History of Canonical Literature of Jainas

Author(s): Hiralal R Kapadia, Nagin J Shah
Publisher: Prakrit Text Society Ahmedabad
Catalog link: https://jainqq.org/explore/006541/1

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PRAKRIT TEXT SOCIETY SERIES NO : 43
A HISTORY OF THE CANONICAL LITERATURE
OF THE JAINAS (REVISED BY THE AUTHOR)
BY
HIRALAL RASIKDAS KAPADIA
EDITED BY NAGIN J. SHAH
PRAKRIT TEXT SOCIETY
AHMEDABAD
2010

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PRAKRIT TEXT SOCIETY SERIES NO : 43
A HISTORY OF THE CANONICAL LITERATURE
OF THE JAINAS (REVISED BY THE AUTHOR)
BY HIRALAL RASIKDAS KAPADIA
EDITED BY NAGIN J. SHAH
PRAKRIT TEXT SOCIETY
AHMEDABAD
2010

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Published by RAMANIK SHAH Secretary PRAKRIT TEXT SOCIETY Shree Vijaya-Nemisurishvaraji Jaina Svadhyaya Mandir 12, Bhagatbaug Society, Sharda Mandir Road, Paldi, Ahmedabad-380007 Ph : 26622465
FIRST REVISED EDITION 2010
PRICE : Rs. 320/
Copies : 500
Available From : SARASWATI PUSTAK BHANDAR 12, Hathikhana, Ratan Pole, Ahmedabad-380001.
Printed by : K. Bhikhalal Bhavsar Shree Swaminarayan Mudran Mandir 12, Shayona Estate, Dudheshwar Road, Shahibaug, Ahmedabad-380004. -Ph, : 25626996, (M) 9909964564

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FOREWORD
The Prakrit Text Society has great pleasure, indeed, in publishing the first revised edition of A History of the Canonical Literature of the Jainas by Professor H. R. Kapadia.
Sheth Amritlal Kalidas Doshi requested the author to revise the work. He conceded the request and revised the work. In revision he rarely made amendments or deletions. Mostly he made additions in the body of the text as also in foot-notes. He wrote additions in his own handwriting in separate sheets of paper. The revised copy of the printed book and the sheets of paper containing additions he handed over to Sheth A. K. Doshi who gifted all this material to Dr. Nagin J. Shah. And Dr. Shah gave the material to the Prakrit Text Society with a request to publish it. The Society assigned him the work of editing it. And the result is the present publication.
The editor has inserted the additions in the body of the text and in the foot-notes at proper places. Again, he has translated into English several Gujarati passages quoted in the work. He himself has corrected the proofs.
The author has not given the bibliography of the works referred to or quoted by him. So we should understand that he has utilised the Agamic works published by the Jaina organisations before 1941 A.D. which is the year of publication of the first edition of the work.
Winternitz's A History of Indian Literature Vol. II still remains an authentic source-book of the Jaina canonical literature. In seven volume Jaina Sahitya kā Brhad Itihāsa (Hindi), the first two volumes are devoted to the treatment of the Jaina canonical literature. All these seven volumes are available in Gujarati translation. Dr. K. K. Dixit's Early Jainism is a good introduction to Jaina Āgama works. It is an interesting tiny of 100 pages.
The present work is a good addition to the works on the Jaina canonical literature. It is hoped that its publication will be of immense value to the students and scholars of Jainology.
The Prakrit Text Society Ahmedabad, March 15, 2010
R. M. Shah Secretary

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PREFACE TO THE FIRST EDITION (1941)
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 at 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 than 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. G. C. 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.
Incidently I may invite the attention of veteran scholars to certain questions which require investigation. For instance they occur on pp. 40, 43-44, 76, 82, 123-124, 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 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

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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 Nāgarī 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.
Considering the various topics dealt with in this book I have thought it sirable to give "Analysis". The portions pertaining to 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., DCGCM for 'Descriptive Catalogue of Government collections of manuscripts', Visesāo for Visesāvassayabhāsa', Av. Lit. for "Über sicht über die Āvasyaka-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 ackowledge 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
Hiralal R. Kapadia
He has recently passed this examination with Samskrta (entire) and has secured the first class. 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) Messers Vadilal Poonamchand & Sons.

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PREFACE
It is after a laspe of about twenty five years that I undertook to revise and enlarge the first edition of A History of the Canonical Literature of the Jainas published by me in 1941. The first and foremost reason for doing so is my keen desire to contribute my humble quota in the field of Indology in general and Jainology in special. Another reason is that though the first edition has been out of print for the last good many years, it has been recommended to M.A. students for Ardhamāgadhi by some of the Indian universities, and the demand by scholars has not slakened by this time. This has given me an impetus to do the needful even at this far advanced age and in adverse circumstances. I am thankful to the publisher “........
............" for the keen interest he has taken in issuing this edition in a suitable form. Thereby he has rendered a splendid service to the cause of spread of knowledge so very dear to him.
H. R. Kapadia
Godipura, Surat 13th March '64
1
This preface in author's own handwriting is there on the opposite page.

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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 replies - tripadī, 15 nisadyās, similarity of some of the dvādaśāngis even in words, explanations 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 2 of micchāsuya, enumeration of the Jaina scriptures, 300 Śrutakevalins and their compositions, works of Bhadrabāhusvāmin, the 10 Nijjuttis and the works associated with them, works of Daśapūrvadharas and Pratyekabuddhas, classifications of some of the Āgamas as Mülasūtras, Chedasūtras, Upāngas and Prakīrņakas and 147 adhyayanas recited by Lord Mahāvīra.
(Attribution of superhuman nature, kālacakra and its subdivisions, 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 Mahavira, names of his 11 Ganadharas, definitions of nişadyā, sat and nitya, mention of tripadi and mātskāpadas, formation of 9 ganas, names of the five sections of Ditthivāya, orders pertaining to the composition and arrangement of the 12 Angas, synonyms of Anuoga, an example of synedoche, etymology and description of the contents of Anuoga, three interpretations for Mūlapadhamāņuöga, description of Cittantaragandiyā, references about the 4 anuyogas, a reason for mentioning only kāliyasuya, Ditthivāya, the fountain-head of scriptures, meanings of Apocrypha, a list of non-Jaina works, 3 varieties of the authoritative sūtra, the date of Bhadrabāhusvāmin, comparison of the designations of Gandhara and Śrutakevalin, names of the 10 Nijjuttis, those of 6 Cheyasuttas, and those of the 10 Daśapūrvadharas and the number of the Prakīrnakas in a tirtha).

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II Five kinds of jñāna (knowledge), definition of śrutajñāna, 12 limbs of śrutapurușa, various definitions of angapaviṭṭha and angabahira, a tabular representation of the main classes and subclasses of śrutajñāna, definitions of kaliyasuya and ukkāliyasuya and a list of works grouped under these heads, 3 meanings of kāliyasuya, 6 popular groups of the Agamas, the usage of the word 'Anga' in Jaina and non-Jaina schools, references about the names of the 12 Angas, 6 Vedāngas and their 4 Upangas, 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 Pañcakappa and its two Bhāsas, Prof. Winternitz' view about the dates of Dasă, Kappa and Vavahāra, interdependence of Nisiha on Vavahāra, and the 1st 2 Cūlās of Ayāra, different interpretations of the word Mulasutta, origin of the two Cūlās of Dasaveyāliya, authorship of Avassaya and Uttarajjhayana, the number and order of Mūlasuttas, Pindanijjutti, an off-shoot of Dasaveyāliya and Ohanijjutti, that of Avassaya, references about Païnnaga and Prakirṇaka, and the synonyms of the former, the number of Painnagas, different lists of Painnagas and their authorship, 2 Cūliyāsuttas, various groupings of Agamas, the corresponding standpoints being anuyoga, the number 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 Āgamas.
(5 kinds of nāṇa, 14 and 20 varieties of suyanāṇa, gaṇipidaga, a synonym of Anga, the meaning of Śrutasthavira and that of paurusi, the dates of the origins of the Sthanakavāsin and Terapanthin schools, the Samskṛta names for the 11 Angas and 12 Uvangas, the date of Siddhasena Gani, works of Jinabhadra
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Gani Ksamāśramana, names of the 3 different sets of Païnnagas, the date of Jinavallabha Gani, a reference to 36 Nigamas, 10 names of Ditthivāya, 10 ajjhayaņas of Dīhadasā and the names of 10 Dasās).
III Transmission of learning in olden days, 18 lipis taught to Brāhmī by Lord Rşabha, 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 and Valabhī by these Sūris, the redaction of the Jaina canon under the presidentship of Devarddhi Gani Kșamāśramaņa, 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 the Digambaras.
(References to 12-year famines in the times of Bhadrabāhusvāmin, Arya Suhastin and Vajrasvāmin, the Hāthigumphā inscription of the Emperor Khāravela, council at Pāțaliputra, the 3 Bauddha councils, mention of the Nāgārjunīyas, vannäa and peyyālam, artifices employed while writing Mss., the code of Jainism, and the 3 periods pertaining to the history of Zoroastrianism).
An infinite number of the Tirthankaras, loss of more than infinite dvādaśāngīs and Païnnagas, oblivion of Ditthivāya during the famine, approach to Bhadrabāhusvāmin, the gradual dissipation of the 14 Puvvas, mention of some of the Pūrvadharas, the complete extinction of Ditthivāya in Vira 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 others, Vīra Samvat 683, the Digambara date of the complete loss of the holy canon, extinction of Mahāpariņņā (i.e. Āyāra, I, 7) and its date,
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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 Paṇhāvāgaraṇa and one described in Nandi, a doubt about the genuineness of the available Candapanṇatti, restoration of Mahānisiha, extinction of several Nijjuttis, Bhāsas and Cunnis on Pancamangalasuyakkhandha and its incorporation in a Mūlasutta, loss of two vacanās of Mahānisīha and that of Pañcakappa as well, extinction of 17 kaliya works, 14 ukkāliya ones, Uṭṭhāṇapariyavaniya, Thimiṇabhāvanā, Dogiddhidasă and 147 adhyayanas recited by Lord Mahāvīra, 9 reasons for the unique position of Diṭṭhivaya, 7 varieties of Parikamma and their 83 subvarieties, nayas and the 7 Parikammas, 22 Suttas and 4 view-points such as chinnacchedanaya, acchinnacchedanaya etc., names, contents, padas and extent of the 14 Puvvas, quotations and works extracted from the Puvvas, the language and study of the Puvvas, 225 Vatthus, 84 Pāhudas attributed to Kundakunda, 14 Pāhūḍas of the Śvetāmbaras along with their references etc., extracts from the Anuoga, 34 Cüliyās, the order in which the 5 sections of Ditthivaya were studied and became extinct, description of about 37 extinct works and that of 10 Dasās, untraceability of about 70 gāthās quoted from Agamas in the extant ones, extinction of some of the Nijjuttis, the reasons for the loss of some of the ajjhayaṇas etc. and the survival of only 4 Agamas till the end of this ara and in the end, their extinciton.
(The sacred suttas of a period prior to the date of omniscience of Lord Mahāvīra, no reference to āyāgapaṭa in the extant literature, Ditthivaya and Bhadrabāhusvāmin, periods of 7 vācanās, date of Āryarakṣita Sūri and his knowledge of Puvvas, 54 uttamapurusas, the 9 ajjhayaṇas of Ayāra, and their subject-matter, definition of pada, restroration of Mahānisīha, a curriculum noted in Vavahāra, the meaning of nijjuhaṇā etc., reference to Mahāprāṇa, definition of antarmuhurta, inability to count 46 māuyāpayas of Diṭṭhivaya, Mätikās of the Bauddhas, reference about labdhis and names of the ajjhayanas of Antagadadasa and Pupphacula).
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V 9 + 16 ajjhayaņas of Ayāra, contents of Ayāra (I) and those of its 4 Cūlās forming Ayāra (II), the authorship of Cūlās III and IV, a controversy about the interpretation of Ayara (II, 1, 10, 6), metres of verses in Ayāra, Dhammapada and Suttanipāta and their consequent dates, 23 significant ajjhayaņas of Sūyagada, the antiquity of its language, titles of its ajjhayaņas II and IV, metres of the verses of Sūyagada, 10 ajjhayaņas of Thāņa 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 ajjhayaņas 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 Ovaväiya, contents of Uvangas I and II, 9 pratipattis of Jivājīvābhigama, 36 payas of Pannavanā, 20 pāhudas of Sūriyapannatti, 7 vakkhakkāras of Jambuddīvapannatti, contents of Uvangas VIII-XII, 20 uddesas of Nistha, 6 ajjhayaņas of Mahānistha and their contents, 10 uddesagas of Vavahāra, 10 sections of Dasāsuyakkhandha and their subject matter, 3 vācyas of Pajjosaņākappa and their contents, 9 vācanās, vyākhyānas or kşaņas and 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 Dasaveyāliya, contents of the 10 ajjhayaņas of this Mūlasutta and their comparison with those of Āyāra etc., Avassaga-suttas treated by Haribhadra Sūri, contents of Ohanijjutti and Pindanijjutti, eulogy of 27 saints in Nandi, non-Jaina works noted in Aņuogaddāra and their identification, Prof. A. B. Dhruva's misunderstanding, contents of Pakkhiyasutta and 17 Païnnagas, significance of the title Isibhāsiya, and topics treated in Samsattanijjutti.
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(English renderings of suyakkhandha, ajjhayana, uddesaga, hole and gole, 16 diseases, an example of a gama and 8 interpretations of " À 338 pagahepari”, 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 Pajjosaņākappa, Krsna and his relatives, 10 conditions of a living being, and names of the 45 ajjhayaņas 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 Nijutti and the impossibility of separating them, definitions of Nijjutti and Bhāsa, a tabular representation of the 4 redactions of Avassayanijjutti, 2 sections of Sāmāiyanijjutti and 9 sub-sections of the 1st thereof, 5 sub-sections of Padikkamaņanijjutti, contents of Pedhiyā etc., the subject-matter of Dasaveyaliyanijjutti and those of other available Nijjuttis, the question of the identity of Pañcakappa with Pañcakappanijjutti, 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 three-fold nature, distinguishing features of Bhāsa and Cunni, Bhāsas of 11 Āgamas, a bird's-eye-view of Visesão and other Bhāsas, Cunnis of 20 Āgamas, contents of Nisīhavisehacunni, date of Nandīcunni, contents etc. of Cunnis on Aņuögaddāra, Āvassaya, Uttarajjhayana, Kappa, Vavahāra, Dasāsuyakkhandha and Jiyakappa, Bhāsas and Cunnis on some of the non-canonical works, the Saṁskrta commentaries on Agamas and their dates, a tentative list of the extinct commentaries, synonyms of ţikā, super-commentaries, date of Kotyācārya and the question of his identity with Sīlānka, date of the tīkās, tabo and its synonyms, Gujarāti commentaries of Āgamas, loss of 3 anuyogas pertaining to scriptures, and Sangahaņīs.
(A reference to Pravacanasiddhi, definition of sutta, the extent of Pañcakappa, a curious order of the composition of Nijjuttis, examples of bhāṣāślesa, information about Pādalipta Sūri, extinction of Dvāsaptatiprabandha, some details about 3 Kālaka Sūris, cirticism
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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 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 pra paddhati, ethics, maxims, metaphysics, logic, syādvāda, 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, palaeographic 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 18761903, 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 pramāņa, jñāta and vivāda, references about Samaņa and Bambhaņa, the legend about Sagara's sons and the descent of the Ganges, kinds of serpents, and 29 types of pāpaśruta.)

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CONTENTS
Pages
Foreword Preface to the First Edition (1941) Preface to the Revised Edition (2010) Analysis Chapters I Genesis of the Jaina Scriptures
Classifications of the Āgamas Redaction of the Jaina Canon The Extinct Āgamas of the Jainas The Extant Āgamas of the Jainas
The Canonical Exegetical Literature VII Comparison and Evaluation Appendix : Schubring's Ācārānga Analysis Index-I : Names of Authors, persons, sects etc. Index-II : Names of works, their sections, doctrines etc.
VI
75 118 179 213 238 261 272
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CHAPTER I
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.1
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.
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.
1
-
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 neither a beginning nor an end though it undergoes modifications in 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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THE CANONICAL LITERATURE OF THE JAINAS
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 Thundā 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 śāntinātha, the 16th Tirthankara, 4 out of 24 who flourished during the present avasarpini period.5 This does not mean that all the Jaina scriptures that were then 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.
1. This name occurs in ‘Kalikāla sarvajña' Hemacandra Sūri's Trişastiśalākā.
puruşacarita (parvan 3, canto 7, v. 154) 2. Avasarpiņi (period of involution) has for its counter-part utsarpini (period of
evolution) 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 ksetras (zones) and 5 Airāvata kşetras are concerned. It is two-fold because of its division into ava sarpiņi and utsarpini. There are six spokes in avasarpiņi beginning with unadulterated happiness and ending in utmost misery. Reverse is rather the case
with utsarpiņi which, too, has six spokes. 3. Cf. the following lines occurring in Viāhapannatti (XX, 8):
"एएसु णं तेवीसाए जिणंतरेसु पुरिमपच्छिमएसु अट्ठसु २ जिणंतरेसु एत्थ णं कालियसुयस्स अ वोच्छेदे प० मज्झिमएसु सत्तसु जिणंतरेसु एत्थ णं कालियसुयस्स वोच्छेदे प० सव्वत्थ वि णं वोच्छिन्ने दिट्ठिवाए।" (सु. ६७७) Visesanavai (v. 103) of Jinabhadra Gani Ksamāśramana, Pavayana sāruddhāra (v. 430-431) of Nemicandra Sūri and Sattarisayatthana (v.213) of Somatilaka Sūri
may be also consulted. 4. A builder of a landing place in the sea of existence. 5. "sigeld op và ! Na 'RE' Th Fite Bitefoqufig afa P T FATT? t ! asene fremtaa
तं जहा- उसभमजियसंभवअभिणंदणं च सुमतिसूप्पभसुपासससिपुप्फदंतसीयलसे जंसवासुपुजं च विमलअणंतधम्मसंतिकुंथुअरमल्लिमुणिसुव्वयनमिनेमिपासवद्धमाणा २४ ।" (सु. ६७६)
Viāhapannatti (XX, 8)

Page #20

GENESIS OF THE JAINA SCRIPTURES
Jainism enunciates a rule that on the attainment of omniscience a Tirthankara delivers a sermon,1 and generally some persons do come forward to follow the noblest and highest path chalked out by him technically speaking to take the Jaina dīkṣā and thus to form a class of the Jaina clergy.2 Of them, those who are going to be the greatest apostles, technically known as 3Gaṇadharas, compose dvādaśāngīs each of which forms a nucleus of the Jaina scriptures.
Lord Mahāvīra (B.C. 599 B.C. 527) had eleven Gaṇadharas Indrabhūti and others, and each of them composed a dvādaśāngi. To enter into details, Indrabhūti after he had taken dīkṣā bowed to Lord Mahāvīra and asked "fa" (what is the essence underlying the animate and inanimate substances)? The Lord replied: "z an” (everything has a creation). Thereupon once more Indrabhūti asked the same question; for, 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: "fans ar" (everything perishes). This again led him to put the same question once more. This time the
,
1
2
-
3
Kalikālasarvajña Hemacandra Suri observes in his Trisaṣṭisalā kāpuruṣacaritra (parvan X, sarga 5) :
"न सर्वविरतेरहः कोऽप्यत्रेति विदन्नपि । कल्प इत्यकरोत् तत्र निषण्णो देशनां विभुः ||१०|| "
By clergy, I here mean both monks and nuns. These together with the Jaina laity comprising Śrävakas and Śrāvikās, form the fourfold church known as caturvidha sangha to whom even the Tirthankara pays due respect.
In the Cunni (Pt. I, p. 325) on Avassaya it is said -
"सामी पयाहिणं करेमाणो पुव्वदारेण पविसित्ता 'नमो तित्थस्स' त्ति नमोक्कारं काऊण सीहासणे पुव्वाभिमुहो निसीयति ।"
3 Immediate principal disciples - heads of groups of monks. Bhadrabāhusvāmin says in his Avassayanijjutti:
4
"पढमित्थ इंदभूई बिइओ उण होइ अग्गिभूई त्ति ।
तइए य वाउभूई तओ वियत्ते सुहम्मे य ।। ५९३ ।। मंडिय मरियपुत्ते अकंपिए चेव अयलभाया य ।
मेयज्जे य पभासे गणहरा होंति वीरस्स ।। ५९४ ।।
These verses occur almost ad verbatim as v. 20 & 21 in Nandi.

Page #21

THE CANONICAL LITERATURE OF THE JAINAS
Lord replied "gas a" (everything is permanent). This final answer solved his doubts, and he could catch the real spirit of Jainism.1 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 :
4
"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.2 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."3
This 'realization of facts spurred him on to compose a dvādaśāngī, an act evolving out of the fructification or operation of Gaṇadhara-namakarman.
Before we proceed further and examine the question of other Gaṇadharas composing a dvādaśāngi, we may note that each of the three questions asked by Indrabhūti is styled as nisejjā in Prākṛtas and 1. In this connection I may quote the following lines from Haribhadra Suri's commentary (p. 277a) on Avassaya and its Nijjutti (v. 735) :
2
3
4
5
" तत्र गौतमस्वामिना निषद्यात्रयेण चतुर्द्दश पूर्वाणि गृहीतानि । प्रणिपत्य पृच्छा निषद्योच्यते । भगवांश्चाचष्टे - 'उप्पण्णेइ वा विगमे वा धुवे वा' । एता एव तिम्रो निषद्या:, आसामेव सकाशाद् गणभृताम् 'उत्पादव्ययध्रौव्ययुक्तं सत्' इति प्रतीतिरुपजायते, अन्यथा सत्ताऽयोगात् । ततश्च ते पूर्वभवभावितमतयो द्वादशानमुपरचयन्ति ।"
Cf. "y", the 29th sūtra of Tattvärthādhigamasutra (adhyāya V) composed by Umāsväti Vācaka.
" तद्भावाव्ययं नित्यम् ।" Tattvārtha (V, 30)
In Syadvādamuktāvalī (v. 22) Yaśasvatsāgara says:
" उत्पादो न विना व्ययेन, न विना ताभ्यां प्रसाध्या स्थिति:
The Cunni (Pt.I, as under :
सन्त्येते हि परस्परं खलु निजैः पर्यायभावाश्रितैः ।
भिन्नास्त्वेकपदार्थगा अपि मिथो भिन्नस्वभावादितः

सैवेयं त्रिपदी जिनेशगदिता तस्यास्तु वश्यं जगत् ।। २२ ।।
p. 370) on Avassaya and its Nijjutti (v. 735) may be here quoted
"तं कहं गहितं गोयमसामिणा ? तिविहं (? तीहिं) निसेज्जाहिं चोद्दस पुव्वाणि उत्पादिताणि । निसेज्जा णाम पणवतिऊण जा पुच्छा ।"

Page #22

GENESIS OF THE JAINA SCRIPTURES nişadyā in Samskrta. Furthermore, all the three questions are collectively known as nisadyātraya in Sanskrta.2 Similarly every answer that the Lord gave goes by the name of pada, mātrkāpada,3 or adesai in Samskrta and all collectively by the name of tripadīs or padatrayit or the like.7
1 2
3
4 5
See p. 4, fn. 1. See p. 4, fn. 1. Also see the following (last) line of the 2nd verse of Apāpāpurīsanksiptakalpa of Jinprabha Sūri :
"जग्रन्थुादशानी भवजलधितरी ते निषधात्रयेण" Kalpakiraņāvali (p. 120b) of Dharmasāgara Upadhyāya may be also referred to. Haribhadra Sūri in his com. (p. 7a) on Dasaveyāliya and its Nijjutti (v. 8) says: "एकं मातृकापदं, तद् यथा-'उप्पनेइ वा' इत्यादि, इह प्रवचने दृष्टिवादे समस्तनयवादबीजभूतानि मातृकापदानि भवन्ति, तद् यथा-उप्पन्नेइ वा, विगमेइ वा, धुवेइ वा," See p. 24, fn. 4 See the following verse of Dhanapāla's Tilakamanjari: "नमो जगन्नमस्याय मुनीन्द्रायेन्द्रभूतये । यः प्राप्य त्रिपदी वाचा विश्वं विष्णुरिवानशे ॥ १९॥" Muniratna's Amamacaritra, Devananda Suri's Gautamāstaka (v. 2.), Laksmivallabha's Kalpadrumakalikā (p. 141a and p. 141b) and Vinayavijaya Upadhyāya's Subodhikā (p. 118a) may be also consulted. See Samantabhadra's Svayambhūstotra (v. 114), too. See the following verse of Trisastisalakāpurusacaritra (1, 3) :"उत्पादो विगमो ध्रौव्यमिति पुण्यां पदत्रयीम् । उद्दिदेश जगन्नाथ: सर्ववाङ्मयमातृकाम् ॥ ६५८ ॥" Devendra Suri, too, has used this word in his com. (v. 1) on his own work Kammavivāga (v. 60). Laksmana Gani says in Supāsanāhacariya (patthāva III Pt. 1, p. 97) - the work composed by him in Vikrama Samvat 1199
"पणनुवइसंखमुणिपुंगवाण सयलत्थसंगहपराई । उप्पन्नविगमधुवलक्खणाई तिनेव य पयाई ।। २०३ ।। कहियाइं तओ अन्तोमुहुत्तमेत्तेण तयणुसारेण । तक्कालुल्लसियअउव्वबुद्धिविहवप्पभावेण ॥ २०४ ॥ पुव्वभवब्भत्थसमत्थसत्थपरमत्थवित्थरवसेणं ।
सव्वेहिं विरइयाई दुवालसंगाई, एवं च ॥ २०५ ॥" I do not remember to have noted a Prākrta equivalent of tripadi like tivai, in the Jaina literature.
7

Page #23

THE CANONICAL LITERATURE OF THE JAINAS
It appears that we have no means to know the number of niṣadyās pertaining to the remaining 10 Ganadharas but it is certain that at least one of them had a recourse to fifteen niṣadyās.1 This shows that this particular Gaṇadhara 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 Mahāvīra by way of replies to these 15 niṣadyās but it seems highly probable that tripadī might have played therein the main part, if not the sole part.
6
As already said on p. 3, on the whole 11 dvādaśāngīs were composed by 11 Gaṇadharas, one by each of them. It, however, so happened that the dvādaśāngis of the 8th and the 9th Gaṇadharas not only tallied in meaning but even in the compilation of words, and so did the dvādasangis of the 10th and the 11th Ganadharas.2 This is rather a curious coincidence;3 for, there is no wonder if the underlying spirit of one dvādaśāngī does not differ from that of another, when each has the same basis viz, tripadī to fall back upon.
A dvādaśāngī 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 dvādaśāngī. Some believe
1 The following lines from the Cunni (Pt. I, p. 337) on Avassaya may be here consulted :
जदा य गणहरा सव्वे पव्वजिता ताहे किर एगनिसेज्जाए एगारस अंगाणि चोद्दसहिं चोद्दस पुव्वाणि, एवं ता भगवतो अत्थो कहितो, ताहे भगवंतो एगपासे सुत्तं करेति, तं अक्खरेहिं पदेहिं वंजणेहिं समं”
2
"
Cf. Triṣasti (X, 5):
" एवं रचयतां तेषां सप्तानां गणधारिणाम् । परस्परमजायन्त विभिन्नाः सूत्रवाचनाः ।। १७३ ||
अकम्पिताऽचलभ्रात्रोः श्रीमेतार्य-प्रभासयोः । परस्परमजायन्त सदृक्षा एव वाचना: ॥ १७४॥
3 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 Gaṇadhara out of 11. That only 9 schools came into existence is borne out by the following line occurring in the Cunni (Pt. I, P. 337) on the Avassaya : "अकंपिय-अयलभातीणं एगो गणो, मेयज- पभासाणं एगो गणो, एवं णव गणा होंति ।"

Page #24

GENESIS OF THE JAINA SCRIPTURES that the 12 Angas were composed in the following order :
(1) Āyāra, (2) Sūyagada, (3) Thāņa, (4) Samavāya, (5) Viāhapaņņatti, (6) Nāyādhammakahā, (7) Uvāsagadasā, (8) Antagadadasā, (9) Aņuttarovavāïyadasā, (10) Panhāvāgaraņa, (11) Vivāgasuya and (12) Ditthivāya.
Others maintain that 14 Puvvas which make up Puvvagaya, one of the 2five sections of Ditthivāya, were first composed, and they were followed by the composition of the rest of the dvādaśāngi.3 There is no explicit statement, so far as I know, which says that on 14 Puvvas being composed the remaining portion of Ditthivaya 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 Ditthivaya to be attended to, last. 1 These are the titles of 12 Angas. Angas 6 to 11 have their titles in plural. So
some mention them in the nominative as Nāyādhammakahão, Uvāsagada sāo, Antagadadasão, Anuttarovavāïya da são and Panhāvāgaraņāim. See Samavāya
(s. 136) and Nandi (s. 45). 2 The pertinent portion in Nandi (s. 57) which mentions these five sections is :
“दिट्ठिवाए णं सव्वभावपरूवणा आघविजइ, से समासओ पंचविहे पन्नत्ते, तं जहा - परिकम्मे १ सुत्ताइ २ पुव्वगए ३
अणुओगे ४ चूलिआ ५॥" 3 Cf. the following lines of the Cunni (pp. 56-57) on Nandi :
“से किं तं पुनगयं ? कम्हा पुव्वगतं ति ? उच्यते - जम्हा तित्थकरो तित्थपवत्तणकाले गणहरा सव्वसुत्ताधारत्तणतो पुव्वं पुव्वगतसुत्तत्थं भासइ तम्हा 'पुव्वं ति भणिता, गणहरा सत्तरयणं करेन्ता आयाराइरयणं करेंति ठवेंति य, अण्णायरियमतेणं पुण पुव्वगतसुत्तत्थो पुव्वं अरहता भासियो गणहरेहि वि पुव्वगयं चेव पुव्वं रइयं पच्छा आयाराइ । एवमुत्तो चोदक आह - णणु पुव्वावरविरुद्धं, कम्हा ? आयारणिजुत्तीए भणितं-'सव्वेसिं आचारो' गाहा, आचार्य आह - सत्यमुक्तं किन्तु ठावणा, इमं पुण अक्खररयणं पडुच्च भणितं, पुव्वं पुव्वा कता इत्यर्थः" । Malayagiri Sūri has reproduced this very view in his com. (p. 240b) on Nandi. Abhayadeva Súri, too, has done the same as can be seen from his com. (pp. 130b-131a) on Samavāya. Siddhasena Súri has also endorsed this very view in his com. (p. 208b) on Pavayaņasăruddhāra. In Siddhasena Gani's bhāsyūnusāriņi ţikā (p. 94) on Tattvārtha (1, 20) and in Trişasti (X, 5, 172) only one view is mentioned i.e. to say 14 Purvas 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.

Page #25

THE CANONICAL LITERATURE OF THE JAINAS
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 Ayara to be the first and Diṭṭhivaya to be the last, whereas others believing Diṭṭhivaya to be the first and Ayāra, Suyagaḍa and other Angas as following it.
8
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 dvadaśāngi. It refers to the order of the composition of the various sections of Diṭṭthivaya. As already noted on p. 7 there are five sections of this Diṭṭhivāya viz. (1) Parikamma, (2) Sutta (at times used in plural), (3) Puvvagaya, (4) Aṇuöga 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 mentions the five sections in the order noted above whereas some works such as Hemacandra Suri's Abhidhānacintāmaṇi (II, 160)1, Devendra Suri's com. (p. 17)2 on his own work Kammavivāya (v. 6), Vinayavijaya Upādhyāya's Lokaprakāśa (III, 792)3 and Akalanka's Tattvārtharājavārtika (p. 51)+ assign to Puvvagaya the 4th place rather than the 3rd, and to Anuöga, 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
2
3
4
I (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuöga and (5) Culiyā.
II (1) Parikamma, (2) Sutta, (3) Anuöga, (4) Puvvagaya and (5) Cūliyā.
" परिकर्म - सूत्र - पूर्वानुयोग- पूर्वगत - चूलिकाः पञ्च ।
स्युर्दृष्टिवादभेदाः पूर्वाणि चतुर्दशापि पूर्वगते ॥ १६० ॥"
“परिकम्म १ सुत्त २ पुव्वाणुओग ३ पुव्वगय ४ चूलिया ५ एवं ।
पण दिट्ठवायभेया चउदस पुव्वाइं पुव्वगयं ॥"
Herein there is the same verse as noted above in fn. 1.
“स पंचविधः परिकर्म सूत्रं प्रथमानुयोगः पूर्वगतं चूलिके चेति । "
Taking this reference together with those noted above in fn. 1-2, we see that instead of Aṇuöga (Sk. Anuyoga), we have its synonyms Puvvāṇuöga (Sk. Pūrvānuyoga) and Prathamanuyoga (Pr. Padhamāņuöga).

Page #26

GENESIS OF THE JAINA SCRIPTURES And hence the knotty problem before us is: 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 Ditthivaya, 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 on 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 (sthāpanā) of the five sections of Ditthivāya with a view to facilitating their study. I have not come across any reference explicit or implicit wherefrom we can deduce that it was rather some other section of Ditthivaya which was first composed and not Puvvagaya comprising 14 Puvvas. It is true that there is a possiblity 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
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.
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 Nandī, and that the other order only reflects the attitude that can be taken regarding the study and teaching of Aņuöga, 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 Anuöga 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
1
This so to say furnishes us with an example of the figure of speech known as 'synecdoche'.

Page #27

10
THE CANONICAL LITERATURE OF THE JAINAS
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 th 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 for Puvvagaya and Anuöga. For, those who hold the first view may assign to Anuöga a place prior to that meant for Puvvagaya whereas those who hold the second view may place Puvvagaya ahead of Anuöga. This means that some believe that the right place for Anuöga is just where it is first made 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 subjectmatter of Aņuögadāra and the etymology of the word 'anuyoga'. But it may be argued that this is not the correct view; for, the nature of Aņuöga as expounded in the sacred works of the Jainas hardly warrants or justifies this state of affairs.2 On the contrary, the two main divisions of
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 ।" Malayagiri Sūri observes while commenting upon this sūtra : “अथ कोऽयमनुयोग: ? अनुरूपोऽनुकूलो वा योगोऽनुयोग: सूत्रस्य स्वेनाभिधेयेन सार्धमनुरूप: सम्बन्धः" Hemacandra Sūri has said the same thing almost ad verbatim in his com. (p. 105) on Abhidhānacintāmaņi (III, 160). See the ending portion of the Cunni quoted here in fn. 1. The lines that follow it may be also noted: "तत्थ मूलपढमाणुयोगे त्ति, इह मूलभावस्तु तीर्थकरः, तस्स प्रथमं पूर्वभवादि अथवा मूलस्स पढमा भवाणुयोगो एत्थ तित्थगरस्स अतीतभवभावा वट्टमाणवयजम्मादिया भावा कहेजति, अहवा जे मूलस्स भावा ते मूलपढमाणुयोगो, एत्थ तित्थकरस्स जे भावा प्रसूतास्ते परियायपुरिसत्ताइ भाणियव्वा; गंडियाणुयोगो त्ति इक्खुमादिपर्वकंडिकावत् एकाधिकारत्तणतो गंडियाणुयोगो भण्णति, ते च कुलकरादियातो विमलवाहणादिकुलकराणं पुव्वभव्वजम्मणामप्पमाण० गाहा, एवमादि जं किंचि कुलकरस्य बत्तव्वं तं सव्वं कुलकरगंडियाए भणितं, एवं तित्थगरादिगंडियासु वि"

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GENESIS OF THE JAINA SCRIPTURES
11
Anuöga viz. Mūlapadhamānuoga and "Gandiyānuoga2 and their contents lead us to assume that this Anuöga deals more or less with the
1
From this it can be seen that the Cūrnikara interprets Mülapadhamāņuoga in three ways while commenting upon the following portion of Nandi (s. 57) : “मूलपढमाणुओगेणं अरहंताणं भगवंताणं पुव्वभवा देवगमणाई आउं चवणाई जम्मणाणि अभिसेआ रायवरसिरीओ पव्वज्जाओ तवा य उग्गा केवलनाणुप्पयाओ तित्थपवत्ताणाणि अ सीसा गणा गणहरा अजपवत्तिणीओ संघस्स चउब्विहस्स जं च परिमाणं जिणमणपज्जवओहिनाणी सम्मत्तसुअनाणिणो अवाई अणुत्तरगई अ उत्तरवेउब्विणो अ मुणिणो जत्तिआ सिद्धा सिद्धीपहो जह देसिओ जच्चिरं च कालं पाओवगया जे जहिं जत्तिआई भताइ छेइत्ता अंतगडे मुणिवरुत्तमे तमरओघविप्पमुक्के मुक्खसुहमणुत्तरं च पत्ते एवमन्ने अ एवमाइभावा मूलपढमाणुओगे कहिआ, सेतं मूलपढमाणुओगे।" The word 'gandiya' may remind one of 'kandikā' used for some of the sections of Brahmanas, Upanisads etc. 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 : " 'चितंतरगंडिय' ति, चित्ता इति अनेकार्थाः अंतरे इति उसभअजियंतरे वा दिट्ठा, गंडिका इति खंडं अतो चितंतरे गंडिका दिठ्ठा, तो तेसिं परूवणा पुव्वायरिएहिं इमा निदिट्ठाआदिच्चजसादीण उसभस्स पओप्पए णरवतीणं । सगरसुयाण सुबुद्धी इणमो संखं परिकथेइ ॥१॥ चोद्दस लक्खा सिद्धा णिवईणेक्को य होति सव्वढे । एवेक्कक्के ठाणे पुरिसगुणा होतऽसंखेज्जा ॥ २ ॥ पुणरवि चोद्दस लक्खा सिद्धा णिवदीण दोण्णि सवढे । जुगठाणे वि असंखा पुरिसजुगा होंति णायव्वा ॥ ३ ॥ जाव य लक्खा चोद्दस सिद्धा पण्णास होंति सबढे । पण्णासट्ठाणे वि य पुरिसजुगा होंतिऽसंखेजा ॥ ४ ॥ एगुत्तरा दुलक्खा सव्वट्ठाणे य जाव पण्णासा । एक्केकुत्तरठाणे पुरिसजुगा होतिऽसंखेज्जा ।। ५ ।। विपरीयं सबढे चोद्दस लक्खा य निव्वओ एगो । सच्चेव य परिवाडी पण्णासा जाव सिद्धीए ॥ ६॥ तेण परं लक्खादि दो दो ठाणा य समग वच्चंति । सिवगतिसव्वढेहिं इणमो तासिं विधी होइ ॥ ७ ॥ दो लक्खा सिद्धीए दो लक्खा णरवदीण सबढे । एवं तिलक्खचउ पंच जाव लक्खा असंखेज्जा ॥ ८ ॥ सिवगतिसव्वढेहिं चित्तंतरगंडिता ततो चउरो । एगा एगुत्तरिया एगादि बितिउत्तरा तइया ॥ ९ ॥ ततिएगादि तिओत्तर निगमादि ओत्तरा चउत्थे य । पढमाए सिद्धक्को दोण्णि य सव्वट्ठसिद्धंमि ॥ १० ॥ तत्तो तिण्णि णरिंदा सिद्धा चत्तारि होति सबढे । इय जाव असंखेजा सिवगतिसव्वट्ठ सिद्धेहिं ।। ११ ॥ ताए बिउत्तराए सिद्धक्को तिण्णि होति सबढे । एवं पंच य सत्त य जाव असंखेज दो तिनि ॥ १२ ॥ एग चउ सत्त दसगं जाव असंखेज होति दोतिण्णि । सिवगतिसव्वढेहिं तिउत्तरा एत्थ णेयव्वा ॥ १३ ।। ताहे तियगादिबिउत्तराए अऊणतीसं तु तियग ठावेउं । पढमे उ पत्थि खेवो सेसेसु इमे भवे खेवा ।। १४ ।। In all, there are 32 verses; but I have here given only 14.

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THE CANONICAL LITERATURE OF THE JAINAS biographies of the Tirathankaras, the Kulakaras1 (patriarchs2), the Gaṇadharas and several other persons who attained liberation or were born in the Anuttara vimānas during the period that began with the life of Lord Rṣabha and ended with the birth of Jitaśatru, father of Lord Ajita. In short, Anuöga is dharmakathānuyoga 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 Diṭṭhivaya :
A student of Jainism knows it full well that there are four anuyogas3 viz. (1) dharmakathānuyoga, (2) gaṇitānuyoga, (3) dravyānuyoga and (4) caraṇakaraṇānuyoga permeating the entire
1 For the lives of 7 Kulakaras the reader should refer to Samavāya (s. 157), Paümacariya (III, 50-58) and Triṣaști (1, 2, 137-206).
12
2 This is, of course, a rough rendering.
3
Cf. the following lines occurring in Silanka Suri's com. (p. 1b) on Äyāra : “अतः प्रारभ्यतेऽर्हद्वचनानुयोगः, स च चतुर्धा, तद् यथा - धर्मकथानुयोगो गणितानुयोगो द्रव्यानुयोगश्चरणकरणानुयोगश्चेति, तत्र धर्मकथानुयोग उत्तराध्ययनादिकः, गणितानुयोगः सूर्यप्रज्ञप्त्यादिकः द्रव्यानुयोगः पूर्व्वाणिं सम्मत्यादिकश्च चरणकरणानुयोगश्च आचारादिकः, स च प्रधानतमः, शेषाणां तदर्थत्वात् "
For further references and some details about 4 anuyogas, see Maladhārin Hemacandra Suri's com. (pp. 931-932) on Visesāvassayabhāsa (v. 2295), Santicandra Upadhyāya's Prameyaratnamañjūṣā, a com. (pp. 2a-2b) on Jambuddivapanṇatti, etc.
4 Avassayanijjutti (v. 227), Avassayabhāsa (v. 774) and Visesavassayabhāsa (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 महाणुभावेहिं रक्खियज्जेहिं । जुगमासज्ज विभत्तो अणुओगो तो कओ चउहा ॥ २२७ ॥ The following verses of the Avassayanijjutti 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 वोच्छिन्ना ॥ २२६ ॥ These very verses occur in Avassayabhasa as v. 763 and 773 and in Visesāvassayabhāsa as v. 2284 and 2286. It may be noted that it is only kaliya suya which is mentioned here. This has been done with a view to showing that it is mukya (principal), and that ukkaliya suya is gauna (subordinate). So says Hemacandra Suri in his com. (p. 928) on Visesävassayabhasa (v. 2289).

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GENESIS OF THE JAINA SCRIPTURES 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 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 Aņuoga 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 dvādaśāngi; but that does not mean the termination of the topic of this chapter. For, there are a good many Jaina scriptures besides the dvādaśāngī, though they are practically evolved? out of this dvādaśāngi, and that they are not the immediate compositions just coeval with the establishment of the tīrtha by the Tirthankara 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 dvādaśāngī.
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 H. W. Fowler): "The Bible with or 1 Cf. the following verse of the Āvassayamūlabhāsa :
"कालियसुयं य इसिभासियाई तइआ य सूरपन्नत्ती।
सव्वो. य दिट्ठिवाओ चउत्थओ होइ अणुओगो ॥ १२४ ॥ This very verse occurs in Visesăvassayabhāsa as v. 2294. So far as this dvādaśangi is concerned, its 12 Angas are evolved out of Ditthivāya also known as Bhūyāvāya. So says the following verse of Visesāvassayabhāsa :"जइ वि भूयावाए सव्वस्स वओमस्स ओयारो । निजहण तहावि है दुम्मेहे पप्प इत्थी य ॥ ५५१ ।।
2

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THE CANONICAL LITERATURE OF THE JAINAS
without the Apocryphal (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 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. mithyā-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 micchāsuya.2 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 mithyadrsti (one having wrong
1 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 0. T. including the apocrypha said to have been made about 270 B. C. by seventy translators."
"Latin version of the Bible prepared by Jerome late in the 4th c." 2 "जं इमं अण्णाणिएहिं मिच्छादिट्ठिएहिं सच्छंदबुद्धिमइविगप्पिरं तं जहा - भारहं रामायणं भीमासुरुक्खं कोडिल्लयं
सगडभद्दिआओ खोड(? घोडग)मुहं कप्पासि नागसुहमं कणगसत्तरी वइसेसियं बुद्धवयणं तेरासिअंकाविलिअं लोगाययं सट्ठितंतं माढरं पुराणं वागरणं भागवं पायंजली पुस्सदेवयं लेहं गणिअंसउणरुअं नाडयाई, अहवा बावत्तरि कलाओ चत्तारि अ वेआ संगोवंगा, एआई मिच्छदिहिस्स मिच्छत्तपरिगहिआई मिच्छासुअं, एयाई चेव सम्मदिहिस्स सम्मत्तपरिग्गहिआई सम्मसुअं, अहवा मिच्छदिहिस्स वि एयाई चेव सम्मसुअं, कम्हा ? सम्मत्तहे उत्तणओ, जम्हा ते of a ha h a 153T ATTUTTO 44 37 aifa, a 1931 "--Nandi (s. 42.)

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GENESIS OF THE JAINA SCRIPTURES
15
faith) is concerned.1 Consequently, according to this second definition any and every sacred work, Jaina or non-Jaina, is a Jaina scripture to a samyagdrsti.2 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 works3 composed by eminent Jaina saints such as the Ganadharas, Śrutakevalins, 4 Dasapūrvadharas, Pratyekabuddhas and the like. To be explicit, I should now enumerate these works.
Bhadrabähusvämins is the last i. e. the 65th Śrutakevalin, in case we use this word Śrutakevalin in the strictest sense; if not, he is last but
1
"जं इमं अरहंतेहिं ... पणीअं दुबालसंगं गणिपियां... चोहसपुव्विस्स सम्मसुअं अभिण्णदसपुव्विस्स सम्मसुअं, तेण परं fairgun, à à "Nandi (s. 41). See also p. 14, fn. 2.
'Cf. the following lines ocurring in "The Linguistic Speculations of the Hindus" (p. 312) by Prabhatchandra Chakravarti', regarding Bhartṛhari:
"What he likes to impress upon us is that to a Brahmin who has Sanskrit as his mother tongue, a corrupt word (like gävi) may also convey the intended sense only by reminding him of the correct Sanskrit form (gauḥ) of which it is a corruption." 2 This is true in the case of some of the mithyadṛṣṭis 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. 2 on p. 14.
3
In this connection, I may quote the following verse :
"अर्हयोक्तं गणधरदृब्धं प्रत्येकबुद्धदृब्धं च स्थविरग्रथितं च तथा प्रमाणभूतं त्रिधा सूत्रम् ॥"
5
This is quoted by Drona Sūri in his com. (p. 3a) on Ohanijjutti in support of his statement as under :
"अर्थतस्तीर्थंकरप्रणीतं सूत्रतो गणधरनिबद्धं चतुर्दशपूर्वधरोपनिबद्धं दशपूर्वधरोपनिबद्धं प्रत्येकबुद्धोपनिबद्धं च ।"
This idea can be seen in the following verse of Vattakerasvamin's Mūlāyāra (V), too: "सुत्तं गणधरकथिदं तहेब पत्तेयबुद्धि (द्ध) कथिदं च । सुदकेवलिणा कथिदं अभिण्णदरपुव्वकथिदं च ॥ ८० ॥"
4 The Prakṛta words for "śrutakevalin' are suyakevali and sudakevali. The former is used and defined by Kundakunda Sūri in his Pavayaṇasära (1, 33).
He died in Vira Samvat 170. So says Hemacandra Süri in his Parisistaparvan (IX, 112).
According to the Digambaras there are only five śrutakevalins, Bhadrabähu being the fifth. The names of the first four are ( १ ) विष्णु, (२) नन्दिमित्र, (३) अपराजित, ( ४ ) गोवर्धन. Some mention नन्दिन् for विष्णु Whatever it may be none of these four is known to have composed any scripture.
7 The strictest sense means to use the word 'Śrutakevalin' for one who is conversant with all the 14 Puvvas, both in words and meanings.

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THE CANONICAL LITERATURE OF THE JAINAS one, and Sthūlabhadral 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 Śrutakevalins.2 They were followed by Jambūsvāmin and four Śrutakevalins viz. (1) Prabhavasvāmin, (2) Sayyambhava Sūri, (3) Yaśobhadra Sūri and (4) Sambhūtivijaya. Out of all these Śrutakevalins, we have already dealt with Ganadharas and 12 Angas composed by each of them. It is said that Āvassaya is composed by Indrabhūti, the very first 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 com work. The same is the case with Jambūsvāmin and Prabhavasvāmin. Sayyambhava Süri (B. C. 491 - B. C. 429), a junior contemporary of Prabhavasvāmin and a predecessor of Bhadrabahusvāmin, has at least one work viz. Dasaveyāliyat attributed to him. This and the two Cūliyās 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. 1 He completely knew the meaning of the first 10 Puvvas only, though he had studied
all the 14 Puvvas in words. 2 Cf. the following 137th sutta of Pajjosaņākappa :
"समणस्स भगवओ महावीरस्स तिनि सया (३००) चउद्दसपुव्वीणं अजिणाणं जिणसंकासाणं सव्वक्खरसंनिवाईणं जिणो
Para fans amR470T J ART 23hyoeftui 84T ETET" (. 836)" 3 He is the last of the persons to have attained omniscience in this avasarpiņi. No
doubt, he, too, is a Srutakevalin. But as Gañadharas are usually styled as Ganadharas and not śruta kevalins, as the former designation is superior to the latter, similarly it is more consistent to say that Jambusvāmin is kevalin than to address him by an inferior designation of śruta kevalin. In short, the word 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. This work is named as "dasaveyaliya - pertinal text" by M. V. Patwardhan in "The Daśavaikālika sūtra: A study" (p. 9). In “The Heart of Jainism” (p. 70) it
is called "a monument of a father's love persisting even in the ascetic life." 5 There are two Cūliyās in the case of Ayara, too, as we shall see hereafter.
This is what Bhadrabāhusvāmin has himself said in the following verse of his Avassayanijjutti :"आवस्सयस्स दसकालियस्स तह उत्तरज्झमायारे । सूयगडे निजुत्तिं वोच्छामि तहा दसाणं च ॥ ८२ ॥ कप्पस्स य निज्जुत्तिं ववहारस्सेव परमनिउणस्स । सूरियपप्णत्तीए वोच्छं इसिमासियाणं च ।। ८३ ॥"

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GENESIS OF THE JAINA SCRIPTURES
17 Over and above that, he is loqked upon as the author of Pajjosavaņākappa, the 8th chapter of Dasāsuyakkhandha and other Cheyasuttas (Chedasūtras.) viz. Vavahāra, Kappa,2 and Nisīhas and that he is said to be the author of Pindanijjutti and Ohanijjutti as well.
The ten Nijjuttis here referred to are versified commentaries in Prākrta on the following 10 works :
(1) Ävassaya, (2) Dasaveyāliya, (3) Uttarajjhayaņa, (4) Ayāra, (5) Sūyagada, (6) Dasāsuyakkhandha, (7) Kappa, (8) Vavahāra, (9) Sūriyapaņņatti 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 Cheyasuttas, 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. 1 In all there are, roughly speaking, six Cheyasuttas viz., (1) Nisiha, (2) Mahānisiha,
(3) Vavahāra, (4) Dasāsuyakkhandha, (5) Kappa and (6) Pañcakappa or its
substitute Jiyakappa. 2 Cf. the following verse of Pañcakappabhāsa composed by Sanghadāsa
Ksamāśramana : "वंदामि भद्दबाहुं पाईणं चरिमसयलसुयणाणिं । सुत्तत्थकारगमिसिं दसाण कप्पे य ववहारे ॥" For this verse see Pt. II. pp. 259 and 67 of Descriptive Catalogue of the Govt. Collection of Manuscripts (Vol. XVII) deposited at Bhandarkar 0. Research
Institute, and Peterson, Report IV, p. 100. 3 Vide the following lines occurring in the cunni on Pañcakappabhāsa (folio 1) : "तेण भगवता आयारपकप्प-दसा-कप्प-ववहारा य नवयपुग्वनीसंदभूता निजूढा'
e following lines occurring in Yaśodeva Sūri's com. (p. 67a) on Pakkhiya sutta ::
"इसिभासियाई ति इह ऋषयः प्रत्येकबुद्धसाधवस्ते चात्र नेमिनाथतीर्थवर्तिनो नारदादयो विंशतिः, पार्श्वनाथतीर्थवर्तिनः पञ्चदश, वर्द्धमानस्वामितीर्थवर्तिनो दश ग्राह्याः, तैर्भाषितानि पञ्चचत्वारिंशत्सङ्ख्यान्यध्ययनानि श्रवणाद्यधिकार (भ)वन्ति ऋषिभाषितानि ।"

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18
THE CANONICAL LITERATURE OF THE JAINAS Before proceeding further, I may mention that all these 10 works which are commented upon by Bhadrabāhusvāmin, 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 composed any work. This finishes the enumeration of the works of one and all the Śrutakevalins.
Now we may turn to the works of Daśapūrvadharas. Vajrasvāmin is said to be the last in the lot.2 We do not know if he or any other Dasapūrvadharas except śyāma Sūri who preceded him, ever composed any work. Pannavaņā is said to be the work of this very śyāma Sūri (Vira samvat 280=B.C.247; Vira samvat 376= B.C. 151)
It may be added in this connection that some of the Sangrahanīs on Uvangas (Upāngas) are compositions of some of the Daśapūrvadharas; for, this is what we learn from Drona Sūri's com. (p. 3a)3 on Ohanijjutti.
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. 3a) on Ohanijjutti may be quoted in this connection :
"अस्यामवसर्पिण्यां चतुर्दशपूर्व्य नन्तरं दशपूर्वधरा एव सञ्जाताः, न त्रयोदशपूर्वधरा द्वादशपूर्वधरा एकादशपूर्वधरा वा" In Subódhikā (p. 169b) 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 ॥" Vajrasvāmin was born in B. C. 31 and died in A. D. 57. The pertinent line is as under:
“andet 379 Heinokoa 391515Hİ HETKY a gar 11"
3

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GENESIS OF THE JAINA SCRIPTURES
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 Painnagas (Prakīrṇakas) are attributed to them about which we shall refer to hereafter.
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)
Āvassaya, (2) Dasaveyāliya, (3)
Uttarajjhayaṇa,
(4) Dasāsuyakkhandha, (5) Kappa, (6) Vavahāra, (7) Sūriyapanṇatti, (8) Pindanijjutti, (9) Ohanijjutti, (10) Cūliyās and (11) Pannavaṇā.
19
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 mulasutta (Mulasūtra). The 4th, 5th and the 6th are classed under the name of Cheyasutta, while the 7th and the 11th, under the name of the Uvanga. 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 Cheyasuttas as already stated is 5 or 6, and that of the Uvangas 12. No doubt, almost all of these works are anonymous, and it is very very difficult to 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 outswollen in size, I have to reserve this topic for a subsequent treatment. I may therefore conclude this chapter by mentioning only two facts as under :
(1) There are works known as Prakirṇakas. They were composed by the 14,000 disciples1 of Lord Mahāvīra the disciples who were endowed
-
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. 208b) on Nandi :

" एके सूरयः प्रज्ञापयन्ति इदं किल चतुरशीतिसहस्रादिकं ऋषभादीनां तीर्थकृतां श्रमणपरिमाणं प्रधानसूत्रविरचनसमर्थान्
-

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20
THE CANONICAL LITERATURE OF THE JAINAS
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 Païnnagas and enumerated under the two groups known as kāliya-suyaand ukkāliya-suya3 are perhaps some of the works composed by these Pratyekabuddhas. Whether it is so or not, their genesis will be taken up hereafter.
(2) As stated in Pajjosavanākappa (s. 147) and in Trisasti (X, 13, v. 223-224)5, Lord Mahavira when he was about to attain nirvana,
श्रमणानधिकृत्य वेदितव्यं, इतरथा पुनः सामान्यश्रमणा: प्रभूततरा अपि तस्मिन् २ ऋषभादिकाले आसीरन्, अपरे पुनरेवं प्रज्ञापयन्ति - ऋषभादितीर्थकृतां जीवतामिदं चतुरशीतिसहस्रादिकं श्रमणपरिमाणं प्रवाहतः पुनरेकैकस्मिन् तीर्थे भूयांस: श्रमणा वेदितव्याः, तत्र ये प्रधानसूत्रविरचनशक्तिसमन्विता: सुप्रसिद्धतद्ग्रन्था अतत्कालिका अपि तीर्थे वर्तमानास्तत्राधिकृता द्रष्टव्याः, एतदेव मतान्तरमुपदर्शयन्नाह - 'अथवे'त्यादि, अथवेति प्रकारान्तरोपदर्शने, यस्य ऋषभादेस्तीर्थकृतो यावन्तः शिष्यास्तीर्थे औत्पत्तिक्या वैनयिक्या कर्मजया पारिणामिक्या चतुर्विधया बुद्धया उपेता:-समन्विता आसीरन् तस्यऋषभादेस्तावन्ति प्रकीर्णकसहस्राण्यभवन्, प्रत्येकबुद्धा अपि तावन्त एव, अत्रैके व्याचक्षते - इह एकैकस्य तीर्थकृतस्तीर्थेऽपरिमाणानि प्रकीर्णकानि भवन्ति, प्रकीर्णककारिणामपरिमाणत्वात्, केवलमिह प्रत्येकबुद्धरचितान्येव प्रकीर्णकानि द्रष्टव्यानि प्रकीर्णकपरिमाणेन 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, पइन्नगसामिअपरिमाणतणओ, 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 - 'तित्थयरपणीयसासणपडिवन्नत्तणओ तस्सीसा हवंती'ति, अन्ये पुनरेवमाहुः - 'सामान्येन प्रकीर्णकैस्तुल्यत्वात् प्रत्येकबुद्धानामत्राभिधानं, न तु नियोगत:
प्रत्येकबुद्धरचितान्येव प्रकीर्णकानीति'।" 1 See the ending portion of fn. 1 of p. 19. 2-3 See pp. 25-26. 4 The pertinent lines are as under :
"छठे भत्तेणं अपाणएणं साइणा नक्खत्तेणं जोगमुवागएणं पच्चूसकालसमयंसि संपलिअंकनिसण्णे पणपन्नं अज्झयणाई कल्लाणफलविवागाई पणपन्नं अज्झयणाई पावफलविवागाइं छत्तीसं च अपुट्ठवागरणाई वागरित्ता पहाणं नाम अज्झयणं
विभावेमाणे २ कालगए" 5 They are
"कल्याणफलपाकानि पञ्चपञ्चाशतं तथा । तावन्त्यपविपाकानि जगावध्ययनानि तु ॥ २२३ ॥ षत्रिंशतमप्रश्नव्याकरणान्यमिधाय च । प्रधानं नामाध्ययनं जगद्गुरूरभावयत् ॥ २२४ ॥"

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GENESIS OF THE JAINA SCRIPTURES
21
recited 55 ajjhayaņas (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. Pradhana). We do not know whether he did or did not inform the audience as to whose compositions they were. Hence the problem before us is of deciding their authorship. Roughly speaking, we may attribute the authorship of all these 147 ajjhayanas 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. Same is the case with 54 topics expounded by Mahāvīra and mentioned in Samavāya (s. 54).
One may be tempted to believe that some of the ajjhayaņas of Vivāga suya, the latter portion of Ovaväiya and the like may have something to do with some of these 110 ajjhayaņas. This is explained in Subodhikā (p. 125b) as below : "प्रधानं नाम एकं मरुदेव्यध्ययनं"
2

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2
Jainism deals with five kinds of knowledge (nāṇa).1 One of them is known as suya-nāņa (Sk. śruta2-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 (abhinibohiänāņa3). It can be variously classified.4 According to one of the classifications, it is two-fold: (i) angapaviṭṭha (Sk. anga-praviṣṭa) and (ii) ananga-paviṭṭha (Sk. ananga-pravista).5 The former means 'contained in 1 Cf. the following sutta of Nandi:
" नाणं पंचविहं पन्नत्तं, तं जहा - आभिणिबोहिअनाणं सुअनाणं ओहिनाणं मणपज्जवनाणं केवलनाणं ।” (सु. १ ) The following sutra of the Tattvärtha (1) may be also referred to:
“मतिश्रुतावधिमनःपर्यायकेवलानि ज्ञानम् ।" (सू. ९)
3
4
5
CHAPTER II
CLASSIFICATIONS OF THE AGAMAS
"श्रुतमाप्तवचनमागम उपदेश ऐतिह्यमाम्नायः प्रवचनं जिनवचनमित्यनर्थान्तरम्. This line occurring in the Bhāṣya (p. 88) on Tattvärtha (1, 20) gives the synonyms of śruta.
This is also known as maï-nāṇa.
(i) This is borne out by the following sutta occurring in Nandi:
"सुयनाणपरोक्खं चोद्दसविहं पन्नत्तं तं जहा अक्खरसुयं १ अणक्खरसुयं २ सण्णिसुअं ३ असण्णिसुअं ४ सम्मसु ५ मिच्छसुअं ६ साइअं ७ अणाइअं ८ सपज्जवसिअं ९ अपज्जवसिअं १० गमिअं ११ अगमिअं १२ अंगपविडं १३ अनंगपवि १४ ।” (सु. ३८)
(ii) Devendra Suri in his Kammavivāga (v. 6) has mentioned these very 14 varieties, but in the following verse incorporated by him 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 य ससमासा ॥ ७ ॥

""
This very verse is quoted by Maladharin Hemacandra Suri in Vineyahitā (p. 42a), a com. on Śivaśarman's Bandhasayaga (v. 37-38). It can be traced at least as far back as the Lahucunni (p. 18a) on this Bandhasayaga (v. 38-39 same as v. 37-38 noted above). This cunni is attributed to Yativṛṣabha by Hiralal Jain but it is generally believed to be anonymous.
See the ending portion of the 1st part of the above fn.

