating Nistha from Ayāra. To be explicit, as already noted on p. 82, the nuns were debarred from studying Nischa, a sātisaya work; but they were permitted to study Āyāra. So, from the days the above-mentioned restriction came into force, Nistha must have got separated from Āyāra.
(iii) Ayāra (II, 1, 10, 63) has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words 44 and 409 by meat and fish and thereby suggested that the Jaina ascetics in olden days accepted these articles of food. He, however, expressed his revised opinion in his letter dated 14-2-28. There he has said that "TE37fgetur
1. "37137 1137 37101371 waoui 34
TTATGT afauru faalGTV 118801" This verse is looked upon by some as spurious. But it should not be forgotten that in Dasaveyaliyanijjutti, there is a reference to two Cülās. The pertinent verse is as under :
"दो अज्झयणा चूलिय विसीययंते थिरीकरणमेगं । बिइए विवित्तचरिया असीयणगुणाइरेगफला ॥२४॥" 2. This furnishes us with an example of a gama, and as such it is interpreted in 8 ways
by Malayagiri Sūri in his com. (p. 212") on Nandi, while illustrating a gama from the
stand-point of abidheya (artha), the other view-point beings abhidhāna. 3. "से भिक्खू वा जाव समाणे सिया णं परो बहुअट्ठिएणं मंसेण वा बहुकंटएण मच्छेण वा उवनिमंतिज्जा-आउसंतो
समणा ! अभिकंखसि बहुअट्ठियं मंसं बहुकंटयं मच्छं वा पडिगाहित्तए ? एयप्पगारं निग्धोसं सोच्चा निसम्म से पुव्वामेव आलोइज्जा-आउसो त्ति वा र नो खलु मे कप्पइ बहु० पडिगा०, अभिकंखसि मे दाउं जावइयं पुग्गलं
Gouf " (s. 281). 4. This original letter is in my possession and has been printed in my article Prohibition
of Flesh-eating in Jainism published in "The Review of Philosophy and Religion" (vol. IV, No. 2).

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मंसेण वा मच्छेण वा बहुकण्टएण" has been used in the metaphorical sense as can be seen from the illustration of given by Patanjali in discussing a Vārtika ad Pāṇini (III, 3, 91) and from Vacaspatimiśra's commentary on Nyāyasūtra (IV, 1, 54). He has concluded: "This meaning of the passage is therefore, that a monk should not accept as alms any substance of which only a part can be eaten and a great part must be rejected."
(iv) The date of the composition of Ayara can be settled from the metres used in it. An attempt in this direction was made by the late Prof. H. Jacobi in S. B. E. (vol. XXII, intro. XLI-XLII). There he has said :
"Again, ancient Påli works seem to contain no verses in the Arya metre; at least there is none in the Dhammapadam, nor have I found one in other works. But both the Åkårånga and Sûtrakritânga contain each a whole lecture in Âryâ verses of a form which is decidedly older than, and probably the parent of the common Åryâ...... From all these facts we must conclude that the chronological position of the oldest parts of the Gaina literature is intermediate between the Pâli literature and the composition of the Lalita Vistara."
109
In this connection the late K. H. Dhruva has observed in his Evolution of Gujarati verse3 (p. 171) that the German scholar Jacobi believes that the composition of Suttanipāta is followed by that Dhammapada, and those of Ayara and Suyagaḍa are even later than those of these Bauddha works. Further, on p. 173, Dhruva says that there is a slip on the part of Jacobi in naming Gāthānustubhi samsṛṣṭi" as the olden Ary and in assigning to Ayara and Suyagaḍa a date later than that of Dhammapada, on the
1. The pertinent lines are : "कश्चिन्मांसार्थी मत्स्यान् सशकलान् सकण्टकानाहरति नान्तरीयकत्वात् । यावदादेयं तावदादाय शकलकण्टकान्युत्सृजति । एवमिहापि". This passage is repeated ad verbatim in the Mahabhasya ad IV, 1 92.
2. "तस्मान्मांसार्थीव कण्टकानुद्धृत्य मांसमश्नन्नानर्थं कण्टकजन्यमाप्नोतीत्येवं प्रज्ञावान् दुःखमुद्धत्येन्द्रियादिसाधनं सुखं भोक्ष्यते ।"
3. This work is written in Gujarātī and is named as under :“પદ્યરચનાની ઐતિહાસિક આલોચના.”
4. This metre is used for Thiparinņā and Uvahāṇasuya. The latter is edited as it is and also as it should be from the metrical view-point by K. H. Dhruva in Evolution of Gujarati verse (pp. 185-196).

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ground that this metre is used in these two Jaina works. For, this metre is used even in Suttanipāta' in its Mettasutta and Tuvattakasutta, and consequently it should be looked upon as younger to Dhammapada - a situation no scholar can approve of. On p. 174 he concludes this topic by saying that the canonical literature (suttasahitya) of the Jainas is as old as that of the Bauddhas, and to be more exact, it seems that some of the suttas of Suttanipāta are anterior to and some are posterior to those of Āyāra and Sūyagada whereas some are even contemporaneous with those of these Jaina works.
SŪYAGADA Sūyagada - This is the 2nd Anga having 3 titles as noted on p. 53. It is divided into 2 suyakkhandhas. Out of them the 1st has 16 ajjhayaņas, whereas the 2nd 7. Thus, in all there are 23 ajjhayanas. But, only the 1st 5 ajjhayaņas and those, too, of the 1st suyakkhandha only, have uddesas, their respective numbers being 4, 3, 4, 2 and 2; the rest have no uddesas whatsoever. The 1st Suyakkhandha has all its ajjhayanas except the 16th (last) entirely in verse. But, so far as the 2nd suyakkhandha is concerned, it has its 1st 2
1. In this connection, K. H. Dhruva has observed on p. 174 as under :
“લુપ્ત થયેલા શબ્દો જૂના પ્રયોગો અને ભિખુની સાદી અસલી રહેણીકરણીને આધારે ઠરી ચૂક્યું છે કે સુત્તનિપાત જૂનામાં જૂનો બૌદ્ધ પઘાત્મક સંગ્રહ છે. બૌદ્ધ સંઘની સ્થાપના તે એનો પૂર્વ અવધિ મનાય છે. આયાર અને સૂયગડ અંગ એક જ જૈન મુનિની કૃતિ છે, જયારે સુત્તનિપાત અનેક ભિન્નકાળના બૌદ્ધ ભિષ્મનાં
સુત્તોનો સંગ્રહ છે.” 2. “એનું મેત્તસુત્ત સમગ્ર અને તુવટ્ટકસુરનો મોટો ભાગ પણ એ જ મિશ્ર છંદમાં છે.” –Ibid., p. 172 3. “પદ્યબંધની કસોટી સૂચવે છે કે એ સંગ્રહનો ત્રિખુભાનુરુભી સંસૃષ્ટિમાં રચાયેલાં સુત્તવાળો ભાગ આયાર અને
સૂયગડથી કંઈક જૂનો જણાય છે; અને કૌકાલિક કુટુંબ સાથે સંબંધ ધરાવતો ભાગ ઉક્ત જૈન અંગોથી અર્ધી સદી મોડો રચાયેલો સંભવે છે. સંપૂર્ણ આર્યા એમાં ઉપલબ્ધ નથી તે કારણથી પ્રસ્તુત બૌદ્ધ સુત્ત શäભવ મુનિના
દસઆલિયની પૂર્વે ગોઠવાય છે.” –Ibid., p. 174 4. “સુત્તનિપાતમાં કેટલાંક સુત્તો આયાર અને સૂયગડ અંગ પહેલાનાં, કેટલાંક તે બેના પછીનાં અને કેટલાંક
સમકાલીન લાગે છે. Ibid., p. 174 5. I do not know if there is any source which mentions the specific names of both of these
sections. From Silanka's commentary (p. 8a) on Suyagada we see that the 1st section is
named as Gäthäsodaśaka (Pr. Gāhäsodasaya), i. e. one of which Gāthā is the 16th ajjhayana. 6. Cf. the following verse of Süyagadanijjutti :
"दो चेव सुयक्खन्धा अज्झयणाई च होन्ति तेवीसं । तेत्तिसुद्देसणकाला आयाराओ दुगुणमङ्गं ॥२२॥" 7. They are in different metres such as Anustup, Vaitāliya etc. Prof. Jacobi in 2. D. M. G.
(vol. XXXVIII, 593 and vol. XLV, 101) has noted that Vaitaliya stanzas and Yamakas occur

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ajjhayanas, the 4th and the 7th wholly in prose whereas the 3rd in prose with 4 verses almost at the end, and the 5th and the 6th entirely in verse.
As regards the language of this 2nd Anga, it is said in A His. of Ind. Lit. (vol. II, p. 431) :
"The most archaic language is to be found in the Ayāramga-Sutta, and next to this, in the Sūyagadamga-Sutta and the Uttarajjhayana. Ardha-magadhi is quite different from Jaina-Māhārāstrī, the dialect of the non-canonical Jaina texts."
As regards the authorship of both the suyakkhandhas the Jaina tradition is unanimous in believing it to be a work of one and the same Ganadhara. It seems Prof. Winternitz differs; for, in A His. of Ind. Lit. (vol. II, p. 438) he says :
"This Anga, too, consists of two books, the second of which is probably only an appendix, added later, to the old Anga which we have in the 1st book."
1, however, do not endorse this opinion especially when Prof. Schubring in his Worte Mahāvīras (p. 17 f.) observes that Suyagada (II, I) "is closely related to Āyāra I (Bambhacerāim) both in wording and mode of expression."I and when K. H. Dhruva attributes the authorship of both of these works to the same author.2
We may now note the contents of Süyagada.3 To begin with, we may quote Samavāya (s. 23) where the names of all the 23 ajjhayanas are given, since these names, being significant, help us in this direction :
__"तेवीसं सूयगडज्झयणा पन्नत्ता, तं जहा समए १ वेतालिए' २ उवसग्गपरिण्णा ३ थीपरिन्ना नरयविभत्ती ५ महावीरथुई ६ कुसीलपरिभासए ७ वीरिए ८ धम्मे ९ समाही १० मग्गे ११ समोसरणे १२ आहत्तहिए १३ गंथे १४ जमईए १५ गाथा १६० पुंडरीए १७ किरियाठाणा १८ आहारपरिण्णा १९ (अप)
1. See A His. of Ind. Lit. (vol. II, p. 441 n). 2. See p. 110, fn. 1. 3. "PLETENI 3931feita
" -Siddhasena Gani's com. (p. 82) on Tattvārtha 4. This name occurring in I, 2, 1, 22 is doubly interpreted in Süyagadanijjutti (v. 28): (i)
vaidārika or destroyer of karmans and (ii) vaitālika, the metre in which it is composed. 5. This title is explained in two ways: (i) indicating the opening words and (ii)
suggesting the śrnkhalābaddha-yamaka. The latter fact has been noted in Suyagadanijjutti as under, while its another title Ayānijja is being explained :
"जं पढमस्सऽन्तिमए बिइयस्स उ तं हवेज्ज आदिम्मि ।
एएणायाणिज्जं एसो अन्नो वि पज्जाओ ।।१३३॥" 6. In Samavāya (s. 16) the names of these 16 ajjhayanas are given with some slight
variation here and there with the opening words viz. "HITH 2 TET ISTITI YFI." Can We hereby infer that the generic title of each of the 16 ajjhayanas is Gāhā ?

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पच्चक्खाणकिरिया २० अणगारसुयं २१ अद्दइज्जं २२ णालंदज्जं २३"
These titles are translated by the late Prof. Jacobi as under in S. B. E. (vol. XLV, contents) :
"The doctrine, the destruction of Karman, the knowledge of troubles, knowledge of women, description of the hells, praise of Mahāvīra, description of the wicked, on exertion, the law, carefulness, the path, the creed, the real truth, the Nirgrantha, the Yamakas, the song, the lotus, on activity, knowledge of food, renunciation of activity, freedom from error, Ardraka and Nalanda.”
On p. 249 of this work he has written the following foot-note, in connection with the title of the 2nd ajjhayana:
"The name of this lecture, which occurs in its last line, is vêyâliya, because, as the author of the Niryukti remarks, it treats on Vidárika, destruction (of Karman), and because it is composed in the Vaitâliya metre. For either word, vaidârika (or rather vaidålika, cf. karmavidalana) and vaitâliya may, in Gaina Prakrit, become vêyaliya or vêtâliya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the Gaina Prâkrit exhibited
or in other words, that the text has been written down in about
1. “નિર્યુક્તિકારને અનુસરીને જર્મન વિદ્વાન જેકોબી સૂયગડ અંગના ઈંગ્રેજી અનુવાદ (S. B. E. Series Vol.
XLળમાં પ્રાકૃત વૈતાલીય બોલ the destruction of Karman (= કર્મનું વિદારણ કે વિદલન) એવા અર્થમાં લે છે, અને એ પ્રાકૃત બોલને વેઆલીયનું રૂપાંતર માની વૈતાલીય છંદનો પણ અર્થ ઊપજાવે છે. એમાં બહુ વાંધા આવે છે. પ્રથમ તો સંવિક્ટ અથવા વિ+દલ ધાતુ ઉપરથી વિઆલિય (સં. વિદ્યારિત) અથવા તો વિઅલિય (સં. વિદલિત) શબ્દ અનુક્રમે. અગ્રિમ પ્રાકૃતમાં નીપજે, પણ વેઆલિય ન નીપજે. એ રૂપ તો અંતઃપાતી એ નહિ. પણ ઉત્તર પ્રાકૃતમાં સંભવે. ઉત્તરકાલીન રૂપના પ્રયોગ સામે સમયવિરોધના વાંધા ઉપરાંત બીજો એક વાંધો ઊભો થાય છે. એની વ્યુત્પત્તિ સં. વિ+દ અથવા તો વિ+દ ઉપરથી સાધી “નાશ' અર્થ કરી શકાય, પણ ‘કર્મનો નાશ' એવો અર્થ શી રીતે શક્ય બને ? પોતાની કલ્પના અબાધિત છે. એમ માની લેઈ જર્મન વિદ્વધર્મ સૂયગડના પ્રથમ શ્રુતસ્કંધના પંદરમા અઝયણની જમઈય સંજ્ઞાનો પડછો આપે છે, પરંતુ આ સંજ્ઞા દ્વિઅર્થી છે નહિ. જમઅ (સં. યમકિત) બોલનો એક જ અર્થ શક્ય છે, યમકવાળું. એ શબ્દને અઝયણના આદ્ય પ્રતીક જમઇયં સાથે કંઈ પણ સંબંધ હોય, તો યમકનો પ્રયોગ સૂચવવાનો છે. એમણે પસંદ કરેલા દષ્ટાંતમાં બે અર્થ છે જ નહિ. પંદરમા અઝયણનાં આયાણિય અને સંકલિય નામાંતર યમક કિંવા શલાયમકનાં વાચક છે. બીજો કોઈ અર્થ એમાંથી બલાત્કારે જ-ખેંચી તાણીને જ કઢાય. જમઇય અને વેઆલીય શબ્દ અનુક્રમે અલંકારશાસના યમક અલંકારના અને છંદ:શાસના વૈતાલીય છન્દના બોધક છે. પ્રસ્તુત બે અજઝયણનાં નામ વિષય ઉપરથી નહિ, પણ છન્દના અને શબ્દાલંકારના પ્રયોગ ઉપરથી જ રાખવામાં આવ્યાં છે.
– Evolution of Gujarati verse, p. 169n.

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the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference, for it is called gamaiya (yamakîya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words gamaiyam (yad atîtam).”
As regards the title of the 15th lecture he has said as under on p. 329 by way of a foot-note :
"This lecture has been named from its opening words gamasyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 101). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called srinkhalā-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. âdâniya-sankaliya. For sankaliya is the Prakrit for srinkhalā (e.g. in our text, 1, 5, 2, 20), though Silânka here renders it wrongly sankalita; and âdâniya by itself is used as a name of our lecture.”
This 2nd Anga wherein we come across a number of similes' deals with the refutation of heretical doctrines. Its 1st two ajjhayanas explain the holy life and give us a graphic description of the difficulties a monk should surmount and especially the temptations he should face boldly. The 3rd ajjhayana vividly depicts the various works exacted from a male who has become a slave of his wife owing to his being unduly attached to her, and thereby furnishes us with materials throwing light on the Hindu Society of those days. Then we have an entire ajjhayanas which treats of hells and the gruesome torments therein. This is followed by the praise of Lord Mahāvira whom the author depicts as 'the standard of righteousness. Then we have later on the well-known four heresies : ajñānavāda, vinayavāda, akriyavāda and kriyāvāda. This finishes a rough survey of the 1st suyakkhandha. Turning to the 2nd we find that it has practically the same themes as the 1st; for,
1. For example see I, 1, 2, 15, & 19; I, 2, I, 15; I, 3, 1, 2, and I, 14, 2. For additional
illustrations, the reader may refer to such verses as begin with a7. The number of
these verses is, no doubt, enormous. 2. In this connection, in A His. of Ind. Lit. (vol. II, p. 440) it is said :
"Like the authors of so many texts of the Purānas and Buddhist Suttas, a section of this Jaina Anga, too dwells with truly Sadistic complacency on the fantastic description of
the hells." 3. For details see my intro. (pp. 53-62) to Tattvārtha (vol. II). For a discussion in German
see F. 0. Schrader's Über den stand der Indischen Philosophie zur Zeit Mahāvīras and Buddhas (Strassburg, 1902).
HIST.-15

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it, too, deals with polemics, which give us at least a glimpse of the various religious sects of the olden India. In the end we have disputations of Ard with Gośāla, a Bauddha, a Vaidika priest, a Vedāntin and a Hastitāpasa, and that of Udaka, a follower of Lord Pārsva with Gautama.
Thus the contents of this 2nd Anga supply a young monk with materials whereby he can fortify himself against the heretical doctrines of alien teachers and preachers, can confirm himself in the right faith and can lead himself to the summum bonum.
Metres - There seems to be no old source which discusses the metres of verses of Āyāra and Süyagada. As already observed on p. 118 this question has been however handled in modern days by the late Prof. Jacobi and by the late K. H. Dhruva. The latter observes in Evolution of Gujarati verse (p. 152) as under :
“સુત્તકાલના સાંપ્રત વ્યાખ્યાનમાં આધાર તરીકે સ્વીકારેલાં આયાર અને સૂયગડ અંગમાં ચાર જ છંદનો પ્રયોગ છે, અનુષ્ટ્રભુનો ત્રિષ્ટ્રભુનો વૈતાલીય (પ્રા વેલીય)નો અને ગાથાનુણુભી સંસૃષ્ટિનો. સૌમાં અધિક પ્રચાર અનુજુભૂનો છે.”
On p. 154 he quotes a verse from Sūyagada (I, 1, 4, 8) and names its metre as Sautta anustubh. Further, on this page he says that in Süyagada, Ārcika tristubh is used 46 times, Traistubhi upajāti 92 times and Indravajrā 25 times. As an illustration of Sautta tristubh he quotes on p. 156 Sūyagada (1, 14, 17), and for that of Vaitāliya, 1, 2, 2, 20 on p. 157. Here he says that in Süyagada there is not a single verse in Vrddhavaitāliya usually known as Aupacchandasika in prosody. On p. 158 is quoted I, 2, 1, 6 as an illustration of a verse of which the 1st foot is in Vrddhavaitālīya and the rest in Vaitālīya. The metre of which there is no name to be found in prosody and which is designated by K. H. Dhruva as Gathānustubhi samsrsti in virtue of its being a combination of Anustubh and Gathā, is used in both the uddesas of Thiparinna and in the ending portions of some other ajjhayanas as well. On p. 159, 3 verses are quoted from Sūyagada. They are : I, 4, 1, 4; I, 1, 3, 16; and I, 1, 8, 26. Out of these the 1st has its 1st and 3rd feet in Anustubh, the 2nd in Vrddhatara gāthika khanda (18 mātrās) and the 4th in Vrddha khanda (15 mātrās). As regards the remaining two verses, each has its 1st 3 feet in Anustubh whereas the 4th in Gathika khanda of 15 and 18 mātrās respectively. 1, 2, 3, 222 of Sūyagada is in Jāgatānustubhi saṁsrsti. 4
1. See Schools and Sects in Jaina Literature by Mr. Amulya Chandra Sen. 2. In the edition used by K. H. Dhruva, it seems that this is written as if it is in prose.
So he modifies it slightly on p. 162n and turns it into a verse. 456 See page 210 of addition.

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THĀŅA Thana is the 3rd Anga. It is divided into ten sections known as ajjhayanas, with no specific names from them except Ekasthānaka, Dvisthānaka, Tristhānaka etc., up to Daśasthānaka - the names probably coined by Abhayadeva Sūri in his commentary on this Thāņa. Some of these sections have sub-sections known as uddesas. For instance, sections II, III, IV and V have 4, 4, 4, and 3 uddesas, whereas the rest have none. Nevertheless each section is divided into suttas.2 Their total number is 783.
The entire work is mostly in prose?, each section of it deals with objects according to their number,4 the maximum number going up to 10. In section III (s. 128) persons are divided into 3 classes, best, mediocre and worst, and these are each further subdivided into 3 sub-classes. In section VII, are mentioned 7 nayas (s. 552), 7 svaras or the notes of the musical scale (s. 5535), 7 samudghātas or explosions (s. 586) and 7 schisms6 (s. 587). In section VIII we come across 8 types of philosophers (s. 607), 8 mahānimittas (s. 608), 8 vibhaktis (cases) with illustrations (s. 609) etc. Therein the 8 types of philosophers are : (1) Egāvātis or Monists, Theists or Monotheists, (2) Anegāvātis or Pluarists, (3) Mitavādis or Extensionists, (4) Nimittavādis or
1. For corroboration see p. 20, fn. I. At times ajjhayanas are called thānas. See the end
of V, i. 2. The very 1st sutta is : " 37158 ! Moj ET TEHOREN" 3. Sutta 553 consists of several verses. 4. "ccf fyrrufu qua TPTT" - Siddhasena Gani's com. (p. 82) on Tattvartha
(I, 20) 5. Over and above the svāras their sthanas, their generating organs animate and
inanimate, the fruits of singing the musical notes, their gramas and mūrchanas, their sources etc. are dealt with, in this sutta, with a passing reference to Sakkata (Sk. Samskrta) and Pägata (Sk. Präkrta) and to Isibhāsiya (Sk. Rsibhasita) The pertinent portion is as under :
"सकता पागता चेव दुहा भणितीओ आहिया ।
FHSM firovià The SAFET II" (p. 394) This very verse with a variant "fun$37 ifa zifuoy q" for the 2nd foot occurs in Anuogaddāra (p. 120).
In short, this is a svaramandala, and it is entirely reproduced in Aņuogaddāra (s. 127). 6. See E. Leumann's article “Die alten Berichte von den Schismen der Jaina” published in
Indischen Studien (vol. XXII, pp. 91-135). 7. The 6 verses given in this connection occur almost ad verbatim in Anuogaddāra (s. 128)

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Cosmogonists, (5) Sayavätis or Sensualists. (6) Samuccheda vätis or Annihilationists, (7) Nitāvādis or Eternalists and (8) Na-santi-paraloga-vātis or Materialists-Hedonists. In section X we have 10 types of dravyānuyoga (s. 727), 10 kinds of satya (s. 741), 10 sorts of suddhaväkyānuyoga (s. 744'), 10 types of calculations (s. 747), 10 sections of the Angas 7 to 9 (s. 755), 10 kinds of sons (s. 762) and 10 sorts of wonders (s. 777). At times, these enumerations contain parables in a nutshell. As for example, there are 4 kinds of baskets and also of teachers; there are 4 sorts of fish and also of mendicants; there are 4 varieties of ball and also of men etc.
SAMAVĀYA This is the 4th Anga. It is divided into 160 suttas. These mostly deal with objects according to their number, and thus, in a way continue the subject-matter of the 3rd Anga; for, suttas 1 to 135 enumerate different entities in rising numerical groups (samavāyas) of 1 to 100,3 150, 200, 250, 300, 350, 400, 450, 500, 600 etc. up to 1100, 2000, 3000 etc. up to 10,000; 1 lac, 2 lacs etc., up to 9 lacs; 9000,4 10 lacs, 1 crore and 1 kotākoti of sāgaropamas. This is followed by the description of the 12 Angas, two rasis and their sub-divisions, two types of hellish beings etc., varieties of avadhijñäna etc., 6 types of samhanana, 6 sorts of samsthāna, 3 vedas, the 7 Kulakaras of the past utsarpiņī, the names etc., of the 24 Tirthankaras, 12 Cakravartins, 9 Vasudevas and 9 Baladevas of the present avasarpini, names of the 24 Tirtharkaras of the Airāvata zone and those of the Tirtharkaras to flourish, In s. 157, Kappa is referred to.
1. "दसविधे सुद्धावाताणुओगे पं० तं०-चंकारे १ मंकारे २ पिंकारे ३ सेतंकारे ४ सातंकरे ५ एगत्ते ६ पुधत्त ७ संजूहे
(Haftas fh P01" 2. " gremar aderenfahi
:"
-Siddhasena Gani's com. (p. 82) on Tattvārtha (1, 20) 3. Under number 18, 18 kinds of the Brāhmi script are mentioned, and under number 36,
names of the 36 ajjhayanas of Uttarajjhayana are given. This latter topic must have been incorporated in Samavāya after its compilation, and same must be the case with
the mention of Nandi therein. 4. As regards this incongruity Abhayadeva Sūri observes on p. 106 :
इदं च सहस्रस्थानकमपि लक्षस्थानाधिकारे यदधीतं तत् सहस्रशब्दसाधाद् विचित्रत्वाद् वा सूत्रगतेलेखकदोषाद
afa \" 5. The data regarding the extents of these Angas do not tally with their present extents. 6. They are : (i) jīvarasi and (ii) ajīvarāsi.

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VIAHAPANNATTI'
This is the 5th Anga having 5 titles as noted on pp. 48-49. It is divided into 41 sections known as saäs, almost all of which have subdivisions styled as uddesas, and these, too, are further divided into suttas. Abhayadeva Sūri observes in his com. (p. 8) on this work that it has 10,000 uddes'akas, 36,000 praśnas and 2,88,000 padas. But, in Samavāya (s. 140) and Nandi (s. 49) the numbers for the padas are given as 84,000 and 1,44,000 respectively.
117
As regards the subject-matter, various topics are discussed in this work. But, since there seems to be no inter-connection between the uddesas of one and the same saä, much less between those of the different saäs, we
1. Ten different meanings of this title are noted by Abhayadeva Sūri in his com. (pp. 23) on this work. Therein he has suggested the following Samskrta equivalents of this title :
(1) व्याख्याप्रज्ञप्ति (2) व्याख्याप्रज्ञात्ति, (3) विवाहप्रज्ञप्ति (4) विवाहप्रज्ञाप्ति (5) विबाधप्रज्ञप्ति, (6) विबाधप्रज्ञाप्ति. 2. This word is used in the beginning of the 2nd Saã. In Samavaya (s. 81) we have "विवाहपत्रत्तीए एकासीति महाजुम्मसया पत्रता": Abhayadeva Suri, while commenting upon this says on pp. 88 and 89": -
"व्याख्याप्रज्ञप्त्यामेकाशीतिर्महायुग्मशतानि प्रज्ञसानि इह च शतशब्देनाध्यननान्युच्यन्ते तानि कृतयुग्मादिलक्षणराशिविशेषविचाररूपाणि अत्रान्तराध्ययनस्वभावानि तदवगमावगम्यानीति ।"
3. Saǎs 1 to 8, 12, 13, 14, 18, 19 and 20 have each 10 uddesas, the 9th and the 10th have each 34, the 11th 12, 15th none, 16th 14 and 17th 17. Saäs 21 to 41 have the number of their uddesas as under :
80 (8 vaggas), 60 (6 vaggas), 50 (5 vagga), 24, 12, 11 (thanas), 11, 11, 11, 11, 28, 28, 124, 124, 132, 132, 132, 132, 132, 231 and 196. The saäs 33 and 34 have each 12 avantarasaäs, and saäs 35 to 40 have each 12 mahājummasaäs.
The significant titles of almost all these uddesas are mentioned in verse, mostly in the beginning of each of the saäs, and the corresponding verse is styled as sangrahanigäthä (vide the beginning of the com. of the 6th saä).
4. Most of these praśnas are asked by Indrabhūti Gautama to Lord Mahavira; for, only at times we find that his other pupils Agnibhüti, Väyubhūti, Manditaputra, Makandiputra and Roha, Jayanti, a Śrävikā, and some non-Jainas ask him a question. In the answers given to these questions by Lord Mahāvīra we come across a queer case (XVIII, 3; s. 619) where Gautam is addressed instead of Mäkandiutra, though the answer is in connection with the question asked by the latter. This is due to an answer being here reproduced from Pannavana (XV, 1) Vide its com. (p. 742")
4. "व्याख्यायन्ते जीवादिगतयो यत्र नयद्वारेण प्ररूपणाः क्रियन्ते सा व्याख्याप्रज्ञप्तिः ।"

-Siddhasena Gani's com. (p. 82) Tattvärtha (1, 20).

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find that for getting a complete view of any one topic, we have often to refer to different uddesas of the various saäs. Śrībhagavatīsāra, a chāyānuvāda prepared by Mr. G. J. Patel, however, solves this difficulty; for, he has rearranged the suttas and grouped them according to the subject they deal with. In doing so, he has divided the work into 10 khandas with their respective titles as under :
Sadhana, caritra, siddhānta, anyatīrthika, vijñāna, ganita, kutūhala, deva, näraka and anyajīva, with the word khanda added to each of them.
It may be here remarked that the following lines occur in Śrībhagavatīsāra (p. 300) :
“હું હમણાં મરણ પામવાનો નથી, પણ ૧૬ વર્ષ જીવવાનો છું. માટે તું મૅઢિક નગરમાં રેવતી ગૃહપત્ની છે, તેને ત્યાં જા. તેણે મારે માટે બે કબૂતર રાંધીને તૈયાર કર્યા છે. પણ તેને કહેજે કે મારે તેમનું કામ નથી, પરંતુ ગઈ કાલે બિલાડાએ મારેલા કૂકડાનું માંસ તેણે તૈયાર કરેલું છે, તે મારે માટે લઈ આવ.”
This translation was greatly resented by the Jainas especially when Mr. G. J. Patel's article "HEERTH HİHER" got published in Prasthāna (Pustaka XXVII, No. 1, pp. 66-74, Samvat 1995, Kārtika). Several articles were written as a rejoinder by some of the Jaina Sadhus and others. There they have pointed out that the words कपोय, मज्जार and कुक्कुङ do not here mean a pige a cat and a cock; but stand for कुष्माण्ड, वायुविशेष or विरालिक (a kind of vanaspati) and t o respectively. They have further supported their view by quoting Nighantus and Suśrutasamhitā (XLVI).
I may note in passing that in II, 5 (s. 112) a spring (haraä) of hot water in Rājagrha is described, and in XII, 6 (s. 453) there are mentioned 9 names of Rāhu.
In the end, I may mention that by way of cross-references, the following Agamas are alluded to, in his 5th Anga :
1. The original passage is as under :
"तं गच्छह णं तुमं सीहा ! मेंढियगामं नगरं रेवतीए गाहावतिणीए गिहे । तत्थ णं रेवतीए गाहावइए मम अट्ठाए दुवे कपोयसरीरा उवक्खडिया तेहि नो अट्टो अस्थि । से अण्णे पारियासिए मज्जाइकडे कुक्कडमंसए तमाहराहि, एएण
3799/" -XVII, 9; S. 557. 2. Four of them have been published in Jaina satya prakāśa (vol. IV, nos. 6 and 7).
Therein the articles of Anandasagara Sūri and Vijayalāvanya Sūri deserve to be
specially noted. See page 210 of addition. 3. These words may have been singed out with a view to making the pertinent lines
construable according to the 4 different anuyogas.

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(1) Rāyappaseņaijja (s. 133), (2) Jīvājīvābhigama (s. 114), (3) Jambuddivapannatti (s. 362), (4) Pannavanā (s. 173), (5) Anuogaddāra (s. 593), (6) Ovavāiya (s. 383), (7) Nandi (s. 732) and (8) Āvassaya (s. 384).
Āyāradasā, too, is noted in A His. of Ind. Lit. (vol. II, p. 443).
This Anga throws light on the biography of Lord Mahāvira. For, not only do we here come across his various names but we find those of his several pupils, that of his pseudo-pupil Gosāla, those of his antagonists Jamāli and others, and those of his contemporaries who were the followers of Lord Pārsvanātha. Further, this Anga (VII, 8; s. 299) mentions Vajji Videhaputta who conquered nine Mallai rulers and nine Lecchai rulers. It furnishes us with information about the initiation of Jayantī, sister of the father of King Udayana. Over and above this, in the 9th saä (33; s. 380) we come across the various tribes to which the female attendants of Devānandā belonged.5 Names of the 16 jātis, grahas and heretical sciences viz. the 4 Vedas, Itihāsa, Nighanțu, Vaidika, Upāngas and șașthitantra are here mentioned. Albrecht Weber in a note to his famous Lectures on the History of Indian Literature (2nd German edn., 1876) has referred to the atomistic theory of Jaina philosophers as found in this fifth Anga.
NĀYADHAMMAKAHĀ?
This is the 6th Anga. Its name is mentioned in Samskrta in two or three ways, and it gives a nice food to one interested in etymological discussions. This 6th Anga is divided into two suyakkhandhas named as
1. In IX, 33; s. 381 we come across an account of the meeting of Lord Mahāvīra with his
mother Devānandā. As stated therein, at the sight of Lord Mahāvīra, milk began to flow from the breasts of this woman, her arms swelled beside her bangles, her bodice
got stretched, and she experienced horripilation. 2. See the 15th Saä. Its English translation by R. Hoernle has been published as an
appendix in his edition of Uvāsagadasă (Bibliotheca India, Calcutta, 1888-1890). This Saä is referred to by W. W. Rockhill in the life of the Buddha and the early History of
his Order, 1884. 3. See IX, 33. 4. See XII, 2. 5. "चिलाइयाहि वामणियाहिं वडहियाहिं बब्बरियाहि ईसिगणियाहि जोण्हियाहिं चारुगणियाहिं पल्लवियाहि ल्हासियाहिं
HfHF 31rafe afteife FHMF focif yemi yosh Hair TIF" (s. 380) Cf. the
6th Anga (s. 18) and the 10th (s. 4) 6. For details about this work see Purătattva (V, p. 81). 7. This is also named as Nāyasuya. Vide Nāyādhammakahā (II; p. 246"). 8. See Malayagiri's com. (pp. 230% and 231') on Nandi and "para heratch f27377 (p.
179), a Gujarāti translation of the 6th Anga.

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Naya1 and Dhammakaha. The former has 19 subdivisions, each styled as ajjhayana; and the latter has 104, each styled as vagga. Further, each vagga has subdivisions, each known as ajjhayana.
As regards the contents, we have in the 8th ajjhayana, the narration. of Malli, the 19th Tirthankara as a female. She gets a mohanaghara ("a house intended for confusion") prepared in order to make the six princes (who wooed her) realize the filth of the human body and thereupon make them decide to renounce the world. In the 9th, we come across a mariner's fairy tale. Herein is mentioned the winged horse as is the case with the Valahassajātaka (No. 196). The 16th ajjhayana furnishes us with a narration of Dovai (Sk. Draupadi) in the form of a story of her rebirth."
In the 2nd suyakkhandha' there is a story of the goddess Kālī.
This entire work deals with narratives10 which have a moral and
1-2. Each of these names occurs in plural.
3. Their names are given in the following verses of this very works :
"उक्खित्तणाए १ संघाडे २ अंडे ३ कुम्मे ४ य सेलगे ५ तुंब ६ य रोहिणी ७ मल्ली ८ मायंदी ९ चंदिमा १० इ य दावद्दवे ११ उदगणाए १२ मंडुक्के १३ तेयली १४ वि य । नंदीफले १५ अवरकंका १६ अतिने १७ सुसमा १८ इ य । अवरे य पुंडरीयणायए १९ एगुणवसतमे ।"
It is said that out of these, the 14th ajjhayana may be compared with Avassayacunni (Pt. II) where paccakhāņa is explained.
4. "दोच्चस्स णं भते ! सुयक्खंधस्स धम्मकहाणं समणेणं जाव संपत्तेणं के अट्ठे पन्नत्ते ? एवं खलु जंबू ! समणेणं जाव संपत्तेणं धम्मकहाणं दस वग्गा पन्नत्ता" - II, 1; s. 148.
5. Their respective numbers are 5, 5, 54, 54, 32, 32, 4, 4, 8 and 8. The total comes to 196. In A His. of Ind. Lit. (vol. II, p. 449) it is remarked: "This is a monkish corruption of the legend from the Mahabharata of Draupadi's marriage to the five brothers."
7. As regards this suyakkhandha, Prof. Winternitz observes :
"Book II of this Anga is a complete contrast to Book I both in form and contents, and is more closely associated with the seventh and the ninth Angas." -Ibid., p. 448 8. Herein almost in the beginning we come across the following line :
"जति णं भंते! समणेणं भगवया महावीरेणं.. पंचमस्स अंगस्स अयमट्टे पत्रत्ते, छट्टुस्स णं अंगस्स णं भंते! णायाधम्मकहाणं के अट्ठे पन्नत्ते ? ।"
Similar lines are to be met with, in the Angas 7 to 11. From this it may be deduced that the meanings of Angas 5 to 11 have been propounded by Lord Mahavira.
9. Narratives, apologues, fables and the like wherein are clothed ethical and religious truth in the graceful and pleasing drapery of metaphor, serve a useful purpose of engaging the attention, of impressing the memory and strewing the path to abstract dogmas with flowers. This is what Rev. J. Long has said in his work entitled as Scripture truth in Oriental Dress (p. i). 10. “ ज्ञाता :- दृष्टान्तास्तानुपादाय धर्मो यत्र कथ्यते ता ज्ञातधर्मकथा: ।"
-Siddhasena Gani's Com. (p. 82) on Tattvärtha (1, 20)

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121
religious purpose behind them. They excite interest and arrest attention, are free from sectarian spirit and are useful to persons of any and every school of thought. Such is the opinion expressed by Mr. D. B. Kalelkar in Gujarātī, in his foreword to the Gujarātī translation of this work.
This Anga (I, 1; s. 17), too, supplies us with names of some of the anārya tribes. Furthermore it mentions 16 jewels3 (I; s. 16) and 72 kalās (I; s. 20), and refers to 18 Deśī languages (I; s. 22), 4 Vedas and Sasthitantra, 16 diseases4 (XIII; s. 100) etc. In IX; s. 90, we come across a pretended elegy of Rayanadīvadevayā. In passing it may be noted that in this Anga, there are used reduplicatives6 e.g. (5)+(3)#4 (IX; s. 80), Saša (IX; S. 80), etua (IX; s. 81), FHAPAHTU (I; s. 27) etc.
While concluding this topic, I may mention that in this Anga we come across some graphic descriptions e.g. those of the bed-chamber of Dharani (I; s. 9), a voyage (VIII; S. 69), a Piśāca (VIII; s. 69), a ship-wreck (IX; s. 80) etc. Moreover, the six seasons are described in 6 verses, one for each of them (vide IX; s. 81).
In the end it may be remarked that the Mss. of this 6th Anga present
1. The narrative of 4 daughters-in-law of a merchant given in VII (s. 63) may be cited
as an instance. For its extract in English see A His. of Ind. Lit. (vol. II, p. 446). 2. This has been published in the Puñjābhāi Jaina Granthamālā No. 3, 1931. 3. The pertinent lines are :
"रयणाणं १ वइराणं २ वेरुलियाणं ३ लोहियक्खाणं ४ मसारगल्लाणं ५ हंसगब्भाणं ६ पुलगाणं ७ सोगंधियाणं ८ जोइरसाणं ९ अंकाणं १० अंजणाणं ११ रयणा (? या)णं १२ जायरूवाणं १३ अंजणपुलगाणं १४ फलिहाणं १५ रिद्धाणं १६ अहाबायरे पोग्गले परिसाडेई" This same passage occurs almost ad verbatim in Rayapaseniya (s. 8). By Tyu is here meant u. Ten gems are noted in Kummāputtacariya in the following verse :
"Atifete- 9U-HOT-T2-5rGFIICITU
Tech- 4-46R TS-55-4fceTi 119811" In Arthadīpikā (p. 1594) 60 kinds of jewels are mentioned. 4. See pp. 107 and 126. 5. This is perhaps the earliest to be met with, in the Jaina literature. 6. It may be noted in this connection that an interesting article entitled Reduplicatives in
Indo-Aryan and written by Dr. S. M. Katre has been published in "Bulletin of the Deccan College Research Institute" (Vol. I, no. 1, pp. 60-70), and a list of onometopoetic words occurring in Puspadanta's Näyakumāracariya (an Apabhramsa work of the 10th century) is given in its edition by Prof. Hirālāl Jain on p. lvii.
HIST.-16

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many different readings. Some of them are noted and explained by Abhayadeva Sūri in his commentary on it.
UVĀSAGADASĀ This is the 7th Anga. It consists of 10 ajjhayanas noted on p. 105, fn. 2. Out of them the first enumerates, in minute details, the various observances undertaken by Ananda and his wife in the presence of Lord Mahāvīra. Ananda, on his leading a pious life as a lay adherent (uvāsaga") for 20 years, attains avadhijñāna.
The next 4 ajjhayanas furnish us with the lives of 4 other lay adherents who did not give up their vows, even though each of them was threatened by one god or another, with the loss of the life, relatives, health and property respectively.
The 6th deals with the life of Kundakoliya whose faith remains unshaken in Lord Mahāvīra's teachings, though they are denounced by a god while propounding the tenets of Gosāla to him.
The 7th supplies us with a story of Saddālaputta, formerly a devotee of Gosāla. Lord Mahāvīra convinces him by arguments that the doctrine of Gosāla is faulty. Thereupon he becomes a staunch convert, so much so that an attempt made by Gosāla himself to make him re-embrace his faith, fails.
The 8th illustrates as to how Revai (Sk. Revatī) harasses her husband Mahāsayaya by subjecting him to temptations to enjoy sensual objects. He however remains firm, and Revai suffers for rejecting Jainism.
The 9th and 10th ajjhayanas deal with the quiet and peaceful lives led by Nandinīpiya and salihīpiya, the two great devotees of Lord Mahāvīra, out of 10.
On the whole, this 7th Anga furnishes us with materials which give us a vivid picture of the social life of those days. Incidentally I may note
1. Out of them, those occurring in 3 Mss. deposited at B. O. R. I. and in Abhayadeva Sūri's
com. are given by Prof. N. V. Vaidya, in his edition (pp. 231-245) of this Anga. 2. See pp. 84, 16a etc. 3. See p. 16a etc. 4. For analysis and episode of this Ananda, one of the ten Mahāśrāvakas, see R. Ch. Dutt's
A History of civilization in Ancient India (vol. II) 5. "391470:- sracha r u a teka gra quefa ai 341HGY:"
-Siddhasena Gani's com. (p. 82) on Tattvārtha (1, 20)

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that s. 1841 mentions some of the vessels used in those days, and the suttas 94-95, 101-102 and 107 supply us with a graphic description of Pisaca, an elephant and a serpent the 3 forms assumed one after another by a god who had come to verify the statement of Indra regarding the unflinching faith of Kamadeva, one of the Mahāśrävakas of Lord Mahāvīra.
ANTAGADADASĂ
This 8th Anga consists of only one suyakkhandha. It has 8 vaggas with 10, 8, 13, 10, 10, 16, 13 and 10 ajjhayanas3 respectively. It deals with the lives of the Antakṛtkevalins or those who attained omniscience when they were about to die and who on their death became Siddhas (liberated)." The narratives given here are not complete by themselves. For instance, the narration of Prince Goyama given in the 1st ajjhayana goes only so far as the dream of Dhāriņi; for a further link up to the list of wedding presents we have to take passage mutatis mutandis, from the Bhagavai (XI, II; s. 430); then, after two short paras taken from this 8 and 5th Angas respectively, the material upto the taking of the vows is to be supplied from the 6th Anga; and thereafter this 8th Anga gives a little bit of information which gets completed on our referring to the 5th Anga.
The 1st 5 vaggas supply us with some information about the city of
-
123
1. " तत्थ णं बहवे पुरिसा दिण्णभइभत्तघेयणा कल्ला कल्लि बहवे करए य वारए य पिहडए घडए य अद्धघडए य कलसए य अलिञ्जरए य जम्बूलए य उट्ठियाओ व करेन्ति ।"
Abhayadeva Sūri, while commenting upon this says:
"करकान् - वार्घटिकाः, वारकांश्च-गडुकान् पिठरकान् स्थाली, घटकान् प्रतीतान्, अर्द्धघटकांश्च घटार्द्धमानान्, कलशकान् आकारविशेषवतो बृहद्घटकान्, अलिञ्जराणि च महदुदकभाजनविशेषान्, जम्बूलकाश्च लोकरूढ्याऽवसेयान्, उष्ट्रिकांश्च सुरातैलादिभाजनविशेषान्- "
Other vessels such as कडाहय (s. 129), कडिल (s. 94), कलन्द, किलञ्ज (s. 94), कोडिया (s. 94), are mentioned. Further 380, F8 (s. 94), and free (s. 94), occur in this Anga, and they mean a crushing stone, a broad rectangular piece of stone and a cylindrical piece of stone respectively. The last two are spoken of, as Rau and fuel in નિસાતરો Gujarāti and as a and in Marathi.