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CLASSIFICATIONS OF THE AGAMAS
the Angas', and the latter, 'not contained in the Angas'. Ananga-paviṭṭha is designated as anga-bahira (Sk. anga-bāhya), too1; for, it comprises works standing outside the Angas not belonging to the Angas.
-
The anga-paviṭṭha suya-nāņa has 12 sub-divisions, each of which is known as an Anga2. Thus it is identical with the dvādaśāngi which consists of 12 Angas viz. Ayāra etc., and which is so often referred to as duvālasanga ganipiḍaga (Sk. dvādaśānga ganipiṭaka) in the canonical works of the Jainas.3 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 janghas+ (lower legs), 2 ūrus5 (thighs), 2 gäträrdhas (back and belly), 2 bahus (hands), 1 grīvā (neck) and 1 siras (head)6. Āyāra and the other 11 Angas are respectively compared with these limbs so that Ayara and Suyagaḍa stand for the feet of the śruta-puruşa, whereas Diṭṭhivaya, 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 śrutapurusa; for, it comprises such scriptures as are not included in the dvādaśāngī. 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 Gaṇadharas is angapaviṭṭha whereas what is composed by Śrutasthaviras is ananga-pavittha. 1 Cf. " तं समासओ दुविहं पण्णत्तं तं जहा - अंगपविट्ठे अंगबाहिरं च ।" - Nandi (s. 44 )
2
3
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 पत्रत्ता, तं जहा आयारे सूयगडे ठाणे”
For instance we come across "garen forfast" twice in Samavāya (s. 148) and "galerit morfars" in suttas 1 and 136 of this very work. See also p. 15, fn. 1. 4-5 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 jangha and ūru in Jaina works is borne out by Samaraiccacariya (vide the description of Aggisamma given in the 1st bhava). Cf. the following verse occurring in the Cunni (p. 47) on Nandi : "पादयुगं जंघोरू गातदुवगं च दो य बाहू ता । गीवा सिरं च पुरिसो बारसअंगो सुतपविडो || "
6
This very vese with variants (?) occurs in Yaśodeva's com. (p. 59b) un Pakkhiyasutta. There it is said: makand grewery.'
23
7 See the opening lines of fn. 2 of p. 24.
8
A Śruta-sthavira means one conversant with Thana and Samavāya. Cf. " anet of a forrit geret"--Thana (III, 2; s. 159).

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24
THE CANONICAL LITERATURE OF THE JAINAS According to the other definition, that śruta which exists in every tīrtha - in short which is niyata, is anga-pavittha, and the rest of the śruta is ananga-pavittha.It may be noted that Anandasāgara Sūri has recently propounded a view in Siddkacakra (IV, 8, p. 175)2 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 Gañadhara, the author of anangapavittha is a Ganadhara and a non-Ganadhara as well. Furthermore, in Siddhacakra (IV, 8, p. 175) he has said that anangapavittha may be also associated with a question from a Gañadhara. But this is an erroneous statement as can be seen from Malayagiri Sūri's com. (p. 48b)3 on Avassaya where it is distinctly stated that anangapavittha 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 Tirthankara, 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 option; for, it after all originates from the nisadyās and tripadī.4 1 "इच्चेतस्स सुतपुरिसस्स जं सुतं अंगभागठितं तं अंगपविट्ठ भणई, जं पुण एतस्सेव सुतपुरिसस्स बइरेगे ठितं अंगबाहिरं
ति भण्णति, अहवा गणहरकयमंगगतं जं कतं थेरेहिं बाहिरं तं च । णियतं अंगपविट्ठ अणिययसुतं बाहिरं भणितं ॥"
- Cunni (p. 47) on Nandi. The 550th verse of Visesāvassayabhāsa may be also referred to. It runs as under :
"गणहरथेरकयं वा आएसा मुक्कवागरणो वा । धुवचलविसेसओ वा अंगाणंगेसु नाणत्तं ॥ ५५० ॥ 2 For the pertinent portion see my Gujarāti work Árhata āgamonum avalokana yāne
Tattvarasikacandrikā (Pt. I, p. 63). 3 "वारत्रयं गणधरपृष्टेन सता भगवता तीर्थकरेण यत् प्रोच्यते 'उप्पनेइ वा, विगमेइ वा धुवेइ वा' इति पदत्रयं तदनुसृत्य यन्निष्पन्नं
तदङ्गप्रविष्ट, यत् पुनर्गणधरप्रश्नव्यतिरेकेण शेषकृतप्रश्नपूर्वकं वा भगवतो मुत्कलं व्याकरणं तदधिकृत्य यन्निष्पन्नं जम्बूप्रज्ञप्त्यादि, यच्च वा गणधरवचांस्येवोपजीव्य दृब्धमावश्यकनियुक्त्यादि पूर्वस्थविरैस्तदनङ्गप्रविष्टं यदि वा यत् सर्वतीर्थकरतीर्थेष्वनियतं तदनङ्गप्रविष्ट, सर्वपक्षेषु द्वादशाङ्गान्यङ्गप्रविष्ट, शेषमनङ्गप्रविष्टं" Maladhārin Hemacandra, too, has practically said the same thing as can be seen from the following lines of his com. (p. 298) on Visesāvassayabhāsa: "वारत्रयं गणधरपृष्टस्य तीर्थकरस्य सम्बन्धी य आदेश:-प्रतिवचनमुत्पाद-व्यय-ध्रौव्यवाचकं पदत्रयमित्यर्थः, तस्माद् यद् निष्पन्नं तदङ्गप्रविष्टं द्वादशाङ्गमेव, मुक्तं-मुत्कलं-अप्रश्नपूर्वकं च यद् व्याकरणम्-अर्थप्रतिपादनं तस्माद् निष्पन्नमङ्गबाह्यमभिधीयते, तच्च आवश्यकादिकम् ।"

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CLASSIFICATIONS OF THE AGAMAS
25 This finishes a discussion about anga-pavittha and ananga-pavittha. So we shall now deal with the divisions of the latter. They are : (1) āvassaya and (ii) āvassaya-vaüritta. Out of these āvassaya has six sub-divisions viz, (i) sāmāïya, (ii) caüvīsatthava, (iii) vandanaya, (iv) padikkamaņa, (v) kāüssagga and (vi) paccakkhāņa, whereas āvassayavaüritta has two viz. (i) kāliya and (ii) ukkāliya. Before we mention the various works coming under the categories of kāliya and ukkāliya, we may present the results of this dichotomy in a tabular form as under :
Suyanāna
Anga-pavittha
Ananga-pavittha or Anga-bāhira
Avassaya
Āvassaya-vaïritta
Kāliya
Ukkāliya
Sāmāïya Caüvīsatthava Vandanaya Padikkamaņa Kāüssagga Paccakkhāņa
From this discussion, it will be seen that there are four principal divisions of the sacred canon of the Jainas viz. (1) angapavittha, (2) āvassaya, (3) kāliya and (4) ukkāliya. Leaving aside the six subdivisions of āvassaya, we may define käliya and ukkāliya as under:
That śruta which is studied-recited during the first and last 2 paurusīs3 Here, instead of tripadi we have its synonym padatraya. Malayagiri Süri, in his com. (p. 3a) on Jivābhigama has used the phrase mātņkāpadatraya as can be seen from the following line :
"भगवान् हि वर्द्धमानस्वामी....एतन्मातृकापदत्रयमुक्तवान्–उप्पनेइ वा विगमेइ वा धुवेइ वा" ___ “से किं तं अंगबाहिरं ? अंगबाहिरं दुविहं पण्णत्तं, तं जहा-आवस्सयं च आवस्सयवइरित्तं च । से किं तं आवस्सयं ?
आवस्सयं छव्विहं पण्णत्तं, तं जहा-सामाइअंचउवीसत्थवो वंदणयं पडिक्कमणं काउस्सग्गो पच्चक्खाणं, सेत्तं आवस्सयं । से
for 3 ataskai? 347964aşka çfar courri, † 561f731 a selft31 a/" - Nandi (s. 44) 2 Malayagiri in his com. (p. 205a) on Nandi says:
“सर्वस्यापि वस्तुनो यदा स्वप्रमाणच्छाया जायते तदा पौरुषी भवति" 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. 3 In Uttarajjhayana (XXVI) it is said :

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26
THE CANONICAL LITERATURE OF THE JAINAS of both day and night, is styled Kaliya-suya, while that śruta which is studied-recited at all times except kālavelā, is designated as ukkāliya-suya. ___As already noted in the concluding lines (p. 12) of fn. 4, kaliyasuya 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.
Before proceeding futher, we may take a note of the works coming under the classes of kāliya-suya and ukkāliya-suya. A list of these works is supplied by Nandi and Pakkhiyasutta as well; but they differ in
“पढमं पोरिसि सज्झाणं बीयं झाणं झियायई ।
तइयाए भिक्खायरियं पुणो चउत्थीए सज्झायं ॥ १२ ॥ This is the arrangement for the day. As regards the night the following (v. 18 of Uttarajjhayana XXVI) may be noted : ___ “पढम पोरिसि सज्झायं बीयं झाणं झियायई।
तइयाए निद्दमोक्खं तु चउत्थी भुजो वि सज्झायं ।। १८ ।। 1 "तत्थ कालियं जं दिणरादीण पढमे (चरमे) पोरिसीसु पढिज्जइ । जं पुण कालवेलावजे पढिजइ तं उक्कालियं"
So says the Cunni (p. 47) on Nandi. Akalanka in his Tattvärtharājavārtika (p. 54) observes :
"स्वाध्यायकाले नियतकालं कालिकं । अनियतकालमुत्कालिकं" 2 "उक्कालिअं अणेगविहं पण्णत्तं, तं जहा–दसवेआलिअं कप्पिआकप्पि चुल्लकप्पसुअं महाकप्पसुअं उववाइअं
रायपसेणिअं जीवाभिगमो पण्णवणा महापण्णवणा पमायप्पमायं नंदी अणुओगदाराई देविंदत्थओ तंदुलवेआलिअं चंदाविज्झयं सूरपण्णत्ती पोरिसिमंडलं मंडलपवेसो विजाचरणविणिच्छओगणिविजा झाणविभत्ती मरणविभत्ती आयविसोही वीयरागसुअंसंलेहणासुयं विहारकप्पो चरणविही आउरपच्चक्खाणं महापच्चक्खाणं एवमाइ, से तं उक्कालिअं।
से किं तं कालिअं? कालिअं अणेगविहं पण्णत्तं, तं जहा-उत्तरज्झयणाई दसाओ कप्पो ववहारो निसीहं महानिसीहं इसिभासिआई जंबूदीवपन्नत्ती दीवसागरपन्नत्ती चंदपन्नत्ती खुड्डिआविमाणपविभत्ती महल्लिआविमाणपविभत्ती अंगचूलिआ वग्गचूलिआ विवाहचूलिआ अरुणोववाए वरुणोववाए गरुलोववाए धरणोववाए वेसमणोववाए वेलंधरोववाए देविंदोववाए उट्ठाणसुए समुट्ठाणसुए नागपरिआवणिआओ निरयावलियाओ कप्पिआओ कप्पवडिंसिआओ पुष्फिआओ पुप्फचूलिआओ वण्हीदसाओ, एवमाइयाई चउरासीई पइन्नगसहस्साई भगवओ अरहओ उसहसामिस्स आइतित्थयरस्स तहा संखिज्जाई पइन्नगसहस्साई मज्झिमगाणं जिणवराणं चोद्दस पइन्नगसहस्साणि भमवओ वद्धमाणसामिस्स, अहवा जस्स जत्तिआ सीसा उप्पत्तिआए वेणइआए काम्मियाए पारिणामिआए चउविहाए बुद्धीए उववेआ तस्स तत्तिआई पइण्णगसहस्साई, पत्तेअबुद्धा वि तत्तिआ चेव, सेत्तं कालिअं, सेत्तं आवस्सयवइरितं, से तं अणंगपविट्ठ (सु० ४४)" "नमो तेसिं खमासमणाणं जेहि इमं वाइयं अङ्गबाहिरं उक्कालियं भगवन्तं तं जहा-दसवेयालियं कप्पियाकप्पियं चुलं कप्पसुयं महाकप्पसुयं ओवाइयं रायप्पसेणइयं जीवाभिगमो पन्नवणा महापन्नवणा नन्दी अणुओगदाराई देविन्दत्थओ तन्दुलवे यालियं चन्दाविज्झयं पमायप्पमायं पोरिसिमण्डलं मण्डलप्पवेसो गणिविजा

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CLASSIFICATIONS OF THE AGAMAS
some respects. In order that this may be realized, I give below the names of works forming a group known as kaliya-suya as given in Nandi (s. 44):
(1) Uttarajjhayaṇa1, (2) Dasā2, (3) Kappa, (4) Vavahāra, (5) Nisiha, (6) Mahānisīha, (7) Isibhāsia3, (8) Jambuddivapannatti, (9) Divasaagarapanṇatti, (10) Candapanṇatti, (11) KhuḍḍiyāVimāṇapavibhatti, (12) Mahalliā-Vimāṇapavibhatti, (13) Angaculiyā, (14) Vaggaculiyā, (15) Vivāhaculiyā, (16) Aruṇovavāya, (17) Varuṇovavāya, (18) Garulovavāya, (19) Dharaṇovavāya, (20) Vesamaṇovavāya, (21) Velandharovavāya, (22) Devindovavāya, (23) Uṭṭhāṇasuya, (24) Samuṭṭhāṇasuya, (25) Nāgapariyāvaṇiā1, (26) Nirayāvaliyā3, (27) Kappiyā, (28) Kappavaḍimsiya?, (29) Pupphiya, (30) Pupphaculiyā9 and (31) Vaṇhīdasā1o.
27
On comparing these names with those given in Pakkhiyasutta (p. 66a and p. 66b), we find :
(1) The following 7 additional works are mentioned there :
(a) Surapannatti, (b) Vanhiya11, (c) Asīvisabhāvaṇā12, (d) Diṭṭhivisabhāvaṇā13, (e) Cāraṇabhāvaṇā14, (f) Mahāsumiṇabhāvaṇā15 and (g) Teyaganisagga16.
(2) There is no mention of Dharaṇovavāya.
(3) In all there are 37 works noted under the group known as kāliya-suya.
Though in the printed edition we have Vanhiä and Vanhidasā, it is doubtful, if there is really any work like Vanhiä; for, Yaśodeva Suri while commenting upon Pakkhiyasutta takes no notice of it.
विजाचरणविणिच्छओ झाणविभत्ती मरणविभत्ती आयविसोही संलेहणासुयं वीयरागसुयं विहारकप्पो चरणविहि 313ky@elvi 48" (p. 61) Cf. Acāradinakara (pt. II, p. 303b & 304b)
" णमो तेसिं खमासमणाणं जेहि इमं वाइयं अङ्गबाहिरं कालियं भगवन्तं तं जहा - उत्तरज्झयणाई दसाओ कप्पो ववहारो इसिभासियाइं निसीहं महानिसीहं जंबुदीवपत्रत्ती सूरपन्नत्ती चन्दपन्नत्ती दीवसागरपन्नत्ती खुड्डियाविमाणपविभत्ती महल्लियाविमाणपविभत्ती अंगचूलियाए बग्गचूलियाए विवाहचूलियाए अरुणोववाए वरुणोववाए गरुलोववाए वेसमणोववाए वेलन्धरोववाए देविन्दोववाए उट्ठाणसुए समुद्वाणसुए नागपरियावणियाणं निरयावलियाणं कप्पियाणं कप्पवडिंसयाणं (p. 664) पुष्फियाणं पुप्फचूलियाणं वण्हिआणं वहिदसाणं आसीविसभावणाणं दिट्ठीविसभावणाणं amornavni zerg faunami àemi" (p. 66b) Cf Acaradinakara (pt. II, p. 303b & 304b) 1-16 All these names are mentioned in plural.

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28
THE CANONICAL LITERATURE OF THE JAINAS
As regards the works coming under the group known as ukkāliyasuya, Nandī (s.44) mentions the following :
(1) Dasaveyāliya, (2) Kappiyakappiya, (3) Culla-Kappasuya, (4) MahāKappasuya, (5) Uvavāïya, (6) Rāyapaseņiya, (7) Jivābhigama, (8) Pannavaņā, (9) Mahāpaņņavaņā, (10) Pamāyappamāya, (11) Nandi, (12) Aņuogadāra', (13) Devin datthaä, (14) Tandulaveyāliya, (15) Candāvijjhyaya, (16) Sūrapaņņatti, (17) Porisimaņdala, (18) Mandalapavesa, (19) Vijjācaraṇaviņicchaya, (20) Ganjivijjā, (21) Jhāņavibhatti, (22) Maraṇavibhatti, (23) Āyavisohi, (24) Vīyarāgasuya, (25) Samlehaņāsuya, (26) Vihārakappa, (27) Caraṇavihi, (28) Āurapaccakkāņa and (29) Mahāpaccakkhāņa.
This list differs from the one given in Pakkhiyasutta (p. 61b) in the following respects :
(1) There is no mention of Surapannatti there.
(2) In all there are 28 works, all of which, of course, tally with those mentioned in Nandī.
From this it follows that according to Nandi, Sūrapannatti belongs to the class known as ukkāliya-suya, whereas according to Pakkhiyasutta it belongs to the class known as kāliya-suya.
I may note en passant that some mention 32 works as belonging
ukkāliya-suya. Of them 29 works are the same as noted in Nandi, and the additional ones are as under :
(1) Nirayavisohi, (2) Maraṇavisohi, and (3) Āyavibhatti.
Further there are several works which come under the class of kāliya-suya. They are not only anonymous but we have no idea about them except that they are Paiņnagas.
It may be here noted that none of the 12 Angas is included in any of the two groups viz. kāliya-suya and ukkāliya-suya. So there arise two
1. This name occurs in plural. 2. See Jaina Sähitya-no Sanksipta Itihāsa (Short History of Jaina Literature) (p. 42)
written in Gujarāti.

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CLASSIFICATIONS OF THE AGAMAS
questions as under :
(1) Why are the 1st1 11 Angas referred to as kālika-śruta by Abhayadeva Suri in his com. (p. 792b) on Viahapannatti (XX, 8; s. 677) and by Hemacandra Suri in his 2com. (p. 931) on Visesävassayabhāsa (v. 2294) ?
(2) How is it that the Cunni (p. 47)3 of Nandi (s. 44) and Malayagiri Suri's com. (p. 203a)4 on this very Nandi, refer to Ayāra etc., as works belonging to the kaliya-suya group ?
29
The answer appears to be that the word kāliya-suya is here used in the third sense out of 3: (i) in contrast with the word ukkāliya, (ii) etymologically and (iii) as a synonym of caraṇakaraṇānuyoga5.
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) Mulasutta, (5) Painnaga and (6) Culiyasutta.
Before we deal with these groups we may note that it is only the mūrtipūjaka Śvetāmbaras 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 Cheyasutta.?
1. The 12th Anga is not mentioned here, for it is not a kaliyasuya as can be inferred from the following sutta of Nandi:
"गमियं दिट्ठिवाओ... अगमियं कालियसुयं" (s. 43)
2.
For the pertinent portion see Tattvarasikacandrikā (pt. I, p. 68). 3. " तं च प्रायसो आयारादि कालियसुतं । ”
" तच्च प्राय आचारादि कालिकश्रुतम् ।”
4.
5. This is what the Cunni (p. 2) on Dasaveyäliya says. The pertinent line is “varungen". See Avassaganijjutti (v. 777) quoted on p. 39.
6. These represent a non-idolatrous (amūrtipūjaka) section of the Śvetāmbaras which originated in Vikrama Samvat 1530. It is said that a subsection known as Terapanthis arose from this section in Samvat 1816.
7. Herein (Vol. V) the word 'culiyāsutta' occurs. Does it mean the sixth group noted above ?

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30
THE CANONICAL LITERATURE OF THE JAINAS The word 'chedasutra' along with niryukti' is used by sākatāyana alias Pālyakīrti, a yāpaniya, in Amoghavrtti, a com. on his own work Śākatāyana-sabdānuśāsana (IV, 4, 133-140). This Amoghavrtti is composed sometimes between V.S. 771 and V.S. 824.
Anga - Anga is a word common to both the Prāksta and Samskrta languages. It is a term to be met with in the Vaidika literature wherein it signifies the l'six auxiliary sciences (helpful in the study of the Vedas) viz. (1) Śikṣā (phonetcs), (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 Majjhimanikāya 22 (I, p. 133) and in several passages in the Anguttaranikāya, 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) Veyyâkarana (explanations, commentaries), (4) Gāthā (stanzas), (5) Udāna (pithy sayings), (6) Itivuttaka (short speeches beginning with the words "Thus spake the Buddha'), (7) Jātaka (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 Histroy 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.2 Herein, it stands for a limb of the śruta-purusa, there being 12 such limbs, in all.
1. Cf. the lines reproduced from the com. on Anuogaddāra on p. 32. 2. For instance see p. 23 and the following line from Vivāgasuya (1):
"दसमस्स अङ्गस्स पण्हावागरणाणं अयमढे पन्नते, एक्कारसमस्स णं भन्ते ! अङ्गस्स विवागसुयस्स"

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CLASSIFICATIONS OF THE ĀGAMAS
31 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 Svetāmbara 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.”l
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. 12 and 1363), Nandī (s. 454), Aņuögaddāra (s. 425), Pakkhiyasutta(p. 70a), the Bhāsya (p. 107) on Tattvārtha (1, 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 Samskrta 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) Purāņa, (2) Nyāya, (3) Mimāṁsā and (4) Dharmaśāstra. 1. See The Daśavaikālikasūtra : A study (pp. 19-20). 2. “आयारे १ सूयगडे २ ठाणे ३ समवाए ४ विवाहपन्नत्ती ५ नायाधम्मकहाओ ६ उवासगदसाओ ७
अंतगडदसाओ ८ अणुत्तरोववाइदसाओ ९ पण्हावागरणं १० विवागसुए ११ दिट्ठिवाए १२" 3. There is the same passage as noted above except that for the 9th and the 10th
works we have : "37UFRACTUGATTI qugtatrung." 4. "आयरो १ सूयगडो २ ठाणं ३ समवाओ ४ विवाहपन्नत्ती ५ नायाधम्मकहाओ ६ उवासगदसाओ ७
अंतगडदसाओ ८ अणुत्तरोववाइअदसाओ ९ पण्हावागरणाई १० विवागसुअं ११ दिट्ठिवाओ" 5. We have the same passage here ad verbatim as in Nandi (s. 45). 6. Here the passage differs from that in Nandi only regarding the 10th Anga; for,
here we have पण्हावागरणं instead of पण्हावागरणाई. 7. "Tel:, Elenci, peri, hart, Cyfti, utan, JTACTEZGYN:, F ERN:,
3gprifchen, 41hTUT, Paychi, fara sfa"

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THE CANONICAL LITERATURE OF THE JAINAS
That there are Angas and Upāngas for the Vedas is corroborated by Nandi (s. 42) and Anuögadāra (s. 41). Besides Hemacandra Sūri, too, in his com. (p.36b) on Aņuögadāra says:
"चत्वारश्च वेदाः सामवेद-ऋग्वेद-यजुर्वेदा-ऽथर्वणवेदलक्षणाः साङ्गोपाङ्गाः; तत्राङ्गानि शिक्षा-कल्पव्याकरण-च्छन्दो-निरुक्त-ज्योतिष्कायनलक्षणानि षट्; उपाङ्गानि तद्व्याख्यानरूपाणि तैः सह वर्तन्ते इति साङ्गोपाङ्गाः।"
Just as the Vaidikas have four. Upāngas, 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 (Aņutthāņavihi), 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 Sūri, pupil of Dhaneśvara Sūri. Therein, on pp. 315-32a we have :
“इयाणिं उवंगा-आयारे उवाइयं उवंगं १ सूयगडे रायपसेणइयं २ ठाणे जीवाभिगमो ३ समवाए पन्नवणा ४ भगवईए सूरपन्नत्ती ५ नायाणं जंबुद्दीवपन्नत्ती ६ उवासगदसाणं चंदपन्नत्ती ७ तिहिं तिहिं आयंबिलेहिं एक्कक्कं उवंगं वच्चइ, नवरं तओ पत्नत्तीओ कालियाओ संघटुं च कीरइ, सेसाण पंचण्हमंगाणं मयंतरेण निरयावलियासुयखंधो उवंगं, तत्थ पंच वग्गा निरयावलियाउ कप्पवडिंसियाउ पुप्फियाउ पुप्फचूलियाउ वण्हीदसाउ''2. 1. See A History of Indian Literature, p. 435, Fn. 3. 2. The late Vijayadāna Sūri (born in Samvat 1924) in his work Vividha-praśnottara
(p. 159) has quoted a portion from some sāmācāri which he says is composed by a prācīna Ācārya. 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 पन्नवणा ४ एए उक्कालिया । भगवईए सूरपन्नत्ती ५ नायाधम्मकहाणं जंबुद्दीवपन्नत्ती ६ उवासगदसाणं चंदपन्नत्ती ७ एए कालिया । सव्वे वि अ उद्देससमुद्देसअणुनत्थं आयंबिलतिगेण वच्चंति । अन्नेसिं पुण पन्नवणवज्ज तज्जोगमज्झे आयंबिलतिगपूरणेण तिन्नि वि वच्चन्ति । अंतगडदसाइयाणं पंचन्हमंगाणं निरयावलिसुयक्खंधं उवंगं, तंमि पंच वग्गा १ कप्पिआओ, २ कप्पवडिंसयाओ ३ पुप्फिआओ, ४ पुष्फचूलियाओ एएसु दस दस अज्झयणा वन्हिदसासु बारस एवं दिण ५ सुअक्खंधे दिण २ सव्वे वि दिण ७।"

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CLASSIFICATIONS OF THE AGAMAS
33
From this we get the names of the 12 Uvangas. They are also suggested in the following verse (p. 346) of this very work :
“उ० रा. जी. पनवणा सू० जं० चं० नि० क० क० पु० पु० वह्रिदसनामा । 31TRISOMT tra 3tryoote lil
Viyārasāra (also called Viyāralesa) of Pradyumna Sūri, too, furnishes us with the Prāksta names of the 12 Uvangas. The pertinent verses are as under:
"ओवइ रायपसेणीय जीवाभिगमो तहेव पनवणा। चंदस्स य सूरस्स य जंबुद्दीवस्स पन्नत्ती ॥३४७।। निरयावलिया कप्पिय पुप्फिय तह पुप्फचूलिओवंगं ।
a forgat GATTTTTTT À HUT 113XCII" 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 Śricandra Sūri and Jinaprabha Sūri as well; for, he mentions Candapannatti as the 5th Uvanga, whereas the other two Sūris mention Surapannatti as the 5th Uvanga, and similar is the case with the 6th and the 7th Uvangas. Yaśodeva Sūri strikes altogether a different note; for, in his com. (p. 63b) on Pakkhiyasutta, he says that Prajñāpanā and Mahāprajñāpanā are two Upāngas for Samavāya.2 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
1. Practically this very verse with a slight difference is found in Vidhiprapa of
Jinaprabha Súri. None of these verses, however, gives us the complete titles of all the 12 Uvangas. At best we know therefrom only two titles viz. Pannavaņā and Vanhidasa in full, and the rest are indicated by their initial letters. Jinaprabha Sūri's Siddhāntāgamastava (v. 21-31) supplies us with the Saṁskṛta names of these 12 Uvangas as under: (1) Upapātika, (2) Răjaprasniya, (3) Jivābhigamādhyayana, (4) Prajñāpana, (5) Jambūdvīpaprajñapti, (6) Candraprajñapti, (7) Süryaprajñapti, (8) Nirayāvalikā,
(9) Kalpavataṁsikā, (10) Puspikā, (11) Puspacūlikā and (12) Vrsnidaśā. 2. "7901 quuraut fa' stalchi F ŞIFT I ETT HELYSIUSTI a 4atuse sfa "

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THE CANONICAL LITERATURE OF THE JAINAS
wherein only one Uvanga is mentioned for every Anga.' It appears that Hîravijaya Süri has made an attempt to reconcile this difference2 by saying that Prajñāpanā and Mahāprajñāpanā are not two different works.3 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 ?
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 Ovavāïya, available at present, is composed by Abhayadeva Sūri, the navāngavsttikāra”. Therein he simply says that this is the Uvanga of Āyāra, but does not mention its number. The same is the case with Malayagiri Sūri? who has commented upon Uvangas 2 to 7 viz. Rayapaseniya,
1. It seems that the following verse of Abhidhānacintāmaņi (kānda II), suggests that only the 1st 11 Argas had each an Uvanga :
"इत्येकादश सोपाङ्गान्यङ्गानि द्वादशं पुनः । दृष्टिवादो द्वादशाङ्गी स्याद् गणिपिटकाया ॥१५९॥" From its com. (p. 104) we can infer that Aupapātika is the 1st Uvanga. 2. In Prameyaratnamañjūsä (p. 2a), its author śānticandra has made the following
observation after he has pointed out as to which Uvanga belongs to what Anga (this is just in accordance with Suhabohasāmāyāri) :
“3 a 341856 Arrufat aferę atselta" 3. This is what I infer from fn. 1 (p. 10) to Prameyaratnamañjūşā where the following line occurs :
" fecham AEFTITSU fan ut: (ER:o)" It may be noted that in fn. 2, on this very page it is said : "fufchenfa PITA
(TTO)." This 2nd fn. is in connection with Candraprajñapti. 4. Some name this work as Uvavāïya. 5. This title is justifiable since he has commented upon Angas 3 to 11 as the earlier
commentaries on these Angas were lost by his time as suggested in Prabhāvakacarita. In Samvat 1120 he commented upon the 3rd, 4th and 6th
Angas, and in 1128 on the 5th. 6. " ada, herge.... 1744164" (p. 14). 7. He was a contemporary of Kumārapāla; for, in some of his works he has said
HRY and in his grammar he has said : "3roura raritsata." 8. " TRIGG64 ? Jod Fore" (p. 1o).
.

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CLASSIFICATIONS OF THE AGAMAS
35
Jīvābhigama', Pannavaṇā2, Surapaṇṇatti3, Candapannatti1 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 Prameyaratnamañjūṣā was composed in Samvat 1661. So this also does not improve the situation.
Śricandra Suri has commented upon Uvangas 8 to 12, in Samvat 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 Suri', well-known as the dharmasūnu of Yakini Mahattara, has said in his com. on Pannavaṇā, the 4th Uvanga. 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 Panṇavana is an Uvanga; but it throws no further light on this problem.
Turning to Siddhasena Gani's com. on Tattvartha (I, 21) and its
1.
"तृतीयाङ्गस्य स्थाननाम्नो.... जीवाजीवाभिगमनामकमुपा पूर्वटीकाकृताऽतिगम्भीरमल्पाक्षरैर्व्याख्यातम् " (p. 10). " प्रज्ञापनेति कः शब्दार्थः ?.... इयं च समवायाख्यस्य चतुर्थाङ्गस्योपाङ्गम्" (p. 2 and p. 20).
2.
3.
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.
The com. on this work is in a Ms. form and is not available to me at present. See the ending portion of fn. 1.
6.
" उपाङ्गानां च मध्ये प्रथममुपा श्री अभयदेवसूरिभिर्विवृतं, राजप्रश्रीयादीनि षट् श्रीमलयगिरिपादैर्विवृतानि, पञ्चोपाङ्गमयी निरयावलिका च श्रीचन्द्र [ प्रभ] सूरिभिर्विवृता, तत्र प्रस्तुतोपानस्य वृत्तिः श्रीमलयगिरिकृताऽपि सम्प्रति कालदोषेण व्यवच्छिन्ना"
4.
5.
7. According to Gathāsahasri composed in Samvat 1630 he died in Samvat 535. Another tradition 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.
8. 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 Śilanka commented upon it, and he is the very one designated as Gandhahastin.

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Bhāṣya (p. 94), we come across the following line:
“ उपाङ्गानि 1 राजप्रसेनकीयोपपातिकादीनि"
THE CANONICAL LITERATURE OF THE JAINAS
This very line occurs in Haribhadra Suri's com. (p. 76b) on Tattvärtha (I, 21) and its Bhāṣya.
From this it follows that these two commentators look upon the 2nd and 1st Uvangas as Upangas 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 first two Uvangas as mentioned by both of these commentators of Tattvärtha, 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 Rajaprasenakīya was looked upon as the 1st Uvanga and Aupapātika as the 2nd, and subsequently2 the order was reversed? I am not in a position to give a final answer to these questions at present (vide p. 146 fn1). So leaving them aside I may note that at least by the time the Bhāṣya on Tattvārtha was composed, a certain class of works was no doubt designated as Upanga,3 and the same was the case at least by the time when Nirayāvalīsuyakkhandha was composed.4
1. This name Rajaprasenakiya is rather unique, and the same is the case with the name Rajaprasenajit occurring in Devendranarakendraprakarana composed by Municandra Suri, the guru of Vädin Deva Suri; for, usually, in Samskṛta we come across the name Rajapraśniya. It may however be added that the Samskṛta equivalent of Rayapa seṇaïya, a name occurring in some of the Mss. of Nandi may be Rajaprasenakiya on the analogy of prakirnaka for painnaga.
2.
The name Rayappaseṇaijja (Sk. Rajaprasenakiya) occurs in the cunni (Pt. I, p. 142) on Avassaya.
Hemacandra considers Aupapātika as the 1st. This is what can be inferred from his com. (p. 104) on Abhidhānacintamani (II, 159). There he says:
" इत्येकादश प्रवचनपुरुषस्य अङ्गानीवाङ्गानि सहोपात्रैः औपपातिकादिभिर्वर्तन्ते सोपाङ्गानि ”
3. “ तस्य महाविषयत्वात् तांस्तानर्थानधिकृत्य प्रकरणसमाप्त्यपेक्षमङ्गोपाङ्गनानात्वम्.... अन्यथा ह्यनिबद्धमङ्गोपाङ्गशः Aysgarvaa great❞— Bhāṣya (p. 94) on Tattvärtha.
4. “ उवंगाणं मंते ! समणेणं, जाव संपत्तेणं के अट्ठे पन्नत्ते ? ॥ ३ ॥ एवं खलु जंबू ! समणेणं एवं उवंगाणं पंच वग्गा पन्नत्ता, तं जहा - निरयावलियाओ १ कप्पवडिंसियाओ २ पुप्फियाओ ३ पुप्फचूलियाओ ४ वहिदसाओ ५ ।” (pp. 3-4)
Did all these 5 vaggas form one text originally, and were they separately counted subsequently?

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CLASSIFICATIONS OF THE ĀGAMAS
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. (2) This word is not found in any canonical work earlier than
Nirayāvalīsuyakkhandha. (3) Its Samskrta equivalent Upānga is met with in the Bhāsya on
Tattvārtha, and in no other Samsksta Jaina work prior to it, so
far as I know. (4) Only 5 Uvangas are mentioned in Nirayāvalīsuyakkhandha and 2
in the Bhāsyānusārini tikās of Tattvārtha, though more are alluded
to in these tīkās. (5) The earliest work to mention all the 12 Uvařgas is
Suhabohasāmāyārī. (6) Viyarasāra is perhaps the earliest work to note that some look
upon Divasāgarapannatti as the 12th Uvanga instead of Vahnidasă. (7) 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. (8) The usual list of the 12 Uvangas is : (i) Ovaväiya, (ii)
Rāyapaseņaiya, (iii) Jīvābhigama, (iv) Pannavaņā, (v) Sūrapaņņatti, (vi) Jambuddīvapaņņatti, (vii) Candapaņņatti, (viii) Nirayāvaliyā, (ix) Kappavadiņsiyā, (x) Pupphiyā, (xi) Pupphacūliyā and (xii)
Vanhidasā. (9) Out of these, the 4th was regarded as Uvanga as early as the
date of its com. composed by Haribhadra Sūri. (10) Suhabohasāmāyārī is perhaps the very first work to mention the
12 Angas to which the 12 Uvangas belong. (11) Abhayadeva Sūri has noted that the 1st Uvanga belongs to the 1st
Anga. Malayagiri Sūri has similarly mentioned that the 2nd, 3rd
and 4th Uvangas are respectively associated with Angas 2 to 4.1 1. Malayagiri Sūri has referred to a Cunni on Jivābhigama in his com. (p. 73a) on
Rāyapa senaiya (s. 29). So it remains to be ascertained if any association of this Uvanga with any Anga is specified therein.

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THE CANONICAL LITERATURE OF THE JAINAS
(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 Nandī. From fn. 3, p. 18 it may be inferred that some of them, if not all, are not later than Samvat 114, the year in which
Vajrasvāmin died. (13) In Nandī, the names of the Uvangas 1 to 5 are found included in
the kāliya-suya group whereas the names of the rest in the
ukkāliya-suya group. (14) Only the name of the author of the 4th Uvanga is recorded
whereas the rest of the Uvangas are anonymous. (15) The 12 Uvangas are not arranged according to their dates of
compostion; 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 Syāma Sūri composed the 4th Uvanga; for, this Sūri is said to have been living in Vira Saṁvat 376 or 386. Consequently the underlying principle adopted in fixing the order of the Uvangas seems to be based upon the consideration of their associations
(real or assumed) with the 12 Angas viz. Āyāra etc. (16) The Uvangas are subsidiary to the Angas; but on that account they
are not their glosses or explanations but they rather develop some
point or points referred to in the Angas. Cheyasutta - This word or its variant Chedasutta is a term which is to be found only in the Jaina works; 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 Samskrta equivalent. It does not seem to have been defined by any sufficiently ancient author. 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 experessions Cheda-sūtra and Müla-sūtra are derived from Cheda and Müla, two kinds of penances? mentioned in 1. In all there are 10 types of penances. See Jiyakappa (v. 4).

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CLASSIFICATIONS OF THE ĀGAMAS
39
Jainism. It may be added that the Mülasūtras at least in their present form seem to have nothing to do with penances. Cheda means 'cut', and consequently Chedasūtra may be construed as a treatise which prescribes cuts in seniority (diksā-paryaya) in the case of the Jaina clergy on their violating any rules of their order.2 This is one of the conjectures. The other and more plausible
may make, is based upon the following verse of Pancakappabhāsa quoted in Abhidhānarājendra (vol. III, p. 1361) :
'परिणाम अपरिणामा अइपरिणामा य तिविहा पुरिसा तु । 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. apariņata? and atipariņata*, is designated as Chedasutta.
These are the two conjectures I may note at present. So I shall now refer to the oldest source where the word Cheyasuttas 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।
RuocUTTTTTT for differet 30tenfor 11066116 The latter word occurs in Pañcakappabhāsa.? 1. See A History of Indian Literature, Vo. II, p. 461, fn.4. 2. 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 Eu (), a punishment which
consists in "shortening” the seniority of the culprit, thus degrading him in rank." 3. Undeveloped; not properly developed in intelligence etc. 4. Overdeveloped; hyperlogical. 5. The word Cheya suya occurs in Jīyakappacunni (v. 9) of Siddhasena Sūri. The
verse in question is as under:
"जेण य छेयसुयत्था आवत्तीदाणविरयणा जत्तेणं । पुरिसविसेसेण फुडा निजूढा जीयदाणकप्पम्मि विही ॥९॥" 6. This verse is incorporated as v. 2295 in Visesāvassayabhāsa. 7. In Visehacunni (XVIII, fol. 469) of Nisiha we come across this word in the
following lines quoted by Muni Kalyānavijaya in his article " 19uti grat" published in "Jaina Yuga" (1, 3, p. 87):
"णिसीहमादियस्स छेदसुत्तस्स जो अत्थो आगतो सुत्तं वा मोक्कलाणि वा पच्छित्तविहाणाणि मंताणि वा जोणिपाहुडं वा गाहंतो अण्णत्थागाहेति"

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THE CANONICAL LITERATURE OF THE JAINAS Though the word 'Cheyasutta' thus occurs as early as the date of Avassayanijjutti, 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 Suri's com. (p. 94) on his own work Jainadharmavarastotra (v. 30). There this Sūri who attained this status in Samvat 1772 says: " अथ निशीथ १ महानिशीथ २ व्यवहार ३ दशाश्रुतस्कन्ध | ४ बृहत्कल्प ५ जीतकल्प ६ इति षट् छेदग्रन्थाः ।”
40
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 : 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 Cheyasutta 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 monks believe that Pañcakappa formed a part and parcel of the Bhasa 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 granthavali (p. 16)2 that Pañcakappa
1. This is also called Dasa and Ayāradasă as well.
2. “પંચકલ્પનું મૂલ સંવત ૧૬૧૨ સુધી મોજુદ હતું, પણ હાલમાં તે ગુમ થયું છે. એના સંબંધે બહુ શોધ કરતાં પણ એની પ્રત હાથ આવી નથી. ડેક્કન કૉલેજના સંગ્રહમાં પણ તે મલી નથી. ફક્ત એટલો પત્તો મલ્યો છે કે ખંખાતમાં ગોરજી દેવચંદજીના પાસે જે પુસ્તકો છે તેમાં તે પ્રત પાના ૧૦ ની તેની ટીપમાં લખેલી જણાય છે તો તે ત્યાં હોવાનો સંભવ છે, માટે સૂત્રરુચિશોધક જૈનોએ ત્યાં તપાશ કરવી જોઈએ છીએ.’’
[Tra. "The original Pañcakalpa was extant till Samvat 1612, but at present it is lost. Even after great search for it, no ms. of it is found. It is not found even in the collection of mss. preserved in Deccan College. But only this much information is available that in a ten page list of the books belonging to Goraji Devachandraji of Cambay the ms. is mentioned, so possibly it may be there, therefore Jaina researchers should search it there."]

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CLASSIFICATIONS OF THE ĀGAMAS
41 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 Vuddabhāsa. 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 Bhadrabābusvāmin. 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 nirvana 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 Pañcakappa, I do not think it is as old as Dasā, Kappa and Vavahāra on each of which a Nijjutti is composed by Bhadrabähusvāmin. 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 Nisīha and Mahānisīha was composed by a Ganadhara but can they give any proof for it ?
With these remarks about Pañcakappa, I may now say a few words about Dasā, Kappa and Vavahāra.4 They are mentioned together in several scriptures, e.g. in the following line of Vavahāra (X, para 20):
"Tahfeng 745 GHT-004-Qaert 3fefang"
1. "अधुनाऽस्मिनामनिष्पन्ने निक्षेपे पंचकल्पसंज्ञके येनेदं दशाकल्पसूत्रे प्रवचनहितार्थाय पूर्वादाहृतं तस्य नमस्कारं करोमि
T: TETHER: ".DCGCM (Vol. XVII, Pt. II, p. 257) It is said that in Vicārāmsta sangraha Kulamandana Sūri has suggested that
Sanghadāsa is the author of Pañcakappa. 2. "Gretchy BEGITUfarfar Hraftfa" DCGCM (Vol. XVIII pt. II, p. 261) 3. See Jaina Sahityano Sanksipta Itihāsa (Short History of Jaina Literature) p. 75 4. These are mentioned in various works e.g. in Avassayanijjutti (v. 82-85), Nandi
(s. 44) etc. They are also noted in the following line occurring in Siddhasena Sūri's Cunni (p. 1) on Jiya kappa:
"को वि सीसो विणीओ आवस्सय-दसकालिय-उत्तरज्झयणा-ऽऽयार-निसीह-सूयगड-दसा-कप्प-ववहारमाइयं अंगपविठू बाहिरं च"

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42
THE CANONICAL LITERATURE OF THE JAINAS It may be noted that in the Bhāsya (p. 90) on Tattvārtha (I, 20), this very order is preserved, but Dasā is there separately mentioned from Kappa and Vavahāra, whereas the last two jointly. These groupings of the three works in two different ways at least suggest that they are somehow connected.
In A History of Indian Literature (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 Bșhat-Kalpa-Sūtra or Bșhat-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-Sūtra teaches liability for punishment, and the Vavahāra the meting out of the punishment. The Nisīha, the first Cheda-Sūtra, 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 Ayāramga. Probably both these works originated in one and the same earlier source.... The PindaNijjutti and Oha-Nijjutti, which also deal with dicipline, are also occasionally classed among the Cheda-Sūtras. A still later work than these two Nijjuttis is the Mahā-Nisīha-Sutta, which appears as the second, and sometimes as the sixth Cheda-Sutta, but which in reality can scarcely be attributed to the Canon with correctness. The principal contents of the text which we have before us and which perhaps took the place of an earlier canonical MahāNisiha that went astray, are rules regarding confession and penance, which are emphasized as the most important steps towards liberation."
From this we see that according to the late Prof. Winternitz the following is the order of the composition of the Cheyasuttas mentioned
1. ": ohru-aart Faxftery." Why Kalpa and Vyavahāra are here jointly mentioned is explained by Yaśovijaya in his com. (p. 51a-51b) on this work as under:
"आभवत्प्रायश्चित्त-दानप्रायश्चित्तयोः कल्पनाद् भेदनाद् व्यवहरणाद् दानाच्च कल्प-व्यवहारौ, उभयविधप्रायश्चित्तज्ञापकताया उभयत्र पर्याप्तत्वाद् द्वित्वविश्रान्तपदाभिधानम्"

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CLASSIFICATIONS OF THE ĀGAMAS
43
in this para :
(1) Kappa', (2) Vavahāra, (3) Nistha, (4) Pindanijjutti, (5) Ohanijjutti and (6) Mahānisiha (available at present).
I may add that since Nisīha is mentiond in the Ayāranijjutti2 by Bhadrabāhusvämin, 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. Dasā, Kappa and Vavahāra, which, in the opinion of some Acāryas, form one śrutaskandha.
It may be mentioned that in the Kāliya-suya group we come across the following names in a serial order:
Dasā, Kappa, Vavahāra, Nisīha and Mahānisīha.
This suggests that probably originally there were these 5 Cheyasuttas only, and that in course of time Pañcakappa was reckoned as the 6th Cheyasutta,3 and when it was lost it was replaced by Jiyakappa of Jinabhadra Gani.4 As stated in the ending portions of the Bhāsa on 1. In the Nijjutti (v. 266) on Kappa, it is stated that Kappa has no anānupūrvī
when thought of in connection with Vavahāra, and that it occupies the 1st place from the stand-point of purvānupūrvi and the 12th place from that of paścānupūrvi, when Dasā is taken into account. The pertinent verse is as under:
"दुण्डं अणाणुपुव्वी न हवइ पुव्वाणुपुविओ पढमं । पच्छाणुपुव्वि बिइयं जइ उ दसा तेण बारसमं ।।२६६॥' While commenting upon this verse Malayagiri Sūri says on p. 81 :
"केचिदाचार्याः प्राहुः - कल्प-व्यवहार-दशा एकश्रुतस्कन्धः, तन्मतेन यदि दशा अपि गण्यन्ते तदा पूर्वानुपूर्व्या प्रथमं पश्चानुपूर्व्या द्वादशमम्." 2. "HORE 463 REIS CAT
A
H MAH J Jeft UTETET II"
-DCGCM (vol. XVII, pt. I, p. 7) If Pancakappa is a part of the Bhāsa on Kappa as suggested on p. 40, 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) Visesava ssayabhāsa, (ii) its com. in Saṁskṛta,
(iii) Sangahani popularly known as Brhatsangrahani, (iv) Khettasamāsa, (V) Jiyakappa, (vi) its Bhāsa, (vii) Cunni on Anuögadāra ('sarīra' paya), (viii) Visesanavai, (ix) Jhānasaya and perhaps (x) a Bhāsa on Nisīha. He is said to have died in Vira Samvat 1115. Some say he flourished in Vira Samvat 980. He lived for 104 years. So says Dharmasagara Gani. He is praised in Jiyakappacunni (v.5-11). For other details see Sri Haribhadra sūri (pp. 92, 190, 210, 211, 214,
215, 219, 228, 230, 241, 247, 248, 251, 259, 270-273, 300, 358, 370, 374) 5. The pertinent verses are as under:
'अप्पग्गन्थ महत्थो इति एसो वण्णिओ समासेणं । पंचमतो ववहारो नामेणं जीयकप्पो त्ति ॥२६०४।। कप्प-व्ववहाराणं उदहिसरिच्छाण तह णिसीहस्स ॥ सुतरतणबिन्दुणवणीतभूतसारेस णातव्वो ॥२६०५।।
3.

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THE CANONICAL LITERATURE OF THE JAINAS
Jiyakappa this Jiyakappa represents the essence of Kappa, Vavahāra and Nisīha.
Whatever may have been the number of the Cheyasuttas in the beginning 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 Avassayanijjutti
As recorded in the Mahānisīha 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.2
It seems rather strange that even in Viyārasāra where a list of 45 Suttas (together with Pañcakappa, Jiyakappa, Pindanijjutti, Ohanijutti, Nijjuttis, Bhāsas and Cunnis) is given, there is no mention whatsoever of Mahānisīha. 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:
arvu p4 FLITE PE GAMLET pleaaert" 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 Āvassayanijjutti (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 ?
1. Can we infer from fn. 7 of p. 39 that Nisiha is the oldest ?
Nisīha is extracted from Paccakhāņa, the 9th Puvva. See Ayaranijjutti (v. 291) 2. See DCGCM. (Vol. XVII, pt. II, pp. 32-33) 3. This cannot be identified with Mahākappasuya; for, the latter is ukkaliya, whereas
the former kāliya. Vide p. 26, fn. 3.

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CLASSIFICATIONS OF THE AGAMAS
Mūlasutta I have not come across any Prākṛta or Samskṛta work of sufficient antiquity except Mahänisiha (vide p. 85, fn. 2) where the word múlasutta or mulasuya or its Samskṛta equivalent Mulasūtra occurs. Moreover it seems that this nomenclature is purely an element of the Śvetāmbara school of thought. Further, no Jaina saint of olden days seems to have defined the word Mulasutta or Mulasūtra. Such being the case, modern scholars have expressed their opinions in this connection. For instance, in A History of Indian Literature (Vol. II, p. 466, fn. 1) we have:
"Why these texts are called "root-Sutras" is not quite clear. Generally the word múla 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 (UttaradhyayanaSūtra, Introduction, p. 32) "Mahavira's own words," does not seem to me to be justified in any way.2 Schubring (Worte Mahāvīras, p. 1, cf., also O L Z 1924, 484 and above, II, p. 461, note 4)
45
1. The late Prof. Weber in his Indische Studien (XVII, 41) has said that the term Mūlasūtra 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 můlasuttagaha is used in contrast with the gåthås of the Nijjutti.
2. This view is however upheld by Prof. M. V. 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 expression Mūlasūtra 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 Mūlasūtras Nos. 1 and 3 (3 and defe) 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."

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THE CANONICAL LITERATURE OF THE JAINAS
is of opinion that "the Mūla-Sūtras are” as there name indicates, "intended for those who are still at the beginning (mūla) of their spiritual career."! Guérinot (La Religion Djaina, p. 79) translates Mūla-Sūtra by "tratés originaux”."
In Jaina-tattva-prakāśa (p.218) the significance of this term Mülasutra 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 form of the ten-fold religion for the clergy, can be designated as Mūlasutra.
On seeing that “सामाइयाई एक्कारस अंगाई अहिज्जई" occurs in Antagadadasā (12.89), Vivāgasuya (212), Nirayāvaliyā (71, 72, 186) etc., and on taking into account Avassayanijjutti, Jiyakappa and its cunni (p. 5) and Dasaveyāliyanijjutti, Dr. A. M. Ghatage in his article "The title Mülasūtra" 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 of the 'svādhyāya'."
For further details see p. 162, line 1.
These are the various explanations. My personal view is the same as one expressed by Prof. Schubring? and mentioned on p. 45-46.
1. 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 (47) 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 Āvassaga (aut.) formulas and the rules regarding the acquition of alms (raus) from which two
of the Mülasuttas derive their name." 2. It may be noted that Prof. Schubring has offered another explanation for
mūlasutta (vide p. 38). But there I differ from him.

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47 Usually the following works are designated as Mūlasuttas :1
(1) Uttarajjhayaņa, (2) Dasaveyāliya, (3) Āvassaya?, (4) Pindanijjutti and (5) Ohanijjutti.
Occasionally some mention even Pakkhiyasutta as a Mülasutta.3 It may be mentioned en passant that none however considers the number of Mülasuttas as five or six. Their number is either counted as 3 or 4. The Sthanakaväsins ignore Pindanijjutti and Ohanijjutti altogether; for, they do not look upon these works as those composed by Bhadrabahusvamin. 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 Dasaveyāliya (p. 161b) :
“भावस्सुवगारित्ता एत्थं दव्वेसणाइ अहिगारो। तीइ पुण अत्थजुत्ती वत्तव्वा पिंडनिज्जुत्ति ॥ २३९ ॥5 The earliest source I can mention in this connection at present is Bhävaprabha Sūri's com. (p. 94) on Jainadharmavarastotra (v. 30). There it is said: "379 उत्तराध्ययन १ आवश्यक २ पिण्डनियुक्ति तथा ओधनियुक्ति ३ दशवैकालिक ४ इति चत्वारि मूलसूत्राणि ।"
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. 2. In the introduction (p. III) to "The Dasaveyāliya Sutta” Prof. Schubring has made
an erroneous statement (this is probably his slip). For, instead of Āvassaya, he has mentioned Avassaganijjutti. The pertinent lines are as under :
“Together with the Uttarajjhāyā (commonly called Uttarajjhayana Sutta), the Āvassaganijjutti and the Pinda nijjutti it forms a small group of texts named
Mülasutta." 3. See A History of Indian Literature (Vol. II, pp. 430 and 471). 4. Some Sthānakavasins consider the following four works as mūlasuttas :
उत्तरज्झयण, दसवेयालिय, नन्दी and अणुओगदार. 5. While commenting upon this verse Haribhadra Sūri says on p. 162a and p. 162b :
“सा च पृथक्स्थापनतो मया व्याख्यातैवेति नेह व्याख्यायते." The editor of this work has written a foot-note on this as under:
"पिण्डनियुक्ते: पृथक्स्थापितत्वात् तत्र भद्रबाहुस्वामिनाऽर्थयुक्तिर्व्याख्यातेति नात्राध्ययनार्थाधिकारे तद्व्याख्यानम् । अन्यथा वाऽस्ति हरिभद्रसूरिकृता पिण्डनियुक्तिवृत्तिरिति तामाश्रित्यापि स्यादिदं वचः ।"

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THE CANONICAL LITERATURE OF THE JAINAS
So it may be inferred that Pindanijjutti is an off-shoot of the Dasaveyāliyanijjutti and hence, in a way, that of Dasaveyāliya as it after all supplements the information given in Piņdesaņā, its fifth ajjhayaņa. Similarly Ohanijjutti, too, is an off-shoot of Āvassayanijjutti (v. 665) and somehow that of Avassaya. Consequently if these off-shoots are not separately counted but are somehow looked upon as included in the works of which they are the off-shoots, 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 Mülasuttas 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 enumerated by different scholars. They are :
(1) Uttarajjhayana, Āvassaya and Dasaveyāliya. (2) These three works in this very order with Piņdanijjutti as the 4th. (3) Uttarajjhayaņa, Dasaveyāliya, Āvassayanijjutti, Piņdanijjutti
and Ohanijjutti. (4) Uttarajjhayaņa, Āvassya, Pindanijjutti, Ohanijjutti and Dasaveyaliya.
Of these various orders, the first is mentioned by Prof. Weber and Prof. Bühler; the second by Dr. Charpentier, Prof. Winterni Dr. Guérinot; the third by Prof. Schubring;1 and the 4th by Bhāvaprabha Sūri in his com. (p. 94) on Jainadharmavarastotra.
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 any of the remaining three Mūlasuttas, and their inter-arrangement may vary according to the stand-point we 1. See my Preface (p. XVIII) to D C GCM (Vol. XVII, pt. III).

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CLASSIFICATIONS OF THE AGAMAS
49
may take regarding their authorship. As for Dasaveyaliya there is no difference of opinion pertaining to its authorship so far as the text embodying the first 10 ajjhayanas is concerned. This is of course the work of Sejjambhava (Sk. Śayyambhava) Sūri who was born in Vira Samvat 36 and who died in Vira Samvat 98. The probable date of this composition is Vīra Samvat 72. The question of the authorship of the two Cūliyās viz. Raïvakkā and Vivittacaria may be here taken up. Haribhadra Sūri is silent about the authorship of the 1st Culiya while as regards the 2nd he says that according to the vṛddhavāda, some Āryā (a Jaina nun) brought it from Lord Sīmandharasvamin.1 Hemacandra Sūri, the well-known polygrapher observes in his Pariśistaparvan (IX, v. 83100)2 that Jyesthā, one of the sisters of Sthūlabhadra and a Jaina nun
1. “एवं च वृद्धवादः - कयाचिदार्ययाऽसहिष्णुः कुरगडुकप्रायः संयतश्चातुर्मासिकादावुपवासं कारितः, स तदाराधनया मृत एव, ऋषिघातिकाऽहमित्युद्विग्ना सा तीर्थकरं पृच्छामीति गुणावर्जितदेवतया नीता श्रीसीमन्धरस्वामिसमीपं, पृष्टो भगवान्, अदुष्टचित्ताऽघातिकेत्यभिधाय भगवतेमां चूडां ग्राहितेति । "
In the very 1st verse of Vivittacaria of which the above lines form an explanation it is said that this Culiya is told by an omniscient being. The pertinent line is: "चूलिअं तु पवक्खामि सुअं केवलिभासियं"
2. ' ततोऽयुस्ताः पुनस्तत्र स्वरूपस्थं निरूप्य च । ववन्दिरे स्थूलभद्रं ज्येष्ठा चाख्यन्निजां कथाम् ||८३|| श्रीयकः सममस्माभिर्दीक्षामादत्त किन्त्वसौ । क्षुधावान् सर्वदा कर्तुं नैकभक्तमपि क्षमः ||८४॥ मयोक्तः पर्युषणायां प्रत्याख्याद्य पौरुषीम् । स प्रत्याख्यातवानुक्तो मया पूर्णेऽवधौ पुनः ||८५|| त्वं प्रत्याख्याहि पूर्वार्धं पर्वेदमतिदुर्लभम् । इयान् कालः सुखं चैत्यपरिपाट्याऽपि यास्यति ॥८६॥ प्रत्यपादि तथैवासौ समयेऽभिहितः पुनः । तिष्ठेदानीमस्त्वपार्थमित्यकार्षीत् तथैव सः ॥ ८७॥ प्रत्यासन्नाऽधुना रात्रिः सुखं सुप्तस्य यास्यति । तत् प्रत्याख्याह्यभक्तार्थमित्युक्तः सोऽकरोत् तथा ॥८८॥ ततो निशीथे सम्प्राप्ते स्मरन् देवगुरूनसौ । क्षुत्पीडया प्रसरन्त्या विपद्य त्रिदिवं ययौ || ८९|| ऋषिघातो मयाऽकारीत्युत्ताम्यन्ती ततस्त्वहम् । पुरः श्रमणसङ्घस्य प्रायश्चित्ताय ढौकिता ||१०|| सोऽप्याख्यद् व्यधायीदं भवत्या शुभभावया । प्रायश्चित्तं ततो नेह कर्तव्यं किश्चिदस्ति ते ॥ ९९ ॥ ततोऽहमित्यवोचं च साक्षादाख्याति चेज्जिनः । ततो हृदयसंवित्तिर्जायते मम नान्यथा ।। ९२ ।। अत्रार्थे सकलः सङ्घः कायोत्सर्गमदादथ । एत्य शासनदेव्योक्तं ब्रूत कार्यं करोमि किम् ||१३|| सङ्घोऽप्येवमभाषिष्ट जिनपार्श्वमिमां नय । साऽऽख्यन्निर्विघ्नगत्यर्थं कायोत्सर्गेण तिष्ठत ।। ९४ ।। सङ्घ तत्प्रतिपेदाने मां साऽनैषीज्जिनान्तिके । ततः सीमन्धरः स्वामी भगवान् वन्दितो मया ||९५|| 'भरता' दागतार्येयं निर्दोषे त्यवदज्जिनः । ततोऽहं छन्नसन्देहा देव्याऽऽनीता निजाश्रयम् ||१६|| श्रीसङ्घायोपदां 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 सचेन योजितम् ॥१०० || "

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50
THE CANONICAL LITERATURE OF THE JAINAS brought from Lord Sīmandharasvāmin, as a present to the Jaina church four adhyayanas viz., Bhāvanā, Vimukti, Ratikalpa and Vicitracaryā. Of them the first two were allotted by the Jaina church a place in Āyāra as its two Cūlās and the last two as the two Cūlās of Dasaveyāliya. This will show that the two Cūlās of Dasaveyāliya are composed and assigned a place in the Jaina scriptures during the lifetime of Sthūlabhadra and his Guru Bhadrabāhusvāmin, too; for, the narration about the 4 Cūlās takes place soon after Jyesthā's conversation with Bhadrabāhusvāmin. According to some printed editions there are verses expounding these Culās, and they form a part of Dasaveyaliyanijjutti, and thus the Cūlas under consideration belong to the same period as that of Bhadrabābusvāmin. It may be that these verses come from the pen of one who composed bhāsa on Dasaveyāliya. 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 Cūlās are composed during the lifeperiod of Bhadrabāhusvāmin, especially when two Cūlās are alluded to in the Nijjutti (v. 24) of Dasaveyaliya but even then the question of the order of these two Culas with Pindanijjutti and Ohanijjutti remains practically unsolved.
So far as Avassaya is concerned its authorship is either attributed to Indrabhūti or to a contemporaneous Śrutasthavira. Of course here by Āvassaya I mean that portion of Āvassaya on which we have Bhadrabāhusvāmin's Nijjutti and not the entire portion rightly or wrongly
1. "PERAT117 arziga'9774 1 950174 ANITTANf07 116611
यक्षादयोऽपि विज्ञाय वतिन्योऽत्रान्तरे तु ताः । भगिन्यः स्थूलभद्रस्य वन्दनाय समाययुः ।।७८॥ वन्दित्वा गुरुमूचुस्ताः स्थूलभद्रः कनु प्रभो ! | लधुदेवकुलेऽस्तीह तासामिति शशंस सः ॥७९।। ततस्तमभिचेलुस्ता: समायान्तीविलोक्य सः । आश्चर्यदर्शनकृते सिंहरूपं विनिर्ममे ॥८॥ दृष्ट्वा सिंहं तु भीतास्ताः सूरिमेत्य व्यजिज्ञपन् । ज्येष्ठार्य जग्रसे सिंहस्तत्र सोऽद्यापि तिष्ठति ॥८।।
TUTTIGEURSecara TEST AT : HISPETTY 7 AT 11CRII" - Ibid 2. For instance, in Prof. K. V. Abhyankar's edition (p. 60) the last verse of this Nijjutti runs as under:
"आओ दो चूलाओ आणीआ जक्खिणीए अजाए।
सीमंधरपासाओ भवियाण विबोहणट्ठाए ॥४४७।।" Samayasundara resorts to this very verse in his com. (p. 111a) on Dasaveyaliya.

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CLASSIFICATIONS OF THE ĀGAMAS
51
included in Avassaya 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 Mulasuttas.
Bhadrabāhusvāmin's Nijjutti (v. 4)1 throws light on the authorship of Uttarajjhayana 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). Vādivetāla Santi Suri in his com. (p. 5)2 to this work observes that the 2nd ajjhayana is taken from Drstivāda, the 10th is propunded 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 ajjhayaņas have been revealed-propounded by Lord Māhāvīra when he was about to attain nirvana. This view is challenged and rightly by the late Vijayananda Suri alias Atmaramji Maharaja, 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 accroding to their composition :
(1) Avassaya, (2) Uttarajjhyana, (3) Dasaveyāliya, (4) its two Culās, (5) Piņdanijjutti and (6) Ohanijjutti.
innaga ---- This is a term used in Nandi (s. 44 etc.),3 and its Samskrta equivalent Prakirmaka occurs in Trisasti (I, 3, 581)4 etc. Instead 1. “अंगप्पभवा जिणभासिया य पत्तेयबुद्धसंवाया । बंधे मुक्खे य कया छत्तीसं उत्तरज्झयणा ॥४॥" 2. “अङ्गाद्-दृष्टिवादादेः प्रभवः-उत्पत्तिरेषामिति अङ्गप्रभवानि, यथा परिषहाध्ययनं, वक्ष्यति हि -
“कम्मप्पवायपुव्वे सत्तरसे पाहुडंमि जं सुत्तं । सनयं सोदाहरणं तं चेव इहंपि णायव्वं ॥१॥"
जिनभाषितानि यथा द्रुमपुष्पिकाऽध्ययनं, तद्धि समुत्पन्नकेवलेन भगवता महावीरेण प्रणीतं, यद् वक्ष्यति – “तंणिस्साए भगवं सीसाणं देइ अणुसहि'' ति, 'चः' समुच्चये, प्रत्येकबुद्धाश्च संवादश्च प्रत्येकबुद्धसंवादं तस्मादुत्पन्नानीति शेषः, तत्र प्रत्येकबुद्धाः कपिलादयः तेभ्य उत्पन्नानि यथा कापिलाध्ययन, वक्ष्यति हि-'धम्मट्ठया गीय' तत्र हि कपिलेनेति प्रकमः,
तप्रश्नोत्तरवचनरूपस्तत उत्पन्नानि, यथा-केशिगौतमीयं, वक्ष्यति च - "गोतमकेसीयो य संवायसमुट्ठियं तु जम्हे यं' इत्यादि।"
See P. 19, fn. 1 and p. 26 fn. 2. 4. “विस्तृतं बहुधा पूर्वैरङ्गोपाङ्गैः प्रकीर्णकैः । स्याच्छब्दलाञ्छितं ज्ञेयं श्रुतज्ञानमनेकधा ॥५८१॥"

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THE CANONICAL LITERATURE OF THE JAINAS
of Painnaga we have at times Painṇagajjhayana1 (Sk. Prakīrṇakādhyayana) and Painna2 (Sk. Prakīrṇa) as well. Thus a particular group of the sacred works of the Jainas is named in Prakṛta in three ways: (i) Païnnaga, (ii) Painnagajjhayana and (iii) Painna. Out of these the first and the last can be translated as "a miscellany",3 whereas the second as 'a miscellaneous lesson', but this is not what this special group stands for. It practically conveys the sense of avassaya-vaïritta - a fact one can infer from the Cunni (p. 50)4 on Nandi (s. 44). One may even go a step forward and equate it with anga-bāhira.
52
Number As regards the number of the Painnagas it is not fixed like the number of the Angas which is, of course, 12 for one and all the tīrthas. This number differs from tīrtha to tīrtha. For instance, there were 84000 Painnagas in the tirtha of Lord Ṛṣabha, sankhyāta in the tīrthas of subsequent 22 Tirthankaras, and 14000 in the tirtha of Lord Mahāvīra; or in every tirtha the number of the Painnagas was as many thousands as the number of pupils endowed with four types of mati, a Tirthankara had.5 At the time when Nandi was composed, the names of 60,7 (31+29) Painnagas were noted while at the time Pakkhiyasutta
1. 'पइण्णगज्झयणा वि सव्वे कालिय-उक्कालिया चउरासीइ सहस्सा "
2. " तंदुलवेयालियया ३३ चंदाविज्झय ३४ तहेव गणिविज्जा ३५ ।
निरयविभत्ती ३६ आउरपच्चक् खाणा ३७ इय पन्ना ||३५०||”
From this it appears that only the 5 works mentioned here are Painṇagas.
3. In A History of Indian Literature (vol. II, p. 429) the word Painnas is translated as "scattered pieces", whereas on p. 473 the word "Prakirṇakas" as "miscellanea". Further, on p. 458 it is said: "The ten Painnas or "scattered pieces" correspond to the Vedic Parisiṣṭas, and are, like the latter mostly metrical and deal with all kinds of subjects pertaining to the Jaina religion."
See fn. 1.
46
Cunni (p. 50) on Nandi (s. 44)
4.
5. See p. 26, fn. 2.
6. This cannot be dated later than the date of the redaction of the canon which is either Vira Samvat 980 or 993.
7.
See pp. 27 and 28.
8. Its date is to be settled, but it is certainly prior to Samvat 1180, the year in which Yaśodeva Sūri commented upon it.

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was composed, the names of 651 (37+28) Païnnagas were noted. But at least since the time of Bhāvaprabha Sūri the number of Païnnagas is fixed as ten.2 In his com. (p. 94) on Jainadharmavarastotra (v. 30) the 10 Painnagas are mentioned as under:
“अथ चउसरण पयन्नु २ ३ आउरपच्चक्खाण ३ भक्तपरिज्ञा ४ तंदुलवियालियं ५ 'चंदाविजय ६ गणविजा ७ मरणसमाहि ८ देवेन्द्रसूत्र ९ संस्तारक १० इति दश प्रकीर्णकाणि । ”
Here through over-sight one Painnga is left out. Probably it is Mahāpaccakkhāṇa.
Though the number of the Painnagas 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.5 However in Weber's Verzeichniss der Sanskrit und Prakrit-handschriften der Königlischen Bibliothek zu Berlin (vo. II, pt. II), in La Religion Djaïna by Guérinot, in A History of Indian Literature (vol. II, p. 429) and in D C G C M (vol. XVII, pt. 1) the following works are noted as 10 Painnagas :
(4)
(1) Caüsarana, (2) Aurapaccakkhāna, (3) Bhattapariṇṇā, Santharaga, (5) Tandulaveyaliya, (6) Candavijjhaya, (7) Devindatthaya, (8) Gaṇivijjā, (9) Mahāpaccakkhāṇa and (10) Viratthava.7
1. See pp. 27 and 28.
2. See p. 40.
3-4. This is referred to in Bhagavaî-ārāhaṇā as No. 54 and Candayavejjha as No. 66. 5. This is borne out by Jaina Granthāvalī where different sets of 10 Painṇagas are mentioned as under:
(i) चतुःशरण, आतुरप्रत्याख्यान, भक्तपरिज्ञा, संस्तारक, तंदुलवैचारिक, चंद्रवेध्यक, देवेंदस्तव, गणिविद्या, महाप्रत्याख्यान and वीरस्तव pp. 44-46
(ii) अजीवकल्प, गच्छाचार, मरणसमाधि, सिद्धप्राभृत, तीर्थोद्गार, आराधनापताका, द्वीपसागरप्रज्ञप्ति, ज्योतिष्करंडक, अंगविद्या and तिथिप्रकीर्णक PP. 62-64
(iii) पिंडविशुद्धि, सारावलि, पर्यंताराधना, जीवविभक्ति, कवचप्रकरण, योनिप्राभृत, अंगचूलिया, बंगचूलिया, वृद्धचतुःशरण and जंबूपयन्नो- pp. 64-68
On p. 72 all these three sets are given; but through over-sight Pindaniryukti is mentioned there instead of Pindaviśuddhi.
6. In Hemacandra's com. (p. 5a) on Aṇuögaddāra, this work is named as Taṇḍulavicāraṇā. The pertinent line is as under :
"आवश्यकादिषु तण्डुलविचारणादिप्रकीर्णकेष्वपि चैष एव विधिः"
7. The Samskṛta titles of these ten works are as under :
(i) Catuḥsarana, (ii) Aturapratyakhyāna, (iii) Bhaktaparijñā, (iv) Samstāraka, (v) Tandulavaicārika, (vi) Candravedhyaka, (vii) Devendrastava, (viii) Gaṇividyā, (x) Virastava.

(ix)

Mahapratyakhyāna
and

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THE CANONICAL LITERATURE OF THE JAINAS
In the edition published by Rai Dhanapatisinh Bahadur in A.D. 1886 we have the following 10 Païnnagas :
(1) Catuhsarana, (2) Tandulavaicārika, (3) Devendrastava, (4) Ganividyā, (5) Saṁstāraka, (6) Aturapratyākhyāna, (7) Bhaktaparijñā, (8) Candrāvedhyaka, (9) Mahāpratyākhyāna and (10) Maranavibhakti (also known as Maranasamādhi).
In the Āgamodaya Samiti Series the following 10 Painnagas have been published in A.D. 1927 in the order noted below :
(1) Catuḥsarana, (2) Āturapratyākhyāna, (3) Mahāpratyākhyāna, (4) Bhaktaparijñā, (5) Tandulavaicārika, (6) Saṁstāraka, (7) Gacchācāra, (8) Ganividyā, (9) Devendrastava and (10) Maraṇasamadhi.
In Prof. Schubring's Die Lehre der Jainas nach der alten Quellen dargestellt the very 10 Païnnagas noted in DCGCM etc. along with two more viz. Tīrthodgālika (Pr. Titthogāliya) and Ārādhanāpatākā (Pr. Ārāhaņāpadāyā) are dealt with.
In DCGCM (Vol. XVII, pt. I, pp. 317-388), I have described the following works as supernumerary Païņnagas :
(1) Angacūliyā, (2) Angavijjā, (3) Ajīvakappa, (4) Aurapaccakkhāņa, (5) Ārāhaņāpaļāyā, (6) Kavayaddāra, (7) Gacchāyāra, (8) Jambūsāmiajjhayaņa, (9) Joisakarandaga, (10) Titthogāli, (11) Divasāgarapannattisangahani, (12) Pajjantārāhana, (13) Piņdavisuddhi, (14) Maraṇavihi, (15) Jonipāhuda, (16) 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 Ārāhaņāpadāyā (dāra 30, from v. 25)4. Thus there remain 17 works for which the designation
1. These are same as noted by Bhāvaprabha Süri. 2. Thus here instead of Candāvejjhaya we have Gacchácara; the rest are common. 3. This work is also known as Jonivihāna referred to in the following verse of
Visesăvassayabhāsa as can be seen from its com. (p. 750) by Maladhārin Hemacandra Sūri :
sfa cherede utforfatuta Panthreat I STHŞ JEET JEH ! TRACT 118094)." See the German Review of DCGCM (Vol. XVII, pts. I and II) published in Orientalistische Literaturzeitung (1937, Nr. 3, p. 185). Here it is said that Divasāgarapannattisangahaņi is a part of Jivābhigama.

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CLASSIFICATIONS OF THE ĀGAMAS Painnaga should be justified. Of these works (3), (4), (7), (8), (14) and (17) are referred to as Paiņnagas in their corresponding Mss.', whereas the rest in Jaina Granthāvali (pp. 62-68).
As a passing reference it may be noted that 13 Painnagas are mentioned in the following verses of Siddhāntāgamastava - a fact as noted in its vivrti by a pupil of Viśālarāja2 :
and currenfer Freiren 'HET'-'ssatge i संस्तार-चन्द्रवेध्यक-भक्तपरिज्ञा-चतुःशरणम् ॥३२॥ वीरस्तव-देवेन्द्रस्तव-गच्छाचारमपि च गणिविद्याम् ।
starfagafi qug ad arfec a 14: 113311" Authorship — Most of Painnagas are anonymous, but some of them viz. Caüsarana, Aurapaccakkhanaand 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 Ārāhaņāpaļāyā which is composed in Samvat 1008,4 and which refers to Bhattaparinnā.5 Vangacūliyā (Vaggacūliyā) is composed by Jassabhadda, Josipāhuda by Panhapravaņa (?), Pajjantärāhanã by Soma Sūri and Pindavisohi by Jinavallabha Gani. As regards Gacchāyāra, its author whoever he may be, has not flourished prior to the composition of Mahānistha, Kappa and Vavahāra since as specifically mentioned in this Gacchāyāra it is based upon these works.
1. See DCGCM (Vol. XVII, pt. 1) 2. 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). 3. That the author of this work is Virabhadra is suggested in its com. See DCGC
M (Vol. XVII, pt. I, pp. 276-278). 4. See DCGCM (Vol. XVII, pt. 1, p. 329) 5. Muni Punyavijaya in his private communication to me refers to his article
"BTTTTTTTTTT it are for published several years ago in Jaina Hitaisī. 6. For his life and works see Apabhramśakāvyatrayī (intro. pp. 5-37). He died in
Samvat 1167. In Saṁvat 1125, he corrected Sarvegarangaśālā of Jinacandra Sūri.

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THE CANONICAL LITERATURE OF THE JAINAS Cūliyāsutta - This is a designation used for only two works Nandi and Anuögaddārā. Cūlikāsūtra is its Samskrta 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 & Appendix C, p. xxxvii) by Nahar and Ghosh, Published in A.D. 1919.
This finishes a rough survey of the main types of classifications of the Āgamas. 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 Ārya Raksita Sūri. It is this Sūri who on seeing that his pupil Puspamitra found it difficult to remember all the four anuyogas2 associated with the Āgamas, divided them into four groups according to the anuyoga with which they were mainly concerned. On this basis we learn that the first 11 Angas and Dasaveyāliya are associated with caraṇakaraṇānuyoga; Uttarajjhayana and Isibhāsiya with dharmakathānuyoga; Sürapannatti, Jambuddīvapannatti and the like with ganitānuyoga; and the Puvvagaya with dravyānuyoga. 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. Caranakaranānuyoga takes into
1. Herein in Appendix C, pp. XXXVII-XXXVIII 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 चउब्विहो होइ । चरणकरणाणुओगे धम्मे काले य दविए य ॥३॥ अपुहुत्तपुहुत्ताई निद्दिसिउं एत्थ होइ अहिगारो । चरणकरणाणुयोगेण तस्स दारा इमे होन्ति ॥४॥" In the Cunni (p. 2) on this Nijjutti, we have : “सो य चउब्विहो, तं जहा-चरणकरणाणुयोगो, धम्माणुयोगो, गणियाणुयोगो, दव्वाणुओगो."
There are ten types of daviyāņuoga, see - Thāna (s. 727). 3. Cf. चरणकरणाणुयोगो णाम कालियसुयं, धम्माणुयोगो इसिभासियाई उत्तरज्झयणादि, गणिणा(?)णुयोगो सूरपण्णति
vigetayuuffit pahifa, aforement une fefgart" - Dasaveyāliyacunni (p. 2)

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CLASSIFICATIONS OF THE AGAMAS
account the rules and regulations governing the life of a Jaina clergy; dharmakathānuyoga1 deals with religious stories, parables and the like; gaṇitānuyoga of which kāla2 is a synonym, is associated with mathematics; and dravyānuyoga3 deals with philosophy - metaphysics, logic etc.4
Scriptures are said to be of four types in the Bhāsa (v. 11) on Ohanijjuti. They are :
(I) Small in letters but great in meaning. (II) Profuse in letters but small in meaning. (III) Profuse in both letters and meaning.
(IV) Small in both letters and meaning.
In this Bhāsa (v. 12) one example of each of these types is given as under :
(१) ओहसामायारी, (२) नायज्झयण, (३) दिट्ठिवाअ (४) कप्पास
The Agamas 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 1st has ten: Āyāra, Ācāla, Āgāla, Āgara, Āsāsa, Āyarisa, Anga, Āïņņa, Ājāï and Amokha;5 and Veä (Sk. Veda); the 2nd has 3 Sūtagada, Suttakaḍa and Suyagaḍa;' the Bhagavatī, Viāhapaṇṇatti,
5th 5 :
Bhagavatīviyāhapaṇṇatti,
1.
For this we have in Prākṛta dhammakahāṇuöga and dhammāṇuöga. 2. See p. 56, fn. 2.
3.
In Prākṛta we have for this, davvāņuöga and daviyāņuöga, too.
4. The Digambaras, too, divide their works according to 1 to 4 anuyogas. Their names differ. For details see. pp. 61-62.
5-6. See the following verses of Ayāranijjutti :
"आयारो आचालो आगालो आगरो य आसासो ।
57
आयरिसो अंगं ति य आइण्णाऽऽजाइ आमोक्खा ||७|| " 'नवभचेरमइओ अट्ठारसपयसहस्सिओ वेओ ।
हवइ य सपंचचूलो बहुबहुतरओ पयग्गेणं ॥११॥"
7. This is what we learn from the following verse of Suyagaḍanijjutti:
“सूयगडं अङ्गाणं बिइयं तस्स य इमाणि । सूतगडं सुत्तकडं सूयगडं चेव गोण्णाई || २ || ”
8.
This name occurs in Siddhasena Gani's com. (pt. 2, p. 66) on Tattvärtha (VIII, 8) and in Silanka Suri's com. (p. 50b, Rutlam edn.) on Ayāra (s. 38).

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Vivāhapaṇṇatti and Panṇatti1; the 10th 2: Paṇhāvāgaraṇa and Paṇhāvāgaraṇadasă and the 12th 10 Ditthivāta, Heüvāta, Bhūyavāta2, Taccāvāta, Sammāvāta, Dhammāvāta, Bhāsāvijata, Puvvagata, Anujogagata and Savvapāṇabhūtajīvasattasuhävaha.3 It may be mentioned en passant that the 6th, 7th and 9th Angas have more than one title in Samskṛta, though each has only one in Prakṛta. To be explicit, the 6th Anga has 3: Jñātādharmakathā, Jñātadharmakatha and Jñātṛdharmakatha5; the 7th 2 Upāsakadaśā and Upāsakādhyayanadaśā; and the 9th 2: Anuttaraupapatikadaśā and Anuttaropapātikadaśā.
58
Turning to the anga-bahira works we find that some of them, too, have more Prākṛta titles than one. As for example the 1st Uvanga has 2 Ovavaiya and Uvavaiya; the 3rd 2: Jivabhigama and Jivājīvābhigama; and the 8th 2 Nirayavaliya and Kappiya. Of the remaining Agamas, Nisīha has 4 Nisiha, Nisihajjhayaṇa, Ayārapagappa and Paggappa'; Dasāsuyakkhandha, 4 Dasāsuyakkhandha, Ayāradasā, Dasā and Dasāsuya; Uttarajjhayaṇa, 2 Uttarajjhayana and Uttarajjhāyā; Dasaveyāliya, 2: Dasaveyaliya and Dasakāliya; Caüsarana, 2: Caüsaraṇa
1. This name occurs in Antagaḍadasa (vagga VI, para 2) and in Vivagasuya (suyakkhandha I, ajjhayana 2). The pertinent lines are respectively as under : 'तए णं से मकाई गाहावई इमीसे कहाए लद्धडे जहा पण्णत्तीए गंगदत्ते"
" इन्दभूई नामं अणगारे जाव लेस्से छछट्टेण जहा पण्णत्तीए "
2. Instead of this we have Bhuyāvāya too (vide p. 13, fn. 2).
3.
“ दिट्ठिवायस्स णं दस नामवेज्जा पं० तं० - दिट्टिवातेति वा हेउवातेति वा भूयवातेति वा तच्चावातेति वा सम्मावातेति वा धम्मावातेति वा भासाविजतेति वा पुव्वगतेति वा अणुजोगगतेति वा सव्वपाणभूतजीवसत्तसुहावहेति वा "
Thana (X; s. 742).
4. See p. 31, fn. 7.
5.
See the following line of Tattvärtharajavārtika (p. 51):
“ तद्यथा - आचारः, सूत्रकृतं, स्थानं, समवायो, व्याख्याप्रज्ञप्ति:, ज्ञातृधर्मकथा, उपासकाध्ययनं, अंतकृद्दश, अनुत्तरौपपातिकदश, प्रश्नव्याकरणं, विपाकसूत्रं दृष्टिवाद इति ।"
6. This word occurs in Nisihabhäsa as can be seen from the following line occurring
in D C G C M (Vol. XVII, pt. II, p. 10)
" आयारपगप्पस्स उ इमाई गोण्णाई णामधिज्जाई'
See also Ayäranijjutti (v. 291).
7. Cf. D C G C M (Vol. XVII, pt. III, p. 437). 8. See p. 47, fn. 2.

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and Kusalānubandhi-ajjhayaṇa; Maraṇavihi, 2 Maraṇavihi and Maraṇasamāhi; and Jonipāhuda, 2 Jonipahuḍa and Joṇivihāṇa.
So far as the Samskṛta titles of the anga-bahira works are concerned, the 2nd Uvanga has 3 titles viz. Rājapraśnīya, Rājaprasenakīya and Rajaprasenajit (vide p. 36, fn. 1). Same is the case with Tandulavaicārika. For, besides this title it has two more : Taṇḍulavicāraṇā and Taṇḍulavaitālika (vide p. 53, fn. 6 and p. 54.)
59
As noted earlier, 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, Uttarajjhayaṇa, Dasā, Isibhāsiya and some noted on p. 27 belong to the former class whereas the rest to the latter class.
It may be mentioned in passing that Pajjosavaṇākappa has a popular title viz. Kalpasūtra, and Kappa, Bṛhatkalpasūtra.
Another stand-point which can be utilized for the classification of the Agamas 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) dasă, (ii) vavāya, (iii) suya, (iv) ajjhayaṇa, (v) bhāvaṇā, (vi) pannatti, (vii) vibhatti, (viii) cūliyā, (ix) nijjutti, (x) visohi, (xi) thaya, (xii) vijjā, (xiii) vihi, (xiv) veyāliya, (xv) paccakkhāņa and (xvi) pariyāvaṇiya. The detailed list of all these 16 groups having corresponding endings may be given as under :
I Angas 6 to 11, Vanhiadasā, Āyāradasă, Bandhadasă, Dogiddhidasa, Dihadasā1 and 2Sankhevitadasă.3
1. This has 10 ajjhayaṇas some of which agree in name with those of Nirayavalisuyakkhandha-Narakāvalikāśrutaskandha as suggested by Abhayadeva Sūri in his com. (pp. 512a-513b) on Thana (X; s. 755)
2. As stated in Thana (X; s. 755) it has the following 10 ajjhayaņas :
“खुड्डिया विमाणपविभत्ती १ महल्लिया विमाणपविभत्ती २ अंगचूलिया ३ वग्गचूलिया ४ विवाहचूलिया ५ अरुणोववाते ६ वरुणोववाए ७ गरुलोववाते ८ वेलंधरोववाते ९ वेसमणोववाते १० "
3. Cf. the following sutra of Thana (X):
" दस दसाओ पं० तं० कम्मविवागदसाओ उवासगदसाओ अंतगडदसाओ अणुत्तरोववायदसाओ आयारदसाओ पण्हावागरणदसाओ बंधदसाओ दोगिद्धिदसाओ दीहदसाओ संखेवितदसाओ ।" (सू. ७५५)
The first suyakkhandha of Vivagasuya is known as Kammavivāgadasā.

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THE CANONICAL LITERATURE OF THE JAINAS
II Arunovavāya, Garulovavāya, Devindovavāya, Dharaṇovavāya,
Varuņovavāya, Velandharovavāya and Vesamaņovavāya. III Utthāṇasuya, Culla-kappasuya, Mahā-kappasuya, Viyarāgasuya,
Samlehaņāsuya and Samutthāņasuya. IV Uttarajjhayana, Kusalānubandhiajjhayaņa, Jambūsāmi-ajjhayaņa,
Nandiajjhayana and Nisīhajjhayaņa. V Āsīvisabhāvaņā, Cāraṇabhāvaņā, Thimiņabhāvaņā,
Ditthīvisabāvaņā and Mahāsumiņabhāvaņā. VI Viāhapaņņatti, Candapannatti, Jambuddīvapaņņatti,
Dīvasāgarapannatti and Sūrapannatti. VII Khuddiya-vimāņapavibhatti, Jhāņavibhatti, Maraņavibhatti and
Mahalliyā-vimānapavibhatti. VIII Angacūliyā, Vaggacūliyā and Vivāhacūliyā. IX Ohanijjutti, Pindanijjutti and Saṁsattanijjutti.
X Ayavisohi, Nirayavisohi and Maraṇavisohi. XI Devindatthaya and Viratthaya. XII Angavijjā and Gaņivijjā. XIII Caranavihi and Maraṇavihi. XIV Tandulaveyāliya and Dasaveyaliya. XV Aurapaccakkhāņa and Mahāpaccakkhāņa. XVI Utthāņapariyāvaņiya 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 title except that the word meaning small or great is used as a prefix. They are : (i) Culla-kappasuya and Mahā-kappasuya, (ii) Khuddiyā-vimānapavibhatti and Mahalliyā-vimānapavibhatti, (iii) Nistha and Mahānisīha and (iv) Pannavanā and Mahāpannavanā."
1. It may be noted that at times even Pindanijjutti has the word mahalliyā prefixed
to it, in order to distinguish it from the Pindesaņa-nijjutti which is smaller than this and which forms a part of Dasaveyāliya-nijjutti. See DCGCM (Vol. XVII, pt. III, p. 488).

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CLASSIFICATIONS OF THE ĀGAMAS
61 So much for the Āgamas of the śvetāmbaras. The Digambaras, too, divide their Āgamas into two classes: (i) anga-pravista and (ii) angabāhya. 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 utkālika being chief of them. Uttarādhyayana is mentioned in this connection in Tattvärtharajavartika (p. 54); but it is there neither specifically referred to as kālika nor utkālika. Turning to Tattvārthasaradīpikāl, we learn that Parikarma, one of the five sections of Drstivāda, includes works such as Candraprajñapti, Sūryaprajñapti and Jambūdvīpaprajñapti. The anga-bāhya group is said to consist of 14 works, each of which is styled as Prakīrņaka. The first four of them are entitled as Sāmāyika, Caturvimśatistava, Vandana and Pratikramana. These seem to correspond with the four sections of Āvassaya out of six. The other works worth noting are : Daśavaikālika, Uttarādhyayana and Kalpa-Vyavahāra since they remind us of the corresponding works of the Svetāmbaras.
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 Svetāmbara 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 Purāņas or the legendary works like Padmapurāna, Harivamsa-purana, Mahāpurāna, Uttara-purāņa etc. are looked upon as forming a group known as prathamānuyoga. Similarly cosmological works such as Sūryaprajñapti, Candraprajñapti etc. come under the group karaṇānuyoga. The works on the dārśanika (philosophical) literature e.g. Kundakunda's Pavayaņasāra, Umāsvāti's Tattvārtha, Samantabhadra's Aptamīmāṁsā etc., form the third group styled as dravyānuyoga. Ritualistic works like Vattakera's Mülāyāra and Trivarnācāra, Samantabhadra's
1. 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 History of Indian Literature (Vol. II, p. 473 n) this may be compared with Weber, HSS.-verz. II, 3, 823 f., Guérinot, p. xxx f., and J. L. Jaini's preface (p. 12 ff.) to Sacred Books of the Jainas (S.B.J.) (vol. V).

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62
THE CANONICAL LITERATURE OF THE JAINAS Ratnakaraṇḍaśrāvakācāra make up the fourth group known as caraṇānuyoga. This is what we learn from A History of Indian Literature (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.; Guérinot, La religion Djaina, p. 81 ff., 85 f. A somewhat divergent division of the Anuyogas is given by S. C. Ghoshal in SBJ, i, p. xi."
Adipurāņa (XXXIV, 135 ff.) and Harivamsapurāņa (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 Viyārasāra was composed, and this number is acceptable even now to several Mürtipujaka Śvetämbaras who look upon 11 Angas, 12 Uvangas, 6 Cheyasuttas, 4 Mūlasuttas, 10 Painnagas and 2 Cūliyāsuttas as the 45 Agamas.1 Some of them however believe that the number of the Agamas is 84 consisting of the following works :
11 Angas, 12 Uvangas, 5 Cheyasuttas, 3 Mülasuttas, 30 Painnagas, 2 Culiyasuttas, Pakkhiyasutta, Khāmaṇāsutta, Vandittusutta, Isibhāsiya, Pajjosavaṇākappa, Jiyakappa, Jaijiyakappa, Saddhajiyakappa, 10 Nijjuttis, Pindanijjutti, Samsattanijjutti and Visesăvassayabhāsa.
The late Rajendralal Mitra in his Notices of Sanskrit Manuscripts2 (Vol. III, p. 67) has given a list which is strikingly different from the traditional one.
1. These are also known as Suttas and Siddhanta as well. 2. This has been published from Calcutta in A. D. 1974.

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CHAPTER III
REDACTION OF THE JAINA CAÑON
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 pāṭhaśālās1 which teach Jainism, Samskṛta 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 Rṣabha who flourished in the 3rd ara (spoke) of the present avasarpiņi 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 only 4000 years 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 Dero 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 description see my paper on The Jaina System of Education (J.S.E.) (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 Palaeography (pp.
93-94) published in Journal of University of Bombay (vol. VI, pt. 6)
3. Cf. the following line occurring in the Bhāsa on Avassaya :
"लेहं लिवीविहाणं जिणेण बंभीड़ दाहिणकरेणं"
Abhayadeva Suri's com. (p. 36b) on Samavāya (XVIII) and his com. (p. 5a) on Viyahapanṇatti, Triṣasti (1, 2, 968), Amaracandra Suri's Padmānanda mahākāvya (X, 79) and Subodhika (p. 149b) may be consulted in this connection.
4. Rev. H. Heras has written an article on "The Eastern Island script and the script of Mohenjo Dero". See Annals of BOR I (vol. XIX, pt. II, pp. 122-126).

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THE CANONICAL LITERATURE OF THE JAINAS That the sacred works of the 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 could be had from the lips of an animate teacher and not from the pages of an inanimate book.2 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 orig 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. aparigrapha prevented them from resorting to writing. Moreover, those saints who kept Mss. were denounced. This is borne out by the Cunni (p. 21)4 on Dasaveyāliya, the Bhāsas on Nisīha, the Bhāsa 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 kāliyasuyalo, on finding that 1-3 See Dr. A. S. Altekar's Education in Ancient India (pp. 145-146). 4. "Taca duracy HT Has" 5-6. "Tren fru Pont ami ata un g" 7. "Eiferente ant jaifa dufa a sferen art 1
afa for fara a afa ET 37105 II" - Bhāsa on Kappa 8. In the Cunni (p. 21) on Dasaveyāliya it is said: " CU TSE TUTAWIET
अवोच्छित्तिनिमित्तं च गेण्हमाणस्स पोत्थए संजमो भवइ ।" 9. See my paper Outlines of Palaeography (pp. 101-102). 10. In the Bhāsa on Nisīha (XII) it is observed : " fa tremount of more latest

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REDACTION OF THE JAINA CANON
65 the intellect, thé 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: ____It was in the time of Skandila Suri that a famine2 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.3 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.4 A similar attempt to this Mathuris or Skāndilī vācană was almost simultaneously made by
Nagarjuna' at Valabhi (modern Vala of Kathiawar).7 Hemacandra Suri 1. In the Visehacunni on Nistha, it is remarked : "मेहा-ओगहण-धारणादिपरिहाणिं जाणिऊण
कालियसुयणिज्जुत्तिणिमित्तं वा पोत्थगपणगं घेप्पति । कोसो त्ति समुदाओ।" 2. In the Jaina literature we come across references about three twelve-year famines
prior to this. They occurred in the time of Bhadrabāhusvāinin, Arya Suhastin (c. Vira Samvat 291) and Vajrasvamin respectively. The first of them was terrible; for, it made all the Munis except Bhadrabāhusvāmin forget Ditthivaya (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 Āvassaya :
'इतो य वइरस्वामी दक्खिणावहे विहरति, दुब्भिक्खं च जायं बारसवरिसगं, सव्वतो समंता छिनपंथा, निराधारं जातं । ताहे वइरस्वामी विज्जाए आहडं पिंडं तद्दिवसं आणेति" 3. Cf. the following lines occurring in the Cunni (p. 8) on Nandi :
"बारससंवच्छरीए महंते दुब्भिक्खकाले भत्तट्ठा अण्णतो ठिताएं गहण-गुणणा-ऽणुप्पेहाऽभावतो सुते विप्पणढे पुणो सुभिक्खकाले जाते 'मधुरा'ए महंते साधुसमुदए खंदिलायरियप्पमुहसंघेण जो जं संभरइ त्ति एवं संघडितं कालितसुतं । जम्हा य एवं 'मधुरा'य कयं तम्हा 'माहुरा वायणा' भण्णति ।.... अण्णे भणंति-जहा सुतं ण णटुं तम्मि दुभिक्खकाले, जे अण्णे पहाणा अणुयोगधरा ते विणट्ठा, एगे खंदिलायरिए संथरे, तेण 'मधुरा'ए अणुयोगो पुण साधूणं पवत्तियो त्ति सा 'महुरा वायणा' भण्णति ।"
It appears that this happened sometime between Vira Samvat 827 and 840. 5. As this vācanā took place in the Saurasena region, it is possible that the
Sauraseni Prākrta may have influenced it. 6. His vācană is known as Nāgārjuni or Välabhi. 7. “अत्थि 'महुरा'उरीए सुयसमिद्धो खंदिलो नाम सूरी, तहा 'वलहि'नयरीए नागजुणो नाम सूरी । तेहि य जाए बारसवरिसिए
दुक्काले निव्वडभावओ विफुटिं (?) काऊण पेसिया दिसोदिसिं साहवो । गमिउं च कहवि दुत्थं ते पुणो मिलिया सुगाले। जाव सज्झायंति ताव खंडुखुरुडीहूयं पुव्वाहियं । ततो मा सुयवोच्छित्ती होउ त्ति पारद्धो सूरीहिं सिद्धंतुद्धारो । तत्थ वि जं न वीसरीयं तं तहेव संठवियं । पम्हुट्ठाणं उण पुव्वावरावडंतसुत्तत्थाणुसारओ कया संघडणा।" - A Ms. of Bhadresvara Suri's Kahavali

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THE CANONICAL LITERATURE OF THE JAINAS
in his commentary (p. 207a) on Yogaśāstra (III, 120) says that the Āgamas 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.2 So an attempt to improve this situation was however later on made by the council that met at Valabhī, under the able presidentship of Devarddhi Gani Kşamāśramang, 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'.4 It appears that the Skāndiliyas who had 1. “जिनवचनं च दुष्षमाकालवशादुच्छिन्नप्रायमिति मत्वा भगवद्भिर्नागार्जुन-स्कन्दिलाचार्यप्रभृतिभिः पुस्तकेषु न्यस्तम् ।" 2. "इह हि स्कन्दिलाचार्यप्रवृत्तौ दुष्षमानुभावतो दुर्भिक्षप्रवृत्त्या साधूनां पठनगुणनादिकं सर्वमप्यनेशत् । ततो दुर्भिक्षातिक्रमे
सुभिक्षप्रवृत्तौ द्वयोः सङ्घयोर्मेलापकोऽभवत् । तद् यथा-एको 'वलभ्या'मेको 'मथूरा'याम् । तत्र च सूत्रार्थसकटने परस्परं
arahat Fils " - Malayagiri's com. (p. 41) on Joïsakarandaga. 3. This is thus the 3rd council that tried to restore the Jaina scriptures, 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 Hāthīgumphā 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." Journal of Baroda O. R. S. (IV, p. 236).
In A History of Indian Literature (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 Häthigumphā inscription of Khāravela, then this inscription would furnish a confirmation of the Jaina tradition regarding the Council of Pātaliputra 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 parallels to these Jaina councils. For instance as noted in A History of Indian Literature (Vol. II, pp. 4 and 5) 3 councils were convened in connection with the restoration and adjustment of the Bauddha scriptures : The 1st council was organized by the immediate disciples of Lord Buddha and was held in the city of Räjagaha (modern Rajgir); the 2nd was held at Vesāli, 100 years after the nirvāņa 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. "श्रीदेवर्द्धिगणिक्षमाश्रमणेन श्रीवीरादशीत्यधिकनवशत(९८०)वर्षे जातेन द्वादशवर्षीयदुर्भिक्षवशाद् बहुतरसाधुव्यापत्तौ बहुश्रुतविच्छित्तौ च जातायां... भविष्यद्भव्यलोकोपकाराय श्रुतभक्तये च श्रीसकाग्रहाद् मृतावशिष्टतदाकालीनसर्वसाधून् 'वलभ्या'माकार्य तन्मुखादविच्छिन्नावशिष्टान् न्यूनाधिकान् त्रुटितानुत्रुटितानागमालापकाननुक्रमेण स्वमत्या सङ्कलय्य पुस्तकारूढाः कृताः । ततो मूलतो गणघरभाषितानामपि आगमानां कर्ता श्रीदेवर्द्धिगणिक्षमाश्रमण एव जातः ।"
- Sāmācārīšataka of Samayasundara

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REDACTION OF THE JAINA CANON attended this council believed that this Redaction of the Jaina canon could be dated as Vira Samvat 980 (A.D. 453) whereas the Nagarjuniyas said that the correct date was Vira Samvat 993 (A.D. 466) (vide lines 23-25 on this page). Thus this difference had its origin in the fact that some saints thought that 980 years had then elapsed since the nirvāņa of Lord Mahävira, 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 Valabhi
again written and codified but some more were written. Of course we have 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
Valabhi. (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 arra gu, 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 गच्छइ, वायणंतरे पुण अयं तेणउए संवच्छरइ इइ दीसई"
1. Cf. "Preparatoriaa 31 JA PITTUTA” (pp. 118-119) 2. 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 Tattvarasikacandrikā (pt. I, p. 49).

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In the latter case there was a reference to the Nāgārjunīya school.1
(iv) Practically the entire Jaina canonical literature was written
according to the version of the Mathurā council as a connected link. I use the word practically to denote that Joisakarandaga
is based upon the Vālabhī version. (v) Several vannaäs2 which were occurring in more than one Agama
were written out at full length only once, and then they were not reproduced ad verbatim a second time but only a reference
1. "Maarenteg f ra Ergo 1" · sīkā (p. 245) on Āyära
“Imetaflerts 982414977 HP HITT." - Ibid., p. 253 "maafteret hof-ut ato I" - Ibid p. 256 “Treffers you got ato ," . Ibid p. 303 "ENT arsitaret qof-HTOUT a Jaco". Tikä (p. 64a) on Süyagada "Anaftertg cofftier HR Farmforeto" - Ibid., p. 64b नागार्जुनीयास्तु पठन्ति एवम् –
“चतुद्धा संपदं लद्धं इहेव ताव भायते ।
des que fa a 9108 11". Cunni (p. 99) on Uttarajjhayana (III) नागार्जुनीयास्तु पठन्ति
foferi 4444 3TON J Potruga" . Ibid., p. 45 Vannaä (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, Jambu, Mahāvīra, a king, a queen, a dream, a gymnasium and the physical exercises, a bath-house, an audience-chamber, a palace and a procession.
It may be noted in this 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 clichés. As observed in A History of Indian Literature (Vol. II, p. 450, fn. 3) "we find something similar in the canon of the Sarvāstivādins.” Furthermore, there on p. 280,fn. it is said : "Clichés of the same kind, also occur in the Bengali poems, s. Dinesh Chandra Sen, History of Bengali language and literature, p. 585 f.”
2.

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REDACTION OF THE JAINA CANON
was made to them by writing the word vannaäl, by indicating their source,2 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 jāva", a stenographic symbol.6
1. Cf. "qui aistui doi Hyuu ‘aq714 te ETEZITT I qvurait I goure' oggi atoupant 1"
- Dr. P. L. Vaidya's edition of "Uvāsagadasão” (1, 1) 2. "ng of your start 'aforama 727, el your ritg Ter” – Ibid., (1, 79)
Cf." # Ost 41 ano a Passi Thi x, 576T quit" - Ibid., (1, 66) 4. Cf. "auj arcu Qui sui To r Jia Tarot pa aereft." - 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 introduction (p. x) to "Uvāsaga dasão”.
In Ayāra and Ovavāiya descriptions are not curtailed unless they are once given there. Uvāsagadasă 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.
This can be partly accounted for as under:
In Viyahapannatti (IX, 33; S. 380, p. 457a) there is a complete description of a chariot. This Anga is written earlier than the seventh Anga as can be seen from yogavahana associated with the study of the Agamas. In $206-208 the full description that is given may have been an interpolation. In some Mss. it may have been written in a margin, and later on it may have been incorporated by a scribe who copied it. This surmise is corroborated by the following remark made by Abhayadeva Sūri in his com. on Uvāsagadasă :
"पुस्तकान्तरे यानवर्णको दृश्यते, स चैवं सव्याख्यानोऽवसेयः'
From this it follows that in some Ms. or Mss. this description was not given. 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 ttā is written after the verb concerned. See (b) III.

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The 1älävagas, too, were similarly treated.
(vi) The former practice of referring to 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 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 this council. It incorporated them in the works composed long ago even at the cost of anachronism. For, it
(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) "तए णं अहं संकिए ३"
Uvāsagadasă (1, 86) and "
3" - Ibid., (I, 17)
असणं ४" Ibid., (1, 66)
(ii) "तं सेयं खलु ममं कल्लं जाव जलन्ते विउलं (iii) "तं मित्त जाव विउलेणं पुप्फ ५ सक्कारेई" Ibid., (1, 66 ), “धम्मकंखिया ५ धम्मपिवासिया ५” Ibid., (Ill, 95) and " पासइ, २ त्ता आसुरते ५ " (iv) "cat" - Ibid., (II; 113) and
Ibid., (II; 99)

-
-
244)
1. The word 'älävaga' is used in Thana (s. 83, 127 & 160). 2. See Jaina System of Education (pp. 226, 227 and 246).
3. 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 foresee what was going to happen in future. But it seems that such a suggestion can hardly carry any weight at least in these days.
of facts" - Ibid., (VIII;
4. 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.
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."

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appears that it was believed that if they were not to be so1 noted, it would not be so well preserved for the later generations.2 But it seems that though this purpose may have been served to some extent, it has added to our difficulties so far so the fixing of dates of certain persons, events and the like is concerned.
REDACTION OF THE JAINA CANON
(viii) Devarddhi Gani Kṣamāśramana in a way virtually became the author of the works codified under his supervision.3
(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 sastras 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 compostions of the various sastras codified at Valabhi are none else but the date of their codification. This, folly, if committed, will not only amount to accepting at best terminus ad quem as the date of the sastras but taking it to be the same as terminus a quo. In short, the dates of the compostion of the various sastras 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 śāstras are the same as that of the codification.
1. 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.
2. 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 compendiun. This view, too, may have induced the council to take the step it did.
3. See p. 66, fn. 4.
4.
Dr. A. N. Upadhye in his introduction (p. 17) to Bṛhatkathākoša of Harisena writes: "Turning to Jaina literature, the Ardhamāgadhi canon, though recast into its present shape much later, contains undoubtedly old portions which can be assigned quite near to the period of Mahavira, the last Tirthankara of the Jainas."

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THE CANONICAL LITERATURE OF THE JAINAS
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 Pataliputra by the Svetambaras is at best a patchwork and is not genuine. They believe that the end of the Vira Samvat 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 forgotton 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 History1. 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 of any
1. There is no mention of any overflowing of the banks by some gigantic river or that of the shores by the Arabian sea of 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 sub-continent. 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 and 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., 38 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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REDACTION OF THE JAINA CANON
73
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 scriptures of the non-Jainas who were the coinhabitants 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 purpose. 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
cumstances 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 Jainas appears therefore to us in a different light from what it is generally believed to have
1. Cf. A History of Indian Literature (Vol. II, pp. 434-435).

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THE CANONICAL LITERATURE OF THE JAINAS 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 Siddhanta 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 Siddhanta is certainly not of his making. The text of the sacred books, before the last redaction of the Siddhanta 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."

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CHAPTER IV
THE EXTINCT ĀGAMAS OF THE JAINAS
In each of the two cycles of kālacakra, avasarpiņi and utsarpiņī there flourish 24 Tirthankaras 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 dvādaśāngīs. Furthermore several direct or indirect disciples of every Tirthankara, who were endowed with four kinds of mati composed Painnagas as stated in Nandi (s. 44). Leaving aside the sacred literature that came into existence after the omniscience of Lord Mahāvīra, 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 we have no means to exactly point out all those scriptures which are now lost to us and of which the composition does 1. I use this word to indicate the following items : (i) Lord Mahāvīra while renouncing the world uttered a Sāmāüyasutta. Probably
this very one is preserved in the Āvassaya. (ii) He performed an iryäpathiki kriyā after having crossed a river, prior to his
attainment of ommiscience. 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. 2. In Outlines of Jainism (p. xxxviii) it is said :
"As to the later history of these scriptures the Jaina tradition proceeds to relate that they were sunk in boatfills by śankara Ācārya (A.D. 788-820) about the Vikrama year 846 (A.D. 789).”

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THE CANONICAL LITERATURE OF THE JAINAS
not go beyond 2550 years. It is a pity that we do not possess even a list regarding the scriptures codified at the Valabhi 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 Āgamas 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 directions.
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
1.
That some portion is lost is certain; for, in the extant literature there is no mention of an āyāgapata. Further, there is no reference to Khāravela except in Himavanta Theravalī.

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77 assembled after subhikṣā 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 mahāprāņa, a dhyāna, he could not attend 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 Bhadrabāhusvāmin. He aswered : 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 Ditthivāya. Bhadrabāhusvāmin quickly realized the situation and conditionally agreed to teach Ditthivāya. 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
1. af u arhaat at af HEAT SHIT THE FEESTIT gorfa afya faftari
तेसिं अण्णस्स उद्देसओ, अण्णस्स खंड, एवं संघाडितेहिं एक्कारस अंगाणि संघातिताणि, दिविवादो नत्थि । 'नेपाल'वत्तणीए य भद्दबाहुसामी अच्छंति चोद्दसपुव्वी, तेसिं संघेणं पत्थवितो संघाडओ 'दिढिवादं वाएहि' त्ति । गतो, निवेदितं संघकजं तं, ते भणंति-दुक्कालनिमित्तं 'महापाणं' न पविठ्ठो मि, इयाणिं पविट्ठो मि, तो न जाति वायणं दातुं । पडिनियेत्तेहिं संघस्स अक्खातं । तेहि अण्णो वि संघाडओ विसज्जितो-जो संघस्स आणं अतिक्कमति तस्स को दंडो? । ते गता, कहितं, तो 374013-Jenss1 uifa-HT JEIŠE, TE ETET, HE gifs anfor "- Cunni (pt. II, p.
187) on Avassaya 2. Parisistaparvan (IX, 68-69) and Titthogaliya (v. 736) seem to differ from each
other so far as the periods for the vācanās are concerned. The pertinent portions are respectively as under: "तत्रैकां वाचनां दास्ये भिक्षाचर्यात आगतः । तिसषु कालवेलासु तिम्रोऽन्या वाचनास्तथा ॥६८।। सायाप्रतिक्रमणे जाते तिम्रोऽपराः पुनः । सेत्स्यत्येवं सङ्ककार्य मत्कार्यस्याविबाधया ॥६९॥" "पारियकाउस्सग्गो, भत्तद्वितो व अहव सेजाए । नितो व अइंतो वा एवं भे वायणं दाहं ।।७३६॥"

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THE CANONICAL LITERATURE OF THE JAINAS 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 situation.1 He ( Sthūlabhadra ), too, could not completely master all the 14 Puvvas as for some reason or other Bhadrabāhusvāmin withheld the meaning of the last four Puvvas from him. Thus the meaning of the last 4 Puvvas got lost in Vira Samvat 170, the year in which Bhadrabahusvamin died. Later on, with the death of Sthulabhadra, even the verbal embodiment of these four Puvvas came to an end, as he was debarred from teaching them to others.2 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. Āryarakṣita Suri3 who survived him knew at least 9 Puvvas plus 24 javiyas of the 10th 4 but he did not master the 10th completely. It appears that since his
1 "उज्जुत्ता मेहावी, सद्धाए वायणं अलभमाणा ।
2
अह ते थोवा थोवा, सव्वे समणा विनिस्सरिया ।। ७४१ ।।
कोनवर न मुंचति, सगडालकुलस्स जसकरो धीरो ।
नामेण थूलभद्दो, अविहीसाधम्मभद्दो त्ति ।। ७४२ ।। " -Titthogāliya
"अह भणइ थूलभद्दो अण्णं रूवं न किंचि काहामो ।
3
इच्छामि जाणिउं जे अहमं चत्तारि पुव्वाई ।। ८०० ।।
नाहिसि तं पुव्वाई सुयमेत्ताइं विमुग्गहा हिंति ( ? ) ।
दस पुण ते अणुजाणे जाण पणट्ठाई चत्तारि ।। ८०१ ।।
एतेण कारणेण उ पुरिसजुगे अट्ठमम्मि वीरस्स ।
सयराहेण पणट्ठाई जाण चत्तारि पुव्वाई ॥ ८०२ ।।" - Ibid.
For his life see Avassayacunni (pt. I, pp. 397-415 ). He died in Vira Sarivat 584, the very year when a schism named "Abaddhadiṭṭhi" arose in Dasapura. But according to Vālabhī Therāvali, 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 Nagarjuniya schools. See p. 67. In Avassayacunni (pt. I, p. 404) it is said :
4
“ अचिरेण नव पुव्वाणि अधिताणि, दसममाढत्तो घेत्तुं ताथे अज्जवइरा भणंति-जवियाई करेहि, एयं परिकम्ममेयस्स, ताणि य सुहुमाण, 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 चतुर्विंशतियविकानि ।”
In Prabhāvakacarita (II, v. 117), there is mention of nine and a half Puvvas, and this very thing is noted there in the case of Aryanandila, too.

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THE EXTINCT AGAMAS OF THE JAINAS time the knowledge of the Puvvas went on getting curtailed so much so that by Vīra Samvat 1000 all the Puvvas got forgotten, and thus Ditěthivāya became extinct.1
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 Drona Sūri in his com. (p. 3a)2 on Ohanijjutti.
Some believe that Nāgahastin or his contemporary knew five Puvvas, and that Skandila, Himavanta, Nagarjuna, Govinda Vācaka, Samyamavisnu, Bhūtadinna, Lohitya Sūri, Düsya Gani and Devarddhi Gani Ksamāśramana and several Cūrnikāras, knew at least the first Puvva over and above the 11 Angas.3
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. Subhacandra's Angapannatti, BrahmaHemacandra's Suyakkhandha, Indranandi's Śrutāvatāra, Jinasena's Adipurāņa, Uttarapurāņa, Harivaṁśapurāna and some of the Digambara Pattāvalīs in Prākrta 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 Jaina Satya Prakāśa (I, 7, pp. 213-214). Therein it is said: In Vira Samvat 62 Jambūsvāmin attained liberation. He was the last kevalin. Visnukumāra, Nandimitra, Aparajita, Govardhana and Bhadrabāhusvāmin I were conversant with 14 Puwas. This brings us down to a period upto Vira Samvat 162. Then came the era when we had persons who knew only 10 Puvvas. Their names are: Visakha, Prosthila, Ksatriya, Jaya, Nāgasena, Siddhārtha, Dhrtisena, Vijaya, Buddhilla, Deva (Gangadeva) and Dharmasena. This covers a period upto Vira Saṁvat 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
1 2 3
"geta of ata 'ra'ah Hita itafaqurte daruraami pri ATHERİ Gourg staff ," See p. 18, fn. 1. See Muni Darsana vijaya's article entitled as "Fair TET ?" and published in Jaina Satya Prakāśa (1, I, p. 15).

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two Puvvas. As a passing reference, I may add that amongst persons who knew only 11 Angas and who were thus not conversant with any one of the Puvvas, are mentioned Naksatra, Jayapāla, Pandu, Dhruvasena and Kamsa. The last died in or about Vira Samvat 565. Then we come across the names of persons who knew Ayāra, 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 Āgamas 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 Samvat 1000, the Puvvagaya became extinct.
This finishes the discussion about the loss of the main section of Ditthivāya. So it now remains to note the stages about the loss of its
aining 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 introduction (p. XLVI) to S. B. E. (Vol. XXII) observes :
“Professor A. Weber assigns as the probable cause of the Drishtivāda being lost, that the development of the Svetāmbara 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 Drishtivāda, which contained the Purvas, fell into neglect. I cannot concur in Professor Weber's opinion seeing that the Digambaras also have lost the Pūrvas, and the Angas to boot. It is not probable that the development of Jainism 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 Jainas 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 Svetambaras 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 Purvas formed their

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81
canon. Besides, some of the Purvas are said to have continued to be extant long after the time which we have assigned for the formation 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 Jaina doctrines, and put them forward more systematically than had been done in the controversial literature of the Purvas."
The latest information we can gather on this point is to be found in L. Alsdolf's article A new version of the Agaḍadatta story published in "New Indian Antiquary" (vol. I, No. 5, August 1938). There on p. 287 it is said:
"I must confess that 1. 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 Dṛṣṭiväda, consisted of an exposition and refutation of heretical doctrines, and that this was the reason of its loss: it was thought undesirable to preserve these old discussions because their study could lead to a revival of heretical views and actions'. The four parts of the Dṛṣṭiväda2, viz. parikamma, suttaim, puvvagaya, and anuyoga, contained the "introductions", the "teachings" and the "pūrvapakṣa" (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 Anuoga; 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 Dṛṣṭivāda 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 known3. Now when the real contents of the Drstivada 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 63 Great Men", was not found in the existing canon, it was
1 If this view is accepted, how is it possible to account for the several heretical doctrines one comes across in Suyagaḍa ?
This has 5 parts in all, Cultyä being the last.
It is not a rule that on a work being lost, its contents get forgotten.
3
4
It appears that originally we had 54 uttama-purusas as is borne out by Samavāya (s. 54) and Silācārya's Caupanna-mahāpurusacariya (composed in Samvat 925), and it is Hemacandra Suri who was probably the first to have dealt with 63 salā kāpurusas by adding 9 Prativasudevas to the list of 54 great men viz., 24 Tirthankaras, 12 Cakravartins, 9 Baladevas and 9 Vasudevas.