2. This shows that this Arga is wanting in 2 sections. So some are inclined to interpret its title as 'the fortunes or vicissitudes of the Antagaḍas'. They do not translate dasă as 'ten'. 3. See p. 97, fn. 3.
4. Cf. अन्तकृत : - सिद्धास्ते यत्र ख्यायन्ते वर्धमानस्वामिनस्तीर्थं एतावन्त इत्येवं सर्वकृतान्ता अन्तकृद्दशाः । "
-Siddhasena Gani's com. (p. 82) on Tattvärtha (1, 20)

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Bārāvai (Sk. Dvārāvatī), Vasudeva, Devakī and her 8 sons, Kanha (Sk Krsna) being the 7th, and the destruction of Bārāvai.
In the 6th vagga we have the story of Muggarapāņi and that of Prince Aïmutta. The latter is a riddle story, its seed, so to say being implanted in the following riddle :
"जं चेव जाणामि तं चेव न जाणामि । जं चेव न जानामि तं चेव जानामि"3
The 7th vagga mentions the names of the 13 queens of Seniya and the 8th, penances such as Rayanávalī, Kanagāvalī, Sīhanikkīliya (small and big), Savvaöbhadda (small and big) and Muttāvalī.
AŅUTTAROVĀVĀÜYADASĀ This is the 9th Anga. It is divided into 3 vaggas, each of which is further subdivided into 10, 13 and 10 ajjhayanas respectively. It deals with the lives of persons who after their death, were born as gods in Anuttaravimānas and who will therefrom descend to this world, will attain a human birth and will achieve final emancipation. In short, it treats about Ekāvatārins, most of whom are the sons of King Seniya. It may be noted that the kathās given here are not everywhere complete, but portions of the former ones are referred to, in short, in the latter ones. In the 3rd vagga we have a description of Dhanya's body immensely reduced on his having practised austerity. This description begins with his feet and ends with his head. The last sutta mentions some of the noble attributes of Lord Mahāvīra.
PAŅHĀVĀGARANA This work somehow looked upon as the 10th Anga is divided into 10 ajjhayanas, out of which the 1st five deal with asrava and the last five, with samvara. We find herein names of anarya tribes (s. 4) and those of 9 grahas
1. At the sight of her 1st 6 sons she experiences a similar condition as done by Devānandā
and described in the 5th Anga, See p. 119, fn. 1. 2. For a portion of his life see the 5th Anga (V, 3; s. 187) 3. Cf. -"Teana apa Hai Hd you 7 aG : faşinci fagra fantasaulritare l'"
- Kenopanişad (II) 4. For their names see p. 99, fn. 1. 5. Cf. "375era fechar gal ng eller at Brgeraucher:"
- Siddhasena Gani's com. (p. 91). on Tattvārtha (1, 20) 6. In s. 21, we have 60 synonyms for ahiṁsā.

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The contents of this work widely differ from those of Panhāvāgarana noted in Thāna and Nandi. In Nandi this work is said to have consisted of 108 praśnas,' 108 apraśnas and 108 praśnāpraśnas, vidyātiśayas and discourses of saints with Năgakumāras. and other Bhavanapatis. Malayagiri Sūri interprets praśnas, apraśnas, and praśnāpraśnas as under :
"या विद्या मन्त्रा वा विधिना जप्यमानाः पृष्टा एव सन्तः शुभाशुभं कथयन्ति ते प्रश्नाः तेषामष्टोत्तरं शतं, या पुनविद्या मन्त्रा वा विधिना जप्यमाना अपृष्टा एव शुभाशुभं कथयन्ति तेऽप्रश्नाः तेषामष्टोत्तरं शतं, तथा ये पृष्टा अपृष्टाश्च कथयन्ति ते प्रश्नाप्रश्नाः"
Thus it will be seen that the extinct work mostly dealt with vidyās and mantras. 41
VIVĀGASUYA This is the 11th Anga. It deals with the fructification or matured fruits (viväga) of deeds, bad and good, done in previous births. This work is accordingly divided into two suyakkhandhas styled as Duhavivāga" and Suhavivāga, the former occupying a space about 7 times that occupied by the 2nd. Each of these furnishes us with ten narratives. These narratives describe the lives of ten persons. Therein their two lives as a human being are given in details whereas their subsequent transmigrations in the samsāra ard their attaining liberation in the end, are summarily disposed of. In the Duhavivāga all the 10 persons concerned are not males as is the case with Suhavivāga; but, there are only 8 males, the remaining two being females.
This Vivāgasuya can be looked upon as a work on kathānuyoga as it deals with narratives. These narratives supply us with a beautiful picture of the society of those days when this work was composed. For instance, we learn therefrom (89) that a blind man led by a man having eyes and having a stick held in front of him used to earn his livelihood by going to various houses and by creating a feeling of compassion for him in the persons he
1. Cf. "ufuae sancia cer a GTI TE TOCHOTE"
. - Siddhasena Gani's com. (p. 82) on Tattvārtha (1, 20) 2. Cf. "fa417:- a y ati sefa-astafa og fauncher."
-Siddhasena Gani's com. (p. 82) on Tattvārtha (1, 20) 3. This may remind a Bauddha scholar of Avadānaśataka and Karmaśataka. 4-5. Each of these names is mentioned in plural in Vivāgasuya. See § 4. 6. In Suhavivāga only the first narrative is given in full, whereas the rest, in bare outlines. 441 See page 211 of addition.

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came across. The mention of 16 diseases ($ 22) viz. asthama, cough, fever, burning sensation in the body, pain in the stomach or belly, fistula, piles, indigestion, an eye-disease, head-ache, loss of appetite, pain in eyes and ears, itching, dropsy and leprosy and over and above this, that of aggiä ($ 27), a disease which rapidly consumed anything when eaten and which according to Abhayadeva Sūri, is known as bhasmaka, give us an idea of the diseases known in those days. The remedies in the case of the 1st 16 diseases ($ 23) such as various kinds of enema, purgatives, vomittings, medicated baths etc., show how far the medical science was then developed. So far as surgical science is concerned, cutting of veins and skin for making them bleed, deserves to be noted.
Propiation of deities for begetting progeny (8 138), fanciful longings of women when pregnant ($ 40, 68), throwing of a still-born child on a dunghill (8 47) or placing it under a cart (8 95) and then bringing it back with the belief that it may thereby live long ($ 47), human sacrifices (8 107) for winning the favour of deities, festivals in honour of Indra and others (8 11), extremely barbarous and cruel ways of inflicting punishments for theft and adultery ($ 37, 63) and the various instruments etc. used by jailors for inflicting corporal punishments upon prisoners ($ 120-121), proficiency of harlots (8 34), and various preparations of flesh etc. (8 66, 93, 135, 151) are some of the aspects of the society which are reflected in the narratives given in this Anga.
OVAVĀPYA
This work is considered as the 1st Uvanga.? Herein are described in full, the city of Campā, the sanctuary of Punnabhadda and the garden surrounding it, the Asoga tree therein, King Kūniya alias Bhimbhasāraputta, his queen Dhārini and Lord Mahāvīra, to name a few out of many. These
1. Some females are over-anxious to have a child. Sutta 137 describes their longings
which can be compared with Abhijñanaśākuntala (VII, 17). Further, the wording of this sutta is identical with s. 5 of the 8th Anga (III, 8). So the description given in s. 137, ought to have been abbreviated by using jāva, and, if, at all, it was to be given in full,
it ought to have been so done in s. 40. 2. Siddhasena Gani, too, believes so, in case such an inference can be drawn from the
following line occurring in his com. (p. 27) on Tattvārtha (VI, 14):
"उपाङ्गानि औपपातिकप्रभृतीन्यङ्गार्थानुवादीनि" 3. In Über ein Fragment der Bhagavati a similar description of Lord Buddha is given by
Dr. A. Weber.

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descriptions are reproduced, indicated by the word vanna or abbreviated by introducing the word jäva, when they are required elsewhere; for, this Uvanga is practically the 1st work codified at the council of Valabhi. Over and above this work being a store-house of splendid descriptions, it has a historical importance, too, as it refers to Lord Mahävira's samosarana in Campå and the pilgrimage of Küniya to that place. Further, the various attainments and penances of the saints of Lord Mahāvīra are here mentioned in details, and this is followed by the description of various celestial beings who come to attend upon Lord Mahāvīra. His sermon delivered on this occasion may be looked upon as the last item of the 1st part which may be named as Samosarana. The 2nd part opens with the description of Indrabhûti's journey to Lord Mahāvīra, and various questions (regarding the re-births) asked by the former to the latter. Sutta 74 deals with various Tavasas, and the following ones up to s. 100 with Parivayagas, Ammada being one of them. His subsequent life as Dadhapaïnna is then dealt with. In the end we have exposition about the samugghāya resorted to, by some of the omniscient beings, description of the abode of the liberated and the condition therein. Suttas 168-189 which form the ending portion, are in verse, whereas the preceding portion is mostly in prose.
RĀYAPASENIYA
This Uvanga deals with the birth of King Paësi as Sūriabha deva, his celestial grandeur and enjoyments, his staging of a drama and a dance in the presence of Lord Mahāvīra, the description of his vimana, and a dialogue regarding the identity of soul and body between Paësi and Kesi Ganadhara, a follower of Lord Parsva. Prof. Winternitz attaches immense value to this. dialogue; for, he considers it as a beautiful piece of literature." As regards the title etc. of this Uvanga, it may be noted that in the 5th Anga (s. 133) and elsewhere, too, it is mentioned as Rayappaseṇaijja.
5
1. In s. 30 these are treated at length.
2. Sutta 38 furnishes us with a description of celestial damsels.
3. The author has not divided the work into 2 parts; but this is what some of the modern scholars do.
4. See A His. of Ind. Lit. (Vol. II, p. 455)
5. See Avassayacunni (pt. I, p. 142).
127

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JĪVĀJĪVĀBHIGAMA This Uvanga is divided into 9 sections known as pratipattis. It deals with the fundamental principles of Jainism, and thus furnishes us with details about the animate and inanimate objects. The 3rd pratipattio contains the description of continents and oceans, and it is looked upon by Prof. Winternitz as an interpolation (vide A His. of Ind. Lit. vol. II, p. 456). The entire treatment in this Uvanga is in the form of questions and answers, as is the case with the 4th Uvanga.
PAŅŅAVAŅĀS This Uvanga is a master-piece of Jaina philosophy. It is divided into 36 sections, each known as paya. Each of these payas deals with one particular topic in all its aspects and may be hence looked upon as a thesis on the subject concerned, in an epitomized form. These 36 payas are named in Prākrta in v. 4-7. Malayagiri Sūri in his com. (p. 66) on this work mentions their names in Saṁskrta. They are (1) Prajñāpanā, (2) Sthāna, (3) Bahuvaktavya, (4) Sthiti, (5) Višesa, (6) Vyutkrānti, (7) Ucchvāsa, (8) Sanjña, (9) Yoni, (10) Carama, (11) Bhāṣā, (12) Śarira, (13) Pariņāma, (14) Kasāya, (15) Indriya, (16) Prayoga, (17) Leśyā, (18) Kāyasthiti, (19) Samyaktva, (20) Antakriyā, (21) Avagāhanāsthāna, (22) Kriyā, (23) Karma, (24) Karmabandha,
1. This is styled as ajjhayana in its sutta I. 2. In A His. of Ind. Lit. (vol. II, p. 456) the number of sections has been given as 20. This
gives rise to a sei of questions. Is this a slip or is it owing to some other method of
counting? And, if latter, what is that method ? 3. This name occurs in Malayagiri Sūri's com. on this 3rd Uvanga. Further more,
therefrom we learn the specific names of one and all the pratipattis. They are Dvividhā,
Trividhä etc. up to Daśavidhā. 4. This is the biggest section out of 10. 5. This is styled as ajjhayana in v. 3, and it is referred to in Jīvājivābhigama (s. 106). 6. Cf. "4310U 314 geared 3. fas 8 fatal 4 41
वक्कन्ती ६ ऊसासो ७ सन्ना ८ जोणी ९ य चरिमाइं १० ॥४॥ भासा ११ सरीर १२ परिणाम १३ कसाए १४ इन्दिए १५ पओगे १६ य । लेसा १७ कायठिई १८ या सम्मते १९ अन्तकिरिया २० य५॥
ओगाहणसण्ठाणा २१ किरिया २२ कम्मे इयावरे२३ । (कम्मस्स) बन्धए २४ (कम्मस्स) वेद २५ (ए) वेदस्स, बन्धए २६ वेयवेयए २७ ॥६॥ आहारे २८ उवओगे २९ पासणया ३० सन्नि ३१ सञ्जमे ३२ चेव ।। 31187 33 fayRO 38 au 34 9 ATE BE 11011"- Pannavanā

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129
(25) Karmavedaka, (26) Vedabandhaka, (27) Vedavedaka, (28) Ahāra, (29) Upayoga, (30) Darśanatā, (31) Sañjñā, (32) Samyama, (33) Avadhi, (34) Pravicāranā, (35) Vedanā and (36) Samudghāta.
To my mind, this work is, in short, an encyclopaedia of Jainism, and if one properly studies it with Viāhapannatti, it may make that individual a pastmaster of Jainism. It may be mentioned en passant that is 1st paya (s. 36-37) fumishes us with a geographical-ethnographic outline; for, herein there is a mention of the Ariyas (Aryas) and Milikkhus (Mlecchas) with their habitations.
SŪRIYAPANNATTI
This Uvanga is a work on astronomy from a Jaina standpoint. It is divided into 20 sections, each of which is styled as pāhuda. This is likely to remind one of the sub-divisions of the Puvvas. The importance of this work for the study of the ancient Indian astronomy has been emphasized by various European scholars; e. g. Prof. H. Jacobi (S. B. E. vol. XXII, intro. p. XL), Prof. E. Leumann (Bezeihungen der Jaina-Literatur zu Andern Literaturkreisen Indiens, pp. 552-553) and Dr. G. Thibaut (Astronomie, Astrologie und Mathematik and J. A. S. B. vol. XLIX, p. 108).
This work deals with the moon, too. So Prof. Winternitz is inclined to believe that "it almost looks as though the original Candā-Pannatti had been worked into the Sura-Pannatti." Vide A His. of Ind. Lit. (vol. II, p. 467).
JAMBUDDĪVAPANNATTI
This is so to say a work on Jaina cosmology. It is divided into seven sections, each known as vakkhakkāra. In the 3rd section, there is a description of Bhāratavarşa (India), and, therein the legends about King Bharata are treated at length. According to Leumann (Z. D. M. G. vols. 48 and 82)” they can be called on exactly parallel text to Visnu-purāna II and Bhāgavata-purāna V."2
CANDAPAŅŅATTI This work as it is available now, differs very very little from Suriyapannatti, and such a state of affairs existed at least in the time of Jinaprabha Sūri as can be seen from his Siddhāntāgamastava (v. 26). All the
1. Payas 3, 5, 6 and 33 are also named as Alpabahutva, Paryāya, Upapātodvartana and
Uñanaparināma. 2. Vide A His. of Ind. Lit. (vol. II, p. 457)
HIST..17

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same, since Malayagiri Sūri has commented upon it, and since this work is noted in Thāna (II, 1; p. 126), Nandi (s. 44), etc., there must have existed in olden days some work of this name.
NIRAYĀVALISUYAKKHANDHA I use this title to indicate a collection of the 5 Uvargas viz. (1) Nirayāvalia or Kappiyā, (2) Kappavadiṁsayā, (3) Pupphiyā, (4) Pupphacūliyā, and (5) Vanhidasā. Dr. Weber and Prof. Winternitz believe that these works are separately counted to make the number of the Uvangas tally with that of the 12 Angas.
Each of these five works except the last consists of 10 ajjhayanas whereas the last has 12.
In Kappiyā we have lives of Kāla and others, the ten sons of Śreņika. Similarly Kappavadiṁsayā deals with the lives of their 10 sons.2 Pupphiyā describes 10 gods such as the moon, the sun and others, whereas Pupphacūliyā furnishes us with some details about 10 goddesses such as Śrī, Hrī, Dhrti and the like.
In Vanhidasā we come across legends of the 12 princes of the Vanhi race. Out of them, the 1st deals with Nisadha (Sk. Nisadha), son of Balarāma and nephew of Krsna.
NISĪHA3
This Cheyasutta consists of 20 uddesagas. It deals with the rules governing the life to be led by monks and nuns, and prescribes atonements and penances by way of punishment for various transgressions against rules pertaining to begging of alms, etc. This work mentions exceptions to the general rules, too.
MAHANĪSIHA
This Cheyasutta is divided into sections known as ajjhayanas. A threefold division referred to, in the beginning of this work, is not to be found. There are specific titles for the 1st, 2nd, 5th and 6th ajjhayanas. They
1. They were killed in their fight with their grand-father Cedaga of Vesāli and have been
born in the 4th hell. - Kappiyā 2. They have been born in various heavens. - Kappavadimsayā 3. Jarl Charpentier says that the title Nisīha, though traditional, is wrong: it ought to be
Niseha.

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indicate the subject-matter. The 3rd and the 4th ajjhayanas treat of Kuśīla Sadhus. In the 4th, there is a narrative about two brothers Sumati and Naïla. The 5th deals with the relation between a guru and his pupil. This ajjhayana has supplied some materials for composing Gacchāyāra.' The 6th ajjhayana treats of prayaścittas and contains a narrative pertaining to a teacher Bhadda and Rayya, the Āryikā. The last two ajjhayaṇas which are styled as Cūliyās, supply information about the daughter of Suyyasivī. Over and above these specific topics, this Cheyasutta has several topics in common with Nisiha.
VAVAHĀRA
This Cheyasutta is divided into 10 uddesagas. It deals with prescriptions and interdictions. It points out what Jaina saints are expected to do and what they are expected to refrain from, and the prayaścittas they have to perform, in case they violate the prescribed rules. Further it deals with the desired type of spirit they should have at the time of expiations. It throws light as to what should be done when one or more saints go astray, while they itinerate with many more. It also informs us as to who do not deserve the status of an Acārya, an Upadhyāya and the like. Nuns holding padavīs like Pravartini have to lead their lives according to a set of rules. These are explained in this work. In the end we have the curriculum for a novice whose course of study ordinarily lasts for 20 years. This Cheyasutta, too, has been utilized for the composition of Gacchāyāra.2
DASĀSUYAKKHANDHA
This Cheyasutta consists of ten significant sections. It seems that sections 1 to 7 and 9 are each known as dasā, whereas the rest as ajjhayaṇas. The respective topics treated therein are as under :
(1) 20 asamahiṭṭhānas the causes that upset a Muni in his samyama when he follows a path adverse to his dharma; (2) 21 sabaladosas causes that weaken the spirit of a Muni, (3) 33 āsāyaṇās associated with a guru, (4) ganisampada-the 8 sampadas of an Acarya along with their sub-divisions, four types of vinaya prescribed to a pupil and their sub-varieties, (5) 10 cittasamāhiṭṭhāṇas, (6) 11 uvāsagapaḍimās-the 11 pratimas-postures, penances etc., a Jaina layman resorts to, (7) 12 bhikkhupaḍimās, (8) pajjosaṇākappa.3 (9) 30 mohanijjaṭṭhānas-causes that lead to the amalgamation of mohaniya
131
1- 2. Cf. " महानिसीह कप्पाओ ववहाराओ तहेव य ।
साहुसाहुणिअट्ठार गच्छायारं समुद्धिअं ॥ १३५॥"
3. For details see pp. 131-133.
-

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karman with the embodied soul, and (10) āyatitthāṇas.
It may be added that each of the 7 dasās dealing with regulations pertaining to the discipline of the Sädhus and Śrāvakas, begins with suyam me ausam etc. as in Ayara, and each ends with ti bemi. In the 5th dasā, there is treated a sermon of Lord Mahāvīra delivered in the presence of King Jiyasattu. It goes up to 17 verses. The 9th Dasā furnishes us with a sermon of 39 verses preached by Lord Mahāvira to King Koniya and others. In the 10th section we find King Seniya and his queen Cellaņā listening to Lord Mahāvīra's sermon. Their splendour etc. detract the mind of almost all the Sadhvīs and Sädhus respectively; Candanabālā and Indrabhuti, however, remain unaffected by wicked thoughts. Lord Mahāvīra thereupon delivers a lenghty sermon.
PAJJOSAŅĀKAPPA This work forms the 8th section of Dasāsuyakkhandha. It is divided into 3 sections styled as vācyas by Jinaprabha Sūri in his Sandehavisausadhi, a pañjikā on this work, and by Vinayavijaya Gani, too, in his Kalpasubodhikā, a commentary on this very work. These three vācyas are named as Jinacariya (Sk. Jinacarita), Therāvali (Sk. Sthavirāvali) and Sāmāyārī (Sk. Sāmācāri). In Jinacariya, the life of Lord Mahāvīra occupies the major portion. This is narrated "in great detail, with great diffuseness, with descriptions in the Kāvya style and with exaggerations beyond all measure.” So says Prof. Winternitz in "A His. of Ind. Lit. (vol. II, p. 463). Here the conception, transference of the embryo? and the birth of Lord Mahāvīra are described in
1. The lives of 23 Tirthankaras are also given here. But they begin with that of Lord
Pārsva and go up to that of Lord Rsabha. Out of them, those of Pārśva, Aristanemi and Rsabha are given in English by Dr. Bimala Churn Law in his article "The Kalpasūtra" published in Jaina Antiquary (vol. II, Nos. III and IV). The episode about this given in this Pajjosaņākappa practically tallies in words with one given in Āyāra (s. 176). It is presented in a versified form v. 450, 457 and 458 of Avassayanijjutti. As suggested by Abhayadeva Sūri in his com. on Viāhapannatti (v. 3; s. 186) it is here alluded to. This episode is admitted as genuine by the Svetāmbaras only. The Digambaras distrust it. But strange to say, it is supported by the excavations carried out in the Kankāli tīlā at Mathura, Alexander Cunningham in his Archaelogical Survey of India (Annual Reports) III 1873, p. 46 says : "The Kankāli Tila has been.. prolific...both in sculptures and inscriptions all of which are pure Jaina monuments. On the upper level stands a large Jaina temple dedicated to Jambu Svāmī. An Annual fair is held at this place." Amongst these excavations we come across sculpture and inscriptions and it is in the former section that we come across an engraved illustration (27 ft. by 1 ft.). This is what we learn from Epigraphica Indica p. 317, Mathura Sculptures, Plate II, and Cunningham's Reports for the Archaelogical Survey of India XX, Plate IV, 2-5.

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the same way as in Ayära. Further this work furnishes us with vivid information regarding the well-known 14 dreams, their interpretation, Lord Mahavira's grhaväsa, his twelve years' life as an ascetic and his activities for about 30 years since he became omniscient.
In Theravali, we find a list of ganas (schools), their säkhäs (branches) and the Ganadharas (heads of schools). This list is borne out by inscriptions of the 2nd century A. D. Vide Dr. Bühler's Epigraphica Indica i (1892) 371 ff., 393 ff. This indirectly shows how far the works codified at Valabhi are genuine. It is true that this Theravali mentions some of the successors of Bhadrabähusvämin; but, as it is possible to look upon that portion as inserted. in the original work by Devarddhi Gani at Valabhī, it cannot be argued on that account that this Theravali is not a composition of Bhadrabähusvāmin. So some other arguments must be advanced to disprove the authorship attributed to him by the Jaina tradition.
133
In Sāmāyārī we have in prose rules and regulations pertaining to pajjusana or the Lenten period. Dr. Bimala Churn Law says in this connection in his article "The Kalpasūtra" published in Jaina Antiquary (vol. II, No. IV, March 1937, p. 82) :
"This Pajjusana corresponds to the Buddhist Vassa and is divided into two parts the 50 days that procede and the 70 that succeed the 5th of Bhadra, Śuklapakṣa. The Svetambaras observe fast during the former period and the Digambaras during the latter."
This third section which is a code of rules for asceticism, is looked upon by Western scholars as the oldest nucleus, and they opine that Bhadrabähusvämin does not seem to be the author of all the three sections which have been united to form a whole in the Pajjosaṇākappa.
Before proceeding further, it may be noted that out of these 3 vācyas the 1st is the biggest. Its extent is a little more than 900 slokas. It consists of 228 suttas.' It is mostly in prose; for, some verses? interspers it. Its 15th sutta is an eulogy of Lord Mahavira by Sakra. It is hence known as Śakrastava. Its wording is almost identical with Ovavaiya (s. 16 & 20). Sutta 13 of Antagaḍadasa (VI) and the last para of Aṇuttarovavaiyadasa have also something in common with this wording. Sutta 129 refers to a great planet
3
1. See D. L. J. P. F. Series, No. 18.
2. lbid. pp. 2, 11, 15, 32, and 39.
3. For the details see D. C. J. M. (vol. XVII, pt. III, p. 173).

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Bhāsarāsi (Sk. Bhasmarāśi) which is mentioned in Țhāna (II, 3), too. It has remained unidentified up till now.
The 2nd vācya has more verses than any of the other two. Its last 14 verses are worth noting. Some of them remind us of the Therāvalīs to be met with, in Nandi and Avassayanijjutti. In this vācya we have a reference to sankhitta vāyanā on p. 51° and to vittharavāyanā on p. 52.
Just as Paijosanākappa is divided into 3 vācyas, so it is also divided by some of its commentators into 9 sections known as vācanās or vyākhyānas and into 9 ksanas as well. These 9 sections seem to be more or less arbitrary so much so that at times one and the same sutta is so split up that one portion of it belongs to one vācan, and the remnant, to the other. Vide s. 15.
The extant Pajjosanākappa is known as Bārasāsūtra, too. Its extent is said to be 1216 ślokas; but, on actual counting it comes to 100 ślokas more. So says Dr. Bimala Churn Law in Jaina Antiquary (vol. II, No. III, p. 72).
This Pajjosaņākappa has a very big number of commentaries, the only other Agama that can vie with it, to some extent in this respect, being Avassaya.
As stated in Kalpasubodhikā (p. 76) Pajjosaņākappa was read publicly for the 1st time in the assembly of King Dhruvasena in Vira Samvat 980 or 993. Further, it is stated there that Sädhus used to recite it at night and sādhvis used
1. A tentative list of them may be given as under :
(i) Bhadrabāhusvämin's Pajjosaņākappanijjutti (c. Vira Samvat 160); (ii) Pșthvicandra Suri's Paryusaņākalpatippaņaka (13th century); (iii) Vinayacandra Sūri's Durgapadanirukta (Samvat 1325); (iv) Jinaprabha Sūri's Sandehavisausadhi (Samvat 1364); (v) Jñānasāgara Sūri's Kalpasūtrāvacūri (Saṁvat 1443); (vi) Jayasagara Sūri's Sukhāvabodhavivarana 15th Century); (vii) Mānikyasekhara Sūri's Kalpasūtraniryuktyavacūri (15th Century); (viii) Dharmasāgara Gani's Kalpakiranāvali (Saṁvat 1628); (ix) Subhavijaya's Kalpasūtravrtti (Samvat 1971); (x) Sanghavijaya Gani's Kalpapradipikā (Saṁvat 1674): (xi) Jayavijaya's Kalpadīpikā (Saṁvat 1677); (xii) Samayasundara Pāthaka's Kalpalatā (Saṁvat 1684-86): (xiii) Sahajakīrti's Kalpamañjari (Saṁvat 1685); (xiv) Vinayavijaya Gani's Kalpasubodhikā (Saṁvat 1696); (xv) Ajitadeva Sūri's Kalpasūtradīpikā (Saṁvat 1698); (xvi) Kamalakirti's Kalpabālāvabodha (17th century); (xvii) Śivanidhāna's Kalpabālāvabodha (17th century); (xviii) śāntisāgara's Kalpakaumudi (Saṁvat 1707); (xix) Khīmāvijaya's Kalpabālāvabodha (Samvat 1707); (xx) Jñānavijaya's Kalpajñānadipikā (Saṁvat 1722); (xxi) Vidyāvilāsa's Kalpabālāvabodha (Samvat 1729); (xxii) Dānavijaya's Dānadīpikā (Samvat 1750); (xxiii) Udayasāgara's Kalpasūtravrtti (Samvat 1755); and (xxiv) Laksmīvallabha's Kalpadrumakalikā (18th century). Out of these the Mss. of Nos. i-iv, vii, viii, x-xiv, xviii, xx, xxiii and xxiv are described in D. C. J. M. (vol. XVII, pt. II. pp. 90-199). Further, herein are dealt with, some anonymous avacūrnis dated Samvat 1469, 1568 and 1613 and a few Kalpantaravācyas.

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to hear it by day, too, according to the vidhi prescribed in Nisihacunni.
KAPPA
135
This is a Cheyasutta. It is popularly known as Brhatkalpasūtra. Some name it as Bṛhatsādhukalpasūtra. It is divided into 6 uddesagas, and it deals with rules and regulations governing the lives of Jaina monks and nuns. Restrictions pertaining to their food, apparatuses, halting place etc. are here expounded, and expiations regarding violations or partial transgressions are prescribed. This Cheyasutta has some of the passages in common with other Agamas.' As already noted on p. 40, this Kappa along with Vavahāra and Dasă forms one suyakkhandha. At times it is mentioned with Vavahara only.2 It is difficult to fix up the date of the compilation of this Cheyasutta; but its 50th sutta3 and the like may be helpful in this direction.
JIYAKAPPA
At least now-a-days this work is looked upon as the 6th Cheyasutta by several Śvetāmbaras. It consists of 103 verses in Prakṛta, and its authorship is attributed to Jinabhadra Gani Kṣamāśramana. Herein are prescribed penances pertaining to violations of rules enjoined for Jaina saints in their canon. It deals with 10 prayaścittas as usual, and not wih 9 as in Tattvärtha. Mr. M. D. Desai has noted in Jaina sahityno sankṣipta itihāsa (p. 83) that herein 19 kinds of prayaścittas are treated, and that this work is a part and parcel of Nisiha, since the vidhāna of Jitkalpa is mentioned there.
UTTARAJJHAYANA
As already noted on pp. 47-48, this is a Mulasutta3 of multiple
1. See D. C. J. M. (vol. XVII, pt. II, pp. 225-226).
2. See p. 36, fn. 2 and Drona Suri's com. (p. 1b) on Ohanijjutti where we have : "पदविभागसामाचारी कल्पव्यवहारः ".
3. "कप्पइ निग्गंथाण वा निग्गंथीण वा पुरित्थमेणं जाव अंग-मगहाओ एत्तए, दक्खिणेणं जाव कोसंबीओ, पच्चत्थिमेणं जाव थूणाविसेसाओ, उत्तरेणं जाव कुणालाविसयाओ एत्तए । एताव ताव कप्पइ । एताव ताव आरिए खेत् । णो से कप्पर एत्तो बाहिं । तेण परं जत्थ नाण- दंसण-चरित्ताइं उस्सप्पंति त्ति बेमि ।"
4. He has been praised by Siddhasena Sūri in his Cunni (v. 5-11) on this work Jiyakappa. His approximate date is Vira Samvat 1115.
5. Instead of this word, Kulamandana Sūri has used the work Mülagantha as can be seen from the following lines quoted in Senaprasna (III, p. 80°):
" आवस्य ओहनिज्जुत्ति १ पिण्डनिज्जुत्ति २ उत्तरज्झयणे ३ । दसकालियं ४ चउरो वि मूलगन्थे सरेमिसया ॥
इति श्री कुलमण्डनसूरिकृतप्राकृतसिद्धान्तस्तवगाथा । एतस्यां च मूलग्रन्थाश्चत्वार एते प्रोक्ताः सन्ति”
The use of this word Mülagrantha may remind one of the word Mülagrantha occurring in the Bauddha dictionary Mahāvyutpatti and meaning Buddha's own words.

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authorship. It consists of 36 ajjhayanas. Their significant titles are given in the Uttarajjhayananijjutti (v. 13-17) as under :
(1) Visayasuya, (2) Parīsaha, (3) Cairangijja, (4) Asamkhaya, (5) Akāmamarana, (6) Niyanthi, (7) Orabbha, (8) Kāvilijja, (9) Namipavvajjā, (10) Dumapattaya, (11) Bahusuyapujja, (12) Hariesa, (13) Citta-Sambhūi, (14) Usuārijja, (15) Sabhikkhu, (16) Samāhithāna, (17) Pāvasamanijja, (18) Sañjaījja, (19) Miyacāriyā, (20) Niyanthijja, (21) Samuddapālijja, (22) Rahanemiya, (23) Kesi-Goyamijja, (24) Samiiä, (25) Jannaijja, (26) Sāmāyārī, (27) Khalunkijja, (28) Mukkhagaï, (29) Appamāä, (30) Tava, (31) Carana, (32) Pamāyathāņa, (33) Kammappayadi, (34) Lesā, (35) Anagaramagga, and (36) Jīvājīvavibhatti.
In Samavāya (XXXVI, p. 64) we come across the names of these 36 ajjhayanas; but they differ at times from the ones noted above. It may be added that the names of the ajjhayanas 3, 4, 7, 10, 14 and 25 can be cited as instances of a name by ādānapada, one of the 10 types of names noted in Aņuogaddāra (s. 130).
Some information pertaining to the Jaina canon can be had from this Mūlasutta. For instance in XXIV, 3 we come across the word duvālasanga, and in XXVIII, 21 we find the words Anga and bähira. Similarly in XXXI, v. 13 there is a reference to 16 Gähās, in v. 14, to (19)4 ajjhayaņas of Nāyā, in v. 16, to 23 ajjhayanas of Sūyagada, in v. 17, to (26) uddesas of Dasă etc., and in v. 18, to (28 ajjhayaņas of) Pagappa. As regards this last item, there seems to have been some confusion. Prof. Jacobi and Mr. G. J. Patel, too, have equated Pagappa with Ayāra, and each of them has said that formerly Ayara had 28 ajjhayanas, and it now contains 24, the lost ones being Mahāparinnā, Ugghāya, Anugghaya and Arovanā. I think the author wants to convey by Paggappa, Ayāra including Nisīha which as noted. on p. 117 was somehow separated from Āyāra. Mahāparinnā is lost as already stated on p. 78. Ugghāya, Anugghāya and Arovanā are each a portion of the extant Nistha
1. Verses 18-26 mention the respective topics of these 36 ajjhayanas. 2. Ajjhayanas 6, 20 and 23 are respectively named here as Purişavijjā, Anahapavvajjā
and Goyama-Kesijja. The rest have their names practically the same as noted above. These names may be compared with those given on p. 30 of D. C. J. M. (vol. XVII,
pt. III). 3. These are the 16 ajjhayanas of Süyagada (I). 4. There are the 19 ajjhayanas of Nāyādhammakahā (I). 5. By etc. are meant Kappa and Vavahāra.

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dealing with the penances having these very names. To be explicit, uddesas 25 and 12-19 deal with Ugghāya, 1 and 6-11 with Anugghāya and 20 with Ārovanā. Further, in support of this statement of mine I may quote the following line occurring in Avassaya (III) :
"उग्घायमणुग्घायं आरोवण तिविहमो निसीहं तु ।"
So it follows that only one ajjhayana of Āyāra is lost and not four. Besides, on this understanding it may be said that by the time Uttarajjhayana was composed, Nistha still formed a part and parcel of Āyāra, and that it was composed after Ayāragga was added to Āyāra (1). It is also possible to say that this is only a record of the old tradition.
Before I deal with the contents of Uttarajjhayana, I may mention that leaving aside the 29th ajjhayana and some portion in the beginning of the 2nd and the 16th ajjhayanas, the rest of the work is in verse, and it comes to 1643 slokas. In this connection I may note the following observation made by Prof. Schubring in his intro. (p. v, fn. 2) to “The Dasaveyāliya Sutta" :
"The Aryā chapters of the Uttarajjhayana Sutta are evidently later than the bulk of that work. The same can be said of the Āryās in Ayārañaga II, 15."
Ajjhayaņas IX, XII-XIV, XXII, XXIII and XXV supply us with old legends : Ajjhayana IX deals with a dialogue of King Nami with Indra disguised as a Brāhmana. The latter tells him that he should perform his duties as a ruler and a Ksatriya. Thereupon Nami ably refutes his arguments by pointing out the excellence of true asceticism.
Ajjhayana XII is a dialogue between a proud Purohita and Bala, a despised Muni of the Candāla caste. The latter says that a Brahmana is not superior to others simply because he happens to be born as a Brāhmaṇa; for, it is rather the right sort of penance that makes a man dignified and lofty Moreover, undue importance should not be attached to external formalism and ceremonialism.
Ajjhayana XIII is a dialogue between Brahmadatta (an emperor) and an ascetic. Both of them were once born as brothers in a Cāndāla family, and
1. This very line with the following one occurs in śānti Sūri's com. (p. 617) on
Uttarajjahayana "TE 37510TAFET hrany 50971 3 11" It may be noted that in this com. (p. 616") we have : "992: phy:- for ufat Wahmu:, terisha"
HIST.-18

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on their being harrassed for their untouchability, they had resorted to asceticism. In this birth, Brahmadatta is being pursuaded to renounce the world but he pays no heed to it.
Ajjhayana XIV is a splendid dialogue between a Purohita and his sons. Herein the latter convince the former that the ascetic ideal is to be preferred to the pseudo-Brāhmanika one. Thereupon all of them and the wife of that Purohita, too, take the Jaina diksā.
Ajjhayana XXII is a dialogue between Rathanemi, an elder brother of Lord Neminātha and Rājimati. The former, though a Muni, makes an indecent offer to the latter, a nun. Thereupon this nun admonishes him and makes him steady in his asceticism.
Ajjhayana XXIII furnishes us with a dialogue between Gautama, the 1st Ganadhara of Lord Mahāvīra and Kesin, a learned follower of Lord Pārsva.2 The former was asked by the latter as to how he reconciled the five mahävratas of Lord Mahāvīra with the cāujjāma dhamma of Lord Pārśva, and further, how he interpreted the acelakatva propounded by Lord Mahāvīra with sacelakatva of Lord Pārsva. Both these points were satisfactorily explained by Gautama. Thereupon Kesin asked him several riddles pertaining to Jainism,
1. Herein it is mentioned that Krsna is a son of Vasudeva, and Neminātha, that of
Samudravijaya, a brother of Vasudeva. As regarda Rājímatí it is said that she was the daughter of Ugrasena, and sister of Kamsa and was betrothed to Lord Neminātha. All these relations with some more may be presented as under :
Yadu
Śūra
Śaurin
Suvīra
Andhakavrsni
Bhojavrsni
Samudravijaya
Vasudeva
Ugrasena
Devaka
Rathanemi Aristanemi Balarāma Vậsudeva Kansa Rājīmati Devaki
(son of Rohini) (son of Devaki) Kamsa had married Jivayaśā, sister of Jarasandha. 2. He is said to have attained salvation 250 years before Lord Mahavira. In one of his
previous births he is represented as King Suvarnabāhu. This episode reminds one of the description of Dusyanta's seeing Sakuntalā and her female friends given in Abhijñanaśākuntala (1).

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and these, too, were beautifully answered. These riddles may remind one of the Brahmodyas.
Ajjhayana XXV is a dialogue between Jayaghosa Muni and Vijayaghosa, a Brāhmaṇa engaged in performing sacrifice. The former goes to the latter for bhiksā (alms); but the latter refuses to give it to him on the ground that it is meant for the Brāhmanas who are well-versed in the Vedas, who are for sacrifices, who are conversant with the Jyotisānga, etc. Thereupon Jayaghosa asks him question which Vijayaghosa fails to answer and which are replied by the former as the request to the latter. This answer given in verses provides us with a vivacious description of the characteristics of a true Brāhmana. Vijayaghosa is satisfied by this answer and renounces the world.
Ajjhayanas XXIV and XXVI-XXXVI deal more or less with the Jaina dogma. Ajjhayana XXVI forms the basis of daśavidhasāmācāri as stated by Malayagiri Sūri in his commentary (p. 341") on Avassayanijjutti (v. 665), by Hemacandra Sūri in his commentary (p. 842) on Viseśão and by Drona Sūri in his commentary (p. 1b) on Ohanijjutti. It appears that ajjhayana XXVIII may be looked upon as the basis of Tattvārtha. Ajjhayaņa XXIX points out the different gunas which finally lead to salvation. In all, they are here given as 73, and each of them is separately treated in order with numbers 1, 2 etc.
As regards the contents of the remaining ajjhayaņas, it may be noted that the 7th consists mainly of parables, and the 16th deals with the commandment of chastity.
In conclusion I may quote the following lines from A His. of Ind. Lit. (vol. II, p. 466) :
"The oldest nucleus consists of valuable poems-series of gnomic aphorisms, parables and similes, dialogues and ballads-which belong to the ascetic poetry of ancient India, and also have their parallels in Buddhist
1. "fa fa daug 7 fa a J TEI
नक्खत्ताण मुहं न जं च धम्माण वा मुहं ॥११॥ जे समत्था समुद्धत्तुं परमप्पाणमेव य ।
न ते तुमं वियाणासि अह जाणासि तो भण ॥१२॥" 2. Each of these verses has for its refrain : "Ha a hlevi". 3. "The earlier sections contain 'an abundance of archaic and curious forms' of Prākrit,
s. R. Pischal, Grammatik der Prākrit-sprachen, in 'Grundriss' 1, 8 para 19."-A His of Ind. Lit. (vol. II, p. 466, fn. 3)

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literature in part. These poems remind us most forcibly of the Sutta Nipāta.”
Verse 266 of the 36th ajjhayaņa runs as under :"इइ पाउकरे बुद्धे नायए परिनिव्वुए । छत्तीसं उत्तरज्झाए भवसिद्धीयसंमए ॥२६६।।"
From this some are led to believe that these are the last words uttered by Lord Mahāvīra before he attained salvation. But commentators of this work as well as Malayagiri Sūri, Siddhasena Gani and others explain the word uttara as 'excellent and not as 'last.' Mr. G. J. Patel however interprets uttara as last. Further he accepts the view expressed in Kalpalatā to the effect that the exposition of 36 unasked questions is Uttarajjhāyä; for, he says that there is no other canon which has got 36 ajjhayanas and which at the same time can be looked upon as unasked questions. I have already expressed my opinion in this connection on pp. 43-44. So I may now end this topic by noting the following verse from Uttarajjhayananijjutti :
"कमउत्तरेण पगयं आयारस्सेव उवररिमाइं तु । तम्हा उ उत्तरा खलु अज्झयणा हुँति णायव्वा ।।३।।
This suggests that the word uttara occurring in Uttarajjhayana was used to convey that this Agama used to be read after Āyära. This arrangement lasted up to Sayyambhava; for, on his composing Dasaveyaliya it is being read after it and not after Ayāra.
DASAVEYĀLIYA
This work is also a Mülasutta inasmuch as it explains the first and fundamental principles of the religious order preached by Lord Mahāvīra and serves as the foundation for the ascetic life. The title Dasaveyaliya is not to be met with in this work; but it is so mentioned twice by Bhadrabāhusvāmin in his Nijjutti (v. 6 and 330) on it. Moreover it is implied in v. 7, 12 and 15 of this Nijjutti, though therein he has named this work as Dasakaliya as he has done in v. 1, 14 and 25. Thus he has six times designated this work as Dasakāliya and twice as Dasaveyaliya.
1. Vide his com. (p. 2066) on Nandī. 2. Vadivetāla Santi Suri explains this verse on p. 58 as under :
"क्रमापेक्षमुत्तरं शाकपार्थिवादित्वान्मध्यमपदलोपी समासः तेन प्रकृतम्-अधिकृतम्, इहं च क्रमोत्तरेणेति भावतः क्रमोत्तरेण, एतानि हि श्रुतात्मक त्वेन क्षायोपशमिक भावरूपाणि तद् पस्यैव आचाराङ्गस्योपरि पठ्यमानत्वेनोत्तराणीत्युच्यन्ते, अत एव आह-'आयारस्सेव उवरिमाई' ति । एवकारो भिन्नक्रमः । ततश्च आचारस्योपर्येव-उत्तरकालमेव 'इमानि' इति हृदि विपरिवर्तमानतया प्रत्यक्षाणि, पठितवन्त इति गम्यते । 'तु:' पूरणे, विशेषश्चायं यथा-शय्यम्भवं यावदेष क्रमः, तदारतस्तु दशवैकालिकोत्तरकालं पठ्यन्त इति । 'तम्हा उ' त्ति 'तुः'
पूरणे, यत्तदोश्च नित्यमभिसम्बन्धः ततो यस्मादाचारस्योपर्येवेमानि पठितवन्तस्तस्माद् 'उत्तराणि' उत्तरशब्दवाच्यानि ।" * See page 211 of addition.

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As stated in v. 7, the title is based upon two ideas viz. the number and the time. The first gives us a clue to the fact that this work consists of ten ajjhayanas. As regards the time, from v. 12 we see that this work was extracted when the paurusi was over, whereas from v. 15 we learn that the 10 ajjhayanas which were extracted, were. (systematically) arranged at the veyaliya (Sk. vaikālika) i. e. to say in the evening. The Cunni on the Dasaveyaliya (pp. 5 and 7) explains the title Dasaveyāliya in various ways. One of them is that this work is read at vikāla. Some of the modern scholars who do not agree with these derivations of the title, make various conjectures. For instance, Mr. G. J. Patel opines that Manaka was taught Puvvas just after his dīksā and not after a lapse of 19 years. the period specified for it. Thus he was taught at the improper time (akāla-vikāla). Consequently this work goes by the name of Dasaveyāliya. He believes that the right name is Dasakāliya, the word kaliya therein implying its association with caranakaranānuyoga of which kāliyasuya is a synonym according to the Dasaveyaliyacunni (p. 2). He adds that when this explanation may have been forgotten and when it may have been found impossible to reconcile its entry as ukkāliyasuya and not kāliyasuya in Nandi (s. 44), its original name Dasakāliya may have been replaced by Dasaveyaliya, and then to explain this latter title, somehow it was believed to have been compiled at vikāla. In this connection I, for one, believe that dasakālika is an abbreviation of Daśavaikālika, the Saṁskṛta equivalent of Dasaveyaliya. Furthermore, I do not think that the term kaliya occurring in the title Dasakāliya has been used to denote its association with caranakaranānuyoga; for, otherwise, at least once in the entire Jaina literature, we could have come across the name of at least one of the 1st 11 Angas wherein the word kāliya would have occurred in virtue of these Angas being called kāliyāsuya, a fact noted on p. 26.
Prof. Schubring has made an ingenious suggestion in his introduction (pp. iv-v) of The Dasaveyaliya Sutta as under :
"Prefeta is the Prakrit substitute for more than one Sanskrit word.”?
In the fn. to this he says: "Besides "a cofetah 'connected with the evening time' it may be "वैचारिक, वैतारिक and "वैतालिष्क. In the canonical Jaina work "Trgoauictu it is the first of these three words.”
Dasaveyāliya is divided into 10 ajjhayaņas. Out of them the 5th has two sub-divisions known as uddesas and the 9th 4 whereas the rest have
1. They are : & fich, daifich, dafstan, afan4 and fagr. 2. I think this is a slip, if it is not a misprint. It should be dach.

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none. Ajjhayanas I-III, V-VIII and X are entirely in verse.' Ajjhayana IV2 begins with a number of passages in prose and ajjhayana IX has some portions in prose intersepted by verses. The titles of one and all these ajjhayanas are significant. They are: (1) Dumapupphiyā, (2) Samannapuvvaga, (3) Khuddiyāyārakahā, (4) Chajjivaniyā,4 (5) Pindesaņā, (6) Dhammatthakama, (7) Vakkasuddhi,? (8) Āyārappanihi, (9) Vinayasamāhi and (10) Sabhikkhu. These titles can be respectively translated as (1) (a parable) pertaining to flowers of a tree, (2) (the chapter) commencing with monkhood, (3) a brief exposition of conduct, (4) six groups of living beings, (5) search for food, (6) exposition of dharma, (7) purity of speech, (8) restriction to conduct, (9) devotion to discipline and (10) he is a saint. These titles indicate the topics discussed in this work. So it will suffice to add that eulogy of dharma, firm faith in it, code of discipline and ahiṁsā (non-injury) are the main features of this Mülasutta.
It may be noted that Dasaveyaliya appears to be more of a nature of compilation or adaptation than that of an original treatise; for, Dasaveyaliyanijjutti (v. 16-18) mentions several Puvvas as the sources of its ajjhayanas. As one and all the Puvvas have become extinct by this time, we are not in a position to say whether the sources have been utilized ad verbatim or that their spirit is made use of. However turning to the extant Agamas we find :
(i) Verses 7 to 11 of ajjhayana II of Dasaveyaliya agree word for word with v. 42 to 44, 46 and 49 of ajjhayana XXII of Uttarajjhayana.
(ii) The five prose passages 10 dealing with the 5 mahāvratas and
1. These have, 5, 11 15, 100+50, 69, 57, 64 and 21 verses respectively. 2. This ajjhayana has 29 verses. 3. The 1st 3 uddesas of IX has 17, 23 and 15 verses whereas the 4th 7. 4. This is named as Dhammapannatti in this very chapter and in Dasaveyaliyanijjutti (v.
16) as well. 5. Cf. the 1st ajjhayana of Ayāra (II). 6. This is also called Mahāyārakahā. 7. See the 4th ajjhayana of Āyāra (II). 8. See p. 81, fn. 8-11. 9. The narrative of Rājīmati and Rathanemi given here is looked upon by Prof. M. V.
Patwardhan as only a mutilated version of the same narrative in Uttarajjhayana (XXII). 10. The ideas expressed herein and the phraseology in which they are clothed, are to be met
with in Samaņasutta, a portion of Avassaya. As regards the repetition of words occurring in these passages it may be said that such a style was adopted for religious works even by the Vaidika Hindus. The Aitareya Brahmana (Pañcikā VII) which is reproduced in Dr. R. G. Bhandarkar's Second Book of Sanskrit (p. 192) may be cited as an instance.

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143
occurring in ajjhayana IV of Dasaveyaliya tally almost word for word, with the ending portions of Āyāra (II, 15)'.
(iii) Ajjhayaņa VII of Dasaveyāliya can be compared with Āyāra (II, 4) so far as ideas and phraseology are concerned.
(iv) Ajjhayana X of Dasaveyaliya has many a point in common with Uttarajjhayana (XV). For instance, both have the same title, the same refrain for every verse, the same metre? and the same topic viz. the qualities of an ideal monk.
In this connection it may be noted that Prof. A. M. Ghatage has reproduced in his article "Parallel Passages in the Daśavaikālika and the Acāranga"3 30 paras from Āyāra II and certain verses from Dasaveyāliya to show their verbal agreement. He has ended this article on p. 137 as under :
"All these considerations go to show that out of the two parallel texts the one found in the Dasavaikālik is the older and is preserved in the original form while the prose of the Acāranga is younger and is a mutilation of the original verses."
My tentative suggestions are :
(i) Not only Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Cūlās of Āyāra i. e. to say Ayāra (II), and Nistha, though in the Ayāranijutti,4 only Nistha is so mentioned.
(ii) The original source for both of these Āgamas is in verse and that, too, probably in Prākrta.
(iii) Ayāra (II) was composed prior to Dasaveyaliya; but, since the original verses were modified therein into prose, it appears to be posterior to Dasaveyaliya' where the verses must have been kept intact.
In II, 9 there is mention of a plant named Hadha, and in II, 6 and
1. Prof. Walther Schubring, in his intro. (p. iv) on Dasaveyaliya observes :
"It is evident that Dasav. 4 I-V, 5 and 7 show a very close connection with passages in the Cūlão of the Āyäranga, the existence of which, together with that of the
Viyāhapannatti and the Ditthivāya, is presupposed by Dasav. 8, 49." 2. This appears to be a strange combination of Tristubh and Vaitāliya padas. 3. This has been published in New Indian Antiquary (vol. I, No. 2, May 1938, pp. 130
137). 4. See p. 105.

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8, there is a reference to two types of serpents Agandhana and Gandhana. In III, 8 are mentioned 7 kinds of salt. In verses 13 to 25 occurring at the end of IV are described the stages of spiritual evolution. In VIII, 51 forbidden to say anything about stars, dreams, omens, spells, medicine etc.
As already noted on p. 43, from the time of Bhadrabāhusvāmin or so, two Cūlās have been appended to this work.
ĀVASSAYA This has got six sections known as Sāmāïya,' Caüvisatthava,2 Vandanaya, Padikkamana, Kāüssaggas and Paccakkhāna. It is difficult to say as to which suttas rightly constitute this Mülasutta. It is however possible to believe that the suttas explained or alluded to in the Avassayanijjuti belong to the Avassaya. See p. 47. The suttas treated by Haribhadra Sūri in his commentary on this work are as under :
(2) Heid, () MTKY, (3) curTYT, (8) af tici, (u) a Hui, () चत्तारी लोगुत्तमा, (७) इच्छामि पडिक्कमिउं जो मे देवसिओ (८) इरियावहियसुत्त, (९) समणसुत्त, (१०) Fault 353 344 4., (28) T 3T), (?) 347174, (83) 3TRETT310, (88) yrarea, (84) FASIui quali, (€) STESH G4C441 ! gafçuift Bufortal.; () पक्खियखामणा, (१८) सम्मत्तालावग सातिचार, (१९-३०) एगादिवय सातिचार, (३१) संलेहणाविचार and (32-34) 421461.
Out of these (1) belongs to Sāmāïya, (2) to Cāüvīsatthava, (3) to Vandanaya, (4) to (9) to Paddikkamaņa, (10) to (18) to Kāüssagga and (19) to (35) to Paccakkhāņa. But it should be noted that (14) and (15) are not the real constituents of Avassaya.
It may be observed that the 1st 3 suttas are printed in Roman characters along with their German translation in Übersicht über die Avas'yakaLiteratur which is a splendid work of the late veteran scholar Leumann. This will be hereafter referred to as Āv. Lit. An exposition of the AvasyakaLiterature is reserved for the next chapter. So the reader may refer to it or to D. C. J. M. (vol. XVII, Pt. III, pp. 132-137). In the end I may add that from Senapraśna (p. 20) it seems that Avassaya is a composition of
1-6. These may be roughly translated as (1) equanimity of mind (ii) eulogy of the 24
Tirthankaras, (iii) veneration (of the teacher), (iv) confession and expiation, (v)
indifference to body and (vi) abstinence from food etc. 41 See page 211 of addition.

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Śrutasthavira; but, on its p. 51a1 it is expressly said that there is every possibility of its being that of a Ganadhara. Cf. p. 47.
OHANIJJUTTI
This work deals with caranasattari, 2 karanasattarī, 3 padilehanā etc. Bhadrabāhusvāmin is said to be the author of this Mülasutta. The extant work has some verses of its Bhasa incorporated in it. The following lines occurring in Senapraśna (III, p. 80 ) show the relation of this Ohanijjutti with Avassayanijjuti and that of Pindanijjutti with Pindesanā-ajjhayana. These lines are as under :
“श्रीहीरविजयसूरिप्रसादितप्रश्नोत्तरसमुच्चयग्रन्थे च कश्चिद् भेदो दृश्यते तत् कथमिति प्रश्नः । अत्रोत्तरम्-उक्तगाथायामोघनिर्युक्तेर्निर्युत्वेन आवश्यकनिर्युक्त्यन्तर्भूतत्वात्र पृथग् विवक्षा, पिण्डनिर्युक्तेस्तु निर्युक्तित्वेनैव पिण्डैषणाध्ययनसूत्रात् पृथग्विवक्षया; प्रश्नोत्तरसमुच्चये तु ओघनिर्युक्तेः छुटकपत्रलिखितानुसारेण विभिन्नविषयत्वात् पृथग् गणनं, पिण्डनिर्युक्तेस्तु पृथगविवक्षैव सर्वमवदातम् ।"
145
PINDANIJJUTTI
This is a work which throws light on pinda (alms). It enters into a detailed discussion as to which sort of food can be accepted by a Jaina monk and which rocks he should steer clear of, while on his way to procure alms. Its authorship is attributed to Bhadrabāhusvāmin.
1. The pertinent lines are as under :
“आवश्यकान्तर्भूतश्चतुर्विंशतिस्तवस्त्वारातीयकालभाविना
श्रीभद्रबाहुस्वामिनाऽकारीति आचाराङ्गवृत्तौ
द्वितीयाध्यायनस्यादौ तदत्र किमिदमेव सूत्रं भद्रबाहुनाऽकारि सर्व्वाणि वा आवश्यकसूत्राणि कृतान्युत पूर्वं गणधरैः कृतानीति किं तत्त्वमिति प्रश्नः । अत्रोत्तरम् - आचाराङ्गादिकमङ्गप्रविष्टं गणभृद्भिः कृतम्, आवश्यकादिकमनङ्गप्रविष्टमङ्गैकदेशोपजीवनेन श्रुतस्थविरैः कृतमिति विचारामृतसङ्गहावश्यकवृत्त्याद्यनुसारेण ज्ञायते, तेन भद्रबाहुस्वामिनाऽऽवश्यकान्तर्भूतचतुर्विंशतिस्तवरचनमपरावश्यकरचनं च निर्युक्तिरूपतया कृतमिति भावार्थ: श्रीआचाराङ्गवृत्तौ तत्रैवाधिकारेऽस्तीति बोध्यम् ।" p. 20a
" षडावश्यकमूलसूत्राणि गणधरकृतान्यन्यकृतानि वेति प्रभनः । अत्रोत्तरम् षडावश्यकमूलसूत्राणि गणधरकृतानीति सम्भाव्यते, यतो वन्दास्वृत्ता सिद्धाणं बुद्धाणमित्यस्याद्यस्तिस्त्रो गाथा गणधरकृता इत्युक्तमस्ति तथा पाक्षिकसूत्रे नमो तेसिं खमासमणाणमित्यत्र सर्व्वत्रालापके सामान्येनैवैककर्तृकत्वं दृश्यते, आवश्यकं मूलसूत्रं मूलसूत्राणि चागमः ततो गणधरकृतमित्यापनं, तथा सकलसिद्धान्तादिपुस्तकटिप्पासु 'षडावश्यकमूलसूत्राणि सुधर्मस्वामिकृतानि' इति लिखितमस्ति, तथा 'सामाइयमाइयाई एक्कारसअंगाई अहिज्जइ' इत्याद्युक्तेश्चेति ज्ञेयम् ।" p. 51 and p. 51. 2. " वय ५ समणधम्मे १० संजम ११ वेयावच्चं १० च बंभगुत्तीओ ९ ।
नाणाइतियं ३ तव १२ कोहनिग्गहाई ४ चरणमेयं ॥२॥ " - Ohanijjuttibhāsa
3. " पिंडविसोही ४ समिई ५ भावण १२ पडिमा १२ य इंदियनिरोहो । पडिलेहण २५ गुत्तिओ ३ अभिग्गहा ४ चेव करणं तु ||३||" - Ibid.
HIST.- 19

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NANDI
This work mainly indulges in the exposition of knowledge and its various classifications. It is partly in prose and partly in verse. In the beginning there are 47 verses. Out of them, the 1st is an eulogy of a Tirthankara. This is followed by two verses whereby Lord Mahāvīra is praised. Then we have 14 verses which glorify the Jaina church (Sangha) by comparing it with a city, a wheel, a chariot, a lotus, the moon, the sun, a sea and Mandara (Meru) mountain. Verses 18-19 mention the names of the 24 Tirthankaras of the present Avasarpiņi, as is done in Viāhapannatti (II, 6; S. 676). Similarly verses 20-21 supply us with the names of Lord Mahāvīra's 11 Ganadharas. In v. 22 his sāsana is extolled. Verses 23-43 form a Therāvali. Herein the following 27 saints are praised :
(1) Suhamma, (2) Jambū, (3) Pabhava, (4) Sijjambhava, (5) Jasabhadda, (6) Sambhūya, (7) Bhaddabāhu, (8) Thūlabhadda, (9) Mahāgiri, (10) Suhatthi,2 (11) Bahula, (12) Sāï, (13) Sāmajja, (14) Sandilla, (15) Jiyadhara, (16) Ajja Samudda, (17) Ajja Mangu, (18) Ajja Nandila khamana, (19) Ajja Nāgahatthi, (20) Revaïnakkhatta, (21) Bambhaddīvaga Sīha, (22) Khandila, (23) Himavanta, (24) Nāgajjuna, (25) Bhūyadinna, (26) Lohicca and (27) Dūsa Gani.
Verse 44 deals with 14 illustrations which deal with various types of pupils. It occurs as v. 1454 in Višeśão and v. 334 in Kappabhāsa. This is followed by 3 verses which point out the 3 types of the audience viz. intelligent, unintelligent and foolishly puffed up. Then we have mostly in prose a detailed exposition of the five kinds of knowledge. In the end there are 5 verses some of which occur in Višeśão, too.
Deva Vācaka, pupil of Dūsya Gaņi is looked upon as the author of this work, and some identify him with Devarddhi Gani kşamāśramana.
1. The total number of verses in this Nandi comes to 90, and that of suttas to 59. 2. "सहत्थिस्स सुद्वित-सुपडिबद्धादयो आवलीते जहा दसासुते तहा भाणियव्वा, इह तेहिं अहिगारो नत्थि ।
affia 3110city 3TR II" - Nandīcunni (pp. 6-7) 3. Some believe this to be an attribute of Sandilla.--Ibid., (p. 7) 4. He is spoken of as Slurryfafa511405 by Haribhadra Sūri in his com. (p. 16) on Nandi. 5. He is said to be an author of a grammar or Praśnavyākarana, Bhangika, and
Kammapayadi.—Ibid., p. 16-17. 6. Out of them, the 1st two may be compared with v. 366 and 367 of Kappabhāsa and
the 3rd tallies with its v. 371.

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147
As regards the date of this work it can be roughly ascertained by taking into account the list of non-Jaina works given in its s. 42. But this question will be taken up hereafter, as practically this very list is found in Anuogaddāra.
ANUOGADDĀRA* This is a Cūliyāsutta mostly in prose in the form of questions and answers, and it serves as a stepping-stone to one who wishes to study Āvassaya. It is prolific in contents; for, sacred topics and secular ones as well are treated here. For instance, upakrama, pramāna (valid proof), niksepa, anugama and naya are some of these sacred topics whereas 10 types of naman, grammatical exposition, 9 kāvyarasas along with their illustrations etc. are the secular ones. Further its 41st sutta supplies us with names of some non-Jaina works. The pertinent portion is as under :
"भारहं रामायणं भीमासुरुक्कं कोडिल्लयं घोडयमुहं सगडभद्दिआउ कप्पासिअं णागसुहुमं कणगसत्तरी वेसियं वइसेसियं बुद्धसासणं काविलं लोगायतं सट्ठियंतं माढरपुराणवागरणनाडगाइ, अहवा बावत्तरिकलाओ चत्तारी a37 FCI"
This is practically the same as s. 42 of Nandi given on p. 14, except that the latter notes a few more works or schools viz. Terāsiya, Bhāgava, Pāyañjali and Pussadevaya. As regards the importance of this Aņuogaddāra and Nandi the following remark occurring in A His. of Ind. Lit. (vol. II, p. 472) may be noted :
“Both works are huge encyclopaedias dealing with everything which should be known by a Jaina monk."
As regards the author of this work Prof. A. B. Dhruva has said in his intro. (p. XLIX, fn.) to Syādvādamañjarī as under :
"The Jaina tradition ascribes not only the division of Anuyoga, but also the compilation or composition of Anuyogadvära to Aryaraksitā (Avaśyaka I; 774)."
It seems Prof. Dhruva alludes to v. 774 of Āvassayabhāsa noted on p. 12, fn. If this surmise is correct, it means that Prof. Dhruva has misunderstood this verse, the real meaning being one noted by me on pp. 48-49. The word aņuoga occurring in this verse does not stand for Anuogaddāra but it means 'exposition'. Such being the case, the date of Anuogaddāra can be rather settled by taking into account the dates of the works noted on p. 147. But, since unfortunately the Jaina commentaries' are silent about them except the mention of the 4 Vedas and
1. Nandīcunni (p. 39), Haribhadra Sūri's com. (p. 83) on Nandi, Malayagiri Sūri's com.
(p. 1946) on Nandi, Anuogaddāracunni (p. 16), Haribhadra Sūri's com. (p. 22) on Anuogaddara and Hemacandra Sūri's com. (p. 366) on Anuyogaddāra are the sources
I have examined in this connection. * See page 211 of addition. * See page 211 of addition.

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their 6 Argas,' some of them cannot be at all identified. Further the dates of the rest are not still finally fixed. So I shall make a tentative suggestion in this connection as under :
By Bhāraha and Rāmāyana* are meant the two well-known Indian epics viz. Mahābhārata and Rāmāyana. It seems at the time of the composition of Anuogaddāra, the former was known as Bharata which later on went on increasing in size on account of the various verses interpolated therein from time to time and which finally received the name of Mahābhārata. As stated in Anuogaddāra (s. 25) Bhāraha was read and heard in the morning and Rāmāyana in the afternoon.
Bhīmāsurukka orokkha2 may be taken to be Bhimăsura or Bhimăsurākkhyāna. Its subject and authorship are not known up till now.
Kodillaya is equated with Kautilya's Arthaśāstra. Its date is not fixed. Some take it to be 326 B.C. and some even suppose it to be so very late as 400 A.D.
Ghodayamuha? is supposed to be some work on kāmaśāstra by Ghotakamukha, a predecessor of Vātsyāyana.
Sagadabhaddiyā stands for śakațabhadrikā. Nothing can be said about this work except that its title is in plural.
Kappāsia can be rendered as Kārpāsika or Kalpasika in Samskrta. In the former case it may be a work dealing with cotton and in the latter case with permissible food etc.
Nāgasuhuma stands for Nāgasūksma. It may have something to do with serpents or the Nāga tribes. Its date etc. are unknown.
Kanagasattari (Sk. Kanakasaptati) can be equated with īśvarakrsna's Sankhyakārikā which is also known as Sankhyasaptati. It is based upon
1. Hemacandra Sūri in his com. (p. 36") on Anuogaddāra (s. 41) says :
"चत्वारश्व वेदाः सामवेद-ऋग्वेद-यजुर्वेदाऽथर्वणवेदलक्षणाः साङ्गोपाङ्गाः, तत्राङ्गानि शिक्षा १ कल्प २ व्याकरण ३
छन्दो ४ निरुक्त ५ ज्योतिष्कायन ६ लक्षणानि षट्, उपाङ्गानि तद्व्याख्यानरूपाणि तैः सह वर्तन्ते इति साङ्गोपाङ्गाः।" 2. See p. 12 fn. (here filiftsi is a misprint; it should be draftsi) 3. In p. 12 fn. and in D. C. J. M. (vol. XVII, pt. II, p. 292), too, there is mention of
Khodamuha instead of Ghodayamuha. So it may be some unknown work. 4. He is referred to in Arthaśāstra. 5. There is a variant fufiri in D. C. J. M. (vol. XVII, pt. II, p. 292). * See page 211 of addition. 4 See page 211 of addition.

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149
Sastitantra and is commented upon by Māthara and Gauda. This īśvarakrsna was once identified as Vindhyavāsin, a Sankhya leader;1 but now a days he is looked upon as different from him. Some place him in the second century A. D., and some say his period ranges from 340 A. D. to 390 A. D.2
Vesiya (Sk. Vaisika) is said to be some work on Kāmaśāstra.
Vaisesiya probably refers to either the Vaibesika system of philosophy or some standard work of this name of this school.
Buddhasāsana for which in Nandi (s. 42) we have Buddhavayana appears to be a Bauddha work by that name. If not, it means the Bauddha school of thought.
Kavila seems to refer to the system of Kapila, the propounder of the Sankhya system or to a standard work so named by this school or some one else.
Logāyata (Sk. Laukāyata) seems to imply the Lokāyata system the Cārvāka darśana or a work of this school.
Satthiyanta (Sk. Sastitantra) is supposed to be a work of the Sankhya school composed by Vārsaganya or Varsagana, guru of Vindhyavāsin. He is assigned a period from 230 A. D. to 300 A. D. This work is referred to in Viāhapannatti (II, 1; s. 893), Nāyādhammakahā (1, v; s. 55), Ovavāïya (s. 774) and Pajjosanākappa (s. 85). Its authorship is attributed Āsūri.
Madhara (Sk. Māthara) is the name of the commentator of Sankhyakārikā. He is placed in the 1st century A. D. by some scholars whereas some think that the correct date is cir. 500 A. D.' The word Madhara here used means a work of Māthara and seems to be his commentary above referred to.
Purāna stands for any one or more of the well-known 18 Purānas
1. He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv) to
Tattvasangraha. 2. Ibid. See also Jagadīšacandra Jaina's edition (p. 425) of Syādvādamañjarī. 3-5. So far as the pertinent portion is concerned, it is practically the same in all of these
suttas. It runs as under :"रिउव्वेद-जजुव्वेद-सामवेद-अहव्वणवेद इतिहासपंचमाणं निग्घंटुछट्ठाणं चउण्हं वेदाणं संगोवंगाणं सरहस्साणं सारए वारए धारए पारए सडंगवी सद्वितंतविसारए संखाणे सिक्खाकप्पे वागरण छंदे निरुत्ते जोतिसामयणे अन्नेसु य
बहूसु बंभण्णएसु परिव्वायएसु ए नयेसु सुपरिनिट्ठए यावि" 6. See the edition (p. 424) of Syādvädamañjari noted on p. 149. 7. Vide Foreword (pp. lxxvi-lxxvii) to Tattvasangraha.

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which must have a date earlier than those of Nandi and Aņuogaddāra.
Vāgarana (Sk. Vyākarana) may be a proper name of a work or it may be meaning grammar or exposition. Nothing can be said for certain.
Nädaya (Sk. Nataka) means a drama. It is difficult to say whether this stands for any particular drama or not. And even if it is, we do not know what that drama is.
By Veyas are meant the 4 well-known Vedas. For their names and those of their six Angas see p. 148, fn. 1. The Upāngas are commentaries to these six Angas. See p. 148, fn. 1.
We may now deal with other works noted in Nandi.
Terasiya (Sk. Trairāśika) stands for the school of the Trairāśikas of whom Rohagupta, pupil of Gupta Sūri is looked upon as the founder. Or it may be a name of some standard work of this school. Rohagupta's date is cir. Vira Samvat 544.
Bhāgava may be a misreading for Bhaggava. If so, it can be looked upon as a work of Bhārgava, a distinguished follower of the Sankhya school. Prof. Winternitz, however, equates it with Bhagavata-Purana; but is this consistent when Purāņa is already mentioned prior to this? 4
Pāyañjali (Sk. Pātañjali) stands for either the Yogasūtra of Patañjali or the Mahābhāsya.
Pussadevaya (Sk. Pusyadaivata) may be some astronomical work dealing with Pusya, a constellation or Jupiter who is associated with Pusya.
From this it may be inferred that on one hand Nandi and Anuogaddāra belong to the 3rd century A. D. whereas on the other hand to the 5th century A. D.
PAKKHIYASUTTA As already noted on p. 40, this is looked upon by some as a Mülasutta. It begins with the mention of the 5 mahāvratas and supplies us with a list of canonical treatises. It also includes the worship of the ksamāśramanas. It is a liturgy in verse for the fortnightly Padikkamana. It is recited by the Jaina clergy during this Padikkamana.
CAUSARANA This work "four-fold refuge” also known as Kusalānubandhiajjhayana 4 See page 211 of addition.

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consists of 63 verses in Prākrta. The first few ones mention the six essential daily duties (āvaśyakas) whereas the rest deal with the four-fold refuge viz. that of the Tirtharkaras, that of the liberated, that of the Jaina clergy and that of religion.
ĀURAPACCAKKHĀŅA This work "the sick one's refusal" is also designated as Brhadāturapratyākhyāna. It is mostly in verses. The 10th verse is followed by a passage in prose. It deals with various types of death, and indicates the stages arrived at by these types and points out the means leading to them. Muni Darśanavijaya in his article entitled Mülācāra has stated that several verses of this painnnaga have been incorporated in Mülācāra (II).
BHATTAPARIŅŅĀ This work "dispensing with food" consists of 173 gāthās in Prākrta. It recommends bhattaparinnamarana? and deals with ethical precepts. The word bhattaparinna along with candagavejjha occur in v. 807 of Ohanijjutti.
SANTHĀRAGA
This work "the pallet of straw” consisting of 121 gāthās or so points out the importance of samstāraka and praises those who rightly resort to it. It contains references pertaining to Arnikāputra, Sukośala Rşi, Cāņakya, Gajasukumāla and others who gave up attachment to body etc. and attained final emancipation. It may be noted that an attempt to collect references about narratives, legendary anecdotes etc., was made by Kurt von Kamptz in his monograph "Über die vom Sterbefasten handelnden älteren Païnna des Jaina-Kanons”, Hamburg, 1929. Though this and other Paiņņas above-referred to deal with rules for a death befitting the sage, they are none the less didactic poems,.contain sermons, and “make use of plays on numbers and all kinds of figures of ornate poetry.".
TANDULAVEYĀLIYA This work is styled as Payannaya just in the beginning of this work. It is referred to as Tandulavicārana by Maladharin Hemacandra Sūri in his commentary (p. 54) on Aņuogaddārasutta. It is mostly in verses, their number being about 125. The main topics dealt with, herein are as under :
1. This has been published in Jainasatyaprakāśa (vol. VI, No. I, pp. 6-10). 2. Death forms a subject-matter of several other Painnagas viz. Santhäraga,
Aurapaccakkhāna, Mahāpaccakkhāna and Maranasamahi. 3. See A His. of Ind. Lit. (vol. II, p. 460).

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Embryology, food in the embryonic conditions, births as a celestial being and a hellish being. 10 conditions of a living being,' description o yugmins, 6 types of osseous structure, and those of the shape of the body, condemnation of woman and resort to dharma.
Thus this Agama is useful for the study of ancient notions about physiology, anatomy etc. It is quoted in Dasaveyāliyacunni (p. 5).
CANDĀVIJJHAYA This work also known as Candagavijjha and consisting of 174 verses, explains how one should behave at the time of death. Incidentally we here come across the description of rādhāvedha.
DEVINDATTHAYA This is a work containing about 292 verses in Prākrta. It deals with questions and answers pertaining to 32 Indras, their residential quarters, vimānas etc. Furthermore, it gives us information regarding all the four types of gods.
GAŅIVIJJĀ
This work consisting of 86 verses in Prākrta is more or less of an
haracter. For, it deals with auspicious and unauspicious days, constellations, muhurtas, omens etc. In v. 63 the word horā occurs.
MAHĀPACCAKKHĀŅA This Prākrta work "great refusal” contains 142 verses. It deals with rules pertaining to confession, renunciation etc.
VĪRATTHAVA
This is a small work in Prākrta in 43 verses. It has for its main topic enumeration of the various names of Lord Mahāvīra. In short, it is a hymn.
This finishes a discussion about the principal Agamas of the Jainas. Of course, there remain certain Païnnagas. Out of them only a few are being selected here, for being dealt with.
ANGAVIJJĀ This is looked upon by some as Païnnāga. It is written in Prākrta,
1. The pertinent verse is the same as v. 10 of Dasaveyāliyanijjutti. It runs :
"बाला १ किड्डा २ मंदा ३ बला ४ य पन्ना ५ य हायणि ६ पवंचा ७ । पब्भारा ८ मुम्मुही ९ सायणी १० य दसमा य कालदसा ॥३१॥"

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some portions of which are in prose and some in verse. Its extent is indicated in Jaina granthāvali as 9000 ślokas. It seems to be an anonymous work. It appears that at least to some extent, it is a nimittaśāstra.
AJĪVAKAPPA
This is a small work in Prākrta in 44 verses. It deals with certain articles like a stick, a needle, a nail-cutter etc. which a Jaina saint is likely to have with him.
AURAPACCAKKHĀŅA This is also a work in Prākrta in verse. It deals with the glorification of the five Paramesthins. See D. C. J. M. (vol. XVII, pt. I, p. 326).
GACCHĀYĀRA
This work "school rules" consists of 137 verses or so in Prākrta. As stated in its 135th verse, it is based upon Mahānistha, Vavahāra etc. It deals with the following topics :
The fruit accruing from staying in gaccha, characteristics pf a Gaņi alias Sūri, prowess of gītārtha, distinguishing features of gaccha, avoidance of undue contact with the Jaina nuns and behaviour of these nuns.
JAMBŪSĀMIAJJHAYANA
This is a work consisting of 21 sections known as uddesagas. It deals with the life of Jambūsvamin.
JOÏSAKARANDAYA This work is in verses in Prākrta. Its sections, like those of the Puvvas and Sūriyapannatti are styled as pähudas. Its subject matter is more or less astronomy. It is an epitome of Suriyapannatti (vide v. 1). It is in accordance with the Vālabhi tradition as is the case with Jīvasamāsa.
TITTHOGĀLI
This work consists of about 1251 verses in Prākrta. It has as one of its topics, the life of Bhadrabāhusvāmin. Its verses 620 to 622 throw light on the date of Candragupta's coronation-a subject dealt with by Shantilal Shah in "The Traditional chronology of the Jainas" (pp. 16-17).
These are some of the Painnagas, out of the 20 supernumerary ones described by me in D. C. J. M. (vol. XVII, pt. I). For the description of the rest and the various references pertaining to the extant Agamas, the reader may refer to D. C. J. M. (vol. XVII, pts. I-III).
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ISIBHĀSIYA
This is a work of which the title is in plural. It is associated with Dharmakathānuyoga.? Bhadrabāhusvāmin had composed a Nijjutti on it; but, unfortunately it is not available now. He has mentioned this work, over and above Uttarajjhayana. But si śīlānka Sūri' and Malayagiri Sūrio include this Uttarajjhayana under the head Isibhāsiya. Further, Siddhasena Gani too, seems to hold a similar view. I do not know if this difference of opinion is reconciled by any one. So I may tentatively suggest that all those works which are expounded by Rsis are classed as Isibhāsiya by Sīlānka, Malayagiri and Siddhasena, and consequently Uttarajjhayana, too, is designated by them as Isibhāsiya. As already noted on p. 14, fn. 2, Yaśodeva Sūri opines that Isibhāsiya consists of 45 ajjhayanas, and they are expositions of 45 Pratyekabuddhas. Out of them 20 belong to the tīrtha of Lord Neminātha, 15 to that of Lord Pārsvanātha and 10 to that of Lord Mahāvīra. A majority of these is mostly in verse, and indulges in various similes. Turning to Samavāya (s. 44) we learn that the Isibhāsiya contains 44 ajjhayanas and deal with 44 Rsis born here after the expiry of their life as celestial beings. Thana (X; s. 755) strikes altogether a different note; for, therein one of the ajjhayanas of
1. See p. 10. 2. See p. 10. 3. ऋषिभाषितेषु-उत्तराध्ययनादिषु- com. (p. 386°) on Ayāra 4. "ऋषिभाषितानि-उत्तराध्ययनादीनि" -com. (pt. II, p. 399) on Avassaya 5. In his com. (p. 90) on the Bhāsya (p. 90) of Tattvārtha (I. 21) he has said : ___ "यद् ऋषिभिर्भाषितानि प्रत्येकबुद्धादिभिः कापिलीयादीनि". 6. This is borne out by the Isibhāsiya published in A. D. 1927 by Rsabhadeva Kesarimalaji
Samstha, Rutlam. On its p. 40 we have the Isibhasiyasangahani as under : "पत्तेयबुद्धमिसिणो वीसं तित्थे अद्धिनेमिस्स । पासस्स य पण्णस्स वीरस्स विलीणमोहस्स ॥१॥ णारद १ वज्जितपुत्ते २ असिते ३ अंगरिसि ४ पुष्फसाले ५ य । वक्कल ६ कुंभा ७ केयलि ८ कासव ९ तह तेतलिसुते १० य ॥२॥ मंखलि ११ जण्ण १२ भयाली १३ बाहुयमहु १४ सोरियाण १५ विदू १६ विपू १७ । वरिसे कण्हे १८ आरिय १९ उक्कलवादा य २० तरुणे २१ य ॥२॥ गद्दभ २२ रामे २३ य तहा हरिगिरि २४ अंबड २५ मयंग २६ वारत्ता २७ । तंसो य अद्दए २८ वद्धमाणे २९ वाऊ ३० य तीसतिमे ॥४॥ पासे ३१ पिंगे ३२ असणे ३३ इसिगिरि ३४ यट्टालए ३५ य वित्ते ३६ य । सिरिगिरि ३७ सातियपुत्ते ३८ संजय ३९ दीवायणे ४० चेव ।।५।। तत्तो य इंदणागे ४१ सोम ४२ यमे ४३ चेव होइ वरुणे ४४ य ।
वेसमणे ४५ य महप्पा चत्ता पंचेव अक्खाए ॥" 4i See page 211 of addition.

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Panhāvāgaraṇa, is looked upon as Isibhäsiya. Of course, as already noted on p. 98 such an ajjhayana is not to be found in the 10th Anga available at present.
SAMSATTANIJJUTTI1
This is a metrical composition having 632 verses. Its first two verses run as under :
"उसहाइवीरचरिमे सुरअसुरनमंसिए पणमिऊणं । संखेवओ महत्थं भणामि संसत्तनिज्जुत्ति ॥१॥ बीयाओ पुव्वाओ अग्गेणीयस्स इमं सुअमुआरं । संसइमसंमुच्छिमजीवाणं जाणिकणंग || १||"
From this 2nd verse it follows that this work is extracted from the 2nd Puvva. It deals with the birth of sammürcchima jivas that prop up under certain conditions. It points out as to what articles of food and drink are acceptable to a Jaina Sädhu. It mentions the periods of days etc., when certain eatables and drinkables cease to be acceptable to him. Further it refers to countries like Magadha, Nepal, Kalinga, Dravida and Saurāṣtra while discussing the above-mentioned topic.
1. This is named as Jivasamsattanijjutti in one of the Mss.
2. In one of the Mss. there are only 24 verses. The 1st verse begins with y Its last verse runs as under :
"संसत्तनिज्जुत्ती ए (सा) साहूही वे (?) पढियव्वा अत्थो पुण सोबव्वो सङ्ग्रह साहुपासा य ।।"
I

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

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dvādaśängis composed by his own 11 Gaṇadharas.
A student conversant with the Jaina system of education knows it full well that first of all, the meaning (attha) of a sutta is explained, then is given an explanation associated with Nijjutti, and this is followed by a detailed exposition which is not necessarily confined to what is explicitly expressed in the sutta. It seems a similar process must have been followed at least by the 11 Gaṇadharas of Lord Mahāvīra. This means that several types of literature may have been then evolved. We do not know precisely what their natures must have been. Equally ignorant we are regarding their generic name and specific names, too, if any. For, the very first type of the Jaina explanatory works on the Agamas which form a part of our valuable legacy, is known as Nijjutti in Prākṛta and Niryukti in Samskṛta, and that its authorship is attributed to Bhadrabahusvāmin, caramasayalasuyanāṇi who died in Vira Samvat 170. He has composed 10 Nijjuttis. But we do not know their specific names except those like Avassayanijjuti etc., coined by taking into account the work of which it is the Nijjutti. Further, we do not know the exact dates of their composition. All the same, we may say almost with certainty that none of them is composed after Vira Samvat 170. This date is at times questioned on the ground of anachronisms etc.2 But this does not seem to be justifiable; for, these anachronisms are in all probability due to the procedure adopted at the time of the Redaction of the Jaina canon, and further the question of salutation to himself and the like are an outcome of the sweet confusion due to the intermixture of some of the verses of the Bhasa with those of the Nijjutti. As a corroborative evidence of the latter fact, it may be mentioned that in the Avassayanijjuti one comes across at least some verses belonging to its Bhāsa (vide p. 177). Same is the case with Dasaveyāliyanijjutti. In its edition (having Haribhadra Sūri's com.,) its learned editor has pointed out that 63 verses of Bhāsa have been incorporated in this Nijjutti. See p. 278 of this edn. That some of the verses of the Bhasa on Kappa have got mixed up with those of its Nijjutti, is a remark made by Malayagiri Sūri in his commentary (p. 2) on this Kappa. There he has observed that it is well-nigh impossible to separate these two elements. It may be further noted that Pañcakappa which is an offshoot of
1. See J. S. E. (p. 223)
2. By etc., are meant salutation to Bhadrabähusvāmin to himself and the like. As an example of this salutation the following verse occurring in Daśäsuyakkhandhanijjutti may be here noted:
।
"वंदामि भहबाहुं 'पाईणं' चरमसयलसुयनाणि । सुत्तस्स कारगमिलि दसासु कप्पे य ववहारे || १ ||" See D. C. J. M. (vol. XVII, pt. II, pp. 70 and 259). See also p. 14, fn. 1.

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either the Kappabhāsa or more probably that of Kappanijjutti seems to contain the gāthās of both of them. Perhaps the 1st 4 or 5 gāthās may be definitely pointed out as belonging to the Kappanijjutti. As regards the rest, it is very difficult-almost impossible to decide as to which gāthā is that of the corresponding Nijjutti and which is that of the pertinent Bhāsa. This is the view held by Muni Punyavijaya, a learned disciple of the late Muni Caturavijaya.
Under these circumstances, almost all the extant Nijjuttis and Bhāsas may be defined as under :
Nijjutti contains verses really belonging to it and some of the corresponding Bhāsa, too; but the former preponderate over the latter. Similarly Bhāsa consists of verses which legitimately belong to it; and, in addition it has some verses of the relevant Nijjutti as well; but the former exceed the latter in number.
It is in this light that the designations such as Āvassayanijjuti, Dasaveyāliyanijjutti, Uttarajjhayananijjutti, Dasāsuyakkhandhanijjutti, Nisthabhāsa, Vavahārabhāsa, Kappabhāsa and Pañcakappabhāsa of the extant works should be interpreted. The same thing can be said about Ohanijjutti and Pindanijjutti, too; for, they contain at least some verses of their corresponding Bhāsas. This may suffice so far as the general nature of the Nijjuttis is concerned. So I shall now deal with the extant Nijjuttis.
..
Avassayanijjuti - This is a versified commentary on Avassaya. Its extent is differently noted in different Mss. Roughly speaking, it varies from 2575 ślokas to 3550 ślokas. It seems that the original Nijjutti has undergone several additions. These are associated with 4 redactions by Prof. E. Leumann who attributes the 1st 3 of them to Bhadrabāhusvāmin, Siddhasena (Divākara) and Jinabhata respectively. After entering into a learned discussion pertaining to these redactions, he has presented it in a tabular form (p. 31) which may be given as under :
1. Vide his private communication dated 13-7-40. 2. Nijjuttis on Ayāra and Sūyagada seem to have very little spurious matter. They appear
to have been preserved to us in a form almost free from later additions. 3. Vide D. C. J. M. (vol. XVII, Pt. III Nos. 1003, 1004, 1007-1009). 4. The authorship of Püyäcaüvvisi, a small work in Prākrta is attributed to him. It is
published in Jainasatyaprakāśa (vol. V, No. 11, pp. 1-2). From this it appears that it is extracted from some Puvva.

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Āvassaya
Āvassayanijjuti
Redaction I
Red. I
Red. III
Red. IV
Theravali
I Pedhiya
II-VIII (Uvagghayanijjutti)
Pañcanamokkára
IX
I Sāmāiya
II Caüvisatthava
XI
XII
III Vandana IV Padikkamana
XIII
XIV (Jhanasaya)
XVI (Sangahani)
XV (Pāritthāvaniyānijjutti)
XVII (Jogasangaha)
XVIII (Asajjhāyanijjutti)
V Kaüssagga
XIX
VI Paccakkhāna
XX
In this connection it may be mentioned that no doubt some of the Mss. of Āvassayanijjuti have in the beginning about 50 verses which form a Therāvali and which tally with the verses occurring in Nandi. But the exposition of this Therāvali has no place so far as Viseśā', the Cunni on Avassayanijjuti and its commentaries by Haribhadra Sūri, Malayagiri Sūri? and Śrītilaka Sūri? are concerned. It is however in the 15th century or so that some of the commentators of Avassayanijjuti have assigned a place to it therein, e. g.
1. A Ms. dated Samvat 1483 (?) may be cited as an instance. See D. C. J. M. (vol. XVII,
pt. III, No. 1002) 2. He has referred to a work named Pravacanasiddhi on p. 367. This work is probably
extinct. 3. He has composed this com. in Saṁvat 1296.

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jñānasāgara," pupil of Devasāgara and Mānikyasekhara Sūri, pupil of Merutunga Sūri. Hence it may be inferred that this Therāvali may have been inserted in Āvassayanijjuti earliest in the 13th century of the Vikrama era.
Āvassayanijjuti explains the six ajjhayaņas of Āvassaya. Therein the portion dealing with ajjhayana I (Sāmāïya) is divided into two parts: Uvagghāyanijjutti and Namokkāranijjutti. Out of them the 1st part is further sub-divided into 9 sections as under :
(i) 'Pedhiyā, (ii) Lahuvaravariya”, (iii) Vuddhavaravariya”, (iv) Uvassagga, (v) Samosarana, (vi) Ganahara also known as Ganaharavāya, (vii) Sāmāyāri, (viii) Ninhavavattava" and (ix) Sesaüvagghāyanijjutti.5
The Nijjutti of ajjhayanas II, III, V and Vi has no such sections, whereas that of IV has the following ones :
(i) Jhānasaya, (ii) Pāritthāvaniyānijjutti, (iii) Padikkamāsangahani, (iv) Jogasangaha and (v) Asajjhāyanijjutti.
Pedhiyā - Ordinarily this means 'an introduction'; but, here it means a Nandi dealing with five-fold knowledge and its sub-varieties. It comprises 79 verses or so. Incidentally herein there is an exposition about the sound we hear, some of the labdhis (miraculous powers) and strengths of Vasudeva and others.
Lahuvaravariya - Varavariyā means proclamation of giving the desired object. This meaning is applicable here at least to some extent; for, the ending verse mentions the amount of donations given by a Tirtharkara in a year. This section consists of about 178 verses. Before commenting upon its verse Malayagiri Sūri says : "ilutegiaren 45 MATE". Can this be constructed as suggesting that the Uvagghāyanijjutti really commences henceforth and that Pedhiyā is an interpolation ? The 1st 3 verses deal with salutations to the Tirthankaras in general, the liberated, Lord Mahāvīra, his 11 Ganadharas, Gandharavassa, Vācakavamsa and the holy canon. In the following verse the
1. He has composed the pertinent com. in Samvat 1440. See D. C. J. M. (vol. XVII, pt.
III, p. 452) 2-3. See D. C. J. M. (vol. XVII, Pt. III, pp. 391 and 394). These are also named as
Padhamăvaravariya and Biiyavaravariyā. Ibid., pp. 391-393. 4. At times this is not separately mentioned. 5. This is also designated as Uvagghāyanijjutti. 6-7. Some do not look upon these two as forming a part and parcel of the Nijjutti on
Āvassaya (IV). 8. This is also styled as Jogasangahanijjutti.
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author says that he will compose the Nijjutti of suyanāņa, and in the subsequent two verses he mentions 10 works of which he intends to compose Nijjuttis. He then commences Sāmāïyanijjutti. There he discusses the relative importance of knowledge and character, and deals with upaśamaśreni', kşapakaśreni, niksepas of anuyoga, and methods of exposition. This is followed by uddesa etc., which form 26 entrances of Uvagghāyanijjutti. Then is depicted the life of Lord Mahavira wherein incidentally there is mention of 7 Kulakaras and 4 types of niti. The life of Lord Rsabha, too, is here narrated.
Vuddhavaravariyā - This section consists of about 348 verses. On examining the edition of Malayagiri Sūri's commentary, it can be said that verses 243-2603 of the Avassayanijjuti along with v. 33-111 of its Bhāsa make up this section. The latter verses cannot be legitimately looked upon as the pertinent portion. Even then, so far as the contents are concerned, I shall not neglect them. This section commences with the details about the dīksās of the 24 Tirthankaras. It, too, deals with the life of Lord Rsabha. It refers to the origin of the Veda (v. 366). It ends by giving some details about the life of Lord Mahāvīra, such as his donation, his renouncing the world and his going to Karmāragrāma.
On a cursory examination of the contents of this section and the preceding one, I am tempted to believe that only one of them and probably the former rightly constituted the Avassayanijjuti, and that the latter one which is more extensive than the former, is a later product subsequently incorporated therein probably at the time of the Redaction of the Jaina canon. This surmise is supported by another name of Vuddhavaravariyā.
Uvasagga - As this word suggests, this section consisting of about 70 verses, deals with various terrible hardships experienced by Sramana Mahāvīra till he attained omniscience.
Samosarana - This section comprises about 69 verses, in case the portion dealing with various penances of Lord Mahāvīra given in the beginning is here included. Otherwise it consists of about 48 verses which describe the samosaraņa.
Ganahara – This section having about 65 verses, deals with the doubts of the 11 Ganadharas of Lord Mahāvīra and their removal by the latter.
1-2. These are respectively the subsidential and destructive ladders useful for spiritual
advancement. 3. After verse 415 we have vs. 1-17 dealing with the intervals between every two
Tirthankaras out of 24. Similarly there are vs. 1-4 following v. 418. 4. Herein there are 14 interpolated verses, See D. C. J. M. (Vol. XVII, Pt. III, p. 394).