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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 of the oldest works of the Jain canon.”
In my humble opinion, Ditthivāya got lost as its major portion Puvvagaya was extremely diffcult to be remembered and studied in view of its gamasand 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.
With this digression, if it can be so called, I shall once more take up the thread of the Svetāmbara trend of thought and notice what it has to say regarding the loss of works other than Ditthivāya already referred to. Turning to Ayāra we find that out of the nine ajjhayanas3 which form its first suyakkhandha, Mahāparinnā, its seventh ajjhayaņa4 is lost at least by the time of Silānka Sūri; for, he has mentioned this loss as a reason as to why he is not commenting upon it. It is rather strange that at least some of the verses, if not all, which form a part of the Āyāranijjutti and which are said to pertain to this Mahāparinnā, are preserved and are seen printed in the editions of Ayara containing its Nijjutti and Siānka Suri's commentary. 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 extinct ākāśagamini 1 Cf. " foi m ai ? feffaruit, 3773 Dalfstaj " -Nandi (s. 44). In this
connection, in Nandīcunni (pp. 46-47) it is said : " S ETT at fara fatto
दुगादिसतम्गसो पढिज्जमाणं गमितं भण्णति, तं च एवंविहं उस्सण्णं दिट्ठिवाए." 2 See my introduction (p. xiii) to Garitatilaka published along with Simhatilaka Sūri's
com. in G. 0. Series as Vol. LXXVIII. 3 Cf. the following verses occurring in the Āyaranijjutti :
“सत्थपरिण्णा १ लोगविजओ २ य सीओसणिज ३ सम्मत्तं ४ । तह लोगसारनामं ५ धुयं ६ तह महापरिण्णा ७ च ।। ३१ ।। अट्ठमए य विमोक्खो ८ उवहाणसुयं ९ च नवमगं भणियं ।
Sun Grenet TRIKOT AHIT I BP!!" 4 See fn. 3. It is however the 9th ajjhayana according to Samavāya (s. 9). From
Indsche Studien (Vol. XVI, p. 251 seq.) we learn that Nandi, Āvassayanijjutti and
Vidhiprapā, too, say so. - S. B. E. (XXII, intro. p. XLIX). 5 "अधुना सप्तमाध्ययनस्य महापरिज्ञाख्यस्यावसरः, तच्च व्यवच्छिन्नमिति कृत्वाऽतिलघ्याष्टमस्य सम्बन्धो वाच्यः ।" 6 Cf. "Harfuung Part TEET 3T AT TEITHIUT dualar" -Avassayacuņni (pt. I, p. 394)

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83
vidyā from this ajjhayana. The second suyakkhandha of Ayara now-a-days consists of the four Cūlās viz. (1) Pindesanāia, (2) Sattasattikkagā, (3) Bhavaņā and (4) Vimutti, and it had one more Cūlā viz. Nisiha in the time of Bhadrabāhusvāmin.3 Of them, the 2nd Cūlā has been evolved out of this Mahāparinnā as stated in Ayaranijjutti (v. 290)4; but accordi to S. B. E. (Vol. XXII, introduction p. 1), all the Cūlās. The ending portion of the Nijjutti on Mahāparinnā explains the meanings of the two words which make up Mahāpariņņā from the standpoint of the four niksepas, whereas its 34th verse says that it deals with par upasargas, the outcome of infatuation. It may be added that Mahāparinnā is a sātisaya adhyayana. So says Malayagiri Suri in his commentary (p. 46) on v. 146 of Kappanijjutti.
By taking into account the description of Nāyādhammakahā as given in Nandī (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
1 See the following 769th verse of Avassayanijjutti:
___ "जेणुद्धरिआ विज्जा आगासगमा महापरिन्नाओ । वंदामि अजवइरं अपच्छिमो जो अ सुअहराणं ॥ ७६९ ॥ 2 It seems that there is no specific name for the 1st Cūlā. So I have suggested this
to facilitate the discussion. 3 This is corroborated by the 11th verse of Ayāranijjutti :
“णवबंभचेरमइओ अट्ठारसपयसहस्सिओ वेओ। हवइ य सपंचचूलो बहुवहुतरओ पयग्गेणं ।। ११ ॥"
From this verse, it may be inferred that the name of each of the ajjhayaņas at least of the first suyakkhandha is Bambhacera, and that the entire work is styled as Veä (Veda). Śllanka Suri, while commenting upon this verse has said : “पञ्चमी निशीथाध्ययनं, 'बहुबहुतरओ पदग्गेणं'ति तत्र चतुश्शूलिकात्मकद्वितीयश्रुतस्कन्धप्रक्षेपाद् बहुः, निशीथाख्यपञ्चमचूलिकाप्रक्षेपाद् बहुतरः",
A question may here arise as to who incorporated Nisīha in Ayāra and who again separated it and restored it to a position of a separate treatise. 4 See Chap. V. 5 Here 'sāisayattanena' is wrongly translated as 'superfluous'. 6 "Ain T & ATEHERET THE TEGI ATTU 37548 C Tata futut a fa Il 38 11"
This verse along with the 33rd throws light on the subject matter of Ayāra. So it may be here noted as under: “जिअसंजमो १ अ लोगो जह बज्झई जह य तं पजहियव्वं २। सुहदुक्खतितिक्खा विय ३ सम्मत्तं ४ लोगसारो ५ य ॥ ३३ ॥"

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not by the time of Jinadāsa Gani. Angas 7 to 11 are said to have Sankhyeya pada-sahasras (vide Nandī s. 52-56). 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 the two 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 Nandi. This finishes a rough survey about the loss pertaining to the Dvādaśāngi of Sudharman.2 As regards the 12 Uvangas, it is doubtful how far the Candapannatti available at present is genuine; for, it almost tallies with Suriyapannatti ad verbatim.3 So if this is not genuine, it must be looked upon as lost.
So far as the 6 Cheyasuttas are concerned, some portion of Mahānisiha must have been lost in the days Haribhadra Suri who tried to restore it, when several leaves of its Ms. got decayed. As stated in
1
3
I do not know if there is any Śvetāmbara source except Senapraśna (p. 55a) which defines pada. In Senapraśna (p. 55a) a pada of an Anga is said to equal 510886840 ślokas + 28 aksaras as stated in the com. on Anuögadāra (Karmagrantha). 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. He outlived the rest of the Ganadharas, and as explained in The Jaina System of Education' (JUB) (pp. 204-205), only his gana continued. So the dvādaśangīs of the other Ganadharas practically came to an end by the time they took up anaśana, and handed over their pupils to him. Cf. the following 26th verse of Siddhāntāgamastava :
"प्रणमामि चन्द्रसूर्यप्रज्ञप्ती यमलजातके नव्ये ।
गुम्फवपुषैव नवरं नातिभिदाऽर्थात्मनाऽपि ययोः ।। २६ ।। “एत्थ य जत्थ जत्थ पएणाणुलग्गं सुत्तालावगं न संपज्जइ । तत्थ तत्थ सुयहरेहिं कुलिहि य दोसो न दायव्वो त्ति । किंतु जो सो एयस्स अचिंतचिंतामणिकप्पभूयस्स महानिसीहसुयक्खंधस्स पुव्वायरिसो आसि तहिं चेव खंडाखंडीए उद्देहियाइएहिं हेऊहिं बहवे पत्तगा परिसडिया तहावि अच्चंतसुहमत्थाइसयं ति । इमं महानिसीहसुयक्खंधं कसिणपवयणस्स परमसारभूयं परं तत्तं महत्थं ति कलिऊणं ।। पवयणवच्छल्लते (ते)णं बहुभव्वसतो(त्ता)वयारियं च काउं तदा य आयहियट्ठियाए आयरियहरिभद्देणं जं तत्थायरिसे दिढे त(तं) सव्वं समतीए साहिऊणं लिहियं ति ॥
अन्नेहिं पि सिद्धसेणदिवायर-वुहवाइ-जक्खसेण-देवगुत्त-जसवद्धणखमासमणसीसरविगुत्त-णे मिचंदजिणदासगणिखमगसव्वरिसि(? सच्चसिरि)पमुहेहिं कु(जु)गप्पहाणसुयहरेहिं बहुमनियमिणं ति"
- DCGC M. (Vol. XVII, Pt. II, pp. 32-33)

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85 its 3rd ajjhayana, by this time several Nijjuttis, Cunnis and Bhāsas composed to explain "Pañcamangalasuyakkhandha had become extinct. This Pañcamangalasuyakkhandha was once a separate work by itself and was later on incorporated in a mūlasutta by Vajrasvāmin who had a padānusāriņi labdhi.2
In Jaina Granthāvali (p. 16) it is said that there were 3 vācanās of Mahānisīha. Of them only the brhadvācanā is available now.3
So far as Pañcakappa is concerned, it is not avilable now; but its Cunni and Bhāsa exist.
Turning to Painnagas we find that only very few are available at present. For, firstly, out of 14,000 Painnagas, only 60 have been specifically mentioned in Nandī, and so probably a majority of them were lost in those days. Secondly, out of these 60 works, 12 kaliya works are lost. Their numbers are 11, 12, and 16-25.4 The following 5 additional kāliya works noted in Pakkhiyasutta are also lost :
Āsīvisabhāvaņā, Ditthīvisabhāvaņā, Cāraṇabhāvaņā, Mahāsumiņabhāvanā and Teyaganisagga.
Turning to Nandī, we find that 14 ukkāliya works are lost by this time. Their numbers are 2, 3, 4. 9, 10, 17, 18, 19. 21 and 23-275 1 In Vasudevahindi we have in the beginning :
"नमो विणयपणयसुरिंदविंदवंदियकयारविंदाणं अरहंताणं । नमो परिसुद्धनाणदसणसमिद्धाणं सिद्धाणं ।। नमो जिणपणीयायारविहिवियक्खणाणं आयरियाणं । नमो सीसगणपरमसुयसंपयऽज्झावयाणं उवज्झायाणं ।
नमो सिद्धिवसहिगमणकारणजोगसाहगाणं साहणं ।" 2 “एयं तु जं पंचमंगलसुयक्खंधस्स वक्खाणं तं महया पबंधेणं अणंतगमपज्जवेहिं सुत्तस्स य पिहन्भूयाहि निजुत्ती-भास
चुण्णीहिं जहेव अणंतनाणदंसणधरेहिं तित्थयरेहिं वक्खाणि(यं) तहेव समासओ वक्खाणिज्जतं आसि । अहन्नया कालपरिहाणिदोसेणं ताओ निजुत्ती-भास-चुन्नीओ वुच्छिन्नाओ इउ(?ओ) य वच्चंतेणं कालसमएणं महिड्डीपत्ते पयाणुसारी वयरसामी नाम दुवालसंगसुयहरे समुप्पन्ने तेणेयं पंचमंगलमहासुयक्खंधस्स उद्धारो मूलसुत्तस्स मज्झे लिहिओ मूलसुत्तं पुण सुत्तत्ताए गणहरेहिं अत्थत्ताए अरहंतेहिं भगवंतेहिं धम्मतित्थकरेहिं तिलोगमहिएहिं वीरजिणिंदेहिं पन्नवियं
ति । एस वुडसंपयाओ।" - DCGCM (Vol. XVII, pt. II, p. 32). 3 “બૃહટિપ્પનિકામાં એની લઘુવાચના, મધ્યમ વાચના અને બૃહદ્વાચના એમ ત્રણ વાચના અનુક્રમે લો. ૩૫૦૦-૪૫૦૦-૪૫૪૮ની નોંધી છે, પણ હાલમાં એની બ્રહવાચના જ ઉપલબ્ધ થાય છે.'
[Translation : "Brhattippanikā mentions its three recensions (vācanās), viz. short recension (laghuvācana) of 3500 verses, medium recension (madhyamavācana) of 4500 verses and long recension (brhadvācanā) of 4548 verses, but at present its
only long (brhad) recension is available."] 4 For their names see p. 27.
5. See p. 28.

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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 Utthāņapariyāvaniya and Thimiņabhāvaņāl are extinct, and looking to Thāna (x, s. 755) Dogiddhidasā and portions of some of the remaining 9 dasās2 are extinct. Over and above these works, 147 adhyayanas recited by Lord Mahāvīra at the time of his nirvāņa are lost, with the exception of those that may have been existing in the available Agamas.
A portion of Uttarajjhayana dealing with the eight drstis is lost. This is how I interpart the com. (p. 3) on Yogarstisamuccaya. See my introduction to Anekāntajayapatākā (Vol. II).
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 Ditthivāya.
Ditthivāya holds a unique place in the Jaina canon for several reasons, some of which are as under :
(1) It is the first work composed by each of the Ganadharas.3 1 "२० तिवासपरियायस्स समणस्स निग्गन्थस्स कप्पइ आयरपकप्पे नाम अज्झयणे उद्दिसित्तए । २१ चउवासपरियाए
कप्पइ सूयगडे नाम अङ्गे उद्दिसित्तए । २२ पञ्चवासपरियाए कप्पइ दसा-कप्प-ववहारे उद्दिसित्तए । २३ अट्ठवासपरियाए कप्पइ ठाण-समवाए उद्दिसित्तए । २४ दसवासपरियाए कप्पइ वियाहे नामं अङ्गे उद्दिसित्तए । २५ एक्कारसवासपरियाए कप्पइ खुड्डियाविमाणपविभत्ती महल्लियाविमाणपविभत्ती अङ्गचूलिया वग्गचूलिया वियाहचूलिया नामं अज्झयणे उद्दिसित्तए । २६ बारसवासपरियाए कप्पइ अरुणोववाए गरुलोववाए धरणोववाए वेसमणोववाए वेलंधरोववाए नामं अज्झयणे उद्दिसित्तए । २७ तेरसवासपरियाए कप्पइ उट्ठाणपरियावणिए समुठाणसुए देविन्दोववाए नागपरियावणिए नाम अज्झयणे उद्दिसित्तए । २८ चोदसवासपरियाए कप्पइ ट्ठिमिणभावणा नाम अज्झयणे उद्दिसित्तए। २९ पन्नरसवासपरियाए कप्पइ चारणभावणा नामं अज्झयणं उद्दिसित्तए । ३० सोलसवासपरियाए कप्पइ आसीविसभावणा नाम अज्झयणे उद्दिसित्तए । ३१ सत्तरसवासपरियाए कप्पइ दिट्ठीविसभावणा नाम अज्झयणे उद्दिसित्तए । ३२ एगूणवीसवासपरियाए कप्पइ दिट्ठिवाए नामं अङ्गे उद्दिसित्तए । ३३ वीसवासपरियाए समणे निग्गन्थे सव्वसुयाणुवाई भवइ ।" Instead of giving the pertinent portion, I have here given the entire sūtra as it throws light as to what works were known and probably even existed at least
when Vavahāra was composed; for, they form a curriculum. 2 See p. 59, fn. 3. 3 For a difference of opinion see p. 7.

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THE EXTINCT ĀGAMAS OF THE JAINAS (2) According to the opinion of Bhadrabāhusvāmin 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 an almost
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 Svetämbaras and the
Digambarass 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 workså either partially or wholly are extracted from
this Ditthivāya. As already noted on p. 7, Ditthivāya is divided into five sections viz., (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuöga and (5) Cūliyā, out of which at least the first two had become extinct at least by the time Jinadāsa Gani Mahattara wrote his Cunni on Nandi.
1 "Tot Maan alaput goom fursa
sfa 375#HERIOTT Teratit a fi 11 88€ II" - Kappanijjutti This very verse occurs in Visesāvassayabhāsa as v. 552. By others I mean Jinbhadra Gani, Kotyācārya, Maladhārin Hemacandra Sūri,
Malayagiri Sūri, Jinadāsa Gani Mahattara and Haribhadra Süri. 3 See fn. 1 and The Jaina System of Education (p. 239). 4 In Avassayacunni (pt. I, p. 35) it is said :
"बहवे दुम्मेधा असत्ता दिट्टिवायं अहिजिउं अप्पाउयाण य आउयं ण पहुप्पति, इत्थियाओ पुण पाएण तुच्छाओ गारवबहुलाओ चलिन्दियाओ दुब्बलधिईओ, अतो एयासिं जे अतिसेसज्झयणा अरुणोववायणिसीहमाइणो दिट्ठिवातो
ya oferita ," 5 For comparison of the nature of the contents and extent of Ditthivāya see Dhavala
(Vol. II, introduction pp. 41-68). 6-7 See p. 82. 8 For their list see pp. 93, 94 and 95. 9 See p. 88, fr. 8 and p. 89, fn. 2.

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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) Siddhaseniā-parikamma, (2) Maņussaseniā-parikamma, (3) Putthaseniā-parikamma, (4) Ogādhaseņiā-parikamma,2 (5) Uvasampajjaṇaseņia-parikamma, (6) Vippajahanaseniā-parikamma and (7) Cuācuäseniä-parikamma. Each of these kinds has sub-varieties which, in all, come to 83. Siddhaseniapārikamma has 14 sub-varieties : Maugāpaya, Egatthiyapaya, Atthapaya", Pādhoāmāsapaya,4 Keübhūä, Rāsibaddha, Egaguna, Duguna, Tiguņa, Keubhūä, Padiggaha, Samsārapadiggaha, Nandāvatta and Siddhāvatta.5 Manussaseniä parikamma, too, has 14 sub-varieties. Of them the names of 13 are practically the same as those noted for Siddhaseniä parikamma, the 14th being Manussāvatta. Putthaseniä parikamma has 11 sub-varieties. The names of them are Pādhoāmāsapaya upto Nandāvatta as noted before, the 11th being Putthāvatta. Each of the rest has 11 sub-varieties. The names of the first 10 of them are the same as noted for Putthaseniä parikamma, while the respective names for the 11th are: Ogādhāvatta, Uvasampajjanavatta, Vippajahanavatta and Cuācuāvatta.7 Practically we know next to nothing about all these 83 sub-varieties. Even there is no explanation given as to why Keubhuä is mentioned twice, while enumerating the 14 sub-varieties of Siddhaseniä parikamma.
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 Saddāi. Negama is of two kinds : Sangahiya and Asangahiya. The former is included in Sangaha, and the latter in Vavahāra. The Saddai nayas which are 4, are to be counted as one. 1 Cf." - fo TORUT, FTET U T HIGH TR4141 amftauaren foar it wafa, kai
megfo ret hayastafarguay UIT wafa" - Nandīcunni (p. 55). 2-5 In Samaväya (s. 147) we have Ogāhanaseniäparikamma, Padotthapaya, Āgāsapaya
and Siddhabaddha respectively. 6 Thus the total comes to 14+14+11+11+11+11+11=83. 7 See Nandi (s. 57) 8 "तं च परिकम्मं सिद्धसेणितपरिकम्मादिथूलभेदयो सत्तविधं उत्तरभेदयो तेसीतिविधं मातुअपदादी, तं च सव्वं
TRUS TEST DRESSUUT FETISHGTi a da" - Nandicunni (p. 55)

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89 So says the Nandīcunni (p. 106). It further says : All the 7 kinds are accepted by the Ajīvagas, 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 Ajivagas and the Teräsiyas.1
Sutta - This term is explained as one suggesting the meaning of all dravyas, paryayas and nayas. There are 22 Suttas as under in this section :
(1) Ujjusuya, (2) Parinayāparinaya, (3) Bahubhangiä, (4) Vijayacariya, (5) Aṇantara, (6) Parampara, (7) Māsāņa, (8) Sañjūha, (9) Sambhinna, (10) Āhavvāya, (11) Sovatthiävatta, (12) Nandāvatta, (13) Bahula, (14) Putthāputtha, (15) Viāvatta, (16) Evambhūä, (17) Duyāvatta, (18) Vattamanappaya, (19) Samabhirūdha, (20) Savvaöbhadda, (21) Passāsa and (22) Duppadiggaha. See Nandi (s. 57).3
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 Samabhirudha.
The 22 Suttas are chinnacchedanayika for svasamayikas whereas they are acchinnacchedanayikas for the Ajivagas. Further, they are trikanayikas for the Teräsiyas,' while they are catuskanayikas for svasamayikas. According to the chinnacchedanaya all the sūtras of the Agamas 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. 1 In this connection see "Ajīvaka sect - A new Interpretation", an article by Prof. A.
S. Gopani published in "Bhāratīya Vidya". (Vol. II, pp. II, pp. 201-211 & Vol. III,
pt. I, pp. 47-59). 2 "सुत्ताई ति उज्जुसुताइयाई बावीसं सुत्ताई, सव्वदव्वाण सव्वपज्जवाण सव्वणयाण सव्वभंगविकप्पणोवदंसगाणि, सव्वस्स
णय(? पुव्ब)गतस्स यऽत्थस्स य सूयग त्ति सूयणतो सुत्ता अणिता जधाभिहाणत्थातो, ते य इदाणिं सुत्तत्थतो वोच्छिण्णा,
GETTH(ar agar" - Nandicunni, (p. 56). 3 In Samavāya (s. 147), the 4th, 7th, 10th and 21st Suttas are named as Vippaccaïya,
Samana, Ahāccaya and Panāma respectively.

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THE CANONICAL LITERATURE OF THE JAINAS Puvvagaya—This is fourteen-fold inasmuch as it consists of the following 14 Puvvas :
(1) Uppāya, (2) Aggāṇīya, (3) Vīriä, (4) Atthinathippavāya, (5) Nāņappavāya, (6) Saccappavāya, (7) Āyappavāya, (8) Kammappavāya, (9) Paccakkhāņappavāya, (10) Vijjāņuppavāya?, (11) Avañjha (12) Pāņāü, (13) Kiriāvisāla and (14) Lokabindusāra.
These names are here given according to the Nandī (s. 57). In Pavayanasāruddhāra (dāra 92), we come across almost these very names 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. 131a and p. 131b) on Samavāya, Siddhasena Gani's Tikā (pp. 207-208) on Pavayanasāruddhāra etc. From these sources we learn: The 1st Puva deals with the origin of all the dravyas and paryāyas; the 2nd, with their measurements (parimāņa); 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, ksetra, 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 ātman from various stand-points; the 8th, with eight kinds of karman
their subdivisions; the 9th, with pratyākhyāna; the 10th with 4vidyās-miraculous lores; the 11th, with merit and demerit and their fructifications; the 12th, with 10 types of prāna and various kinds of ayusya; the 13th, with activities pertaining to samyama etc.; and the 14th, with a subject not mentioned. 1 For a variant see p. 95, fn. 6. 2 A list of the names of the 14 Puvvas along with their contents is found in the
Digambara works, too, e.g. in Tattvartharājavārtika (pp. 51-53). 3 In śīlānka Suri's com. (p. 167a) on Sūyagada (suya I, VIII) and its Nijjutti
(v. 96) it is said that in Viryapravāda infinite viryas (potentialities) are propounded. Further here the meanings of a pūrva are said to be infinite. The following two quotations are given by way of corroboration:
"सव्वणईणं ता होज वालुया गणणमागया सन्ती । तत्तो बहु यतरागो अत्थो एगस्स पुव्वस्स ।। सव्वसमुद्दाणं जलं जइपत्थमियं हविज संकलियं ।
gat afTaMT 377 TEH goath 11". 4 Cf. the outlines of siddhacakra given by Ratnasekhara Sūri in his Sirivālakahā (v.
196-206). As stated there these verses are based upon the 10th Puvva.

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THE EXTINCT ĀGAMAS OF THE JAINAS
In the Cunni (pp. 57-58) on Nandī, in Malayagiri Sūri's com. on it and in Pavayanasāruddhāra (dāra 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 Kalpakiranāvali (p. 9a) composed by Dharamasāgara Gani in V. S. 1626 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 the geometrical progression so that for the 14th it equals that of 213 i. e. 8192 elephants.
2Quotations from the Puvvas - Maladhārin Hemacandra Sūri in his com. on Visesāvassayabhāsa has at times given the älāvagas etc., from the Puvvas. 3 He believes that v. 117 of this Visesā° which runs as under belongs to Puvvagaya :
"misfeitastest ets i den I 454101
मोत्तूणं दव्वसुयं अक्खरलंभो य सेसेसु ॥११७॥" He ends the explanations of this verse with the words "sfa qoramugarf:"4
That this v. 117 belongs to a Puvva is corroborated by the words "Taufanfact ti galimfer" occurring in Devendra Sūri's vivrti on Kammavivāga (v. 4). These words are followed by the 117th verse noted above.
Maladhārin Hemacandra while commenting on v. 128 (“greeso)" identifies it as a gāthā from a Puvva. While commenting on v. 2335 of Visesāo he observes on p. 946 :
"Chat-14% qoftare poeir Hal1147: (? )HTTg 29 “gt Ha! जीवपएसे जीवे त्ति वत्तव्वं सिया ? | नो इणढे समढे । एवं दो, तिन्नि, जाव दस, संखेज्जा, असंखेजा भंते ! जीवपएसा जीव त्ति वत्तव्वं सिया ? । नो इणढे समढे, एगपएसूणे वि णं जीवे नो जीवे त्ति वत्तव्वं सिया । से केणं अटेणं ? । जम्हा णं कसिणे पडिपुन्ने लोगागासपएसतुल्ले जीवे त्ति वत्तव्वं सिया,
foi ursor sa i''S 1 In all the number of elephants comes to 16383. Vide Kalpakiraņāvali (p. 9a). 2 For quotation from the Pahudas see pp. 100-101. 3 It seems in doing so, he has probably followed Kotyācārya's com. on Visesā. ° 4 In Kotyācārya's com. (p. 53) we have : "fa gerora etateret." 5 Cf. Kotyācārya's com. (p. 687) on Visesão and Vādivetāla śānti Süri's com.
(p. 157a) on Uttarajjhayana (III) and its Nijjutti (v. 168).

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_In the com. (p. 960) on v. 2390 of Visesā° he says :
"तत्र च्छिन्नच्छेदनकनयवक्तव्यतायामालापका: समायाता: तद् यथा-"पडुप्पनसमयनेरइया सव्वे वोच्छिजिस्संति, एवं जाव वेमाणिय त्ति, एवं बीयाइसमएसु वि वत्तव्वं'।"
Abhayadeva Sūri in his com. (p. 9a) on Pañcāsaga notes the following verse as occurring in Puvvagaya :
“जारिसओ अइभेओ जह जायइ जह य तत्थ दोसगुणा।
जयणा जह अइयारा भंगो तह भावणा ने या ॥" For, there he says : "न चेयं गाथा न प्रमाणं, पूर्वान्तर्गततयाऽस्या: प्रतिपादनात् ।" Vinayavijaya in Lokaprakāśa (III, v. 803 f.) says on p. 51b: “उक्तं च भाष्यकृता--
“सदसदविसेसणाओ भवहेउजहिच्छिओबलंभाओ।
नाणफलाभावाओ मिच्छादिट्ठिस्स अनाणं ॥'2 - पूर्वान्तर्गतेयं गाथा ।" So this gāthā, too, belongs to some Puvva.
Before we proceed further we may note that in Visesão (v. 2513) its author alludes to 3 Kammappavāya Puvva. The pertinent verse is as under:
“कम्मप्पवायपुव्वे बद्धं पुढे निकाइयं कम्मं ।
जीवपएसेहिं समं सूईकलावोवमाणाओ ॥ २५१३ ॥" Extracts4 from the Puvvas -- According to the Jaina tradition the last Daśapūrvadharas extract portions from the Puvvas necessarily and the Caturdaśapūrvadharas, if a special occasion arises. This is what we learn
1 In Kotyācārya's com. (p. 699) on Visesa° we have a variant पढमसमयउप्पन्ना" for
this. It appears that the entire alāvaga in not given here. 2 This very verse occurs four times in Visesa° as v. 115, 319, 521 and 2844. 3 Similarly Ayappavāyapuvva is mentioned in v. 2335. 4 The Prākrta word for this is nijjuhan, whereas the Samskrta one, niryūhanā. The
former occurs in Visesão (v. 551), and there it means "composition" (racana). The words निजूढं, निजूहगं and निजूहिया are found in verses 12, 14 and 15 of Dasaveyāliyanijjutti. Haribhadra Sūri in his com. on this work says: "FREE पूर्वगतादुद्धृत्य विरचितं" (p.9b) and नि!हकं पूर्वगतोद्धृतार्थविरचनाकर्तारं" (p. 10b). The editor of this work observes : “यूहं उद्धरण इत्यागमिको धातुरिति न्यायसङ्ग्रहः" (p. 12, fm.) “निजूहंति" occurs in Viyāhapannatti (XV, s.1). Abhayadeva Sūri expains it as under: नि!थयन्ति - पूर्वलक्षणश्रुतपर्याययूथानिर्धारयन्ति, उद्धरन्तीत्यर्थः'
In spite of these explanations, it remains to be ascertained whether nijjuhaņā means a re-production ad verbatim or that of an essence embodied in words by the author concerned.

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93 from the following line occurring in Haribhadra Sūri's com. (p. 12a) on Dasaveyāliya :
"चउद्दसपुव्वी कम्हि वि कारणे समुप्पन्ने णिज्जूहति, दसपुवी पुण अपच्छिमो अवस्समेव णिज्जूहइ." Cf. Dasaveyaliyacunni (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;1 (II) Ohanijjutti, Paccakkhanappavāya, (III) Kammapayadi, Karmaprakrtiprabhrta;3 (IV) Pratisthākalpa, Vijjappavāya;4 (V) Sthāpanākalpa, Paccakkhāņappavāya;5 (VI) Siddhaprābhịta, Aggāṇīya; (VII) Pajjosaņākappa, Paccakkhānappavāya;6 (VIII) Dhammapannatti, Āyappavāya?; (IX) Piņdesaņā, Kammappavāya,8 (X) Vakkasuddhi, Saccappavāya;' (XI) the rest of the ajjhayaņas of Dasaveyāliya; Paccakkhanappavaya;10 (XII) Parisahajjhayana, Kammappavaya;11 (XIII) Pañcakappa, a Puvva;12 (XIV-XVI) Dasāsuyakkhandhāl3, Kappal4 and Vavahara15, Paccakkhanappavaya; (XVII) Mahakappa, a Puvva:16 1 See Rajasekhara Suri's Caturvimsatiprabandha (my edn., P. 7). 2 See Malayagiri Suri's com. (p. 341b) on Avassayanijjutti (v. 665), Hemacandra
Suri's com. (p. 842) on Visesa° (v. 2040) and Drona Siri's com. (p. 1b) on Ohanijjutti. In this last com. it is said : “ओघसामाचारी-ओघनियुक्तिः , दशधा सामाचारी 'इच्छामिच्छेत्यादि, पदविभागसामाचारी-कल्प-व्यवहारः । तत्र ओघसामाचारी च नवमपूर्वान्तर्वति यत् तृतीयं सामाचारीवस्त्वस्ति तत्रापि विंशतितमात् प्राभृतात् साध्वनुग्रहार्थं भद्रबाहुस्वामिना निर्मूढा, दशधा पुनरुत्तराध्ययनेभ्यो नियूंढा इच्छामिच्छेत्यादिका"
See Malayagiri Suri's com. (p. 220a) on Kammapayadi. 4 See Sakalacandra Gani's Pratisthākalpa. 5 See Yaśovijaya Gani's Sthāpanākulakasvādhyāya published in Pañcapratikramaņa
at Mhesana. 6 See Subodhika (p. 7a) and Senaprasna (p. 41a) 7-10
"आयप्पवायपुव्वा निजूढा होइ धम्मपन्नत्ती । कम्मापवायपुव्वा पिंडस्स उ एसणा तिविहा ॥ १६ ।। सच्चप्पवायपुव्वा निजूढा होइ वक्कसुद्धी उ ।
अवसेसा निजूढा नवमस्स उ तइयवत्थूओ ।। १७ ।।" 11 In the Cunni (p. 7) on Uttarajjhayana it is said :
"परीसहा बारसमाओ अंगाओ कम्मप्पवायपुव्वाओ णिज्जूढा.'
See Vädivetāla Santi Sūri's com. (p.5b) on Uttarajjhayana where the following verse from it is quoted :
"कम्मप्पवायपुव्वे सत्तरसे पाहुडम्मि जं सुत्तं ।
- सणयं सोदाहरणं तं चेव इहं पि णायव्वं ॥ २-६९ ॥" 12 See DCG C M. (Vol. XVII, pt. II, p. 257). 13 Ibid., p. 60. 14-15 Ibid., p. 239 16 See Hemacandra Suri's com. (p. 932b) on Visesā° (v. 2295).

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(XVIII) Nisīha, Paccakkhāṇappavāya;1 (XIX) Dvādaśāranayacakra,2 Nāṇappavāya,3 (XX) Sayaga, a Puvva;4 (XXI) Pañcasangaha, a Puvva;5 (XXII) Sattariya, a Puvva;6 (XXIII) Mahākarmaprakṛtiprabhṛta, a Puvva:7 (XXIV) Kaṣāyaprabhṛta, Nāṇappavaya,8 and (XXV) Jivasamāsa, a Puvva (?), (XXVI) Samsattanijjutti, Aggāyaniya; (XXVII) Puyacovisī, a Puvva, (XXVIII) Kalyāṇakāraka of Ugrasena, Pānāu.10
94
The language of the Puvvas-This is usually supposed to be Samskṛta and not Prākṛta. This view is probably based upon the following references:
(i) Vijayananda Suri in his Tattvanirṇayaprāsāda (p. 412) quotes the following verse with "34'' prefixed :
" मुत्तूण दिट्टिवायं कालिय- उक्कालियंगसिद्धंतं ।
थी - बालवायणत्थं पाइयमुइयं जिणवरेहिं ॥12
अनुग्रहार्थं तत्त्वज्ञैः सिद्धान्तः प्राकृतः कृतः ॥ 13 (ii) Prabhācandra Sūri in his (Vṛddhavādiprabandha, v. 114) observes:
" चतुर्दशापि पूर्वाणि संस्कृतानि पुराऽभवन् ॥ ११४॥ " आयारपकप्पो पुण पच्चक्खाणस्स तइयवत्थूओ । आयारनामधिज्जा बीसइमा पाहुडच्छेया ।। २९१ ।। "
-Ayāranijjutti
2
In its commentary Simhasüri has said that there was Saptasatāranayacakra. So says Vädivetāla Santi Suri in his Païyaṭīkā (p. 68) on Uttarajjhayana and Hemacandra Sūri in his com. (p. 267) on Aṇuögadāra.
See Prabhavakacaritra (Mallavādiprabandha, v. 14).
1
3
4
Haribhadra Suri in his commentary on Dasaveyāliya says: "बालस्त्रीमन्दमूर्खाणां नृणां चारित्रकांक्षिणाम् ।
Cf.
See the Hindi Prastāvanā (pp. 16-17) to Devendra Suri's Kammaviväga published by "Śrī Atmananda Pustakapracaraka Mandala in A. D. 1918. There it is said:
Prabhavakacaritra
" श्वेताम्बर - सम्प्रदाय में १ कर्मप्रकृति, २ शतक, ३ पञ्चसंग्रह, और ४ सप्ततिका ये ४ ग्रन्थ और दिगम्बरसम्प्रदाय में १ महाकर्मप्रकृतिप्राभृत तथा २ कषायप्रामृत ये दो ग्रन्थ पूर्वोद्धृत माने जाते हैं ।"
5-8 See fn. 4.
9 See Jivasamāsa (v. 285).
10 See ch. XXV, 54. Siddhasena Diväkara's Puja-cauvīsī is extracted from a Puvva. This Puja-cauvisi is published in Jaina Satya Prakāśa, Vol. 5, no. 11, pp. 1-2. 11 Up till now I have not been in a position to trace this Agama.
12 As stated in the upodghata (p. 9) to Paiyasaddamahaṇṇava (pt. iv), this verse is quoted in Acaradinakara by Vardhamana Sūri.
13 This verse occurs in Malayagiri Suri's com. (p. 60) on Pannavana and Municandra Suri's com. (p. 77) on Dharmabindu (ch. II).

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95 (iii) Some of the Śvetāmbaras of the present days state that the following 3 works written in Samskrta have been extracted from Puvvagaya :
(1) Namo’rhat, (2) Namo'stu Vardhamānāya and (3) Viśālalocana.
While trying to verify this statement I find that in Hiraprasna also called Praśnottrasamuccaya (prakāśa III, p. 28b) 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. 91-92 suggest that the Puvvas were composed in Prākrta, 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 muhurta', in case he has practised 'mahāpāna? dhyāna'. This is what is said in Parisistaparvan (IX, 62)3. Padmamandira Gani, however, in his com. (p. 183b)4 on Dharmaghosa Sūri's Rsimandalaprakarana (v. 181) observes that in virtue of this dhyāna having been practised, a Caturdaśapūrvadhara can in an antarmuhurtas 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. 57). In all they come to 225. Nowhere I have come across the names of all these Vatthus. Only the names of the first five vathus of the 2nd Puvva are mentioned as Puvvanta, Avaranta, Dhuva,
1 2
4 5
This is the 30th part of a day, and practically it equals 48 minutes. This is alluded to in the following verse of Sirivālakahā : "महपाणज्झायदुवालसंगसुत्तत्थतदुभयरहस्सो । सज्झायतप्परप्पा एसप्पा चेव उवज्झाओ ॥ १३३० ॥" "H81410t a pouat are affem i tradycritor quent generazi geda: 11€? 11" "qut af HEIGU Tailor Jura fonet T its 10 mi amta: 11 800 11" This means a period which ranges from 9 samayas to a muhurta less by one samaya, as can be seen from the following verse of Lokaprakāśa (III):
“समयेभ्यो नवभ्य: स्यात् प्रभृत्यन्तर्मुहर्तकम् । समयोनमूहर्तान्तमसङ्ख्यातविधं यतः ॥ ३४ ॥ "HIGH 378(s)kta are gà 37 pret for TH TH T H rouarell बारस इक्कारसमे बारसमे तेरसेव वत्थूणि । तीस पुण तेरसमे चोद्दसमे पण्णवीसाओ ।।"
From this it follows that the 10th Puvva is here named as Anuppavāya instead of Vijjāņuppavāya.
6

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THE CANONICAL LITERATURE OF THE JAINAS Adhuva and cavanaladdhi in the Laghucunni on Bandhasayaga, only the fifth as Khanaladdhi in Hemacandra's com. on Bandhasayaga, the name of the 3rd Vatthu of the 9th Puvva as Sāmāyārī in Drona Sūri's com. (p. 1b) on Ohanijutti and that of a Vatthu of the 10th as Neuniya in Visesão (v. 2390).
The Pāhudas In the Cunni on Bandhasayaga of Sivasarman Sūri and in the com. by Maladhārin Hemacandra Sūri on this Bandhasayaga 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 Süri in his com. (p. 19) on Kammavivāga (v. 7) explains them as under:
"प्राभृतान्तर्वर्ती अधिकारविशेषः प्राभृतप्राभृतम् १३ । तवयादिसमुदायस्तु प्राभृतप्राभृतसमास: १४ । वस्त्वन्तर्वर्ती अधिकारविशेष: प्राभृतम् १५ । तवयादिसंयोगस्तु प्राभृतसमास: १६ । पूर्वान्तर्वर्ती 34ferrfagtatae 861 GESICHEREI TAHTA: 861"
Siddhasena Gani's com. (p. 94) on Tattvārtha (I, 20) also throws light on this topic. There it is said : "htafa gertains 4:, 4TH: m etai, प्राभृतात् प्राभृतप्राभृतमल्पतरं, ततोऽध्ययनं ग्रन्थतोऽल्पतरं, तत उद्देशकोऽल्पतर इति ।”
From this it follows that Vatthu (Sk. Vastu) is a section of a Puvva, and Pāhuda (Sk. Prābhrta) is a sub-section of this section. This Pāhuda has sections each known as Pāhudapāhuda. Vatthu is bigger than Pahuda and Pāhuda is bigger than Pāhudapāhuda.
The Digambaras believe that Kundakunda Ācārya has composed 84 Pāhudas 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 Pāhudas2 is given; but we
1
2
It may be noted that this Pāhuậa has nothing to do with the 20 pāhudas of Suriyapannatti and 21 pähudas of Joisakarandaga. There seems to be no such work which mentions either the number or the names of the Pāhudas of each Vatthu. From p. 94, fn. 1, we learn that the 3rd Vatthu of the 9th Puvva has at least 20 Pāhudas, and that the name of this 20th is Ayāra. From p. 93, fn. 11, we learn that the 8th Puvva has at least 17 Pāhudas, and from p. 97, fn. 2, we see that the 5th Vatthu of the 2nd Fuvva has 20 Pāhudas, and its 4th Pāhuda is named as Kammapayadi.

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THE EXTINCT ĀGAMAS OF THE JAINAS 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) Thavapariņņāpāņuda, (7) Dukkhamāpāhuda, (8) Nādayavihipähuda, (9) Nimittapāhuda, (10) Païtthāpāhuda, (11) Vijjāpāhuda, (12) Viņņāņapāhuda, (13) Saddapāhuda, (14) Niruttapāhuda (15) Sarapāhuda, (16) Siddhapāhuda, (17) Asamādhithana, (18) Sabaladosa, (19) Ās (20) Ganisampadā, (21) Cittasamādhithāna, (22) Uvāsagapadima, (23) Bhikhupadimā, (24) Pajjosavaņākappa, (25) Mohanijjathāņa and (26) Āyatithāna, (27) Pejjadosapāhuda.
Of these, Ayārapāhuda (Acāraprābhsta) is mentioned by Bhadrabāhusvāmin whereas Kappapāhuda (Kalpaprābhṛta) and Vijjāpāhuda (Vidyāprābhrta) by Jinaprabha Sūri in his Vividhatīrthakalpa on pp. 5 and 6 respectively. Kammapayadipāhuda (Karmaprakstiprābhrta) is similarly mentioned by Malayagiri Sūri in his com. (p. 219)2 on Kammapayadi (v. 474). Thavaparinnāpāhuda (Stavaparijñāprābhrta) by Haribhadra Sūri in his com. (p. 164b) on Pañcavatthuga (v. 1110) as prābhrta and verses of this Pāhuda are given by him as v. 1111-1312, and Jonipähuda (Yoniprābhra) by Ksemakīrti Suri in his com. (p. 401) on Kappa (I). Jinadāsa Gani, too, has mentioned Jonipāhuda in his Visehacunni on Nistha where Nimittapāhuda (Nimittaprābhrta) is referred to. Bhadreśvara Sūri in his Kahāvalí has mentioned Jonipāhuda and Nimittapāhuda as well as Vijjāpāhuda and Siddhapāhuda (Siddhaprābhrta) while narrating the life of Padalipta in the section known as "Palittacarita". Saddapāhuda (Sabdaprābhrta) is noted by Siddhasena Gani in his com. (p. 50) on Tattvārtha (I, 5) and Niruttapāhuda (Niruktaprābhsta) in his com. (p. 181) on Tattvārtha (II, 27). The pertinent lines are :
“प्राभृतज्ञ इति, शब्दप्राभृतं तच्च पूर्वेऽस्ति यत इदं व्याकरणमायातं, तत: शब्दप्राभृतं यो जानाति स प्राभृतज्ञो गुरुरेवं ब्रवीति द्रव्यमिति ।"
"पुरणाद् गलनाच्च पुद्गला निरुक्तप्राभृतानुसारेण उपचयापचयभाज:"
1 This is mentioned in the introduction (p. 6) to Nirvāņakalikā. 2 . “तत्र च द्वितीयेऽग्रायणीयामिधानेऽनेकवस्तुसमन्विते पूर्वे पञ्चमं वस्तु विंशतिप्राभृतपरिमाणम् । तत्र कर्मप्रकृत्याख्यं
चतुर्थं प्राभृतं चतुर्विंशत्यनुयोगद्वारमयम् । तस्मादिदं प्रकरणं नीतं आकृष्टमित्यर्थः ।"

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Sarapāhuda (Svaraprābhrta) is mentioned by Abhayadeva Sūri in his com. (p. 395b) on Thana (VII, s. 553). Similarly Nadayavihipähuda (Nātyavidhiprābhrta) is referred to by Malayagiri Sūri in his com. (p. 52b) on Rāyapaseņaijja (s. 23). Dukkhamāpāhuda (Duḥsamāprābhrta) is mentioned by Devendra Suri in his yantra viz. Dvisahasrayugapradhānasvarūpa where he attributes this work to Bhadrabāhusvāmin. See DCGCM (No. 828 of 1895-1902). Païtthāpāhuda (Pratisthāprābhrta) is alluded to by Ratnasekhara Sūri in his com. on Sraddhavidhi. See (p. 95). Pahudas 19-26 are mentioned in the cunni (p. 3b) on Dasā as the sources from which Bhardrabāhusvāmin extracted the ten ajjhayanas of Dasā of these very names. The pertinent lines are as under:
“सव्वाण वि दसाण अत्थो भगवया भासितो सुत्तं गणधरेहिं कतं । डहरीतो नु इमातो निजूढा दिट्ठिवायातो नवमातो पुव्वातो असमाधिठाण पाहुयातो 'असमाधिठाणं' एवं सेसाओ वि सरिसनामेहिं पाहुडेहिं निजूढाओ । केण ? (थेरेहिं) भद्दबाहुहिं नित्यमात्मनि गुरुसु च बहुवचनं तेहिं थेरिहिं ।"
Pejjadosapāhuda (Preyodvesaprābhrta) is looked upon as the basis of Gunadhara's Kasāyapāhuda. While commenting on Tattvārtha (II, 14) on p. 119 Haribhadra Suri has quoted the following two verses from some pāhsuņa for while doing so he has said : "FAT JE 9 Te:''
"परिगप्पिद संपुड तत्तिगा य तह तत्तिग त्ति चउभेआ। धम्मा भावाण जए विण्णे आ बुद्धिमंते हिं ॥ पावे यरेहिं सुहसाहणाइं जगमुत्तिभायणं चेव ।
HUETE 34 TET TAT I JEHO !!” 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.
Āyārapāhuda, Kappapāhuda and Kammapayadipāhuda-I have not come across a description pertaining to any one of these Pahudas except that as stated in Vividhatirthakalpa (p. 5) Bhadrabāhusvāmin extracted Satruñjayakalpa from Kalpaprābhrta, and Vajrasvāmin and Padalipta Sūri abridged it. In Brhatkalpasūtra commentary on page 418 it is stated that on attaining the knowledge of tāyāra' vatthu one attains kālajñāna.

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99
Jonipahuḍa-In the com. (pp. 401 and 753) on Kappa it is said that this is a section of Puvva. Visehacunni of Nisiha throws greater light on it. There it is said that animate objects from ekendriyas to pañcendriyas can be generated by one who knows this Jonipahuḍa, and Siddhasena Sūri had accordingly generated horses. The pertinent lines are: "He ओरालिए एगिंदियादि पंचविधं तं जोणिपाहुडातिणा, जहा सिद्धसेनायरिएण अस्सा पकता ।” Jainayuga (I, 3, p. 90)
In the Visehacunņi of Nisiha (XVIII, 469) we have:
“णि सीहमादियस्स च्छेदसुत्तस्स जो अत्थो आगतो सुत्तं वा मोक्कलामि वा पच्छित्तविहाणाणि मंताणि वा जोणिपाहुडं वा गाहंतो अण्णत्थ गाहेति.”
Simhasūri says in his com. on Dvādaśāra-nayacakra : In Yoniprābhṛta are mentioned two types of nucli namely animate and inanimate. By combining substances of the animate nucleus men, serpents etc. are produced whereas by combining substances of the inanimate nucleus gold, silver, pearls and corals generated.2
In Silanka Suri's com. of Suyagaḍa (VIII) and its Nijjutti (v. 93) we have :
“योनिप्राभृतकान्नानाविधं द्रव्यवीर्यं द्रष्टव्यमिति.”
Abhayadeva Suri in his com. on Pañcāsaga (1, 2) has said: “Aft ज्योतिषप्राभृतप्रभृतिकम्.” Anandasāgara Suri has mentioned Yoniprābhrta in brackets after the Jyotiṣaprabhṛta. Jonipāhuḍa is referred to in Dhavalā. In Hemacandra's com. (p. 750)3 on Visesā (v. 1775) it is said: “योनिविधाने च योनिप्राभृते विसदृशानेकद्रव्यसंयोगयोनयः सर्पसिंहादिप्राणिनो मणयो मादयश्च पदार्था नानारूपाः समुपलभ्यन्ते ।”
In Prabhavakacaritra (Padaliptaprabandha, v. 115-127) we come across a narrative where it is said that Rudradeva Sūri was teaching Yoniprabhṛta to his pupil 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 Acarya, later on, came to know about this and dissuaded the
1 This act of generation is known as nirvartanādhikāra.
2
3
Vide Jambuvijay's article "Nayacakra" published in Jaina Siddhanta, Nov. '48. Here this Suri has said: "fa". Is this Jonivihāna same as Jonipähuda ?

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THE CANONICAL LITERATURE OF THE JAINAS 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
e lines are given by me in DCGCM (Vol. XVII, pt. I, pp. 383384). 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 G CM (Vol. XVII, pt. III). In the introduction (p. 6) to Nirvanakalikā it is said : "Dharasena composed the Yoni-prābhrta about 135 A. D.”1
Dukkhamāpāhuda and Nadayavihipāhuda-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 yogacūrņa vidyā and nimittaprayoga.
Nimitta is defined in Visesā° (v. 2163) as under : “लक्खिज्जई सुभासुभमणेण तो लक्खणं निमित्तं ति । भोमाइ तदट्ठविहं तिकालविसयं जिणाभिहियं ॥"
That nimittajñāna is looked upon as valid can be seen from the following verse occurring in Sūyagada (I, 12, 9):
“संवच्छरं सुविणं लक्खणं च निमित्तदेहं च उप्पाइयं च । अढंगमेयं बहवे अहित्ता लोगंसि जाणंति 3707174 II"
1
Several articles on Jonipähuda are published in "Anekānta" (Vol. II). This pahuda was not accessible to Harisena when he composed Jagatsundariyogamālādhikāra (ms. No. 266a/ A. 1882-83 deposited at B. O. R. I.) on the basis of several medicinal treatises.

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101 Nimitta may be either eight-fold or six-fold. The former is referred to in the following gāthā:
“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 Slanka Suri's com. (p. 218b) on Suyagada we come across the following passage :
"अत्र चाङ्गवर्जितानां निमित्तशास्त्राणामनुष्टभेन छन्दसा अर्धत्रयोदश शतानि सूत्रं तावन्त्येव सहस्राणि वृत्ति: तावत्प्रमाणलक्षा परिभाषेति।"
This means that the text of nimittaśāstras, Angas apart, comes to 1250 blokas, 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 Prašnavyākarana on which the late Mr. C. D. Dalal has noted 3 commentaries viz. Cūļāmaņi, Jyoti and anonymous. He has suggested that Jayaprābhrta is another name of Praśnavyākarana, but Muni Kalyānavijaya expresses his doubt about it. Vide Jainayuga (I, 3, p. 93).
Pāhudas 10 to 14_We have practically no details available about these Pāhudas except what I have practically already noted. About Saddapāhuda I may add that Hemacandra Suri while commenting upon a grammatical portion (p. 150b) occurring in Aņuögaddāra (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 Śatruñjaya are noted in Vidyāprābhrta.
In the svopajña vịtti (p. 56b) of Saddhavihi (Śrāddhavidhi) we have: "प्रतिष्ठाप्राभृतात् श्रीपादलिप्तोद्धृतप्रतिष्ठापद्धातौ च यथाभणितम्"
From this it follows that Pādalipta's Pratisthāpaddhati is based upon Pratisthāprābhrta.
Siddhapāhuda—This is defined in Kahāvalī as below : "जत्थ पायलेबंजणगुडिवाईहिं सिद्धा स(: ? प)रूविजंति तं सिद्धपाहुडं"

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It appears that Aryasamita Sthavira could stop the flow of a river by yogacurṇa on account of his knowledge of Siddhapāhuḍa. That Pādalipta Sūri and Nagarjuna Suri could fly by applying some thing on the sole of a foot, is probably due to their knowledge of this work. It may be added that probably it was the knowledge of this Pahuḍa 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 Siddhapāhuḍa. It is extracted from Aggāniya ( vide p. 93 ), but it should not be on that account confounded with the one in question.
The names of 24 anuyogadvāras of Kammapayaḍi are given in Laghu Cunni (p. 2a) on Bandhasayaga in the following verses :
" कइ १ वेदणा २ य फासे ३ कम्मं ४ पगडी य ५ बंधण ६ निबंधे ७ । पक्कम ८ उवकम्मु ९ दए १० मोक्खे ११ पुण संकमे १२ लेस्सा १३ ॥ १ ॥ लेसाकम्मे १४ लेसापरिणामे १५ तह य सायमस्साते १६ । दीहस्से १७ भक्धारणी य १८ तह पोग्गला १९ अत्ता १९ ( ? ) ||२|| हित्तमणिहत्तं य २० णिक्काइयमणिक्काइयं २१ कम्मठिति २२ । पच्छिमखन्धे २३ अप्पाबहुगं य २४ सव्वत्थओ ||३||
The sanskrit names are
(१) कृति, (२) वेदना, (३) स्पर्श, (४) कर्मन्, (५) प्रकृति, (६) बंधन, (७) निबंध, (८) प्रक्रम, (९) उपक्रम, (१०) उदय, (११) मोक्ष, (१२) संक्रम, (१३) लेश्या, (१४) लेश्याकर्मन्, (१५) लेश्यापरिणाम, (१६) सातासात, (१७) दीर्घ ह्रस्व, (१८) भवधारणी, (१९) पुद्गल, (२०) निधतानिधत, (२१) निकाचितानिकाचित, (२२) कर्मस्थिति, (२३) पश्चिमस्कंध and (२४) अल्पबहुत्व.
-
Anuoga—Etymology of this word is already given on p. 10. Furthermore its main divisions1 and their contents are also noted on pp. 10-11. So there remains very little to be said here.
Extracts from the Anuoga-Some of the biographical sketches of the great men may have been extracted from Paḍhamāṇuoga.2
1
In the com. (p. 93) on Siddhāntāgamastava Anuoga is styled as Pūrvānuyoga, and it is there described as having two sections viz. Prathamānuyoga and Kālānuyoga.
2
It may appear that Padhamāṇuoga was not only extant but even available to Jinadāsa Gani as can be inferred from the following words occurring in his Avassayacunni ( pt. I, p. 160 ) :
" एतं सव्वं गाहाहिं जहा पढमाणुयोगे तहेव इहंपि वन्निज्जति वित्थरतो । ”

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103
Vasudevahindil is probably so; if not, it is at least based upon it as can be seen from the following lines occurring in it:
"तत्थ ताव सुहम्मसामिणा जंबुनामस्स पढमाणुओगे तित्थयर-चक्कवट्टि-दसारवंसपरूवणागयं वसुदेवचरियं कहियं ति तस्सेव पभवो कहेयव्वो, तप्पभवस्स य पभवस्स त्ति ॥"
Bambhadattacariya2 is said to be extracted from Ditthivāya and hence perhaps from Padhamāņuoga.
Cūliyā—These Cūliyās are also known as Culla-vatthus. Only the first four Puvvas have Cūliyās. Therein the 1st Puvva has 4 Cūliyās, the 2nd 12, the 3rd 8, and the 4th 10. In all we have 34 Cūliyās. They are studied last."
This finishes the exposition about the contents of Parikamma etc. So, as stated on p. 80 I shall now deal with the order in which the five sections of Ditthivāya? became mostlys extinct. Up till now none seems
Moreover, the following lines thereof seem to substantiate this statement: (i) "grict Perriakrifsat famiftyod a ART ATT Fer -Ibid., pt. I, p. 214 (ii) “ T carg, Hafot et ferriskuifset" -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 Samvat 598 (Sarvat 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 Anuöga rather than to say that he had this part of the Agama directly accessible to him. This is referred to in Avassa yacunni (pt. II, p. 324).
This episode is given by Haribhadra Sūri in his com. on Uvaësapaya (v. 357). 3 "Tai gal 36 Ha Tarfor
3415710 73VR #HU af734 11" -Nandi (s. 57) 4-5 MT67377 gula goale 7308, marry uforanda Hogart sfare ufowita a I.... care for
318 1" - Nandīcunni (p. 61) 6 The details about Ditthivāya available in the Svetāmbara and Digambara texts have
been compared by H.L. Jain in his Hindi introduction (pp. 51-68) to Dhavala (Vol II). As stated in Samavāya (s. 46) Ditthivāya has 46 Māuyäpayas. Each of the 14 varieties of Parikamma has only one Māuyāpaya (vide p. 83). So it follows that some other section or sections of Ditthivāya must have Māuyāpayas. Abhayadeva Sūri in his com. (p. 69b) on Samavāya (s. 46) makes a tentative suggestion in
This is pisode is given
a Teaterfor
_Nandi (s. 57
"Persaction, as under : Samavāya (s. 463mhave Māuyāpayas.
“दिठिवायस्स' ति द्वादशाङ्गस्य 'माउयापय' त्ति सकलवाङ्मयस्य अकारादिमातृकापदानीव दृष्टिवादार्थप्रसवनिबन्धनत्वेन मातृकापदानि उत्पादविगमध्रौव्यलक्षणानि, तानि च सिद्धश्रेणि-मनुष्यश्रेण्यादिना विषयभेदेन कथमपि भिद्यमानानि षट्चत्वारिंशद् भवन्तीति सम्माव्यन्ते ।" "offerit qaror"-Malayagiri Sūri's com. (p. 238b) on Nandi (s. 57).
8

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THE CANONICAL LITERATURE OF THE JAINAS
to have tackled this problem. I am probably the first to have done so in 1939 in Tattvarasikacandrikā (pt. I, pp. 52-55) in Gujarātī. I do not know if any one has even criticized my views by this time. Consequently once more I express them1 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 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 Aryarakṣita Suri'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 Sthulabhadra 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 Samskṛta 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
1 These are rather somewhat revised ones.
2
For a tentative treatment of this topic see Jaina System of Education (pp. 235-287). 3 This assumption is based upon the fact that in all the references about the 5 sections of Ditthivaya I know of, Parikamma is invariably assigned the 1st place and Sutta the second.
See p. 78, fn. 4.
4

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105
of the Parikamma and the Sutta.1 The study of Anuoga may have been partly preceded and partly followed by that of the corresponding Puvva, in case it dealt with upakrama etc., as suggested on pp. 9-10. 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 Anuoga which may have been taken up in instalments corresponding to each Puvva or which may have been altogether reserved after that of the Puvva in 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 end. If so, it may be said that the loss of the last 4 Purvas was followed by the cessation of the study of the corresponding Anuoga or as an extreme case by that of the Aṇuoga 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 Culiyas 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 Nandicunni (p. 61) makes us believe that they had something to do with other sections, too.2 Further their study seems to have been preceded by that of the 1st four sections in case we endorse the opinion3 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 Culiyas got forgotten or became extinct by the time Sthulabhadra died.
1 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 Mātikas of the Bauddhas, and it may be looked upon as forming a background for the study of the Puvvas.
2-3 'चूल' त्ति सिहरं दिट्ठिवाते तं परिकम्म सुत्त पुव्व-पुव्वाणुओगे य भणितं,.. चूलवत्थू भणितातो चेव सव्बुवरि ठवित्ता fifa ." The earlier portion of this seems to be erroneous; for, Malayagiri Sūri in his com. (p. 246) quotes it as under:
" दिट्ठिवाए जं परिकम्म सुत्त पुव्वा ऽणुयोगे न भणियं तं चूलासु भणियं. "
44

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106
THE CANONICAL LITERATURE OF THE JAINAS 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.
I Khuddiyā-Vimanapavibhatti-- This is an ajjhayana dealing with the vimānas which may or may not have entered avalikā. It is the 1st ajjhayaņa of Sankhevitadasā (vide p. 59, fn. 2). From Samavāya (s. 37, 38 and 40) we learn that this ajjhayana had at least 3 vaggas, the 1st having 37 uddesaņakālas, the 2nd 38 and the 3rd 40 respectively. This ajjhayana used to be prescribed as one of
the text-books to a Sadhu whose diksāparyāya was of 11 years. II Mahalliyā-Vimānapavibhatti-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. 59, fn. 2). From Samavāya (s. 41-45) it can be seen that this work had at least 5 vaggas, the uddesanakālas 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. III Arunovavāya? This is an ajjhayana dealing with the samaya (code)
and upapāta of Aruna, a god. As stated in Nandicunni (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.2 This work is the 6th ajjhayana of Sankhevitadasā, and it is sātisaya (vide p. 87, fn. 4). It was one of the text-books for a Sadhu of 12 years' standing, the other textbooks being Garulovaväya, Dharanovavāya, Vesamanovavāya and
Velandharovavāya. V-IX Varunoνανάγα, Garuloνανάγα, Dharanoνανάγα, Vesamanoναναγα,
Velandharovavāya and Devindovavāya.-All these except the 3rd and
1 2
This is mentioned in Avassayacunni (pt. 1, p. 35). In this connection, Abhayadeva Suri in his com. (p. 513b) on Thāna (s. 756) observes :- "gara a asfazla ya wafa" According to Haribhadra Sūri's com. (p. 962) on his own work Pañcavatthuga (v. 585) this was one of the text-books for a Sadhu of 12 years' standing.
3
text-books" foroa' sådhu' of n2 years standing thus

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107 the last, are also the ajjhayanas of Sankhevitadasā. They have
ina, Garula, Dharana, Vaiśramana, Velandhara and Devendra (Sakra) respectively as the main characters as is the case with Aruņovavāya having Aruna. So it appears that some of the passages of Aruņovavāya may be occurring mutatis mutandis in these ajjhayaņas. Moreover, as stated in the Bhāsa (p. 109a) on Vavahāra (X) Varuna discharges a scented shower and Aruna and
Garula give gold, when they are so to say invoked. X-XI Utthanasuya and Samutthānasuya-As stated in Nandicunni (p. 49),
when an enraged Sādhu recites Utthāņasuya 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 Damasāra Muni in Atmaprabodha2 composed by Jinalābha Sūri in Samvat 1833. There he is represented as a contemporary of Lord Mahāvīra.
Both of these works are sātisaya. So says Kotyācārya in his com. (p. 201) on Visesão (v. 555). Maladhärin Hemacandra Sūri, too, says the same thing on p. 299. It may be noted that both these commentators have given Samutthāna as the Saṁskṛta equivalent of Samutthāna; but Jinadāsa Gani differs from them ; for, he says in Nandīcunni (p. 49) : "Lature fa and arretarat समुट्ठाणसुय त्ति भणितं"
Samutthāņasuya was a text-book for a Sadhu of 13 years' standing,
as was the case with Utthānapariyāvaniya. XII Nāgapariyāvaniya--This is an ajjhayana wherein the Nagakumāras
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. XIII Asīvisabhāvanā-It is a work which more or less deals with venoms.
As stated by Yasodeva Sūri in his com. (p. 699) on Pakkhiyasutta
1
"masut are 37 UT TMT o arupi ! 3TIQUE Ja Fifche fate option for II 88011" See pp. 137-138 of the edition published by Hiralal Hansaraj in A. D. 1909.
2

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THE CANONICAL LITERATURE OF THE JAINAS
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 Kșetra; 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-kşetra (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 XIV Ditthīvisabhāvanā—This work deals with those who have poison
in their drsti (eyes). This may remind one of the drstivisasarpas
like Candakauśika who was enlightened by Lord Mahāvīra. XV Cāraṇabhāvaņā- This work deals with Vidyācāraṇas and
Janghācāranas. They are saints who can fly owing to the labdhi? (miraculous power) acquired by them by practising austerities or
by studying this work.3 XVI Mahāsumiņabhāvaņā—This work deals with great dreams. 1 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 Pakkhiya sutta, the actual wording being "37
चाशीविषभावनादिग्रन्थपञ्चकस्वरूपं नामानुसारतो दर्शितं, विशेषसम्प्रदायश्च न दृष्ट इति". 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. 47) on Avassaya, Pavayanasaruddhāra (v. 595-601), the svopajña com. (p. 14) on Yogaśāstra (I, 9) and the English transalation of Trisasti (vol. I, pp. 75 and 79). "TE EROTIQUi fa sferag 3 testavi I ETRUIMT af 34wd (1) 884 || Bhása on Vavahāra In all there are 72 dreams. Of them 30 are great as stated in Pajjosaņākappa (s.73). But the Bhāsa (p. 1096) on Vavahāra (X) says as under:
"इच्छंती सुसुमिणा बायाला चेव हुँति महासुमिणा। बायत्तरि सव्वसुमिणा वन्निजते फलं ते सिं ।। ११४ ।।
3
4

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109 XVII Teyaganisagga—This work has for its subject-matter a discharge of a
fiery substance. The acquisition of tejoleśyā? and perhaps that of
śītaleśyā may have been treated in this work. XVIII Kappiyakappiya-This is a work which deals with the two topics viz.
pa (what should be practised of is acceptable) and akalpa, its
opposite. XIX Culla-Kappasuya-This work explains what is kalpa. Its title suggests
that it is a smaller treatise as compared with Mahākappasuya. XX 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
lly to think that this work is the same as Kappa (Brhatkalpasūtra); for, it is mentioned over and above Kappa in Visesão (v. 2295)3
As stated in the Bhāsa (p. 1086) on Vavahāra (X), Vaggacūliyā is a cūliyā of Mahākappasuya4 The pertinent verse is as under:
"अंगाणमंगचूली महाकप्पसुयस्स वग्गचूलीओ।
Paalearen gou gourenta gutyont il fou li?? XXI Mahāpannavaņā—This work treats of the topics of Pannavaņā to a
greater extent than what is done in Pannavanā. Along with this it
makes up the two Uvangas of Samavāya.? 1 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. 110o) on Vavahāra :
"तेयस्स निसरणं खलु आसीविसत्तं तहेव दिट्ठिविसं ।
लद्धीतो समुप्पजे समहीएसुं तु एएसु ॥११७॥" 2 See Viāhapannatti (XV ; s. 543). 3 See p. 39.
Abhayadeva Súri in his com. (p. 513) on Thāņa (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, विवाहचूलिय त्ति व्याख्या
भगवती तस्याश्चूलिका व्याख्याचूलिका ।" 5 Malayagiri Sūri while commenting upon this says :. "अङ्गानामुपासकदशाप्रभृतीनां पञ्चानां चूलिका निरावलिका अङ्गचूलिका, महाकल्पश्रुतस्य चूलिका वर्गचूलिका,
ROUT : :- RES T OHT". p. 108b 6 From Abhidhānarājendra it appears that it is referred to in Paṇhāvāgarana and
Avassaya. 7 See p. 33, fm. 2.
in TRASTOT Chile commentar arrangert 34

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XXII Pamayappamāya-This ajjhayana deals with five types1 of pramäda and the cessation from them (i. e. apramāda).
XXIII Porisimandala-This work mentions the porisis pertaining to the different mandalas.
XXIV Mandalapavesa-This work throws light as to how the sun and the moon go from one mandala to another.
110
XXV Vijjacaraṇavinicchaya-This work deals with the nature and fructification of knowledge and character.
XXVI Jhāṇavibhatti-This work deals with the classifications of dhyana (meditation).
XXVII Ãyavisohi-This work points out repentence etc. as the ways of purifying a defiled soul.
XXVIII Viyarāgasuya-This work explains the nature of the passionate and the dispassionate.
XXIX Samlehaṇāsuya-This
is a work which deals with dravya-saṁlekhanā and bhāva-samlekhanā. The former consists in reducing the necessities of life, and the latter, in controlling passions.
XXX Vihārakappa-This work supplies a code governing the lives of the Sthavira-kalpins and the Jina-kalpins.
XXXI Caraṇavihi-This work has carana (conduct of a clergy) as its subject-matter. This carana includes the five great vows etc.
XXXII Nirayavisohi-As stated on p. 28 some look upon this work as ukkaliya suya. But no additional information can be had about it except that it is extinct.
XXXIII Maraṇavisohi-In Acaradinakara (pt. II, p. 303b) we have a list of works belonging to the kaliya suya and ukkaliya suya, and therein this work is noted as ukkaliya.
XXXIV Ayavibhatti-This work is noted as ukkäliya on p. 28. No further particulars are available except that it is extinct.
XXXV Uṭṭhāṇapariyāvaṇiya2-This was one of the text-books for a Sādhu
1 Cf. - "मज्जं विसय कसाया निद्दा विगहा य पञ्चमी भणिया । एए पंच पमाया जीवं पाइन्ति संसारे || " This verse is quoted by Yaśodeva Suri in his com. (p. 64) on Pakkhiyasutta. The word uṭṭhāṇapariyavaniya occurs in Viahapannatti (XV; s. 540); but there it is not used to denote this or any other work.
2

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THE EXTINCT ĀGAMAS OF THE JAINAS
111 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 Utthanapariyāvaniya. 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
Utthāņasuya may be identified with Utthāņapariyāvaniya. XXXVI Thimiņabhāvaņā—This was a 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).2 XXXVII Nirayavibhatti-This work is noted in Viyarasāra (v. 350) as lost.
According to Brhattipanikā (c. 1400 A.D.) it contained 200
verses. It has been lost since the last 650 years or so. XXXVIII Ganaharavalaya—This work is mentioned in Viyārasāra
(v. 351). It may have been dealing with apostles of Lord
Mahāvīra or heads of schools—the Sūris of later days. Ten Dasās-Their names are given in Thāņa (X. s. 755) in plural. I however mention them in singular and by dropping the word dasā' occurring at the and of each name :
3. ffan, . Jar, 3. 31drs, 8. 3toarcalişi, 4. 34TR, E. queramer, 6. 4, c. Sifilis, S. STE, 80. Hafaa.
I-II 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 लेच्छ ती १० इति ॥" Of these the 1st, the 4th, the 6th, the 7th and the 8th ajjhayanas agree in name with the 1st, the 4th, the 6th, the 8th and the 7th of
1 2
Hard 2493 STUTAT ET ESTUI facufacut APITUT Tha aferavirat II 888 11" This verse and verses 582-585 and 587 and 588 are quoted by Abhayadeva Sūri in his com. (p. 3016) on Thāņa (V, I; s. 399).

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112
THE CANONICAL LITERATURE OF THE JAINAS
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 same suyakkhandha by Abhayadeva Suri in his com. (pp. 507b, 508a and 508b) on Thāna. Thus it seems that none of the ajjhayanas of Kammavivāgadasā is lost. Same is the case with the 10 ajjhayanas of Uvāsagadasā. 2 For, their names as given in Thāna (s. 755) tally with those 3 given in Uvāsagadasā (p. 1).
III Antagaḍadasā has 10 ajjhayaṇas 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 किंकंमे ८ पलते ति य ९ ॥ फाले अंबड त १० एमेते दस आहिता ॥ "
Turning to the available Antagaḍadasă we do not find therein these 10 ajjhayanas but come across 8 vaggas, and that the 1st vagga has ten ajjhayaṇas as noted in its following verse:
" गोयम समुह सागर गंभीरे चेव होइ थिमिए य ।
अयले कंपिल्ले खलु अक्खोभ पसेणइ वही | 24
Thus the names herein entirely differ from those mentioned above.5 Abhayadeva Sūri however reconciles this incongruity by saying that
1
" मियापुत्ते य उज्झियए अभग्ग सगडे बहस्सइ नन्दी ।
2
उम्बर सोरियदत्ते य देवदत्ता य अञ्जु य ॥” " आणंदे १ कामदेवे २ अ गाहावति चूलणीपिता ३ । सुरादेवे ४ चुल्लसतते ५ गाहावति कुंडकोलिते ६ ॥
सद्दालपुत्ते ७ महासतते ८ नंदिणीपिया ९ सालतियापिता १० ।”
3
4
5
-
Vivāgasuya (I)
We have here the above verses almost ad verbatim.
This verse is quoted by Abhayadeva Suri in his com. (p. 509 ) on Thāna, but there instead of Vanhi we have Viņhū.

All of them except..
Kinkama which occurs as a name of the 2nd ajjhayana 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 Antagaḍadasă :
"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 दारुए अणाहिट्ठी ॥ " - p. 4

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THE EXTINCT ĀGAMAS OF THE JAINAS
113 this may be due to difference in vācanās. This view is strange; so, if it cannot be accepted the old Antagadadasā should be looked upon as lost.
_IV According to Thāna (s. 755), Anuttarovavaiyadasā has 10 ajjhayaņas as noted below:
"ईसिदासे य १ धण्णे त २ सुणक्खत्ते य ३ कातिते ४ [ति य] । सट्ठाणे ५ सालिभद्दे त ६ आणंदे ७ तेतली ८ ति त ॥ दसन्नभद्दे ९ अतिमुत्ते १० एमेते दस आहिया ॥"
On examining the avilable Anuttarovavāïyadasā we find that it has 3 vaggas having 10, 13 and 10 ajjhayanas respectively. Their names are given there as below:
"जालि मयालि उवयालि पुरिससेणे य वारिसेणे य ।
दीहदन्ते य लट्ठदन्ते य वेहल्ले वेहासे अभए इ य कुमारे ॥" -p. 48 "जालि मयालि उवयालि पुरिससेणे य वारिसेणे य । पजुन्न सम्ब अणिरुद्ध सच्चनेमी य दढनेमी य ॥" -p. 19 “पउमावई य गोरी गन्धारी लक्खणा सुसीमा य । जम्बवइ सच्चभामा रुप्पिणि 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 । मरुया सुमरुय महमरुय मरुदेवी य अट्ठमा ।। भद्दा य सुभद्दा य सुजाया सुमणा इ या। भूयदिन्ना य बोद्धव्वा सेणियभजाण 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.) 1 “वाचनान्तरापेक्षाणीमानीति सम्भावयामः, न च जन्मान्तरनामापेक्षयैतानि भविष्यन्तीति वाच्यं, जन्मान्तराणां
तत्रानभिधीयमानत्वादिति ।" . p. 5090 2 These are also the names of the 1st 5 ajjhayanas of the 4th vagga of
Antagada dasā.

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114
THE CANONICAL LITERATURE OF THE JAINAS "दीहसेणे महासेणे लट्ठदन्ते य गूढदन्ते य सुद्धदन्ते । हल्ले दुमे दुमसेणे महादुमसेणे य आहिए ॥ सीहे य सीहसेणे य महासीहसेणे य आहिए। पुण्णसेणे य बोद्धव्वे तेरसमे होइ अज्झयणे ॥" - p. 50 “धने व (? य) सुनक्खत्ते इसिदासे य आहिए । पेल्लए रामपुत्ते य चन्दिमा 'पुट्ठिमा इय ॥ पेढालपुत्ते अणगारे नवमे पोट्टिले इय ।
वेहल्ले दसमे वुत्ते इमेए दस आहिया ॥" -p. 51 (N. V. Vaidya's edn.) । From this it follows that at best only the names of the first 3 ajjhayaņas tally, and so Abhayadeva Sūri suggests that the names noted in Thāna are according to some other vacanā. If this suggestion cannot be accepted they must be supposed to be extinct.
V The 10 ajjhayaņas of Ayāradasā as noted in Thāņaagree with those of the available one, and hence they are so to say intact.
VI As regards the 10 ajjhayanas of Panhāvāgaranadasā mentioned in Thāna (s. 755)3 they seem to be lost in toto; for, the available Panhāvāgaraṇa has 5 ajjhayaņas dealing with asrava and 5 with sarvara, and the available Isibhāsiya has probably nothing to do with the 3rd ajjhayana noted here, in fn. 3.
VII As stated in Thāna (s. 755) Bandhadasā has 10 ajjhayanas as under :
"बंधे १ य मोक्खे २ य देवद्धि ३ दसारमंडलेवित ४ आयरियविप्पडिवत्ती ५ उवज्झायविप्पडिवत्ती ६ भावणा ७ विमुत्ती ८ सातो ९ कम्मे १० ।"
1 In Abhayadeva Suri's com. (p. 509b) on Thana, there is a variant “पोट्टिके". 2 “वीसं असमाहिट्ठाणा १ एगवीसं सबला २ तेत्तीसं आसायणातो ३ अट्ठविहा गणिसंपया ४ दस चित्तसमाहिट्ठाणा
५ एगारस उवासगपडिमातो ६ बारस भिक्खपडिमातो ७ पजोसवणाकप्पो ८ तीसं मोहणिजट्ठाणा ९
आजाइट्ठाणं १०।" 3 "उवमा १ संखा २ इसिभासियाई ३ आयरियभासिताई ४ महावीरभासिआई ५ खोमगपसिणाई ६
कोमलपसिणाई ७ अद्दागपसिणाई ८ अंगुट्टपसिणाई ९ बाहपसिणआई १०।" While explaining this Abhayadeva Suri notes on p. 512b : “ 'पसिणाई' ति प्रश्नविद्या यकाभिः क्षौमकादिषु देवतावतारः क्रियते इति, तत्र क्षौमकं वस्त्रं अद्दागो आदर्शः अङ्गुष्ठः-हस्तावयव: बाहवः-भुजा इति ।"

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THE EXTINCT ĀGAMAS OF THE JAINAS
115 If Bhāvanā and Vimutti noted here cannot be identified with the 3rd and the 4th Culas of Ayara, they, too, along with the remaining 8 ajjhayaņas should be considered as lost.
VIII Dogiddhidasā has 10 ajjhayaņas. They are mentioned in Thāņa (s. 755) as under :
“वाते १ विवाते २ उववाते ३ सुक्खित्ते कसिणे ४ बायालीसं सुमिणे ५ तीसं महासुमिणा ६ बावत्तरिं सुव्वसुमिणा 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 Mahāsumiņabhāvanā.
__IX As regards Dihadasā, we learn from Thāna (s. 775) 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 (? ७) मंदरे ति त ९ (? ८)
थेरे संभूतविजते ८ (? ९) थेरे पम्ह ९ (? १०) ऊसासनीसासे ।" In Pupphiyā (p. 21b) we come across the following verse which mentions its 10 ajjhayanas :
"चंदे १ सूरे २ सुक्के ३ बहुपुत्तिय ४ पुनमाणिभद्दे ५-६ य ।
दत्ते ७ सिवे ८ बले या ९ अणाढिये १० चेव बोद्धव्वे ॥" From this it may be inferred that the ajjhayanas 1, 2, 3 and 7 of Dīhadasā are perhaps the same as the first 4 ajjhayaņas of Pupphiyā. As regards the 4th it may be equated with the 1st of Pupphacülā.2 Thus the rest seem to be lost.
X So far as Sankhevitadasā is concerned its 10 ajjhayanas as stated in Thana (s. 755) are those noted on p. 59, fn. 2. Out of them only Angacūliyā, Vaggacūliyā 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 Nirvanakalika. It is as under :
1 2
This appears to be a misreading. If so, it should be "सूरे त". As stated herein it has 10 ajjhayanas noted in the following verse: "सिरि १ हिरि २ धिति ३ कित्ति(ती)ओ ४ बुद्धि(द्धी) ५ लच्छी ६ य होइ बोद्धव्वा । इलादेवी ७ सुरादेवी ८ रसदेवी ९ गन्धदेवी १० य ॥"

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THE CANONICAL LITERATURE OF THE JAINAS
"The most important feature of the work is that it contains nearly 70 verses (gāthās2), some of which are actually quoted as from "Agamas" and others are also probably from "Agamas"4 although not expressly stated so to be. These verses cannot be identified in any of the available "Agamas".
116
If this statement is correct it follows that either the avilable Agamas are wanting in these gathās or that the corresponding Agamas are now lost.
Loss of Nijjuttis-As regards the exegetical literature of the canonical texts, it may be noted that we have lost several Nijjuttis etc. For instance Govinda Vacaka's Nijjuttis is not available now, and so are Bhadrabahusvamin's Nijjuttis on Sûriyapanṇatti and Isibhāsiya. Even some of the Nijjuttis on Pañcamangalasuyakkhandha 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 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.
1
Nirvāṇakalikā.
2-5 No diacritical signs are here used. We have introduced them.
6 That there was a fairly large number of Nijjuttis is borne out by the following line occurring in the Pakkhiya sutta (p. 66b):
" अंगबाहिरे कालिए भगवंते ससुत्ते सअत्थे सग्गंथे सन्निज्जुत्तीए ससंगहणीए "
Cf. the following lines of Gopatha Brahmana (Purva 2-10) :
" एवमिमे सर्वे वेदा निर्मिताः सकल्पाः सरहस्या: सब्राह्मणाः सोपनिषत्का: सेतिहासाः सान्वाख्यानाः सपुराणाः सस्वराः ससंस्काराः सनिरुक्ताः सानुशासनाः सानुमार्जनाः सवाकोवाक्या: "
7
He is mentioned as vacaka in the bhasa (v. 82) of Dasaveyaliya and the com.(p. 565) on Uttarajjhayaṇa. He is referred to as 'acārya' in the com. (pp. 474 & 504) on Thana and the com. (p. 713) on Avassaya.
8
9
This is mentioned in Visehacunni on Nisiha (XI), Dasaveyaliyanijjutti (v. 82), Avassayacunni (pt. I, p. 31) and Kappacunni and its com. as well as in the commertaries on Aavssaya, Uttarajjhayaṇa and Anuögadāra on pp. 713, 646 & 115 respectively. In the former we come across the following lines :
" गोविन्दो नाम भिक्खू जे तो अट्ठारस वारा पुच्छा तेण एगिन्दियजीवसाहणं गोविन्दणिज्जुत्ती कया। एस णाणतेणो । "
See p. 85, fn. 2.

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THE EXTINCT AGAMAS OF THE JAINAS
In the end before I conclude this chapter, I may tentatively suggest why these are lost. As already noted, certain ajjhayanas are satisaya,1 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 Agamas whose number will go on increasing so much so that only four2 of them will exist up to the end of the present tirtha,3 and thereafter they, too, will perish, and thus there will remain no Agamas whatsoever till a new epoch will dawn with the flourishing of Tirthankaras in India when the dvādaśāngis etc. will be again composed. So says the Jaina tradition.
1 For instance Mahāparinṇā (p. 82), Arunovavāya (p. 106), Uṭṭhānasuya (p. 107) and Samuṭṭhānasuya (p. 107) are some of them.
Of them Dasaveyaliya will be avilable only in meaning.
" वासाण सहस्सेण य एकवीसाए इहं 'भरह' वासे । दसवेयालियअत्थो दुप्पसहजइंमि नासिहीति ॥ ५० ॥" " इगवीससहस्साहं वासाणं वीरमोक्खगमणाओ । अव्वोच्छिन्नं होही आवस्सगं जाव तित्थं तु ॥ ५२ ॥ इगवीससहस्साइं वासाणं वीरमोक्खगमणाओ । अणुओगदार-नंदी अव्वोच्छिन्नाउ जा तित्थं ॥ ५३ ॥ -Titthogālī as suggested in Vividhapraśnottara (p. 188).
2
3
117

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CHAPTER V 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 Kşamāśramaņa. 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 Āgamas; for, their printed editions seem to be fairly reliable.
ĀYĀRA Āyāra the first Anga is divided into two suyakkhandhas, the 1st having at present 8 ajjhayanas2 (formerly 9) and the 2nd 16.3 Most of these ajjhayanas are sub-divided into tuddesass, each of which consists of suttas. 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. "To HTC 467 317, a HCGT, quaH 375puuti, Tereits seHUGIAT" - Nandi
(s. 46) 4 Here this word is used to denote a 'subsection' but in Kavidappana this is used
for section. In Nitivākyāmrta of Somadeva Sūri it is divided into 32 sections,
each known as 'Samuddeśa'. 5 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 ajjhayaņas 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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It appears that formerly there was only the 1st suyakkhandha comprising the following 9 ajjhayaņas :
(1) Satthapariņņā, (2) Logavijaya, (3) Siosanijja, (4) Sammatta, (5) Logasāra, (6) Dhuya, (7) Mahāpariņņā, (8) Vimokkha, and (9) Uvahāņasuya.
By the time Bhadrabāhusvāmin wrote a Nijjutti on Ayara there were Āyāraggas added to this 1st section.2 Ayāragga means a Cūlikā. So says Sīlānka Sūri in his com. (p. 6b) on Ayāra. From Ayaranijjutti (v. 11)3 we learn that Ayāra, the 1st Anga, herein styled as Veda, has 9 ajjhayanas each known as Bambhacera.4 It consists of 18000 payas (Sk. padas), has 5 Cūlās and is vast and vasters on account of the extent of the padas. Nowhere in the Ayāranijjutti, 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) Ayarapakappa. Further we learn that the 1st Cūlā consists of 7 ajjhayaņas, and so is the case with the 2nd Cūlā. Each of the rest has however only one 8 1 These are the names given in Ayāranijjutti (v. 31-32) quoted on p. 82, fm. 3. 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. "374PTURAIT zs As y ferung Pfarrei THB 118 "
-Āyāranijjutti Ayāragga is also called Ayāranga. See p. 120, fn. 2. 3 See p. 83, fn. 3.
Cf. "Ta QVET ETT, 5761-Arrufunt fatuit etc.--Samaväya (s. 9) See also Samavāya (s. 51) and stāńka's com. (p. 290a) on Ayāra.
For explanation see p. 83, fn. 3. 6 "CE547347 TGHT AFTER IT Pa537C I YTAUT-Ray ft- Ruchat fafa 537 el PSG 11" 7 On this understanding can it not be named as Sattikkagā as has been done in
the case of the 2nd Cūlā ? 8 Thus the 1st 4 Cūlās have 16 ajjhayanas. Their names are given as under by Malayagiri Suri in his com. (p. 211%) on Nandi by way of a quotation :
"POSHUT (3) for(?) Fret (3) HEIRAT () Japer () NIGHT (E) !
376fSHT (1) A R T (-88) 4 wau (34) fant (8E) 1"
Herein there are no specific names for ajjhayaņas 8-14. In a way this is justifiable since each of them is spoken of a 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 Thānā, Nisihiyā, Uccāra pāsavana, and Sadda respectively. The rest can be named as Rūva, Parakiriya and Annamannakiriya.
ending portoken of all arounas 8-12

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THE CANONICAL LITERATURE OF THE JAINAS That the second suyakkhandha is a later addition to the 1st, is borne out by the following considerations:
(i) As suggested in Āyāranijjutti (v. 287)2 Ayārangas (i. e. to say the 5 Cūlās) have been composed by the Sthaviras the Śrutakevalins3 who extracted them from the 1st suyakkhandha known as Ayāra.
(ii) The sources for the five Cūlās are definitely pointed out in Āyāranijjutti (v. 288-291).4
(iii) Several European scholars hold this view.5
Such being the case I may mention the following particulars by way of a corroborative evidence :
(i) Śīlānka Sūri points out the mangalas, the initial, the middle and the last from the 1st suyakkhandha only.6
1 This cannot be dated later than the composition of Ayäranijjutti.
2. “थेरेहिऽणुग्गहठ्ठा सीसहिअं होउ पागडत्थं च । आयाराओ अत्थो आयारंगेसु पविभत्तो ॥ २८७ ॥"
3 "" स्थविरैः' श्रुतवृद्धैः – चतुर्दशपूर्वविद्भिर्निर्यूढानीति' — Śūlānka's com. (p. 282).
In Ayāracunni (p. 326) on Āyāranijjitti (v. 287) 'thera' is explained as 'ganadhara'. 4 " बिइअस्स य पंचमए अट्ठमगस्स बिइयंमि उद्देसे । भणिओ पिंडो' सिजा वत्थर पाउग्गहो ४-५ चेव ॥ २८८ ॥
पंचमगस्स चउत्थे इरिया' वण्णिज्जई समासेणं । छस्स य पंचमए भासज्जायं वियाणाहि ॥ २८९ ॥
सत्तिक्कगाणि - १४ सत्त वि निज्जूढाई महापरिन्नाओ । सत्थपरिन्ना भावण" निज्जूढाओ धुय विमुत्ती " ॥ २९० ॥ आयारपकप्पो १७ पुण पच्चक्खाणस्स तइयवत्थूओ । आयारनामधिज्जा वीसइमा पाहुडच्छेया ॥। २९१ ।।”
5
In S. B. E. (vol. XXII, intro., p. XLI) it is said: "I am of opinion that the first book of the Acaränga Sutra and that of Sūtrakṛtānga Sūtra may be reckoned among the most ancient parts of the Siddhanta." On p. XLVII we have: "The first book then, is the oldest part of the Acārānga Sūtra; it is probably the old Acaranga Sutra itself to which other treatises have been added."
6
In A History of Indian Literature (vol. II, pp. 435-436) it is said: "The first Anga is the Ayāramga-Sutta. In two lengthy sections (śruta-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 Ayaramga is a much later work, as can be seen by the mere fact of the subdivisions being described as Cūlās, i.e., "appendices".
2
See introduction (p. XLVII) to S. B. E. (vol. XXII). Here it is said: "Silanka 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."

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(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
two preceeding ones. This is probably due to the diversity of the matter.2
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 ajjhayaņa, (b) the remaining ones of the 1st suyakkhandha and (c) the 2nd suyakkhandha.
Contents of the Āyāra – 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 caraṇakaraṇānuyoga. Uvāsagadasā which has for its subjectmatter the discipline of the Jaina laity, may be looked upon as its complement. As regards the details about the contents of Āyāra the titles of one and all the ajjhayanas 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.
Himisā and ahiṁsā are associated with life. Consequently in Āyāra (I, 1, 5) vegetation is proved to be animate, by adducing nine similarities between the body of a human being and that of vegetation. Even life in earth, water, fire and air is established in earlier pages.
1 2 3
lbid., p. XLVII. Ibid., p. LII. The 5 Cūlās are not the composition of one and the same author as can be seen from p. 120, fn. 2. 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. Vasunandin in his com. Ācāravrtti on Vattakera's Mülāyāra observes that Vattakera intended to give in this work of his, a brief summary of the Āyara. Cf. A history of Indian Literature (vol. II, p. 577). " Ek Thief: 1 3ITETT:" --Siddhasena Gani's com. (vol. I p. 91) on Tattvärthasūtra. These are fully explained by śīlānka Sūri in his com. (pp. 594-60) on Ayāra.
4
5
6

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THE CANONICAL LITERATURE OF THE JAINAS In Uvahānasuya are described penances of Lord Mahāvīra and the hardships he had to put up with while passing through the anarya countries.
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.2
The 2nd Cūlā gives rules regarding religious postures, the places of study and those for easing nature.3 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.
The 3rd Cūlā furnishes us with materials pertaining to the biography of Lord Mahāvīra--the materials embodied in several cases in phrases recurring in Pajjosanākappa.5 It also deals with the five mahāvratas and the five reflections associated with each of them.
The latter topic is met with in Paṇhāvāgaraņa but the wording widely differs.
In Ayāra (II 3, 1, 1) there is a very short description of the appearance of the country during the rainy season.
1
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 hodā,
golā."
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). 2-3 These furnish with Jaina rules of etiquette. Vide Dr. B. C. Law's article “Jaina
Rules of Etiquette" Published in "Jania Antiquary” (vol. XI, No. XI). 4 For instance $$ 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhāvaņā can be
respectively compared with SS 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of
Pajjosaņākappa. See S. B. E. (vol, XXII). 5 The author of Ayaranijjutti is supposed to be the same as that of Pajjosaņākappa.
If this is correct, the author of the latter must have borrowed from Ayara. 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.

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123 From the succeeding 4th sūtra of this Anga we learn that in the Gangetic planes the rainy season lasts for four months, the beginning of Mārgaśīrṣa marking the end of it.
The 4th Cūlā which marks the end of the Ayāra, contains 12 verses, the contents of which may remind a Bauddha scholar of Therägāthās.
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 Parisistaparavan (IX, v. 97-100).
(i) Jyestha is a contemporary of Bhadrabāhusvāmin according to the Parisistaparvan, and this very Bhadrabāhusvāmin informs us in his Āyāranijjutti (v. 290) that Bhāvanā, the 3rd Cūlā is extracted from Satthapariņņā, and Vimutti, the 4th Cūlā, from Dhuya.
(ii) The last verse of nijjutti of Dasaveyāliya too, confirms this opinion; for, it speaks of only two Cūlās and not four, and they are supposed to be identical with the ones occurring at the end of Dasaveyāliya.2
(iii) As already noted on p. 49 Haribhadra Sūri mentions a tradition dealing with one Cūlā only.
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 मुत्तिं (? मूयं) च सूणियं च गिलासिणं । वेवयं पीढ-सर्णिं च सिलिवइं मह-मेहिणं ।। सोलस एए रोगा अक्खाया अणुपुव्वसो । अह णं फुसन्ति आयंका फासा य असमञ्जसा ॥" These 16 diseases may be translated as below:
Boils (? scrofula), leprosy, consumption, epilepsy, blindness, stiffness, lameness, hump-backedness, 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 ।" 2 "37131 1311 310 13 Haut 345 ECT377 fait face || XX6 11"
This verse is looked upon by some as spurious. But it should not be forgotten that in Dasaveyaliyanijjutti there is a reference to two Cūlās. The pertinent verse is as under:
" Toyu arte fritezi Per TERUTTI I Pasg fafarafrat triterorguniston61 11 PX 11"

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THE CANONICAL LITERATURE OF THE JAINAS
All these factors go against Parisistaparvan. But then there arises a question as to on what basis Hemacandra Sūri gave the episode in Parisistaparavan. Was it a tradition that he narrated or had he any specific work to rely upon ? Leaving this question for future investigation, I may note the following points :
(i) The 1st ajjhayaņa opens with the well-known sentence "PA आउसं भगवया एवमक्खायं"1 and all its uddesas as well as those of the rest of the 1st suyakkhandha and some of the 2nd, too, end with "fa f".
(ii) So far as I know it is not specifically mentioned as to who separated Nistha from Ayara. 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. 87 the nuns were debarred from studying Nistha, a sātisaya work; but they were permitted to study Ayāra. So, from the days the above-mentioned restriction came into force, Nisīha must have got separated from Ayara.
(iii) Ayāra (II, 1, 10, 6)2 has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words 4 and hoes 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 “बहुअट्ठियेण मंसेण वा मच्छेण वा बहुकण्टएण' has been used in the metaphorical sense as can be seen from the illustration of Trafie chord given by Patañjali in discussing a Vārtika ad Panini (III, 3, 94 and 1 This furnishes us with an example of a gama, and as such it is interpreted in
8 ways by Malayagiri Suri in his com. (p. 212a) on Nandi while illustrating a gama from the stand-point of abhidheya (artha), the other view-point being abhidhāna. “से भिक्खू वा जाव समाणे सिया णं परो बहुअट्ठिएणं मंसेण वा बहुकंटएण मच्छेण वा उवनिमंतिजा-आउसंतो समणा ! अभिकंखसि बहुअट्ठियं मंसं बहुकंटयं मच्छं वा पङिगाहित्तए ? एयप्पगारं निग्घोसं सोचा निसम्म से पुव्वामेव आलोइज्जा—आउसो त्ति वा २ नो खलु मे कप्पइ बहु० पडिगा०, अभिकंखसि मे दाउं जावइयं पुग्णलं दलयाहि ।" .
(s. 281) 3 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) The pertinent lines are: arriereff FRIE EXCEL HUECOME fa hata chala Ya Jaciary pichlaucahrrafa geftaif" This passage is repeated ad verbatim in the Mahābhāsya ad IV, 1, 92.

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from Vācaspatimiśra's com. 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 Pāli works seem to contain no verses in the Āryā metre; at least there is none in the Dhammapadam, nor have I found one in other works. But both the Ācārānga and Sūtrakrtānga contain each a whole lecture in Āryā verses of a form which is decidedly older than, and probably the parent of the common āryā... From all these facts we must conclude that the chronological position of the oldest parts of the Jaina literature is intermediate between the Pali literature and the composition of the Lalita Vistara.”
In this connection the late K. H. Dhruva has observed in his Evolution of Gujarati Verse2 (p. 171) that the German scholar Jacobi believes that the composition of Suttanipāta is followed by that of Dhammapada, and those of Āyāra and Süyagada 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 Gathānustubhi saṁsrsti? as the olden āryā and in assigning to Ayāra and Sūyagada a date later than that of Dhammapada, on the ground that this metre is used in these two Jaina works. For, this metre is used even in Suttanipāta 1 "तस्मान्मांसा व कण्टकानुद्धत्य मांसमश्नन्नान) कण्टकजन्यमाप्नोतीत्येवं प्रज्ञावान् दुःखमुद्धृत्येन्द्रियादिसाधनंसुखं भोक्ष्यते।" 2 This work is written in Gujarāti and is named as under:
"ELR16 Alasul BULALLAL." This metre is used for Thiparinnā and Uvahānasuya. 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). In this connection K. H. Dhruva has observed on p. 174 as under: “લુપ્ત થયેલા શબ્દો જૂના પ્રયોગો અને ભિખની સાદી અસલી રહેણીકરણીને આધારે ઠરી ચૂક્યું છે કે સુત્તનિપાત જૂનામાં જૂનો બૌદ્ધ પદ્યાત્મક સંગ્રહ છે. બૌદ્ધ સંઘની સ્થાપના તે એનો પૂર્વ અવધિ મનાય છે. આયાર અને સૂયગડ અંગ એક જ જૈન મુનિની કૃતિ છે, જ્યારે સુત્તનિપાત અનેક ભિન્નકાળના બૌદ્ધ 1945 with Ri 29."
[Tra : "It has already been proved, on the basis of obsolete words, old usages and simple-natural life-style of the Buddhist monks, that Suttanipāta is the oldest Buddhist collection of verses. Foundation of the Buddhist Order is regarded as its upper limit. Āyara Anga and Süyagada Anga are works of one Jaina monk. But Suttanipata is a collection of suttas composed by different Buddhist monks at different times"]

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1
THE CANONICAL LITERATURE OF THE JAINAS in its Mettasutta and Tuvaṭṭakasutta, 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 Suttanipāta2 are anterior to and some are posterior to those of Ayara and Suyagaḍa whereas some are even contemporaneous with those of these Jaina works.3
SUYAGADA
Suyagaḍa-This is the 2nd Anga having 3 titles as noted on p. 57 fn.7. It is divided into 2 suyakkhandhas. Of them the 1st has 16 ajjhayanas, whereas the 2nd 7. Thus in all there are 23 ajjhayanas.5 But, only the 1st 5 ajjhayaṇas 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 1 “એમાં મેત્તસુત્ત સમગ્ર અને તુદ્રસુત્તનો મોટો ભાગ પણ એ જ મિશ્ર છંદમાં છે.’' —Ibid., p. 172 [Tra: "Its entire Mettasutta and the most part of its Tuvaṭṭakasutta are composed in the same misra metre."]
“પદ્યબંધની કસોટી સૂચવે છે કે એ સંગ્રહનો ત્રિષ્ટુભાનુજ્જુભી સંસૃષ્ટિમાં રચાયલાં સુત્તવાળો ભાગ આયાર અને સૂડગડથી કંઇક જૂનો જણાય છે; અને કૌકાલિયક કુટુંબ સાથે સંબંધ ધરાવતો ભાગ ઉક્ત જૈન અંગોથી અર્ધી સદી મોડો રચાયેલો સંભવે છે. સંપૂર્ણ આર્યા એમાં ઉપલબ્ધ નથી તે કારણથી પ્રસ્તુત બૌદ્ધ સુત્ત રાય્યભવ મુનિના દસવેઆલિયની પૂર્વે ગોઠવાય છે.’’
Ibid, p. 174
2
[Tra: "The test of metrical composition suggests that the part of that collection, which contains suttas composed in Tristubhänustubhi samsṛsti is somewhat older than Ayara and Suyagada, but the composition of the part related to kaukāliyaka family is likely to be later than the just mentioned two Jaina Angas by half a century. As the complete arya is not found in this Buddhist sutta, it is placed prior to Dasaveäliya of the Jaina monk Śayyambhava.]
3 ‘‘સુત્તનિપાતમાં કેટલાં સુત્તો આચાર અને સૂયગડ અંગ પહેલાનાં, કેટલાંક તે બેના પછીનાં અને કેટલાંક સમકાલીન લાગે છે. —Ibid., p. 174
5
[Tra: "Some suttas of Suttanipāta seem older than Ayara and Suyagaḍa Angas, while some later than they, and still some contemporary of them."]
4
I do not know if there is any source which mentions the specific names of both of these sections. From Silanka's com. (p. 8a) on Suyagaḍa we see that the 1st section is named as Gāthāṣoḍaśaka (Pr. Gāhāṣoḍasaya), i.e. one of which Gāhā is the 16th ajjhayana.
Cf. the following verse of Suyagaḍanijjutti :
"दो चेव सुयक्खन्धा अज्झयणआई च होन्ति तेवीसं । तेत्तिसुद्देसणकाला आयाराओ दुगुणमङ्गं ॥ २२ ॥”

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127 the 16th (last) entirely in verse. But so far as the 2nd suyakkhandha is concerned it has its 1st 2 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 History of Indian Literature (vol. II, p. 431):
"The most archaic language is to be found in the Ayāramga-Sutta, and next to this, in the Süyagadamga-Sutta and the Uttarajjhayana. Ardha-māgadhi is quite different from Jaina-Mahārāstrī, the dialect of the non-canonical Jaina texts."
As regards the authorship of both the suyakkhandhas the Jaina tradition is unanimous in believling it to be a work of one and the
adhara. It seems Prof. Winternitz differs; for, in A History of Indian Literature (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.”
I however do not endorse this opinion especially when Prof. Schubring in his Worte Mahavīras (p. 17 f.) observes that Sūyagada (II, I) "is closely related to Āyāra I (Bambhacerāim) both in wording and mode of expression."2 and when K. H. Dhruva attributes the authorship of both of these works to the same author.3
Contents of Sūyagada. 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 पन्नता, तं जहा समए १ वेतालिए २ उवसग्गपरिणा ३ थीपरिन्ना ४
1
2 3 4
They are in different metres such as Anustup, Vaitāliya etc. Prof. Jacobi in Z. D. M. G. (vol. XXXVIII, 593 and vol. XLV, 101) has noted that Vaitāliya stanzas and Yamakas occur. See A History of Indian Literature (vol. II, p. 441). See p. 125. fn. 4. "Hallo al 3151fcit aftra F 4 ."
--Siddhasena Gani's com (p. 91) on Tattvārthasutra 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

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THE CANONICAL LITERATURE OF THE JAINAS नरयविभत्ती ५ महावीरथुई ६ कुसीलपरिभासए ७ वीरिए ८ धम्मे ९ समाही १० मग्गे ११ समोसरणे १२ आहत्तहिए १३ गंथे १४ जमईए १५ गाथा १६२ पुंडरीए १७ किरियाठाणा १८ आहारपरिण्णा १९ [अप्]पच्चक्खाणकिरिया २० अणगारसुयं २१ अद्दइजं २२ णालंदजं 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 Mahāvira, description of the wicked, on exertion, the law, carefulness, the path, the creed, the real truth, the Nirgrantha, the 3Yamakas, 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 veyaliya, because, as the author of the Niryukti remarks, it treats on vidārika, destruction (of Karman), and because it is composed in the Vaitāliya metre.4 For either, word, vaidārika (or rather vaidālika, cf. karmavidalana)
1
2
3 4
This title is explained in two ways: (i) indicating the opening words and (ii) suggesting the śrókhalābaddha-yamaka. The latter fact has been noted in Süyaga danijjutti as under, while its another title Ayānijja is being explained:
"जं पढमस्सऽन्तिमए बिइयस्स उ तं हवेज आदिम्मि ।
TUMળનું પક્ષી પ્રશ્નો વિ જુનાગો | ૨૩૩ '' In Samavāya (s. 16) the names of these 16 ajjhayanas are given with some slight variation here and there with the opening words viz. 'HAH TIGT FICTET EFT." Can we hereby infer that the generic title of each of the 16 ajjhayaņas is Gāhā ? Verses 159-163 of Samarāiccacariya (Bhava I) are instances of "śrnkhalā yamaka”. “નિર્યુક્તિકારને અનુસરીને જર્મન વિદ્વાન જેકોબી સૂયગડ અંગના અંગ્રેજી અનુવાદ (s. B. E. Series Vol. XLV)માં પ્રાકૃત વૈતાલીય બોલ the destruction of Karman (=કર્મનું વિદારણ કે વિકલન) એવા અર્થમાં લે છે, અને એ પ્રાકૃત બોલને વેઆલીયનું રૂપાંતર માની વૈતાલીય છંદનો પણ અર્થ ઊપજાવે છે. એમાં બહુ વાંધા આવે છે. પ્રથમ તો સં. વિ+દ અથવા વિ+દલું ધાતુ ઉપરથી વિઆલિય (. વિદારિત) અથવા તો વિઅલિય (સં. વિદલિત) શબ્દ અનુક્રમે અગ્રિમ પ્રાકૃતમાં નીપજે, પણ આલિય ન નીપજે. એ રૂપ તો અંત:પાતી એ નહિ, પણ ઉત્તર પ્રાતમાં સંભવે, ઉત્તરકાલની રૂપના પ્રયોગ સામે સમયવિરોધના વાંધા ઉપરાંત બીજો એક વાંધો ઊભો થાય છે. એની વ્યુત્પત્તિ સં. વિ+દ અથવા તો વિ+દ ઉપરથી સાધી ‘ના’ અર્થ કરી શકાય, પણ ‘કર્મનો નાશ’ એવો અર્થ શી રીતે શક્ય બને ? પોતાની કલ્પના અબાધિત છે એમ માની લેઈ જર્મન વિદ્વર્ય સૂયગડના પ્રથમ શ્રુતસ્કંધના પંદરમા અજઝયણની જમઈય સંજ્ઞાનો પડછો આપે છે, પરંતુ આ સંજ્ઞા દ્વિઅર્થી છે નહિ. જમઈય (સં. યમકીય) બોલનો એક જ અર્થ

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129 and vaitāliya may, in Jaina Prakrit, become veyāliya or vetāliya. 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 Jaina Prakrit exhibited in our Mss., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference, for it is called Jamaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words Jamaiyam (yad atitam)."
શક્ય છે, યમકવાળું. એ શબ્દને અન્યૂઝયણના આદ્ય પ્રતીક જમઇયં સાથે કંઇ પણ સંબંધ હોય, તો યમકનો પ્રયોગ સૂચવવાનો છે. એમણે પસંદ કરેલા દષ્ટાંતમાં બે અર્થ છે જ નહિ. પંદરમા અઝયણનાં આયાણિયા અને સંકલિય નામાંતર યમક કિંવા શ્રખલાયમકનાં વાચક છે. બીજો કોઇ અર્થ એમાંથી બલાત્કારે જખેંચી તાણીને જ કઢાય. જમઇય અને આલીય શબ્દ અનુક્રમે અલંકારશાસ્ત્રના યમક અલંકારના અને છંદ શાસ્ત્રના વૈતાલીય ઇન્દના બોધક છે. પ્રસ્તુત બે અઝયણનાં નામ વિષય ઉપરથી નહિ, પણ છન્દના અને શબ્દાલંકારના પ્રયોગ ઉપરથી જ રાખવામાં આવ્યાં છે.'
- 491224-4-1 lusuh 341421H1, . [Translation : "In his English translation of Sūyagada Anga (S.B.E. Series Vol. XLV) German scholar Jacobi, following the author of Niryukti, takes the Prakrit word vaitālīya in the sense of the destruction of Karman (= vidārana or vidalana of Karman') and considering that Prakrit word to be an another form of veäliya derives also the meaning of 'Vaitālīya metre (chanda)'. There are many objections to it. First, in old (agrima) Prākrit viāliya (Sk. vidārita) and vialiya (Sk. vidalita) can be derived from Sanskrit verbal roots vi+dr and vi + dal respectively but veāliya cannot be derived from either of them. Of course, this derivation is possible in later (uttara) Prakrit. In addition to the chronological objection against the use of later derivative form there is another objection also. Having etymologically derived it from vi + dr or vi + dal it may be taken in the sense of destruction but how can it yield the sense of the destruction of Karman ? Considering his view to be flawless the great German scholar gives an illustration of the word jamaiya occurring in the fifteenth chapter (ajjhayaņa) of the first part (śrutaskandha) of Sūyagada. But this word certainly does not have two meanings. The word jamaiya (sk. yamakiya) yields one meaning only, viz. 'possessed of yamaka.' If this word has any connection with the first word jamaiyaṁ with which the chapter opens, it is simply to suggest the employment of the yamaka. The illustration he has chosen certainly does not yield two meanings. The two other names viz. āyāniya and sarkaliya of the fifteenth chapter denote yamaka or śříkhalāyamaka. Any other meaning can be derived only with strain unnaturally. The words jamaiya and veālīya respectively mean yamaka - a particular figure of speech recognised in Poetics - and vaitālīya - a particular metre recognised in Prosody. The titles of these two chapters (ajjhayana) are conceived not after their subject-matter but exclusively after a particular metre and a particular figure of speech which are employed in them."
- Evolution of Gujarati Verse, p. 169)

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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 Jamaiyam, 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 śrnkhalā-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. adāniya-sankaliya. For sankaliyā is the Prakrit for śrókhalā (e. g. in our text, 1, 5, 2, 20), though Silanka here renders it wrongly sankalita; and adāniya 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 ajjhayaņa 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 ajjhayana which treats of hells and the gruesome torments therein.2 This is followed by the praise of Lord Mahāvīra whom the author depicts as the standard of righteousness. Then we have later on the wellknown four heresies : ajñānavāda, vinayavāda, akriyavāda and kriyāvāda.3 In I, 9, 17 veha', a kind of gambling in noted. 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, it, too, deals with polemics which give us at least a glimpse of the various religious sects of the olden India.
1
For example see I, 1, 2, 15 & 19; I, 2, 1, 15; 1, 3, 1, 2 and I, 14, 2. For additional illustrations the reader may refer to such verses as begin with ay. The number of these verses is, no doubt, enormous. In this connection, in A History of Indian Literature (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..." For details see my introduction (pp. 53-62) to Tattvärtha (vol. II). For a discussion in German see F. O. Schrader's Über den stand der Indischen Philosophie zur Zeit Mahāvīras und Buddhas (Strassburg, 1902). See Schools and Sects in Jaina Literature by Mr. Ainulya Chandra Sen.
3
4

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131
In the end we have disputations of Ardra with Gośāla, a Bauddha, a Vaidika priest, a Vedantin and a Hastitapasa, and that of Udaka, a follower of Lord Parsva, with Gautama. In Suyagada (II, 3) there are four verses almost at the end. The last two of them mention various types of jewels.
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 Ayāra and Suyagada. As already observed on p. 125 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 આચાર અને સૂયગડ અંગમાં ચાર જ છંદનો પ્રયોગ છે, અનુશ્નો ત્રિષ્ટુનો વૈતાલીય(પ્રા. વેઆલીય)નો અને ગાથાનુઝુભી સંસૃષ્ટિનો. સૌમાં અધિક પ્રચાર અનુત્તુભ્ભો છે.’’
[Translation: "In the present lecture dealing with the time of Suttas, I have selected Ayara and Suyagaḍa, the two Anga works, as the basis of my treatment. In them only four metres are employed. They are anustubh, tristubh, vaitālīya (Prākṛta veālīya) and gāthānuṣṭubhi samsrsti. But among these four metres, anusṭubh is greatly used."]
On p. 154 he quotes a verse from Suyagada (1, 1, 4, 8) and names its metre as Sautta anuṣṭubh. Further, on this page he says that in Suyagaḍa, Arcika triṣṭubh is used 46 times, Traistubhi upajāti 92 times and Indravajra 25 times. As an illustration of Sautta tristubh he quotes on p. 156 Sūyagaḍa (1, 14, 17), and for that of Vaitālīya, 1, 2, 2, 20 on p. 157. Here he says that in Suyagada there is not a single verse in Vṛddhavaitaliya 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 Vṛddhavaitālīya and the rest in Vaitaliya. The metre of which there is no name to be found in prosody and which is designated by K. H. Dhruva as Gāthānuṣṭubhi samsṛṣṭi in virtue of its being a combination of Anustubh and Gāthā, is used in both the uddesas of Thīparinna and in the ending portions of some other ajjhayaṇas as well. On p. 159, 3 verses are quoted from Suyagada. They are: I, 4, 1, 4; I, 1, 3, 16; and I, 1. 8, 26. Of these the 1st has its 1st and 3rd feet

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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 Gāthika khanda of 15 and 18 mātrās respectively. I, 2, 3, 22 of Süyagada is in Jāgatānustubhī samsrsti. The late Prof. M. T. Patwardhan has discussed the Vaitālīya metre of several verses of Süyagada in his Chandoracană. (pp. 107-108).
THĀŅA Thana is the 3rd Anga. It is divided into ten sections known as ajjhayaņas, 2 with no specific names for them except Ekasthānaka, Dvisthanaka, Tristhānaka etc., up to Daśasthānaka-the names probably coined by Abhayadeva Sūri in his com. on this Thāna. 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.3 Their total number is 783.
The entire work is mostly in prose, and each section of it deals with objects according to their number, 5 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. 5536), 7 samudghātas or explosions 1 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. 2 For corroboration see p, 23, fn. 2. At times ajjhayanas are called thāņas. See the
end of V, i.
The very 1st sutta is : " 37138 ! qui payt yayari.” 4 Sutta 553 consists of several verses. 5 " A oferitor que TEL FUTT." -Siddhasena Gani's com. (p. 91) on Tattvārtha (1, 20)
In Mahābhārata (Āranyaka parvan, adhyāya 134) Astāvakra enumerates objects according to their number beginning with one and ending with thirteen. For comparision see Anguttaranikāya. Over and above the svaras their sthānas, their generating organs animate and inanimate, the fruits of singing the musical notes, their grāmas and mūrcchanas, their sources etc. are dealt with, in this sutta, with a passing reference to Sakkata (Sk. Saṁskṛta) and Pāgata (Sk. Prākrta) and to Isibhāsiya (Sk. Rsibhāsita).

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133
(s. 586) and 7 schisms (s. 587). In section VIII we come across 8 types of philosophers (s. 607), 8 mahānimittas (s. 608), 8 vibhaktis (cases) with illustrations2 (s. 609) etc. Therein the 8 types of philosophers are: (1) Egāvādis or Monists, Theists or Monotheists, (2) Anegāvādis or Pluraists, (3) Mitavādis or Extensionists, (4) Nimittavādis or Cosmogonists, (5) Sayavādis or Sensualists, (6) Samucchedavādis or Annihilationists, (7) Nitävādis or Eternalists and (8) Na-santi-paraloga-vādis or Materialists-Hedonists. In section X we have 10 types of dravyānuyoga (s. 727), 10 kinds of satya (s. 741), 10 sorts of suddhavākyä 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 enumeration 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; and there are 4 varieties of ball and also of men etc.
SAMAVAYA
This is the 4th Arga. 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 The pertinent portion is as under:
"सकता पागता चेव दहा भणितीओ आहिया ।
HHSMA fora Ace STAHIHUT II” (p.394) This very verse with a variant " $311 sifa athuot ar" for the 2nd foot occurs in Aņuögaddāra (p. 131). In Mrcchakațika (III) the word Sakkaya is used in the sense of Sanskrit.
In short this is a svaramandala, and it is entirely reproduced in Anuögaddāra (s. 127). See E. Leumann's article "Die alten Berichte von den Schismen der Jaina” Published in Indischen Studien (vol XXII, pp. 91-135). The 6 verses given in this connection occur almost ad verbatim in Anuögaddāra
(s. 128). 3 "दसविधे सुद्धावाताणुओगे पं० २०-चंकारे १ मंकारे २ पिंकारे ३ सेतंकारे ४ सातंकरे ५ एगत्ते ६ पुचत्त ७ संजूहे
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different entities in rising numerical groups (samavāya) of 1 to 1001, 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; 9000,2 10 lacs, 1 crore and 1 kotākoți of sāgaropamas. This is followed by the description of the 12 Angas, two rāsis and their sub-divisions, two types of hellish beings etc., varieties of avadhijñāna etc., 6 types of samhanana, 6 sorts of saṁsthāna, 3 vedas, the 7 Kulakaras of the past utsarpiņi, the names etc. of the 24 Tirthařkaras, 12 Cakravartins, 9 Vasudevas and 9 Baladevas of the present avasarpini, names of the 24 Tirthankaras of the Airavata zone and those of the Tirthařkaras to flourish. In s. 157 Kappa is referred to.
VIĀHAPANNATTIS This is the 5th Anga having 5 titles6 as noted on pp. 57-58. It is divided into 41 sections known as saäs?, almost all of which have sub1 Under number 18, 18 kinds of the Brāhmi script are mentioned, and under number
36, names of the 36 ajjhayaņas of Uttarajjhayaņa 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. 2 As regards this incongruity Abhayadeva Sūri observes on p. 106a :
"इदं च सहस्रस्थानकमपि लक्षस्थानाधिकारे यदधीतं तत् सहस्रशब्दसाधाद् विचित्रत्वाद् वा सूत्रगतेलेखकदोषाद् atta," 3 The data regarding the extents of these Angas do not tally with their present extents.
They are : (i) jīvarāsi and (ii) ajīvarasi. 5 Ten different meanings of this title are noted by Abhayadeva Sūri in his com. (pp.
2-3) on this work. Therein he has suggested the following Samskrta equivalents of this title:
() FETITA, (?) 26413a () Paaremah, () PaaIEIJIH, (4) Pagtunaf (8) fayih. 6 The popular title is Bhagavatīsūtra. 7 This word is used in the beginning of the 2nd saä. In Samavāya (s. 81) we have : "विवाहपन्नत्तीए एकासीति महाजुम्मसया पन्नत्ता".
Abhayadeva Sūri, while commenting upon this says on pp. 886 and 891 :
"व्याख्याप्रज्ञप्त्यामेकाशीतिर्महायुग्मशतानि प्रज्ञप्तानि, इह च 'शत'शब्देनाध्ययनान्युच्यन्ते, तानि कृतयुग्मादिलक्षणराशिविशेषविचाररूपाणि अत्रान्तराध्ययनस्वभावानि तदवगमावगम्यानीति ।"

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divisions styled as uddesas1, and these, too, are further divided into suttas. Abhayadeva Süri observes in his com. (p. 8) on this work that it has 10,000 uddeśakas, 36,000 praśnas2 and 2,88,000 padas. But, in Samavaya (s. 140) and Nandi (s. 49) the numbers for the padas are given as 84,000 and 1,44,000 respectively.
As regards the subject-matter3 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 find that for getting a complete view of any one topic we have often to refer to different uddesas of the various saäs. Śribhagavatīsāra, a chāyānuvāda prepared by Mr. G. J. Patel, however, solves this difficulty; for, he has re-arranged the suttas and grouped them according to the subject they deal with. In doing so he has
1 Saäs 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:
2
3
80 (8 vaggas), 60 (6 vaggas), 50 (5 vaggas), 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 ayantarasaäs, 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 sangrahaṇīgāthā (vide the beginning of the com. of the 6th saä.)
Most of these prasnas are asked by Indrabhūti Gautama to Lord Mahavira; for, only at times we find that his other pupils Agnibhuti, Vayubhuti, Manditaputra, Makandiputra and Roha, Jayanti (a Śrāvikā), 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 Gautama is addressed instead of Makandiputra, 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. 742a).
"व्याख्यायन्ते जीवादिगतयो यत्र नयद्वारेण प्ररूपणाः क्रियन्ते सा व्याख्याप्रज्ञप्तिः ।"
Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20). 4 Anandasägara Süri once said to me that according to his surmise this Anga was a collection of various letcures delivered by Mahavira in different places during his stay in the rainy season. So to say that this is "vihāra-caryā”. The 15th saä is the 15th lecture delivered by him in the 15th year from the year of his omniscience.

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divided the work into 10 khaṇḍas with their respective titles as under:
Sādhana, caritra, siddhānta, anyatīrthika, vijñāna, gaṇita, kutūhala, deva, nāraka 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 મેઢિક નગરમાં રેવતી ગૃહપત્ની છે, તેને ત્યાં જા. તેણે મારે માટે બે કબૂતર રાંધીને તૈયાર કર્યાં છે. પણ તેને કહેજે કે મારે તેમનું કામ નથી; પરંતુ ગઇ કાલે બિલાડાએ મારેલા કૂકડાનું માંસ તેણે તૈયાર કરેલું છે, તે મારે માટે લઈ આવ.’
"'1
[Tra: "I (Mahāvīra) am not going to die now, I will continue to live for 16 years. So you go to Revati, a housewife, in the city of Memḍhika. She has cooked two pigeons (kabūtara) for me. But tell her that Mahāvīra has no use of them. But bring for me the meat, cooked yesterday by her, of a cock (kūkaḍo) killed by a big cat."]
This translation was greatly resented by the Jainas especially when Mr. G. J. Patel's article "dania aierer” got published in Prasthāna (Pustaka XXVII, No. 1, pp. 66-74, Samvat 1995, Kärtika). Several articles2 were written as a rejoinder by some of the Jaina Sadhus and others. There they have pointed out that the words कपोय, मज्जार and कुक्कुड do 1 The original passage is as under:
"तं गच्छह णं तुमं सीहा ! मेंढियगामं नगरं रेवतीए गाहावतिणीए गिहे । तत्थ णं रेवतीए गाहावइए मम अडाए दुवे कपोयसरीरा उवक्खडिया तेहि नो अट्ठो अत्थि । से अण्णे पारियासिए मज्जारकडे कुक्कुडमंसए तमाहराहि, एएण अट्टो ।" 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 Anandasāgara Sūri and Vijayalāvaṇya Suri deserve to be specially noted.
3
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 Śrī-Mahavirakatha (p. 388) published very recently:
‘“હું હમણાં કંઈ મરણ પામવાનો નથી. હજુ તો હું બીજાં ૧૬ વર્ષ જીવવાનો છું. માટે તું મેઢિક 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 છે, તે મારે માટે લઈ આવ.’’
[Translation "I am not going to die now. I will continue to live for other 16 years. So you go to Revati, a housewife, in the city of Memḍhika. She has cooked food for me. Tell her, 'He (Mahāvīra) has no use of that food prepared for him.' But bring for me that food which she has prepared for her."]
These words may have been singled out with a view to making the pertinent lines construable according to the 4 different anuyogas.

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not here mean a pigeon, a cat and a cock; but stand for us, ayfaste or facicta (a kind of vanaspati) and try on respectively. They have further supported their view by quoting Nighantus and Suśrutasaṁhitā (XLVI). That the word Sūkara-Maddava occurring in Mahāparinibbānasuttanta does not mean dried boar's flesh but a kind of vegetarian article is discussed at length in the Silver Jubilee Volume of ABORI. Here the author of this article distinctly says that Buddha has allowed his bhikkhus fish and meat but even then here it means a plant or fungus liable to poison the body sometimes.
John, the saint of the Jews, used to eat seeds of locusts and wild honey. Here locust does not mean a kind of winged insect but a kind of tree especially carot and pseudo-acacia. ___"क्वचिद् देशविशेषे कश्चिच्छब्दो देशान्तरप्राप्तप्रसिद्धमर्थमृत्सृज्य ततोऽर्थान्तरे वर्त्तते । यथा 'चौर' - pochettilaan 34tea aiamurt: paard" — Nyāyamañjarī.
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 XVIII, 10 there is a narration about Somila, a Brāhamana. Several lines of this almost tally with Nāyādhammakahā (I. 5.60).
In the end I may mention that by way of cross-references, the following Agamas are alluded to, in this 5th Anga:
(1) Rāvappasenaijia (s. 133). (2) Jivājīvābhigama (s. 114), (3) Jambuddīvapannatti (s. 362), (4) Pannavaņā (s. 173), (5) Aņuögaddāra (s. 593), (6) Ovavāiya (s. 383), (7) Nandī (s. 732) and (8) Āvassaya (s. 384).
Āyāradasā, too, is noted in A History of Indian Literature (vol. II, p. 443).
This Anga throws light on the biographyl of Lord Mahāvīra. 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,2 those of his 1 In IX, 33; s. 381 we come across an account of the meeting of Lord Mahāvīra
with his mother Devānanda. 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. See the 15th saä. Its English translation by R. Hoernle has been published as an appendix in his edition of Uvāsagadasā (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.

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THE CANONICAL LITERATURE OF THE JAINAS antagonists Jamālil 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 Mallas rulers and nine Lecchal rulers. It furnishes us with information about the initiation of Jayanti, sister of the father of King Udayana.2 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.? Names of the 16 jātis, grahas and heretical sciences viz. the 4 Vedas, Itihāsa, Nighantu, Vaidika Upāngas and Sastitantra4 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.
NĀYĀDHAMMAKAHĀS
This is the 6th Anga. Its name is mentioned in Samskrta in two or
ys, and it gives a nice food to one interested in etymological discussions. This 6th Anga is divided into two suyakkhandhas named as Nāya? and Dhammakahā.8 The former has 19 subdivisions, each styled as ajjhayana; and the latter has 1010, each styled as vagga. Further, each vagga has subdivisions, each known as ajjhayana. 1 See IX, 33. 2 See XII, 2. 3 “चिलाइयाहिं वामणियाहिं वडहियाहिं बब्बरियाहिं ईसिगणियाहिं जोण्हियाहिं चारूगणियाहिं पल्लवियाहिं ल्हासियाहिं
fent ret afach per fiat qaror qif Haqreff.” (s. 380). Cf. the 6th Anga (s. 18) and the 10th (s. 4). 4 For details about this work see Purătattva (V, p. 81). 5 This is also named as Nayasuya. Vide Nāyādhammakahā (II; p. 246b). 6 See Malayagiri's com. (pp. 2300 and 231a) on Nandi and " OF 46TIKA CYT311"
(p. 179), a Gujarātī translation of the 6th Anga. 7-8 Each of these names occurs in plural. 9 Their names are given in the following verses of this very work :
"उक्खित्तणाए १ संघाडे २ अंडे ३ कुम्मे ४ य सेलगे ५ । तुंब ६ य रोहिणी ७ मल्ली ८ मायंदी ९ चंदिमा १० इय ।। दावद्दवे ११ उदगणाए १२ मंडक्के १३ तेयली १४ वि य । नंदीफले १५ अवरकंका १६ अतिने १७ सुसमा १८ इ य ।। अवरे य पुंडरीयणायए १९ एगुणवीसतमे ।"
It is said that out of these, the 14th ajjhayana may be compared with Avassayacunni (pt. II) where paccakkhāna is explained. 10 “दोच्चस्स णं भंते ! सुयक्खंधस्स धम्मकहाणं समणेणं जाव संपत्तेणं के अढे पन्नत्ते ? एवं खलु जंबू ! समणेणं
Ha fino 740hETT HAM T'' -II, 1; s. 148. 11 Their respective numbers are 5, 5, 54,54, 32, 32, 4, 4, 8 and 8. The total comes
to 196.