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Sāmāyārī - This is a metrical composition of about 64 verses, and it supplies us with a ten-fold code of laws governing the life of the Jaina clergy. Before dealing with this section Malayagiri Sūri observes on p. 341 : "साम्प्रतमोघनियुक्तिर्वक्तव्या, सा च महत्त्वात् पृथग्ग्रन्थान्तररूपा कृता ॥ सम्प्रति दशविधसामाचारीufolyi-THIE I" Similarly, while commenting upon the last verse of this section he remarks on p. 3556 :
"इदानी पदविभागसामाचार्याः प्रस्तावः सा च कल्पव्यवहारत्मा बहुविस्तरा, ततः स्वस्थानादवसेया।"
The remaining portion of Uvagghāyanijjutti consists of about 216 verses. It commences by mentioning 7 causes that decrease the life-period. It deals with 7 nayas, 4 anuyogas, 7 Nihnavas and sāmāyika. Incidentally it narrates the lives of Vajrasvāmin, Aryarakṣita Sūri, Damadanta, Metārya, Kālaka, Cilātiputra, Ātreya, Dharmaruci, Ilāputra and Tetaliputra. This finishes the rough survey of Uvagghayanijjutti which is referred to, in the Nijjutti on other sections of Avassaya and which opens the doors for the treatment of suttapphäsiyanijjutti wherein the 1st topic dealt with is the nature of sutta. This is followed by Namokkāranijjutti of about 144 verses. Then we have Samāïyanijjutti of about 111 verses. This completes the Nijjutti of Avassaya (I).
Cāüvīsatthavanijjutti and Vandananijjutti consist of about 60 and 190 verses respectively.
Jhānasaya? consists of about 106 verses, and it is composed by Jinabhadra Gaņi Kșamāśramaņa. It is an exposition of meditation.
Pāritthāvaniyānijjutti comprises about 153 verses, and Padikkamanasargahanī about 80 verses. Some of the topics dealt with, in the latter are : 7 types of fear, 9 kinds of brahmaguptis, 10 types of dharma, 11 pratimās of a Jaina layman and 12 of a saint, 13 kriya-sthānas, 14 gunasthānas, 15 Paramädhārmikas, 16 ajjhayanas of Sūyagada (1), 17 kinds of self-control, 18 types of non-celibacy, 19 ajjhayaņas of Nāyādhammakahā (I), 22 hardships, 28 ajjhayanas of Ayāra including Nistha, 29 types of pāpa-śruta and 31 attributes of the liberated. So leaving aside these two sections and
1. Its 1st verse is as under :
"नंदिमणुओगदारं विहिवदुवग्घाइअंच नाऊणं । काऊण पंचमंगलमारंभो होइ सुत्तस्स ॥"
Do the words Nandi and Anuogadāra here used refer to the two Cūliyāsuttas ? 2. This is referred to by Haribhadra Sūri in his com. (p. 32-326) on Dasaveyāliya. 3. Its 15th verses defines sutta. It is as below :
"पुव्वावरसंजुत्तं वेरग्गकरं सतंतमविरुद्धं । पोराणमद्धमागहभासानिययं हवइ सत्तं ॥"

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Jhānasaya, Padikkamananijjutti contains about 227 (51+60+5+111) verses. Therein Jogasangaha having about 60 verses has the 1st verse in common with Samavāya (s. 32). It runs as under :
"आलोयणनिरवलावे आवईसु दढधम्मया । अणिस्सओवहाणे य सिक्खा णिप्पडिकम्मया ॥"
Kāüssagganijjutti and Paccakkhānanijjutti consist of about 172 and 94 verses respectively.
Prof. E. Leumann has noted that Bhadrabāhusvāmin's Avassayanijjuti is the 1st redaction. This is due to his surmise that this work and Mülāyāra (VII)' are based upon some common source which he names as "originalNiryukti" consisting of 170 stanzas.
Dasaveyaliyanijjutti - This is a Nijjutti on Dasaveyaliya. It consists of about 447 verses. Out of them there are about 63 verses belonging to its Bhāsa, and they mostly occur in the Nijutti of the 4th ajjhayana. Haribhadra Sūri in his com. (p. 84a) to it has noted one verse as f97acht. In this Nijjutti we come across the nikkevas of 1837 (v. 8), GHT (v. 9), GH (v. 34), Yus (v. 34), (v. 39), 444 (v. 153), H (v. 161), 4 (v. 166), 37 (v. 179), Na (v. 222), 8 (v. 269), Hose (v. 283), PR (v. 328), f9e (v. 333) etc., and niruttas of 375pu (v. 29-30), 4401 (v. 156), The (v. 342) etc. Egatthas also are given e.g. that of 37137 (v. 32), GA (v. 35), 4 (v. 36), FR (v. 52), 440 (v. 158-159), D (v. 270) and
(v. 345-347). In v. 6 Kappa is mentioned. In v. 50 there is a reference to a syllogism consisting of 5 members and to one having 10, and in v. 157, a Jaina saint is compared with several objects. For varieties of gahiyapaya viz. gajja, pajja, geya and cunna are given in v. 170, and the following 4 verses define them. Verse 188 states four types of narration whereas the subsequent ones up to 201 deal with their varieties.? Verses 220, 221 and 224 explain the nature of the soul. In v. 252-253 are enumerated 24 kinds of corn and in v. 254-255 24 kinds of jewels. Verses 259-262 deal with erotic, and v. 351 mentions 8 qualities of gold. 3
1. 189 verses of this are printed in Av. Lit. (pp. 16-19). On the one hand this work is
commented upon by Vasunandin in his Acāravrtti (VII) and on the other hand by
Aparajita and Asadhara in Dharmāmrta. 2. Cf Thāna (IV, 2; s.282).. Samarāïccacariya (pp. 2-3), Upamitibhavaprapancakathā (v.
25-50) and Kuvalayamālā of Uddyotana Sūri. 3. For details see Prof. A. M. Ghatage's artical "Daśavaikālika-Niryukti" published in The
Indian Historical Quarterly (vol. XI, No.4 pp. 627-639). Therein he observes : (i) "The commentator is clearly far-fetched and twisting in interpreting udāharaṇas as the drstāntas of the logical syllogisms." -p. 637 (ii) "Haribhadra's opinion that a vāuliya is a reference to the school of the Nāstikas is not very accurate." —p. 638

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Uttarajjhayananijjutti - This comprises about 600 verses. In v. 911 there is mention of Bhaddabāhu, in v. 97 that of Ajjarakkhiya and in v. 1042 that of Thūlabhadda with the honorific bhayavam. These are no doubt instances of anachronism; but they can be justified in the light of the remarks made on p. 159.
This Nijjutti deals with nikkevas of several words and gives synonyms, too. It mentions suvannabhūmi in v. 120 and Väsavadatta and Udayana in v. 148. Verses 165-178 supply us with information about 7 Nihnavas and v. 38 to 41 deal with various shapes and sizes - a mathematical topic. Verse 153 mentions 8 limbs of the body, and so does v. 189, whereas v. 190 mentions sub-limbs (upangas). Verses 198-200 deal with karanas-an astrological item, and v. 212-235 treat the subject of 17 kinds of death etc. Verses 146-148
tion the ingredients of the best scent-perfume and v. 151 those of an excellent wine. Verse 149 deals with the preparation of a pill, and v. 150 informs us about the diseases that can be cured by it. Verses 124, 126-128 and 130-134 have the same last foot viz. "GRI ROT371 42." From Vādivetāla śānti Sūri's commentary (p. 141a) on v. 142 it follows that Dasaveyaliyanijjutti is prior to this Nijjuttis.
Āyāranijjutti - This metrical composition contains about 350 verses. It extends up to the 4th Cūlā of Ayāra. It, too, supplies us with nikkevas of various words. Verses 18-27 deal with 7 vannas (castes) and 9 vannantaras etc., and v. 43-59 discuss 10 directions. Various living beings along varieties form the subject of v. 43-166. Therein the earth-bodied, water-bodied, fire-bodied, vanassas, the mobile and the wind-bodied are treated in v. 71-79, 107-108, 117-118, 127-143, 152-155 and 165-166 respectively. Verses 228-231 are the pădapūrtis of "Housei a aqui 7 a f"? In v. 264 there is mention of
1-2 These are the Nos, according to D. L. J. P. F. Series No. 33. 3 T (v. 30), 37 (v. 142), 719 (v. 143), 31" (v. 144), 44137 (v. 179), u (v. 183),
14 (v. 208), 247 (v. 208), FARID (v. 237), 317 (v. 244), #fas (v. 250), 7 (v. 260), 5H (v. 280), E (v. 310), 74 (v. 310), 761 (v. 310), 4440 (v. 455), (v. 460), TA (v. 480) Eja (v. 487) 40 (v. 496), RU (v. 514), and fafe (v. 516) may be cited
as instances. 4. See v. 9, 64, 157 and 158. In v. 158 we have the synonyms of ahissä. 5. "qaçanel 7 apre cafcanftestolda freifingin sa datifeai" 6. 37TR (v. 5), 31 (v. 5), 59 (v. 18) Eu (v. 29), Hy (v. 36) full (v. 37), HUHT
(v. 38), FH (v. 40), yait (v. 69), (v. 216), fauna (v. 257), sfeer (v. 308),
etc, are some of them. 7. Cf. Śatārthika Somaprabha Sūri's Kumāravālapadiboha (1; p. 27).

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Ajja Vaira and in v. 266, that of Tosali. These are anachronisms, and hence these verses must have been added at the time of the Redaction of the Jaina canon. On examining v. 1761 and Silanka Suri's commentary (p. 764)2 on it, it follows that Avassayanijjuti was composed earlier than this Āyaranijjutti, and from v. 298-2993 and 313 it follows that this Ayāranijjutti is posterior to Dasaveyāliyanijjutti. Besides it is posterior to Uttarajjhayananijjutti as well, as can be seen from v. 3434 and its commentary (p. 3976)5.
Suyagadanijjutti - This consists of about 205 verses. Verses 18 and 20 explain the title Suyagada and Suttagada. In v. 68-69 there is mention of the 15 Paramādhārmikas, and in v. 70-84 there is a vivid description of the harassments they cause to the denizens of hell. Verse 119 refers to 363 heterodox schools of thought and v. 127-131 mention the various types of teacher and the taught. In v. 189, Isibhāsiya is referred to. Nikkevas of several words are noted e.g. those of गाहा (v. 23), सोलस (v. 23), सुय (v. 23), खंध (v. 23), पुरिस (v. 57), विभत्ति (v. 66), समाहि (v. 104), मग्ग (v. 107), आदाण (v. 132), गहण (v. 132), महत (v. 142), अज्झयण (v. 143)', पुंडरीय (v. 144), आहार (v. 169), परिना (v. 178), पच्चक्खाण (v. 179), सुत्त (v. 181), अद्द (v. 184) and अलं
1. Herein Bhadrabāhusvamin says : "लोगो भणिओ." 2. "भद्रबाहुस्वामिनाऽयमतिदेशोऽभ्यधायि स च पूर्वमावश्यकनियुक्तिं विधाय पश्चादाचाराङ्गनियुक्ति चक्रे, तथा
चोक्तम्- 'आवस्सयस्स दसकालियस्स तह उत्तरज्झमायारे' त्ति सूक्तम् ।" 3. "पिंडेसणाए जा णिज्जुत्ती सा चेव होइ सेज्जाए । वत्थेसण पाएसण उग्गहपडिमाए सच्चेवं ॥२९८॥
सव्वा वयणविसोही णिज्जुत्ती जा वक्कसुद्धीए । सच्चेव णिरवसेसा भासज्जाए वि णायव्वा ॥२९९॥" 4 . "जो चेव होई मुक्खो सा उ विमुत्ति पगयं तु भावेणं । देसविमुक्का साहू सव्वविमुक्का भवे सिद्धा ॥३४३॥" 5. "नामनिष्पन्ने तु निक्षेपे विमुक्तिरिति नाम, अस्य च नामादिनिक्षेप उत्तराध्ययनान्त:पातिविमोक्षाध्ययन वदित्यतिदेष्टं
नियुक्तिकार आह ।" 6. Prof. A. M. Ghatage has written an article on this, and it has been published in The
Indian Historical Quarterly (vol.XII, No.2, pp.270-281, June 1936). Herein he has divided the Nijjuttis into 3 groups. In the 1st group he has included the Nijjuttis on the first two Angas. As regards the remaining groups he has said : “The Second group consists of those Niryuktis where verses of the so called mūla-Bhāsya are added to the original Niryukti either to explain it or to supplement it (p. 270). "In the third group come the Niryuktis which are now called by the names of the Bhāsyas and Brhad-Bhāsyas like these on Nisīha and others where it is not now possible to separate the original Niryukti and the latter commentary on it." (pp. 270-271)
For comparison see p. 159. 7-9 Sīlānka Sūri says that these niksepas are treated elsewhere. On p. 371-3710 he says:
त्राचारः क्षुल्लिकाचारकथायामभिहित;, श्रुतं तु विनयश्रुते ।" Haribhadra Suri in his com. (p. 9) on Dasaveyaliya says: "श्रुतस्कन्धयोस्तु निक्षेपश्चतुर्विधो द्रष्टव्यो यथाऽनुयोगद्वारेषु"

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(v. 201)' In v. 154 it is said that geometry is the best in Mathematics, and v. 191-200 delineate the life of Adda (Sk.Ārdra). From the commentary (p. 241a)2 on v. 127 it follows that this Nijjutti is posterior to Uttarajjhayananijjutti, and from v. 182 and its commentary (p. 371-3716) it can be seen that this Nijjutti is preceded by Dasaveyäliyanijjutti, too. See fn. 1-3.
Dasāsuyakkhandhanijjutti - This contains 154 verses distributed over the 10 sections of Dasāsuyakkhandha as under :
11, 3, 10, 7, 4, 11, 8, 6, 7, 8 and 15.
Thus it will be seen that the Nijjutti on the 8th section viz Pajjosaņākappa is the biggest as compared with those of the rest.
Kappanijjutti - This is mixed up with its Bhāsa, at least since the time of Malayagiri Sūri. Pañcakappa is associated with it. This name Pañcakappa occurs in Avassayacunni (Pt. I, p. 415) and in Malayagiri Sūri's commentary (p. 83) on v. 2744 of Kappanijjutti mixed up with Kappabhāsa. Two Pañcakappabhāsas and Pañcakappa-cunni are available. There is no mention of Pañcakappanijjutti probably because its verses have got mixed up with those of either of the two Pañcakappabhāsas. I am inclined to equate the abovenoted Pañcakappa with Pañcakappanijjutti and consider the former name as the abbreviation of the latter. On this understanding I have attributed its authorship to Bhadrabāhusvāmin on p. 15.
Pañcakappa as its very name suggests, deals with five Kappas which are the five varieties of bhāvakalpa noted on p. 167, fn. 3. I think the exposition of these varieties was reserved by Bhadrabāhusvāmin for being treated as a sepapate work on the following grounds :
(i) This exposition was going to be a detailed one.5 (ii) It could be safely dropped from Kappanijjutti.
Vavahāranijjutti - This is on the same footing as Kappanijjutti.
Nisthanijjutti - It is from the Visehacunni of Nistha that we know about
1. These nos. of verses are according to Agamodaya Samiti Series. There the 50th verse
is followed by the verse numbered as 53. 2. "ग्रन्थो द्रव्यभावभेदभिन्नः क्षुल्लकनैर्ग्रन्थ्यं नाम उत्तराध्ययनष्वध्ययनं तत्र पूर्वमेव सप्रपञ्चोऽभिहितः ।" 3. "78169: 'Tofau: 494cht: 12631...... a af hru: che le coll: " 4. "ofa Fafal al Ghaa alustas y RC TRT 3 ofre faint on griecho 1179811" 5. In Brhattipanikā, the extent of Pancakappa is noted as 1113 ślokas.

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the existence of this work. It points out some of its verses and attributes their authorship to Bhadrabāhusvāmin. It has been practically superseded by Nisthabhāsa wherein these verses have got amalgamated.
Before we proceed further and examine the order of the Nijjuttis we may note :
(i) Ohanijjutti and Pindanijjutti are not separate Nijjuttis.
(ii) Saṁsattanijjutti is not a Nijjutti on any work, and same is the case with Arāhanānijjutti.
(iii) The Nijjutti on Āvassaya should not be confounded with Avassayanijjuti forming the seventh section of Mülāyāra, a Digambara work attributed to Vattakera. For, this seventh section is not a comme work either belonging to the Svetāmbara school or the Digambara one, though it is true that it resembles Bhadrabāhusvāmin's Nijjutti on Avassaya in several respects. for instance, both are divided into six sections corresponding to (i) Sāmāïya, (ii) Caüvisatthava, (iii) Vandanaya, (iv) Padikkamana, (v) Paccakkhāna, and (vi) Kaüssagga, the six well-known divisions of Avassaya. Besides, they deal with the same subject, and that, too, in gāthās in Prākrta.
Order - We may now take up the question as to the order in which Bhadrabāhusvāmin composed in Nijjuttis. Leaving aside the Nisthanijjutti, the 10 Nijjuttis appear to be composed in the very order mentioned by him in Āvassayanijjuti (v. 82-83). As noted on p. 166 Āvassayanijjuti was composed earlier than Ayāranijjutti, and the latter and Sūyagadanijjutti, too, are posterior to Dasaveyāliyanijjutti and Uttarajjhayananijjutti (vide p. 166, fn. 7-9). Further this last one is preceded by Dasaveyāliyanijjutti (vide p. 165). Padmamandira Gani' however strikes a different note but adduces no arguments to support his statement. But I am inclined to side with śīlańka Sūri and Vādivetāla sānti Sūri and not with this Gani. Further, for the following reasons, I am led to believe that out of ten, Avassayanijjuti is composed first :
(1) All the entrances such as uddesa etc., (vide p. 170) are treated at length in Uvagghāyanijjutti, a section of this Nijjutti.
(II) This Uvagghayanijjutti is referred to in the Nijuttis of other Agamas.
1. This Gani in his com. on Isimandalapayarana —the com. dated Samvat 1553 says :
"क्रमाद् दशचतुःपूर्ववेदी सूरिगुणाग्रणीः । भद्रबाहुर्यशोभदैय॑स्तः सूरिपदक्रमे ॥ दशवैकालिकस्याचाराङ्ग-सूत्रकृताङ्गयोः । उत्तराध्ययन-सूर्यप्रज्ञप्त्योः कल्पकस्य च ॥ व्यवहारर्षिभाषितावश्यकानामिमाः क्रमाद् । दशाश्रुताख्यस्कन्धस्य नियुक्तीर्दश सोऽतनोत् ।।"

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(III) No Nijjutti except the Avassayanijjuti is as complete as desired.
(IV) It is this Nijjutti alone that proceeds on a scientific basis and follows the order of the suttas it deals with.
From this exposition of the extant Nijjuttis their nature must have been realized. So, in order to have an exact idea we shall note the explanations of the word Nijjutti given in several places. Some of them are as under:
(1) Avassayanijjuti. Here we have :"निज्जुत्ता ते अत्था, जं बद्धा तेण होइ निज्जुत्ती । तहवि इच्छावेई, विभासिय सुत्तपरिवाडी ॥"
(2) Visesai. Herein the above-noted verse is incorporated and numbered as 1085. Besides, there runs a verse as under :
"जं निच्छयाऽऽइजुत्ता, सुत्ते अत्था इमाएँ वक्खाया । तेणेयं निज्जुत्ती, णिज्जुत्तत्थाभिहाणाओ ॥"
(3) Haribhadra Sūri's commentary (p. 26) to Dasaveyaliya and its Nijjutti. There it is said : “निर्युक्तानामेव सूत्रेऽर्थानां युक्तिः परिपाट्या योजनं निर्युक्तयुक्तिरिति वाच्ये युक्तशब्दलोपानियुक्तिः।
(4) Silanka Suri's commentary (p. 44) to Ayāra (I, 1, 1). There it is remarked : "निश्चयेनार्थप्रतिपादिका युक्तिनियुक्तिः ।"
(5) Maladhārin Hemacandra Sūri's commentary (p. 258b) to Anuogaddara (s. 151). Here it is said : "नितरां युक्ताः- सूत्रेण सह लोलीभावेन सम्बद्धा निर्युक्ता अर्थास्तेषां युक्तिः स्फुटरूपतापादानम्, एकस्य युक्तशब्दस्य लोपानियुक्तिः"
(6) Mülāyāra. In its 515th verse it is said as under :"ण वसो अवसो अवसस्स कम्ममावासयं ति बोधव्वा । जुत्ति त्ति उवाय त्ति य णिरवयवा होदि णिज्जुत्ती॥"
These definitions, no doubt, explain to some extent the meaning of Nijjutti; but, in order that its nature may be completely realized, it is necessary to tap another source wherein there is a specific mention of at least its constituents. Up till now I have not come across such a source. So I shall, first of all, quote from the Dasaveyaliyanijjutti the following verses which throw some light in this direction and then refer to Anuogaddāra :
"निक्खेवेगनिरुत्तविही पवित्तीय केण वा कस्स । तट्ठाराभेयलक्खण तयरिहपरिसा य सुत्तत्थो ॥ ४ ॥ "भिक्खुस्स य निक्खेवो १ निरुत २ एगट्ठियाणि ३ लिंगाणि ४ । अगुणट्रिओ न भिक्खू अववाया पंच दाराई ॥३३२॥"
are the main
This shows that nikkheva, egattha2 and nirutta constituents of Nijjutti.
1-3. These are treated in Chapter VII.
HIST.-22

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From Anuogaddāra (s. 151) it can be inferred that Nijjutti is threefold: (i) Nikkheva-Nijjutti, (ii) Uvagghaya-Nijjutti and (iii) Suttapphāsiyanijutti. The 1st type deals with nikkevas, and the 2nd brings us nearer the sutta by dealing with 25 items noted in the following two verses occurring in Anuogaddāra (s. 151) :
"उद्देसे १ निद्देसे २ अ निग्गमे ३ खेत्त ४ काल ५ पुरिसे ६ य ।
कारण ७ पच्चय ८ लक्खण ९ नए १० समोआरणाणुमए ११ ॥ किं १२ कइविहं १३ कस्स १४ कहिं १५ केसु १६ कहं १७ किच्चिरं हवइ कालं १८ । कइ १९ संतरं २० अविरहियं २१ भवा २२ गरिस २३ फासण २४ निरुती २५ ॥" The 3rd type explains the sutta under consideration.
All the Nijjuttis attributed to Bhadrabāhusvāmin must have been concise and written in gāthās as can be inferred from the 8 printed ones. They were surely compiled long before the Redaction of the Jaina canonical works, and according to the Jaina tradition they belong to the fourth century B. C. If this is correct can we look upon them as the oldest metrical commentaries forming a part of the Indo-Aryan literature ? Whatever may be a reply to this question, it is certain that these Nijjuttis were later on followed by several other commentaries. Out of them the two types of commentaries known as Bhāsa and Cunni seem to be the oldest. After their composition, there came an age when the commentaries began to be freely composed in Saṁskrta, thus making the exegetical literature on the Āgamas of the Jainas of four types : (1) Nijjutti, (2) Bhāsa, (3) Cunni and (4) Tikā. I use this last word to denote Samskrta commentaries. This Nijjutti etc. are mostly in the chronological order of development. For, Cunni seems to be an intermediate stage between Bhāsa on the one hand and ?īkā on the other, on the ground that it is neither entirely in Prākrta like its predecessors Nijjutti and Bhāsa nor mostly or completely in Saṁskrta like its successor Tikā; but it is a mixture of Prākrta and Samskrta so much so that not only one and the same sentence contains portions written in two languages, but even a Samskrta stem has
1. These very verses occur in Avassayanijjutti as v. 137-138. But therein 310437 is
separately counted as it should be. 2. Dhanapala has written Vīrastuti of 11 verses wherein the 1st hemistich of every
verse is in Samskrta and the 2nd in Prākta, 45 and Rāmacandra Sūri, too, has written Ādidevastava of 8 verses in this manner whereas Haribhadra Sūri's Samsāradāvānala, Ratnasekhara Sūri's Caturvimśatistavana and Bhatti's Bhattikavya (XII) are so composed that they can be considered to be works both in Saṁskrta
and Prāksta and can hence be looked upon as examples of bhāsāślesa. 4. See page 211 of addition.

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Prākrta terminations at times. This indicates that the Samskrta language was slowly but surely receiving more and more attention at the hands of the Jainas who wanted to popularize their literature. Cunni is written in prose, and this is another respect in which it differs from Nijjutti and Bhāsa.
Bhāsa is styled as Gahā, too, since it is composed in gāthās in Prākrta. This is what we learn from the Vyākhyā of Visehacunni of Nistha (XX). There its author Śrīcandra Sūri, pupil of śīlabhadra has made the following observation :
" Meria 1 77977 Torej efia rarefeitud I"
Just as we have not got Nijjuttis for all the canonical texts, similarly there are not Bhāsas for every Nijjuttil - much less for every Agama. It seems that Bhāsas were composed in the case of at least the following 11 Āgamas :
(1) Āvassaya, (2) Dasaveyāliya, (3) Uttarajjhayana, (4) Kappa, (5) Pañcakappa,? (6) Vavahāra, (7) Nistha, (8) Pañcamangalasuyakkhandha,» (9) Jiyakappa, (10) Ohanijjutti* and (11) Pindanijjutti.
For Āvassaya, there are three Bhāsas, one of which is known as Mülabhāsa.4 The others are known as Bhāsas and Viseśão. There are about 183 verses in Mülabhāsa, about 350 in Bhāsa and about 4314 in Višeśão.
Višeśão-This is Sāmāïyabhāsā i. e. to say a Bhāsa on the Nijjutti of Āvassaya (1). Not only are some of the verses of this Nijjutti incorporated in it'; but, even some of the gathās of two earlier Bhāsas on this Nijjutti, too, are assigned a place herein. This work is named as Viseśão in order to distinguish it from this Bhāsa* and that, too, probably by some commentator other than Jinabhadra. It refers to Vāsavadattā and Tarangavai in v. 1508.' The former
1. For instance there seem to be no Bhāsas pertaining to the Nijjuttis on Āyāra, Sūyagada,
Sūriyapannatti, Dasāsuyakkhandha and Isibhāsiya. 2. I have included Pancakappa in this list, as I think that it is after all a Nijjutti on a
portion of Kappa. Herein there is a reference to Kālika Sūri's going to an Ajīvaka for
studying the astānga-nimitta. 3. The Bhāsa on this is extinct. See p. 74, fn. 3. 4-5 See the edition (pp. 573 and 591) of Visesa with Gujarāti translation. 6. Cf.
" Halutmesi Å HTTK 1501
Es f ehIFT 193117 11838801"_Višeśā° 7. For a list of these verses see Āv. Lit. (pp. 35-36). 8. In Kappacunni (pedhabandha 93) we have: "Efatha TTH." Vide Av. Lit. (p. 31 fn.). 9. "जह वा निद्दिट्टवसा वासवदत्ता-तरंगवइयाई । तह निद्देसगवसओ लोए मणुरक्खवाउ त्ति ॥१५०८।। * See page 212 of addition. * See page 212 of addition.

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seems to be none else than the work of Subandhu, a predecessor of Bana and the latter that of Padalipta Sūri. Further, in Visesa”, there are some verses which tally with those of Kappabhāsa and Vavahārabhāsa.? Its verses 2104 and 2195 agree ad verbatim with Sammaipayarana (III, v. 52 and 49). Besides, in this work, there are Vaidika references. These along with their original sources are noted in Āv. Lit. on pp. 37-38.4 All these facts along with the mention of Jinabhadra Gani by Haribhadra Sūri may be utilized for verifying his traditional date (Saṁvat 645). He himself has composed a commentary on Visesā - a statement made by Kotyācārya in his commmentary (p. 245) on Visesā. This Kotyācārya is identified by some as Sīlanka Sūri, the commentator of Ayara etc. But this view is challenged by Anandasāgara Sūri in his intro. (p. 3) to Part II of Visesão edited by him with Kotyācārya's commentary Maladhārin Hemacandra Sūri, too, has written a commentary on Visesão.?
The Bhāsa on Dasaveyāliya comprises about 63 verses, and that on Uttarajjhayaņa about 458 verses.
For Kappa, there are two Bhāsas small and big. The former is composed by Sanghadāsa Gani Kșamāśramana and contains about 6600 gāthās. The latter is anonymous, and its extent is 8600 slokas or so. This latter Bhāsa appears to be preceded by the corresponding Cunni and Visehacunni.10
1. He is referred to in Nisthabhāsa and Kappacunni. He is said to be a favourite of
Murunda. who may be Vinaspharni (?), a governor of Pātaliputra appointed by king Kaniska. It seems he flourished sometime between A. D. 94 to A. D. 162. He is regarded as the originator of a language (?) named after him. He composed a Deśīnāmamālā as can be inferred from Kalikālasarvijña Hemacandra's com. on his own
work Rayanāvali (v. 2). 2. See Av. Lit. (p. 34) and pp. 20-21 of the portion preceding the Gujarātī prastāvanā to
Višeśão (Part II). 3. Some of these occur in the Cunni on Avassaya, in Haribhadra Sūri's com., on it, in
various commentaries on Viseśä', in Kincidganadharavāda and in a laghuvetti in
Dasaveyaliya, too, 4. They are reproduced in Jaina sahitya samsodhaka (vol. II, No. 1, pp. 84-91). 5. This com, is now extinct; but it existed in the time of Maladhärin Hemacandra Sūri
(Vide his com. on v. 500 of Višeśā) and also Malayagiri Sūri as can be seen from his
com. (pp. 4246-425') to Pannavanā (paya XXI). 6. "370 ta yoeleng: Fachrİ R EUT 794". 7. In this com.(p. 649) on v. 1508, he has mentioned Bhadrabāhunimitta, Nandasamhita
and Kāpiliya. The last two are once more mentioned in the com. on v. 1509 where
even the name of Manu occurs. 8. Two gāthās of this Bhāsa are noted in Vādivetāla śānti Sūri's com. (p. 181") on
Uttarajjhayana where on p. 1785, Pañcakappa is referred to. 9-10. See D. C. J. M. (vol. XVII, pt. II, p. 254).

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There seem to be two Pañcakappabhāsas (vide p. 36). Out of them the authorship of the bigger one is attributed to Sanghadāsa Gani Kṣamāśramana.' It comprises about 2574 verses.2
The available Bhasa on Vavahära is printed. It is anonymous and consists of about 4629 verses.
In Jainagranthavali (p. 10) there are noted two Nisihabhāsas. Out of them, one having about 6439 verses is anonymous. But it may be that either this work or the bigger one is composed by Jinabhadra Gani3 Kṣamāśramaṇa.“ Muni Kalyāṇavijaya in his Gujarātī intro. (p. 48) to Prabhavakacaritra says that either this Bhasa itself or a metrical composition expounding Nisha may be the work of Siddhasena Diväkara. He further says on p. 49 that this Siddhasena seems to have written Tīkās and Bhāsas on several Agamas; but, now all of them are lost.
173
Jiyakappabhasa is anonymous, and its extent is about 3300 slokas. There is one Ms. of it in the Limbdī Bhaṇḍāra. Its first 3 verses and the last 3 ones are given on p. 17 of the intro. to Jitakalpasūtra. Therein it is stated on p. 18 that this Bhasa is posterior to Siddhasena Suri's Jiyakappacuṇni.
Ohanijjuttibhāsa and Pindanijjuttibhāsa are each anonymous, and some of the verses of each of them have got mixed up with Ohanijjuttis and Pindanijjutti respectively.
It may be noted that it will be committing oneself to say that any and every Bhasa is older than one and all the Cunnis, though it is true that that Bhāsa on which we have a Cunni, is certainly anterior to that Cunni. Viseśa" is posterior to some of the Cunnis. Vuddhabhāsa of Kappa is preceded by its Cunni and Visehacunni, and same is the case with Jiyakappabhāsa. Cunni is as a rule anterior to its corresponding Visehacunni, and it seems that in order that the latter may be distinguished from the former, the word viseha is added to it.
Just as Bhāsa is designated as Gāhā so Cunni* seems to be styled as Paribhāsa,
1-2. Ibid., p. 261.
3. In his Viseśä, v. 235 begins with "ca". This very verse and the illustrations here refered to occur in Nisihabhäsa. This is borne out by Kotyäcārya's com. (p. 95) on Visesä" where he says: "graft fryftà geam:". Further, the 1st hemistich of this verse occurs in Jiyakappacunni (p. 29).
4. See D. C. J. M. (vol. XVII, pt. III, p. 468)
5-6 See the printed editions of these works. See page 212 of addition.

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too. Cunnis seem to have been written on at least the following 20 Āgamas :
(1) Āyāra, (2) Sūyagada, (3) Viāhapannatti,3 (4) Jīvābhigama, (5) Jambuddīvapannatti,4 (6) Nisīha, (7) Mahānisiha, (8) Vavahāra, (9) Dasāsuyakkhandha, (10) Kappa, (11) Pancakappa, (12) Ohanijjutti Pañcamangalasuyakkhandha, (14) Jiyakappa, (15) Uttarajjhayaņa,” (16) Āvassaya, (17) Dasaveyāliya,' (18) Nandī,9 (19) Anuogaddāra' and (20) Pakkhiyasutta.
There were two Cunnis for (6) and (14); but, now-a-days only one is available in each case. The available one for (6) is called Nisthavisehacunni, and it is very prolific in contents 10. Its author Jinadāsa Gani himself has given it this name in this very work itself. Herein the author has ingeniously mentioned his name, 11 and has referred to Pradyumna Ksamāśramana as his vidyāguru. Further he has explained the meaning of Addhamāgahā,* a Prāksta language, has mentioned works such as Siddhiviņicchaya,* Sammai, Jonipāhuda, Naravāhanadattakahā, 12 Magahasena,13 Tarangavail etc., and has referred to Siddhasena Divākara and his creation of horses15 and to a famine during the reign of Candragupta. He has composed Nandicunni, too, and there in the end, he has si cleverly mentioned his name. 16 In its several Mss., it is assigned a date Śaka Samvat 598 i.e. Vikrama Samvat 733. Anandasāgara Sūri
1-2 The Cunnis of these Āgamas are in press. 3. Its Cunni will be printed hereafter. Its press-copy is being revised by Anandasāgara
Sūri. He says that the Cunnis on Nandi, Aņuogaddāra, Avassaya, Dasaveyaliya, Uttarājjhayana, Ayāra, Sūyagada and Viāhapannatti are in their order of composition. Vide his article " ON BALL ylitzat aj 4501" published in Siddhacakra (vol IX, NO.
8, p. 165). 4. It is doubtful if there is really a Cunni on this work. One noted by me in D. C. J. M.
(vol XVII, pt. I pp. 233-236) is not any com.; but it is a treatise dealing with calculations pertaining to the Jambūdvīpa. This is what Prof. Schubring says. See my
preface (p. xxv) of D. C. J. M. (vol. XVII, Pt. III). 5-9 The Cunnis of these Āgamas are published from Rutlam. 10. Cyclostyled copies of this Nisthavisehacunni have been recently prepared and presented
to several Ācāryas and Bhandāras. Therein the topics are given in margins. 11. See D. C. J. M. (vol. XVII, pt. II, p. 357), 12-14 All these 3 works are extinct as is the case with Dvāsaptatiprabandha-a work
mentioned by Kalyānavijaya in his intro. (p. 7) to Prabhāvakacaritra. 15. For pertinent extracts see my article The Jaina Commentaries (pp. 299-300) published
in the Annals of B. O. R. I (vol. XVI, pts. III-IV). 16. See D. C. J. M. (vol. XVII, Pt. III, p.xxv of Preface). * See page 212 of addition. * See page 212 of addition.
See page 212 of addition.

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has edited this Cunni, and therein the date is given as Saka 500. This date as well as the upper one are challenged by him. He says that the line pertaining to the date comes from the pen of a scribe and not that of the author.' He has not assigned any reason for it; but it appears that he says so as this date upsets his belief to the effect that Haribhadra Sūri died in Vira Samvat 1055.2 In this Nandīcunni (pp. 7, 21 etc.) differences of opinion are noted, and on pp. 21-22 there is a discussion about the coexistence of kevalajñāna (omniscience) and kevaladarśana (absolute undifferentiated cognition). At times there are quotations in Prākrta (vide p. 40).
From the last line of the printed edition of Aņuogaddāracunni, it follows that this Cunni, too, is composed by Jinadāsa Gani Mahattara. Several works are mentioned here e.g. Nandīcunni (p. 1), Āvassaya (p. 3), Tandulaveyaliya (p. 3), Dharmasamhitā (p. 12), Nandī (p. 16), Saddapahuda (p. 47), Jinabhadra Gani Ksamāśramana's Cunni on sarīrapada (p. 74) etc. Further this Cunni supplies us with quotations in Prāksta“ and notes differences of opinions. It explains the word dharmāstikāya on p. 29 as "अस्तीति ध्रौव्यं आय त्ति कायः उत्पादविनाशो (?शौ) अस्ति चासौ कायश्च अस्तिकायः, Utforeafiriching Effect:" On pp. 37-40, are defined Puvvanga etc., up to Sīsapaheliyā, and their dots and numerical figures are explicitly mentioned.
Āvassayacunni is also a work of Jinadāsa Gani Mahattarra according to Anandasāgara Sūri and Jaina Granthāvali (p. 18); but, in none of the Mss. deposited at B. O. R. I., there is an entry whereby its authorship may be so attributed. \ This work is published in two parts. Several works are mentioned therein e.g. in Pt. I Govindanijjutti (p. 31), Ohanijjutticunni (p. 341), Pancakappa (p. 415), Risibhāsita (p. 501) and in Pt. II Dīvasāgarapannatti (p. 6), Uttaracūliyā (p. 157) and Vasudevahindi (p. 324). There are quotations in Samskrta? and
1. See his preface to Nandīcunni. 2. For details see my article “નન્દીસુત્ત અને એની ચણિનું વિહંગાવલોકન” published in
Jainadharmaprakāśa (vol, LVI, no. 156-163). 3. "सरीरपदस्स चुण्णी जिणभद्दखमासमणकित्तिया समत्ता ॥" From this I am inclined to infer that
Jinabhadra had composed a Cunni and that, too probably on Pannavaņā. 4. See p. 32 etc. 5. See pp. 12, 15, 82, 84 etc. 6. For some of the other works or their sections see pp. 31, 35, 80 83, 142, 146, 151,
160, 210, 214, 341, 354, 384, 390, 416, 453, 504, 600 and 601 of part I. 7. See pp. 84, 85, 121, 375, 427, 435 and 462 of part I and pp. 52, 202, 306 and 307
of Part II. 4 See page 212 of addition.

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Prākrta.' This Cunni is mostly in Prākrta, and on pp. 416-417 and 569-576 of its Pt. I, we have passages in Samskrta. In Pt. I, pp. 374 and 377, a pitcher is described, on p. 530 there is a reference to a writing on bhūrjapatra, on p. 566 Canakka is mentioned, and on p. 601 we have " gra H4GI" In Pt. II, p. 233 there is mention of Siddhaseņa Khamāsamana. Differences of opinion are noted in some places e.g. on pp. 380 and 553 of Pt. I and on p. 147 of Pt. II. On p. 548 we have the well-known story of weighing an elephant, and there is a discourse between Kālaka Sūri2 and King Datta about the fruit of a sacrifice.
Anandasāgara Sūri attributes the authorship of Dasaveyāliyacunni to Jinadāsa Gani Mahattara in his preface to this work. Herein, too, there are quotations in Samskrta and Prakrta. Several sūtras which can be traced to Pāṇini's Astādhyāyī are given here (vide pp. 66, 67, 75, 271-274 etc.) Tarangavai is mentioned on p. 109, Āvassagacunni on p. 118, Ohanijjutti on p. 175, Pindanijjutti on p. 178, and Anuogadāra on p. 300.
Jinadāsa Gani Mahattara has composed Uttarajjhayanacunni. So says Anandasāgara Sūri who has edited it. In this Cunni at the end, its author has given some account of himself; but, unfortunately he has not mentioned his name. As stated therein, he is one of the pupils of Govāliya Mahattara of Vānija kula, Kodiya gana and Vayara sākhā. In this Cunni we come across quotations in Samskrta and
1. See pp. 515 and 609 of Part I and pp. 24 and 306 Part II, There are good many verses
in Prākrta. See pp. 202-203 of Pt. I and 115, 140-142 and 302 of Pt. II. 2. There have been in olden days at least 3 Sūris by name Kālaka. Kālaka I lived from
Vira Samvat 300 to 376. Kälaka II flourished in about Vira Samvat 453. He expounded the nature of nigoda to sakra. This is what one can infer from Uttarajjhayananijjutti (v. 120); but, according to the Therāvali (?) given in Pajjosanäkappa, this exposition is associated with Kalaka I. Kālaka III died in Vira Samvat 465 or so. He is said to have gone to an Ajīvaka for studying Astānganimitta (vide Pañcakappacunni). He translated the versified prakaranas of the Jaina canon and became the founder of gandikānuyoga. Further he composed a standard work of narration known as Prathamānuyoga. He is the author of Kalakasamhitā dealing with nimittas and associated with lokānuyoga. He transferred the date of paryusanaparvan from the 5th of Bhādrapada to the 4th. He once left his disobedient pupils and went to his grandpupil Sāgara who was in Suvarnabhumi. Out of these 3 Kalaka Sūris, the one here referred to, may be Kālaka I or he may have nothing to do with any one of these. See Muni Kalyānavijaya's intro.
(pp. 23-26) to the Gujarātī translation of Prabhāvakacaritra. 3. See pp. 105, 123 etc. 4. See pp. 35, 46, 159, 173, 217 etc. 5. It extent is about 5850 ślokas. 6. See pp. 26, 30, 65, 152, 206, 223-224, 225 etc.

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Prākrtal and differences of opinion regarding philosophical topics. On p. 274 we have : "तदन्यत्राभिहितं शेषं दशवैकालिकचूर्णी अभिहितं". This Dasaveyāliyacunni may or may not be belonging to this very author. If it is his work it follows that Dasaveyāliyacunni was composed by him before he composed Uttarajjhayanacunni.
Abhayadeva Sūri has used a Cuņņi and a commentary on Viāhapannatti while commenting upon it.3
On Kappa there are two anonymous Cunnis. But according to Jaina Granthāvali (p. 12), one of them is composed by Pralamba Sūri.
Vavahāracunni narrates an episode“ pertaining to King Gardabhilla and Kālaka Sūri wherein the latter succeeds in relieving his sister Sarasvatī, a nun from this king who had abducted her, and in dethroning this king. In its 8th section it is stated that Ārya Raksita Sūri gave permission to the Jaina clergy to keep a mātraka (a kind of small vessel) during the rainy season.
Dasāsuyakkhandhacunni is anonymous and it mentions Siddhasena (Divākara). See D. C. J. M. (vol. XVII, pt. II, p. 70).
Jīyakappacunni, a Prākrta work of Siddhasena Sūri, is mostly in prose. From p. 19, II. 20-215 and p. 23, I. 226 it follows that some one else also had composed a Cunni on Jiyakappa; but it seems that this is now lost. The extant Cunni explains the five varieties of vyavahāra with their sub-varieties, gives etymologies and synonyms of some words (vide pp. 4-5, 28 and 30) and explains a rule of Prāksta grammar on p. 2.? This Cunni mentions some works as well. Out of them Pindanijjutti (p. 14) and Jonipāhuda (p. 28) may be here noted. On p. 17, there is a reference to games viz. atthāvaya and caüranga, to gambling, and to Samāsa, Paheliya* and kuhedaga. So far as the date of this Cunni is concerned, only its lower limit can be fixed; for, Śricandra Sūris, devotee of Dhaneśvara Sūri, pupil of Sīlabhadra Sūri has composed a
1. See p. 198, 225. 230 etc. 2. See pp. 145-146 etc.
See D. C. J. M. (vol. XVII, Pt I, p. 86). 4. This episode and the transference of the date of the paryusanaparvan are mentioned
in Nisihacunni. 5. "fasse g ut rerum fagfs." 6. "36a fafarrefouTut a fa fa fen" 7. "Trg an tarafush" 8. Before he became Sūri, he was known as Pārsvadeva Gani. * See page 212 of addition.
HIST.-23

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commentary on it in Samvat 1227. As regards its upper limit, it is certainly posterior to the date of the composition of Jiyakappa by Jinabhadra Gani.
As regards the remaining Cunnis, I may simply say that those on Ayara, Sūyagada and Pancakappa are described by me in D. C. J. M. (vol. XVII) whereas the Cunnis on Jivājīvābhigama, Ohanijjutti and Pakkhiyasutta are noted in Jaina Granthāvali etc., and one on Mahānistha in Catalogue of Mss. at Jeselmere (p. 23).
It may be remarked that the Cunnis on various Agamas are said to be belonging to a period running from the 4th century to the 8th of the Vikrama era.
Before dealing with Tikā we may note that out of the terms Nijjutti, Bhāsa and Cunni, the first does not appear to have been used for a commentary on any one of the non-Agamika works. Such is not however the case with the terms Bhāsa and Cunni; for, they are used for other works, too, though seldom. As the typical examples may be mentioned the following works for which Bhāsa is composed :
(1) Kammatthaya, (2) Sadasū, (3) Sayaga, (4) Sāddhasayaga and (5) Sittari.
Out of these works, there is a Cunni for all except the first and the second. Further there are Cunnis for Kammapayadi, Samanovāsagapadikkamana
s it will be seen that the non-Āgamika works of which the commentaries are styled as Bhāsa and Cunni are few and far between, and at least, so far as the Svetāmbara literature is concerned, these terms seem to have been used for works of sufficient antiquity.
It may not be amiss to note that the three works viz. Ceiyavandanabhāsa, Guruvandaņabhāsa and Paccakkhānabhāsa collectively known as Bhâsyatraya and Ceiyavandanamahābhāsa? are not commentaries, though the ending word Bhāsa occurring there seems to suggest that. It is however true that each of them is a small work written in Prakrta in gathas.
As regards Tīkās i.e. the Samskrta commentaries on the Agamas, it may be said that there is at least one commentary for almost every Agama. Further, all the Samskrta commentaries are not available now, and Haribhadra Sūri's commentaries are the first amongst the extant ones. That this Sūri had written two commentaries on Ávassaya and that the extinct commentary, was
1. See its printed edition (p. 59). 2. See D. C. J. M. (vol XVII, pt. III, pp. 290-293). 3. This is a work by śānti Sūri who has not been identified up till now.