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As regards the contents we have in the 4th ajjhayana the description of Suka, a recluse and in the 8th that of Cokkhā, a female recluse. This 8th chapter furnishes us with 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 Valahassajätaka (No. 196). The 16th ajjhayana furnishes us with a narration of Dovai (Sk. Draupadi) in the form of a story of her rebirth and a description of Nārada.
In the 2nd suyakkhandha2 there is a story of the goddess Kāli. The entire work like Uttarajjhayana is 'kathaniyasūtra', one of the four varieties of jātinibaddhasūtra, one of the four types of śruta-jñāna-sūtra. Vide Silänka Sūri's com. (p. 3a) on Sūyagada.
This entire work3 deals with4 narrativess which have a moral and religious purpose behind them. They excite interest and arrest attention, 1 In A History of Indian Literature (vol. II, p. 449) it is remarked: “This is a
monkish corruption of the legend from the Mahābhārata of Draupadi's marriage
to the five brothers.". 2 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. 3 Herein almost in the beginning we come across the following line :
“जति णं भंते ! समणेणं भगवया महावीरेणं...पंचमस्स अंगस्स अयमढे पन्नत्ते, छट्ठस्स णं अंगस्स णं मंते ! Ur chETUT T?"
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 Mahāvīra. 4 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). 5 “Xan:-GermaCETUR HE Deza at ETFIT: ,"
-Siddhasena Gani's com. (p. 91) on Tattvārtha (I, 20) 6 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 History of Indian Literature (vol. II, p. 446).

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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 Gujarāti translation of this work.
This Arga (I, 1; s. 17), too, supplies us with names of some of the anārya tribes. Furthermore it mentions 16 jewels2 (1; s. 16) and 72 kalās (I; s. 18), and refers to 18 Deśī languages (I; s. 22), 4 Vedas and Şastitantra, 16 diseases3 (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 reduplicatives e. g. (3) (5)F4 (IX ; s. 80), dada (IX ; s. 80), enda (IX ; s. 81), FARAHATU (1 ; 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 bedchamber of Dhārani (I; s. 9), a voyage (VIII; s. 69), a Piśāca (VIII; s. 69), a ship-wreck (IX; s. 80), a serpent (IX) etc. Moveover, the six seasons are described in 6 verses, one for each of them (vide IX; s. 81).
1 2
This has been published in the Puñjābhāi Jaina Granthamālā No. 3, 1931. The pertinent lines are :
"रयणाणं १ वइराणं २ वेरुलियाणं ३ लोहियकखाणं ४ मसारगल्लाणं ५ हंसगम्भाणं ६ पुलगाणं ७ सोगंधियाणं ८ जोइरसाणं ९ अंकाणं १० अंजणाणं ११ रयणा(? या)णं १२ जायरूवाणं १३ अंजणपुलगाणं १४ फलिहाणं १५ रिट्ठाणं १६ अहाबायरे पोग्गले परिसाडेइ."
This same passage occurs almost ad verbatim in Rāyapa senaijja (s. 8). By thu is here meant 4.
Ten gems are noted in Kummāputtacariya in the following verse : "Ampera-CESTOT-4 1-1744-5-4ACTITI
जलकन्त-सूरकन्तय-मसारगल्ल-ऽङ्क-फलिहाणं ।।७४।।
In Arthadīpikā (p. 1594) 60 kinds of jewels are mentioned. See pp. 123 and 145. This is perhaps the earliest to be met with, in the Jaina literature. 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 Nāyakumaracariya (an Apabhramsa work of the 10th century) is given in its edition by Prof. Hirālāl Jain on p: lvii.
3 4

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141 In the end it may be remarked that the Mss. of this 6th Anga present many different readings. Some of them are noted and explained by Abhayadeva Sūri in his com. on it.
UVĀSAGADASĀ
This 7th Anga consists of 10 ajjhayanas noted on p. 112, fn. 2. Of them the first enumerates in minute details the various vows and observances undertaken by Ananda4 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 ajjhayaņas 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 Gosala. 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. Revati) harasses her husband Mahāsayaya by subjecting him to temptations to enjoy sensual objects. He however remains firm, and Revas suffers for rejecting Jainism.
The 9th and the 10th ajjhayaņas deal with the quiet and peaceful lives led by Nandinīpiya and Sālihīpiya, the two great devotees of Lord Mahavira out of 10. 1 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. 8a, 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 “3474:Mahila mafuta tiziet zig aufà a JUTAGYTĖ"
- Siddhasena Gani's com. (p. 91) on Tattvārtha (1, 20)

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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 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 Piśāca, 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 Kāmadeva, one of the Mahāśrävakas of Lord Mahāvīra. In VII there is a beautiful description of a chariot.
ANTAGADADASĀ
This 8th Anga consists of only one suyakkhandha. It has 8 vaggas2 with 10, 8, 13, 10, 10, 16, 13 and 10 ajjhayaņas respectively. It deals with the lives of the Antakrtkevalins or those who attained omniscience when they were about to die and who on their death became Siddhas (liberated).4 The narratives given here are not complete by themselves. For instance the narration of Prince Goyama given in the 1st ajjhayaņa goes only so far as the dream of Dhārinï; for a further link up to the
1 "तत्थ णं बहवे पुरिसा दिण्णभइभत्तघेयणा कल्लाकल्लिं बहवे करए य वारए य पिहडए घडए य अद्धघडए य कलसए य अलिञ्जरए य जम्बूलए य उठ्ठियाओ य करेन्ति ।"
Abhayadeva Sūri, while commenting upon this says:
"करकान्-वाघटिकाः, वारकांश्च-गडुकान्, पिठरकान्-स्थाली:, घटकान् प्रतीतान्, अर्द्धघटकांश्च-घटार्द्धमानान्, कलशकान्–आकारविशेषवतो बृहद्घटकान्, अलिञ्जराणि च महदुदकभाजनविशेषान्, जम्बूलकाश्च लोकरूढ्याऽवसेयान्, उष्ट्रिकांश्च-सुरातैलादिभाजनविशेषान्."
Other vessels such as #5164 (s. 129), atseg (s. 94), Dick (s. ), (s. 94), fut (s. 94) are mentioned. Further 376 (s. , FETTETUT (s. 94) and feita (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 निसार and निसातरो in Gujarati and as पाटा and वरवंटा in
Marāthī. 2 This shows that this Anga is wanting in 2 sections. So some are inclined to
interpret its title as the fortunes or vicissitudes of the Antagadas'. They do not
translate dasā as 'ten'. 3 See p. 112, fm. 5. (continues on p. 113) Cf. 341:-flest 5 EUR afara
a ctief galant na paraan P em: ". Siddhasena Gani's com. (p. 91) on Tattvārtha (1, 20).
4
Lok

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143
list of wedding presents we have to take passage mutatis mutandis from the Bhagavaï (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 Bārāvai (Sk Dvārāvati), Vasudeva, Devakil and her 8 sons, Kanha (Sk. Krsna) being the 7th and the destruction of Bārāvai.
In the 26th vagga we have the story of Muggarapāni and that of Prince Aïmutta3. The latter is a riddle story, its seed, so to say, being implanted in the following riddle :
" eta Hunfo tra T WITH I via Twift å ta '! This vagga furnishes us with a story of Arjuna (mālākāra, a gardener). It represents a type of romantic stories of Vuddhakahā which were in vogue in those days.
The 7th vagga mentions the names of the 13 queens of Seniya and the 8th, Spenances such as Rayanāvalī, Kanagāvalī, Sīhanikkīliya (small and big), Savvaöbhadda (small and big) and Muttāvali.
AŅUTTAROVAVĀÏYADASĀ
This 9th Anga 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 Anuttaravimāna? and who will therefrom descend to this world, will 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. 137, fn. 1. 2 This vagga is important for it sheds a good deal of light on the development of a
short story in India. 3 For a portion of his life see the 5th Anga (V, 3; s. 187). 4 Cf.- idea
: 13 faşid fasthai faşayfa GIFT II" - Kenopanisad (II) 5 For diagrams of various penances see my edition (Vol. II, pp. 202-205) o
Tattavārthasūtra (IX, 6). 6 For their names see pp. 113-114 7 Cf. "E cht dat
d it a 31Trifachgynt:'
-Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20%

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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. Cf. Namo' thu nam.
PAṆHĀVĀGARAŅA
This work somehow looked upon as the 10th Anga is divided into 10 ajjhayanas1 out of which the 1st five deal with asrava and the last five, with samvara.2 We find herein names of anarya tribes (s. 4) and those of 9 grahas (planets). The contents of this work widely differ from those of Paṇhāvāgaraṇa noted in Thāna and Nandi. In Nandī this work is said to have consisted of 108 praśnas,3 108 apraśnas and 108 praśnāpraśnas, vidyātiśayas and discourses of saints with Nagakumāras and other Bhavanapatis. Malayagiri Sūri interprets praśnas, apraśnas and praśnaprasnas as under:
" या विद्या मन्त्रा वा विधिना जप्यमानाः पृष्टा एव सन्तः शुभाशुभं कथयन्ति ते प्रश्नाः तेषामष्टोत्तरं शतं, या पुनविर्द्या मन्त्रा वा विधिना जप्यमाना अपृष्टा एव शुभाशुभं कथयन्ति तेऽप्रश्नाः तेषामष्टोत्तरं शतं, तथा ये पृष्टा अपृष्टाश्च कथयन्ति ते प्रश्नाप्रश्ना: '
73
Thus it will be seen that the extinct work mostly dealt with vidyās and mantras.
Dr. Amulya Candra Sena has written a critical introduction to this Anga.
VIVĀGASUYA
This 11th Anga deals with the fructification or matured fruits (vivāga)5 of deeds, bad and good, done in previous births. This work is
1 See p. 114.
3
Cf. “प्रश्नितस्य जीवादेर्यत्र प्रतिवचनं भगवता दत्तं तत् प्रश्नव्याकरणम्"
2 In s. 21 we have 60 synonyms for ahimsă.
-Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20)
4
This is published by Richard Mayer in 1936.
5 Cf. “विपाकः कर्मणामनुभवस्तं सूत्रयति दर्शयति तद् विपाकसूत्रम्"

-Siddhasena Gani's com. (p. 91) on Tattvärtha (1, 20)
6 This may remind a Bauddha scholar of Avadanaśataka and Karmasataka.

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145
accordingly divided into two suyakkhandhas styled as Duhavivāgal 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 saṁsāra and 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 came across. The mention of 16 diseases (822) 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 (827), 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, vomitings, 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. In 1,7 there is mention of Auvveya (Ayurveda) and Komārabhicca (Kaumārabhrtya = Paediatrics).
Propiation of deities for begetting progeny4 (138), fanciful longings of women when pregnant ($ 40, 68), throwing of a still-born 1-2 Each of these names is mentioned in plural in Vivāgasuya. See § 4. 3 In Suhavivāga only the first narrative is given in full whereas the rest in bare
outlines. Some females are over-anxious to have a child. Sutta 137 describes their longings which can be compared with Abhijñānasākuntala (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.

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child on a dung-hill (8 47) or placing it under a cart (895) and then bringing it back with the belief that it may thereby live long (8 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 (8 37, 63) and the various instruments etc. used by jailors for inflicting corporal punishments upon prisoners ($ 120-121), proficientcy 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.
OVAVĀÏYA
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 Dharini and Lord Mahāvīra”, to name a few out of many. These descriptions are reproduced, indicated by the word vanna or abbreviated by introducing the word jāva, when they are required elsewhere; for, this Uvanga is practically the 1st work codified at the council of Valabhī. Over and above this work being a store-house of splendid descriptions, it has a historical importance, too, as it refers to Lord Mahāvīra's samosarana in Campā and the pilgrimage of Kūniya 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 parts which may be named as Samosarana. The 2nd part opens with the description of Indrabhūti's journey to Lord i 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):
"344 taufach vydat stufjaciA" 2 In Über ein Fragment der Bhagavati a similar description of Lord Buddha is given
by Dr. A. Weber. 3 In s. 30 these are treated at length. 4 Sutta 38 furnishes us with a description of celestial damsels. 5 The author has not divided the work into 2 parts; but this is what some of
the modern scholars do.

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147 Mahāvīra, and various questions (regarding the re-births) asked by the former to the latter. Sutta 74 deals with various Tāvasas, and the following ones up to s. 100 with Parivāyagas, Ammada being one of them. His subsequent life as Dadhapainna 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.
RĀYAPPASENAÏJJA This Uvanga deals with the birth of King Paësi as Sūriabha deva, his celestial grandeour and enjoyments, his staging of a drama and a dance in the presence of Lord Mahāvīra, the description of his vimāna, and a dialogue regarding the identity of soul and body between Paësi and Kesi Ganadhara, a follower of Lord Pārsva. 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 Rāyappasenaijja. Abhayadeva Sūri in his com. (519a) on Viyahapannatti names this Agama as "Rājapraśnakrta'.
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 pratipatti contains the description of continents and oceans, and it is looked upon by Prof. Winternitz as an interpolation (vide A History of Indian Literature, 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. 1 See A History of Indian Literature (vol. II, p. 455). 2 See Avassayacunni (pt. I, p. 142). 3 This is styled as ajjhayana in its sutta I. 4 In A History of Indian Literature (vol. II, p. 456) the number of sections has
been given as 20. This gives rise to a set of questions: Is this a slip or is it
owing to some other method of counting ? And, if latter, what is that method ? 5 This name occurs in Malayagiri Sūri's com. on this 3rd Uvanga. Furthermore,
therefrom we learn the specific names of one and all the pratipattis. They are
Dvividhā, Trividhā etc. up to Daśavidhā. 6 This is the biggest section out of 10.

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PAṆŅAVANĀ1
This Uvanga is a master-piece of Jaina philosophy. It is divided into 36 sections (Chapters), each known as paya.2 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 Präkṛta in v. 4-73. Malayagiri Sūri in his com. (p. 6) on this work mentions their names in Samskṛta. They are : (1) Prajñāpanā, (2) Sthāna, (3) Bahuvaktavya, (4) Sthiti, (5) Višesa, (6) Vyutkranti, (7) Ucchväsa, (8) Sañjñā, (9) Yoni, (10) Carama, (11) Bhāṣā, (12) Śarīra, (13) Pariņāma, (14) Kaṣāya, (15) Indriya, (16) Prayoga, (17) Leśyā, (18) Kāyasthiti, (19) Samyaktva, (20) Antakriya, (21) Avagāhanāsthāna, (22) Kriyā, (23) Karma, (24) Karmabandha, (25) Karmavedaka, (26) Vedabandhaka, (27) Vedavedaka, (28) Āhāra, (29) Upayoga, (30) Darśanatā, (31) Sañjñā (32) Samyama, (33) Avadhi, (34) Pravicaraṇā, (35) Vedanā and (36) Samudghāta.*
To my mind this work is, in short, an encyclopaedia of Jainism, and if one properly studies it with Viahapannatti it may make that individual a past-master of Jainism. It may be mentioned en passant that its 1st paya (s. 36-37) furnishes us with a geographical-ethnographic outline; for, herein there is a mention of the Ariyas (Aryas) and Milikkhus (Mlecchas) with their habitations.
1 This is styled as ajjhayana in v. 3, and it is referred to in Jīvājivābhigama (s. 106).
2. It will be interesting to go through the English Introduction (pp. 201-487) to Pannavaṇāsuttam, Jaina Agama Series, Vol. 9, Part 2, Shri Mahāvīra Jaina Vidyalaya, Bombay, 1971. The Introduction contains the chapterwise summary of the entire work (Ed.).
3
Cf. “पन्नवणा १ ठाणाई २ बहुवत्तव्वं ३ ठिई ४ विसेसा ५ य ।
वक्कन्ती ६ ऊसासो ७ सन्ना ८ जोणी ९ य चरिमाई १० ॥ ४ ॥
भासा ११ सरीर १२ परिणाम १३ कसाए १४ इन्दिए १५ पओगे १६ य ।
लेसा १७ कार्याठिई १८ या सम्मते १९ अन्तकिरिया २० य ॥ ५ ॥
ओगाहणसण्ठाणा २१ किरिया २२ कम्मे इयावरे २३ ।
[कम्मस्स] बन्धए २४ [ कम्मस्स] वेद [ ए ] २५ वेदस्स बन्धए २६ वेयवेयए २७ ।। ६ ।। आहारे २८ उवओगे २९ पासणया ३० सन्नि ३१ सञ्जमे ३२ चेव ।
ओही ३३ पवियारण ३४ वेदणा ३५ य तत्तो समुग्धाए ३६ ||७|| "
Pannavaṇā
4 Payas 3, 5, 6 and 33 are also named as Alpabahutva, Paryāya, Upapātodvartanā and Jñanapariņāma.

-

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149
From v.3-4 of Pannavanā composed by some one else and incorporated in this Agama we learn that this Uvanga is composed by Arya Syāma who is the 23rd successor of Sudharmasvāmin and a Pürvadhara.
SŪRAPANŅATTI This Uvanga is a work on astronomy from the Jaina standpoint. It is divided into 20 sections each of which is styled as pähuda. 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, introduction p. XL), Prof. E. Leumann (Bezeihungen der Jaina-Literatur zu Andern Literatur-kreisen Indiens, pp. 552-553) and Dr. G. Thibaut (Astronomie, Astrologie and 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 Canda-pan been worked into the Sūra-Pannatti". Vide A History of Indian Literature (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 Bhāratavarsa (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 an exactly parallel text to Visnu-Purana II and Bhāgavata-Purāna V."2 On p. 108a the 32 laksaņas (characteristics of a male) are noted.
CANDAPANNATTI This work as it is available now differs very very little from Sūriyapannatti, 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 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. 1 This name occurs in various treatises. Malayagiri Sūri has however mentioned
"Sūriyapannati' while explaining it in his com. (p. 205a) on Nandi. 2 Vide A History of Indian Literature (vol. II, p. 457).
vide yapannatia was in various

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NIRAYĀVALISUYAKKHANDHA
I use this title to indicate a collection of the 5 Uvangas viz. (1) Nirayāvaliā 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 ajjhayaņas whereas the last has 12.
Cruel pregnancy longings are described in Kappiyā.
In Kappiya we have lives of Käla and others, the ten sonst of Śrenika. Similarly Kappavadimsayā deals with the lives of their 10 sons.2 Pupphiyā describes 9 gods such as the moon, the sun and others and one goddess viz. Bahuputtiyā whereas Pupphacūliyā furnishes us with some details about 10 goddesses such as Śrī, Hrī, Dhịti and the like.
In Vanhidasã we come across legends of the 12 princes of the Vanhi race. Of them, the 1st deals with Nisadha (Sk. Nisadha), son of Balarama 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 8 sections known as ajjhayanas. A three-fold 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 indicate the subject-matter. The 3rd and the 4th 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. - Kappavadiņsayā 3 Jarl Charpentier says that the title Nisiha, though traditional, is wrong: it ought
to be Niseha.

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151
ajjhayanas treat of Kuśīla Sadhus. In the 4th there is a narrative about two brothers Sumati and Naila. The 5th deals with the relation between a guru and his pupil. This ajjhayaṇa has supplied some materials for composing Gacchāyāra.1 The 6th ajjhayana treats of prayaścittas and contains a narrative pertaining to a teacher Bhadda and Rayya, the Āryikā. The last two ajjhayanas which are styled as Cūliyās, supply information about the daughter of Suyyasivi. 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 Acarya, an Upadhyāya and the like. Nuns holding padavis 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 dasă whereas the rest as ajjhayaṇas. The respective topics treated therein are as under :
(1) 20 asamahiṭṭhāņas - 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) gaṇisampada - the 8 sampadas of an Acārya along with their sub-divisions, four types of vinaya prescribed to a pupil and their sub-varieties, (5) 10 cittasamahiṭṭhānas, (6) 11 uvāsagapaḍimās 1-2 Cf. “महानिसीह - कप्पाओ ववहाराओ तहेव य ।
साहुसाहुणिअट्ठार गच्छायारं समुद्धिअं ॥ १३५ ॥”

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- the 11 pratimās-postures, penances etc., a Jaina layman resorts to, (7) 12 bhikkhupadimās, (8) pajjosaņākappa', (9) 30 mohanijjatthānas - causes that lead to the amalgamation of mohaniya karman with the embodied soul, and (10) āyatitthāņas.
Each of the 7 dasās dealing with regulations pertaining to the discipline of the Sadhus and Śrāvakas, begins with suyam me disam etc. as in Ayāra, 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 Mahāvīra to King Koniya and others. In the 10th section we find King Seniya and his queen Cellanā listening to Lord Mahāvīra's sermon. Their splendour etc. detract the mind of almost all the Sadhvis and sādhus respectively. Lord Mahāvīra thereupon delivers a lengthy sermon.
PAJJOSAVANĀKAPPA
This work forms the 8th section of Dasāsuyakkhandha. It is divided into 3 sections styled as vācyas by Jinaprabha Suri in his Sandehavisausadhi, a pañjikā on this work, and by Vinayavijaya Gani, too, in his Kalpasubodhikā, a com. on this very work. These three vācyas are named as Jinacariya (Sk. Jinacarita), Therāvali (Sk. Sthavirāvali) and Sāmāyārī (Sk. Sāmācāni). In Jinacariya the life of Lord Mahāvīra occupies the major2 portion. This is narrated "in great detail, with great diffuseness, with descriptions in the Kavya style and with exaggerations beyond all measure." So says Prof. Winternitz in A History of Indian Literature (vol. II, p. 463). Here the conception, transference of the embryo3 and the birth of Lord Mahāvīra are described in the same way 1 For details see pp. 152-155. 2 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. Of them those of Pārsva, 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). 3 The episode about this given in this Pajjosaņākappa practically tallies in words with
one given in Ayāra (s. 176). It is presented in a versified form in v. 450, 457 and 458 of Āvassayanijjutti. 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.

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153
as in Āyāra. Further this work furnishes us with vivid information regarding the well-known 14 dreams, their interpretation, Lord Mahāvīra's grhavāsa, his twelve years' life as an ascetic and his activities for about 30 years since he became omniscient.
In Therāvali we find a list of ganas (schools), their sākhās (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 Therāvali mentions some of the successors of Bhadrabāhusvāmin; but as it is possilble to look upon that portion as inserted in the original work by Devarddhi Gani at Valabhi it cannot be argued on that account that this Theravali is not a composition of Bhadrabahusvamin. So some other arguments must be advanced to disprove the authorship attributed to him by the Jaina tradition.
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 precede and the 70 that succeed the 5th of Bhadra, Suklapaksa. The Svetāmbaras 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 Bhadrabāhusvämin does not seem to be the author of all the three sections which have been united to form a whole in the Pajjosaņākappa.
Alexander Cunningham in his Archaeological Survey of India (Annual Reports) III 1873, p. 46 says : "The Kankali 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 Jambū Svāmī. 'An annual fair is held at this place."
Amongst these excavations we come across sculptures and inscriptions and it is in the former section that we come across an engraved illustration (24 ft. by 14 ft.). This is what we learn from Epigraphica Indica p. 317, Mathura Sculptures, Plate II, and Cunnigham's Reports for the Archaeological Survey of India XX, Plate IV, 2-5.

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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 ślokas. It consists of 228 suttas. It is mostly in prose; for, some verses2 intersperse it. Its 15th sutta is an eulogy of Lord Mahāvīra by Sakra. It is hence known as Śakrastava. Its wording is almost identical with Ovavaiya (s. 16 & 20). Sutta 13 of Antagadadasā (VI) and the last para of Anuttarovaväiyadasā have also something in common with this wording. 3 Sutta 129 refers to a great planet Bhāsarāsi (Sk. Bhasmarasi) which is mentioned in Thāna (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 Āvassayanijjutti. In this vācya we have a reference to sankhitta vāyaņā on p. 51a and to vittharavāyaṇā on p. 52a.
Just as Pajjosanākappa 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 4arbitrary so much so that at times one and the same sutta is so split up that one portion of it belongs to one vācanā and the remnant, to the other. Vide s. 15.
The extant Pajjosaņākappa 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 1 See D. L. J. P. F. Series, No. 18. 2 Ibid., pp. 26, 110, 156, 32, and 396. 3 For other details see DCGCM (vol. XVII, pt. III, p. 178). 4 In Mahābhāsya, Nyāyamañjarī etc. which are commentaries of the corresponding
texts the divisions are arbitrary and independent of those of the texts. 5 A tentative list of them may be given as under :
(i) Bhadrabāhusvāmin's Pajjosaņākappanijjutti (c. Vira Samvat 160); (ii) Přthvīcandra Sūri's Paryu sanākalpatippanaka (13th century); (iii) Vinayacandra Sūri's Durgamapadanirukta (Samvat 1325); (iv) Jinaprabha Sūri's Sandehavişausadhi (Saṁvat 1364); (v) Jäānasāgara Sūri's Kalpasūtrāvacūri (Samvat 1443); (vi) Jayasāgara Sūri's Sukhāvabodhavivarana (15th century); (vii) Mānikyasekhara Sūri's Kalpasūtraniryuktyavacūri (15th century); (viii) Dharmasāgara Gani's Kalpakiraņāvali (Samvat 1628); (ix) śubhavijaya's Kalpasūtravrtti (Samvat 1671); (x) Sanghavijaya Gani's Kalpapradipikā (Samvat 1674); (xi) Jayavijaya's Kalpadīpikā (Saṁvat 1677); (xii) Samayasundara Pāthaka's Kalpalatā (Saṁvat 1684-86);
avacūriai sarana (15th century vacuri (Saṁvat 1479 usadhi

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155 only other Āgama that can vie with it, to some extent in this respect, being Avassaya.
As stated in Kalpasubodhikā (p. 7b) 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 Sadhvis used to hear it by day, too, according to the vidhi prescribed in Nisīhacunni.
KAPPA
This is a Cheyasutta. It is popularly known as Brhatkalpasūtra. Some name it as Brhatsādhukalpasūtra. 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. 43, this Kappa along with Vavahāra and Dasā forms one suyakkhandha. At times it is mentioned with Vavahāra only. It is difficult to fix up the date of the compilation of this Cheyasutta; but its 50th sutta? and the like may be helpful in this direction.
(xiii) Sahajakirti's Kalpamañjari (Saṁvat 1685); (xiv) Vinaya vijaya 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) Khimāvijaya's Kalpa bālāvabodha (Saṁvat 1707); (xx) Jñānavijaya's Kalpajñāna dipikā (Saṁvat 1722); (xxi) Vidyāviläsa's Kalpabālāvabodha (Saṁvat 1729); (xxii) Dānavijaya's Danadīpikā (Saṁvat 1750); (xxiii) Udayasāgara's Kalpasūtravrtti (Saṁvat 1755); and (xxiv) Laksmīvallabha's Kalpadruma kalikā (18th century).
Of these the Mss. of Nos. i-iv, vii, viii, x-xiv, xviii, xx, xxiii and xxiv are described in DCGCM (vol. XVII, pt. II, pp. 90-199). Further, herein are dealt with, some anonymous avacūrnis dated Saṁvat 1469, 1568 and 1613 and a few
Kalpantaravācyas. 1 See DCGCM (vol. XVII, pt. II, pp. 225-226). 2 See p. 42, fn. 1 and Drona Sūri's com. (p. 1b) on Ohanijjutti where we have :
"TUTTITART Doccer:". __ "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 खेते । णो से कप्पइ एत्तो बाहिं । तेण परं जत्थ नाण-दसण-चरित्ताई उस्सप्पंति त्ति बेमि।"

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JİYAKAPPA
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 Kṣamāśramaṇa1. 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 with 9 as in Tattvärtha. Mr. M. D. Desai has noted in Jaina Sahityno Sankṣipta Itihasa (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 jītakalpa is mentioned there.
UTTARAJJHAVAṆA
As already noted on p. 51, this is a Mūlasutta2 of multiple authorship. It consists of 36 ajjhayanas. Their significant titles are given in the Uttarajjhayaṇanijjutti (v. 13-17)3 as under :
THE CANONICAL LITERATURE OF THE JAINAS
(1) Vinayasuya, (2) Parisaha, (3) Caürangijja, (4) Asankhaya, (5) Akāmamaraṇa, (6) Niyanthi, (7) Orabbha, (8) Kāvilijja, (9) Namipavvajjā, (10) Dumapattaya, (11) Bahusuyapujja, (12) Hariesa, (13) Citta-Sambhūi, (14) Usuārijja, (15) Sabhikkhu, (16) Samāhiṭhāṇa, (17) Pāvasamaņijja, (18) Sañjaijja, (19) Miyacāriyā, (20) Niyanthijja, (21) Samuddapālijja, (22) Rahanemiya, (23) Kesi-Goyamijja, (24) Samiïä, (25) Jannaïjja, (26) Sāmāyārī, (27) Khaluńkijja, (28) Mukkhagaï, (29) Appamāä, (30) Tava, (31) Caraṇa, (32) Pamāyaṭhāṇa, (33) Kammappayaḍi, (34) Lesā, (35) Aṇagāramagga
1
He has been praised by Siddhasena Suri in his Cunni (v. 5-11) on this work Jiyakappa. His approximate date is Vira Samvat 1115.
2 Instead of this word, Kulamaṇḍana Sūri has used the word Mülagantha as can be seen from the following lines quoted in Senaprasna (III, p. 80b):
" आवस्य ओहनिज्जुत्ति १ पिण्डनिज्जुत्ति २ उत्तरज्झयणे ३ ।
दसकालियं ४ चउरो वि मूलगन्थे सरेभि सया ॥
इति श्रीकुलमण्डनसूरिकृतप्राकृतसिद्धान्तस्तवगाथा । एतस्यां च मूलग्रन्थाश्चत्वार एते प्रोक्ताः सन्ति "
and

The use of this word Mulagrantha may remind one of the word Mulagrantha occurring in the Bauddha dictionary Mahāvyutpatti and meaning Buddha's own words.
3 Verses 18-26 mention the respective topics of these 36 ajjhayaņas.

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157
(36) Jīvājīvavibhatti. Their sources are mentioned in the Nijjutti (v. 4-5) of Uttarajjhayaņa.
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 ädānapada, one of the 10 types of names noted in Aņuogadāra (s. 130).
Some information pertaining to the Jaina canon can be had from this Mülasutta. For instance in XXIV, 3 we come across the word duvālasanga, and in XXVIII, 21 we find the words Anga and bāhira. Similarly in XXXI, v. 13 there is a reference to 16 Gāhāsa, in v. 14, to (19)3 ajjhayaņas of Nāyā, in v. 16, to 23 ajjhayaņas of Sūyagada, in v. 17, to (26) uddesas of Dasă etc., and in v. 18, to (28 ajjhayaņas of) Paggappa. As regards this last item there seems to have been some confusion. Prof. Jacobi and Mr. G. J. Patel, too, have equated Paggappa with Āyāra, and each of them has said that formerly Āyāra had 28 ajjhayanas, and it now contains 24, the lost ones being Mahāpariņņā, Ugghāya, Anugghāya and Arovanā. I think the author wants to convey by Paggappa, Ayāra including Nisīha which as noted on p. 124 was somehow separated from Āyāra. Mahāpariņņā is lost as already stated on p. 82. Ugghāya, Anugghāya and Ārovaņā are each a portion of the extant Nistha dealing with the penances having these very names. To be explicit uddesas 2-5 and 12-19 deal with Ugghāya, 1 and 6-11 with Anugghāya and 20 with Ārovaņā. Further in support of this statement of mine I may quote the following line occurring in Āvassaya (III) :
"Jerrureri urtaut Pfant Art '? 1 Ajjhayaņas 6, 20 and 23 are respectively named here as Purisavijjā, Aņāhapavvajja
and Goyama-Kesijja. The rest have their names pratically the same as noted above. These names may be compared with those given on p. 30 of DCGCM (Vol.
XVII, pt. III). 2 These are the 16 ajjhayaņas of Sūyagada (1). 3 There are the 19 ajjhayanas of Nāyādhammakahā (1) 4 By etc. are meant Kappa and Vavahāra. 5 This very line with the following one occurs in Santi Sūri's com. (p. 617) on Uttarajjhayaņa:
"58 fast irry 951 3 11" It may be noted that in this com. (p. 616b) we have : "ge: 29:- Gert et 64, a Terra"

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So it follows that only one ajjhayaṇa of Āyāra is lost and not four. Besides, on this understanding it may be said that by the time Uttarajjhayana was composed, Nisīha still formed a part and parcel of Āyāra, and that it was composed after Ayaragga was added to Āyāra (I). 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 introduction (p. v, fn. 2) to "The Dasaveyaliya Sutta" :
"The Arya chapters of the Uttarajjhayana Sutta are evidently later than the bulk of that work. The same can be said of the Aryas in Ayäranaga II, 15.".
Ajjhayaṇas 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 Brāhmaṇa. 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 Canḍāla caste. The latter says that a Brāhmaṇa 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.
Ajjhaygṇa XIII is a dialogue between Brahmadatta (an emperor) and Citta, an ascetic. Both of them were once born as brothers in a Cāṇḍāla family, and 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-Brahmanika one. Thereupon all of them and the wife of that Purohita, too, take the Jaina dīkṣā.
1 In 63 verses of Vaseṭṭhasutta with the refrain "him I call a Brāhmaṇa" true Brāhmaṇahood is defined as one lying in conduct and not merely in a high birth.

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Ajjhayana XXII1 is a dialogue between Rathanemi, an elder brother of Lord Neminatha, and Rājīmati. 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 Gaṇadhara of Lord Mahāvīra, and Keśin, a learned follower of Lord Pārsva.2 The former was asked by the latter as to how he reconciled the five mahāvratas of Lord Mahāvīra with the caujjama dhamma of Lord Parsva, and further, how he interpreted the acelakatva propounded by Lord Mahāvīra with sacelakatva of Lord Parsva. Both these points were satisfactorily explained by Gautama. Thereupon Kesin asked him several riddles pertaining to Jainism, and these, too, were beautifully answered. These riddles may remind one of the Brahmodyas.
3Ajjhayana XXV is a dialogue between Jayaghosa Muni and Vijayaghosa, a Brāhmaṇa engaged in performing sacrifice. The former
1 Herein it is mentioned that Krsna is a son of Vasudeva, and Neminatha, that of Samudravijaya, a brother of Vasudeva. As regards Rājīmatī it is said that she was the daughter of Ugrasena, and sister of Kamsa and was betrothed to Lord Neminatha. All these relations with some more may be presented as under:
2
3
Samudravijaya
↓
Rathanemi
Śaurin ↓ Andhakavṛṣṇi ↓
Aristanemi

Vasudeva ↓
Yadu ↓ Śūra
↓
159
Suvira ↓ Bhojavṛṣṇi ↓
Ugrasena ↓
Balarama Vasudeva Kamsa (son of Rohini) (son of Devaki)
Kamsa had married Jīvayaśā, sister of Jarasandha.
He is said to have attained salvation 250 years before Lord Mahāvīra. In one of his previous births he is represented as King Suvarnabahu. This episode reminds one of the description of Dusyanta's seeing Śakuntala and her female friends given in Abhijñānaśākuntala (1)
This can be compared with Brahmana-vagga of Dhammapada.

Rājīmatī
Devaka
Devaki

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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 wellversed in the Vedas, who are for sacrifices, who are conversant with the Jyotisanga, etc. Thereupon Jayaghosa asks him questions which Vijayaghosa fails to answer and which are replied by the former at the request of the latter. This answer given in verses2 provides us with a vivacious description of the characteristics of a true Brāhmaṇa. Vijayaghosa is satisfied by this answer and renounces the world.
Ajjhayaņas XXIV and XXVI-XXXVI deal more or less with the Jaina dogmas. Ajjhayana XXVI forms the basis of daśavidhasāmācārī as stated by Malayagiri Sūri in his com. (p. 341b) on Avassayanijjutti (v. 665), by Hemacandra Sūri in his com. (p. 842) on Visesão and by Drona Sūri in his com (p. 1b) on Ohanijjutti. It appears that ajjhayana XXVIII may be looked upon as the basis of Tattvarthasūtra. Ajjhayana XXIX points out the different guņas 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 ajjhayanas, 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 History of Indian Literature (vol. II, p. 466) :
"The oldest nucleus3 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
st literature in part. These poems remind us most forcibly of the Sutta Nipāta."
i "Pa gufa aut a fa ET JEI
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: "a ai Ati". Cf. p. 158, fn.1. 3 “The earlier sections contain 'an abundance of archaic and curious forms of Prākrit,
s. R. Pischel, Grammatik der Prakrit-sprachen, in 'Grundriss' 1, 8 para 19." - A History of Indian Literature (vol. II, p. 466, fn. 3).

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161
Verse 266 of the 36th ajjhayaņa runs as under: “इह पाउकरे बुद्धे नायए परिनिव्वुए । छत्तीसं उत्तरज्झाए भवसिद्धीयसमए ॥ 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 Sūril, 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 Uttarajjhāya; 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 p. 51. So I may now end this topic by noting the following verse from Uttarajjhayananijjutti : ..."#4372Ut quri Pria Jaf415 I I JEET 3 JAKT CA 3455euzfa upproat 11301'2
This suggests that the word uttara occurring in Uttarajjhayana was used to convey that this Agama used to be read after Ayāra. This arrangement lasted up to Sayyambhava; for, on his composing Dasaveyāliya it is being read after it and not after Ayāra.3 1 Vide his com. (p. 206b) on Nandi. 2 Vādivetāla śānti Sūri explains this verse on p. 5a as under:
"क्रमापेक्षमुत्तरं, शाकपार्थिवादित्वान्मध्यमपदलोपी समासः, तेन प्रकृतम्-अधिकृतम्, इह च क्रमोत्तरेणेति भावत: क्रमोत्तरेण, एतानि हि श्रुतात्मकत्वेन क्षायोपशमिकभावरूपाणि तद्रूपस्यैव आचाराङ्गस्योपरि पठ्यमानत्वेनोत्तराणीत्युच्यन्ते, अत एव आह-'आयारस्सेव उवरिमाई' ति । एवकारो भिन्नक्रमः । ततश्च आचारस्योपर्येव-उत्तरकालमेव 'इमानि' इति हृदि विपरिवर्तमानतया प्रत्यक्षाणि, पठितवन्त इति गम्यते । 'तुः' पूरणे, विशेषश्चायं यथा शय्यम्भवं यावदेष क्रमः, तदारतस्तु दशवैकालिकोत्तरकालं पठ्यन्त इति । 'तम्हा उ' त्ति 'तुः पूरणे, यत्तदोश्च नित्यमभिसम्बन्धः ततो यस्मादाचारस्योपर्येवेमानि पठितवन्तस्तस्माद् 'उत्तराणि' उत्तरशब्दवाच्यानि ।" Keeping in mind the meanings of mūlaguna and uttaraguna and mūlapraksti and uttaraprakrti, Dr. A. M. Ghatage contrasts uttarādhyayanāni and mūladhyayanāni 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 adhyayanas. Not so the first book of this list. The six Avasyaka tracts are only known by the name sūtra and they can be only referred to by an expression like mula sūtra.
To conclude, it may be suggested that the expression mūlasūtra 'sūtra texts to be studied at the beginning of the svādhyāya' referred to the Avasyaka formulae, the expression mulādhyayana referred to the first group of adhyayanas now forming the Daśavai kālika and the next thirty six 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)
3
Keeping in mind, the M. Ghatage Should mean the li

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THE CANONICAL LITERATURE OF THE JAINAS
DASAVEYĀLIYA
This work is also a Mūlasutta 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 Dasaveyāliya 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 mplied in v. 7, 12 and 15 of this Nijutti, though therein he has named this work as Dasakāliya as he has done in v. 1, 14 and 25. Thus he has six times designated this work as Dasakāliya and twice as Dasaveyāliya.
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 we see from v. 12 that this work was extracted when the paurusī was over, whereas we learn from v. 15 that the 10 ajjhayaņas which were extracted, were (systematically) arranged at the veyāliya (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 kāliya therein implying its association with caranakaraṇānuyoga 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 Dasakaliya 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 Dasakälika is an abbreviation of Daśavaikālika, the Samskrta equivalent of Dasaveyāliya. Furthermore, I do not think that the term kāliya occurring in the title Dasakāliya has been used to denote its association with caranakaranānuyoga; for, otherwise, at least once in the entire Jaina

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163
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 Āngas being called kāliyāsuya, a fact noted on p. 29.
Prof. Schubring has made an ingenious suggestion in his introduction (pp. iv-v) of The Dasaveyāliya Sutta as under : "an is the Prakrit substitute for more than one Sanskrit word.”1
In the fn. to this he says: “Besides a af stato connected with the evening time' it may be वैचारिक, वैतारिक and वैतालिष्क.2 In the canonical Jaina work dogodefectu it is the first of these three words.”
Dasaveyaliya is divided into 10 ajjhayanas. Of them the 5th has two sub-divisions known as uddesas and the 9th 4 whereas the rest have none. Ajjhayaņas I-III, V-VIII and X are entirely in verse. Ajjhayaņa IV4 begins with a number of passages in prose and ajjhayaņa IX has some
tions in prose intersepted by verses. The titles of one and all these ajjhayaņas are significant. They are: (1) Dumapupphiyā, (2) Sāmaņņapuvvaga, (3) Khuddiyāyārakahā, (4) Chajjīvaniyā, (5) Piņdesaņā?, (6) Dhammatthakāma®, (7) Vakkasuddhi'. (8) Ayārappaņihi, (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 (noninjury) are the main features of this Mülasutta.
1 2 3 4 5 6
They are : data, dafta, dafta, arany and faciat. I think this is a slip, if it is not a misprint. It should be darma. These have 5, 11, 15, 100+50, 69, 57, 64 and 21 verses respectively. This ajjhayana has 29 verses. The 1st 3 uddesas of IX has 17, 23 and 15 verses whereas the 4th 7. This is named as Dhammapannatti in this very chapter and in Dasaveyāliyanijjutti (v. 16) as well. Cf. the 1st ajjhayaņa of Ayāra (II) and Lokaprakāśa (III, 1396-1407) This is also called Mahāyārakahā. See the 4th ajjhayana of Āyāra (II).
7 8 9

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THE CANONICAL LITERATURE OF THE JAINAS
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)1 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 II2 of Dasaveyāliya agree word for word with v. 42 to 44, 46 and 49 of ajjhayana XXII of Uttarajjhayana.
(ii) The five prose passages3 dealing with the 5 mahāvratas and occurring in ajjhayana IV of Dasaveyaliya tally almost word for word, with the ending portions of Äyära (II, 15).4
(iii) Ajjhayana VII of Dasaveyaliya can be compared with Ayāra (II, 4) so far as ideas and phraseology are concerned. The former is as it were a versification of the latter.
(iv) Ajjhayaṇa 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 metres 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
1
2
3
See p. 93, fn. 7-10.
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). The ideas expressed herein and the phraseology in which they are clothed, are to be met with in Samanasutta, 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 Brāhmaṇa (Pañcikā VII) which is reproduced in Dr. R. G. Bhandarkar's Second Book of Sanskrit (p. 192) may be cited as an instance.
4
Prof. Walther Schubring in his introduction (p. iv) on Dasaveyaliya observes :
"It is evident that Dasaveyaliya 4 I-V, 5 and 7 show a very close connection with passages in the Culão of the Ayāranga, the existence of which, together with that of the Viyahapannatti and the Ditthivaya, is presupposed by Dasaveyaliya 8, 49."
5 This appears to be a strange combination of Tristubh and Vaitāliya padas.

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Acārānga"1 30 paras from Ayara 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 Daśavaikālika is the older and is preserved in the original form while the prose of the Acaranga is younger and is a mutilation of the original verses."
My tentative suggetions are:
(i) Not only Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Cūlas of Ayara i. e. to to say Ayara (II) and Nisiha, though in the Ayāranijjutti,2 only Nisiha is so mentioned.
(ii) The original source for both of these Agamas is in verse and that, too, probably in Prakṛta.
(iii) Ayāra (II) was composed prior to Dasaveyaliya; but, since the original verses were modified therein into prose, it appears to be posterior to Dasaveyāliya where the verses must have been kept intact.
In II, 9 there is mention of a plant named Hadha, and in II, 6 and 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 a monk is forbidden to say anything about stars, dreams, omens, spells, medicine etc.
As already noted on p. 50, from the time of Bhadrabahusvāmin or so, two Culās have been appended to this work. As regard the metres of Dasaveyāliya, the reader may refer to p. 126 fn.2, p. 164 fn.5, Prof. K. V. Abhyankar's article "Dissertation on an old metre etc." published in Gujarat College Magazine (No 31 of February 1931), The Daśavaikālikasutra: A study (Chs. I-VI pp. 20-27 & Chs. VII - XII pp. 101-106) and Chandoracană (p. 69). In this last work v. 2 of Dasaveyaliya (IV) is quoted as an illustration of the use of 3, and as short vowels.
1
165
2
This has been published in New Indian Antiquary (vol. I, No. 2, May 1938, pp. 130-137).
See p. 120.

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ĀVASSAYA
This has got six sections known as Sāmāïya1, Caüvisatthaya2, Vandanaya3, Paḍikkamaṇa*, Käüssagga and Paccakkhāṇa. It is difficult to say as to which suttas rightly constitute this Mulasutta. It is however possible to believe that the suttas explained or alluded to in the Avassayanijjutti belong to the Avassaya. See pp. 50-51. The suttas treated by Haribhadra Suri in his com. on this work are as under :
THE CANONICAL LITERATURE OF THE JAINAS
(१) करेमि भंते, (२) लोगस्स, (३) वन्दणगसुत्त, (४) चत्तारि मंगलं, (५) चत्तारि सरणं, (६) चत्तारि लोगुत्तमा, (७) इच्छामि पडिक्कमिउं जो मे देवसिओ (८) इरियावहियसुत्त, (९) समणसुत्त, (१०) इच्छामि ठाउं काउस्सग्गं जो०, ( ११ ) तस्स उत्तरी, (१२) अन्नत्थ, (१३) अरिहंतचे आणं, (१४) पुक्खरवर, (१५) सिद्धाणं बुद्धाणं, (१६) इच्छामि खमासमणो ! उवडिओमि अब्भिंतर०; (१७) पक्खियखामणा, (१८) सम्मत्तालावग सातिचार, (१९ - ३० ) एगादिवय सातिचार, (३१) संलेहणाविचार and ( ३२-३५) पच्चक्खाण.
Of these (1) belongs to Samāïya, (2) to Caüvisatthaya, (3) to Vandaṇaya, (4) to (9) to Paḍikkamaṇa, (10) to (18) to Käüssagga and (19) to (35) to Paccakkhāņa. But it should be noted that (14) and (15) are not the real constituents of Avassaya. They are commented upon by Haribhadra Sūri on pp. 788-789a and 789-790a respectively.
It may be observed that the 1st 3 suttas are printed in Roman characters along with their German translation in Übersicht über die Avaśyaka-Literatur which is a splendid work of the late veteran scholar Leumann. This will be hereafter referred to as Av. Lit. An exposition of this Avasyaka-Literature is reserved for the next chapter. So the reader may refer to it or to D C G CM (vol. XVII, pt. III, pp. 132137). In the end I may add that from Senapraśna (p. 20a) it seems that Avassaya is a composition of Śrutasthavira; but, on its p. 51a7 it is expressly said that there is every possibility of its being that of a Gaṇadhara. Cf. p. 50.
1-6 These may be roughly translated as (i) 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.
7 The pertinent lines are as under:
'आवश्यकान्तर्भूतश्चतुर्विंशतिस्तवस्त्वारातीयकालभाविना श्रीभद्रबाहु स्वामिनाऽकारीति आचाराङ्गवृत्तौ द्वितीयाध्ययनस्यादौ तदत्र किमिदमेव सूत्रं भद्रबाहुनाऽकारि सर्व्वाणि वा आवश्यकसूत्राणि कृतान्युत पूर्वं गणधरैः कृतानीति किं तत्त्वमिति प्रश्नः । अत्रोत्तरम् आचाराङ्गादिकमप्रविष्टं गणभृद्भिः कृतम्, आवश्यकादिकमनङ्गप्रविष्ट -

-

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OHANIJJUTTI
This work deals with caranasattari,1 karanasattari, padilehana etc. Bhadrabāhusvāmin is said to be the author of this Mülasutta. The extant work has some verses of its Bhāsa incorporated in it. The following lines occurring in Senaprasna (III, p. 80") show the relation of this Ohanijjutti with Avassayanijjutti and that of Pindanijjutti with Pindesaņāajjhayana. These lines are as under :
"श्रीहीरविजयसूरिप्रसादितप्रश्नोत्तरसमुच्चयग्रन्थे च कश्चिद् भेदो दृश्यते तत् कथमिति प्रश्नः । अत्रोत्तरम् उक्तगाथायामोघनिर्युक्तेर्नियुक्तित्वेन आवश्यकनियुक्तयन्तर्भूतत्वान्न पृथग् विवक्षा, पिण्डनियुक्तेस्तु नियुक्तित्वेनैव पिण्डै षणाध्ययनसूत्रात् पृथग्विवक्षया; प्रश्नोत्तरसमुच्चये तु ओघनिर्युक्ते : छुटकपत्रलिखितानुसारेण विभिन्नविषयत्वात् पृथग् गणनं, पिण्डनिर्युक्तेस्तु पृथगविवक्षैव सर्वमवदातम् ।"
PIŅDANIJJUTTI 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.
___NANDI This work mainly indulges in the exposition of knowledge and its various classifications. It is partly in prose and partly in verse.
मङ्गैकदेशोपजीवनेन श्रुतस्थविरैः कृतमिति विचारामृतसङ्ग्रहावश्यकवृत्त्याद्यनुसारेण ज्ञायते, तेन भद्रबाहुस्वामिनाऽऽवश्यकान्तर्भूतचतुर्विंशतिस्तवरचनमपरावश्यकरचनं च नियुक्तिरूपतया कृतमिति भावार्थः श्रीआचाराङ्गवृतौ तत्रैवाधिकारेऽस्तीति बोध्यम् ।" - p. 20a ___“षडावश्यकमूलसूत्राणि गणधरकृतान्यन्यकृतानि वेति प्रश्नः । अत्रोत्तरम्-षडावश्यकमूलसूत्राणि गणधरकृतानीति सम्भाव्यते, यतो वन्दारुवृत्तौ सिद्धाणं बुद्धाणमित्यस्याद्यस्तित्रो गाथा गणधरकृता इत्युक्तमस्ति, तथा पाक्षिकसूत्रे नमो तेसिं खमासमणाणमित्यत्र सर्वत्रालापके सामान्येनैवैककर्तृकत्वं दृश्यते, आवश्यकं मूलसूत्रं मूलसूत्राणि चागमः ततो गणधरकृतमित्यापन्नं, तथा सकलसिद्धान्तादिपुस्तकटिप्पासु षडावश्यकमूलसूत्राणि सुधर्मस्वामिकृतानि' इति
लिखितमस्ति, तथा 'सामाइयमाइयाई एक्कारसअंगाई अहिजई' इत्याद्युक्तेश्चेति ज्ञेयम् ।" - p. 51 and p. 51b. 1 "वय ५ समणधम्मे १० संजम १७ वेयावच्चं १० च बंभगुत्तीओ ९ ।
नाणाइतियं ३ तव १२ कोहनिगहाई ४ चरणमेयं ॥ २ ॥” – Ohanijjuttibhasa 2 "पिंडविसोही ४ समिई ५ भावण १२ पडिमा १२ य इंदियनिरोहो ४ ।
पडिलेहण २५ गुत्तिओ ३ अभिग्गहा ४ चेव करणं तु ॥ ३॥" --- Ibid. One may study the English Introduction (pp. 1-76) to Nandisuttam And Anuogaddāraim,
Jaina Agama Series, Vol. 1, Mahavira Jaina Vidyalaya, Bombay, 1968 (Ed.) 4 The total number of verses in this Nandi comes to 90, and that of suttas to 59.
3

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In the beginning there are 47 verses. 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 Viahapanṇatti (II, 6; s. 676). Similarly verses 20-21 supply us with the names of Lord Mahāvīra's 11 Gaṇadharas. In v. 22 his śāsana is extolled. Verses 23-43 form a Therāvalī. Herein the following 27 saints are praised :
168
(1) Suhamma, (2) Jambū, (3) Pabhava, (4) Sijjambhava, (5) Jasabhadda, (6) Sambhūya, (7) Bhaddabāhu, (8) Thulabhadda, (9) Mahāgiri, (10) Suhatthi,1 (11) Bahula, (12) Saï, (13) Sāmajja, (14) Sandilla, (15) Jiyadhara,2 (16) Ajja Samudda,3 (17) Ajja Mangu, (18) Ajja Nandila khamana, (19) Ajja Nāgahatthi,4 (20) Revaïnakkhatta, (21) Bambhaddīvaga Siha, (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 Visesă° and v. 334 in Kappabhāsa. This is followed by 3 verses,5 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 Visesão, too.
Deva Vācaka, pupil of Duṣya Gani is looked upon as the author of this work, and some identify him with Devarddhi Gaṇi kṣamāśramaṇa. 1. “ सुहत्थिस्स सुट्ठित-सुप्पडिबद्धादयो आवलीते जहा दसासुते तहा भाणियव्वा, इह तेहिं अहिगारो नत्थि । महागिरिस्स आवलीए अधिगारो || " Nandicunni (pp. 6-7)
2. Some believe this to be an attribute of Sandilla. -Ibid., (p.7)
3. He is spoken of as effe by Haribhadra Suri in his com. (p. 16) on Nandi.
4. He is said to be an author of a grammar or Praśnavyakarana, Bhangika, and Kammapayadi. - Ibid., pp. 16-17.
5 Of them, the first two may be compared with v. 366 and 367 of Kappabhāsa and the 3rd tallies with its v. 371.
6. Certain narrations indicated in this Agama have been compared by Kalipada Mitra in his article "Some tales of ancient Isarael, their Originals and Parallels" published in "The Indian Historical Quarterly" (Vol. XIX, Nos. 3-4)

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169
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 Anuögaddāra.
AŅUOGADĀRA1 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 Avassaya. It is prolific in contents; for, sacred topics and secular ones as well are treated here. For instance, upakrama, pramāņa (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 चत्तारि वेआ संगोवंगा."
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 Nandī the following remark occurring in A History of Indian Literature (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 introduction (p. XLIX, fn.) to Syādvādamañjarī as under :
"The Jaina tradition ascribes not only the division of Anuyoga, but also the compilation or composition of Anuyogadvāra to Aryaraksita (Āvaśyaka I; 774)."
It seems Prof. Dhruva alludes to v. 774 of Avassayabhāsa noted on p. 12, fn. If this surmise is correct, it means that Prof. Dhruva has
1. This is named as 'prakarana' by Siddhasena Gani in his com. (pt. I, p. 136) on
Tattvārthasūtra. 2. Caraka and Susruta are mentioned by Drona Sūri in his com. (p. 424) on
Ohanijutti.

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THE CANONICAL LITERATURE OF THE JAINAS misunderstood this verse, the real meaning being one noted by me on p. 56. The word aņuoga occurring in this verse does not stand for Anuögaddāra but it means 'exposition'. Such being the case, the date of Aņuogaddāra can be rather settled by taking into account the dates of the works noted on page 169. But, since unfortunately the Jaina commentaries are silent about them except the mention of the 4 Vedas and their 6 Angas?, 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 Bhārata 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.
Bhimāsurukka or Okkha4 may be taken to be Bhīmāsura or Bhīmāsurākhyāna. 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.
Ghodayamuhas is supposed to be some work on kāmaśāstra by Ghotakamukha, a predecessor of Vātsyāyana.
1. Nandicunni (p. 39), Haribhadra Sūri's com. (p. 83) on Nandi, Malayagiri Sūri's
com. (p. 1946) on Nandi, Anuogaddaracunni (p. 16), Haribhadra Sūri's com. (p. 22) on Aņuogaddāra and Hemacandra Sūri's com. (p. 36) on Anuyogaddāra are the sources I have examined in this connection. Hemacandrra Suri in his com. (p. 36) on Anuogaddāra (s. 41) says: "चत्वारश्च वेदा: सामवेद-ऋग्वेद-यजुर्वेदाऽथर्वणवेदलक्षणा: साङ्गोपाङ्गाः, तत्राङ्गानि शिक्षा १ कल्प २ व्याकरण ३ च्छन्दो
४ निरुक्त ५ ज्योतिष्कायन ६ लक्षणानि षट्, उपाङ्गनि तद्व्याख्यानरूपाणि तैः सह वर्तन्ते इति साङ्गोपाङ्गाः।" 3. This is also the name of a work on dramaturgy. Vide Bhāsa's Avimāraka (TSS
No. 20, p. 16) 4. See p. 14 fn. 2 (here aranfaai is a misprint; it should be diff.t3i). 5. In p. 14 fn. 2 and in DCGCM (vol. XVII, Pt. II, p. 292), too, there is mention
of Khodamuha instead of Ghodayamuha. So it may be some unknown work. 6. He is referred to in Arthaśāstra.

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171
Sagadabhaddiyā stands for śakațabhadrikā. Nothing can be said about this work except that its title is in plural.
Kappāsiał can be rendered as Kārpāsika or Kalpāśika in Samsakrta. 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 Isvarakrsna's Sankhyakārikā which is also known as Sankhyasaptati. It is based upon Sastitantra and is commented upon by Māthara and Gauda. This Isvarakrsna was once identified as Vindhyavāsin, a Sankhya leader?; 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.3
Vesiya (Sk. Vaisika) is said to be some work on Kāmaśāstra.
Vaisesiya probably refers to either the Vaiseșika system of philosophy or some standard work of this name of this school.
Buddhasāsaņa for which in Nandi (s. 42) we have Buddhavayaņa appears to be a Bauddha work by that name. If not, it means the Bauddha school of thought.
Kāvila seems to refer to the system of Kapila, the propounder of the Sankhya system or to a standard work so named by this scho some one else.
Logāyata (Sk. Laukāyata) seems to imply the Lokāyata system – the Carvāka darśana or a work of this school.
Satthiyanta (Sk. Sastitantra) is supposed to be a work of the Sankhya school composed by Varsaganya or Varsagana, guru of Vindhyavāsin. He is assigned a period from 230 A. D. to 300 A. D.
1. There is a variant for forfae in DCGCM (vol. XVII, pt. II, p. 292). Kappāsa
(Sk. Kārpasa) is mentioned in v. 12 of Ohanijjuttibhāsa. 2. He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv)
to Tattvasangraha. 3.
Ibid. See also Jagadisacandra Jaina's edition (p. 425) of Syädvädamañjari.

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This work is referred to in Viāhapannatti (II, 1; s. 89), Nāyādhammakahā (I, v; s. 55), Ovaväiya (s. 77)2 and Pajjosanākappa (s.8)3. Its authorship is attributed to Āsuri.4
Mādhara (Sk. Māthara) is the name of the commentator of Sāňkyakārikā. He is placed in the 1st century A. D. by some scholars whereas some think that the correct date is cir. 500 A. D.5 The word Mādhara here used means a work of Mathara and seems to be his com. above referred to.
Purāna stands for any one or more of the well-known 18 Purānas which must have a date earlier than those of Nandi and Anuogaddāra.
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.
Nadaya (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 Argas see p. 170, fn. 2. The Upangas are commentaries to these six Angas. See p. 170, fn. 2.
We may now deal with other works noted in Nandi.
Terāsiya (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 Saṁvat 544.
Bhāgava may be a misreading for Bhaggava. If so, it can be looked upon as a work of Bhargava, a distinguished follower of the Sārkhya school. Prof. Winternitz, however, equates it with Bhāgavata-Purāna; but is this consistent when Purana is already mentioned prior to this and especially when the word vāgaranaṁ intervenes Purāņam and Bhāgavam ? 1-3. So far as the pertinent portion is concerned, it is practically the same in all
of these suttas. It runs as under:"रिउव्वेद-जजुब्वेद-सामवेद-अहव्वणवेद इतिहासपंचमाणं निग्घंटछट्ठाणं चउण्हं वेदाणं संगोवंगाणं सरहस्साणं सारए वारए धारए पारए सडंगवी सद्वितंतविसारए संखाणे सिक्खाकप्पे वागरण छेदे निरुत्ते जोतिसामयणे अनेसु य बहसु बंभण्णएसु
परिव्वायएसु ए नयेसु सुपरिनिट्ठए यावि" 4. See the edition (p. 424) of Syädvādamañjarī noted on p. 171 in fn. 3. 5. Vide Foreword (pp. 1xxvi-lxxvii) to Tattavasangraha.