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bigger than the available one, is an inference one can draw from its v. 2°. He refers to one of these in his commentary on Dasaveyaliya (pp. 2, 4, 9, 15,6 19, 20a) as Avaśyakavišesavivarana. He has commented upon Jivajivābhigama,? Pannavanā, Pindanijjutti, Nandi and Anuogaddaras, too.
Next to him comes Sīlānka Sūri (Śīlācārya) alias Tattvāditya.5 He had commented upon the 1st 11 Angas as stated in Prabhāvakacaritab; but, nowa-days his tīkās on only Ayāra* and Suyagada are available. Different dates are given in different Mss. for Ayaratīkā. They are Saka 772, Saka 784, Saka 798 and Gupta 772.? Out of these, I believe the third date is reliable. This Śīlānka Sūri appears to be the author of Caüpannamahāpurisacariya composed in Samvat 925. Herefrom we learn that Vimalamati is his real name. As stated by him in his Āyaratıkā (v. 3) Gandhahastin* had commented upon śāstraparijñā i.e. Ayāra (I, 1); but this commentary is now lost to us. It was utilized by Sīlānka. Some identify this Gandhahastin with Siddhasena Gani, 10 pupil of
1. "यद्यपि मया तथाऽन्यैःकृताऽस्य विवृतिस्तथापि सक्षेपात् । तद्रुचिसत्त्वानुग्रहहेतोः क्रियते प्रयासोऽयम् ॥"
From this it follows that persons other than Haribhadra Sūri had commented upon Avassaya. One of them is probably Jinabhata.
See Catalogue of Mss. at Jesalmere (p. 18). 3. See D. C. J. M. (Vol XVII, Pt. III, p. 484). 4. In the com. (p.22) on this Āvasyakavivarana and Nandivisesavivarana are mentioned.
These seem to be his own works. 5. “निर्वृतिकुलीनश्रीशीलाचार्येण तत्त्वादित्यापरनाम्ना वाहरिसाधुसहायेन कृता टीका परिसमाप्तेति"
-Āyāra with ţikā (p.317) Some identify this Tattvāditya with Tattvācārya, the diksāguru of Uddyotana Sūri who completed Kuvalayamālā when one day of Saka 700 was to elapse. This view is criticized by Anandasagara Sūri in his Samskrta intro. (pp. 3-4) to Part II of Višeśao edited with Kotyācārya's com. See Abhayadevasūriprabandha (v. 104-105). This statement seems to be unreliable. For, Abhayadeva Sūri in his com. (p. 1) on Thāna says: "विविधार्थरत्नसारस्य देवताधिष्ठितस्य विद्याक्रियाबलवताऽपि पूर्वपुरुषेण कुतोऽपि कारणादनुन्मुद्रित-स्य.... TETSR.....1gufHne: T " Besides Jinavallabha Sūri, too, says in Astasaptatikā that there are no commentaries on Thāna etc. composed by the Sūris of
olden days. 7-8 See D. C. J. M. (vol. XVII pt. II, p. 339). 9. Is he the very one who is referred to in the com. on Rayanāvali (II, 20; VI, 96; and
VII, 40 )? 10. This Siddhasena Gani is addressed as Gandhahastin in the com. (p. 521) on Tattvārtha
by a pupil of Yaśobhadra Sūri. 11. He is a pupil of Simhasūra, pupil of Dinna Gani, Ksamāśramana. Some are inclined to
believe that this Simhasūra is Simha Sūri, a commentator of Mallavādin's Nayacakra. * See page 212 of addition. * See page 212 of addition.

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Bhāsvāmin" and the well-known commentator of Tattvārtha. If this is correct, he flourished sometime between the 7th and 9th centuries of the Vikrama era.
In the Süyagadațīkā (p. 215) śīlāňka Sūri has expounded the five ānantarya sins-a subject treated by Siddhasena Gani in his commentary (pt. II, p. 67) on Tattvārtha.
Vādivetāla sānti Sūri has written a commentary on Uttarajjhayana. He has given narratives therein in Präkrta’ as has been done by Haribhadra Sūri. He is said to have died in Samvat 1096.
In the period between the 12th and 13th centuries of Vikrama era there flourished 8 commentators of Āgamas. They are : (1) Abhayadeva Sūri, (2) Drona Sūri, (3) Malayagiri Sūri, (4) Maladhārin Hemacandra Suri, (5) Nemicandra Sūri, (6) Sricandra Sūri, (7) Yasodeva Sūri and (8) Śrītilaka Sūri. The former wrote commentaries on the Angas 3, 4 and 6 in Samvat 1120, a commentary on the 5th Anga in Samvat 1128 and commentaries on Angas 74-11 during this interval or at some other time. As stated by him in his commentary on Anga V there was a Tīkā for Anga V which enabled him to compose his commentary and this Tikā may be the work of Sīlānka Sūri. But for Thāna etc., he had no previous commentaries to consult. Abhayadeva Sūri has also commented upon Ovavāïya by taking the help of a previous commentary, which is now extinct. He has written Sangahani on Pannavana (III).5
Drona Sūri has commented upon Ohanijjutti. He assisted Abhayadeva Sūri by revising his commentaries on Angas 3 etc.
Malayagiri Sūri has commented upon Uvargas II-VII. His commentary on Pannavanā is based upon that of Haribhadra Sūri. For the rest, the sources, if any, remain to be investigated. He has written a commentary on Viāhapannatti (II), Avassaya, Kappa, Vavahāra, Nandi, * Joisakarandaga and Pindanijjutti.
1. This topic is dealt with Nāgarjuna in Dharmasangraha (p. 13). 2. This is why this com. is known as Päiyatikā. 3. Thus he has not followed śīlănka Suri Who translated into Samskrta narratives etc.
occurring in Cunnis. 4. The com. on the 7th was preceded by the com. on the 6th as the latter is there referred
to, in the end. Same is the case with the com. on the 8th. 5. He is the author of Jayatihuyanathotta, a hymn in Apabhramsa and that of
Mahavirastora of 22 verses. He is said to have converted in A. D. 1054 Sankaradāsa
a Brāhmana guru of the Paramāra kings of Dhārā. 6. In Jaina Granthävali (p. 20) it is said that in the Brhattippanikā is noted Malayagiri
Sūri's com. on Višesa", but no Ms. is traced up till now. * See page 212 of addition.

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Maladhārin Hemacandra Sūri, a senior contemporary of Kalikālasarvajña Hemacandra Sūri, has written a tippanaka on Haribhadra Sūri's commentary on Āvassaya, a tippanaka on Nandi and a commentary on Anuogaddāra.
Devendra Gani, later on known as Nemicandra Sūri has written a commentary on Uttarajjhayana in Samvat 1129. Herein he has given narratives in Prakrta and thus followed in the foot-steps of Haribhadra Sūri and Vādivetāla sānti Sūri and not in those of śīlānka Sūri.
Śricandra Sūri, pupil of śīlabhadra Sūri has written a commentary on Nisthavisehacunni (XX) in Sarvat 1174. According to Mr. M. D. Desai, he is not a pupil but a grand-pupil. He takes him to be the author of (i) the commentary on Samanovāsagapadikkamana composed in Samvat 1222, (ii) Nandidurgapadavyākhyā composed in Samvat 1226, (iii) the commentary on Jiyakappacunni composed in Samvat 1227, and (iv-viii) the commentaries on Uvangas VIII-XII composed in Samvat 1228.
Yaśodeva Sūri, pupil of Śrīcandra Sūri, pupil of Vīra Gani has commented upon Pakkhiyasutta in Samvat 1180.
Śrītilaka Sūri, pupil of Śivaprabha Sūri has written a commentary on Āvvasaya in Samvat 1296.
Kșemakīrti has completed Malayagiri Sūri's commentary on Kappa in Samvat 1332.
So far as Paiņnagas are concerned, only a few are commented upon. For instance, Bhuvanatunga Sūri2 has commented upon Caüsarana, Āürapaccakkhāna and Santhāraga, Gunaratna upon Bhattapparinnā and Santharaga and Vijayavimala upon Tandulaveyaliya and Gacchācāra.
There are several commentaries on Jambuddīvapannatti. Out of them one is composed by Hiravijaya Sūri in Samvat 1639 and another named as Prameyaratnamañjusā by Sānticandra Gani in Samvat 1650.
Over and above these tīkās on the Agamas there are some more. For instance, in Samvat 15725 (?) Jinahamsa has written a commentary on Ayāra and in Samvat 1583, Harsakula on Suyagada. Further there are Laksmīkallola Gani's
This shows that there is no hard and fast rule that since time of silānka Prākrta narrations got replaced by Samsksta ones in commentaries, though such a rule is
practically laid down by Prof. Leumann in Z. D. M. G. (vol. XLVI, p. 581 ff.). 2. He is a pupil of Mahendra Sūri who revised in Samvat 1294 his guru Dharmaghosa
Sūri's Satapadi. 3. A com. on this was composed before Samvat 1484. 4. The com. on it was composed in Saṁvat 1634. 5. According to Jaina Granthāvali (p. 2) this should be 1582.

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commentary on Āyāra, Dānasekhara Sūri's commentary on Viähapannatti, Vinayahamsa's commentary on Uttarajjhayana etc. Besides these there are some anonymous avacūrnis and avacūris, too. Thus it will be seen that a very great number of commentaries has been written on the Agamas. But several have been lost by this time. Out of them the following may be here tentatively mentioned :
(1-3)Nijjuttis on Sūriyapannati,2 Isibhāsiya and Pañcamangalasuyakkhandha, (4-5) Bhāsa and Cunni on the last of these, (6-8) Cunnis on Nistha, Mahānistha and Jiyakappa, (9) Pādalipta Sūri's commentary on Joïsakarandaga,o (10) Gandhahastin Sūri's commentary on Ayara, (11) Jinabhata's commentary on Avassaya, (12-13) Haribhadra Sūri's commentary on Āvassaya, and one on Pindanijjutti, (14) a commentary on Sūyagada, (15-23) Sīlānka Sūri's commentaries on Angas III-XI,* (24) Malayagiri Sūri's commentary on Jambuddivapannatti, (25) Maladhārin Hemacandra Sūri's tippanaka? on Nandi and (26) a commentary on Ovavāiya. 4
As already noted, Samskrta commentaries on the Agamas are here spoken of as Tīkā. This name is applicable to the Samskrta commentaries to the non-Agamika literature, too. There are other names which both the cases e. g. (1) vrtti, (2) vivrti, (3) vivarana, (4) Vivecana, (5) vyākhyā, (6) varţikā, (7) dipikā, (8) phakkikā, (9) avacūri, (10) avacūrņi, (11) arthalava, (12) aksarārtha, (13) bālāvabodha, (14) pañjikā, (15) tippanaka, (16) paryāya and (17) chāyā. Out of them the avacūri and the following are not big commentaries; but they are more or less explanatory notes.
This finishes the discussion about the commentaries of Āgamas. So I shall now say a few words about those who have written super-commentaries. Kotyācārya is perhaps the 1st amongst them in case we neglect Bhāsas and Cunnis and the extinct Tikās. He has written a Tīkā on Vićeśā, a commentary on
1. See D. C. J. M. (vol XVII, pts. I-III). 2. Quotations from its Nijjutti are given by Devabhadra Sūri in his com. on Sangrahani,
a work of his guru Śricandra Sūri. See Mr. M. D. Desai's work (p. 254) noted on p. 147. 3. He is the author of Kälajñāna, Praśnaprakāśa, Nirvanakalikā etc. 4. See (p. 26) of Malayagiri Sūri's com. on it. 5. Sīlänka Sūri in his com. (p. 1a) on Sūyagada says: "21CITHSHE Fut qen;"
Believing that this com. is not a Cunni, I take it to be extinct. 6. In Catalogue of Mss. at Jeselmere (p. 19) it is said : " Heeft ied" If this
inference is correct, this name should be dropped. 5 7. See D. C. J. M. No. 1099. 8. I have excluded from this list Jinabhadra Gani's com. on Višeśão since there is a Ms.
of this work in Jesalmere. Vide Catalogue of Mss. at Jesalmere (p. 19). * See page 212 of addition. 55 See page 213 of addition. See page 213 of addition.

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an Agama (and there on p. 416 he has styled this Viseśä" as vārtika). Thus his work is a super-commentary on an Agama. In this work he has neither referred to Haribhadra Süri nor to any work of his, even when he had a chance to do so on pp. 142, 237 and 876. So Anandasagara Sūri infers that either Kotyācārya must be his predecessor or his contemporary. On pp. 978-980 there is an exposition of jñāna-Naya and kriya-Naya, and it tallies with one occurring in Haribhadra Sūri's commentary (pp. 488-490) on Avassaya. This coincidence may be due to both of them borrowing from Jinabhata's commentary on Avassaya. Kotyācārya has referred to the Mulațikä of Avassaya in several places e. g. pp. 609, 674, 675, 793, 846 and 855, and this Mülatīkā appears to be none else than that of Jinabhata whom he even mentions. Kotyācārya has hardly mentioned the name of Jinabhadra Gani kṣamäśramana but has mostly referred to him by honorifics. This may be owing to his being a grand-pupil or so. For, he cannot be his direct pupil as can be inferred from the following line occurring on p. 224 :
"भाष्याननुयायि पाठान्तरमिदं... न चेदं भूयसीषु प्रतिषु दृश्यते. "
So he may be Jinabhadra's grand-pupil or so.' He is referred to as an old
183
1. Prof. H. D. Velankar in his Descriptive Catalogue of Sanskṛta and Präkrita MSS. in the Library of the Bombay Branch of the Royal Asiatic Society (vols. III-IV, p. 396; No. 1520) says "According to Hemacandra, Jinabhadra himself with Kotyäcärya had written a com. on his own Bhāṣya. But I take this to be a slip. It may be that his view is based upon the following line quoted by him in No. 1553 from the Catalogue of Mss. at Jesalmere (p. 19):"जिनभद्रगणिक्षमाश्रमणप्रारब्धा समर्थिता श्रीकोट्याचार्यवादि (हरि) गणिमहत्तरेण० "
The full quotation is given as under at the end of a Ms. of a com. on Viseśā" the Ms. which is dated as Samvat 1491 and which is noted on p. 246 of A Descriptive Catalogue of Mss. in the Jain Bhandars at Pattan :
"सूत्रकारपरमपूज्य श्रीजिनभद गणिक्षमा श्रमणप्रारब्धा समर्थिता श्रीकोट्याचार्यवादिगणिमहत्तरेण श्री विशेषावश्यकलघुवृत्तिः '
The word ft in the 1st quotation seems to be added by the late Mr. C. D. Dalal, who probably thought anfe to be a misreading for eft. If so, it is wrong. Prof. Velankar seems to have taken this quotation as coming from the pen of Hemacandra. But, from p. 17 of A Des. Cat of MSS. in the Jain Bhandars at Pattan it appears that it occurs in a MS. of Kotyäcārya's work. Whatever it may be, I am unable to accept his view unless I get a satisfactory reply to each of the following querries:
(i) Does this quotation occur in other Mss? And, if so, what are those Mss ? (ii) Who is the father of this quotation?
(iii) Does the word Samarthita convey the idea of collaboration ?
(iv) If Kotyäcārya had helped Jinabhadra Gani as suggested by Prof. Velankar, they would be contemporaries. And, in that case how can the inference drawn from the line qufa... be reconciled with this view?

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commentator by Maladhārin Hemacandra Sūri in his commentary on Višeśão. So he must be a senior to him at least by about 300 years or so. Anandasāgara Sūri says that since in the time of Haribhadra Sūri Ambā, Kusmāndi and others are mentioned as vidyās and Vidyārāja Harinaikamişin* for mantra whereas Kotyācārya mentions only Kusmāndi vidyā and Hariņaikamiși mantra, the latter must be a predecessor of the former. If this argument is correct, we must assign to Kotyācārya, a datel prior to that of Haribhadra Súri, and in that case there remains no possibility of identifying Kotyācārya with Śīlānka Sūri, the commentator of Āyāra, though so done by Prof. H. D. Velankar in No. 1520.
As regards others who have written super-commentaries in Samskrta, Maladhārin Hemacandra Sūri and Sricandra Sūri may be here mentioned.
Now we may take up the question about the date of Samskrta commentaries of the Jaina canon. But, before doing so we may mention the fact that though it is difficult to exactly define the periods of the various strata underlying the four types of commentaries on the Agamas two of which are often much intermingled, yet it should not be forgotten that they serve “as a' depository of very many ancient, historical or semi-historical traditions on the one hand, and of a great mass of popular narrative themes of the other."2
About the date of the Saṁskṛta commentaries pertaining to Jaina canonical literature it may be safely asserted that they had been composed even before the time of Haribhadra Sūri. If we do not confine ourselves to this Āgamika literature, we can very well point out Vācakavarya Umāsvāti's Bhāsya on his excellent work Tattvārtha as the oldest Jaina Saṁskrta commentary, that has come to our hands. Besides, this Bhasya stands first amongst the Jaina Samskrta svopajña commentaries available at present. Several Jaina authors have written svopajña commentaries to their works written in Prākrta and Samskrta, and so far as the Agamas are concerned only two names viz. those of Bhadrabāhusvāmin and Jinabhadra Gani Ksamāśramana may be mentioned.
The exegetical literature of the Āgamas is not only in Samskrta and Prākrta; for, it is in Gujarātī, too. The Gujarātī commentaries are given
1. Anandasāgara Suri considers it to be the 10th century of Vira era. 2. See A His. of Ind. Lit. (vol. II, p. 484). 3. (1) Candrarsi Mahattara, (2) Haribhadra Sūri, (3) the celebrated polygrapher,
Hemacandra Sūri, (4) Munisundara Sūri, the sahasrāvadhānin and (5) Nyāyaviśärada Nyāyācārya Yaśovijaya Gani may be cited as the Svetambara authors, and Akalanka
and Vidyānandin as Digambara ones. * See page 213 of addition.

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different names such as (1) Tabo, (2) Bālāvabodha, (3) Aksarārtha, (4) Vārtika, (5) Bhasa-tīkā etc. The words Tabbo, Tabā,2 Tabu, Tabanka" and Tabarthas are also used for Tabo, and the last has Stabakārtha for its Samskrta equivalent. It means a small commentary. Words such as Balávabodha need no explanation. There are Gujarātī commentaries for several Āgamas. For instance we have Tabos for Argas III, X and XI, Jambūddīvapannatti, Nirayāvalisuyakkhandha, Mahānistha, Vavahāra, Kappa, Uttarajjhayana, Sadāvassaya, Caüsarana and Aurapaccakkhāna, Bālāvabodhas for Angas I, III and VI, Uttarajjhayana, Sadāvassaya, Santhāraga and Nandi, Aksarärtha for Aurapaccakkhāna and Vārtika for Āyāra and Anuogaddāra.
I have not come across commentaries on Agamas which are written in Hindi, Kannada and such other regional languages of India. So I shall end this topic by noting that the Gujarāti commentaries were composed at best in the 13th century or so when Gujarat became a powerful centre of Jaina activities and when Jaina saints commenced to preach and explain their holy canon in Gujarātī. Anyhow these commentaries cannot be dated earlier than the Gujarāti language itself. Perhaps there must have been some commentaries in Apabhramsa, too, from which the old Gujarātī language is derived. But none seems to be available now.
Up to the time of Vajrasvāmin, there were 4 anuyogas for each of the Agamas. But, since Āryarakṣita Sūri specified the anuyogas for different
1. In the Catalogue of Mss. of the Limbdī Bhandāra, the word Stabbaka is used in this
sense. See pp. 2, 5 etc. 2. This is the designation used by H. T. Colebrooke. See Prof. A. B. Keith's Descriptive
Catalogue of the Mss. in the Library of the India Office (p. 1257). 3. See D. C. J. M. (vol. XVII, pt. I, p. 186). 4. This word occurs in the Ms. (702 c cf 1899-1915, B. O. R. 1) of śāntisāgara's Tabo of
Bandhasamitta. 5. See D. C. J. M. (vol. XVII, pt. I, p. 230). 6. For description of the corresponding Mss. see D. C. J. M. (vol. XVII, pts.I-III). 7. Vacanikā is a name for a Hindi com. usually belonging to a Digambara school which
seems to designate sutra as Kaphi. 8. Pārsvacandra, pupil of Sädhuranta has written a Bālāvabodha on Ayāra. One of its Mss.
is dated as Samvat 1606. 9. It was from the 5th century of the Vikrama era that Jainas had begum to settle in
Gujarat, and by the 12th or 13th century, Gujarat had become a chief centre of Jainism. This is what Muni Kalyānavijaya says in his intro. (pp. 11-12) to the Gujarati translation of Prabhävakacaritra.
HIST.-24

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Agamas, 3 Anuyogas out of 4 for the various Agamas became extinct. Jinaprabha Sūri furnishes us with a specimen' where we see the application of all 4 anuyogas. Vide Anekārtharatnamañjusā (pp. 127-133). These anuyogas may be regarded as exegesis.
The English translations (and the like) of the Āgamas may not be looked upon as forming a part and parcel of the exegetical literature of the Āgamas; but such is not the case with the critical notes thereon. Even then I cannot express any opinion about them as I have not gone through all of them. So I shall simply mention Dr. P. L. Vaidya's editions of the Angas 7 to 9 and 11, the Uvangas II (Part II) and VIII and XII wherein he has given glossary, notes and introduction.
Before I conclude this chapter I may note that Sargahanis are in a sense a type of exegetical literature, and it consists of verses in Prākrta-the verses which are so to say mnemonic. It seems some Sangahanis have got mixed up with their corresponding Agamas. Sangahanīgāhās occurring in Anga V (vide p. 127), Jogasangaha and Padikkamanasangahani are probably some of them. There is Isibhāsiyasangahani. Besides these, as noted on p. 15 there were Sangahanīs for Uvangas, and their authors were Dasapūrvadharas.
1. It is v. 336 of Āvassayanijjutti, and it begins with 73474. 2. Out of them the following may be here noted :
Āyāra and Pajjosaņākappa are translated (in A. D. 1884) into English with introduction, notes and an index by Prof. Jacobi, and they form vol. XXII of S. B. E. He translated in A. D. 1895 Süyagada and Uttarajjhayana on the same lines. This forms vol. XLV of S. B. E. Dr. Rudolf A. F. Hoernle translated the 7th Anga in A. D. 18881890, 41 and Dr. L. D. Barnett the 8th and the 9th Angas in A. D. 1907. Dr. Schubring translated and annotated Dasaveyaliya in A. D. 1932 and Prof. K. V. Abhyankara, too, in the same year. Mr. A. T. Upadhye has translated the 11th Anga with notes etc. in A. D. 1935. Prof. H. B. Gandhi has translated and annotated Rāyapaseniya in A. D. 1938, and Prof. N. V. Vaidya has recently translated some chapters of the 6th Anga.
The latter had translated Angas VIII and IX in 1937. 4 3. This word is used in Pakkhiyasutta (p. 66') and in Pupphiyā (the last sutta). 4 4. This is the inference I draw from sangahanigāhās occurring in Anuogaddāra (s. 130,
p. 145'), Pajjosanakappa (s. 117) etc.
See page 213 of addition. $ See page 213 of addition. $ See page 213 of addition.

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The Jaina contributions are vast, varied and valuable. They have enriched in no small measure the treasures of the Indian literature. But, even then, til recently, their value was not probably realized.' The Jaina contributions have many new things to suggest; but this requires a deep and
1. Prof. A. Weber has said very little about the Jaina literature in his famous Lectures on the History of Indian Literature (2nd German edn., 1876). But that was not his fault; for, it may be ascribed to the state of knowledge at that time. He made up this deficiency by giving a splendid account of the Jaina literature in the "Indische Studien" vols. XVI and XVII (1833-85) and in his Reports on Jaina Mss. in the Royal Library at Berlin (1888-91). He was the very pioneer of the Jaina Studies in Europe.
"The brilliant and much-read book on the Literature and Culture of India by Leopold von Schrader, published in 1887, devotes half a page to the sect of the Jainas without even mentioning anything about Jaina literature."
This is what is said by Prof. Winternitz in The Jainas in the History of Indian Literature published in "Indian Culture" (vol. I, No. 2, p. 143).
History of Sanskrit Literature by the late Prof. A. A. Macdonell, published in 1900 has nothing to say about the Jaina literature.-Ibid., p. 143.
A. Baumgartner in his learned compilation Die Literaturen Indiens und Ostasiens (forming a part of a voluminous Geschichte der Weltliteratur, 3rd and 4th edn. 1902) devotes 4 pages to the Jainas and their literature, and winds up this topic by quoting the following line from E. Washburn Hopkin's Religions of India (Boston, 1895, p. 296 f.) :"The Jainas have no literature worthy of that name."Ibid., p. 143.
R. W. Frazer in his Literary History of India (1898) has well pointed out on p. 310 f., the great influence the Jainas have exercised on the Dravidian literature of the south India but he has nothing to say about Jaina literature and its place in the Samskṛta and Präkṛta literature of India.-Ibid., p. 144.

H. Oldenburg in Die Literatur des alten Indian, published in 1903 disposes of the Jainas in three lines.-Ibid, pp. 143-144.

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

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and preserved it as they have done, perhaps we would not have been in a position to explain some of the forms and words occurring in the Rg-Veda, Suklayajuḥprātisakhya, Atharvasamhitā, Taittirīyasamhitā, Vājasaneyisamhitā, Satapatha Brāhmaṇa, Gopatha Brāhmaṇa, Taittiriya aranyaka etc.1
Now a word about Apabhramśa language. It appears that the Apabhramśa literature consists mostly of the Jaina works, those composed by the non-Jainas being few and far between. Hemacandra Sūri is the Pāṇini of Apabhramsa grammar, and he has quoted several verses from the works of his predecessors. It remains to be ascertained if the following verse occurring in Silanka Suri's com. (p. 107) on Suyagada is found in any of his works :
189
"कोद्धायओ को समचित्तु
काहोऽवणाहिं काहो दिज्जउ वित्त ।
को उग्घाडउ परिहियउ परिणीयउ को व कुमारु
पडियउ जीव खडप्फडेहिं बंधइ पावह भारु ।"
Probably
the following verse, too, occurs in this commentary "वरि विस खइयं न विसयसुहु इक्कसि विसिण मरंति । विसयाविस पुण घारिया णर णरएहिं वि पडंति ॥ " These verses help us to some extent in fixing the period of the origin of Apabhramśa literature, though it may be argued that the very fact that the Addhamāgahī language also known as Arṣa and Ṛṣibhāṣita is defined as one consisting of 18 Desi bhāṣās* distinctly suggests that Apabhramsa is very very old and can be said to have its origin at least as early as the composition of the Jaina canon.
I may now turn to the Samskṛta language. We do not come across any Jaina canonical treatise which is written in Samskṛta; but, if we can believe that the Puvvas were composed in Samskṛta (vide p. 82), their bulk can speak volumes about the Jaina contributions in Samskṛta. But, as these Puvvas are now extinct, I may refer to the Cunnis* and Samskṛta commentaries on the canonical treatises. Just as in the Vaidika mythology, we hear about the Nṛsimha avatāra (the 4th incarnation) of Viṣṇu and about Ardhanarīśvara rupa (form) of Mahadeva, so in the Cunnis almost in every sentence we come across a portion in Prakṛta2 followed by a portion in Samskṛta. This hybrid as some might term it, is probably due to the transitional period when an attempt was slowly but surely being made to compose the Jaina exegetical
1. For illustrations see Païa-sadda-mahanṇava (vol. IV, intro., p. 11). Dr. P. D. Gune's An Introduction to Comparative Philology (p. 192) may be also consulted.
2. At times this presents some features to be had in the Sauraseni language.
See page 213 of addition. See page 213 of addition.

See page 213 of addition. See page 213 of addition.

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canonical literature in Samskrta and not in Prākrta as before. Is there any parallel instance of this type anywhere else ?
Saṁskrta language has been freely and fairly resorted to by Haribhadra Sūri and other saints who followed him, while they were engaged in composing Samskrta commentaries on the Jaina canon. These commentaries and the Samskrta quotations occurring in Cunnis enrich the Samskrta literature.
In the end I may say that the Gujarāti commentaries on the Āgamas are very helpful for the study of the old Gujarāti language.
Intonation - It seems that most of the people are under the impression that intonation is associated with the Vedas only, so far as the Indian literature is concerned. But it is not so; for, in Anuogaddāra (s. 151) we find the word ghosa used while defining this sutta and while indicating as to how it shold be pronounced. This word ghosa meaning udāttādisvaraviśesā occurs in Vavahāra (X), too. In Tattvārtha which is a compendium of a portion of the preachings of Arhat as stated in its Bhāsyakārikā (v. 22) we have in IX, 25, the word ämnāya. It is explained as under in its Bhasya (p. 258) :
"आम्नायो घोषविशुद्धं परिवर्तनं गुणनं, रूपादानमित्यर्थः ।" Siddhasena Gani while commenting upon it observes on p. 258 : "आम्नायोऽपि परिवर्तनं उदात्तादिपरिशुद्धमनुश्रावणीयम्यासविशेषः."
From this it will be clear that udātta, anudātta and svarita are associated with the canonical literature of the Jainas, too; but, strange to say that neither do we come across any Jaina Mss. of these works indicating udātta etc., nor do we find any Jaina saint reciting their holy scriptures by paying attention to udātta etc.
Versified commentaries - A work may be either in prose or in verse. Usually the text is in prose, and at times it is in verse. But, probably a versified commentary is a novelty, and the fact that we have at least two versified commentaries on one and the same text of the canonical literature of the Jainas, is still a greater novelty. For, I do not think that in the Indian literature there is any parallel to this feature of the Jaina literature. $
Synonyms - We have already noticed that egattha is one of the
1. One of them is a Nijjutti and the other a Bhāşa or at times Bhāsās. 2. These occur in Śūdraka's Mrcchakațika (Act I, v. 18, 21, 22, etc.). " See page 213 of addition.

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191
features of Nijjutti, and it should be so; for, otherwise a commentary is not worth the name. A thing or a point gets correctly understood, when synonyms are suggested. This is one of the reasons why even in the original texts we find at times words practically having the same meaning used in one and the same sentence. Some of the Bauddha texts may be cited as parallels. The egatthas of several words are referred to in Chapter VI. To this list may be added egatthas of nikkheva (v. 150), sutta (v. 1743), aņuoga (v. 187) and vihi (v. 208) given in Kappanijjutti above referred to.
Some scholars go to the length of suggesting that the egattha we come across in the Nijjuttis is a progenitor of lexicography. If so, it immensely adds to the value of the canonical literature of the Jainas. I may add that at times the synonyms are purely Desya words, and hence they are very useful for the study of languages of olden India.
Nikkhevas - Nikkheva is another constituent of Nijjutti, and it seems to be a special feature of the Jaina literature. I think it owes its origin to anekāntavāda popularly known as syādvāda. It leaves no room for confusion so far as metaphysical discussions are concerned. For, every object is denoted by a word, and every word is usually seen to be used in four senses viz. naman, sthāpanā, dravya and bhāva. Out of them dravya has further varieties, and they are to be met with, in several Jaina works e. g. Aņuogaddāra (s. 827). Here the word avassaya is discussed, and all the varieties pertaining to it are noticed therein.
Nirutta - Nirukta is an etymological interpretation. It is a name of one of the six Vedāngas, and it contains glossarial explanation of obscure words occurring in the Vedas. It is also a name of Yāska's commentary on the Nighantu;
1. Cf. "HYGTUAHETAMA 2499f4ylor AMAZE
--Haribhadra's com. (p. 176) on Dasaveyaliya. 2. Cf. the following verse of Kappanijjutti :
"बंधाणुलोमा खलु सुत्तम्मि य लाघवं असम्मोहो । सत्थगुणदीवणा वि य एगट्टगणा हवंतेए ॥१७३॥" 3. "सुय सुत्त गंथ सिद्धंत सासणे आण वयण उवएसो । पण्णवणमागमे इय एगट्ठा पज्जवा सुत्ते ॥१७४॥"
In v. 179 the etymology of siddhanta (scripture) is given, and in v. 181-183 4 types
of a scripture are outlined. 4. See Haribhadra Sūri's com. (p. 176) on Dasaveyaliya. 5. The nikkevas of several words have been already noted. So it will suffice if I add that
those of mangala, inda, nandi, suya, sutta, gantha and vayana are treated in Kappanijjutti mixed up with its Bhāṣa in its verses 5, 12-15, 24, 175-177, 178 and 185 resnectively

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but it may be noted that this is not the name given by Yāska himself. This topic of nirukta (Pr. nirutta) is discussed in Anuogaddara (s. 130; p. 150a) etc. Some of the words for which niruttas occur in Nijjuttis are noted by me in Chapter VI. So I shall here simply add that in v. 188 of Kappanijjutti with its Bhāsa, nirutta is defined, and its two varieties viz. sutta-nirutta and atthanirutta are mentioned, and in v. 29-30 of Dasaveyaliyanijjuttil the word ajjhayana is derived. All the extant Nijjuttis more or less indulge in the discussion of niruttas. So it will be a matter of great pleasure, if some one undertakes to collect and co-ordinate them; for, it will be then easy to compare these etymologies with ones discussed elsewhere. This is another instance how the Indian literature gets enriched by Jaina contributions.
Grammar - The canonical literature furnishes us with some grammatical information, which has its own importance, though it does not by any means add to occur stock of knowledge by way of an original contribution. To begin with, Ayāra (II, 4, 1; s. 355) mentions 3 numbers, 3 genders, 3 tenses and 3 persons. Thāna (s. 609) deals with 8 cases and their functions. The pertinent portion occurs almost ad verbatim in Anuogaddāra (s. 128). This latter work notes in s. 130 bhāvappamāna and its 4 varieties viz. sāmāsiya, taddhiya, dhāuya and niruttiya. Under the 1st variety, 7 kinds of compounds are noted along with their illustrations. The 2nd variety is eight-fold. Herein while explaining siloanāma Maladhārin Hemacandra Sūri says that since Sabdaprābhrta is extinct, it is not possible to explain it in its entirety. Under the 3rd variety we have " FERI 101 Te qast" etc., whereas under the 4th we have etymologies attended to e.g. "HET Hf69:" etc. This portion is to some extent in Samskrta which is rather unusual. In s. 123 there is an exposition of genders and the corresponding endings (see pp. 1116-1120), and in s. 124 that of euphony. Verse 325 of Kappanijjutti mixed up with its Bhāsa mentions 5 types of paya - a topic discussed in s. 125 of Anuogaddara, and v. 326, 4 types of payattha such as sämāsiya etc., already noted. In the commentary (p. 3) to v. 2 of this work, it is noted that certain letters and the dual number have no place in Prākrta whereas in the commentary (p. 99) on v. 326, are
1. Haribhadra Sūri in his com. on this work mentions etymologies of some words e. g.
pe (p. 21), faqe (p. 22), afa (p. 23), hu (p. 23) etc. 2. For instance, it is in Prākrta. Bharata's Nātyaśāstra (XVII, pp. 367-369) is another
example of this type; for, it mentions in Prākrita some characteristics of this language. Further the Agamas give us an idea about concord in Prākrita works-a topic discussed by Prof. A. M. Ghatage in his article entitled Concord in Prākrit-Syntax and published
in the "Annals of B. O. R. I." (vol. XXI, pts. I-II, pp. 73-96). 3. "1 ftalaan 3706154 for a fre e at Malaruan fileg 1132411" 4. See Višeśā (v. 3455). It begins with "Tres cianisuj"

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given the names of 7 kinds of compounds along with their examples, 8 varieties of taddhita etc. Kotyäcärya in his commentary (p. 129) on Visesä" quotes a verse1 whereby we learn that in Prakṛta, the dual number is represented by the plural, and the dative case is replaced by the genitive." As noted on p. 161 Anuogaddāra (s. 130) mentions 9 kavyarasas along with their illustrations. Therein the mention of vedanaä as one of the rasas seems to be unique. Incidentally I may state that Thana supplies us with a lot of upamas, and various descriptions occurring in the Agamas show the poetical ability of the authors concerned.
Poetics
--
193
Sutta Leaving aside the 1st suyakkhandha of Suyagada and the 6th ajjhayaṇa of its 2nd suyakkhandha, and several ajjhayanas of Uttarajhyana and some of the Painnagas, we have the rest of the Jaina canon mostly written in prose. They consist of small sentences which are styled as sūtras (Pr. suttas), and this is supposed to have led to every Agama being designated as sūtra. Even Prof. Winternitz uses this terminology; for, he has used the word Ayāramgasutta in his article (p. 147) referred to on p. 206, fn. 17. It
1. Its 2nd foot is quoted by Haribhadra Suri in his com. (p. 1') on Dasaveyäliya. 2. For details see my article Grammatical topics in Paiya to be
3. For details see my article "aaa za" published in Mänasi (vol. VI, No. 1, pp. 19-24).
4. Some of these are noted in the foregoing pages. To these may be added the description of Kacchulla Narada given in Nayadhammakahä (I, XVI; s. 122) and that of a person to be executed occurring in Vivägasuya (II; §37).
5. This word is used in the Indian literature of olden days in various senses :
(i) A short rule, a concise sentence or an aphorism used as an aid to memory. This is what is conveyed by the following verse :
"अल्पाक्षरमसन्दिग्धं सारवद् विश्वतोमुखम् । अस्तोभमनवद्यं च सूत्र सूत्रविदो विदुः ॥" Cf. p. 194, fn. 4. The main idea is to achieve the utmost economy of language that can be had without marring the intended sense.
(ii) A work consisting of pithy sentences e. g. Aṣṭādhyāyī known as Pāṇinisūtra.
(iii) A work having short sentences where the utmost verbal economy is not strictly aimed at. The Pratiśäkhyas, Śrautasutras, Grhyasütras and Dharmasutras are the works which may be cited as instances.
HIST.-25

(iv) A discourse or a sermon. This meaning is applicable to the sacred works of the Jainas and the Bauddhas.
6. I am inclined to believe that this word here means a scripture and not a pithy sentence, though both these meanings are conveyed by this word.
7. It remains to be ascertained as to who was the first to have added the word sutta as a suffix to the name of an Agama. I do not think that the author of the work concerned, has done so.
See page 213 of addition. See page 214 of addition.

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is true that these suttas appear at times as disconnected members of a joint family.' Commentators have tried their level best to show how a subsequent sutta is connected with the preceding one; but, even then this has failed to satisfy some of the modern critics. The nature of some of the suttas is such that the free translation is desirable, and Mr. G. J. Patel in his nivedana (p. 5) to Ayara has already said so, while justifying as to why he has preferred chāyānuvāda to the literal translation. In doing so he has said that the method he has adopted is one approved of by Prof. A. B. Dhruva2. In this very Ayara we find that Prof. Schubring splits up sentences - suttas in a way that differs from one to be noticed in the Agamodaya Samiti edition. So it seems that the suttas are so composed that there is ample space for such differences of opinion. Perhaps this is true not only in the case of the Jaina suttas but also in the case of some of the Bauddha suttas and Vaidika sutras, too.
194
The word sutta is used in special senses in the Jaina canon. One of them is defined as under in Kappanijjutti mixed up with its Bhasa :
"अप्परगंध महत्थं बत्तीसादोसविरहियं जं च लक्खणजुत्तं सुतं अहि य गुणेहिं उववेयं ॥ २७७॥"
From this it will be seen that brevity of expression is only one of the characteristics of a sutta, the others being absence of 32 defects and presence of 8 attributes. These 32 defects are treated in v. 278-281, and the 8 attributes in v. 282. Verses 3103 gives the various etymologies of the word sutta, and they, too, point out the special significance of this word. Verse 285 defines a sutta spoken of by an omniscient being, and v. 315 mentions 3 varieties of sutta from two different stand-points. From one angle of vision, sutta is three-fold viz. sannā-sutta, kāraga-sutta, and payaraṇa-sutta,' and from another it is of two kinds viz. ussaggiya and avaväiya. In the commentary (p. 97) on v. 318, 3 varieties* of a sutra are differently noted. They are utsargasutra, apavadasutra and utsargāpavadasutra. Further, this
1. They can be grouped as has been done by Mr. G. J. Patel in his translation of Arga V. 2. “આયારંગસૂત્રનો આ અનુવાદ સૂત્રકૃતાંગના અનુવાદની માફક છાયાનુવાદ જછે. જૂનાં આગમોની બાબતમાં એ અનુવાદપદ્ધતિ જ વધુ ઉપયોગી છે, એમ આચાર્યશ્રી આનંદશંકરભાઈ જેવા શાસ્ત્રજ્ઞ પંડિતોએ પણ કબૂલ કર્યું છે. 3. सुत्त तु सुत्तमेव उ अहवा सुत्तं तु तं भवे लेसो अत्थस्स सूयणा वा सुवुत्तमिइ वा भवे सुत्तं ॥ ३१०||" 4. "अप्पक्खरमसंदिद्धं सारखं विस्सजोमुहं । अत्थोभमणवज्जं च सुत्तं सव्वन्नुभासियं ॥ २८५॥"
5-7. Ayara (1, 2, 5, 88), Viahapannatti (1, 9, 79) and Namipavajjä are the respective instances of these suttas.
8. By adding vihi-sutta, ujjama-sutta, vannaya-sutta and bhaya-sutta to these 3 varieties we get 7. See Arhatadarśanadipikā (p. 816).
See page 214 of addition. See page 214 of addition. See page 214 of addition.

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commentary adds apavādotsargasūtra to these three and thus notes 4 varieties of a sutta. It also furnishes us with corresponding examples. This exposition of the various varieties of a sutta has its own value, even when it has a parallel in the non-Jaina literature.
The word sutta has several Samskrta equivalents such as supta, śruta, sūkta, sūtra, stotra and stotras. Out of these the last two are here, out of question. And so is the 1st meaning of sūtra out of 3 viz. (i) a prologue of a drama (vide Mohaparājaya 48), (ii) a scripture (vide Țhāna iv, 4) and (iii) a thread. The meaning 'thread' is acceptable; for, it can be construed as thread of tradition - the tradition preserved and perpetuated by a succession of Tirtharkaras.
There are two allegations made by some of the scholars? regarding the word sutta used by the Jainas and the Bauddhas. They are :
(i) The word sutta is used in the loosest sense possible.
(ii) The name sūtra is adopted "for the canonical writings more as a sort of formal counterpoise or set-off against Brahmanism than with a view to imitating the style and modes of expression of the Brahmanical sutra literature."
May I request these scholars and those who hold similar views to go through my exposition of sutta and to pronounce their verdict in this connection after linking it with the Jaina tradition that every sutta was originally associated with 4 anuyogas and that a sutta has got a number of meanings ?4 Incidentally I may add that some of the Brāhmaṇas and Upanisads are said to be loose in style, wanting in compactness and full of
1. A sutta becomes six-fold when two more varieties of it viz. utsargotsargasūtra and
apavādāpavādasūtra, are taken into account along with this. Ibid., pp. 818-819. 2. Prof. Jarl Charpentier is one of them. In his intro. (p. 32) to his edition of The
Uttaradhyayanasūtra he says : "It may further be noted that the term sutra is in reality very inappropriate to the sort of compositions included in the Siddhanta, inasmuch as we usually understand by sutra's the very short and concise compendiums of ritual, grammar, philosophy and other sciences. But sūtra has apparently another sense amongst the Jains and Buddhists, and there is little doubt that it was their purpose in adopting this name rather to contest the claims of their Brahmanical opponents to be solely in possession of real canonical works than to imitate the style and modes of
expression of the Brahmanical sūtra-literature.” 3. See The Daśavaikālikasūtra : A Study (p. 19). 4. Cf. "3774749fecara rea" occurring in Haribhadra Sūri's com. (p. 4°) on Dasaveyaliya.

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dreary repetitions. If so, it is perhaps owing to the mode of the theological style of olden days in India.
Gata-pratyāgata-sūtras2 - one of the striking features of Ayāra is that it consists of a number of gata-pratyāgata-sūtras. They may be roughly designated as samavyāptika-sūtras or double-baralled pithy sentences. These sūtras, though simple, are more than forcible in producing a desired effect on the listener. As specimens I may note the following :
"जे लोयं अब्भाइक्खइ से अत्ताणं अब्भाइक्खइ जे अत्ताणं अब्भाइक्खइ से लोयं अब्भाइक्खइ." (s. 23 & 32) "जे दीहलोगसत्थस्सः खेयण्णे से असत्थस्स खेयण्णे; जे असत्थस्स खेयण्णे से दीहलोगसत्थस्स खेयण्णे." (s. 33) "जे गुणे से आवट्टे; जे आवट्टे से गुणे." (s. 41) "जे अज्ज्ञत्थं जाणइ से बहिया जाणइ." "जे बहिया जाणइ से अज्झत्थं जाणइ" (s. 57) "जे गुणे से मूलट्ठाणे; जे मूलट्ठाणे से गुणे" (s. 63) "जहा अंतो तहा बाहिं; जहा बाहिं तहा अंतो" (s. 94) "जे अणन्नदंसी से अणण्णारामे; जे अणण्णारामे से अणन्नदंसी." (s. 102) "जे पज्जवज्जायसत्थस्स खेयण्णे से असत्थस्स खेयण्णे; "जे असत्थस्स खेयण्णे से पज्जवज्जायसत्थस्स खेयण्णे."(s. 110) "जं जाणिज्जा उच्चालइयं तं जाणिज्जा दूरालइयं "जे जाणिज्जा दूरालइयं तं जाणिज्जा उच्चालइयं" (s. 119) "जे एगं जाणइ से सव्वं जाणइ; जे सव्वं जाणइ से एगं जाणइ" (s. 123) "जे आसवा ते परिस्सवा. जे परिस्सवा ते आसवा." (s. 131)
"जे अणासवा ते अपरिस्सवा. जे अपरिस्सवा ते अणासवा". (s. 131)
Praśnottara paddhati - We are even now in the dark about many things and phenomena. One of the ways to remove this darkness and to aquire the right sort of knowledge is to make an inquiry. This means putting
1. See Mr. M. C. Modi's intro, (p. xxxvii) to his edition of Angas VIII and IX. 2. This is the designation we come across in Silanka Suri's com. (p. 153°) on Ayara. 3. दीहलोगसत्थ means fire; for, दीहलोग signifies vanaspati. Similarly एज (s. 56) means wind.
Words like वसुय (s. 62), आमगंध (s. 88) etc. may be also noted in this connection.