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173 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 Anuogaddara belong to the 3rd century A. D., whereas on the other hand to the 5th century A. D.
PAKKHIYASUTTA As already noted on p. 47, 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 kşamāśramaņas. It is a liturgy in verse for the fortnightly padikkamaņa. It is recited by the Jaina clergy during this paờikkamaņa.
CAÜSARANA
This work "four-fold refuge” also known as Kusalānubandhiajjhayana consists of 63 verses in Prākṣta. The first few ones mention the six essential daily duties (āvasyakas) whereas the rest deal with the fourfold refuge viz. that of the Tirthankaras, that of the liberated, that of the Jaina clergy and that of religion.
AURAPACCAKKHĀŅA
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 articlel entitled Mülācāra has stated that several verses of this Païnnaga have been incorporated in Mülācāra (II).
1. This has been published in Jainasatyaprakāśa (vol. VI, No, I, pp. 6-10)

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BHATTAPARIŅŅĀ
This work "dispensing with food" consists of 173 gathās in Prakrta. It recommends bhattaparinnamaranal and deals with ethical precepts. The word bhattaparinna along with candagavejjha occurs in v. 807 of Ohanijjutti.
SANTHARAGA
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 Rsi, Canakya, 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 “Uber die vom Sterbefasten handelnden älteren Painna des Jaina-Kanons", Hamburg, 1929. Though this and other Painnas 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."2
TANDULAVEYĀLIYA
This work is styled as Payannaya just in the beginning of this work. It is referred to as Tandulavicarana by Maladharin Hemacandra Suri in his commentary (p. 5a) on Aņuogaddāra. It is mostly in verses, their number being about 125. The main topics dealt with, herein are as under :
Embryology, food in the embryonic condition, births as a celestial being and a hellish being, 10 conditions of a living being?, description 1. Death forms a subject matter of several other Painnagas viz. Santhāraga,
Aurapaccakkhāna, Mahāpaccakkhana and Maranasamāhi. 2. See A History of Indian Literature (vol. II, p. 460). 3. The pertinent verse is the same as v. 10 of Da saveyaliyanijjutti. It runs :
"बाला १ किड्डा २ मंदा ३ बला ४ य पन्ना ५ य हायणि ६ पवंचा ७ । पन्भारा ८ मुम्मुही ९ सायणी १० य दसमा य कालदसा ॥३१॥

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of the 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 Dasaveyāliyacuṇņi (p. 5).
CANDĀVIJJHAYA
175
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 radhāvedha.
DEVINDATTHAYA
This is a work containing about 292 verses in Prakṛta. 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.
GAṆIVIJJĀ
This work consisting of 86 verses in Prākṛta is more or less of an astrological character. For, it deals with auspicious and inauspicious days, constellations, muhurtas, omens etc. In v. 63 the word hora occurs.
MAHĀPACCAKKHĀŅA
This Präkṛta work "great refusal" contains 142 verses. It deals with rules pertaining to confession, renunciation etc.
VĪRATTHAVA
This is a small work in Prakṛta 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 Painnagas. Out of them only a few are being selected here, for being dealt with.

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AŃGAVIJJĀ1
This is looked upon by some as Païnnaga. It is written in Prākṛta, some portions of which are in prose and some in verse. Its extent is indicated in Jaina granthāvalī as 9000 slokas. 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 Prākṛta 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 Präkṛta in verse. It deals with the glorification of the five Parameṣṭhins. See D C G C M (vol. XVII, pt. 1, p. 326).
GACCHĀYĀRA
This work "school rules" consists of 137 verses or so in Prākṛta. As stated in its 135th verse, it is based upon Mahānisīha, Vavahāra etc. It deals with the following topics:
The fruit accruing from staying in gaccha, characteristics of a Gani 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 Jambusvāmin.
JOÏSAKARANDAYA
This work is in verses in Prakṛta. Its sections, like those of the Puvvas and Suriyapannatti, are styled as pāhuḍas. Its subject-matter is more or less astronomy. It is an epitome of Suriyapannatti (vide v. 1). It is in accordance with the Valabhi tradition as is the case with Jivasamāsa.
1. This work is edited by Muni Punyavijayaji and published by Prakrit Text Society. The edition contains an interesting introduction. (Ed.)

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177
TITTHOGĀLI This work consists of about 1251 verses in Präkrta. 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 DCGCM (vol. XVII, pt. I). For the description of the rest and the various references pertaining to the extant Āgamas, the reader may refer to DCGCM (vol. XVII, pts. I-III).
ISIBHĀSIYA This is a work of which the title is in plural. It is associated with dharmakathānuyoga.2 Bhadrabāhusvāmin had composed a Nijjutti on it; but, unfortunately it is not available now. He has mentioned this work, over and above Uttarajjhayana. But Haribhadra Sūri (vide p. 4a of his commentary on Dasaveyāliya), Silanka Sūri? and Malayagiri Sūrio include this Uttarajjhayana under the head Isibhāsiya. Further, Siddhasena Gani too, seems to hold a similar view.5 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 Haribhadra, Sīlānka, Malayagiri and Siddhasena, and consequently Uttarajjhayana, too, is designated by them as Isibhāsiya. As already noted on p. 17, fn. 4, Yaśodeva Sūri opines that Isibhāsiya consists of 45 ajjhayaņas, and they are expositions of 45 Pratyekabuddhas. Out of them 20 belong to the tirtha of Lord Neminātha, 15 to that of Lord Pārsvanātha and 10 to that of Lord Mahāvīra. A majority of these is
1. See p. 13.
2. See p. 13. 3. #funf -3YRTEZ - com. (p. 386") on Āyara 4. "f f f-TRTEZAHSIA . com. (pt. II, p. 399) on Āvassaya 5. In his com. (p. 90) on the Bhāsya (p. 90) of Tattvārtha (I, 21) he has said :
"Trg #fffff naga : farci''. 6. This is borne out by the Isibhāsiya published in A. D. 1927 by Rsabhadeva
Keśarimalaji Saṁsthā, Rutlam. On its p. 40 we have the Isibhāsiya-sangahaņi as under:
"पत्तेयबुद्धमिसिणो वीसं तित्थे अरिटुनेमिस्स । पासस्स य पण्णरस वीरस्स विलीणमोहस्स ॥११॥ णारद १ वजितपुत्ते २ असिते ३ अंगरिसि ४ पुप्फसाले ५ य । वक्कल ६ कुंमा ७ केयलि ८ कासव ९ तह तेतलिसते १० य ॥२॥

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mostly in verse, and indulges in various similes. Turning to Samavāya (s. 44) we learn that the Isibhāsiya contains 44 ajjhayaņas and deal with 44 Rsis born here after the expiry of their life as celestial beings. Thāņa (X ; s. 755) strikes altogether a different note; for, therein one
he ajihayanas of Panhāvāgarana, is looked upon as Isibhāsiya. Of course, as already noted on p. 114 such an ajjhayana is not to be found in the 10th Anga available at present.
SAMSATTANIJJUTTI'
This is a metrical composition having 632 verses. Its first two verses run as under:
"उसहाइवीरचरिमे सुरअसुरनमंसिए पणमिऊणं । संखेवओ महत्थं भणामि संसत्तनिजुत्तिं ॥१॥ बीयाओ पुवाओ अग्गेणीयस्स इमं सुअमुआरं । संसइमसमुच्छिमजीवाणं जाणिऊणंगं ॥२॥
From this 2nd verse it follows that this work is extracted from the 2nd Puvva. It deals with the birth of sammúrcchima jīvas that prop up under certain conditions. It points out as to what articles of food and drink are acceptable to a Jaina Sadhu. 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 Saurāstra while discussing the above-mentioned topic.
मंखलि ११ जण्ण १२ भयाली १३ बाहुयमहु १४ सोरियाण १५ विदू १६ विंपू १७ । वरिसे कण्हे १८ आरिय १९ उक्कलवादा य २० तरुणे २१ य । गद्दभ २२ रामे २३ य तहा हरिगिरि २४ अंबड २५ मयंग २६ वारत्ता २७ । तसे य अदए २८ वद्धमाणे २९ वाऊ ३० य तीसतिमे ॥४॥ पासे ३१ पिंगे ३२ अरुणे ३३ इसिगिरि ३४ यहालए 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 ॥" 1. This is named as Jīvasaṁsattanijjutti in one of the Mss. 2. In one of the Mss. there are only 24 verses. The 1st verse begins with बीयाओ पुव्वाओ. Its last verse runs as under:
"संसत्तनिजुत्ती ए(सा) साहही वे (?) पढियव्वा । अत्थो पुण सोयव्वो सङ्कहिं साहुपासा य ॥"

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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
ers. To take a special case, according to the Jaina tradition, the Ganadharas compose dvādaśāngīs, 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 dvādaśangīs. This state of affairs exists not only in connection with the dvādaśāngis composed prior to the birth of Lord Mahāvīra, but also in the case of the 11 dvādaśangis composed by his own 11 Ganadharas.

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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.1 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 Āgamas which form a part of our valuable legacy, is known as Nijjutti in Prakṛta and Niryukti in Samskṛta, and that its authorship is attributed to Bhadrabāhusvāmin, caramasayalasuyanāṇi who died in Vira Samvat 170. He has composed 10 Nijjuttis. But we do not know their specific names except those like Avassayanijjutti 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 cannon, 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 Āvassayanijjutti one comes across at least some verses belonging to its Bhāsa (vide p. 184). Same is the case with Dasaveyaliyanijjutti. In its edition (having Haribhadra Suri'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 Bhāsa on Kappa have got mixed up with those of its Nijjutti, is a remark made by 1. See The Jaina System of Education (p. 223).
180
2. By etc., are meant salutation of Bhadrabahusvamin to himself and the like. As an example of this salutation the following verse occurring in Dasasuyakkhandhanijjutti may be here noted:
"वंदामि भद्दबाहुं 'पाईणं' चरमसयलसुयनाणिं । सुत्तस्स कारगमिसिं दसासु कप्पे य ववहारे ||१|| " See D C G C M (vol. XVII, pt. II, pp. 70 and 259). See also p. 17, fn. 2.

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181
Malayagiri Sūri in his com. (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 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.
s 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 Āvassayanijjutti, Dasaveyāliyanijjutti, Uttarajjhayananijjutti, Dasāsuyakkhandhanijjutti, Nisīhabhāsa, 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.
Avassayanijjutti—This is a versified com. 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)4 and Jinabhata respectively. After entering into 1. He has said so in his private communication dated 13-7-40. 2. Nijjuttis on Āyāra and Süyagada 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 DCGCM (vol. XVII, pt. III Nos, 1003, 2004, 1007-1009). 4. The authorship of Pūyācaüvvisi, a small work in Prāksta is attributed to him. It
is published in Jaina satyaprakāśa (vol. V, No. 11, pp. 1-2). From this it appears that it is extracted from some Puvva.

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a learned discussion pertaining to these redactions, he has presented it in a tabular form (p. 31) which may be given as under: Āvassaya
Avassayanijjutti Redaction Il Red. II Red. III Red. IV
Theravali
IX
XI
I Pedhiyā II-VIII (Uvagghāya
nijjutti) Pañcanamokkāra I Sāmāîya
x II Caüvisatthava III Vandana
XII IV Padikkamana XIII
XIV
(Jhānasaya) XV (Päritthā- XVI vaniyānijjutti) (Sangahani) XVII (Jogasangaha) XVIII (Asaj
jhāyanijjutti) V Kāüssagga
XIX VI Paccakkhāna XX
In this connection it may be mentioned that no doubt some of the Mss.1 of Āvassayanijjutti have in the beginning about 50 verses which form a Therāvalī and which tally with the verses occurring in Nandi. But the exposition of this Theravali has no place so far as Visesā', the Cunni on Āvassayanijjutti and its commentaries by Haribhadra Sūri,
1. A Ms. dated Samvat 1483 (?) may be cited as an instance. See DCG CM
(vol. XVII, pt. III, No. 1002).

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183
Malayagiri Sūri1 and Śrītilaka Sūri2 are concerned. It is however in the 15th centrury or so that some of the commentators of Avassayanijjutti have assigned a place to it therein, e.g. Jñanasagara,3 a pupil of Devasagara, and Manikyasekhara Suri, a pupil of Merutunga Sūri. Hence it may be inferred that this Theravali may have been inserted in Avassayanijjutti earliest in the 13th century of the Vikrama era.
Āvassayanijjutti explains the six ajjhayaṇas of Avassaya. Therein the portion dealing with ajjhayana I (Samaiya) is divided into two parts: Uvagghāyanijjutti and Namokkāranijjutti. Out of them the 1st part is further sub-divided into 9 sections as under :
(i) Peḍhiya, (ii) Lahuvaravariya, (iii) Vuddhavaravariya", (iv) Uvasagga, (v) Samosaraṇa, (vi) Gaṇahara also known as Gaṇaharavāya, (vii) Sāmāyārī, (viii) Ninhavavattavva,6 and (ix) Sesaüvagghāyanijjutti.?
The Nijjutti of ajjhayanas II, III, V and VI has no such sections, whereas that of IV has the following ones :
(i) Jhanasaya, (ii) Pāriṭṭhāvaniyānijjutti,8 (iii) Padikkamāsangahani,' (iv) Jogasangaha,10 and (v) Asajjhāyanijjutti.
Pedhiya-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
1. He has referred to a work named Pravacanasiddhi on p. 367. This work is probably extinct.
2. He has composed this com. in Samvat 1296.
3. He has composed the pertinent com. in Samvat 1440. See D C G CM (vol. XVII, pt. III, p. 452).
4-5 See D C G CM (vol. XVII, pt. III, pp. 391 and 394). These are also named as Paḍhamavaravariya and Biiyavaravariya. Ibid., pp. 391-393.
6.
At times this is not separately mentioned.
7. This is also designated as Uvagghāyanijjutti.
8-9 Some do not look upon these two as forming a part and parcel of the Nijjutti on Avassaya (IV).
10. This is also styled as Jogasangahanijjutti.

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ending verse mentions the amount of donations given by a Tirthankara in a year. This section consists of about 178 verses. Before commenting upon its verse Malayagiri Sūri says "aul screnfus.CHT". Can this be construed as suggesting that the Uvagghāyanijjutti really commences henceforth and that Pedhiya is an interpolation? The 1st 3 verses deal with salutations to the Tirthankaras in general, the liberated, Lord Mahāvīra, his 11 Ganadharas, Gandharavamsa, Vacakavamśa and the holy canon. In the following verse the author says that he will compose the Nijjutti of suyanāṇa, and in the subsequent two verses he mentions 10 works of which he intends to compose Nijjuttis. He then commences Sāmāiyanijjutti. There he discusses the relative importance of knowledge and character and deals with upaśamaśreni,1 kṣapakaśreņi,2 nikṣepas of anuyoga, and methods of exposition. This is followed by uddeśa etc., which form 26 entrances of Uvagghāyanijjutti. Then is depicted the life of Lord Mahāvīra wherein incidentally there is mention of 7 Kulakaras and 4 types of niti. The life of Lord Rṣabha, too, is here narrated.
Vuddhavaravariya-This section consists of about 348 verses. On examining the edition of Malayagiri Suri's com., it can be said that verses 243-4603 of the Avassayanijjutti 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 dikṣās of the 24 Tirthankaras. It, too, deals with the life of Lord Rṣabha. 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 examintion 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 Avassayanijjutti, 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
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 v. 1-4 following v. 418.
4. Herein there are 14 interpolated verses. See D C G C M (vol. XVII, pt. III, p. 394).

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185
of the Jaina cannon. 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 Śramaṇa
Mahāvīra till he attained omniscience.
Samosaraṇa-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 samosaraṇa.
Gaṇahara-This section having about 65 verses, deals with the doubts of the 11 Gaṇadharas of Lord Mahāvīra and their removal by the latter.
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. 341b : “साम्प्रतमोघनिर्युक्तिर्वक्तव्या, सा च महत्त्वात् पृथग्ग्रन्थान्तररूपा कृता ॥ सम्प्रति दशविधgfaqen "Similarly, while commenting upon the last verse of this section he remarks on p. 355b : “इदानीं पदविभागसामाचार्याः प्रस्ताव:, सा च कल्पव्यवहाररूपा बहुविस्तरा, ततः स्वस्थानादवसेया ।"
The remaining portion of Uvagghāyanijjutti consists of about 216 verses. It commences by mentioning 7 causes that decrease the lifeperiod. It deals with 7 nayas, 4 anuyogas, 7 Nihnavas and sāmāyika. Incidentally it narrates the lives of Vajrasvāmin, Āryarakṣita Sūri, Damadanta, Metārya, Kālaka, Cilātiputra, Atreya, Dharmaruci, Ilāputra and Tetaliputra. This finishes the rough survey of Uvagghāyanijjutti which is referred to, in the Nijjutti on other sections of Avassaya and which opens the doors for the treatment of suttapphāsiyanijjutti 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.1 This completes the Nijjutti of Avassaya (I).
Caüvvisatthavanijjutti and Vandaṇanijjutti consist of about 60 and 190 verses respectively.
1.
Its 1st verse is as under :
"नंदिमणुओगदारं विहिवदुवग्घाइअं च नाऊणं । काऊणं पंचमंगलमारंभो होइ सुत्तस्स ॥"
Do the words Nandi and Anuogadāra here used refer to the two Culiyāsuttas ?

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Jhānasayal consists of about 106 verses, and it is composed by Jinabhadra Gani Kșamāśramaņa. It is an exposition of meditation.
Pāritthāvaniyānijjutti2 comprises about 153 verses, and Padikkamanasangahaņī 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 kriyasthānas, 14 gunasthānas, 15 Paramādhārmikas, 16 ajjhayanas of Sūyagada (I), 17 kinds of self-control, 18 types of noncelibacy, 19 ajjhayaņas of Nāyādhammakahā (I), 22 hardships, 28 ajjhayaņas of Āyāra including Nistha, 29 types of pāpa-śruta and 31 attributes of the liberated. So leaving aside these two sections and Jhānasaya, Paờikkamananijjutti 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 Paccakkhāṇanijjutti consist of about 172 and 94 verses respectively.
Prof. E. Leumann has noted that Bhadrabāhusvāmin's Avassayanijjutti is the 1st redaction. This is due to his surmise that this work and Mūlāyāra (VII)3 are based upon some common source which he names as "originalNiryukti” consisting of 170 stanzas.
Dasaveyaliyanijjutti-This is a Nijjuttion 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 Nijjutti of the 4th ajjhayaņa. Haribhadra Suri in his com. (p. 84a) to it has noted one verse as भिन्नकर्तकी. In this Nijutti we come across the nikkhevas of एक्कअ (v. (v. 9), 4 (v. 34), 94 (v. 34), FH (v. 39), FHU (v. 153), 14 (v. 161), 9 (v. 166), 379 (v. 179, ita (v. 222), de (v. 269), para (v.283). Ter (v. 328). Ha (v. 333), etc.. and niruttas of 37MM
1. 2.
This is referred to by Haribhadra Suri in his com. (p. 329-32) on Dasaveyāliya. Its 15th verse defines sutta. It is as below: "पुव्वावरसंजुत्तं वेरग्गकरं सतंतमविरुद्धं । पोराणमद्धमागहभासानिययं हवई सुत्तं ॥" 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 Acaravrtti (VII) and on the other hand by Aparājita and Āsādhara in Dharmāmsta.
3.

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(v. 29-30), (v. 156), f (v. 342) etc. Egaṭṭhas also are given eg that of आअ (v. 32), दुम (v. 35 ), पुप्फ (v. 36), नाय (v. 52 ), समण (v. 158-159), (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. Four 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.1 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.2
Uttarajjhayaṇanijjutti-This comprises about 600 verses. In v. 913 there is mention of Bhaddabahu, in v. 97 that of Ajjarakkhiya and in v. 1044 that of Thulabhadda 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. 180.
This Nijjutti deals with nikkhevas of several words and gives synonyms, 6 too. It mentions suvaṇṇabhūmi in v. 120 and Vasavadattā 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. 1. Cf. Samaraiccacariya (pp. 2-3), Upamitibhavaprapañcākatha (v. 25-50), Kuvalayamālā of Uddyotana Suri and Thana (IV, 2; s. 282). Ac. Haribhadra's Samarāïccakahã, as it is popularly known, is styled as Samaramayaṁkākahā by Uddyotanasuri in his Kuvalayamālā. It is cited as an example of sakalakatha by Ac. Hemacandra in his Kāvyānusāsana.
For details see Prof. A. M. Ghatage's article "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
udaharanas as the dṛstantas of the logical syllogisms." -p. 637
(ii) "Haribhadra's opinion that a vauliya is a reference to the school of the Nastikas is not very accurate." -p. 638
3-4 These are the Nos. according to D. L. J. P. F. Series, No. 33.
5. संजोग (v. 30), एक्कअ (v. 142 ), गणण (v. 143 ),
2.
6.
187
अंग (v. 144 ), पमाअ (v. 179 ), करण (v. 183), काम (v. 208), मरण (v. 208), नियंठ (v. 237), उरब्भ (v. 244 ), कविल ( v. 250 ), नमि (v. 260), दुम (v. 280), बहु (v. 310 ), सुय (v. 310 ), पूजा (v. 310 ), पवयण ( v. 455 ), जन्न (v. 460), साम (v. 480), खलुंक (v. 487), मुक्ख (v. 496), चरण (v. 514 ), and विहि (v. 516) may be cited as instances.
See v. 9, 64, 157 and 158. In v. 158 we have the synonyms of ahimsă.

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190 mentions sublimbs (upangas). Verses 198-200 deal with karanasan astrological item, and v. 212-235 treat the subject of 17 kinds of death etc. Verses 146-148 mention 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. "Ri Rui." From Vadivetāla Santi Suri's com. (p. 141) on v. 142 it follows that Dasaveyaliyanijjutti is prior to this Nijjutti.1
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.2 Verses 18-27 deal with 7 vannas (castes) and 9 vaṇṇantaras etc., and v. 43-59 discuss 10 directions. Various living beings along with their varieties form the subject of v. 43-166. Therein the earth-bodied, water-bodied, fire-bodied, vanassaï, the mobile and the wind-bodied are treated in v. 71-79, 107-108, 117-118, 127-143, 152155 and 165-166 respectively. Verses 228-231 are the pādapūrtis of “usia f."3 In v. 264 there is mention of 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. 1764 and Śilanka Suri's com. (p. 76a)5 on it, it follows that Avassayanijjutti was composed earlier than this Ayāranijjutti, and from v. 298-2996 and 313 it follows that this Ayāranijjutti is posterior to Dasaveyāliyanijjutti. Besides it is posterior to Uttarajjhayaṇanijjutti as well, as can be seen from v. 3437 and its com. (p. 397b)8.
1. “ एतदूव्याख्या च दशवैकालिकनिर्युक्तावेव निर्युक्तिकृता कृतेत्यत्रोदासितं "
2.
आयार (v. 5), अंग (v. 5), बंभ (v. 18), चरण (v. 29), सत्थ ( v. 36 ), सणां (v. 38), दिसा (v. 40), पुढवी ( v. 69), सम्म (v. 216), विमुक्ख (v. 308), etc., are some of them.
3.
Cf. Satarthika Somaprabha Suri's Kumāravālapaḍiboha (I; p. 27). Herein Bhadrabahusvāmin says: “ for."
4.
5. “भद्रबाहुस्वामिनाऽयमतिदेशोऽभ्यधायि, स च पूर्वमावश्यकनिर्युक्तिं विधाय पश्चादाचाराङ्गनिर्युक्तिं चक्रे, तथा चोक्तम्- 'आवस्सयस्स दसकालियस्स तह उत्तरज्झमायारे' ति सूक्तम् ।"
6. “ पिंडेसणाए जा णिज्जुत्ती सा चेव होइ सेज्जाए । वत्थेसण पाएसण उग्गहपडिमाए सच्चेव ॥ २९८॥
सव्वा वयणविसोही णिज्जुत्ती जा वक्कसुद्धीए । सच्चेव णिरवसेसा भासज्जाए वि णायव्वा ॥ २९९ ।।
7. " जो चेव होई मुक्खो सा उ विमुत्ति परायं तु भावेणं । देसविमुक्का साहू सव्वविमुक्का भवे सिद्धा ||३४३||
8.
" नामनिष्पन्ने तु निक्षेपे विमुक्तिरिति नाम, अस्य च नामादिनिक्षेप उत्तराध्ययनान्तःपातिविमोक्षाध्ययनवदित्यतिदेष्टुं नियुक्तिकार आह ।”

परिण्णा ( v. 37 ),
257 ), इरिया (v.

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Suyagaḍanijjutti1-This consists of about 205 verses. Verses 18 and 20 explain the title Suyagada and Suttagaḍa. In v. 68-69 there is mention of the 15 Paramadhärmikas, 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 the teacher and the taught. In v. 189, Isibhāsiya is referred to. Nikkhevas of several words are noted e. g. those of (v. 23 ), सोलस (v. 23), सुय (v. 23 ) 2, खंध (v. 23 ) 3, पुरिस ( v. 57 ), विभत्ति ( v. 66 ), समाहि (v. 104), मग्ग (v. 107), आदाण (v. 132 ), गहण (v. 132 ), महत (v. 142 ), अज्झयण (v. 143) 4, पुंडरीय (v. 144 ), आहार ( v. 169 ), परिन्ना (v. 178), (v. 179), (v. 181), (v. 184) and 3 (v. 201)5. In v. 154 it is said that geometry is the best in Mathematics, and v. 191200 delineate the life of Adda (Sk. Ārdra). From the com. (p. 241a)6 on v. 127 it follows that this Nijjutti is posterior to Uttarajjhayaṇanijjutti, and from v. 182 and its com. (p. 371a-371b) it can be seen that this Nijjutti is preceded by Dasaveyāyāliyanijjutti, too. See fn. 2-4.
1. 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 socalled mülaBhasya 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 Bhāṣyas and Bṛhad-Bhasyas like those on Nisiha and others where it is not now possible to separate the original Niryukti and the later commentary on it." (pp. 270-271).
For comparison see pp. 180-181.
2-4 Śīlānka Sūri says that these nikṣepas are treated elsewhere. On p. 371-371b he says: " तत्राचारः क्षुल्लिकाचारकथायामभिहितः, श्रुतं तु विनयश्रुते ।" Haribhadra Sūri in his com. (p. 9b) on Dasaveyāliya says: "श्रुतस्कन्धयोस्तु निक्षेपश्चतुर्विधो द्रष्टव्यो यथाऽनुयोगद्वारेषु. "
5. These nos. of verses are according to Agamodaya Samiti Series. There the 50th verse is followed by the verse numbered as 53.
6. “ ग्रन्थो द्रव्यभावभेदभिन्नः क्षुल्लकनैर्ग्रन्ध्यं नाम उत्तराध्ययनेष्वध्ययनं तत्र पूर्वमेव सप्रपञ्चोऽभिहितः । "

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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.
Kappanijutti-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 Mala Sūri's com. (p. 83) on v. 2742 of Kappanijjutti mixed up with Kappabhāsa. Two Pañcakappabhāsas and Pañcakappacunni are avilable. 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 above-noted Pañcakappa with Pañcakappanijjutti and consider the former name as the abbreviation of the latter. On this understanding I have attributed its authorship to Bhadrabāhusvämin on p. 41.
Pañcakappa as its very name suggests, deals with five kappas which are the five varieties of bhāvakalpa noted in fn. 1 on this page. I think the exposition of these varieties was reserved by Bhadrabāhusvāmin for being treated as a separate work on the following grounds:
(i) This exposition was going to be a detailed one.3 (ii) It could be safely dropped from Kappanijjutti. Vavahāranijjutti---This is on the same footing as Kappanijjutti.
Nisihanijutti—It is from the Visehacunni of Nisiha that we know about the existence of this work. It points out some of its verses and attributes their authorship to Bhadrabāhusvāmin. It has been practically superseded by Nisīhabhāsa 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. 1. "HT464: 'Talagt:' aya1: 16311...ga Taifa Takt: 30 CEST JOHT:" 2. "foar harag ar ghfar aftasta u arrit Jafa funt Hoodet strict #1176811" 3. In Brhattipanikā, the extent of Pañcakappa is noted as 1113- ślokas.

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(ii) Saṁsattanijjutti is not a Nijjutti on any work, and same is the case with Ārāhaņānijjutti.
(iii) The Nijjutti on Āvassaya should not be confounded with Āvassayanijjutti forming the seventh section of Mūlāyāra, a Digambara work attributed to Vattakera. For, this seventh section is not a com. on any work belonging to either the Švetāmbara school or the Digambara one, though it is true that it resembles Bhadrabāhusvämin's Nijjutti on Avassaya in several respects. For instance, both are divided into six sections corresponding to (i) Sāmāya, (ii) Caüvisatthava, (iii) Vandanaya, (iv) Padikkamana, (v) Paccakkhāna, and (vi) Kāüssagga, the six well-known divisions of Avassaya. Besides, they deal with the same subject, and that, too, in gāthās in Prāksta.
Order-We may now take up the question as to the order in which Bhadrabāhusvämin composed his Nijjuttis. Leaving aside the Nisihanijjutti, the 10 Nijjuttis appear to be composed in the very order mentioned by him in Āvassayanijjutti (v. 82-83). As noted on p. 188 Āvassayanijjutti was composed earlier than Ayāranijjutti, and the latter and Sūyagadanijjutti, too, are posterior to Dasaveyāliyanijjutti and Uttarajjhayananijjutti (vide p. 189, fn.2-4). Further this last one is preceded by Dasaveyaliyanijjutti (vide p. 188). Padmamandira Ganil however strikes a different notel but adduces no arguments to support his statement. But I am inclined to side with Sīlänka Suri and Vādivetāla śānti Sūri and not with this Gani. Further, for the following reasons, I am led to believe that out of ten, Avassayanijjutti is composed first : (1) All the entrances such as uddesa etc., (vide p. 193) are treated
at length in Uvagghāyanijjutti, a section of this Nijjutti. (II) This Uvagghāyanijjutti is referred to in the Nijjuttis of other
Agamas. (III) No Nijjutti except the Avassayanijjutti is as complete as desired. 1. This Gani in his com. on Isimandalapayaraña—the com. dated Samvat 1553 says :
"क्रमाद् दशचतुःपूर्ववेदी सूरिगुणाग्रणी: । भद्रबाहुर्यशोभदैय॑स्त: सूरिपदक्रमे ।। दशवैकालिकस्याचाराङ्ग-सूत्रकृताङ्गयोः । उत्तराध्ययन-सूर्यप्रज्ञप्त्योः कल्पकस्य च ।। व्यवहारर्षिभाषितावश्यकानामिमाः क्रमाद् । दशाश्रुताख्यस्कन्धस्य नियुक्तीर्दश सोऽतनोत् ।।"
at 1

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THE CANONICAL LITERATURE OF THE JAINAS (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 onder :
(1) Avassayanijjutti. Here we have : __ “निज्जुत्ता ते अत्था, जं बद्धा तेण होइ निज्जुत्ती । तहवि य इच्छावेई, विभासिउं सुत्तपरिवाडी ॥"
(2) Visesā°. Herein the above-noted verse is incorporated and numbered as 1085. Besides, there runs a verse as under :
"जं निच्छयाऽऽइजुत्ता, सुत्ते अत्था इमीऍ वक्खाया । तेणेयं निज्जुत्ती, णिज्जुत्तत्थाभिहाणाओ॥"
(3) Haribhadra Sūri's com. (p. 2b) to Dasaveyāliya and its Nijjutti. There it is said: “निर्युक्तानामेव सूत्रेऽर्थानां युक्ति:-परिपाट्या योजनं, निर्युक्तयुक्तिरिति वाच्ये युक्तशब्दलोपानियुक्तिः।
(4) śīlānka Sūri's com. (p.4a) to Āyāra (I. 1: 1). There it is remarked: “निश्चयेनार्थप्रतिपादिका युक्तिर्नियुक्तिः ।"
(5) Maladhārin Hemacandra Sūri's com. (p. 258b) to Aņuogaddāra (s. 151). Here it is said: “नितरां युक्ताः-सूत्रेण सह लोलीभावेन सम्बद्धा निर्युक्ता अर्थास्तेषां युक्ति:-स्फुटरूपतापादानम्, एकस्य युक्तशब्दस्य लोपानियुक्तिः".
(6) Mūlāyāra. 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 acro 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 Aņuogaddāra : “निक्खेवेगट्ठनिरुत्तविही पवित्ती य केण वा कस्स । तद्दाराभेयलक्खण तयरिहपरिसा य सुत्तत्थो ॥४॥"
“भिक्खुस्स य निक्खेवो १ निरुत्त २ एगट्ठियाणि ३ लिंगाणि ४ । अगुणट्ठिओ न भिक्खू अववाया पंच दाराई ॥ ३३२ ॥"

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This shows that nikkheva', egaṭṭha2 and nirutta3 are the main constitutents of Nijjutti.
From Anuogaddāra (s. 151) it can be inferred that Nijjutti is threefold: (i) Nikkheva-nijjutti, (ii) Uvagghāya-nijjutti and (iii) Suttapphāsiyanijjutti. The 1st type deals with nikkhevas, 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 निसे २ अ निग्गमे ३ खेत्त ४ काल ५ पुरिसे ६ य । कारण ७ पच्चय ८ लक्खण ९ नए १० समोआरणाणुम ११ ॥
किं १२ कइविहं १३ कस्स १४ कहिं १५ केसु १६ कहं १७ किंच्चिरं हवइ कालं १८ ।
कइ १९ संतरं २० अविरहियं २१ भवा २२ गरिस २३ फासण २४ निरुत्ती २५ ॥4
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 Bhasa and Cunni seem to be the oldest. After their composition, there came an age when the commentaries began to be freely composed in Samskṛta, thus making the exegetical literature on the Agamas of the Jainas of four types : (1) Nijjutti, (2) Bhāsa, (3) Cunni and (4) Tikā. I use this last word to denote Samskṛta commentaries. These Nijjutti etc. are mostly in the chronological order of development. For, Cunni seems to be an intermediate stage between Bhasa on the one hand and Tika on the other, on the ground that it is neither entirely in Prākṛta like its predecessors Nijjutti and Bhāsa nor mostly or completely in Samskṛta like its successor Tikā; but it is a mixture of Prākṛta and Samskṛta so much so that not only one and the same sentence contains portions 1-3 These are treated in Chapter VII.
4
These very verses occur in Avassayanijjutti as v. 137-138. But, therein 343 is separately counted as it should be.

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THE CANONICAL LITERATURE OF THE JAINAS written in two languages, but even a Samskrta stem has Prakrta 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 Gāhā, too, since it is composed in gāthās in Prākrta. This is what we learn from the Vyākhyā of Visehacunni of Nisiha (XX). There its author Śrīcandra Sūri, pupil of śīlabhadra, has made the following observation :
" TEINE TEISTOC HVP Entegral fueftra 1" Just as we have not got Nijjuttis for all the canonical texts, similarly there are not Bhāsas for every Nijjuttia – much less for every Agama. It seems that Bhāsas were composed in the case of at least the following 11 Agamas :
(1) Āvassaya, (2) Dasaveyāliya, (3) Uttarajjhayaņa, (4) Kappa, (5) Pañcakappa?, (6) Vavahāra, (7) Nisīha, (8) Pañcamangalasuyakkhandha“, (9) Jiyakappa, (10) Ohanijjutti and (11) Piņdanijjutti.
For Āvassaya, there are three Bhāsas, one of which is known as Mülabhāsa. The others are known as Bhāsa? and Visesā.° There are about 183 verses in Mülabhāsa, about 350 in Bhāsa and about 4314 in Visesão.
and the 85-999 ab, and br wher
Dhanapāla has written Virastuti of 11 verses wherein the 1st hemistich of every verse is in Samskrta and the 2nd in Prakrta as is the case with Silavatikathā occurring in Arthadipikā (pp. 856-994) and Bhimakumārakathā, a Ms. of which exists in a Jaina Bhandara in the Punjab, and Rāmacandra Sūri, too, has written Adidevastava of 8 verses in this manner whereas Haribhadra Sūri's Saṁsāra dāvanala, Ratnasekhara Sūri's Caturvirśatistavana and Bhatti's Bhattikävya (XIII) are so composed that they can be considered to be works both in Samsksta and Prāksta and can hence be looked upon as examples of bhāṣāslesa. For instance there seem to be no Bhāsas pertaining to the Nijuttis on Āyāra,
Suyagada, Sūriyapannatti, Dasāsuyakkhandha and Isibhāsiya. 3 I have included Pañcakappa 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. 4 The Bhāsa on this is extint. See p. 85, fn. 2. 5 A Ms. of its Bhāsa is in Jesalmere. 6-7 See the edition (pp. 573 and 591) of Visesão with Gujarati translation.

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Visesā°—This is Samāsyabhāsal, i.e. to say a Bhasa on the Nijutti of Avassaya (I). Not only are some of the verses of this Nijjutti incorporated in ita; but, even some of the gathās of two earlier Bhāsas on this Nijjutti, too, are assigned a place herein. This work is named as Visesāo 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. 1508.5 The former seems to be none else than the work of Subandhu, a predecessor of Bana and the latter that of Padalipta Sūri. Further, in Visesā°, 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 Av. Lit. on pp. 37-38. 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 com.10 on Visesão -a statement1l made by Kotyācārya in his com. (p. 245) on 1 Cf. "Hali TUSİ HTH THIŞY HITI
Els afrohet i AHMT311111 X38!!" --Visesão 2 For a list of these verses see Av. Lit. (pp. 35-36). 3 It appears that Haribhadra Sūri in his commentary (p. 21b) on Dasaveyaliya uses
the word Sāmāyikabrhadbhāsya to denote Visesão. 4 In Kappacunni (pedhabandha 93) we have : "TET Pada OUTÀ." Vide Av. Lit.
(p. 31 fn.). "जह वा निद्दिठ्ठवसा वासवदत्ता-तरंगवइयाई। तह निदेसगवसओ लोए मणुरक्खवाउ त्ति ॥१५०८॥" He is referred to in Nisīhabhāsa and Kappacunni. He is said to be a favourite of Murunda, who may be Vinaspharni (?), a governor of Pataliputra 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 Desīnāmamālā as can be inferred from Kalikālasarvajña Hemacandra's com. on
his own work Rayanavali (v. 2). 7 See Av. Lit. (p. 36) and pp. 21-22 of the portion preceding the Gujarātī
prastāvanā to Visesão (Part II). Some of these occur in the Cunni on Avassaya, in Haribhadra Sūri's com. on it, in various commentaries on Visesa", in Kincidganadharavāda and in a laghuvstti
on Dasaveyāliya, too. 9 They are reproduced in Jaina sāhitya samsodhaka. (vol. II, No. 1, pp. 84-91). 10 This com. is now extinct; but it existed in the time of Maladhārin Hemacandra
Sūri (vide his com. on v. 500 of Visesā) and also Malayagiri Sūri as can be
seen from his com. (pp. 4246-4254) to Pannavaņā (paya XXI). 11. "375 a 169914: FacRTI TRITUGUT 04".
8

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THE CANONICAL LITERATURE OF THE JAINAS Visesão. This Kotyācārya is identified by some as śīlānka Sūri, the commentator of Ayāra 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 com. Maladhārin Hemacandra Sūri, too, has written a com. on Visesão. 1
The Bhāsa on Dasaveyāliya comprises about 63 verses, and that on Uttarajjhayana 452 verses.
For Kappa, there are two Bhāsas small and big. The former is composed by Sanghadāsa Gani Ksamāśramana and contains about 6600 gāthās. The latter is anonymous, and its extent is 8600 ślokas or so. This latter Bhāsa appears to be preceded by the corresponding Cunni and Visehacuņņi.4
There seem to be two Pañcakappabhāsas (vide p. 41). Out of them the authorship of the bigger one is attributed to Sanghadāsa Gani Ksamāśramana." It comprises about 2574 verses.
The available Bhāsa on Vavahāra is printed. It is anonymous and consists of about 4629 verses.
In Jainagranthāvali (p. 10) there are noted two Nisīhabhāsas. 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 Gani? Ksamāśramana. Muni Kalyanavijaya in his Gujarati introduction (p. 48) to Prabhāvakacaritra says that either this Bhāsa itself or a metrical composition expounding Nistha may be the work of Siddhasena Diväkara. He further says on p. 49 that this Siddhasena seems to have
.
1 In this com. (p. 649) on v. 1508, he has mentioned Bhadrabahunimitta,
Nandasamhita and Kapilīya. The last two are once more mentioned in the com.
on v. 1509 where even the name of Manu occurs. 2 Two gāthās of this Bhāsa are noted in Vādivetāla sānti Sūri's com. (p. 181a) on
Uttarajjhayaņa where on p. 178b Pañcakappa is referred to. 3-4 See DCGCM (vol. XVII, pt. II, p. 254).. 5-6 Ibid., p. 261. 7 in his Visesão, v. 235 begins with
gà." This very verse and the illustrations here referred to occur in Nisīhabhāsa. This is borne out by
Kotyācārya's com. (p. 95) on Visesão where he says: "qara su fagfter 7 14:". • Further, the 1st hemistich of this verse occurs in Jiyakappacuņņi (p. 29). 8 See DCGCM (vol. XVII, pt. III, p. 468).

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197
written Ṭīkās and Bhāsas on several Agamas; but, now all of them are lost.
Jiyakappabhāsa is anonymous, and its extent is about 3300 slokas. There is one Ms. of it in the Limbdi Bhaṇḍāra. Its first 3 verses and the last 3 ones are given on p. 17 of the introduction to Jitakalpasūtra. Therein it is stated on p. 18 that this Bhasa is posterior to Siddhasena Suri's Jiyakappacuņņi.
Ohanijjuttibhāsa and Pindanijjuttibhāsa are each anonymous, and some of the verses of each of them have got mixed up with Ohanijjutti1 and Pindanijjutti2 respectively.
It may be noted that it will be committing oneself to say that any and every Bhāsa 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. Visesā is posterior to some of the Cunnis. Vuḍḍhabhāsa 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, too. Cunnis3 seem to have been written on at least the following 20 Agamas:
(1) Ayāra,+ (2) Sūyagaḍa,5 (3) Viahapanṇatti,6 (4) Jīvābhigama, (5) Jambuddivapannatti,' (6) Nisīha, (7) Mahānisīha, (8) Vavahāra, (9) Dasāsuyakkhandha, (10) Kappa, (11) Pañcakappa, (12) Ohanijjutti,
1-2 See the printed editions of these works.
3 A commentary composed by Yativṛṣabha Acarya on Kaṣayaprabhṛta is known as Cūrṇisūtra.
4-5 The Cunnis of these Agamas are in press.
6
Its Cunni will be printed hereafter. Its press-copy is being revised by Anandasāgara Suri. He says that the Cunnis on Nandi, Anuogaddāra, Avassaya, Dasaveyāliya, Uttarajjhayaṇa, Ayāra, Suyagaḍa and Viahapannatti are in their order of composition. Vide his article ‘આર્હત આગમોની ચૂર્ણિઓ અને તેનું મુદ્રણ'' published in Siddhacart (vol. IX, No. 8, p. 165).
7
It is doubtful if there is really a Cunni on this work. One noted by me in D.C G CM (vol. XVII, pt. 1, pp. 233-236) it not any com.; but it is a treatise dealing with calculations pertaining to the Jambudvipa. This is what Prof. Schubring says. See my Preface (p. xxv) of D C G C M. (vol. XVII, pt. III).

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THE CANONICAL LITERATURE OF THE JAINAS (13) Pañcamangalasuyakkhandha, (14) Jiyakappa, (15) Uttarajjhayaņa, (16) Āvassaya,2 (17) Dasaveyāliya,3 (18) Nandi,4 (19) Aņuogaddāra, 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. Its author Jinadasa Gani himself has given it this name in this very work itself. Herein the author has ingeniously mentioned his name?, and has referred to Pradyumna Ksamäśramana as his vidyāguru. Further he has explained the meaning of Addhamāgahā, a Prākrta language, has mentioned works such as Siddhivinicchaya,' Sammai, Jonipāhuda, Naravāhanadattakahā, 10 Magahaseņāli, Tarangavai, 12 etc., and has referred to Siddhasena Divākara and his creation of horses, 13 and to a famine during the reign of Candragupta. He has 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 "Gujarātī Dipotsavi Anka" (p. 63) dated 19-10-1941. He has composed Nandīcunni, too, and there in the end, he has cleverly mentioned his name.14 In its several Mss., it is assigned a date Saka Samvat 598 i. e. Vikrama Samvat 733. Anandasagara Sūri 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.15 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
1-5 The Cunnis of these Āgamas are published from Rutlam. 6. Cyclostyled copies of this Nisīhavisehacunni have been recently prepared and
presented to several Acāryas and Bhandāras. Therein the topics are given in
margins. 7. See DCGCM (vol. XVII, pt. II, p. 357). 8. This is defined by Abhayadeva Sūri in his commentary (p. 78) on Ovavāiya. 9. See my article "A note on Siddhiviniscaya and Srstipariksā" published in the Annals
of B. O. R. I. (Vol. XIII, pts. 3-4, pp. 335-336). 10-11-12. All these 3 works are extinct as is the case with Dvāsaptatiprabandha a work
mentioned by Kalyānavijaya in his intro. (p. 7) to Prabhāvakacaritra. 13. 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). 14. See DCGCM (vol. XVII, pt. III, p. xxv of Preface). 15. See his preface to Nandicunni.

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199
died in Vira Samvat 1055.1 In this Nandicunni (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 Prāksta (vide p. 43).
From the last line of the prined edition of Anuogaddaracunni, it follows that this Cunni, too, is composed by Jinadāsa Gani Mahattara. Several works are mentioned here e. g. Nandīcunni (p. 1), Avassaya (p. 3), Tandulaveyāliya (p. 3), Dharmasaṁhitā (p. 12), Nandi (p. 16), Saddapāhuda (p. 47), Jinabhadra Gani Kşamāśramana's Cunnil on sarīrapada (p. 74) etc. Further this Cunni supplies us with quotations in Prākrta and notes differences of opinions. It explains the word dharmāstikāya on p. 29 as "tifa etaj 3hr for art: riiglahin(? sů), 31st alle rig erfchry:, Hamrahlarte ehfffahrt:”. On pp. 37-40, are defined Puvvanga etc., up to Sisapaheliyā, and their dots and numerical figures are explicitly mentioned.
Avassayacunni is also a work of Jinadāsa Gani Mahattara according to Anandasāgara Sūri and Jaina Granthāvalī (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. An avacūri on Siddhāntāgamastava published in the Kavyamālā is silent about the name of the author of this Cuņņi. This Cunni is published in two parts. Several works are mentioned therein e. g. in Pt. I Govindanijjutti (p. 31), Ohanijutticunni (p. 341), Pañcakappa (p. 415), Risibhāsita (p. 501) and in Pt. II Dīvasāgarapannatti (p. 6), Uttaracūliyā (p. 157) and Vasudevahindi (p. 324). There are quotations in Sanskrta and Prakrta.? This Cunni is
2.
1. For details see my article “t-&4 247 - 318i Cadoulaust published in
Jainadharmaprakāśa (vol. LVI, no. 5, pp. 156-163). "सरीरपदस्स चुण्णी जिणभदखमासमणकित्तिया समत्ता ॥" From this I am inclined to infer that Jinabhadra had composed a Cunni and that, too, probably on Pannavaņā. See p. 32 etc.
4. See pp. 12, 15, 82, 84 etc. 5. 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. 6. See pp. 84, 85, 121, 375, 427, 435 and 462 of Part 1 and pp. 52, 202, 306
and 307 of Part II. 7. See pp. 515 and 609 of part I and pp. 24 and 306 Part II. There are good
many verses in Prakrta. See pp. 202-203 of Pt. I and pp. 115, 140-142 and 302 of Pt. II.

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THE CANONICAL LITERATURE OF THE JAINAS
mostly in Präkrta, and on pp. 416-417 and 569-576 of its Pt. I, we have passages in Samskrta. In Pt. I, on 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 "ut sa TETET." In Pt. II, on p. 233 there is mention of Siddhasena Khamāsamaņa. 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 on p. there is a discourse between Kālaka Sūril and King Datta about the fruit of a sacrifice.
Anandasāgara Suri attributes the authorship of Dasaveyaliyacunni to Jinadāsa Gani Mahattara in his preface to this work. Herein, too, there are quotations in Samskrta2 and Prākrta”. Several sütras which can be traced to Pānini'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 Uttarajjhayanacuņņi. 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 1. There have been in olden days at least 3 Sūris by name Kālaka. Kālaka I
lived from Vira Samvat 300 to 376. Kālaka 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 Pajjosa näkappa, this exposition is associated with Kalaka I. Kälaka III died in Vira Samvat 465 or so. He is said to have gone to an Ājivaka 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 Prathamanuyoga. He is the author of Kālaka samhitā dealing with nimittas and associated with lokānuyoga. He transferred the date of paryusanaparvan from the 5th of Bhadrapada to the 4th. He once left his disobedient pupils and went to his grandpupil Sagara who was in Suvarnabhūmi. 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 Kalyāna vijaya's intro. (pp. 23-26) to the Gujarāti translation of Prabhāvakacaritra.
See pp. 105, 123 etc. 3. See pp. 35, 46, 159, 173, 217 etc. 4. Its extent is about 5850 slokas.

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THE CANONICAL EXEGETICAL LITERATURE
201 Mahattara of Vānija kula, Kodiya gana and Vayara sākhā. In this Cunni we come across quotations in Samskrtal and Prākrta? and differences of opinion3 regarding philosophical topics. On p. 274 we have: "P ufe शेष 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 Uttarajjhayaņacuņņi.
Abhayadeva Sūri has used a Cunni and a com. on Viāhapannatti while commenting upon it."
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 episodes pertaining to King Gardabhilla and Kalaka 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 Rakṣita Sūri gave permission to the Jaina clergy to keep a mätraka (a kind of small vessel) during the rainy season.
Dasāsuyakkhandhacunni is anonymous, and it mentions Siddhasena (Divākara). See D.CGC M. (vol. XVII, pt. II, p. 70).
Jiyakappacunni, a Prākrta work of Siddhasena Sūri, is mostly in prose. From p. 19, 11. 20-216 and p. 23, 1. 227 it follows that some one else also had composed a Cuņņi 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 Prākrta grammar on p. 2.8 This Cunni mentions some works as well. Out of them Pindanijjutti (p. 14) and Jonipāhuda (p. 28) may be here noted.
1. See pp. 26, 30, 65, 152, 206, 223-224, 225 etc. 2. See pp. 198, 225, 230 etc.
3. See pp. 145-146 etc. See DCGCM. (vol. XVII, pt. I, p. 86). This episode and the transference of the date of the paryusanaparvan are mentioned in Nisīhacunni. "fayfaregut report fogh .".
"36at fark ut hi fa hua AT " 8. " V ZAKREDIT APEPOT377,"

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202
THE CANONICAL LITERATURE OF THE JAINAS On p. 17, there is a reference to games viz. atthāvaya and caüranga, to gambling, and to samāsa, paheliyāl and kuhedaga. So far as the date of this Cunni is concerned, only its lower limit can be fixed; for, Sricandra Sūri, 2 devotee of Dhanesvara Sūri, pupil of Sīlabhadra Sūri has composed a com. on it in Sarıvat 1227.3 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 Āyara, Sūyagada and Pañcakappa are described by me in DCGCM (vol. XVII) whereas the Cuņņis on Jīvājīvābhigama, 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 com. 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) Saļasīi, (3) Sayaga, (4) Saddhasayaga 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, Samanovāsagapadikkamaņa,4 etc. Thus it will be seen that the non-Agamika 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.
1. It means a poetical riddle. Dandin has mentioned 16 kinds of prahelikā in his
Kā vyādría (III, 96-124). 2. Before he became Sūri, he was known as Pārsvadeva Gani. 3. See its printed edition (p. 59). 4. See DCGCM (vol. XVII, Pt. III, pp. 290-293).

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THE CANONICAL EXEGETICAL LITERATURE
203 It may not be amiss to note that the three works viz. Ceiyavandanabhāsa, Guruvandanabhāsa and Paccakkhānabhāsa collectively known as Bhasyatraya and Ceïyavandanamahābhāsal 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 gāthās.
As regards sīkās i.e. the Samskrta commentaries on the Āgamas, it may be said that there is at least one com. 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 Āvassaya and that the extinct com. was bigger than the available one, is an inference one can draw from its v. 2.2 He refers to one of these in his com. on Dasaveyāliya (pp. 2b, 4b, 9b, 15b, 19b, 20a etc.) as Avaśyakavišesavivarana. He has commented upon Jivājīvābhigama?, Paņņavaņā, Piņdanijjuttio, Nandi and Aņuogaddāra", too.
Next to him comes śīlānka Sūri (śīlācārya) alias Tattvāditya. He had commented upon the 1st 11 Angas as stated in Prabhāvakacaritra?,
1. This is a work by śānti Sūri who has not been identified up till now. 2. "Ef 2 78175: gitset fagfahrenia, H5214C I EFT EET: hud Tush I"
From this it follows that persons other than Haribhadra Sūri had cominented upon Avassaya. One of them is probably Jinabhata.
See Catalogue of Mss. at Jesalmere (p. 18). 4. See DCGCM (vol. XVII, pt. III, p. 484).
In the com. (p. 22) on this, Avasyaka vivarana and Nandivisesavivaraņa are
mentioned. These seem to be his own works. ___ “निर्वृतिकुलीनश्रीशीलाचार्येण तत्त्वादित्यापरनाम्ना वाहरिसाधुसहायेन कृता टीका परिसमाप्तेति"
-Ayāra with tīkā (p. 317a) Some identify this Tattvāditya with Tattvācārya, the dīksāguru of Uddyotana Sūri who completed Kuvalayamālā when one day of Śaka 700 was to elapse. This view is criticized by Anandasāgara Sūri in his Samskrta intro. (pp. 3-4) to Part II of
Visesão edited with Koryācārya's com. 7. See Abhayadevasūriprabandha (v. 104-105). This statement seems to be unreliable.
For, Abhayadeva Suri in his com. (p. 1) on Thāna says: "fafaeftatore tanierige futsal adiants qaynaut gaiso RUTGERI... PITTSRI...JAGUHETTO T " Besides Jinavallabha Sūri, too, says in Astasaptatikā that there are no commentaries on Thāna etc. composed by the Sūris of olden days.

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but, now-a-days his tīkās on only Ayara1 and Suyagada are available. Different dates are given in different Mss. for Ayāraṭīkā. They are: Śaka 772, Śaka 784, Śaka 798 and Gupta 772.2 Out of these, I believe the third date is reliable.3 This Sīlānka Sūri appears to be the author of Caüpanṇamahāpurisacariya composed in Samvat 925.4 Herefrom we learn that Vimalamati is his real name. As stated by him in his Āyāraṭīkā (v. 3) Gandhahastin5 had commented upon Śāstraparijñā i.e. Ayara (1, 1); but this com. is now lost to us. It was utilised by Silanka. Some identify this Gandhahastin with Siddhasena Gani, pupil of Bhāsvamin 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 Suyagaḍaṭīkā (p. 215) Śīlānka Sūri has expounded the five anantarya sins8 a subject treated by Siddhasena Gani in his com. (pt. II, p. 67) on Tattvärtha.
Vadivetāla Santi Sūri has written a com. on Uttarajjhayana. He has given narratives therein in Prakṛta as has been done by Haribhadra Sūri. 10 He is said to have died in Samvat 1096.
1. In its commentary (pp. 50, 87, 112, 118 and 131) grammatical forms are explained on the basis of prosody.
2-3. See D C G C M (vol. XVII, pt. II, p. 339).
4.
Is he the very one who is referred to in the com. on Rayaṇāvalī (II, 20; VI, 96; and VII, 40) ?
Is he the same as one mentioned by Gunaratna Sūri in his Tarkarahasyadīpikā (p. 451, Shree 108 Jaina Tirtha Bhavan Trust Ed.), commentary on Haribhadra Suri's Saḍdarśanasamuccaya? The pertinent line is as under :
“यथोक्तं श्रीगन्धहस्तिना महातर्फे - द्वादशाङ्गमपि श्रुतं विदर्शनस्य मिथ्या । "
5.
I find this quotation in Devagupta Suri's commentary (p. 2) on the Bhāṣyakärikäs of Tattvartha. I do not think it occurs in Siddhasena Gani's commentary on it. So has there been any confusion regarding the names and can Mahatarka be identified with this commentary?
6. This Siddhasena Gani is addressed as Gandhahastin in the com. (p. 521) on Tattvärtha by a pupil of Yasobhadra Sūri.
He is a pupil of Simhasūra, pupil of Dinna Gani Kṣamāśramaṇa. Some are inclined to believe that this Simhasura is Simha Suri, a commentator of Mallavādin's Nayacakra.
7.
8.
This topic is dealt with by Nāgārjuna in Dharmasangraha (p. 13).
9. This is why this com. is known as Paiyaṭīkā.
10. Thus he has not followed Sīlānka Suri who translated into Samskṛta narratives etc. occurring in Cunnis.

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205 In the period between the 12th and 13th centuries of Vikrama era there flourished 8 commentators of Agamas. They are : (1) Abhayadeva Sūri, (2) Drona Sūri, (3) Malayagiri Sūri, (4) Maladhārin Hemacandra Sūri, (5) Nemicandra Sūri, (6) Śrīcandra Súri, (7) Yaśodeva Sūri and (8) Śrītilaka Sūri. The former wrote commentaries on the Angas 3, 4 and 6 is Samvat 1120, a com. on the 5th Anga in Samvat 1128 and commentaries on Angas 71-11 during this interval or at some other time. As stated by him in his com, on Anga V there was a tīkā for Anga V which enabled him to compose his com., and this tīkā may be the work of Silānka Sūri. But for Thāņa etc. he had no previous commentaries to consult. Abhayadeva Sūri has also commented upon Ovavāïya by taking the help of a previous com., which is now extinct. He has written Sangahaņi on Paņņavaņā (III).2
Drona Sūri has commented upon Ohanijutti. He assisted Abhayadeva Sūri by revising his commentaries on Angas 3 etc.
Malayagiri Sūri has commented upon Uvangas II-VII. His com. on Pannavanā is based upon that of Haribhadra Sūri. For the rest, the sources, if any, remain to be investigated. He has written a com. on Viāhapannatti (II), Avassaya, Kappa, Vavahāra, Nandi?, Joisakarandaga and Pindanijjutti. 4
Maladhārin Hemacandra Süri, a senior contemporary of Kalikālasarvajña Hemacandra Sūri, has written a tippanaka on Haribhadra Sūri's com. on Avassaya, a tippanaka on Nandi and a com. on Aņuogaddāra.
Devendra Gani, later on known as Nemicandra Suri, has written a com. on Uttarajjhayana in Samvat 1129. Herein he has given narratives in 1. 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. He is the author of Jayatihuyanathotta, a hymn in Apabhramsa and that of Mahavirastotra of 22 verses. He is said to have converted in A. D. 1054 Sankaradāsa a Brāhmana guru of the Paramāra kings of Dhārā. The late Dr. Tessitori has discussed in Indian Antiquari (Vol. 42, p. 148 ff.) four versions from the Jaina literature regarding an example of Solomon's judgement motif. One of them is taken from Malayagiri Suri's commentary on Nandī. See the English translation (Vol. II, Introduction) of Trişasti. There it is said :
"Hemacandra follows Malayagiri in his commentary to the Nandisutra." 4. In Jaina Granthāvali (p. 20) it is said that in the Brhattippanikā is noted Malayagiri
Sūri's com. on Visesa", but no Ms. is traced up till now.

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Prakrta and thus followed in the foot-steps of Haribhadra Suri and Vadivetāla Santi Sūri and not in those of Sīlānka Sūri.1
Śricandra Sūri, pupil of Sīlabhadra Sūri has written a com. on Nisīhavisehacunni (XX) in Saṁvat 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 com. on Samaņovāsagapaļikkamaņa composed in Samvat 1222, (ii) Nandīdurgapadavyākhyā composed in Saṁvat 1226, (iii) the com. 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 Vira Gani has commented upon Pakkhiyasutta in Samvat 1180.
Śrītilaka Sūri, pupil of Śivaprabha Sūri has written a com. on Avassaya in Samvat 1296.
Ksemakīrti has completed Malayagiri Sūri's com. on Kappa in Samvat 1332.
So far as Païnnagas are concerned, only a few are commented upon. For instance, Bhuvanatunga Sūri2 has commented upon Caüsarana, Āürapaccakkhāna and Santhāraga, Gunaratna upon Bhattapparinnā and Santhāraga? and Vijayavimala upon Tandulaveyaliya and Gacchācāra.4
There are several commentaries on Jambuddivapannatti. Out of them one is composed by Hīravijaya Sūri in Samvat 1639 and another named as Prameyaratnamañjūsā by śānticandra 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 com. on Ayāra and in Samvat 1583, Harsakula on Sūyagada. Further there are Laksmīkallola Gani's com. on Ayāra, Dānasekhara Sūri's com. on Viahapannatti, Vinayahamsa's com. on Uttarajjhayaņa etc. Besides these there are some anonymous avacūrnis and avacūris, too. Thus it will be
1. This shows that there is no hard and fast rule that since the time of śiānka, Prakrta
narrations got replaced by Samskrta ones in commentaries, though such a rule is practically laid down by Prof. Leumann in Z. D. M. G. (vol. XLVI, p. 581 ff.) He is a pupil of Mahendra Suri who revised in Saṁvat 1294 his guru
Dharmaghosa Sūri's Śatapadi. 3. A com. on this was composed before Samvat 1484. 4. The com. on it was composed in Samvat 1634. 5. According to Jaina Granthāvali (p. 2) this should be 1582. 6. See D-CGCM (vol. XVII, pts. I-III).