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questions either to oneself or to some one else who can enlighten us on the point concerned. Usually the latter course is easy to be followed. This leads to a formation of praśnottara paddhati-a method adopted and approved of by even the present educational system. In this method, it is necessary to select pregnant questions. It is perhaps a peculiar feature of the Jaina canon that herein we come across entire works embodying such questions. They are Viāhapannatti, Pannavanā, Nandi and Anuogaddāra. Out of them the first comprises thirty-six thousand (36,000) questions.
Ethics-The Jaina ethics2 is not without its specialities. The doctrine of ahiṁsā forms the corner-stone of Jaina ethics, and its treatment and scope hold practically a unique place even when other systems of Indian thought which appreciate the virtue of ahiṁsā, are taken into account. The doctrine of ahimsā is not so simple as it appears. It is a subtle science, and the Jaina pontiffs3 have pointed out its various intricacies.4 Panhāvāgarana (s. 21) mentions 60 synonyms of ahimsă and 30 of hiṁsā in s. 2.
Maxims - It is but natural that in works dealing with religion and ethics, one can easily come across maxims - apopthegms (subhasitas). In the canonical literature we find a lot of them. Mr. G. J. Patel has singled out some of them in his following works :
1. metattareita? STEREY (57 341-14 3erri' srirac) pp. 193-203. 2. weraitetarit 2994 (stat 314 'Paganin' # Errara) pp. 241-250. 3. Teekannt sifaru 34A ( 3Trezet 37417ara) pp. 271-281. 4. WAHISHI SYARI (SîGerda Tahu) pp. 138-146.
The following remark made by Prof. Winternitz in connection with the contents of Uttarajjhayana may be here noted :
1. Indrabhūti and others did so. 2. It appears that this subject has not attracted as much attention of the scholars as it
should, though there are materials whereby a comprehensive treatise can be written in this connection. I know of only three attempts made in this direction. One of them was made by Dr. Charlotte Krause as can be seen from her article An interpretation of Jaina Ethics. I think she has written another article in this connection and it has been published in some standard journal of India. I remember to have read one article in German where the Jaina view about ethics was compared with the Zoroastrian one;
but I am not in a position at present to specify the source. 3. See Arhatadarśanadīpikā (pp. 835-849). 4. See Viāhapannatti (1, 8; 68), Dasaveyāliyanijjutti (v. 45) and Haribhadra Sūri's com.
(pp. 246-25") on this last work.

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"We find here many sayings which excel in aptitude of comparison or pithiness of language. As in the Sutta-Nipāta and the Dhammapada, some of these series of sayings are bound together by a common refrain. - A His. of Ind. Lit. (vol. II, p. 467).
Metaphysics - It is a well-known fact that the theory of karman plays an important part in the Jaina metaphysics and ethics as well. It has engaged the attention of several Jaina authors who have developed it into a science. This has been possible in view of the various particulars pertaining to this theory being dealt with in the Agamas such as Thāna (II, 4; s. 105; IV, s. 268; & VIII; s. 596), Samavāya (s. 51, 52, 58, 69 & 97), Viāhapannatti (I, 4, 1; VI, 3, 4-5; VI, 9, 1; & VIII, 10, 7), Kammapayadi-pähuda, the 8th Puvva, Pannavaņā (XXIII-XXVII) and Uttarajjhayana (XXXIII).
Logic - By logic I mean pure logic having only one category viz. pramāṇa which, of course, touches upon other categories as far as they are necessary for its proper elaboration. Thus the doctrine of the nature and salvation of the soul has no direct place in this pure logic. So far as the Jainas are concerned, their logic deals with 3 topics viz. pramana, naya and niksepa. The latter two topics are the special features of this logic. In Thāna (VII; s. 552), Anuogaddāra (s. 152) and Viseśão (v. 2180-2278) there is a description of naya and its 7 kinds.
Pramāņa or valid knowledge is classified in Thāņa (IV, 3; s. 338'), Viahapannatti (V, 4; 192) and Anuogaddāra (s. 144; pp. 211"-21942). The word heü (Sk. hetu) is used in Thāna in 2 senses viz., pramāna4 and reason
1. " fog qura, À 046-471 37THU 19 THI" 8. Herein pramana is said to be four-fold : pratyaksa, anumana, aupamya and agama. Out
of these pratyakșa has two varieties viz. indriya-pratyaksa and no-indriya-pratyaksa. The former has 5 sub-varieties and the latter 3. Anumana is of 3 kinds : pūrvavat, śesavat and drstisādharmyavat. Out of these, the 2nd is of 5 types and the 3rd, of two types. Aupamya has 2 varieties, each of which has 3 sub-varieties. Agama is of 2 kinds and of 3 kinds as well. In v. 25-27 of Kappanijjutti, there is a discussion about pratyaksa and paroksa pramānas. Viseśā (v. 95) says that inferential knowledge is absolutely paroksa, avadhijñāna etc. absolutely pratyaksa, and one based upon sense-organs and mind
sāmvyavahāri-pratyakşa. 3. Hemacandra Suri in his com. (p. 213-p. 213b) on Anuogaddāra has discussed the
characteristics of a hetu. While doing so he has quoted several verses one of which is
ascribed to Nyāyavādin Purusacandra by him. 4. See fn. 1.

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inference based on reason.' The word heu occurs in Dasaveyäliyanijjutti2, too. In its v. 86, it is said to be four-fold. Several terms of debate occur in Suūyagada. They are : pakkha (a party), chalas ( a quibble ), viyakkā' (speculation) and takka' In Thāna (s. 338) we come across the word nād (Sk. jñāta) meaning an example. It is there divided into 4 kinds, each having 4 varieties. Further this Anga enumerates 6 expedients employed in a hostile debate or debate a l'outrance', and it enumerates 10 defects of a debate." In Dasaveyāliyanijjutti (v. 137)" are mentioned 10 members of a syllogism, and in v. 138-148 is given a demonstration of this syllogism as applied to ahimsā.
199
Syadvāda Syadvāda having anekantavāda etc., for its synonyms, is a key-note of Jainism. So it is no wonder, if we find several references pertaining to it in the canonical and non-canonical philosophical works of the Jainas. The word aneganta occurs in mahānisīha as can be seen from its quotation in Upadeśaratnakara of Munisundara Suri (B. O. R. I., No. 1263 of 1884-87). The word siyā (Sk syāt) is found in Jivajivābhigama (s. 125 ) and Anuogaddāra (s.142), and the word syādvāda occurs in Hemacandra's commentary (p. 266 ) on Anuogaddāra. The origin and usage of syādvāda can be traced
1. अत्थि तं अत्थि सो हेऊ १, अत्थि तं णत्थि सो हेऊ २, णत्थि तं अत्थि सो हेऊ ३, णत्थि तं णत्थि सो हेऊ ।" (IV, 3; s. 338 ). Herein one can see the germs of a syllogism.
2. “जिणवयणं सिद्धं चैव भण्णए कत्थई उदाहरणं आसज्ज उ सोयारं हेऊ वि कर्हिचि भण्णेज्ज ॥४९॥" 3. "अहवा वि इमो हेऊ विन्नेओ तत्थिमो चउविअप्पो । जावग थावग वंसग लूसग हेऊ चउत्थोउ ॥८६॥" 4-5. "इमं दुपक्खं इममेगपक्खं आहंसु छलाययणं च कम्मं ॥ " – 1, 12, 5.
6. " एवमेगे वियक्काहि नो अन्नं पज्जुवासिया । अप्पणो य वियक्कार्हि अयमंजू हि दुम्मई ॥२१॥”–I, 1, 2 "एवं तक्काइ साहेन्ता धम्माधम्मे अकोविया । दुक्खं ते नाइतुट्टेन्ति सउणी पंजरं जहा ॥२२॥ – 1, 1, 2
7.
8. " चउव्विहे णाए पण्णत्ते, तं जहा- आहरणे, आहरणतद्देसे, आहारणतद्दोसे, उवण्णासोवणए" (s. 338). Cf.
Dasaveyāliyanijjutti (v. 53 ).
9. "छव्विहे विवादे पण्णत्ते, तं जहा ओसक्कतित्ता, उस्सक्कइत्ता, अणुलोमइत्ता, पडिलोमइत्ता भइत्ता भेलतित्ता ।"
Thāna (VI; s. 512)
10. " दसविहे दोसे पण्णत्ते,
तं जहा
तज्जायदोसे, महभंगदोसे, पसत्थारदोसे, परिहरणदोसे ।
सलक्खण-कारण- हेउदोसे, संकामणं निगाह वत्थुदोसे ॥"
11. "ते उ पत्र विभत्ती हे विभत्ती विवक्ख पडिसेहो । दिट्टंतो आसंका तप्पडिसेहो निगमणं च ॥१३७॥ "
12. In v. 50, a syllogism having 5 members is referred to. These members appear to be the same as pratijñā, hetu, udaharana, upanaya and nigamana mentioned in Gautama's Nyayasutra (1, i, 32).
13. For a tentative list of sources dealing with syadväda see my intro. (pp. xi-xii) to Anekantajayapatäkä (vol. 1) published with two commentaries. (G. O. S.)

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in Viāhapannatti (V, &, 1) where it is said : "424144 u vjà vufa aufa fla तं तं भावं परिणमति ? गोयमा । सिय एयति, वेयति जाव परिणमति, सिय णो एयति जाव णो aftupefa". Another passage occurring in this Anga (s. 318) may be also noted: " al lui fa 37alut at."
Saptabhangi - We notice the three fundamental Bhangas which lead to seven on further investigation, in the following lines of the 5th Anga :
__ "गोयमा ! अप्पणो आदिढे आया, परस्स आदिट्टे नो आया, तदुभयस्स आदिढे अवत्तव्वं आताति a un alfa 21"
Parallels in non-Jaina Literature* - Just as the word tripitaka and its Pāli equivalent occur in the Bauddha literature so do the word ganipitaka and its Prākṣta equivalent tipitaka ganipidaga in the Jaina literature. This ganipidaga is twelve-fold inasmuch as it consists of 12 Angas. Out of them Āyāra may be compared with the Vinayapitaka of the Bauddhas, and Thāna and Samavāya, with their Anguttaranikāya. Further, the stories pertaining to the fructification of merit and demerit which are embodied in Vivägasuya may be compared with Avadānašataka and Karmaśataka of the Bauddhas. Similarly the Paësi-Kesi dialogue occurring in Rāyapaseniya has a parallel in the Pāyāsisutta of the Dighanikāya Nr. 23. In this connection Prof. Winternitz says in The Jainas in the His. of Ind. Lit. (p. 147) :
"The original may in this case be the Jaina dialogue, but it is also possible that both have to be derived from an older Itihāsa-samvāda, forming part of the ancient ascetic literature."2
All the Cheyasuttas such as Nistha etc., have almost the same contents as we meet with under the name of vinaya in the Bauddha literature. Just as Pajjosanākappa deals with the life of Lord Mahāvīra, so does Lalitavistara, a Bauddha work so far as the life of Lord Buddha is concerned. The famous saying of King Janaka of Mithilā (after he had adopted asceticism) viz. 'How boundless is my wealth as I possess nothing ! When Mithilā is on fire, nothing
1. Cf. "37791 go f uit, FHI 3770" —Anga V 4 2. Prof. Winternitz in The Jainas in the His. of Ind. Lit. (p. 145, fn.) says :
"If I am not mistaken, e. Leumann (2. D. M. G. 48, 1894, p. 65 ff.) was the first to speak of a 'Parivrājaka Literature', though not quite in the same sense as I use the term 'Ascetic Literature'. See my lecture on 'Ascetic Literature of Ancient India' in Some
problems of Indian Literature (Calcutta University, Press, 1925), p. 21 ff.” * See page 214 of addition. $ See page 214 of addition.

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that is mine will be burnt,' occurring in the Mahabharata (XII, 178, 2) is found in the Jātaka Nr. 539 g. 125 and has a parallel in the Uttarajjhayana (IX), a work about which Prof. Winternitz remarks: "from a literary point of view perhaps the most interesting book." The legend of King Nami where the ascetic ideal is contrasted with that of the ruler and the warrior is noted by Jarl Charpentier in Studien zur indischen Erzählungsliteratur I, Paccekabuddhageschichten (Uppasala, 1908) and Z. D. M. G. (vol. LXVI, 38ff.). Ajjhayana XII has a counterpart in the Mätańgajātaka Nr. 497 as shown by Charpentier in Z. D. M. G. (vol. LXIII, 171 ff.) whereas the legend of Citta and Sambhūta occurring in ajjhayana XIII has been long ago compared with Jātaka Nr. 498 by Prof. Leumann.2
201
Ascetic Literature - This is the terminology coined by Prof. Winternitz, in view of his having noticed in Bauddha texts Samanas and Brāhmaṇas, and in Aśoka inscriptions Samana-bambhana and on finding Megasthenes making a clear distinction between Brāhmaṇas and Śramaņas. He notes the following characteristic features of this literature in The Jainas in the His. of Ind. Lit. (p. 145) :
"It disregards the system of castes and āśramas; its heroes are, as a rule, not gods and Rsis, but kings or merchants or even Südras. The subjects of poetry taken up by it are not Brähmaṇic myths and legends, but popular tales, fairy stories, fables and parables. It likes to insist on the misery and sufferings of Samsara, and it teaches a morality of compassion and Ahimsa, quite distinct from the ethics of Brahmanism with its ideals of the great sacrificer and generous supporter of the priests, and its strict adherence to the caste system."
The ballad of King Nami (Uttara° IX) and the legend of Citta and Sambhūta (XIII) are specimens of the ascetic literature. Many verses of the
1. "In many cases verses and Itihasa-samvadas of the Mahabharata have actually been traced in Päli Gäthäs, and in Jaina book. A very remarkable example of the latter is the fine dialogue between a father and his son in the Mahabharata, XII 175 (repeated XII, 277), which occurs also-with variants in the Märkandeya-Purana, X ff., in the Buddhist Jätaka (Nr. 509 in Fausböll's edition), and again in the Uttarajjhayaṇasutta (Adhy, XIV) of the Jainas."-The Jainas in the His. of Ind. Lit. (p. 146) 2. See Wiener Zeitschrift für die Kunde des Morgenlandes (V, 111 ff.; VI, I ff.)
3. In Jaina works, too, we come across Samana and Bambhana (vide Suyagaḍa I, 6, 1; II, 6, 4 & 12), and Lord Mahävira himself is at least four times addressed as Bambhana. Vide the ending verse of each of the 4 uddesas of Ayāra (IX).
4. Many pieces of ascetic poetry are found in the Mahabharata, specially in its XIIth parvan. Out of them may be singled out the beautiful itihasa-samvada of Jajali and Tuladhara (261-264) where Tuladhāra the shopkeeper of Benares, teaches the Brahmana Jajali, 'the eternal religion of love'. For other instances see The Jainas in the His. of Ind. Lit. (pp. 145-146).
See page 214 of addition.
HIST.-26

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

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stories handed down in the books of the Bauddhas.". p.9.
These remarks and one made by him on p. 11 goad me to say that the narrative literature embodied especially in the Cunnis and Tīkās of the Āgamas deserves to be specially studied by one who wants to have a complete picture of world-sociology in general and Indian sociology in particular. I may add that Angas VI and VII furnish us with materials whereby we can prepare articles like Occupations and Professions as seen in the Rāmāyana. They supply us with specimens of short stories.
Music - The seven svaras of the musical scale or gamut are mentioned in Thāna (VII). These along with their sthānas, the birds and beasts that utter these notes, the musical instruments which give rise to these notes, the advantages occurring from singing particular svaras, 3 grāmas, 21 mūrcchanas, and the art of singing are dealt with in Anuogaddāra (s. 127).* Further Abhayadeva Sūri in his com. (p. 6596) on Viāhapannatti (XV; s. 539) notes gītamārga, the pertinent line being "Frit itaunt-TRITTENUTE H OT" |
Staging of dramas - In Rāyapaseniya (s. 24) we come across the staging of a drama in 32 ways. Out of them, some of the poses produce an appearance of some of the letters - a feature hardly to be found elsewhere in the staging of any drama. In Nemicandra Sūri's commentary (p. 196') on Uttarajjhayana (XIII), there is mention of a natyavidhi named Mahuyarīgiya,
Erotic - It may sound strange that the Jaina canon which ought to discuss and define religion pure and simple, contains an exposition of erotic elements. But this can be explained on the ground that a novice is as much in need of being told what he ought to refrain from as he is in need of being told what he ought to indulge in. So erotic discussions do deserve to be treated. Even names of standard works of this science deserve mention in the canonical treatises, and this is exactly what we find in Anuogaddāra (s. 41) and Nandi (s. 42). Even the Dasaveyāliyanijjutti (v. 259-262) furnishes us with some materials in this direction. Four types of kāma are treated in Thāna (IV, 4; s. 357), and a detailed exposition of sexual indulgence is given in Thāna (s. 116, 122 & 123), Viāhapannatti (VII, 7; s. 289), Pannavaņā (XXXIV) etc.
Mathematics - In 1923 I was given a Research grant by the University of Bombay to carry on research on "Jaina Mathematics”. The various results 1. This is an article by Mr. P. C. Dharma, M. A., L. T., and it is published in the Annals
of B. O. R. I. (vol. XIX, pt, II, pp. 127-146). 2. Names of some of the musical instruments are given in, Viāhapannatti (V, 4, 1),
Rayapaseniya (s. 23), Malayagiri Sūri's com. (p. 26) on Nandi etc. * See page 214 of addition.

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then arrived at have been dealt with at length by me in the intro. (pp. i-xlvii) to Ganitatilaka. So I shall here mention only a few points :
(i) Viāhapannatti (s. 90) and Uttarajjhayana (XXV, v. 7, 8 & 38) inform us that knowledge of Sarkhyāna and jyotisa is one of the main accomplishments of a Jaina saint.
(ii) Geometry is spoken of in Süyagadanijjutti (v. 154) as the lotus of Mathematics.
(iii) Bhangas are likely to remind a student of Mathematics of 'Permutations and Combinations'. They are mentioned in Thāna (X; s. 716), and their two varieties are noted and explained by Abhayadeva Sūri in his com. (p. 478b) to this Anga. Sīlāňka Sūri in his com.2 (p. 90) to Sūyagadanijjutti (v. 28) has given us 3 verses3 which supply us with 3 rules. The first verse enables us to determine the total number of transpositions which can be made when a specific number of things is given, whereas the other two help us in finding the actual spread of representation. The problem known as Gāngeya-bhanga and treated in Viahapannatti (IX; s. 372-374) may be specially mentioned as one of the typical problems connected with this branch of Mathematics.
(iv) Thāņa (X; s. 747) mentions 10 kinds of calculation which are differently interpreted by different scholars.
(v) Thāņa (II, 4; s. 95), Sūriyapannatti (VIII, 29; p. 864), Jambuddivapannatti (s. 18) and Anuogaddāra (s. 137) give us names of notational places, the last being Sisapaheliyā which stands for (84 lacs) 28 years, but which according to Joisakarandaga (v. 64-71) stands for (84 lacs) 36 years.
(vi) Uttarajjhayana (XXX, v. 10, 11) furnishes us with the names of powers 2, 3, 4, 6 and 12, whereas Anuogaddāra (s. 142) deals with successive squares and square-roots.
(vii) 21 kinds of numbers are treated in Anuogaddāra (s. 146). In this connection Dr. Bibhutibhusan Dattas says :
1. This is edited by me with the com. of Simhatilaka Sūri, and it is published in
Gaekwad's Oriental Series as No. LXXVIII. 2. In this com. (p. 3175) there is mention of Sīmandharasvamin. He is a Tirthankara living
in Mahāvideha kşetra according to the Jaina belief. 3. See my intro. (p. xiii) to Ganitatilaka. 4. Visesa (v. 942-943) gives us a method of working out anānūpūrvi, leaving aside
pürvānupūrvi and paścānupūrvi, a subject pertaining to bhangas.

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"It will be noticed that in the classification of numbers stated above, there is an attempt to define numbers beyond Alef-zero....The fact that an attempt was made in India to define such numbers as early as the first century before the Christian era, speaks highly of the speculative faculties of the ancient Jaina mathematicians." The Jaina School of Mathematics (p. 142) published in "The Bulletin of the Calcutta Mathematical Society" (Vol. XXI, No. 2, 1929).
(viii) Anuogaddära (s. 131) supplies us with various tables of measurement which can be compared with those given in Kautilya's Arthaśästra and elsewhere. Further, these tables incidentally throw light on the history of Magadha.
(ix) Viahapannatti (XXV, 3; s. 724-726), Anuogaddāra (s. 123 & 144) and Suriyapannatti (s. 11, 25 & 100) supply us with names of several geometrical figures, plane and solid as well.
(x) Viahapanṇatti (s. 91), Jiväjiväbhigama (s. 82 & 109) and Suriyapannatti (s. 20) furnish us with values of 11.
(xi) Suriyapannatti' and Joïsakarandaga supply us with astronomical knowledge. Prof. Weber observes:
"That not only do the astronomical works of Jainas furnish information. about the conceptions of a religious sect but may, if rightly investigated, yield valuable material for the general history of Indian ideas."
(xii) Visesä (v. 351-372) provides us with a chapter on sound (accoustics) and Punnavana, with that of light (optics) subjects coming under the class of Applied Mathematics.
(xiii) It may be that the 3 Prākṛta verses quoted by Bhaskara I in his commentary on v. 10 of the Ganitapada of the Aryabhatiya of Aryabhata I, may be belonging to some extinct Agama."
(xiv) Räjäditya (1120 A. D.) has written Jaina-gaṇitasütrodāharaṇa.' It
1-2. These two works along with Lokaprakasa (pt. IV) were found very useful in understanding the knotty points of Vedānga-jyotisa. So says Mr. B. R. Kulkarni in his article entitled “ऐतिहासिक दृष्टिसे प्राचीन जैन वाङ्मयका महत्त्व और उसके संशोधनकी आवश्यकता" and published in Jainasatyaprakāśa (vol. VI, No. 11, pp. 418-420).
3. See "Sacred Literature of the Jainas" (I, p. 372 and II, p. 574 ff.), and "Indian Antiquary" (XXI, p. 14 ff.).
4. See Dr. B. Datta's article entitled as A lost Jaina treatise on Arithmetic and published in "The Jaina Antiquary" (vol. II, No. 2, pp. 38-41, September 1936).

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may be that the examples given here may have something to do with the Āgamas and their exegis.
Alchemy - The first verse of Dasaveyaliya mentions the process of preparing gold.2 Verse 336 of Avassayanijjuti does the same.
The science of medicine - Some topics dealing with this subject have been already dealt with (vide pp. 136-137). So it now remains to add that Thāna (VIII; S. 611) gives us names of the 8 kinds of Ayurveda, and Viāhapannatti deals with the medicinal proporties of certain articles of food.
Modern branches of knowledge - Pannavanā provides us with information pertaining to metaphysics and Physics, and Nandi regarding psychology and logic. Jivājīvābhigama gives us some information about geology. Jambūddīvapannatti gives us an idea about cosmology, in its own way. Elements of chemistry can be gleaned from Pannavaņā which deals with ontology, too. As regards biology, at least some information can be gathered from Panhāvāgarana (s. 3), and Dasaveyāliya (II, 64; IV; V, 1, 70, and 73; V, 2, 14, 16, 18 and 20-24; VI, 64; IX, 1, 4; IX, 2, 1; and IX, 1)s. In Anga V. (s. 324) names of certain trees are given, and in s. 274, food of trees is discussed. In Pannavanā (I, s. 19-26) several items pertaining to vanaspati are mentioned. In Āyāra (s. 47) it is stated that the organism of vanaspati is akin to that of humanity. Its s. 54 mentions a number of motives which lead to the destruction of the trasa and its s. 49 the 8 varieties of trasa
Palaeography - It was in 1936 that I was given a Research grant for Jaina Palaeography. The results arrived at by me in this connection have been embodied in two papers“ : (i) Outlines of Palaeography with special reference to Jaina Palaeographical data and their evaluation and (ii) The Jaina manuscripts.
1. See my intro. (p. x) to Ganitatilaka. 2. See Appendix III of my translation of Caturvimsatiprabandha. In Appendix I
Gāhājuyalathui of Padalipta Sūri is given along with its avacūri. The latter interprets
this hymn whereby a base metal can be turned into gold. 3. See pp. 107, 125, 126. 4. This notes two types of serpents Gandhana and Agandhana. In the 5th Anga (XV; S.
547) there is a reference to a kind of serpent known as Drstivisasarpa. He is alluded
to in Kumāravālapadiboha, Abhayakumaracaritra and Seübandha (IV, 50). 5. For details see my article "sigura
c a faraght T 376 31TH 3Tach" published in Citramayajagat (p. 248, Dec. 1932). 6. Both of these papers are published in "The Journal of the University of Bombay, the
corresponding numbers being vol. VI, pt. 6, May 1938 and vol. VII, pt. 2, September 1938.

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Some of them are :
(i) The word leha occurs in Samavāya (LXXII), Uvāsagadasā (s. 7), Pajjosaņākappa (s. 210) and Jambūddīvapannatti (s. 30).
(ii) Samavāya (XVIII) supplies us with a list of 18 lipis. Punnavanā (s. 37) gives us practically the same list ad verbatim. But Hemacandra's commentary (p. 256) on Visesāo gives altogether a different list of 18 lipis. A third type of the list is furnished by Kalpadrumakalikā (p. 203).
(iii) Samavāya (LXVI) notes 46 letters of the Bambhi (Brāhmī) script; but Abhayadeva Sūri is not in a position to say for certain as to which these 46 letters are.
(iv) Shapes of some of the letters in different scripts are recorded in the canonical literature. For instance shapes of ta and tha are noted in the commentary (p. 256) on Visesā, those of dha and na by Malayagiri Sūri in his commentary (p. 188a) on Nandi and those of ca and dha by him in his commentary (p. 464) on Avassaya, that of ma in the Puskarasāri lipi in the Cunni on Kappanijjutti (v. 44) etc.
(v) Five types of Mss. are mentioned in Thāna (IV, 2), Nisthavisehacunni, Haribhadra Sūri's commentary (p. 25) on Dasaveyāliya etc.
(vi) Rāyapaseniya (s. 43) furnishes us with a list of nine materials associated with writing.
Educational topics - These are discussed in the canonical literature, and they have been treated by me in J. S. E., prepared in connection with the Research Grant given to me in 1938. So I shall here note only a few points:
(i) Five types of svādhyāya are referred to in Țhāņa (s. 465).
(ii) When is artha to be taught and in what manner ? This is discussed in Nandi (s. 59).
(iii) A curriculum for the study of the Jaina scriptures is furnished by Vavahāra (X).
(iv) A question of the relative importance of jñāna and kriyā is treated in Anuogaddara (s. 152) etc.
(v) 29 types of pāpaśruta are mentioned in Samavāya (s. 291).
1. My article A detailed Exposition of the Nagarī Gujarati and Modi Scripts partly published
in the Annals of B. O. R. I. (vol. XIX, pt. I) and "%ld Hat CASE45, avaleru stell 2442 [LAL" published in 6 instalments so far, in the "Forbes Gujarati Sabha Traimāsika", may be also consulted.

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(vi) The oral transmission of knowledge and prohibition of books for some time and the permission given later on are already referred to on p. 56.
Ethnology - Several tribes are noted in the Jaina canon. Vide pp. 129, 131 and 140. Characteristics of Arya and Mleccha along with their varieties are noted in Pannavanā (1, 37), and 7 varnas and 9 varnāntaras in Ayaranijjutti (v. 18-27). Incidentally it may be mentioned that in Anga VI (s. 18) there is a reference to 18 senippaseņīs, and in Prameyaratnamañjüşā (p. 193) names of 18 śrenis (guilds ?) are given. Further, several types of hermits are mentioned in Ovavaiya (s. 39) and Pupphiyā (pp. 25-26") etc. Several heterodox schools are referred to by Sīlānka in his commentary on Suyagada, and heretical works, in Anuogaddara and Nandi. fi
Foot-wear and outfit - Five types of foot-wear to which a Jaina saint may resort to, under extra-ordinary circumstances are mentioned in Ayara. The out-fit of a Jaina monk and that of a Jaina nun, too, are dealt with in Ohanijjutti etc.
Nautical - In Siddhasena Sūri's Cunni (p. 11) on Jiyakappa four types of ships are mentioned.? In Anga VI we come across several terms connected with a ship, its movement etc. For instance, in VIII (s. 69) we have :
O lafort, IACEVI HEC137, a, opOEIER, CET, 973 and . In IX (s. 80) there are sau façoiak, Afo, 44, RUT, Tucs and any and in XVII (s. 132) 1437 and 1979.
Water - In Ohanijjutti (v. 33) water is said to be of 4 types accordingly as it flows over (i) a stone, (ii) mud which is heel-deep, (iii) sand and (iv)
1. “एगुणतीसइविहे पावसुयपसंगे णं पन्नत्ते, तं जहा-भोमे १ उप्पाए २ सुमिणे ३ अंतरिक्खे ४ अंगे ५ सरे ६ वंजणे
७ लक्खणे ८; भोमे तिविहे पन्नत्ते, तं जहा-सुत्ते वित्ती वत्तिए, एवं एक्कक्कं तिविहं २४; विकहाणुजोगे २५ विज्जाणुजोगे
२६ मंताणुजोगे २७ जोगाणुजोगे २८ अण्णतित्थयपवत्ताणुजोगे २९ ।" 2. In Suyagada (1, 3, 3, 18) a hill-tribe named Tankana is mentioned. 3. For details see my article Ethico-religious classifications of mankind as embodied in the
Jaina Canon. It is published in the Annals of B. O. R. 1. (vol. XV, pts. I-II, pp. 97-108). 4. These names differ from those given in two ways by Virasena in his Dhavală (pt. I, p.
57), a com. on Khandasiddhānta. 4 5. For details see p. 593 of Padmānandamahākāvya (G. O. S.). 6. See also Haribhadra Sūri's com. (p. 25') on Dasaveyaliya. 7. In Sirisirivālakahā (v. 381-383) names of some of the varieties of ships are given. 4 See page 214 of addition. 4 See page 214 of addition.

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deep mud. In the subsequent verse which really belongs to its Bhāsa, water which is as deep as half the thigh, is spoken of as sanghatta and one having a depth equal to that of a navel, leva
Stick – In Ohanijjutti (v. 730) measures of mis, famíg as and face are mentioned whereas in its v. 731-738, different kinds of the former are described.
Lullaby - Its specimen is given by śīlānka Sūri in his commentary (p. 1196) on Sūyagada (I, 4, 2, 17). It runs as under :
"सामिओ सि णगरस्य य णक्कउरस्य य हत्थकप्पगिरिपट्टणसीहपुरस्स य उण्णयस्य य निन्नरस य कुच्छिपुरस्य य कण्णकुज्जआयामुहसोरियपुरस्स य."
Amusements etc.—Veha, a kind of gambling is referred to in Süyagada (I, 9, 17) and gotthi (a club) in Nāyādhammakahā (XVI; s. 114). Several festivites are noted in Rāyapaseniyasutta (s. 54). In the end I may say that it is possible to multiply instances in support of what I have said here, and that comprehensive intellects can throw ample light even in other directions than those I have aimed at. So I end this topic and this work, too, by reproducing the words of Dr. Barnett :
"Some day when the whole of the Jaina scriptures will have been critically edited and their contents lexically tabulated, together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature."
het en was het in der
1. See his intro. (p. ix) to Argas VIII and IX.
HIST.-27

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si *
indicates addition in the text matter. indicates addition of the footnotes.
Page Mark 40 4 On seeing that H1415415 TERRA 315 3ft occurs in Antagadadasă (12, 89),
Vivāgasuya (212), Nirayāvaliyā (71, 72, 186) etc., and on taking into account Āvassayanijjutti, Jīyakappa and its Cunni (p. 5) and Dasaveyāliyanijjutti, Dr. A. M. Ghatage, in his article The Title Müla-sūtra published in "The Jaina Vidyā” (vol. I, No. 1, July 1941) remarks on p. 11 :
"The expression mülasūtra, therefore would mean 'the texts which are to be studied at the beginning for the 'svādhyāya?” For further details see
addition for p. 140, 1. 21. 61 4i It may be that originally, there was an episode with different characters but
the names of these characters were modified, the episode however, remaining
the same as is possible since the history repeats itself many a time. 77 * See “ājīvaka sect-A New Interpretation" by Prof. A. S. Gopani published in
"Bharatiya Vidyā” (vol. II, pt. II, pp. 201-210 and vol. III. pt. I, pp. 47-59). 79 * According to Sirisirivālakahā, the description of Siddhacakra given in its
verses 196-206 is based upon the 10th Puvva. 81 4 foafat occurs in Viāhapannatti (XV, s. 1). Abhayadeva Sūri explains it as
"निर्मूथयन्ति-पूर्वलक्षणश्रुतपर्याययूथान्, निर्धारयन्ति, उद्धरन्तीत्यर्थः" 114 4 The late Prof. Madhav T. Patvardhan has discussed the Vaitālīya metre of
several verses of Sūyagada in his Chandoracanā (pp. 107-108). 118 4 Mr. G. J. Patel must have seen at least some of these articles and must
have come to a certain decision. I do not know what it is. It may be however inferred from the following lines occurring in his work ŚrīMahāvīrakathā (p. 388) published very recently :
હું હમણાં કાંઈ મરણ પામવાનો નથી. હજુ તો હું બીજાં ૧૬ વર્ષ જીવવાનો છું. માટે તું મેંઢિક નગરમાં રેવતી નામે ગૃહપત્ની છે તેને ત્યાં જા. તેણે મારે માટે રાંધીને ભોજન તૈયાર કરેલું છે. તેને કહેજે કે, મારે તે ભોજનનું કામ નથી. પરંતુ તેણે પોતાને માટે જે ભોજન તૈયાર કરેલું E, a HR HÈ LES 2419."
Here he has changed his original translation as can be seen from the

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omission of certain words which according to him conveyed flesh-eating. 125 41 Dr. Amulya Chandra Sen has composed A Critical Introduction to the
Panhāvāgaranāim the Tenth Anga of the Jaina Canon; but as I have not
come across it, I cannot give any details. 140 * Keeping in mind the meanings of mūlaguna and uttaraguna and mūlaprakrti
and uttaraprakrti, Dr. A. M. Ghatage contrasts uttarāddhyayanāni with mülāddhyayanāni and says:
"The first expression should mean the latter group of chapters as contrasted with an earlier group of chapters. That they may refer to the two books Daśavaikālika and Uttaradhyayana is probable from the fact that both of them are divided into ajjhayanas or addhyayanas. Not so the first book of this list. The six Avaśyaka tracts are only known by the name sūtra and they can be only referred to by an expression like mūlasutra.
To conclude, it may be suggested that the expression mūlasūtra 'sūtra texts to be studied at the beginning of the svādhyāya' referred to the Avaśyaka formulae, the expression Mülāddhyayana referred to the first group of addhyayanas now forming the Daśavaikālika and the next thirtysix chapters got the name Uttarādhyayana. Later on, however, the first name was extended to cover the three books together and still later a fourth book was added, which was either the Pindaniryukti or the
Oghaniryukti."--"The Title Mülasūtra” (p. 11). 144 1 As regards the metres of Dasaveyaliya, the reader may refer to p. 119, fn.
1, p. 157, fn. 1, Prof. K. V. Abhyankar's article “Dissertation on an old metre etc.” published in "Gujarat College Magazine” (No. 31 of February 1931), The Daśavaīkalikasūtra : A Study (chs. I-VI, pp. 20-27 & chs. VII-XII, pp. 101-106) and Chandoracanã (p. 69). In this last work v. 2 of Dasaveyaliya (IV) is quoted
as an illustration of the use of 371, and 31 as short vowels. 147 * This work is styled as prakarana by Siddhasena Gani in his com. (pt. I, p.
136) on Tattvärtha. 147 * Caraka and Suśruta are mentioned in the com. (p. 42") of Ohanijjutti. 148 * This is also the name of a work on dramaturgy. Vide Bhāsa's Avimāraka
(TSS No. 20, p. 16). 148 4 Kappăsa (Sk. Kārpāsa) is mentioned in v. 12 of Ohanijjuttibhāsa. 150 41 and especially when the word vägaranam intervenes purānam and
Bhagavatam 154 4 Haribhadra Suri (vide p. 42 of his com. on Dasaveyaliya), 170 as is the case with silavatīkathā occurring in Arthadipikā (pp. 856-994) and

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171 171
* *
173
*
174 174
* *
174
4
175
45
177
*
179
*
Bhimakumärakathā, a Ms. of which exists in a Jaina Bhandara in the Punjab. A. Ms. of its Bhāsa is in Jesalmere. It appears that Haribhadra Sūri in his com. (p. 216) on Dasaveyāliya uses the word Sāmāyikabrhadbhāsya to denote Visesão. A com. composed by Vativrsabha Ācārya on Kaşāyapräbhrta is known as Cūrņisūtra. This is defined by Abhayadeva Sūri in his com. (p. 78) on Ovavāiya. See my article "A Note on Siddhiviniścaya and Srstipariksā" published in the Annals of B. O. R. I. (vol. XIII, pts. III-IV, pp. 335-336). used the word Hindu in this Cunni. That this is the first reference of its kind in the Jaina literature is a statement occurring in " Red Elural vis" (p. 63) dated 19-10-41. An avacūri on Siddhantāgamastava published in the Kavyamālā is silent about the name of the author of this Cunni. It means a poetical riddle. Dandin has mentioned 16 kinds of prahelikā in his Kāvyādarśa (III, 96-124). In its com. (pp. 50, 87, 112, 118 and 131) grammatical forms are explained on the basis of prosody. Is he the same as one mentioned by Gunaratna Sūri in his Tattvarahasyadīpikā (p. 81"), a com. on Saddarśanasamuccaya ? The pertinent line is as under: "यथोक्तं श्रीगन्धहस्तिना महातकें-द्वादशाङ्गमपि श्रुतं विदर्शनस्य मिथ्या ।"
I find this quotation in Devagupta Sūri's com. (p. 2) on the bhāsyakārikās of Tattvārtha. I do not think it occurs in Siddhasena Gani's com. on it. So has there been any confusion regarding the names and can Mahātarka be identified with this com. ? The late Dr. Tessitori has discussed in Indian Antiquary (vol. 42, pp. 148 ff.) 4 versions from the Jaina literature regarding an example of Solomon's judgement motif. One of them is taken from Malayagiri Sūri's com. on Nandi. See the English translation (vol. II, intro.) of Trisasti. There it is said : "Hemacandra follows Malayagiri in his com. to the Nandīsūtra." Abhayadeva Sūri in his com. (p. 659b) on Anga V says: "Teremtua sfa a chiari: Trafo fa afurahri:". Does he here allude to Sīlānka Suri by the word tīkākāra ? If not, the com. here referred to should be included in the list of the extinct ones.
179 *
180
*
182
*

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213
1824 (27) a com. on Anga V noted by Abhayadeva Sūri and (28) a com. on
Jīvājīvābhigama (vide p. 30, fn. 3). 182 41 Malayagiri in his com. (p. 382) on Jīvājīvābhigama mentions
Jambūdvīpaprajñaptiţikā. 184 * He is referred to as Harinegamesi in Thāna (V. 1; s. 302), Viāhapannatti (V,
3; s. 186), Antagadadasā (VII, 8; s. 38, 42) and Pajjusanākappa (s. 20), as Harinagamesi in Paümacariya (III, 104), and as Hariņaigameşin by
Hemacandra in Trisasti (1, 2, 338). 186 $ wherein he has given an Appendix entitled as The History of Gosāla
Mankhaliputta briefly translated from Bhagvatī, saya XV, uddesa I”. 186 55 It also occurs in v. 1 & 364 of Brhatsangrahani, and its meaning is
explained in its com. by Malayagiri Sūri. 186 $ As regards translation of the exegetical literature, Dummuhacariya,
Bambhadattacariya, Agadadattacariya and Mandiyacariya given by Nemicandra Sūri in his com. on chapters IX, XIII, IV and IV of Uttarajjhayana on pp. 1350-1361, 1856-197', 842-949 and 95-956 respectively are translated into English. Of them the 1st and the last are translated by Prin. A. Woolner in his Introduction to Prakrit on pp. 143-145 and 137-139
respectively. 1894 This verse occurs in the com. (p. 107) on Süyagada according to
Apabhramśapāthāvali, though I do not find it in this com. 189 451 The following verse quoted in Apabhramsapathāvali (p. 155) is quoted by
Haribhadra Sūri in his com. (p. 694) on Dasaveyaliya and it occurs in
Āvassayacunni, too. 189 * See Nāyādhammakahā (p. 38), Vivāgasuya (I, II; $ 34) and Ovavāiya (p. 98)
where the phrase HERHEHYTHICARE occurs. See also a Ms. (fol. 76) of
Dāksinyacihna Sūri's Kuvalayamālā at B. O. R. I. 189 * These are useful even for etymological information. For instance
Daśaveyāliyacunni (p. 11) supplies us with the etymologies of hoa, ga, da
and day, in a way which may remind one of Nirukta by Yāska. 190 451 It may be added just as Nijjutti is looked upon as an Agama, so is the case
with the Niddesa, a section of Khuddakanikaya of the Bauddhas. This Niddesa has two divisions : Mahāniddesa and Cullaniddesa. The former is a com. on Atthakavagga, whereas the latter on Khaggavisāna and on
Pārāyanavagga, Vatthugäthä excluded. 193 * For the appreciation of similes see pp. 88-89 of Dr. Amulyacandia Sen's
article “Mahavira as the ideal teacher of the Jainas” published in Bhāratiya
Apabbrar

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
193 194
45 %
194 194 200
* * *
2004
2014
Vidya (vol. III, pt. 1). recently published in The Sarvajanikan (No. 43, October 1941, pp. 22-32). as is the case with the words astikāya, darśana, hetu, karman, gama, gaccha, dharma, tiryac etc. Sutta is also defined on p. 163. See fn. 3. There are 3 varieties of an authoritative sūtra. See p. 12. see Prof. A. M. Ghatage's article "A few parallels in Jaina and Buddhist works” published in the Annals of B. 0. R. I. (vol. XVII, pt. IV, pp. 340350). This is what is said in “Jaina Sāhitya Samsodhaka” (I, IV, p. 146). Here it is further stated that Mallavādin while quoting some lines from Anga V for explaining the nature of naya has quoted this line in his Nayacakra. Verses 19-27 of ajjhayana XXV have a parallel in 63 verses of Vasetthasutta, having the refrain "Him I call a Brāhmana." Prof. P. V. Bapat's article A Comparatative Study of 3 84474F with Pali Canonical Books published in "Jaina Sāhitya Samsodhaka" (vol. I, No. 1, 1920) and Upadhyaya Ātmārāma's article to sit altes 24747" published in "the Jaina Vidyā” (vol. I, No. 1, pp. 13-18) may be here noted. Cf. the inscription pertaining to music and got prepared by King Mahendravarman. Vide Epigraphica Indica (vol. XII) as suggested in Jainasatyaprakāśa (vol. VII, Nos. 1-3, p. 232). Ohanijjutti mentions Caraka and Suśruta, and Malayagiri Sūri's com. (p. 17o) on Nandi, Kumārasambhava. It may be mentioned en pussant that this com. contains quotations from Āyāra, Thāna, kappe, Dasaveyaliya, Anuogaddāra and Avassayanijjutti and the text the first 5 padas of Navakāra of which two occur in Kharvela's inscription.
203
*
208
4
208
41

Page #232

INDEX I
(Names of authors and other persons and sects and the like) The numbers refer to pages.
Abhayadeva 6, 25, 29, 30, 32, 50, 55, 73, 79, 80, 85, 89, 92, 94, 97, 115, 116, 117, 122, 123, 126, 132, 177, 180, 203, 204, 207.
Abhinandana 2.
Abhyankar K. V. 43, 186.
Acalabhrātṛ 5.
Adda 154, 167. Ādiccajasa 9. Aggibhüï 3.
Agnibhuti 117.
Aïmutta 124. Ajita 10.
Ajitadeva 134.
Ajivag(k)a 77, 78, 171, 176.
Ajiya 2, 9.
Ajja Mangu 146.
Aija Nagahatthi 146.
Ajja Nandila 146.
Ajja Rakkhiya 165. Ajja Samudda 146. Ajja Suhamma 60. Ajja Vaira 10, 68, 166. Akalanka 7, 22, 63, 184. Akampit (y) a 3, 5.
Akkhavaya 171.
Alsdolf L., 70.
Altekar A. S., 56.
Amaracandra 55.
Ambā 184.
Ammada 127, 154. Amûrtipujaka 25. Ananda 122.

179, 183, 184. Ananta 2.
Anārya 121, 124. Andhakavṛṣni 138.
Anegäväti 115.
Angarisi 154.
Annihilationist 116. Aparajita 69, 164. Ara 2.
Ārabi 119.
Aradhanariśvara 189. Ardra 114, 167. Aristanemi 132, 138. Aritthanemi 154.
Ariya 129, 154. Arnikaputra 151. Aruna 92; 154. Arya 129, 208. Aryabhata I 205 Äryanandila 68
Ärya Rakṣita 48, 68, 90, 147, 163, 177,
185.
Aryasamita 88. Arya-Śyāma 33.
Ārya-vairasvāmin 68.
Äryikä 131.
Asadhara 164.
Asita 154.
Aśoka 58, 201.
Asuri 149.
Atmārāmji 44. Atreya 163. Ayalabhata(i) 3, 5.
Anandasägara 20, 118, 172, 174-176, Ayalabhāya 3.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Babbariya 119.
Brahma-Hemacandra 69. Bahula 78, 146.
Brāhmana 137, 139, 180, 195, 201. Bāhuyamahu 154.
Brahmanical 26. Bala 137.
Brāhmi 55. Baladeva 71, 116.
Buddha 26, 58, 113, 119, 126, 135, 200. Balarama 130. 138.
Buddhilla 69. Bambhaddīvagasīha 146.
Buddhist 26, 113, 133, 139, 195, 201, Bambhana 201.
202. Bambhi 55, 207.
Bühler 40, 41, 53, 133. Bāna 172.
Cāņakk(y)a 151, 176. Banārasidas Jain 14.
Candakausika 93. Barnett L. D., 186, 209.
Cândāla 137. Bauddha 26, 27, 33, 58, 90,107 110, 114, Candanabālā 132.
125, 135, 149, 188, 191, 193, 194, Candragupta 62, 88, 153 174. 195, 200, 201, 203, 213.
Candrarsi 184. Baumgartner A., 187.
Cāruganiya 119. Bengali 59.
Cārvāka 149. Bhadda 131.
Caturavijaya 159. Bhaddabāhu (sámi) 14, 67, 146, 158, 165. Caturdaśapūrvadhara 81, 83. Bhadrabāhu (svāmin) 3, 13, 14, 33, 35, Cedaga 130.
40, 43, 57, 66, 67, 68, 69, 72, 76, 85, Cellanā 132. 100, 104, 107, 133, 134, 140, 144, Charpentier Jarl 39, 41, 130,195, 201. 145, 153, 154, 158, 159, 164, 166, Cilāïya 119. 167, 168, 170, 184.
Cilātiputra 163. Bhadragupta 15.
Citta 201. Bhadreśvara 57, 85.
Colebrooke H. T., 185. Bhandarkar R. G., 52, 142.
Cosmogonist 116. Bharata (author) 192.
Cunningham Alexander 132. Bharata (king) 129.
Dadhapažnna 127. Bhargava 150.
Dalal C. D., 87, 183. Bhäsarasi 134.
Damadanta 163. Bhasmarāśi 134.
Damasāra 92. Bhāsvāmin 179.
Damili 119. Bhatti 170.
Dānasekhara 182. Bhavanapati 125.
Dānavijaya 134. Bhāvaprabha 34, 41, 45.
Darśanavijaya 69, 151. Bhayāli 154.
Daśapūrvadhara 12, 15, 81, 186. Bhimbhasāraputta 126.
Datta B., 204, 205. Bhojavrsni 138.
Datta (king) 176. Bhutadinna 68.
Dutta R. Ch., 122. Bhuvanatunga 181.
Desai M. D., 135, 181, 182. Bhūyadinna 146.
Devabhadra 182. Bindusāra 79.
Devacandji 35. Brahmadatta 138.
Devagutta 74.

Page #234

INDEX-I
217
Devaka 138.
Extensionist 115. Devaki 124, 138.
Farquhar 53. Devānanda 4.
Frazer R. W., 187. Devānandā 119, 124.
Gaddabha 154. Devarddhi 58, 59, 61, 63, 69, 103, 133, Gajasukumäla 151. 146.
Gandhahastin 30, 179, 182. Devasāgara 161.
Gandhi H. B., 186. Devendra 4, 6, 19, 31, 46, 80, 82, 84, 85, Gangadatta 49. 92, 181.
Gangadeva 69. Dhalla 62.
Gardabhilla 177. Dhamma 2, 138.
Garula 82. Dhanapāla 4, 170.
Gauda 149. Dhanapatisinh 46.
Gautama 199. Dhaneśvara 27, 177.
Gautama (svāmin) 3, 114, 117, 138. Dhanya 124.
German 47, 109, 113, 119, 144. Dharana 92.
Ghatage A. M., 143, 164, 166, 210, 211. Dhārani 121.
Ghosh 48. Dharasena 69.
Ghoshal S. C. 53. Dhårini 123, 126.
Ghotakamukha 148. Dharma 15, 131, 142, 152, 163, 214. Goś(s)āla 87, 114, 119, 122. Dharmaghosa 83, 181.
Goväliya 176 Dharma P. C., 203.
Govardhana 69. Dharmaruci 163.
Govinda 68, 100. Dharmasāgara 4, 134.
Goyama (prince) 123. Dharmasena 69, 86.
Goyama (sāmi) 2, 41, 136, 160, 200. Dhrti 130.
Guerinot 39, 52, 53. Dhrtisena 69.
Gunaratna 181, 212. Dhruva A. B., 147.
Gunasundara 15. Dhruva K. H., 109, 111, 114.
Gune P. D., 189. Dhruvasena 69, 134.
Gupta 15, 150, 179. Digambara 25, 26, 52, 62, 63, 69, 70, 76, Haribhadd(r)a 3, 4, 30, 31, 32, 40, 42, 79, 84, 132, 133, 168, 184, 185.
74, 76, 80, 81, 89, 92, 108, 144, 158, Dinna 179.
160, 164, 169, 172, 175, 178, 180, Dīvāyana 154.
181, 182, 183, 184, 190, 191, 192, Dovai 120.
193, 195, 197, 207, 208, 211, 212. Draupadi 120.
Harigiri 154. Drona 12, 15, 68, 81, 83, 135, 139, 180. Harinaikamişin 184. Duppasaha 101.
Harşakula 181. Dusa 146.
Hastitāpasa 114. Düsya 69, 146.
Hedonist 116 Dusyanta 138.
Hemnacandra (Kalikālasarvajña) 2, 6, 8, Egāvāti 115.
12, 25, 27, 31, 42, 46, 57, 68, 71, 86, Ekāvatārin 124.
207. Eternalist 116.
Hemacandra (Maladhārin) 10, 21, 76, 79
HIST.-28

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218
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
82, 87, 92, 108, 139, 147, 148, 151, 169, 172, 180, 181, 183, 184, 192,
198, 199, 212, 213. Heras H., 55. Hertel Johannes 202. Himavanta 66, 68, 146. Hindu 55, 113, 142, 212. Hiralal Hansaraj 92. Hiravijaya 29, 145, 181. Hoernle Rudolf A. F., 119, 186. Hopkins E. Washburn 187. Hrī 130. lāputra 163. Indabhūi 3, 49. Indaņāga 154. Indian 26, 62, 70, 119, 143, 148, 157,
160, 164, 166, 183, 187, 188, 190,
197, 202, 205, 209, 212. Indra 69, 123, 132, 137. Indrabhūti 3, 4, 5, 13, 43, 44, 126, 132,
188, 197. Indranandi 69. Īsiganiya 119. Isigiri 154. īśvarakrsna 148. Jacobi H., 63, 70, 103, 108, 109, 110,
112, 114, 129, 136, 186. Jaina 1, 2, 3, 4, 11, 12, 14, 15, 16, 20,
25, 26, 32, 33, 34, 35, 38, 42, 43, 44, 45, 47, 48, 55, 56, 57, 58, 59, 61, 62, 63, 65, 67, 69, 70, 71, 74, 75, 76, 81, 86, 90, 100, 101, 103, 106, 108, 110, 111, 113, 114, 118, 119, 121, 128, 129, 131, 132, 133, 134, 135, 136, 138, 139, 141, 145, 146, 147, 150, 151, 153, 155, 157, 158, 162, 163, 164, 166, 170, 172, 174, 175, 176, 177, 178, 180, 181, 184, 185, 187, 188, 189, 190, 191, 192, 193, 194, 195, 197, 198, 200, 201, 202, 204, 205, 206, 207, 208, 209, 210, 211,
212, 214. Jaina Jagadīşacandra 149. Jain Hirālāl 121.
Jaini J. L., 52. Jājali 201. Jakkhasena 74. Jakkhiņi 43, 108. Jamāli 119. Jambu(ū) 59, 60, 132, 146. Jambūsvāmin 13, 153. Janaka 200. Janna 154. Jarasandha 138. Jasavaddhana 74. Jassabhadda 47, 146. Jaya 69. Jayaghosa 138, 139. Jayanti 117, 119. Jayapāla 69. Jayasāgara 134. Jayavijaya 134. Jerome 11. Jew 11. Jinabhadra 2, 37, 76, 163, 171, 173, 175,
178, 182, 183, 185. Jinabhata 159, 179, 182, 183. Jinacandra 47. Jiņ(n)adāsa 73, 76, 77, 85, 88, 92, 174,
175, 176. Jinahassa 181. Jinakalpin 95. Jinalābha 92. Jinamandana 87. Jinaprabha 4, 28, 85, 129, 132, 134, 136. Jinasena 69. Jinavallabha 47, 179. Jitsatru 10. Jivayaśā 138. Jiyadhara 146. Jiyasattu 132. Jñānasāgara 134, 161. Jñānavijaya 134. Jonhiya 119. Jupiter 150. Jyesthā 42, 43, 107. Kacchulla Narada 193. Kālaka 163, 176, 177.

Page #236

INDEX-I
219
Kälakas I-III 176.
Kuśīla 131. Kalelkar 121.
Kuşmāndi 184. Kāli 120.
Lakşmīkallola 181. Kālika 171.
Lakşmivallabha 4, 134. Kalyānavijaya 34, 87, 173, 174, 176, 185. Laukāyata 149. Kamadeva 123.
Laüsiya 119. Kamalakirti 134.
Law Bimal Churn 132, 133, 134. Karsa 69, 138.
Lecchai 119. Kanha 124, 154.
Leopold von Schrader 187 Kapila 44, 149.
Leumann E., 115, 129, 144, 159, 164, Kāsava 154.
181, 200, 201. Katre S. M., 121, 188.
Lhāsiya 119. Kautilya 148, 205.
Logāyata 149. Kävila 149.
Lohārya 69. Keith A. B., 185.
Lohicca 146 Kesi 127, 136, 200.
Lohitya 69. Keś(s)i(n) 44, 127, 138.
Lokāyata 149. Keyali 154.
Long J., 120 Khandila 57, 146.
Macdonell A. A., 187. Khāravela 58, 66.
Mādhara 149. Khīmāvijaya 134.
Mahādeva 189. Kodillaya 12, 148.
Mahāgiri 15, 146. Kodiya 176.
Mahāsayaya 122. Koniya 132
Mahattara 76, 175, 176, 184. Konow Sten 58.
Mahāvīra 3, 13, 16, 17, 27, 35, 38, 39, Kotyācārya 76, 79, 80, 92, 172, 173, 179, 44, 45, 47, 59, 65, 113, 117, 119, 120, 182, 183, 193.
138, 201, 210, 213. Krause Charlotte 197.
Mahendra 181. Krsna 124, 130, 138.
Makãi 49. Ksamāśramana 2, 14, 35, 58, 61, 69, 103, Mākandiputra 117.
135, 146, 150, 163, 172, 173, 174, Malayagiri 6, 8, 16, 21, 25, 30, 32, 73, 175, 179, 183, 184.
79, 85, 96, 125, 128, 130, 139, 140, Ksatriya 69, 137.
154, 158, 160, 161, 162, 163, 167, Ksemakirti 85, 181
180, 181. Kulakarni B. R., 205.
Mallaï 119. Kulamandana 35, 135.
Mallavādin 179, 214. Kumārapāla 30.
Malli 2, 120. Kumma 154.
Manaka 141. Kundakoliya 122.
Manditaputra 117. Kundakunda 52, 84.
Mandiya 3. Kūniya 126, 127
Māņikyasekhara 134, 161. Kunthu 2.
Mankhali 154. Kuragaduka 42.
Maņu 171. Kurt von Kamptz 151.
Marudevā 88.

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220
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Māthara 149. Maurya 58, 62. Mayanga 154. Megasthanes 201. Merutunga 161. Metārya 163. Meyajja 3, 5. Milikkhu 129. Mitavādin 115. Mithyadrsti 12. Mleccha 129, 208. Modi M. C., 196. Monist 115. Monotheist 115. Moriyaputta 3. Muggarapāņi 124. Municandra 31. Muniratna 4. Munisundara 184, 199. Muņisuvvaya 2. Mūrtipūjaka 25, 53. Murunda 172. Murundi 119. Nāga 92, 148. Nāgahastin 68, 69. Nāgajjuna 57, 146. Nāgakumāra 93, 125. Nāgārjuna 57, 68, 88, 180. Nāgārjuniya 58, 59, 68. Nāgasena 69. Nāhar 48. Năila 131. Naksatra 69. Nami 2, 137, 201. N(N)ārada 14, 154, 193. Na-santi-paraloga-vāti 116. Nāstika 164. Nemi 2. Nemicandra 2, 74, 180, 181, 202, 203,
213. Neminātha 138, 154. Nihnava 163, 165. Nimittavādin 115. Nis(s)ad(d)ha 130.
Nitāvādi 116. Nrsimha 189. Oldenburg H., 187. Pabhāsa 3, 5. Pabhava 146. Padalipta 85, 87, 88, 172, 182, 206. Padmamandira 83, 168. Paësi 127, 200. Pallaviya 119. Pandu 69. Panhapravana 47, 86. Panini 109, 176, 189. Paramādhārmika 163, 166. Paramesthin 153. Parasi 119. Parivāyaga 127. Pārśva 114, 127, 132, 138, 154. Pārsvacandra 185. Pārsvadeva 177. Pārsvanātha 14, 119, 154. Pāsa 2, 154. Patañjali 109, 150. Patel G. J., 118, 136, 140, 141, 194, 197. Patwardhan M. V., 26, 39, 142. Pāyañjali 12, 147, 156. Peterson 14. Pinga 154. Pischel 139. Pluarist 115. Prabhācandra 82. Prabhāsa 5. Prabhavasvāmin 13. Prābhrtajña 85. Pradyumna 28, 174. Pralamba 177 Praśnaśravana 86. Pratyekabuddha 12, 14, 15, 16, 43, 154. Pravartini 131. Prosthila 69. Prthvicandra 134. Pukkhali 119. Pulinda 119. Punyavijaya 47, 159. Pupphasāla 154.

Page #238

INDEX-I
221
Pūrana 60. Pūranabhadra 202. Purohita 137, 138. Purusacandra 198. Puspadanta 121. Puspamitra 48. Pussadeva 150. Pusya 150. Pusyadaivata 150. Rāhu 118. Rājāditya 205. Rājasekhara 81. Rājendralal Mitra 53 Rājīmati 138, 142. Rakkhiyajja 10. Rāma 154. Rāmacandra 170. Rathanemi 138, 142. Ratnasekhara 85, 170. Ravigutta 74. Rayanadīvadevayā 121. Rayyā 131. Revai 122. Revaïnakkhatta 146. Revati 122. Revatīmitra 15. Rockhill 119. Roha 117. Rohagupta 150. Rohini 138. Ross E. Denison 188. Rsabha 10, 45, 55, 162, 132, 154. Rudolf A. F., 186. Rudradeva 86. Sabari 119. Saccasiri 74. Saddālaputta 122. Sädhuratna 185. Sagadāla 67 Sagara 9, 88, 176, 202. Sahajakirti 134. Sahasrāvadhānin 184. Sāï 146. Śaka 88, 174, 175, 179.
Sakalacandra 81. Śakra 92, 133, 176. Śakuntalā 138. Salākāpurusa 71. Salihipiya 122 Samajja 146. Samaņa 201, 202. Samantabhadra 52. Samayasundara 58, 134. Sambhava 2 Sambhūta 201 Sambhūtivijaya 13. Sambhūya 146. Samucchedavāti 116. Samudravijaya 138. Samyagdpsti 12. Samyamavisnu 68. Sandilla 146. Sanghadāsa 14, 35, 172, 173. Sanghavijaya 134. Sanjaya 154. Sankhya 149, 150. Sankaradāsa 180. Santi 2. Śánticandra 10, 29, 181 Santinātha 2. śāntisāgara 134, 185. śānti (Suri) 43, 137, 165, 178. śānti (Sūri, Vādivetāla) 43, 82, 140, 165,
168, 172, 180, 181. Sarasvati 177. Sarvāstivādin 59. Sasipupphadanta 2. Sātiyaputta 154. Śaurin 138. Savvarisi 74. Sayavāti 116. Ś(s)ayyambhava 13, 42, 110, 140. Schrader F. O., 113. Schubring Walther 27, 33, 39, 40, 41, 70,
111, 137, 141, 174, 186, 194. Sejjambhava 42. Sejjamsa 2. Sen Amulya Chandra 114.

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222
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Sen Dinesh Chandra 59. Seniya 124, 132. Sensualist 116. Shah Shantilal 153. Siddha 123. Siddhartha 69. Siddhasena 6, 30, 34, 36, 79, 84, 85, 106,
111, 115, 116, 117, 120, 122, 123, 124, 126, 135, 140, 154, 176, 179,
180, 190, 208, 211, 212. Siddhasena (Divākara) 159, 173, 174, 177. Siha 118. Sijjambhava 146. śīlabhadra 171, 177, 181. Śīlācārya 71, 179 *Silanka 10, 30, 72, 87, 104, 105, 110,
166, 169, 180, 181, 182, 196, 212. Sīmandhara (svāmin) 42, 107, 204. Simha 179. Simhasüra 179. Simhatilaka 71. Sindhali 119. Sirigiri 154. Śivanidhāna 134. Śivaprabha 181. Sīyala 2. Skandila 15, 57, 68. Skandiliya 58, 68. Soma 154 Somaprabha (Satarthika) 165 Somatilaka 2. Soriyāņa 154. Sramana 201. Śrāvaka 3, 132. Śrāvikā 3, 117. Śrī 130. Śrīcandra 28, 30, 171, 177, 180, 181,
182, 184. Śrītilaka 160, 180, 181. Śriyaka 42 Śrutakevalin 12, 13, 14, 15, 105.
Śrutasthavira 20, 43, 145. Sthānakavāsin 25, 40. Sthavira 88, 95, 105, 107. Sthavirakalpin 95, 105, 107. Sthūlabhadra 13, 14, 42, 43, 58, 67. 68,
90, 91. Subandhu 172. Subhacandra 69. Subhadra 69. Subhavijaya 134. Sudharma (śvāmin) 73, 145. Śūdraka 190. Suhamma (sāmi) 3, 46, 89, 146. Suhastin 15, 57. Suhatthi 146. Sukošala 151. Sumati 2, 131. Supāsa 2. Suppabha 2. Suppadibaddha 146. Süra 138. Sūriäbha 127. Susthitācārya 88. Sutthita 146. Suvarnabāhu 138. Suvīra 138. Suyyasivi 131. Syāma 138. Śyāmārya 138. Suyyasivi 131. Śvetāmbara 25, 26, 38, 52, 62, 63, 69,
72, 73, 76, 79, 83, 84, 132, 133, 135,
168, 178. śyāma 15, 33. śyāmārya 15. Tankaņa 208. Taruna 154. Tattvācārya 179. Tattvāditya 179. Tāvasa 127. Terāpanthi 25.
*
For a connected account about śīlānka see my article "lellaise a siel? published in Jainasaiyaprakaśa (vol. VII, Nos. 1-3, pp. 117-119)

Page #240

INDEX-I
Terasiya 77, 78, 147, 150. Tetaliputra 163.
Tetalisuta 154.
Theist 115.
Thibaut G., 129.
Thulabhadda 67, 146, 165. Tisyagupta 80.
Tosali 166.
Trairasika 150.
Tuladhara 201.
Udaka 114. Udayana 165.
Udayana (king) 119.
Udayasagara 134.
Uddyotana 164, 179.
Ugrasena 138.
Ukkalavāda 154.
Umäsväti 3, 52, 184. Upadhye A. T., 186.
Usabha 2, 9.
Usaha 155.
Vaidya L. R., 20.
Vaidya N. V., 97, 122. Vaidya P. L., 60, 86.
Vaira 166.
Vairasvami 57.
Vaisesika 149.
Vaïsesiya 149.
Vaiśramana 92.
Vajjitaputta 154.
Vānija 176. Vārattā 154.
Vardhamana (sūri) 82.
Vardhamana (svämin) 14, 21, 23, 123.
Varisa 154.
Värisena 97, 98. Varsagana 149.
Värṣaganya 149. Varuna 154.

Vasavadattä 165, 171.
Vasudeva 124, 138.
Vasudeva 71, 116, 138, 171.
Vasunandin 106, 164.
Väsupujja 2.
Vätsyayana 148.
Vattakera (svämin) 12, 52, 168, 176.
Vău 154.
Usahasāmi 23.
Vacaspatimiśra 109. Vadahiya 119.
Vaddhamana (sami) 23, 154.
Vähari 179, 183.
Vidu 154.
Vaidika 26, 27, 33, 55, 56, 114, 119, Vidyācāraṇa 93.
142, 172, 189, 194.
Vidyanandin 184. Vidyaviläsa 134. Vijaya 69.
Väubhüi 3.
Väuliya 164.
Vayara (śākhā) 176.
Vayarasami 74.
Vayubhuti 117.
Vedantin 114.
Vedic 44, 202.
Velandhara 92.
Velankar H. D., 183, 184. Vesamana 154.
Vijayadana 28.
Vijayaghosha 139.
Vijayalavanya 118.
Vajji Videhaputta 119.
Vimala 2.
Vajra (svamin) 15, 32, 57, 68, 72, 74, 85, Vimalamati 179.
163, 185.
Vimalavahana 9.
Vakkala 154. Vämaniya 119.
Vijayananda 44, 82.
Vijayavimala 181.
Vikrama 25, 27, 28, 103, 174, 178, 180,
185.
223
Vimpu 154.
Vinaspharni (?) 172. Vinayacandra 134. Vinayahamsa 182.

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224
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Vinayavijaya 4, 7, 80, 132, 134. Vincent Smith 63. Vindhyavāsin 148. Viņhu 97. Vira 12, 33, 42, 45, 57, 58, 62, 63, 67,
68, 69, 88, 134, 150, 154, 158, 175,
176, 181, 184. Virabhadra 47, 87. Virasena 208. Viśākha 69. Visnu 189. Visnukumāra 69. Viyaha 75. Viyatta 3. Vuddhavāï 74.
Weber 33, 40, 41, 45, 52, 70, 119, 126,
130, 197, 205. Winternitz M., 26, 37, 41, 111, 120, 127,
128, 129, 130, 132, 150, 187, 188,
193, 197, 200-2. Yadu 138. Yakini 30. Yaksa 43. Yama 154. Yaska 191. Yaśobhadra 3, 69, 168, 179. Yaśodevasuri 14, 24 29 32, 45, 93, 95,
154, 180, 181. Yaśovijaya 36, 81, 184. Yattāla 154. Zoroastrian 62, 197.

Page #242

INDEX II
('Names of works, their sections, doctrines, metres etc.)
The numbers refer to pages.
Aïmutta 124.
108, 110, 111, 112, 113, 114, 115, Akāmamarana 136.
116, 120, 122, 124, 128, 130, 136, Akkhobha 97.
137, 138, 139, 140, 141, 142, 164, Akriyāvāda 113.
166. Aggāniya 78, 81, 88.
Ajñānavāda 113. Aggiä 126.
Añjana 88. Aggeniya 155.
Añju 96. Agrāyaniya 85.
Atthapaya 77. Anga 5, 6, 7, 13, 19, 20, 25, 29, 49, 69, Atthāvaya 177
71, 73, 105, 110, 111, 113, 114, 117, Anagāramagga 136. 118, 119, 120, 121, 122, 123, 124, Anagārasuya 112. 126, 127, 136, 155, 180, 186, 199, Ananatara 78.
200, 206, 208, 211, 212, 213, 214. Anantasena 97. Angacūlik(y)ā 23, 46, 57, 75, 94, 100. Anahitthi 97. Angapannatti 69.
Anadhiya 99. Angapavittha 19-22.
Anāhapavvajjā 136. Angapravista 19, 52
Aniyasa 97. Angabāhira 19, 22, 43, 49, 50.
Aniruddha 97. Angabāhya 19, 52.
Anuoga 6-11, 88, 90, 91, 147, 191. Angavijjä 46, 51, 152.
Anuogad(d)āra 8, 26, 27, 46, 87, 115, Anga-saptika 58.
119, 136, 147, 148, 150, 169, 170, Angutthapasina 99.
174, 179, 181, 185, 186, 190, 191, Anguttaranikāya 26, 200.
192, 193, 197, 198, 199, 203, 204, Acchinnacchedanaya 78.
205, 207, 208, 214. Acchinnacchedanayika 78.
Anuogaddăracunni 147, 175. Ajiyasena 97.
Anuogaddārasutta 151. Ajīvakappa 46, 153.
Anugghāya 136, 137. Ajīvarāsi 116.
Anujogagata 49. Ajjhayana 1, 4, 15, 16, 20, 28, 41, 43, Anutthānavihi 27.
44, 50, 72, 74, 75, 81, 91, 92, 93, 96, Anuttarovavāiyadasā 5, 27, 51, 98, 124, 97, 98, 99, 100, 101, 103, 104, 106, 133.
1.
Names of works etc. written in English, German etc. are arranged according to their pronunciation.
HIST.-29

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226
Anuppavaya 83. Anuyoga 35, 71.
Aneganta 199. Anda 96, 120.
Atinna 120.
Atimutta 98.
Artha-nirutta 192.
Atthinatthippavaya 78. Atharvanaveda 27, 148.
Atharvasamhita 189.
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Addaïjja 112.
Addāgapasina 99.
Addhamägaha 174.
Adhyayana 17, 42, 73, 75.
Anangapavittha 19-22.
Anangapravista 19.
Anǎnupurvi 37.
Anugama 8, 147.
Anuttara 10.
Anuyogadvära 147
"Anuyogadhara 57.
Anustup(bh) 110, 114.
Anekantajayapatākā 199.
Anekantaväda 199.
Anekārtharatnamañjūṣā 186.
Antakṛtkevalin 123.
Antakṛddaśa(a) 123. Antakriya 128.
Antagada 123.
Anuttaraupapātikadaśā 27, 49, 124.
Anuttaraupapatikadaśa (ā) 49.
Anuyoga 7, 8, 10, 11, 48, 52, 53, 147, Arthadīpikā 121, 211.
162, 163, 185, 186, 195.
Arthaśästra 148, 205. Ardhamāgadhi 111.
Ardhamägadhi Reader 14.
Arhat 190. Alakkha 97.
Antagadadasă 5, 49, 97, 98, 133.
Antarmuhurta 83.
Annamannakiriyā 104.
Anyajiva (khanda) 118. Anyatirthika (khanda) 118. Apabhramsakāvyatrayī 47. Aparyȧpta 93.
Apavadasūtra 194. Apavādāpavādasūtra 195.
Apavadotsargasūtra 195. Apāpāpurisankṣiptakalpa 4. Appamäǎ 136.
Apramada 95. Apraśna 125. Abaddhadiṭṭhi 68. Abhaä 98.
Abhagga 96.
Abhayakumaracaritra 206.
Abhicanda 97.

Abhijñānaśākuntala 126, 138.
Abhidhanacintämani 6, 8, 29, 31.
Abhidhanarajendra 34.
Abbhutadhamma 26.
Amamacaritra 4.
Ambadaputta 97. Ayala 97.
Ara 55.
Arunovavää 75.
Arunovaväganisiha 76.
Arunovavät (y)a 23, 51, 91, 92, 101.
Alpabahutva 129. Avagahanästhäna 128.
Avacuri 182, 206, 212. Avacurni 182, 134. Avañjha 78.
Avadanaśataka 125, 200.
Avadhi 129.
Avadhijñāna 116, 122, 198.
Avantarasaä 117.
Avarakankā 120.
Avavāiya 194.
Avasarpiņi 2, 13, 15, 55, 65, 116, 146.
Avestan 62.
Aṣṭasaptatikā 179.
Astanga-nimitta 176.
* This sign indicates the name of a particular class of human beings.

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INDEX-II
Aṣṭādhyāyī 176, 193. Asankhaya 136.
Asajjhāyanijjutti 160, 161
Asamāhiṭṭhāṇa 131.
Ahavvanaveda 149. Ahaccaya 78.
Ahinayariu 97.
Outlines of Palæography with special reference of Jaina Palæographical data and their evaluation 206.
Aürapaccakkhāṇa 24, 46, 47, 51, 81. Akāśagāminī Vidya 72. Akhyāyikā 73.
Akhyāyikopākhyāyikä 73.
Agama 48, 59, 88, 134, 140, 152, 183, 193, 198.
Āgamika 184.
Āgāsapaya 77.
Acara 6, 10, 25, 27, 29, 42, 49, 94, 106, 140, 145.
Acaradinakara 82, 95. Acaraprabhṛta 84.
Acaravṛtti 106, 164.
Acārānga (sutra) 105, 109, 137, 143, 168.
Ajāitthana 98.
Ananda 96, 98.
Äturapratyākhyāna 46. Atmaprabodha 92. Atmapravāda 80.
Adanapada 136.
Adidevastava 170.
Adipurāna 53.
Anantarya (sins) 180.
Aptamimämsä 52. Abhinibohiä-nāņa 19.
Āmalata 96. Āmnaya 190. Ayatiṭṭhāna 132.
Ayappavaya 78. Ayariyabhasita 99. Ayariyavippaḍivatti 99. Ayavibhatti 24, 96. Ayavisohi 24, 51, 95. Ayagapata 66.

Āyäṇijja 111.
Ayara 6, 10, 20, 25, 33, 42, 60, 72, 106, 107, 108, 109, 110, 111, 114, 132, 136, 137, 142, 143, 159, 163, 169, 172, 179, 181, 185, 186, 188, 192, 194, 196, 200, 201, 202, 206. Ayǎragga 104, 137.
Ayäranga (sutta) 36, 104, 105, 111, 143,
193.
Ayāraculiyā 20.
Ayāraṭīkā 179.
Āyāran(n)ijjutti 37, 72, 73, 104, 105, 107, 165, 166, 168, 208.
Ayāradasā 34, 50, 98, 119.
Ayärapak (g)appa 50, 75, 82, 104, 105,
137.
Ayärapahuḍa 84, 85. Ayārappaṇihi 142. Ayurveda 206.
227
Ārādhanāpatākā 45, 47. Ārāhaṇānijjutti 168.
Ārāhaṇāpaḍāyā 46, 47. Ārovanā 136, 137.
Archaelogical Survey of India 132.
Ārcika 114.
Ärdraka 112. Aryabhatiya 205. Āryǎ 42, 137.
Arhata agamonum avalokana yāne
Tattvarasikacandrikā 21.
Ārhatadarśanadīpikā 194, 197.
Alävaga 60, 79, 80.
Āvalikā 91.
Avaśyaka 21, 40, 46, 145, 151, 168. Avaśyakaniryukti 21, 151, 166.
Avaśyakavivarana 179. Avaśyakaviseṣavivarana 179.
Avassag(y)a 3, 4, 5, 13, 14, 15, 21, 22, 34, 41, 43, 55, 57, 119, 137, 144, 161, 163, 168, 171, 175, 178, 183. Avassag(y) anijjutti 3, 10, 13, 34, 36, 38, 41, 72, 81, 132, 134, 139, 170, 186, 210, 214. Avassayacunni 68, 72, 76, 88, 120, 127,

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228
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
167, 175, 191, 213, 166.
Ukkāliyasuya 16, 22. Avassayabhāsa 10, 147.
Ukkhitaņāä 120. Āvassayamulabhāsa 10.
Uggahapadima 104. Avassaya-vaïritta 22, 45.
Ugghāya 136, 137. Asāyana 131.
Uccărapăsavana 104. Āsivisabhāvanā 23, 51, 75, 93.
Ucchvāsa 128. Asrava 99, 124.
Ujjama-sutta 194. Ahattahiä 111.
Ujjusut(y)a 78. Āhavvāya 78.
Ujjhiyaä 96. Ahāra 129.
Utthānapariyāniya 96. Ahāraparinnā 111.
Utthānapariyāvaniya 51, 75, 93, 96. Itivuttaka 26.
Utthānasu(y)a 23, 51, 92, 101. Itihăsa 119, 135.
Utkālika 52. Itihasa-samvāda 200, 201.
*Uttama-purusa 71. Interpretation of Jaina Ethics, An 197. Uttara 9, 135, 140. Introduction to Comparative Philology, AN Uttaracūliya 175. 189.
Uttarajjha 13, 140. Indian Ocean 62.
Uttarajjhayana 14, 15, 23, 40, 41, 43, 44, Indian Historical Quarterly, The 166.
48, 50, 51, 111, 137, 140, 142, 143, India 1, 2, 26, 62, 70, 119, 120, 148, 154, 171, 172, 174, 180, 181, 182,
157, 187, 188, 190, 192, 197, 202, 185, 197, 201, 203, 204. 203, 205, 209.
Uttarajjhayanacunni 176, 177. Indische Studien 38,
Uttarajjhayananijjutti 136, 140, 165, 166, Indravajra 114.
168, 176. Indriya 128.
Uttarajjhayanasutta 201. Indriya-pratyaksa 198.
Uttarajjhā(y)ä 41, 50, 135, 140. Über ein Fragment der Bhagavati 126. Uttarapuräna 69. Über die vom Sterbefasten handelden Uttarādhyayana (sūtra) 10, 39, 154, 166,
älteren Païnna der Jaina-Kanons 151. 167, 168, 214. Über den stand der Indischen Philosophie Utsargasūtra 194.
zur Zeit Mahāvīras und Buddhas 113. Utsargāpavādasūtra 194. Übersicht über die Āvaśyaka-Literatur 144, Utsargotsargasūtra 195. 164, 171, 172.
Utsarpini 2, 65, 116. Iriyā 105, 165.
Udaga 120. Iriyavahiyasutta 144.
Udātta 190. Ilādevi 100.
Udättādisvaraviśesa 190. Evolution of Gujarati verse 109, 112, 114. Udāna 26. Isidāsa 98.
Udunbara 96. Isibhāsi(y)a 14, 48, 50, 53, 99, 100, 115, Uddeśa(ka) 84. 154, 155, 166, 171, 182.
Uddesa(ga) 130, 131, 135, 153. Isibhāsiyasangahan(n)i 154, 186.
Uddesanakāla 91. Isimandalapayarana 168.
Upakrama 8, 90, 147. Iryāpathiki kriya 65.
Upajāti 114. Ukkäliya 10, 21, 22, 75, 82, 95, 96. Upadeśaratnākara 199.

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INDEX-II
229
Upanişad 48, 95.
Egattha 164, 169, 190, 191. Upapāta 92.
Egatthiyapaya 77: Upapātika 28.
Education in Ancient India 56. Upapātodvartanā 129.
A detailed Exposition of the Nagari, Upamitibhavaprapancakathā 164.
Gujarati and Modi Scripts 207. Upayoga 129.
Ethico-religious classifications of Mankind Upaśamaśreni 162.
as embodied in the Jaina Canon 208. Upasarga 73.
Annals of B. O. R. I., The 208. Upākhyāyikā 73.
Epigraphica Indica 133, 214. Upānga 15, 27, 29, 31, 32, 119, 150, Epitome of Jainism, An, 48. 165.
Apocrypha 11. Upāsakadaśā 49, 94, 122.
Arabian Sea 62. Upāsakādhyayana (daśā) 27, 49.
Evambhūä 78. Uppāya 78.
Esaņā 81. Umbara 96.
Astronomie, Astrology und Mathematik Uvaësapaya 89
129. Uvagghāyanijjutti 160, 161, 162, 163, 168, Aitareya Brāhmana 142. 170.
Airāvata 2, 65, 116. Uvanga 25, 27, 28, 29, 30, 31, 32, 33, Occupations and Professions as seen in the
49, 50, 53, 73, 95, 126-130, 180, 181. Rāmāyana 203. Uvajjātavippadivatti 99.
Ogădhaseniā-pario 77. Uvamă 99.
Ogādhāvatta 77. Uvayāli 97, 98.
Ogāhanasenia-pario 77. Uvavāï(y)a 24, 29, 49.
Oghaniryukti 211. Uvavāta 99.
On the literature of the Shvetambars of Uvasagga 162, 192.
Gujarat 202. Uvasaggaharathotta 81
Orabbha 136. Uvasampajjanaseniäpario 77.
Orientalistische Literatur-Zeitung 33. Uvasampajjnăvatta 77.
Ovaï 28. Uvahānasuya 104, 109.
Ovavāiya 17, 213. Uvāïya 27.
Ovāiya 23. Uvāsaga 122
Ohanijjutti 12, 14, 15, 35, 37, 38, 40, 41, Uvāsagadasā(o) 5, 28, 60, 96, 106, 119, 43, 44, 51, 68, 81, 83, 135, 139, 145, 207
151, 159, 168, 171, 173, 174, 175, Uvasaggaparinnā 111.
174, 176, 178, 180, 208, 209, 211, Uvāsagapadimā 98, 131.
214. Usuārijja 136.
Ohanijjutticunni 175. Ussaggiya 194.
Ohanijuttibhāsa 145, 173. Řkkhāyuveda 46.
Aupacchandasika 114. Rgveda 27, 148
Aupapātika 29, 31, 126. Rsibhasita 115, 189.
Kankali Tila 132. Rsimandalaprakarana 83.
Kanagasattari 148. Ekasthanaka 115.
Kanhā 97. Egaguna 77.
Kathānuyoga 10, 11, 125.

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230
Kanakasaptati 148.
Kalpabälävabodha 134.
Kappa 13, 36, 37, 56, 85, 94, 116, 135, Kalpamañjarī 134. 136, 158, 164, 173, 177, 181.
Kalpalata 134, 140. Kalpavyavahara 135.
Kappacunni 171.
Kappanijjutti 73, 76, 159, 167, 192, 194, Kalpasubodhikā 132, 134. 198. 207.
Kalpasūtra 33, 50, 132, 133. Kalpasūtradipika 134.
Kalpasūtraniryuktyavacuri 134. Kalpasütravṛtti 134.
Kalpasüträvacuri 134.
Kalpantaravācya 134. Kalpavatamsikā 28. Kalpäsika 148. Kavayaddāra 46, 47. Kaşaya 128.
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Kappapahuḍa 84, 85.
Kappabhasa 146, 159, 167, 172.
Kappavadimsa (i)ya 23, 32, 130. Kappasuya 23.
Kappäsiä 148.
Kappiä 23, 28.
Kappiya(a) 23, 49, 130.
Kappiyakappiya 24, 94.
Kampilla 97.
Kamma 99.
Kammatthaya 178.
Kammapayadi 81, 84, 85, 146, 178.
Kammapayaḍipahuḍa 84, 85, 198.
Kammappavaya 78, 79, 81, 82.
Kammaviväga 80, 84.
Kammavivägadasă 51, 96. Karana 165.
Karanasattari 145.
Karananuyoga 52.
Karman 111, 112, 214. Karmaprakṛti 81.
Karmaprakṛtiprābhṛta 85.
Karmabandha 128.
Karmavedaka 129.
Karmasataka 125, 200. Karmāragrāma 162. *Kalikalasarvajña 2, 181.
Kalinga 155,
Kalpa 37.
Kalpa (Vaidika) 26. Kalpaka 168.
Kalpakiranavali 4, 134.
Kalpakaumudi 134.
Kalpajänadipikā 134. Kalpadipika 134.
Kalpadrumakalikä 134, 207. Kalpapradipika 134. Kalpaprabhṛta 85.

Kaṣayaprabhṛta 82, 212.
Kasina 99.
Kahāvalī 85, 86, 88.
Käüssagga 21, 22, 144, 168. Käüssagganijjutti 164.
Kätita 98.
Kāpila 44. Kāpiliya 154.
Käphi 185.
Kāma 203. Kamadeva 123.
Kāmaśästra 148, 149.
Käyasthiti 128. Karaga-sutta 194. Kärpäsika 148.
Kāla 25, 79, 130. Kalakasaṁhită 176. Kälacakra 2, 65. Kālajñāna 182. Kālavelä 22.
Kälänuyoga 88.
Kalik(y)a 10, 21, 22, 25, 28, 52 74.
Kaliyasuya 10, 16, 21, 25, 23, 33, 56.
Kālī 120.
Kävilijja 136.
Kavyarasa 147, 193.
Kāsava 97.
Kinkama 97. Kitti 99.

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INDEX-II
231
Khandasiddhānta 208. *Khamāsamana 176. Khalunkijja 136. Khámanāsutta 53. Khuddiyāyārakahā 142. Khuddi(y)āvimāņapavibhatti 23, 51, 52,
91.
Kincidganadharavāda 172. Kiriāvisāla 78. Kiriyathana 111. Kunālā 135. Kundakolita 96. Kutūhala (khanda) 118. Kumārapālaprabandha 87. Kumāravālapadiboha 165, 206. Kumma 120. Kummāputtacariya 121. Kula 176. *Kulakara 9, 116, 162. Kuvalayamālā 164, 179, 213. *Kuśīla 131. Kusalānubandhi ajjhayana 50, 51, 150. Kusīlaparibhāsaä 111. Kuhedaga 177 Kūvaä 97. Catalogue of Mss. at Jeselmere 178. Catalogue of Mss. of the Līmbdi Bhandāra
185. Kenopanisad 124. Kelāsa 97. Kevalajñāna 175. Kevaladarśana 175. *Kevalin 13, 69. Kesi-Gautamīya 44. Kesi-Goyamijja 136. Koţākoți 116. Concord in Prākrit Syntax 192. Concise Oxford Dictionary of Current
English, The 11. Komalapasina 99. Kosambi 135. Kriyā 207 Kriya-naya 183. Kriyavāda 113. Kriya-sthāna 163. Ksana 134. Ksapakaśreni 162. Ksullakanairgrantha 167. Ksullikācārakathā 166. Kșetra 2, 65, 79, 93, 204. Khanda 114, 118.
Khettasamāsa 37. Khema 97. Khodamuha 12, 148. Khomagapasiņa 99. Gaä 97. Gaccha 153, 214. Gacchāc(y)āra 46, 47, 48, 131, 153, 181. Gajja 164. Gana 5, 73, 133, 176. *Ganadhara 3, 4, 5, 9, 12, 13, 20, 21,
37, 38, 65, 73, 76, 85, 111, 127, 133,
138, 145, 146, 157, 158, 161, 162. Ganadhara-nāma-karman 4. Ganavijjā 45. Ganahara 161. Ganaharavāya 161. Ganita(khanda) 68, 118. Ganitatilaka 71, 204, 206. Ganitapāda 205. Ganitānuyoga 49. Ganipit (d)ak(g)a 20, 200. Ganiviijā 24, 46, 51. Ganividyā 46. Ganisampad(y)ā 131. Gandikānuyoga 176. Gandiyā 9. Gandiyānu(yoga 9. Gata-pratyāgata-sūtra 196. Gantha 191. Gandhadevi 100. *Gandhahastin 179, 182. Gandhāri 97. Gama 108. Gamika 76. Gambhira 97. Garudovavāya 23. Garulovavāä 51.

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232
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Garulovavāt(y)a 23, 51, 75.
Caturvimśatistavana 170. Gahiyapaya 164.
Catuhšarana 46. Gāthā 26, 38, 80, 87, 100, 110, 114, 151, Catuskanayika 78.
159, 168, 170, 171, 172, 178, 201. Canda 99. Gāthānustubhī samsrsti 109, 114.
Candagavejjha 151, 152. Gathāsodaśaka 110.
Candagavijjha 152. Gathāsahasri 30.
Canda(a)pan(n)ņ(n)atti 23, 28, 30, 32, 51, Gathic 62.
73, 129. Gāthika khanda 114.
Candāvijaya 45. Gāhā 111, 136, 171, 173.
Candāvijjhaya 24, 46, 152. Gāhājuyalathui 206.
Candimā 98, 120. Gáhāsodasaya 110.
Candraprajñapti 28, 29, 52. Gītamārga 203.
Candra(ā)vedhyaka 46. Gītārtha 61, 153.
Campă 60, 126, 127. Gunana 83, 92.
Carana 95. Gunasthana 163.
Caranakaraṇānuyoga 10, 25, 48, 106, 141. Gutta 99.
Caranavihi 23, 24, 95. Guruvandanabhāsa 178.
Caranasattari 145. Gūdhadanta 98.
Caranānuyoga 53. Grhyasūtra 193.
Carama 128. Ganges 202.
*Caramasayalasuyanāņi 158. Geya 164
Cãujjāma dhamma 138. Geyya 26.
Cāraṇabhāvanā 24, 75, 93. Geschichte der Welt-literatur 187.
Caritra (khanda) 118. Gotama-Kesīya 44.
Cittantaragandit(y)ā 9, 88. Gottāsa 96.
Cittasamāhitthāna 131. Gopatha Brāhmana 189.
Citta-Sambhūi 136. Goyama-Kesijja 136.
Citramayajagat 206. Gori 97.
Cuācuäseniapario 77. Gole 106.
Cuācuávatta 77. Govindanijjutti 175.
Cunna 164. Gautamastaka 4.
Cunni 25, 35, 38, 45, 56, 74, 76, 79, 141. Gráma 203.
Cullakappasuya 51, 52, 94. Grammatical topics in Pāïya 193.
Cullavatthu 89. Ghodag(y)amuha 12, 148.
Cullasatata 96. Ghosa 190.
Cudāmani 87. Caupannamahāpurisacariya 179.
Cūrnikāra 69. Caüranga 177
Cūlanīpitā 96. Caürangijja 136.
Cūlā 43, 44, 72, 99, 104-108, 143, 144, Caüvīsatthava 144, 168.
165. Caüvvīsatthavanijjutti 163.
Cülikā 104. Caüsarana 46, 47, 50, 181, 185.
Cülikāsūtra 48. Caturvimsatiprabandha 81, 206.
Cūliyā 6, 7, 13, 15, 42, 50, 71, 76, 89, Caturvimśatistava 52.
94, 131.

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INDEX-II
233
Cūliyāsutta 25, 53, 147, 163.
Jiyakappabhāsa 173. Ceïyavandanabhäsa 178.
Jivarāsi 116. Ceiyavandanamahābhāsa 178.
Jivasamsattanijjutti 155. Chajjīvaniyā 142.
Jivasamāsa 82, 153. Chanda 26.
Jivājīvavibhatti 136. Chāyā 182.
Jīvājīvābhigama 49, 119, 178, 179, 199, Chāyānuvāda 118.
205, 206, 213. Chinnacchedanaya 78.
Jīvābhigamasādhyanana) 21, 23, 27, 28, Chinnacchedanayika 78.
30, 47, 174. Cheda 32, 33.
Jaina Antiquary 132-134, 205. Chedasu(ū)tt(t)a 25, 33, 34.
Jaina Commentaries, The 147, 174. Cheyasutta 25, 31, 35, 38, 53, 74, 94. Jaina-ganițasūtrodāharana 205. Cheyasuya 34.
Jaina granthāvali 35, 45, 47, 74, 153, Jaijiyakappa 53.
175, 177, 178, 180, 181. * Janghācārana 93.
Jainatattvaprakāśa 39. Jajuvveda 149.
Jaina treatise on Arithmetic, A lost 205. Jannaijja 136.
Jainadharmavarastotra 34, 35, 40. Jamāli 119.
Jaina Prākta 112. Jamiä 111.
Jaina Māhārastrī 111. Jambavai 97.
Jaina Manuscripts, The 206. Jambuddīva 2.
Jaina yuga 34, 86, 87. Jambuddīvapannatti 10, 23, 30, 32, 48, Jainasatyaprakāśa 69, 151, 159, 205, 214.
51, 119, 174 181, 182, 185, 204, 206, Jainasähityano sanksipta itihāsa 135. 207.
Jaina sāhitya samsodhaka 172. Jambūdvipa 93.
Jains in the History of Indian Literature, Jambū(dvīpa)prajñapti 21, 28, 52.
The 187, 198, 200. Jambūsāmiäjjhayana 46, 51.
Jaina System of Education, The 55, 60, Jayatihuyanathotta 180.
73, 76, 158, 207. Jayapāhuda 84.
Jaina School of Mathematics, The 205. Jayaprābhịta 87.
Jaina Stūpa and other Antiquities of Journal of the German Oriental Society Mathurā 63. 113.
Jainahitaisi 47. Javiya 68.
Joisakarandag(y)a 84, 180. Jāgatānustubhi samsrsti 114.
Jogasangaha 160, 161, 164, 186. Jātaka 26, 120, 201.
Jogasangahanijjutti 161. Jāti 119.
jonipāhuda 46, 50, 54, 85, 86, 174, 177. Jāii 97, 98.
Jonivihāna 46, 50. Jāva 60, 126, 127
Jñāta 199. *Jina 202.
Jñāta(ā)dharmakahã 27, 49, 120. Jinacaritra 132.
Jñātņdharmakathā 49. Jinacariya 132.
Jñana-naya 183. Jitakalpa (sūtra) 34, 135, 173.
Jñānaparināma 128, 129. Jiyakappa 33, 35-38, 178, 208, 210. Jyoti 26, 186. Jiyakappacunni 34, 173, 181.
Jyotișa 204.
HIST.-30

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Jyotisānga 139. Jyotis 26, 86. Jhānavibhatti 24, 51, 95. Jhānasaya 37, 161, 163, 164. Zoroastrianism 62. Tabanka 185. Tabā 185. Tabārtha 185. Tabu 185. Tabo 185. Tabbo 185. Times of India 62. Testament 11. Tthiminabhāvanā 75. Thāna(nga) 5, 20, 48, 49, 50, 51, 75, 85,
92, 94, 96, 97, 98, 99, 100, 115, 125, 130, 134, 154, 164, 179, 180, 192, 193, 195, 198, 199, 200, 202, 203,
204, 206, 207, 213, 214. Thānā 104. Thimiņabhāvanā 51, 75, 96, Descriptive Catalogue of Jaina Manuscripts
30, 35, 37, 38, 41, 46, 47, 50 52, 74, 82, 85, 86, 133-136, 144, 148, 158-161,
172-174, 177-179, 182, 185. Descriptive Catalogue of the Mss. in the
Library of the India Office 185. Descriptive Catalogue of Mss. in the Jaina
Bhandars at Pattan, A 183. Descriptive Catalogue of Sanskrta and
Prākrta Mss. in the Library of the
B.B.R.A. Society 183. Nandiņipiyā 122. Nami 137, 201. Namipavvajjā 136. Nāyādhammakahā 5, 73, 149, 163, 209,
213. Nālandajja 112. Nisīha 13, 23, 34-38, 56, 72, 100, 130,
166. Taccāvāta 49. Tandulavicāranā 46, 50, 151. Tandulavaitālika 47, 50. Tattvanirnayaprāsāda 82.
Tattvarasikacandrikā 21, 25, 89. Tattvasangraha 149. Tattvārtha (adhigamaśāstra) 3, 6, 19, 22,
27, 30, 31, 32, 49, 52, 79, 84, 85, 106, 111, 113, 115, 116, 117, 120, 122, 123-126, 139, 154, 179, 180, 184,
190, 211, 212. Tattvārtharājavārtika 7, 22, 49, 52, 79. Tattvārthasāradīpikā 52. Taddhit(y)a 193. Tantra 76. Tandulaviyāliya 46. Tandulaveālia 23. Tandulaveyāliya(ya) 24, 46, 51, 175, 181. Tandulavaicārika 46, 50. Tarangavai 174, 176. Tava 136. Tiguna 77. Titthogāli(ya) 46, 66, 67, 101, 153. Tiryac 214. Tilakamañjari 41. Tivai 4. Tirtha 11, 20, 45, 101, 154. Tirthankara 2, 3, 7, 9, 11, 21, 45, 65,
101, 116, 120, 132, 146, 151, 161,
162, 195. Tirthodgālika 46. Tumba 120. Tuvattakasutta 110. Tejolesyā 94. Tetali 98. Teyaganisagga 24, 75, 94. Teyali 120. Taittirīya āranyaka 189. Taittirīyasamhitā 189. Trasa 206. Trikanayika 78. Tripadi 4, 5, 21. Tripitaka 200. Trivarnācāra 52. Trividhā 128. Trişașțiśalākāpuruşacaritra 4-6, 9, 55, 93,
212-213. Triştubh 114, 143.

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235
Tristubhī 114.
Ditthivãi 49. Tristhānaka 115.
Ditthivāt(d)a 49, 67, 76, 91. Z.D.M.G. (Zeitschrift der Deutschen Ditthi(1) vāya 5-11, 20, 57, 58, 66-68, 70, Morgenländischen Gezellschaft) 110, 75, 76, 89, 91, 143. 129, 181, 200-201.
Ditthi(1) visabhāvanā 24, 51, 75, 93. Thimiä 97.
Die alten Berichte von den Schismen der Thīparinnā 109, 111.
Jaina 115. Therāgāthā 107.
Dīksāparyāya 91. Therāvalī 66, 68, 132-134, 146, 160-161. Dīghanikāya 200. Dadhanemi 97.
Dipika 182 Datta 176, 204-205.
Die Literaturen Indiens und Ostasiens 187. Darśanatá 129.
Die Literatur der alten Indien 187. Daviyānuyoga 49.
Divasamuddovavatti 99. Davvānuöga 49.
Dīvasāgarapannatti 23, 32. Daśavidhasāmācārī 139.
Divasāgarapannattisangahani 46. Daśavidhā 128.
Divasāgarapannatti 51, 175. Daśavaikālika 52, 141, 143, 164, 211. Dihadanta 98. Daśavaikālikaniryukti 165.
Dihadasa 50, 99, 100. Daśavaikālikasutra : A Study, The 195. Dihaseņa 98. Daśasthānaka 115.
Dukkhamapāhuda 85, 86. Daśā(śrutaskandha) 37, 168.
Duguna 77. Dasakālik(y)a 13, 36, 50, 135, 141, 166. Duppadiggaha 78. Dasannabhadda 98.
Duma 98. Dasaveyāliya 4, 13, 25, 33, 39-41, 43, 48, Dumapattaya 136.
50, 81, 137, 140-142, 169, 172, 179, Dumapupphiya 142. 206, 207, 211-213.
Dumasena 98. Dasaveyāliyacunni 48, 81, 141, 152, 176, Dummuha 97. 177.
Duyāvatta 78. Dasaveyāliyanijjutti 41, 43, 81, 108, 142, Durgapadanirukta 134.
152, 158, 159, 164-169, 192, 197, 199, Duvalasanga 20, 27, 136. 203, 210.
Duhavivāga 125. Dasaveyāliyasutta 33, 39, 40, 137. Drstip(v)āt(d)a 44, 52, 70, 71. Dasaveyaliya sutta, The 141.
Drstivisasarpa 93, 206. Dasă 13, 14, 23, 34, 36, 37, 50, 51, 75, Drstisādharmyavat 198.
96, 100, 123, 132, 135-137, 158. Deva(khanda) 118. Dasāramandalevitā 99.
Devajasa 97. Dasäsut(y)a 50, 146.
Devadattā 96. Dasāsuyakkhandha 13, 14, 15, 50, 82, Devaddhi 99. 132, 167, 174.
Devindattha(y)ä 24, 46, 51 152. Dasāsuyakkhandhacunni 177.
Devindapariyāvana 96. Dasásuyakkhandhanijjutti 159, 167. Devindovavā(y)a 23, 51, 75, 92, 96. Danadīpikā 134.
Devendranarakendraprakarana 31. Daruä 97.
Devendrasūtra 45. Davaddava 120.
Devendrastava 46, 47.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Deśīnāmamālā 172. Deśībhāsā 189. Deśya 191. Dogiddhidasā 50, 75, 99. Dravida 155. Dravya 3, 78, 79, 95, 191. Dravyasamlekhanā 95. Dravyānuyoga 10, 11, 48, 89, 52, 116. Drumapuspikā 44. Dvādaśanga 20. Dvādaśāngi 3-6, 11, 12, 20, 43, 65, 73,
101, 157, 158. Dvara 78, 79. Dvårāvati 124. Dvāsaptatiprabandha 174. Dvividhā 128. Dvisahasrayugapradhānasvarūpa 85. Dvisthānaka 115. Dvīpābdhiprajñapti 47. Dhanna 98. Dhamma 138. Dhammakahā 120. Dhammakahānuöga 48. Dhammatthakāma 142. Dhammapada(m) 109. Dhammapannatti 81, 142. Dhammānuyoga 48. Dhammāvāta 49. Dharana 92. Dharanovavā(y)a 23, 24, 51, 92. Dharma 15. Dharma 131, 142, 154, 163, 203, 214. Dharmakathānuyoga 10, 48, 154. Dharmaśāstra 27. Dharmasaṁhitā 175. Dharmasangraha 180. Dharmasūtra 193. Dharmasūnu 30. Dharmāmrta 164. Dharmastikāya 175. Dhavala 25, 208. Dhāüya 192. Dhidhara 97. Dhiti 100.
Dhuya 104, 107, 112. Dhyāna 66, 83, 95. Nandamaï 97. Nandasamhitā 172. Nandaseniya 97. Nandă 97. Nandāvatta 77, 78. Nandiäjjhayana 51. Nandisena 96. Nandi 5, 8, 9, 12, 16, 19, 25, 27, 31, 32,
35, 36, 44, 45, 48, 57, 65, 71, 73, 75, 77, 78, 83, 89, 110, 116, 119, 125, 130, 134, 141, 146, 147, 149, 150, 161, 163, 175, 179, 181, 182, 197,
203, 206, 207. Nandīcunni 71, 77, 88, 91, 92, 146, 174,
175. Nandīdurgapadavyākhyā 181. Nandiphala 120. Nandīviśesavivarana 179. Nanduttara 97. Namipav(v)ajjā 136, 194. Namokkāranijjutti 161, 163. Namo'rhat 83. Namo'stu Vardhamānāya 83. Naya 8, 147, 198, 214 Nayacakra 82, 179. Naraka 117. Narakāvalikāśrutaskandha 50. Narayavibhatti 111. Naravāhanadattakahä 174. Navangivrttikāra 29. Nāä 199. Nāga 96, 148. Nāgapariyāvania(ya) 23, 51, 75, 93. Nāgasuhuma 12, 148. Nägasūkşma 148. Nāgārjuni 57. *Nāgārjunīya 59, 68. Nātyavidhi 203. Nātyavidhiprābhịta 85. Nātyaśāstra 192. Nādayavihipāhuda 84. Nānappavāya 78, 82.

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237
Naman 147, 191.
Niśīthādhyayana 72. Nãya4 140.
Nisadyā 4, 21. Nayakumaracariya 121.
Nişadyātraya 4. Nāyasuya 119.
Nisīha 23, 35, 37, 38, 49, 52, 56, 72, 85, Nāyā 28, 120, 136.
86, 100, 106, 108, 136, 137, 143, 166, Nāyādhammakaha(o) 5, 73, 106, 119, 167, 171, 173 200. 136, 149, 163, 193, 209, 213.
Nisthacunni 135, 177. Näraka(khanda) 118.
Nisīhajjhayana 50, 51. Nālanda 112.
Nisīhanijjutti 167, 168. Nikkheva 169, 170, 191.
Nisīhabhāsa 50, 159, 168, 172, 173. Nikkheva-nijjutti 170.
Nisīhavisehacunni 174, 181, 207. Niksepa 8, 73, 147, 162, 166, 198. Nisīhiya 104. Nigama 48.
Nisejjā 4. Nigoda 176.
Niseha 130. Nighantu 118, 191.
Names of Prakrit Languages 188. Nijjutti 35, 37, 40, 43, 48, 72, 73, 104, Neüniya 83.
107, 140, 154, 158, 159, 161-165, 167, Nepal 67. 170, 171, 182, 190, 213.
No-indriya-pratyaksa 198. Nijjuhan. 81.
Notices of Sanskrit Mss. 53. Ninhavavattavva 161.
Nyāya 27. Nimitta 86, 87, 171, 176.
Nyāyasangraha 81. Nimittajñāna 87.
Nyāyasūtra 109, 199. Nimittapāhuda 84.87.
New Indian Antiquary 70, 143. Nimittaprayoga 86.
New version of the Agadadatta Story, A Nimittaprābhrta 85.
70. Nimittaśāstra 87, 153.
Païtthāpāhuda 84, 85. Niyanthi 136.
Païnna(ga) 25, 44-47, 53, 65, 74, 152, Niyanthijja 136.
153, 181, 193. Nirayavibhatti 44.
Païnnagajjhayana 44. Nirayavisohi 24, 51, 195.
Païmnajjhayana 44. Nirayāvali(k)ā 28, 94, 130.
Paümacariya 9, 213. Nirayávaliyā 23, 28, 49, 210.
Paümāvai 97. Nirayāvali(yā) suyakkhandha 31, 32, 50, Pakkhiyasutta 14, 23, 24, 27, 29, 40, 45, 130, 185.
75, 93, 95, 100, 150, 174, 178, 181, Niruk(t)ta 164, 169, 191, 192.
186. Niruttiya 192.
Pag(g)appa 50, 136. Nirgrantha 112.
Paccakkhāņa 21, 50, 80, 82, 144, 166. Niryukti 112, 113, 158, 164, 166. Paccakkhāņa kiriyā 112. Niryūhana 81.
Paccakkhānanijjutti 164. Nirvartanädhikāra 85.
Paccakkhānappaväya 78, 81, 82. Nirvana 17, 35, 38, 44, 58, 75, 85. Paccakkhāṇabhāsa 178. Nirvāņakalikā 84, 86, 100, 182.
Pajjantārāhaņā 46, 47. Nivedana 194.
Pajjunna 97. Nisītha 34, 36, 38, 42, 173.
Pajjusana 133.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
90.
Pajjosaņākappa 13, 17, 50, 53, 59, 81, Padmānandamahākāvya 55, 208.
94, 107, 131, 133, 134, 149, 167, 200, Pannatti 28. 207, 107, 132, 176, 186, 213.
Pannavanā 28. Paijosanākappanijjutti 134.
Pabhāvatī 99. Pajjosavaņā 98.
Pamāyathāna 136. Pancakappa 13, 35, 37, 74, 158, 167, Pamāyappamāya 24, 95. 171, 172, 175, 178.
Pamha 99. Pancakappacunni 167, 176.
Paya 104, 128, 129, 192. Pancakappanijjutti 167, 176.
Payattha 192. Pancakappabhāsa 14, 34, 159, 167, 173. Payannaya 151. Pancakalpa 35, 167.
Payarana-sutta 194. Pañcatantra 202.
Parakiriyā 104. Pañcanamokkāra 160.
Parampara 78. Pañcapratikramana 81.
Pariāvania 23. Pancamangala 74.
Parikam(r)ma 6, 7, 52, 71, 76, 77, 89, Pancamangalasuyakkhandha 74, 100, 171, 178, 182.
Parinayāparinaya 78. Pañcavatthuga 92, 96.
Pariņāma 128. Pancasang(r)aha 82.
Paribhāsā 87. Pancākhyānaka 202.
Paribhāsa See Cunni 173. Pañcāsaga 80.
Parisista 44. Pañjikă 132, 182.
Parisistaparvan 12, 42, 67, 83, 107, 108. Padikkamana 21, 22, 144, 150, 160, 168. Parisahādhyayana 44. Padikkamananijjutti 164.
Parīsaha 136. Padikkamaņasangahani() 163, 186. Parīsahajjhayana 81. Padikkamāsangahani 161.
Paryāya 78, 79, 129, 182. Padiggaha 77.
Paryusanaparvan 176, 177. Padilehaņā 145.
Paryusaņākalpatippanaka 134. Padhamānuöga 7, 88, 89.
Parvan 201. Padhamāvaravariyā 161.
Pallata 97. Panāma 78.
Pavayanasāra 52. Pannatti 49, 50, 60, 94.
Pavayanasāruddhāra 2, 6, 78, 79, 93. Pannavanā 15, 24, 28, 30, 32, 52, 95, Paścānupūrvi 37, 204.
117, 119, 128, 179, 180, 197, 198, Pasenaï 97. 203, 206, 208.
Passāsa 78. Panhāvāgarana(dasā) 5, 49, 73, 95, 99, Pahāna 17. 125, 154, 157, 206.
Paheliyā 177. Panhāvāgaranāim 5.
Pāïyatīkā 180. Pada 4, 73.
Pāïyasaddamahannava 82. Padatraya(1) 4, 21.
Pāuggaha 105. Padavi 82, 131, 135, 162.
Pāesā 104. Padānusāriņīlabdhi 74.
Pāksika(sūtra) 29, 145. Padotthapaya 77.
Pāgata 115. Padmapurāna 52.
Pāț(d) aliputr(t)a 58, 62, 172.

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Pādhoāmāsapaya 77. Pāṇāü 78.
Paninisutra 193.
Pāpa-śruta 163, 207. Päyäsisutta 200.
Pāritthävaniyānijjutti 160, 161, 163.
Pāli 60, 188, 200, 201.
Påvasamanijja 136.
Pähuda 84, 85, 86, 87, 129 153. Pähuḍapāhuḍa Piüsenakanhä 97.
84.
Pinda 81, 105, 145.
Pindanijjutti 14, 15, 35, 37, 39, 40, 43, 44, 51, 52, 53, 145, 159, 168, 171, 173, 176, 177, 179, 180, 185.
Pindanijjuttibhāsa 173.
Pindaniryukti 45, 211.
Pindavisuddhi 46.
Pindavisohi 47.
Pindesana 52.
Pindesananijjutti 52.
Pindesaṇā 41, 81, 142, 145.
Pindesanai 72.
Pindesana-ajjhayana 145. Pindaisana 145.
Putthaseniä-pari° 77.
Putthaputtha 78.
Putthāvatta 77.
Putthima 98.
Pundaria 111.
Pundariya 120.
Punnabhadda (ceiya) 126.
Punnabhadda 126.
Punnamanibhadda 99.

Puvva 79, 82, 83, 89, 90, 84. Puvvagat(y)a 5, 6, 7, 8, 10, 11, 48, 49, 69, 71, 76, 77, 78, 79, 80, 83, 88, 90,
91.
Puvvanga 175.
Puvvänuöga 7.
Puskarasārī 207.
Puspacülika 28. Puspikä 28. Pusyadaivata 150.
Pustakarohana 58.
Pussadevaya 147, 150. Pūyacaüvvisi 82, 159. Purana 97.
Purva 70.
Purvapaksa 71. Pūrvavat 198.
Pürvānupūrvi 37.
Pūrvānuyoga 7, 88. Pedhabandha 171.
Peḍhālaputta 98.
Pedhiya 160, 161.
Peyyalam 60.
Parallel Passages in the Daśavaikālika and the Acārānga 143.
Pellaä 98.
Pahalvi 62.
Pottila 98.
Porisi 95.
Porisimaṇḍala 23, 24, 95.
Paurusi 22, 141.
Prakarana 176, 211. Prakalpa 137.
Prakirna(ka) 15, 16, 44, 52. Prakirṇakādhyayana 44.
Punnasena 98.
Pupphacula(i)(y) 23, 32, 100, 130.
Prajñapti 94.
Pupphiä 28.
Prajñāpanā 29, 128.
Pupphiya (a) 23, 32, 99, 100, 130, 186, Pratikramana 52.
208.
Purana 52, 150, 201.
Puratattva 119.
Purisavijjā 136.
Purisasena 97, 98. Purohita 137, 138.
239
Pratipatti 128.
Pratima 131, 163. *Prativasudeva 71.
Pratisthakalpa 81. Pratisthāpaddhati 87. Pratisthaprabhṛta 87.

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240
Baratta 97.
Pratyakhyāna 79. Prathamanuyoga 7, 52, 71, 88, 176.
Bārasāsūtra 134. Bărăvai 124.
Pradhana 17.
Prabhavakacaritra 29, 68, 82, 86, 173, Bahira 19, 22, 45, 49, 50, 136. 174, 176, 185 179. Prameyaratnamañjūṣā 10, 29, 30, 181, Biïyavaravariyā 161.
Bähupasina 99.
Buddhavayana 149. Buddhasasana 149.
Buddhi 100.
Bṛhattipanikā 167, 180.
Brhatkatha 71.
Brhatkalpa (sutra) 34, 36, 50, 94, 135.
Bṛhatprajñāpanā 29.
Bṛhatsangrahani 37, 213.
Bṛhatsādhukalpasútra 135.
Bṛhadāturapratyākhyāna 151. Brhadbhāṣya 166.
Brhadvacană 74.
208. Prayoga 128.
Pravacanasiddhi 160.
Pravicǎraná 129.
Praśnaprakāśa 182.
Praśnaprasna 86.
Praśnavyakarana 27, 49, 87, 125, 146.
Praśnottara paddhati 197.
Praśnottarasamuccaya 83.
Prasthana 118.
Prākṛta 4, 14, 25, 38, 44, 128, 135, 143, 151-153, 158, 168, 170, 171, 174-178, 180, 181, 184, 186, 188-190, 192, 193, 200, 205,
Prakrit 139.
Prăcina 28. Prätisakhya 193.
Prabhṛta 81, 84.
*Prabhṛtajña 85.
Prayaścitta131, 135.
A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Phåla 97.
Forbes Gujarati Sabha Traimäsika 207.
Bandha 99.
Bandhadasă 50, 99.
Bandhasämitta 185.
Prohibition of Flesh-eating in Jainism 108. Bhagāli 97.
Phakkikä 182.
Bambhadattacariya 89, 213.
Bambhi 207.
Bala 152.
Bahassaï 96.
Bahubhangia 78.
Bahula 78, 146.
Bahuvaktavya 128. Bahusuyapujja 136. Bahuputti 99. Bahüputtiya 99. Bible 11.

Bezeihungen der Jaina-Literatur zu Andern Literature-Kreisen Indiens 129.
Brahmagupti 163.
Brahmodya 139.
Brahmi 55, 116, 207.
Bhaktaparijñā 46. Bhagava(t)i 49, 126. Bahagavati-Viahapannatti 49.
Bhaggava 150.
Bhanga 71, 76, 200, 204. Bhangika 146.
Bhattikävya 170.
Bhattaparinnamaraṇa 151.
Bhattaparinnä 46, 47, 151, 181.
Bhaddā 131.
Bhadrabahunimitta 172.
Bhaya-sutta 194.
Bharata 2, 65, 93, 129.
Bhasmaka 126.
Bhagava 12, 147, 150. Bhāgavata-puraṇa 129, 150.
Bhadra 133.
Bharata 148.
Bharaha 148. Bhāva 79, 191.

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241
Bhāvakalpa 167
Manusyaloka 93. Bhāvana 104.
Manusyaśreni 89. Bhāvanā 42, 50, 72, 80, 99, 104, 107. Manussaseņiāpario 77. Bhāvappamāna 192.
Mantra 76, 125, 184. Bhāvasamlekhanā 95.
Mandara 146. Bhāsā 128.
Mayāli 97, 98. Bhāsā-tikā 185.
Maranavibhak(t)ti 24, 46, 51. Bhāsāślesa 170.
Maranavischi 24, 51, 95. Bhāsya 27, 30, 31, 32, 36, 154, 166, 183, Maranavihi 46, 50, 51. 184, 190.
Maranasamā(d)hi 46, 50, 151. Bhāsyakārikā 190, 212.
Marudevī 97. Bhāsyatraya 178.
Marudevyadhyayana 17. Bhāsa 35, 37, 38, 43, 55, 56, 74, 92, 94, Maruyā 97.
96, 145, 158, 159, 162, 164, 167, 170, Malli 120. 171, 172, 173, 178, 182, 192, 211, Mahatpañcakalpabhāsya 35. 212,
Mahapana 83. Bhāsajjāyā 104-105.
Mahamaruya 97. Bhāsavijata 49.
Mahalliä-Vimāņapavibhatti 51, 52. Bhikkhupadimā 131.
Mahalliya-Vimānapavibhatti 51, 52, 91. Bhimăsura 148.
Mahākanhã 97. Bhīmāsurākhyāna 148.
Mahākappa 82. Bhīmăsurukk(h)a 148.
Mahākappasu(y)a 23, 34, 38, 51, 94. Bhūyadinnā 146.
Mahākarmaprakstiprābhrta 82. Bhūyavā(t)a 49.
Mahākalpaśruta 94. Bhūyāvā(y)a 11, 49.
Mahākāli 97. Bhūrjapatra 176.
Mahājummasaä 117. Maï-nana 19.
Mahādumasena 98. Makaï 49.
Mahānimitta 115. Magadha 66, 67.
Mahāniśītha 37. Magahasenā 174.
Mahānisīha(sutta) 13, 23, 35, 37, 38, 48, Magahaä 135.
52, 53, 74, 174, 178, 182, 185, 199. Magga 111.
Mahāpaccakkhāņa 24, 45, 46, 51, 151. Mańkāti 97.
Mahāpannavaņā 24, 52, 95. Majjhimanikāya 26.
Mahāparijñā 72. Manussaseniāpario 77.
Mahāparin(n)n(n)ā 72, 73, 101, 104, 136. Manussāvatta 77
Mahāpurāna 52. Mandala 82, 95.
Mahāprajñāpanā 29. Mandalapavesa 23, 24, 95.
Mahápratyākhyāna 46. Mandukka 120.
Mahāprāņa 66, 83. Mati 65.
Mahābhārata 148, 201. Mati-jñāna 16.
Mahābhāsya 109, 150. Mathura 57, 58, 132.
Mahāyārakaha 142. Mathura sculpture 132.
Mahāvideha 204. Madhyamapada 73.
Mahāvīrathuï 111.
HIST.-31

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Mahāvīrabhāsiä 99.
Mülasutta 25, 38, 39, 40, 41, 44, 53, 74, Mahävirasvāmino Antima Upadeśa 197. 135, 136, 140, 142, 144, 145, 150. Mahāvīrasvāmino Ācāradharma 197. Mūlasuttagâhă 38. Mahāvīrasvamino Samyamadharma 197. Mülasuya 38. Mahāvyutpatti 135.
Mülasūtra 15, 33, 38, 39, 40, 210, 211. Mahāvrata 56, 107, 138, 142.
Mülāc(y)āra 12, 52, 106, 151, 164, 168, Mahāsatata 96.
169. Mahāsīhasena 98.
Mrcchakatika 190. Mahasumina 99.
Mettasutta 110 Mahāsumiņabhāvanā 24, 51, 75, 94, 99. Meru 146. Mahāsena 98.
Meha 97. Mahāsenakanhā 97.
Mokkha 98. Mahuyarīgiya 203.
Moggarapāņi 97. Mahurā 57.
Mohanijjathāna 131. Māug(y)āpaya 77, 89.
Mohanaghara 120. Mātanga 96.
Mohanīya 131. Mātangajātaka 201.
Mohaparājaya 195. Mātikā 90.
Yajurveda 27, 148. Mātuäpada 77.
Yantra 76, 85. Mātrkāpada 4.
Yamaka 110, 111, 112, 113. Mātņkāpadatraya 21.
Yogacūrna 86, 88. Mätraka 177.
Yogaśāstra 57, 93. Māthuri 57.
Yogasūtra 150. Mānasi 193.
Yoni 128 Māyandi 120.
Yoniprābhrta 85, 86. Mārkandeya-purāna 201.
Yonividhāna 86. Māsana 78.
Raïvakkā 42. Māhana 96.
Ratikalpa 42. Micchăsuya 12.
Ratnakarandaśrāvakācāra 53. Mithila 200.
Rayanāvali 124, 172, 179. Mithyāśruta 12.
Rasadevi 100. Miyacăriyā 136.
Rahanemiya 136. Miyāputta 96
Rājagaha 58. Mimāmsă 27.
Rājagir 58. Mukkhagaï 136.
Rājagļha 118. Mürcchana 203.
Rājapraśnīya 28, 31, 50. Müla 39.
Rājaprasenakīya 31, 50. Mülag(r)antha 135.
Rājaprasenjit 31, 50. Mūlatıkā 183.
Rādhāvedha 152. Müladattā 97.
Rāma 100. Mūlapadhamāņuöga 9.
Rāmakanhā 97. Mūlabhāsya 166
Rāmagutta 96 Mūlabhāsa 171.
Rāmaputta 98. Mülasirī 97.
Rāmāyana 148, 203.

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243
Rāyapaseņaïjja 127. Rāyapaseņaïya 31, 32. Rāyapaseni(y)a 24, 30, 85, 186, 200, 203,
207. Rāyapaseniya 28. Rāsibaddha 77 Rāsi 117. Riüvveda 148. Reduplicatives in Indo-Aryan 121. Religions of India 187. Review of Philosophy and Religion, The
108. Risibhāsita 175 Ruppini 97. Rūva 104. Rohini 120. Lakkhanā 97. Laghubhāsa 35. Laghuvṛtti 172. Lacchi 100. Latthadanta 98. Labdhi 74, 93, 161. Lalitavistara 200. Lalita Vistară 109. Lahuvaravariya 161. Life of the Buddha and the early history of
his Order, The 119. Literary History of India 187. Lectures on the History of Indian Literature
119, 187. Lecchati 96. Latin 11. Leva 209. Leśyā 128. Lesā 136. Lehre der Jainas (nach der alten Quellen
dargestellt, Die) 46. Lokaprakāśa 7, 80, 83, 205. Lokabindusāra 78, 79. Lokānuyoga 176. Logavija(y)a 104. Logasāra 104. Logāyat(y)a 149. Laukāgata 149.
Vaïsesiya 149. Vakkasuddhi 81, 142, 166. Vakkhakkāra 129. Vagga 31, 49, 91, 97, 98, 117, 120, 123,
124, Vaggacūli(y)ā 23, 47, 51, 94, 100. Vaggacūlī 94. Vangacūliyā 47. Vacanikā 185. Vanna 127, 165. Vannaä 60. Vannaya-sutta 194. Vanhi 130. Vanhiä(ā) 24. Vanhidasa(ā) 24, 28, 32, 130. Vanhiya 24. Vattamānappaya 78. Vattha 104, 105. Vatthu 83, 84, 89. Vandana 160. Vandananijjutti 163. Vandanaya 21, 22, 144, 160. Vandana 52. Vandāruvștti 145. Vandittusutta 53. Varavariyā 161. Varunovavāya 23, 51, 92. Vargacūlikā 94. Varnaka 59. Valabhi 57-59, 61, 66, 127, 133. Valahassa-jataka 120. Vavahāra 13, 14, 15, 23, 35, 36, 37, 48,
75, 77, 82, 92, 94, 96, 135, 153, 171,
173, 174, 180, 185, 190, 207,. Vavahāracuņni 177 Vavahāranijjutti 167 Vavahārabhāsa 159, 172 Vasudevacariya 89. Vasudevahindi 71, 88, 175 Vasule 106 Vastu 84. Vassa 133. Vagarana 150. Vācaka 3, 68, 100, 161.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Vācană 57, 67, 74, 78, 134. Văcya 132, 133, 134. Vājasaneyisamhitā 189 Vāniyagāma 60. Vāta 99. Vādivetāla 43, 82, 165, 168, 172, 181, Vāyanā 134. Vārisena 97, 98. Vārtika 109, 182, 183, 185. Vālabhi 57, 59, 68, 153. Viāvatta 78. Viāhapannatti 2, 5, 25, 49, 87, 93, 94,
96, 129, 132, 146, 149, 174, 177, 180, 182, 194, 197, 198, 200, 203, 204-206,
210, 213. Vicārāmộtasangraha 35, 145. Vicitracaryă 42. Vijayacariya 78. Vijjappavāya 81. Vijjācaranaviņiccha(y)a 25, 95. Vijjāņuppavaya 83. Vijjāpähuda 84, 85. Vijñāna(khanda) 118. Vinayasamāhi 142. Vinayasuya 136. Vinnänapāhuda 84. Vinhu 97. Vittharavāyanā 134. Vidyā 72, 79, 86, 125, 184, 210, 213,
214. Vidyātiśaya 125. Vidyāprābhrta 85, 87. Vidhiprapā 28, 72. Vinayapiţaka 200. Vinayavāda 113. Vinayaśruta 166. Vipākasūtra 27, 49, 125. Vippaccaïya 78. Vippajanaseniā-pario 77. Vippajahaņāvatta 77. Vimānapavibhatti 23, 51, 52, 91. Vimāna 10, 91, 127, 152. Vimuk(t)ti 42, 72, 99, 104, 107. Vimutti 72, 99, 104, 107.
Vimokkha 72, 104. Vimoksa 166. Viyatta 3. Viyāralesa 28. Viyārasāra 28, 32, 38, 53. Viyaha 75. Viyāhacūliyā 75. Viyāhapannatti 55. Vivāgasuya 5, 6, 26, 27, 49, 51, 96, 125,
193, 200, 210, 213. Vivāta 99. Vivāhacūliyā 23, 51, 94, 100. Vivāhapan(n)n(n)atti 26, 49, 87, 129. Vivittacari(y)a 42, 108. Vividhatirthakalpa 85. Vividhapraśnottara 28, 101. Vivrti 80, 182. Viśālalocana 83. Visesa 128. Visesavaśyakalaghuvrtti 183. Visnupurāna 129. Višesanavaï 2, 37. Visesāvassayabhāsa 10, 11, 20, 21, 25, 34,
37, 46, 53, 68, 76, 79. Visehacunni 34, 56, 85, 86, 167, 171,
171, 172, 173. Vihārakappa 24, 95. Vihi-sutta 194. Weiner Zeitschrift für die Kunde des
Morgenlandes 201 Viyarāgasu(y)a 24, 51. Virakanhã 97. Viratthay(v)a 51, 152. Virastava 46. Virastuti 170. Viriä 78, 111. Vuddhabhāsa 35, 173. Vuddhavaravariyā 161, 162. Vrddha khanda 114. Vrddhataragāthikakhanda 114. Vrddhavaitāliya 114. Vrsnidasā 28 Veä 72. Vetālia 111.

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INDEX-II
Veda 12, 26, 27, 52, 56, 72, 104, 116, 119, 121, 139, 147, 150, 162, 190,
191.
Vedanā 129.
Vedabandhaka 129.
Vedalla 26.
Vedavedaka 129. Vedänga 27, 191. Vedanga-jyotisa 205.
Veya 139, 150.
Veyaliya 50, 141. Velana 193.
Velandharovavää 23.
Velandharovavät(y)a 23, 51, 92.
Vesamanovavää
Vesamanovava(y)a 23, 51, 92.
Vesāli 58, 130.
Vesiya 149.
Vehalla 98.
Vehāsa 98.
Vaitaliya 110, 112, 114, 143.
Vaiśika 149.
Worte Mahaviras 27, 111.
Vyavahara 34, 36, 52, 81, 163, 168, 177.
Vyäkhyä 94, 171, 182.
Vyakhyäcülikā 94.
Vyakhyana 134.
Vyäkhyāprajñapti 27, 49, 94, 117.
Vyakhyābhagavati 94.
Vyutkranti 128. Sakatabhadrikä 148.
Sakrastava 133. Šataka 82.
Satapatha Brahmana 189. Šatapadi 181. Satruñjayakalpa 85.
Sabdaprabhṛta 85, 87, 192.
Šarira 128.
Śalǎkāpuruşa 71. Sakha 133, 176. Šāstraparijñā 179.
Śikśā 26. Śītalesyä 94. Šuklayajuḥprätiśākhya 189.

Suddhaväkyänuyoga 116. Sesavat 198.
Śräddhavidhi 85, 87. Śribhagavatisära 118.
Śruta 12, 19, 20, 22, 25, 26, 76, 163,
195.
Śrutajñāna 13, 19. Śrutapuruşa 20, 26. Śrutaskandha 37.
Śrutavatāra 69. Śreni 208. Śrautasutra 193.
Sadavasyaka 145.
Sasthitantra 119, 121, 149.
Saä 117, 118, 119.
Samnyama 79, 131. Samlekhanā 95.
Samlehaṇāsuya 24, 51, 95.
Samvat 12, 25, 28-30, 32, 33, 34, 35, 37, 42, 45, 47, 57, 58, 62, 63, 67, 68, 69, 71, 86, 88, 92, 118, 134, 135, 150, 158, 160, 161, 168, 174, 175, 178, 179, 180, 181.
Samvara 99, 124.
245
Samvegarangaśālā 47.
Samsattanijjutti 51, 53, 82, 168.
Samsaradävänala 170.
Samsarapadiggaha 77.
Samskrta 25, 46, 115, 119, 128, 141, 148,
158, 170, 171, 175, 176, 178, 179, 181, 182, 184, 185, 187, 189, 190, 192, 195.
Samstaraka 46, 151.
Samsthāna 116.
Samhanana 116.
Sakkata 115.
Sagada 96.
Sagadabhaddiyä 148.
Sankhā 99.
Sankhitta 134.
Sankheya 73.
Sankhevitadasä 51, 91, 92, 100.
Sankhyāta 45. Sankhyāna 204.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
Sangahani 37, 160, 186. Sangahanīgāhā 186. Sangrahani 15. Sangrahanigāthā 117. Sangha 3, 67, 146. Sanghatta 209. Sanghāțaka 66. Sanghāda 120. Saccanemi 97. Saccappavāya 78, 81. Saccabhāmā 97. Saccasiri 74. Sañjaîjja 136. Sañjūha 78. Sañj7a , 129. Satthāna 97. Satthit(y)anta 12, 149. Sadasïï 178. Sadāvassaya 185. Saddhajīyakappa 53. Saddhasayaga 178. Sattariyā 82. Sattarisayatthāna 2. Sattasattikaga 72. Sattasattikayā 104. Sattikag(y)ā 104, 105. Sattusena 97. Satthaparin(n)n(n)ā 72, 104, 107. Sadda 104, 189. Saddapāhuda 84, 87, 175. Saddālaputta 122. Santhāraga 46, 151, 181, 185. Sandehavisausadhi 132, 134. Sannā-sutta 194. Saptatīkā 58. Saptabhangi 200. Sabaladosa 131. Sabalā 207 Sabhikkhu 136, 142. Samaä 111. Samaņasutta 142. Samanovāsagapadikkamana 178, 181. Samabhirudha 78. Samaya 2, 91, 83.
Samayakşetra 93. Samayappavāya 79. Samarāïccacariya 20, 164. Samavā(y)a 5, 6, 9, 20, 26, 27, 55, 71,
72, 77, 78, 79, 89, 91, 104, 111, 116,
117, 136, 154, 164, 191, 200, 207. Samavyāptika-sūtra 196. Samana 78. Samāhi 111. Samāhitthāna 136. Samirä 136. Samīsāñjano Upadeśa 197. Samutthāna 92. Samutthānasu(y)a 23, 51, 92 93, 101. Samudghăt(y)a 115, 129. Samudda 146. Samuddapālijja 136. Samuvatthānasuya 93. Samosarana 127, 161, 162. Sampadā 131. Samba 97. Sambhinna 78. Sambhūtavijata 100. Sammaï(payarana) 172, 174. Sammati 10. Sammatta 72, 104. Sammasuya 12. Sammāvāta 49. Sammūrochima 155. Samyaktva 39, 128. Samyakśruta 12. Sayaga 82, 178. Sarapāhuda 84, 85. Sarīrapada 175. Savvaöbhadda 78, 124. Savvapānabhūtajīvasattasuhāvaha 49. Savvarisi 74. Savvasumina 99. Sahasuddaha 96. Sahasrāra 93. Sāmvyavahāri-pratyaksa 198. Sāgara 176, 202. Sāgaropama 116. Sankhyakārikā 148, 149.

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INDEX-II
247
Sānkhyasaptati 148. Sāta 99. Sadhana(khanda) 118. Sämannapuvvaga 142. Sāmaveda 27, 148, 149. Sāmäiya 21, 22, 144, 160, 161, 168. Sāmāïyanijjutti 162, 163. Sāmāîyabhāșa 171. Sāmāïyasutta 65. Sāmācārī 28, 128, 132. Sāmācārīšataka 58. Sāmāyārī 83, 132, 133, 136, 161. Sāmāyika 52, 163. Sārana 97.. Sārāvali 47. Salatiyāpitu 96. Salibhadda 97. Sijjā 105. Sittari 178. Siddhacakra 20, 21, 174, 210. Siddhanta 195. Siddhapāhuda 47, 84, 85, 88. Siddhaprabhỉta 81, 85. Siddhabaddha 77. Siddhaśreni 89. Siddhasenia 77. Siddhaseni(t)a-parikkama 77. Siddhānaṁ buddhānam 145. Siddhānta 53, 105, 118, 191. Siddhānta (khanda) 118. Siddhāntastava 135. Siddhāntāgamastava 28, 47, 74, 88, 129,
212. Siddhāvatta 77. Siddhivinicchaya 174. Siridevi 99. Sirisirivālakahā 83, 208, 210. Siri 100. Siloänāma 192. Siva 99. Siosanijja 72, 104. Sisapaheliyā 175, 204. Siha 146. Sihasena 98. Suṁsamā 120.
Sukanhã 97. Sukāli 97. Sukka 99. Sukkhitta 99 Sukhāvabodhavivarana 134. Sujāyā 97. Sunakkhatta 98. Sutta 78, 89, 113, 115, 126, 128, 146. Suttak(g)ada 49. Sutta-nirutta 192. Suttanipāta 109, 110, 198, 202. Suttapphāsiyanijjutti 163, 170. Suttim 71. Sudarsana 97. Suddhadanta 98. Sunakkhatta 98. Supaïttha 97. Suppadibaddhā 146. Subodhikā 4, 15, 17, 55, 79, 81. Subhaddã 97. Sumanabhadda 97. Sumana 97. Sumaruya 97. Sumina 99. Sumuha 97. Suya 10, 50, 91, 95, 191. Suyakkhandha 51, 69, 72, 96, 103, 104,
105, 106, 108, 110, 111, 113, 119,
120, 123, 125, 135, 193. Suyanāna 19, 22, 84, 162. Surādeva 96. Surādevi 100. Suvan(r)nabhūmi 165, 176. Susrutasaṁhitā 118. Susīmā 97. Suhabohasāmāyārī 27, 32, 29. Suhavivāga 125. Sūtagada 49. Sutra 3, 8, 19, 20, 36, 51, 65, 75, 105, 176,
185, 193, 194, 195, 196, 211, 214. Sūtraksta 27, 30, 49, 111. Sūtrakṛtānga 30, 105, 168, 197. Süyagada 6, 14, 20, 49, 59, 71, 87, 109,
110, 111, 114, 136, 159, 166, 171,

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS
174, 178, 179, 181, 182, 186, 193, Sthavirāvalī 132.
199, 201, 202, 208, 209, 210, 213. Sthāna 27, 49, 111, 115, 128, 179, 203, Süyagadamgasutta 111.
204. Süyagadatīkā 180.
Sthāpanā 191. Süyagadanijjutti 110, 111, 166, 168, 204. Sthāpanākalpa 7, 81. Süra 99.
Sthāpanākulakasvādhyāya 81. Sürata 99.
Sthiti 128. Sūrapan(n)n(n)atti 14, 15, 24, 29, 30, 32, Syadvāda 191, 199. 48, 51, 204.
Syadvādamañjari 147, 149. Sūriyapannatti 14, 15, 74, 84, 129, 153, Svara 115, 203. 171, 204, 205.
Svaraprābhrta 85. Süryaprajñapti 10, 74, 28, 52.
Svaramandala 115. Seübandha 206.
Svarita 190. Second Book of Sanskrit 142.
Svopajña 87, 93, 184. Sacred Books of the East, The 63, 70, 72, Hariësa 136
73, 100, 103-107, 109, 112, 129, 186. Haricandana 97. Sejjā 104.
Harivamsa-purāņa 52, 53, 69. Seniya 124.
Halla 98. Senīppaseni 208.
Hāthīgumpha 58. Senapraśna 73, 135, 144, 145.
Hāra 99. Septuagint 11.
Hebrew 11. Selaga 120.
Himavanta 68, 97, 146. Sesaüvagghāyanijjutti 161.
Himavanta Therāvalī 66. Somila 97
Hiri 100. Soriya 96.
History of Indian Literature 26, 27, 36, Soriyadatta 96
39, 40, 44, 46, 52, 53, 58, 59, 63, Sovatthiävatta 78.
105, 106, 111, 113, 119, 120, 121, Sautta anustubh 114.
127, 128, 129, 132, 139, 147, 151, Saurasena 57
184, 187, 188, 198, 200, 201, 202, Sauraseni 57.
History of Zoroastrianism 62. Saurastra 155.
History of the non-canonical Literature of Skandili 57.
the Jainas, A 188. Schools and Sects in Jaina Literature 114. History of Bengali language and Literature Scripture truth in Oriental Dress 120.
59. Stabákārtha 185.
History of Sanskrit Literature 187. Stabbaka 185.
History of Civilization in Ancient India, A Standard Sanskrit English Dictionary, The 20. 122. Studien zur indischen Erzälungs-literatur Hirapraśna 83 201.
Hundā 2. *Sthavira 88, 95, 105, 107.
Heüvāta 49. *Sthavira-kalpin 95.
Horā 152.
Hole 106. 1. Names occurring both in Samskrta and Pārya are given together where possible; in other casses
they are given separately.

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1600/ 600/600/250/ 200/ 30/120/ 150/ QUR PUBLICATIONS Catalogue of the Manuscripts of Patan Jaina Bhandara Parts I, II, III, IV संकलन कर्ता-स्व० मुनिश्री पुण्य विजयजी; संपादक-मुनि जम्बूविजयजी Makaranda : M. A. Mehendale Amrita : A. M. Ghatage A History of The Canonical Literature of the Jainas A Treasury of Jaina Tales : Prof V. M. Kulkarni Concentration : Virchand Raghavji Gandhi पातञ्जल योगदर्शन तथा हारिभद्रीय योगविंशिका : संपादक-पं० सुखलालजी तत्त्वार्थाधिगम सूत्र (सभाष्य): श्रीमद् उमास्वाति प्रणीत, गुजराती अनुवाद धर्मरत्नकरण्डक : श्रीवर्धमान सूरि विरचित, संपादक-आ. मुनिचंद्र सूरि चन्द्रलेखा विजय प्रकरण : श्री देवचन्द्रमुनि प्रणीत, सं. आ. प्रद्युम्नसूरि शोधखोळनी पगदंडी पर : प्रो० हरिवल्लभ भायाणी उसाणिरुद्धं : ले. रामपाणिवाद; संपादक-वी. एम. कुलकर्णी मानतुंगाचार्य और उनके स्तोत्र : सं. : प्रा. मधुसूदन ढांकी और डॉ. जितेन्द्र शाह कल्पान्तर्वाच्य : लेखक-नगर्षिगणि (वि० सं० 1657), सं. प्रद्युम्नसूरि कवि समयसुन्दर : एक अभ्यास : लेखक : वसंतराय बी. दवे वीर निर्वाण संवत् और जैन काल-गणना : मुनिश्री कल्याण विजयजी उपदेशमाला : दीनानाथ शर्मा शब्दचर्चा : डॉ. हरिवल्लभ भायाणी 250/ 50/150/70/ 130/ 50/ 125/ 100/ 100/ 40/ For Privarespersonase