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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 Sūriyapaņņati, Isibhāsiya and Pañcamangalasuyakkhandha, (4-5) Bhāsa and Cunni on the last of these, (6-8) Cunnis on Nisīha, Mahānisīha and Jiyakappa, (9) Pādalipta? Sūri's com. on Joïsakarandaga,3 (10) Gandhahastin Sūri's com. on Āyāra, (11) Jinabhata's com. on Āvassaya, (12-13) Haribhadra Sūri's com. on Avassaya, and one on Pindanijjutti, (14) a com. on Sūyagada,4 (15-23) Silāňka Sūri's commentaries on Angas III-XI,5 (24) Malayagiri Sūri's com. on Jambuddivapannatti,6 (25) Maladhārin Hemacandra Suri's tippanaka? on Nandi, (26) a com. on Ovavāïya, (27) a commentary on Anga V noted by Abhayadeva Suri and (28) a commentary on Jivājīvābhigama (vide p. 35, fn 1).
As already noted, Samskrta commentaries on the Agamas are here spoken of as Tikā. This name is applicable to the Samskrta commentaries to the non-Agamika literature, too. There are other names which are used in both the cases e. g. (1) vrtti, (2) vivrti, (3) vivarana, (4) Vivecana, (5) vyākhyā, (6) vārtika, (7) dīpikā, (8) phakkikā, (9) avacūri, (10) avacūrņi, (11) arthalava, (12) aksarārtha,
1. Quotations from its Nijjutti are given by Devabhadra Suri in his com. on
Sangrahani, a work of his guru Śrīcandra Sūri. See Mr. M. D. Desai's work (p.
254) noted on p. 147. 2. He is the author of Kālajñāna, Praśnaprakāśa, Nirvāņakalikā etc. 3. See (p. 26) of Malayagiri Sūri's com. on it. 4. Ślānka Sūri in his com. (p. 1o) on Sūyagada says: "Tela 46 yuf rue"
Believing that this com is not a Cunni, I take it to be extinct. Abhayadeva Súri in his commentary (p. 659b) on Anga V says : "parar çfa tabletar:
Thai rofar: "Does he here allude to Sīlānka Sūri by the word tīkākāra ? If not, the commentary here referred to should be included in the list of the extinct ones. In Catalogue of Mss. at Jeselmere (p. 19) it is said: "guttefirsmited". If this inference is correct, this name should be dropped. Malayagiri in his commentary
(p. 382) on Jivājīvābhigama mentions Jambūdvīpaprajñaptițīkā. 7. See DCGCM No. 1099. 8. I have excluded from this list Jinabhadra Gani's com. on Visesão since there is a
Ms. of this work in Jesalmere. Vide Catalogue of Mss. at Jesalmere (p. 19).

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THE CANONICAL LITERATURE OF THE JAINAS (13) bālāvabodha, (14) pañjikā, (15) tippaņaka, (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 Agamas. So I shall now say a few words about those who have written supercommentaries. Kotyācārya is perhaps the 1st amongst them in case we neglect Bhāsas and Cuņnis and the extinct Tīkās. He has written a Tikā on Visesão, a com. on an Agama (and there on p. 416 he has styled this Visesão as vārtika). Thus his work is a super-com. on an Agama. In this work he has neither referred to Haribhadra Suri nor to any work of his, even when he had a chance to do so on pp. 142, 237 and 876. So Anandasāgara 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 com. (pp. 4886-490a) on Avassaya. This coincidence may be due to both of them borrowing from Jinabhata's com. on Avassaya. Kotyācārya has referred to the Mülatīkā of Avassaya in several places e. g. pp. 609, 674, 675, 793, 846 and 855, and this Mūlatīkā appears to be none else than that of Jinabhata whom he even mentions. Kotyācārya has hardly mentioned the name of Jinabhadra Gani Ksamāśramana but has mostly referred to him by honorifics. This may be owing to his being a grandpupil or so. For, he cannot be his direct pupil as can be inferred from the following line occurring on p. 224 :
H agufu nafta... ta yering urang goed." So he may be Jinabhadra's grand-pupil or sol. He referred to as an old 1. Prof. H. D. Velankar in his Descriptive Catalogue of Sanskrta and Prākrta 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 Kotyācārya had written a com. on his own Bhāsya. 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):
"Prvifor T HURSY feat fichiedertaifa(at)of THE TUTO",
The full quotation is given as under at the end of a Ms. of a com. on Visesā° - 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 :
"सूत्रकारपरमपूज्यश्रीजिनभद्रगणिक्षमाश्रमणप्रारब्धा समर्थिता श्रीकोट्याचार्यवादिगणिमहत्तरेण श्रीविशेषावश्यक
ayşfe;"

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209
commentator by Maladhārin Hemacandra Suri in his com. on Visesão. 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, Kusmandi and others are mentioned as vidyās and Vidyārāja Harinaikamişin' for mantra whereas Kotyācārya mentions only Kusmāndi vidyā and Harinaikamisi mantra, the latter must be a predecessor of the former. If this argument is correct, we must assign to Kotyācārya, a date2 prior to that of Haribhadra Sūri, and in that case there remains no possibility of identifying Kotyācārya with śīlānka Sūri, the commentator of Ayāra, though so done by Prof. H. D. Velankar in No. 1520.
As regards others who have written super-commentaries in Samskrta, Maladhārin Hemacandra Suri and Sricandra Suri 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 semihistorical traditions on the one hand, and of a great mass of popular narrative themes on the other."3
The word of in the 1st quotation seems to be added by the late Mr. C. D. Dalal, who probably thought af to be a misreading for atent. 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 Bhandaras at Pattan it appears that it occurs in a MS. of Kotyācārya'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: (1) 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 Kotyācārya 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 Yogu...be reconciled with this view ? 1. He is referred to as Harinegamesi in Țhāna (V, 1; s. 302), Viāhapannatti (V, 3;
s. 186), Antagadadasā (VII, 8; s. 38, 42) and Pajjusanākappa (s. 20), as Harinagamesi in Paumacariya (III, 104), and as Harinaigameşin in Trisasti (1, 2,338).
Anandasāgara Suri considers it to be the 10th century of Vira era. 3. See A History of Indian Literature (vol. II, p. 484).

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About the date of the Samskrta 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 Agamika literature, we can very well point out Vācakavarya Umāsvāti's Bhasya on his excellent work Tattvārtha as the oldest Jaina Samskrta com., that has come to our hands. Besides, this Bhāsya stands first amongst the Jaina Saṁskrta svopajña commentaries available at present. Several Jaina authors have written svopajña commentaries to their works written in Präkrta 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 Agamas is not only in Samskrta and Prāksta; for, it is in Gujarātī, too. The Gujarātī commentaries are given different names such as (1) Tabo, (2) Bālāvabodha, (3) Aksarārtha, (4) Vārtika, (5) Bhāsā-tīkā etc. The words Tabbo, Taba", Tabu", Tabanka and Tabārtha are also used for Tabo, and the last has Stabakārtha for its Saṁskṛta equivalent. It means a small commentary. Words such as Bālāvabodha need no explanation. There are Gujarati commentaries for several Agamas. For instance we have Țabos for Angas III, X and XI, Jambuddīvapaņņatti, Nirayāvalisuyakkhandha, Mahānisīha, Vavahāra, Kappa, Uttarajjhayana, Sadāvassaya, Caüsarana and Aurapaccakkhāna, Bālāvabodhas for Angas I, III and VI, Uttarajjhayana, Sadāvassaya, Santhāraga and Nandi, Aksarārtha for Aurapaccakkhāna and Vārtika for Ayāra and Aņuogaddarā.? 1. (1) Candrarsi Mahattara, (2) Haribhadra Sūri, (3) the celebrated polygrapher
Hemacandra Sūri, (4) Munisundara Sūri, the sahasrāvadhānin and (5) Nyāyaviśārada Nyāyācārya Yaśovijaya Gani may be cited as the Svetāmbara authors,
and Akalanka and Vidyānandin as Digambara ones. 2. In the Catalogue of Mss. of the Līmbdi Bhandāra, the word Stabbaka is used in
this sense. See pp. 2, 5, etc. 3. 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). 4. See DCGCM (vol. XVII, pt. I, p. 186). 5. This word occurs in the Ms. (702 с of 1899-1915, B. O. R. I) of śāntisāgara's
Țabo of Bandhasāmitta. 6. See DCGCM (vol. XVII, pt. I, p. 230). 7. For description of the corresponding Mss. see D C G C M (vol. XVII, pts. I-III).
and Akalarla
yayacārya Yaśovijaya Gani putthe sahasrāvadhôniboygrapher

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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 century2 or so when Gujarat became a powerful centre of Jaina activities and when Jaina saints commenced to preach and explain their holy canon in Gujarati. Anyhow these commentaries cannot be dated earlier than the Gujarati 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 Vajrasvamin, there were 4 anuyogas for each of the Agamas. But, since Aryarakṣita Süri specified the anuyogas for different Agamas, 3 anuyogas out of 4 for the various Agamas became extinct. Jinaprabha Süri furnishes us with a specimen where we see the application of all the 4 anuyogas. Vide Anekārtharatnamañjușă (pp. 127133). These anuyogas may be regarded as exegesis.
The English translations" (and the like) of the Agamas may not be
1.
2.
3.
4.
5.
211
Vacanika is a name for a Hindi com. usually belonging to a Digambara school which seems to designate Sutra as Kaphi
Pārsvacandra, pupil of Sädhuratna has written a Balavabodha on Ayära. One of its Mss. is dated as Samvat 1606.
It was from the 5th century of the Vikrama era that Jainas had begun to settle in Gujarat, and by the 12th or 13th century, Gujarat had become a chief centre of Jainism. This is what Muni Kalyāṇavijaya says in his introduction (pp. 11-12) to the Gujarati translation of Prabhavakacaritra.
It is v. 336 of Avassayanijjutti, and it begins with
Out of them the following may be here noted:
Ayara and Pajjosanākappa 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. 1888-1890 wherein he has given an Appendix entitled as "The History of Gosala Mankhaliputta briefly translated from Bhagavati, saya XV, uddesa I." And Dr. L. D. Barnett translated 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 Rayapaseniya 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

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looked upon as forming a part and parcel of the exegetical literature of the Agamas; 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 to XII wherein he has given glossary, notes and introduction.
Before I conclude this chapter I may note that Sangahaņīsi are in a sense a type of exegetical literature, and it consists of verses in Prāksta — the verses which are so to say mnemonic.2 It seems some Sangahaņīs have got mixed up with their corresponding Agamas. Sangahanīgāhās occurring in Anga V (vide. p. 127), Jogasangaha and Padikkamanasangahanī are probably some of them. There is Isibhāsiyasangahani. Besides these, as noted on p. 18 there were Sangahanis for Uvangas, and their authors were Dasupūrvadharas.
IX in 1937 which were already translated by M. C. Modi in 1932 A. D. with. Notes, Glossary and Introduction. Vivāgasuya and Uvangas VIII-XII have been translated by M. C. Modi and V. J. Choksi in 1932 A. D. (?) As regards translation of the exegetical literature, Dummuhacariya, Bambhadattacariya, Agadadattacariya and Mandiyacariya given by Nemicandra Sūri in his commentary on chapters IX, XIII, IV and VI of Uttarajjhayana on pp. 135b-136b, 185b-197b, 84a-94a and 95a95b respectively are translated into English. Of them the first and the last are translated by Principal A. Woolner in his Introduction to Prakrit on pp. 143-145 and 137-139 respectively. This word is used in Pakkhiyasutta (p. 66b) and in Pupphiya (the last sutta). It also occurs in v. 1 and 364 of Brhatsangrahani, and its meaning is explained in its commentary by Malayagiri Sūri. This is the inference I draw from Sangahanīgāhās occurring in Aņuogaddāra (s. 130, p. 145b), Pajjosaņā kappa (s. 117) etc.
2.

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COMPARISON AND EVALUATION
The Jaina contributions are vast, varied and valuable. They have enriched in no small measure the treasures of the Indian literature. But, even then, till recently, their value was not probably realized.' The Jaina contributions have many new things to suggest; but this requires a deep and scientific study. This is borne out by Prof. Winternitz who sounded a clarion call and awakened us from lethargy by contributing his scholarly
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 (1883-85) 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 ou 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 Samskrta and Präkṛta literature of India. Ibid., p. 144.
H. Oldenburg in Die Literatur des alten Indien, published in 1903 disposes of the Jainas in three lines.-Ibid., pp. 143-144.

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THE CANONICAL LITERATURE OF THE JAINAS quota-writing 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 translatiun 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 literaturel of the Jainas on the one hand, and the magnificent archive of their religiou (which for some reason or other could not be completely included in the canonical literature), on the other.
With these preliminary remaks 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 Sorasenī being some of them. Just as we own 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 Addhamāgahi literature, we are grateful to the Jainas. As a crest-jewel of Addhamāgahī specimens I may mention Ayara (1, 1). To my mind, its reading appears as if the very words of the first sermon delivered by Lord Mahavira 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. 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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Had the Jainas not resorted to Addhamāgahī language and developed 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, Suklayajuhprātiśākhya, Atharvasamhitā, Taittirīyasamhitā, Vājasaneyisaṁhitā, śatapatha Brāhmaṇa, Gopatha Brāhmaṇa, Taittirīya aranyaka etc.
Now a word about Apabhramśa language. It appears that the Apabhramsa literature consists mostly of the Jaina works, those composed by the non-Jainas being few and far between. Hemacandra Sūri is the Panini of Apabhramśa grammar, and he has quoted several verses from the works of his predecessors. It remains to be ascertained if the following verse occurring in silānka Sūri's com. (p. 107) on Sūyagada is found in any of his works :
“कोद्धायओ को समचित्तु काहोऽवणाहिं काहो दिजउ वित्त । को उग्घाडउ परिहियउ परिणीयउ को व कुमारु
पडियउ जीव खडप्फडेहिं बंधइ पावह भारु ।' The following verse, too, occurs in this commentary; for, this verse occurs in the commentary (p. 107) on Sūyagada according to Apabhramśapāthāvalī, though I do not find it in this commentary. This verse quoted in Apabhramśapāthāvalī (p. 155) is quoted by Haribhadra Sūri in his commentary (p. 694) on Dasaveyāliya and it occurs in Avassayacunni, too. The verse is as follows:
“वरि विस खइयं न विसयसुहु इक्कसि विसिण भरंति । 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
the Addhamāgahi language also known as Arsa and Rsibhāsita is defined as one consisting of 18 Deśī bhāsās, 2 distinctly suggests that Apabhramśa is very very old and can be said to have its origin at least as early as the composition of the Jaina canon.
1.
2.
For illustrations see Païa-sadda-mahannava (vol. IV, intro., p. 11). Dr. P. D. Gune's An Introduction to Comparative Philology (p. 192) may be also consulted. See Nāyādhammakahā (p. 38), Vivāgasuya (I, II, § 34) and Ovavāiya (p. 98) where the phrase 3ERHGH THIfare occurs. See also a Ms. (folio 76) of Dāksinyacihna Sūri's Kuvalayamālā at B. 0. R. I.
.

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THE CANONICAL LITERATURE OF THE JAINAS
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. 94), their bulk can speak volumes about the Jaina contributions in Samskṛta. But, as these Puvvas are now extinct, I may refer to the Cunnis1 and Samskṛta commentaries on the canonical treatises. Just as in the Vaidika mythology, we hear about the Nrsimha avatāra (the 4th incarnation) of Viṣṇu and about Ardhanarīśvara rūpa (form) of Mahadeva, so in the Cunnis almost in every sentence we come across a portion in Prakṛta,2 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 canonical literature in Samskṛta and not in Prakṛta as before. Is there any parallel instance of this type anywhere else except perhapts in Gāthāsamskṛta literature?
216
Samskṛta language has been freely and fairly resorted to by Haribhadra Sūri and other saints who followed him, while they were engaged in composing Samskṛta commentaries on the Jaina canon. These commentaries and the Samskṛta quotations occurring in Cunnis enrich the Samskṛta literature.
In the end I may say that the Gujarati commentaries on the Agamas are very helpful for the study of the old Gujarati 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 in 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 should be pronounced. This word ghosa meaning udattādisvaraviśeșa occurs in Vavahara (X), too. In Tattvärtha which is a compendium of a portion of the preachings of Arhat as stated in its Bhāṣyakärikā (v. 22) we have in IX, 25, the word amnaya. It is explained as under in its Bhasya (p. 258) :
"आम्नायो घोषविशुद्धं परिवर्तनं गुणनं, रूपादानमित्यर्थः । "
These are useful even for etymological information. For instance Dasaveyāliyacunni (p. 11) supplies us with the etymologies of रुक्ख, दुम, तरव and वच्छ in a way which remind one of Nirukta by Yāska.
2.
At times this presents some features to be had in the Sauraseni language.
1.

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COMPARISON AND EVALUATION
Siddhasena Gani while commenting upon it observes on p. 258: "आम्नायोऽपि परिवर्तनं उदात्तादिपरिशुद्धमनुश्रावणीयमभ्यासविशेषः . '
From this it will be clear that udatta, anudatta 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 udatta etc., nor do we find any Jaina saint reciting their holy scriptures by paying attention to udatta 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 commentaries1 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. It may be added that 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 : Mahäniddesa and Cullaniddesa. The former is a commentary on Aṭṭhakavagga, whereas the latter on Khaggavisāṇa and on Pārāyaṇavagga, Vatthugāthā excluded.
Synonyms2--We have already noticed that egaṭṭha is one of the 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.3 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 egaṭṭhas of nikkheva (v. 150), sutta (v. 174)5, anuoga (v. 187) and vihi (v. 208) given in Kappanijjutti above referred to.
1.
2.
3.
4.
5.
217
One of them is a Nijjutti and the other a Bhāsa or at times Bhāsas. These occur in Sudraka's Mṛcchakatika (Act I, v. 18, 21, 23 etc.).
Cf. “नानादेशजविनेयगणासम्मोहार्थमागमे द्रुमपर्यायशब्दान् प्रतिपादयन्नाह”
- Haribhadra's com. (p. 17b) on Dasaveyaliya. Cf. the following verse of Kappanijjutti: "बंधाणुलोमा खलु सुत्तम्मि य लाघवं असम्मोहो । सत्थगुणदीवणा वि य एगट्ठगुणा हवंतेए || १७३ ||” '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. 181183 4 types of a scripture are outlined.

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THE CANONICAL LITERATURE OF THE JAINAS
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 Deśya words,1 and hence they are very useful for the study of languages of olden India.
218
Nikkheva2-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 syadvāda. 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. nāman, sthapana, dravya and bhāva. Out of them dravya has further varieties, and they are to be met with, in several Jaina works e. g. Aṇuogaddāra (s. 8-27). Here the word āvassaya 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 Vedängas, and it contains glossarial explanation of obscure words occurring in the Vedas. It is also a name of Yaska's com. on the Nighantu; but it may be noted that this is not the name given by Yaska himself. This topic of nirukta (Pr. nirutta) is discussed in Aṇuogaddāra (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 attha-nirutta are mentioned, and in v. 2930 of Dasaveyaliyanijjutti3 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 coordinate 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.
1. See Haribhadra Suri's com. (p. 17b) on Dasaveyäliya.
2.
The nikkhevas of several words have been already noted. So it will suffice if I add that those of mangala, inda, nandi, suya, sutta, gantha and vayaṇa are treated in Kappanijjutti mixed up with its Bhasa in its verses 5, 12-15, 24, 175-177, 178, 178 and 185 respectively.
3.
Haribhadra Suri in his com. on this work mentions etymologies of some words eg धर्म (p. 21 ), विषय (p. 22), चरित्र (p. 234 ), श्रमण (p. 234 ) etc.

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COMPARISON AND EVALUATION
219
Grammar—The canonical literature furnishes us with some grammatical information, which has its own importance, though it does not by any means add to our 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 Anuogaddara (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 siloänāma Maladhārin Hemacandra Sūri says that since Śabdaprābhīta is extinct, it is not possible to explain it in its entirety. Under the 3rd variety we have " HART 4 499T TET gaat" etc., whereas under the 4th we have etymologies attended to e. g. “HET a fen:” etc. This portion is to some extent in Samskrta
is rather unusual. In s. 123 there is an exposition of genders and the corresponding endings (see pp. 1110-112b), 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 Anuogaddāra, and v. 326, 4 types of payattha such as sāmāsiya etc., already noted. In the com. (p. 3) to v. 2 of this work, it is noted that certains letters and the dual number have no place in Prākrta whereas in the com. (p. 99) on v. 326, are given the names of 7 kinds of compounds along with their examples, 8 varieties of taddhita etc. Kotyācārya in his com. (p. 129) on Visesā° quotes a verset whereby we learn that in Prāksta, the dual number is represented by the plural, and the dative case is replaced by the genitive.5 1. For instance, it is in Prākrta. Bharata's Natyaśāstra (XVII, pp. 367-369) is another
example of this type; for, it mentions in Prākrta some characteristics of this language. Further the Āgamas give us an idea about concord in Prākrta works-a topic discussed by Prof. A. M. Ghatage in his article entitled Concord in Prakrit Syntax and published
in the "Annals of B. O. R. 1” (vol. XXI, pts. I-II, pp. 73-96). 2. "T14 Aaahu 3770154 für Try Telas Ets i drauf Aleš 1137411" 3. See Visesão (v. 3455). It begins with “Tru cargoj" 4. Its 2nd foot is quoted by Haribhadra Sūri in his com. (p. 16) on Dasaveyāliya. 5. For details see my article Grammatical topics in Pāïya recently published in The
Sarvajanikan (No. 43, October 1941, pp. 22-32).

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220
THE CANONICAL LITERATURE OF THE JAINAS Poetics-As noted on p. 169 Anuogaddāra (s. 130) mentions 9 kāvyarasas along with their illustrations. Therein the mention of velanaä as one of the rasas seems to be uniquel. Incidentally I may state that Thāna supplies us with a lot of upamās,2 and various descriptions occurring in the Agamas show the poetical ability of the authors concerned.
Sutta—Leaving aside the 1st suyakkhandha of Sūyagada and the 6th ajjhayana of its 2nd suyakkhandha, and several ajjhayanas of Uttarajjhayana and some of the Paiņņagas, we have the rest of the Jaina canon mostly written in prose. They consist of small sentences which are styled as Sūtras, 4 (Pr. suttas), and this is supposed to have led to every Agama being designated as sūtras. Even Prof. Winternitz uses this terminology; for, he has used the word Ayāramgasutta in his article (p. 147) referred to on p. 213, fn. 1. It is true that these suttas appear
1. For details see my article" AGHIOL 224" published in Mānasi (vol. VI, No. 1, pp. 19-24). 2. For the appreciation of similes see pp. 88-89 of Dr. Ainulyacandra Sen's article
"Mahāvīra as the ideal teacher of the Jainas" published in Bharatiya Vidya (Vol.
III, pt. I). 3. Some of these are noted in the foregoing pages. To these may be added the
description of Kacchulla Nārada given in Nāyādhammakahā (I, XVI; s. 122) and
that of a person to be executed occurring in Vivāgasuya (II; § 37). 4. 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 : "3769TERCHART Ara fanya I 3761149798i a PET afast fas: 11" - Cf. p. 221, fn. 5.
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. Astādhyāyi known as Pāņinisútra. (iii) A work having short sentences where the utmost verbal economy is not strictly
aimed at. The Prātiśākhyas, srautasūtras, Grhyasūtras and Dharmasūtras are
the works which may be cited as instances. (iv) A discourse or a sermon. This meaning is applicable to the sacred works of
the Jainas and the Bauddhas. 5. 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. 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.

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COMPARISON AND EVALUATION
221
at times as disconnected members of a joint family.1 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 Ayāra 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. Dhruva.2 In this very Āyāra we find that Prof. Schubring splits up sentences - suttas in a way that differs from one to be noticed in the Āgamodaya 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 sūtras, too.
The word sutta is used in special senses in the Jaina canon, as is the case with the words dharma, nāma (Anuogaddāra S. 124), astikāya, darśana, hetu, karman, gama, gaccha, tiryac etc. One of them is defined as under in Kappanijjutti mixed up with its Bhāsa :
“अप्पग्गंथ महत्थं बत्तीसादोसविरहियं जं च । लक्खणजुत्तं सुत्तं अट्ठहि 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. Verse 3104 gives the various etymologies of the word sutta, and they, too, point out the special significance of this word. Verse 2855 defines a sutta spoken of by an omniscient being, and
1. They can be grouped as has been done by Mr. G. J. Patel in his translation of
Anga V. 2. “આયારંગસૂત્રનો આ અનુવાદ સૂત્રકૃતાંગના અનુવાદની માફક છાયાનુવાદ જ છે. જૂનાં આગમોની બાબતમાં એ
અનુવાદપદ્ધતિ જ વધુ ઉપયોગી છે,” એમ આચાર્યશ્રી આનંદશંકરભાઈ જેવા શાસ્ત્રજ્ઞ પંડિતોએ પણ કબૂલ કર્યું છે. (Translation : Even pundits well-versed in scriptures, like Ācārya Anandshankarbhai, accepted : "Like the translation of Sūtrakrtānga, this translation of Āyaramgasūtra is only the chāyānuvāda. In the case of old Āgamas, only this method of translation
is more useful." 3. Sutta is also defined on p. 186. See fn.2. 4. सुत्तं तु सुत्तमेव उ अहवा सुत्तं तु तं भवे लेसो। अत्थस्स सूयणा वा सुवुत्तमिइ वा भवे सुत्तं ॥३१०॥" 5. "370GettiRead fra Parigi I MART age HOLEHIFAI TERC411"

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THE CANONICAL LITERATURE OF THE JAINAS v. 315 mentions 3 varieties of sutta from two different stand-points. From one angle of vision, sutta is three-fold viz. sannā-sutta,1 kāraga-sutta2 and payaraṇa-sutta3, and from another it is of two kinds viz. ussaggiya and avavaiya. In the com. (p. 97) on v. 318, 3 varieties of a sutra are differently noted. They are : utsargasūtra, apavādasūtra and utsargāpavādasūtra.5 Further, this com. 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 Samskṛta equivalents such as supta, śruta, sūkta, sūtra, śrotra and srotas. Out of these the last two are here, out of question. And so is the 1st meaning of sutra. Out of 3 viz. (i) a prologue of a drama (vide Mohaparajaya 48), (ii) a scripture (vide Thana iv, 4) and (iii) a thread, the meaning 'thread' is acceptable; for, it can be construed as a thread of tradition-the tradition preserved and perpetuated by a succession of Tirthankaras.
222
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
1-3. Ayāra (1, 2, 5, 88), Viahapanṇatti (1, 9, 79) and Namipavajjä are the respective instances of these suttas.
4. There are three varieties of an authoritative sutra, See p. 15 fn 3.
5.
By adding vihi-sutta, ujjama-sutta, vannaya-sutta and bhaya-sutta to these 3 varieties we get 7. See Arhatadarśanadīpikā (p. 816).
6.
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. 7. Prof. Jarl Charpentier is one of them. In his introduction (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 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."

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COMPARISON AND EVALUATION
view to imitating the style and modes of expression of the Brahmanical sutra literature."1
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 ?2 Incidentally I may add that some of the Brāhmaṇas and Upanisads are said to be loose in style, wanting in compactness and full of dreary repetitions.3 If so, it is perhaps owing to the mode of the theological style of olden days in India.
Gata-pratyagata-sūtras-One of the striking features of Ayara 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 अब्भाइक्खर से अत्ताणं अब्माइक्खइ;
जे अत्ताणं अब्भाइक्खर से लोयं अब्भाइक्खइ.' (s. 23 & 32)
खेयण्णे से असत्थस्स खेयण्णे;
हलो सत्थ जे असत्थस् खे
से दीहलोगसत्थस्स खेयण्णे.” (s. 33 ) जे गुणे से आवट्टे; जे आवट्टे से गुणे . " (s. 41) जे अज्झत्थं जाणइ से बहिया जाणइ;
1.
2.
223
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)
""
See The Daśavaikālikasūtra: A Study (p. 19).
Cf. -" occurring in Haribhadra Sūri's com. (p. 4") on Dasaveyāliya.
See Mr. M. C. Modi's introduction (p. xxxvii) to his edition of Angas VIII and IX. This is the designation we come across in Silanka Suri's com. (p. 153) on Ayāra.

3.
4.
5. दीहलोगसत्थ means fire; for, दीहलोग signifies vanaspati. Similarly एज (s. 56 ) means wind. Words like a (s. 62), (s. 88) etc. may be also noted in this
connection.

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224
THE CANONICAL LITERATURE OF THE JAINAS 3 # 3TOURI; o 3UUURT À 30CE." (s. 102) "जे पज्जवज्जायसत्थस्स खेयण्णे से असत्थस्स खेयण्णे; # BHARURI deout # Tool GRIPURA equot.” (s. 110) "जं जाणिज्जा उच्चालइयं तं जाणिज्जा दूरालइयं; जं जाणिजा दूरालइयं तं जाणिज्जा उच्चालइयं."
(s. 119) " TUTS À yod 13; Hoc FM i Fug.” (s. 123) "33714an a oferal, o final a 377441." (s. 131)
"It Sportar a 37thall, wt 39 yana 34011441." (s. 131) Prasnottara paddhati—We are even now in the dark about many things and phenomena. One of the ways to remove this darkness and to acquire the right sort of knowledge is to make an inquiry. This means putting 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, Pannavaņā, Nandi and Anuogaddara. 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
1.
2.
Indrabhūti and others did so. 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.

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COMPARISON AND EVALUATION
science, and the Jaina pontiffs1 have pointed out its various intricacies.2 Panhāvāgaraṇa (s. 21) mentions 60 synonyms of ahimsa and 30 of himsa
in s. 2.
Maxims-It is but natural that in works dealing with religion and ethics, one can easily come across maxims apopthegms (subhāṣitas). 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. महावीरस्वामीनो आचारधर्म [जैन आगम 'आचारांग 'नो छायानुवाद ]
-
225
2. महावीरस्वामीनो संयमधर्म [जैन आगम 'सूत्रकृतांग 'नो छायानुवाद] 3. महावीरस्वामीनो अंतिम उपदेश ( श्री उत्तराध्ययनसूत्रनो छायानुवाद) 4. समीसांजनो उपदेश [ श्रीदशवैकालिकसूत्र ]
pp. 271-281. Pp. 138-146.
The following remark made by Prof. Winternitz in connection with the contents of Uttarajjhayana may be here noted:
pp. 193-203.
Pp. 241-250.
'We find here many sayings which excel in aptitude of comparison or pithiness of language. As in the Sutta-Nipata and the Dhammapada, some of these series of sayings are bound together by a common refrain."-A History of Indian Literature (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), Viahapannatti (I, 4, 1; VI, 3, 4-5; VI, 9, 1; & VIII, 10, 7), Kammapayaḍi-pahuḍa, the 8th Puvva, Pannavaṇā (XXIII-XXVII) and Uttarajjhayana (XXXIII).

Logic-By logic I mean logic having only one category viz. pramāņa 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. pramāṇa, naya
1. See Arhatadarśanadīpikā (pp. 835-849).
2.
See Viahapannatti (1, 8; 68), Dasaveyäliyanijjutti (v. 45) and Haribhadra Suri's com. (pp. 24-25) on this last work.

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THE CANONICAL LITERATURE OF THE JAINAS
and niksepa. The latter two topics are the special features of this logic. In Thāņa (VII; s. 552), Aņuogaddāra (s. 152) and Visesão (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), Viāhapannatti (V, 4; 192) and Aņuogaddāra (s. 144; pp. 2118-219a2). The word heü (Sk. hetu") is used in Thāna in 2 senses viz., pramānao and reason-inference based on reason. The word heü occurs in Dasaveyāliyanijjutti, too. In its v. 867, it is said to be four-fold. Several terms of debate occur in Sūyagada. They are : pakkha (a party), chala (a quibble), viyakkālo (speculation) and takkall. In Thāņa (s. 338) we come across the word nää (Sk. jñāta) meaning an example. It is there divided into 4 kinds 12, each having 4 varieties. Further this Anga
1. "235 foar qoore, 76-90d 3 310 311" 2. Herein pramāņa is said to be four-fold : pratyakşa, anumana, aupamya and agama.
Out of these pratyaksa has two varieties viz. indriya-pratyaksa and no-indriyapratyakşa. The former has 5 sub-verieties and the latter 3. Anumāna is of 3 kinds : pūrvavat, sesavat 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 pramāņas. Visesão (v. 95) says that inferential knowledge is absolutely paroksa, avadhijñāna etc. absolutely pratyaksa, and one based upon sense-organs and mind sāmvyavahāri-pratyakşa. Hemacandra Sūri in his com. (p. 213a-p. 213) 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. 5. et j 3 H 55 ?, upe jupe a 235 , juft 36 , we juf A1361"
(IV, 3; s. 338). Herein one can see the germs of a syllogism. 6. "Foucaui Sayuty trug 3GIBUTI 3T143 HR Jo fêt Hefe you com 11 89 11" 7. "361 fa 5HT3 Partit a nta3fa37047 50 eta de 5 et 3 ICE!!! 8-9. "H d 347 0 3416H S qui a 14 11" -I, 12, 5. 10. "aut fauent # 3 Yogafter I poquit fan pause for H& R 811"- I, 1, 2. 11. "IL JETE HI
tatillater i gae à HISTÈRT Hauft UHRE FET 112801" – 1, 1, 2. 12. "asfalt og quord, Å SET-BIECUT, TERUICEH, TERUTETA, Jquuntutang" (s. 338). Cf.
Dasaveyaliyanijjutti (v. 53).

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COMPARISON AND EVALUATION
enumerates 6 expedients employed in a hostile debate or debate a l'outrance1, and it enumerates 10 defects of a debate.2 In Dasaveyāliyanijjutti (v. 137)3 are mentioned 10 members of a syllogism, and in v. 138-148 is given a demonstration of this syllogism as applied to ahimsa.
Syādvāda-Syādvāda having anekāntavāda 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 Mahānisiha as can be seen from its quotation in Upadeśaratnākara of Munisundara Suri (B. O. R. I., No. 1263 of 1884-87). The word siya (Sk. syat) is found in Jīvājīvābhigama (s. 125) and Aṇuogaddāra (s. 142), and the word syādvāda occurs in Hemacandra's com. (p. 266b) on Anuogaddāra. The origin and usage of syādvāda can be traced in Viahapannatti (V, 7, 1) where it is said: " परमाणुपोग्गले णं भंते एयति वेयति जाव तं तं भावं पण गोयमा । सिय एयति, वेयति जाव परिणमति, सिय णो यति जाव णो परिणयति". Another passage occurring in this Anga (s. 318) may be also noted : " जीवा नाणी वि अन्नाणी वि. 26
Saptabhangi-We notice the three fundamental bhangas which lead to seven on further investigation, in the following lines of the 5th Anga :
" गोयमा ! अप्पणो आदिट्ठे आया, परस्स आदिट्ठे नो आया, तदुभयस्स आदिट्ठे अवत्तव्वं आता य णो आताति य । "
1.
2.
3.
4.
5.
227
6.
'छव्विहे विवादे पण्णत्ते, तं जहा — ओसक्कतित्ता, उस्सक्वइत्ता, अणुलोमइत्ता, पडिलोमइत्ता, भत्ता, भेलतित्ता ।" Thana (VI; s. 512)
" दसविहे दोसे पण्णत्ते, तं जहा
तुज्ञायदोसे, मइभंगदोसे, पसत्थारदोसे, परिहरणदोसे ।
सलक्खण- क्कारण हेउदोसे, संकामणं, निग्गह वत्थुदोसे ||" (X; s. 743)
"ते उ पइन्न विभत्ती हेउ विभत्ती विवक्ख पडिसेहो । दिहंतो आसंका तप्पडिसेहो निगमणं च ॥ १३७॥ | "
In v. 50, a syllogism having 5 members in referred to. These members appear to be the same as pratijñā, hetu, udāharaṇa, upanaya and nigamana mentioned in Gautama's Nyāyasūtra (I, i, 32).
For a tentative list of sources dealing with syādvāda see my introduction (pp. xixii) to Anekāntajayapatākā (vol. I) published with two commentaries. (G. O. S.) Cf. “आया पुण सिय णाणे, सिय अन्नाणे” – Anñga V. This is what is said in Jaina Sāhitya Samsodhaka (1, IV, p. 146). Here it is further stated that Mallavadin while quoting some lines from Anga V for explaining the nature of naya has quoted this line in his Nayacakra.

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THE CANONICAL LITERATURE OF THE JAINAS Parallels in non Jaina Literature Just as the word tripitaka and its Pāli equivalent tipitaka occur in the Bauddha literature so do the word ganipitaka and its Prākệta equivalent ganipidaga in the Jaina literature. This ganipidaga is twelve-fold inasmuch as it consists of 12 Angas. Out of them Ayāra 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 Vivāgasuya may be compared with Avadānaśataka and Karmaśataka of the Bauddhas. Similarly the Paësi-Kesi dialogue occurring in Rāyapaseniya has a parallel in the Pāyāsisutta of the Dīghanikāya Nr. 23. In this connection Prof. Winternitz says in The Jainas in the History of Indian Literature. (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 Nisīha 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 that is mine will be burnt', occurring in the Mahābhārata? (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
1. See Prof. A. M. Ghatage's article 'A few parallels in Jaina and Buddhist works"
published in the Annals of B. O. R. I. (Vol. XVII, pt. IV, pp. 340-350.) 2. Prof. Winternitz in The Jainas in the History of Indian Literature (p. 145, fn.) says:
'If I am not mistaken, E. Leumann (Z. 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.” 3. 'In many cases verses and Itihasa-samvādas of the Mahābhārata have actually been
traced in Pali Gāthās, and in Jaina books. 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 Mārkandeya-Purāna, X ff., in the Buddhist Jataka (Nr. 509 in Fausböll's edition), and again in the Uttarajjhayana sutta (Adhy, XIV) of the Jainas.”—The Jainas in the His. of Ind. Lit. (p. 146)

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COMPARISON AND EVALUATION
229
is contrasted with that of the ruler and the warrior is noted by Jarl Charpentier in Studien zur indischen Erzählungsliteratur 1, Paccekabuddhageschichten (Uppasala, 1908) and Z. D. M. G. (vol. LXVI, 38ff.). Ajjhayana XII has a counterpart in the Matangajataka 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.1 Verses 19-27 of ajjhayana XXV have a parallel in 63 verses of Vāsetthasutta, having the refrain 'Him I call a Brāhmana' Prof. P. V. Bapat's article A Comparative Study of Uttaradhyayanasūtra with Pali Canonical Books published in Jaina Sāhitya Samsodhaka (Vol. I, No. 1, 1920) and Upadhyāya Ātmārāma's article 'Jaina ane Bauddha dharmoni samānatā published in Jaina Vidyā (Vol. I, No. 1, pp. 13-18) may be here noted.
Ascetic Literature—This is the terminology coined by Prof. Winternitz, in view of his having noticed in Bauddha texts2 Samanas and Brāhmanas, and in Aśoka inscriptions Samana-bambhana and on finding Megasthenes making a clear distinction between Brāhmanas and Sramanas. He notes the following characteristic features of this literature in The Jainas in the History of Indian Literature (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 Sūdras. The subjects of poetry taken up by it are not Brāhmanic myths and legends, but popular tales, fairy stories, fables and parables. It likes to insist on the misery and sufferings of Samsāra, and it teaches a morality of compassion and Ahimsā, 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 (Uttarao IX) and the legend of Citta and Sambhūta (XIII) are specimens of the ascetic literature3. Many verses 1. See Wiener Zeitschrift für die Kunde des Morgenlandes (V, 111 ff.; VI, I ff.). 2. In Jaina works, too, we come across Samana and Bambhaņa (vide Sūyagada I,
6, 1; II, 6, 4, & 12), and Lord Mahāvīra himself is at least four times addressed
as Bambhana. Vide the ending verse of each of the 4 uddesas of Āyāra (IX). 3. Many pieces of ascetic poetry are found in the Mahābhārata, specially in its XIIth
parvan. Out of them may be singled out the beautiful itihāsa-saṁvāda of Jājali and Tulādhāra (261-264) where Tulādhāra, the shopkeeper of Benares, teaches the Brāhmana Jājali, 'the eternal religion of love'. For other instances see The Jainas in the History of Indian Literature (pp. 145-146).

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THE CANONICAL LITERATURE OF THE JAINAS of the Ayāra and Sūyagada which in form and contents, can just as well be included in 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 History of Indian Literature (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 Pūranabhadra 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 role in their stories.
Jain stories are much more reliable sources of folk-lore than the stories handed down in the books of the Bauddhas."--p. 9. 1. See The Jainas in the History of Indian Literature (p. 149). 2. For 4 varieties of narrations see Thāņa (IV, 2; s. 282). 3. The legend of the sons of Sagara and the descent of the Ganges is found in
Nemicandra Suri's com. (pp. 233-236) on Uttarajjhayana (XVIII, 35).

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231
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 Agamas 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 Rāmāyaṇa.1 They supply us with specimens of short stories.
Music The seven svaras of the musical scale or gamut are mentioned in Thana (VII). These along with their sthānas, the birds and beasts that utter these notes, the musical instruments2 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 Suri in his com. (p. 659b) on Viāhapaṇṇatti (XV; s. 539) notes gītamārga, the pertinent line being "Arif furfनृत्यमार्गलक्षणौ सम्भाव्येते. "
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 Suri's com. (p. 196b) 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 Dasaveyaliyanijjutti (v. 259-262) furnishes us with some materials in this 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.
3.
Names of some of the musical instruments are given in Viahapannatti (V, 4, 1), Rayapaseniya (s. 23), Malayagiri Suri's com. (p. 2b) on Nandi etc.
Cf. the inscription pertaining to music and got prepared by King Mahendravarman. Vide Epigraphica Indica (vol. XII) as suggested in Jaina Satyaprakāśa (vol. VII, Nos. 1-3, p. 232).

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direction. Four types of kama are treated in Thana (IV, 4; s. 357), and a detailed exposition of sexual indulgence is given in Thana (s. 116, 122 & 123), Viahapannatti (VII, 7; s. 289), Pannavaṇā (XXXIV) etc.
232
Mathematics-In 1923 I was given a Research grant by the University of Bombay to carry on research on "Jaina Mathematics". The various results then arrived at have been dealt with at length by me in the introduction (pp. i-xlvii) to Ganitatilaka1. So I shall here mention only a few points : (i) Viahapanṇatti (s. 90) and Uttarajjhayana (XXV, v. 7, 8 & 38) inform us that knowledge of sankhyāna and jyotisa is one of the main accomplishments of a Jaina saint.
(ii) Geometry is spoken of in Suyagaḍanijjutti (v. 154) as the lotus of Mathematics.
1.
(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. Silanka Suri in his com.2 (p. 9b) to Sūyagaḍanijjutti (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 Gangeya-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.4
3.
4.
(iv) Thāna (X; s. 747) mentions 10 kinds of calculation which are differently interpreted by different scholars.
(v) Thana (II, 4; s. 95), Suriyapanṇatti (VIII, 29; p. 86a), Jambuddivapannatti (s. 18) and Anuogaddara (s. 137) give us
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. 317b) there is mention of Simandharasvamin. He is a Tirthankara living in Mahāvideha kṣetra according to the Jaina belief.
See my introduction (p. xiii) to Ganitatilaka.
Visesā (v. 942-943) gives us a method of working out anānupūrvi, leaving aside purvānupūrvi and paścănupurvi, a subject pertaining to bhangas.

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233
names of notational places, the last being Sisapaheliyā which stands for (84 lacs) 28 years, but which according to
Joïsakarandaga (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 Aņuogaddāra (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 Datta says: "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 Jaind School of Mathematics (p. 142) published in "The Bulletin of the Calcutta Mathematical Society (Vol. XXI, No. 2, 1929). (viii) Anuogaddāra (s. 131) supplies us with various tables of
measurement which can be compared with those given in Kautilya's Arthaśāstra and elsewhere. Further, these tables
incidentally throw light on the history of Magadha. (ix) Viāhapannatti (XXV, 3; s. 724-726), Aņuogaddāra (s. 123 & 144)
and Suriyapannatti (s. 11, 25 & 100) supply us with names of
several geometrical figures, plane and solid as well. (x) Viahapannatti (s. 91), Jīvājīvābhigama (s. 82 & 109) and
Sūriyapannatti (s. 20) furnish us with values of it. (xi) Sūriyapannattil 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 metarial for the general history of Indian ideas.'3 (xii) Visesão (v. 351-372) provides us with a chapter on sound
(accoustics) and Pannavanā, with that of light (optics) - subjects
coming under the class of Applied Mathematics. 1-2. These two works along with Lokaprakāśa (pt. IV) were found very useful in
understanding the knotty points of Vedānga-jyotişa. So says Mr. B. L. Kulkarni in his article entitled “faefha fet EHHH atgh24 46 3 340 HST 1934at"
and published in Jaina satyaprakāśa (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.)

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(xiii) It may be that the 3 Prakrta verses quoted by Bhaskara I in his
com. on v. 10 of the Ganitapāda of the Aryabhatīya of
Āyrabhasa I, may be belonging to some extinct Agama'. (xiv) Rājāditya (1120 A. D.) has written Jaina-ganitasütrodaharana.2 It
may be that the examples given here may have something to
do with the Āgamas and their exegis. Alchemy- The first verse of Dasaveyāliya mentions the process of preparing gold.3 Verse 336 of Āvassayanijjutti does the same.
The science of medicine-Some topics dealing with this subject have been already dealt with (vide p. 145). 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 properties of certain articles of food.
Modern branches of knowledge – Pannavanā provides us with information pertaining to metaphysics and Physics, and Nandī regarding psychology and logic. Jīvājīvābhigama gives us some information about geology. Jambuddivapannatti 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 Panhāvāgaraña (s. 3), and Dasaveyāliya (II, 65; 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).6 In Anga V (s. 324) names of certain trees are given, and in s. 274, food of trees is discussed. In Pannavaņā (I, s. 19-26) several items pertaining to vanaspati are mentioned. In Ayāra (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.
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). 2. See my introduction (p. x) to Ganitatilaka.
See Appendix III of my translation of Caturvimsatiprabandha. In Appendix I Gāhāju yalathui of Padalipta Sūri is given along with its avacūri. The latter
interprets this hymn whereby a base metal can be turned into gold. 4. See pp. 116, 136, 137.
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, Abhayakumāracaritra and Seübandha (IV, 50). 6. For details see my article "श्रीदशवैकालिकसूत्रनुं दिग्दर्शन याने एक आर्हत आगमर्नु अवलोकन" published
in Citramayajagat (p. 248, Dec. 1932).

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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
o Jaina Palaeographical data and their evaluation and (ii) The Jaina Manuscripts.2 Some of them are: (i) The word leha occurs in Samavāya (LXXII), Uvāsagadasă (s. 7),
Pajjosaņākappa (s. 210) and Jambuddīvapaņņatti (s. 30). (ii) Samavāya (XVIII) supplies us with a list of 18 lipis. Pannavaņā
(s. 37) gives us practically the same list ad verbatim. But Hemacandra's com. (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 (Brāhmi)
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 cononical literature. For instance shapes of ţa and tha are noted in the com. (p. 256) on Visesā”, those of dha and ņa by Malayagiri Sūri in his com. (p. 1889) on Nandi and those of ca and dha by him in his com. (p. 469) on Avassaya, that of ma in the Puskarasāri lipi in the Cuņņi on Kappanijjutti (v. 44) etc. Five types of Mss. are mentioned in Thāna (IV, 2), Nisīhavisehacuņņi, Haribhadra Sūri's com. (p. 25) on
Dasaveyaliya etc. (vi) Rāyapaseņiya (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 Jaina System of Education, prepared in
(v)
1.
2.
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. My article A detailed Exposition of the Nāgarī, Gujarati and Modi Scripts partly published in the Annals of B. O. R. I. (vol. XIX, pt. IV) and "SYRIA 341 CalusĖ045, awalery Hell 2482 RIHOI" published in 6 instalments so far, in the 'Forbes Gujarati Sabha Traimāsika', may be also consulted.

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236
THE CANONICAL LITERATURE OF THE JAINAS 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 Thāna (s. 465). (ii) When is artha to be taught and in what manner ? This is
discussed in Nandi (s. 59). i) A curriculum for the study of the Jaina scriptures is furnished
by Vavahāra (X). v) A question of the relative importance of jñāna and kriyā is
treated in Anuogaddāra (s. 152) etc. (v) 29 types of pāpaśruta are mentioned in Samavāya (s. 291). (vi) The oral transmission of knowledge and prohibition of books for
some time and the permission given later on are already referred
to on pp. 64-65. Ethnology-Several tribes are noted in the Jaina canon. Vide pp. 138, 140 and 148. Characteristics of Arya and Mleccha along with their varieties are noted in Pannavanā (1, 37)3, and 7 varnas and 9 varnāntaras in Ayāranijjutti (v. 18-27). Incidentally it may be mentioned that in Anga VI (s. 18) there is a reference to 18 senippasenis, and in Prameyaratnamañjūsā (p. 193) 4names of 18 śrenis (guilds ?) are given.5 Further, several types of hermits are mentioned in Ovaväiya (s. 39) and Pupphiyā (pp. 252-269) etc. Several heterodox schools are referred to by Sīlānka in his com. on Sūyagada, and heretical works, in Anuogaddāra and Nandi. Ohanijjutti mentions Caraka and Suśruta, and Malayagiri Sūri's commentary (p. 17a) on Nandī, Kumārasambhava. 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 पन्नते, तं जहा-सुत्ते वित्ती वत्तिए, एवं एक्केकं तिविहं २४; विकहाणुजोगे २५ विजाणुजोगे २६
मंताणुजोगे २७ जोगाणुजोगे २८ अण्णतित्थयपवत्ताणुजोगे २९ ।" 2. In Süyagada' (1, 3, 3, 18) a hill-tribe named Țankaņa 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. 1
II, pp. 97-108). 4. These names differ from those given in two ways by Virasena in his Dhavalā (pt.
I, p. 57), a com. on Khandasiddhanta. It may be mentioned en passant that this commentary contains quotations from Ayara, Thāna, Kappa, Dasaveyā liya, Anuogaddāra and Avassayanijjutti and the text of the first five padas of Navakara
of which two occur in Kharavela's inscription. 5. For details see p. 593 of Padmanandamahākāvya (G. O. S.).

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Foot-wear & outfit-Five types of foot-wear to which a Jaina saint may resort to, under extra-ordinary circumstances are mentioned in Ayara1. The out-fit of a Jaina monk and that of a Jaina nun, too, are dealt with in Ohanijjutti etc.
Nautical-In Siddhasena Suri's Cunni (p. 11) on Jiyakappa four types of ships are mentioned.2 In Anga VI we come across several terms connected with a ship, its movement etc. For instance, in VIII (s. 69) we have : संजत्तानावावाणियग, पोतवहण, समुद्दवाअ, नाव, कुच्छिधार, कन्नधार, गब्भिज and बंधण. In IX (s. 80) there are लंबण, कट्ठकूवर, मेढि, परिमासा, तोरण, झयदंड and वलय and in XVII (s. 132 ) निज्जामअ and गब्भिल्लग.
Water-In Ohanijjutti (v. 33) water is said to be of 4 types according as it flows over (i) a stone, (ii) mud which is heel-deep, (iii) sand and (iv) deep mud. In the subsequent verse which really belongs to its Bhasa, water which is as deep as half the thigh, is spoken of as sanghaṭṭa and one having a depth equal to that of a navel, leva.
Stick—In Ohanijjutti (v 730) measures of लट्ठि, विलट्ठि, दंड and विदंड are mentioned whereas in its v. 731-738, different kinds of the former are described. Lullaby-Its specimen is given by Silanka Suri3 in his com. (p. 119b) on Suyagada (1, 4, 2, 17). It runs as under:
" सामिओ सि नगरस्य य णक्कउरस्स य हत्थकप्पगिरिपट्टणसीहपुरस्स य
यस्य निस्य कुच्छिपुरस्य य कण्णकुज्जआयामुहसोरियपुरस्स य."
Amusements etc. Veha, a kind of gambling is referred to in Suyagada (I, 9, 17) and Gotthi ( a club) in Näyādhammakaha (XVI, s. 114). Several festivities are noted in Rayapaseniyasutta (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."4
1. See also Haribhadra Suri's com. (p. 25) on Dasaveyaliya.
2.
3.
In Sirisirivälakahā (v. 381-383) names of some of the varieties of ships are given. For a connected account about Silanka see my article 'Śrī Silankasūri te kona ?" published in Jainasatyaprakasa (Vol. VII, No. 1-3, pp. 117-119).
See his introduction (p. ix) to Angas VIII and IX.
4.

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APPENDIX1
Schubring's ĀCĀRĀNGA ANALYSIS
A longstanding tradition that has come down to us in the strata of Niryukti, Cūrņi, sīkā and Dipikā seeks to convey an understanding of the Acāranga, and, speaking generally, it correctly gives out the intentions of the present-day text. For in the first Śrutaskandha - concerning which alone we ought to speak in the following - what causes startle to the reader viz. the building up of an uninterrupted continuity right across verses, verse-fragments and prose and the logical and linguistic salti mortali resulting therefrom is not its doing but reaches back to the text's editor himself. Its own achievement comes to light in the explanation of particular words where (however) the scholasticism usual with commentators has often overwhelmed the simple meaning of old words and led to many a misinterpretation, many a misunderstanding.
This traditional understanding - not void of regard in the course of its currency for many centuries - was reflected in Prof. Jacobi's translation of the entire Acāränga in volume XXII of the Sacred Books of the East (1884) where he, ignoring the Niryukti - which hardly concerns itself with the wording of the text - as also the Cūrņi, follows the interpretation offered by the sīkā and its abridgement, the Dipikā; however, in this connection he already brings to light not a few metrical portions, adding yet more to those he had done in his editio princeps of 1881. Similarly, Bose, when he deals with Jainism in his 'Hindu Philosophy (Calcutta, 1887) and Pullé in the 'Catalogo dei Manoscritti gainici della Bibliotece Nazionale Centrale di Firenze' (Florenze, 1887) take their stand on the ground of the tradition, the former most closely following Jacobi. To judge from his notes which he borrows from the
1.
This Appendix is prepared by Dr. K. K. Dixit specially for the present revised edition.
(Ed.)

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239
Tīkā, even Devrāja (see p. VII) is thoroughly dependent on it at least for the explanation of words; and in his division of the text into 522 brief sections he only apparently betrays progress in the direction of a more independent judgment.
A consideration of the history of the text - which in the following I attempt for the first time reveals an altogether different picture, and evidently before it vanish the difficulties that had made themselves felt to the editors and translators uptil now. As befits the purpose, it begins with a separation of the connected from the unconnected utterance. The versification of the Bambhacerāim this being the old established title of the first Śrutaskandha - brings forth a mass of Tristubh and Jagati, Śloka and Arya, in quite stray a fashion even Vaitālīya (24, 29) and Aupacchandasaka (29, 1). Its spread in the midst of prose is not even. Now the two stand in a continuous alternation, now there appears an undisturbed series of verses, now comparatively long intervals contain no traces of verse. As things stand two types of style should be distinguished first, the Prose-style, the unmixed prose-utterance in comparatively broad detail, with a most articulate construction of fullfledged sentences. On the contrary, the frequent defectiveness or the lack of a syntactical rounding off and, in general, an extremely concise diction is the characteristic mark of the prose occurring in the second form of expression permeated with versification which therefore is to be designated the Verse-Style. It is this (latter) picture of the text which, in frequency preponderating over the Prose-Style, seems to be characteristic for the entire Bambhaceraim and so with Weber (Ind. Stud. XVI 253) certainly, of course, before Jacobi's edition - gave rise to the erroneous surmise of an artificial language after the manner of the Brahmanical Sūtra-technique while by Barth (Revue de l'Histoire des Religions XIX [1889] 282) was described as "lambeause de Sentences énergiques, tout imprégnés de fereur [scraps of energetic sentences, thoroughly impregnated with fervour (Translation)]. In the further subdivision of the Verse-Style I collect together the rhythmically related metres and designate Tristubh-Style those parts where Tristubh and Jagati lines appear in the neighbourhood of prose and Śloka-Style those where Ślokalines sometimes beginning with Āryā do so.
-
-

-
It should now be shown that the joining together of the passages of the same Style first within the fold of each single chapter - leads
-

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THE CANONICAL LITERATURE OF THE JAINAS
to a purposeful association even if in no way formal and not lacking gaps. How that mosaic has arisen in the form of which the present-day text of the Bambhacerāim thus demonstrates itself to be there - this will be made clear next. On the other hand, the explanation of particular words one should look for in the Glossary.
1. Sattha-parinnā
A. Prose-Style : The knowledge as to one's subjection to rebirth must lead to a withdrawal from all activity - above all, from all injuring or killing of the living beings. 1, 1-18, 21. 2. 2. 9-11. 13(se) - 15. 16(socca)18. 20-22. 31. 3, 5. 16f. 25f. 4, 6f. 13f. 26f. 32f. 5, 11f. 18f. 25. 29f. 6, 6f.
B. Prose-Style : Disclaiming all awe and respect shown to oneself. 1, 19-21. 2, 11-13. 15f.
C. Sloka-Style : Though themselves subject to suffering the fools inflict torture on creatures ; and yet one's own person is essentially akin to the rest of the living world. 2, 3. 5. 19. 3, 13-15. 27-29 4, 28-31 5, 226.C/ Whatever be the class of living beings and wherever they might be they are injured or killed. 2, 6. 23-30. 3, 17-24 4, 8-12 5, 1f. 13-17. 26-28.C/2
D. Śloka-Style : The true and the inconstant monk 2, 4. 7f. 3, 6-12 4, 3-5. 7-25. 5, 3-5. 24.
E. Tristubh-Style : The thoughtful and the thoughtless monk, chiefly in respect of injury to creatures. 4, 1f. 15f. 5, 6-10. 20f. 31. 6, 5.
2. Loga-vijao A. Tristubh-Style : The multifarious activity which springs from desire causes ruin. Let one rather make use of the short life-span and do away with all wishing and hoping. 6, 8-10. 15-19. 25-30. 7, 7. 21-26 9, 1f. 8-10. 20. 22-24. 10, 16-22. 11, 3. 6f. 12, 9. 13f. 26. 28-30.
B. Prose-Style : One who sheds blood by way of persevering for the sake of someone else does not earn gratitude from the latter ; even in his hope for a reward in the world beyond is he disappointed, for one's due lot is apportioned to each one. Equally futile is it when one is solicitous for oneself, for one never comes there to enjoy the possession

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APPENDIX: Schubring's ĀCĀRĀNGA ANALYSIS
241 concerned. 6, 11-14. 21 (tao) - 24. 7, 1-6. 26 (Se). 8, 14 (is prose). 16 (ārattam) - 20. 9, 2 (ja) -7. 18. 21 10, 7-11.
The sentences 7, 3-6 appear in a detailed variant : We should place 10, 7-11, then 9, 21 iha-m-egesim māņavāņam bhogām eva aņusoyanti, then 9, 19. How the line 8, 8 is to be understood is shown by the varia lectio of the Nāgārjunīyas whose entire content appears, in our recension, in the form of a citation - which, moreover, is misplaced. Its correct position should be after savalattam. In 8, 12. haôvahae will be predicate.
C. Śloka-Style : In the old age it is too late to be converted ; so one must get hold of the right moment. 6, 20f. 24f. 7, 2 (nālam). 5 (nālam). 8-12. 9, 18 (nālam). Corresponding to 7, 8. 6, 20f. is to be changed into abhikkantam... sāpehāe, tam jahā....
D. śloka-Style : A monk's relapse into the worldly inclinations ; his standing fast in the chosen state. This general theme is illustrated in particular cases. One such - concerned chiefly with the lust for life - appears between 7, 13-20 and 9, 11-17. 25. 10, 20/1 - i.e. in 8, 15f. 21-26 D/2 ; then comes a survey of the discipline of the Order in 10, 3-6, 12-15, 23-31,D/3 the struggle against greed in 11, 1f. 4f. 8-14. 21-24.D/4 Then follows - in 12, 18-25, 27D/6 - the example of the hypocrite who, though himself a sinner, poses as a zealous and selfdenying preacher - the beginning of this example already inserted in between the last two passages, i.e. in 11, 15-20 D/S -- as also the opposite example of a true monk who tirelessly propagates the doctrine - both these examples turning to general matters in 11, 25, 12, 8, 10-12, 1517. 13, 1-7. D/7
3. Sīôsaņijjam A. Tristubh-style : Out of an insight into the nature of work the wise man should do away with all activity and all passions 13, 8f. 14f. 18f. 21-25. 14, 8-15. 18-21. 15, 7-17. 27. 16, 9.
B. śloka-style : One who knows that all life-forms of the world have a great kinship among themselves gives up the impulse to kill. 13, 10f. 20. 26. 14, 7. 27. 15, 6. 18-24.
C. śloka-style: The knowledge as to the deceitful nature of the sense organs 13, 11-13. 15, 25f.C/1. On account of such knowledge the wise man is calm and patient while in difficulties 13, 16f. 14, 26 C/2, knows

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lust and pleasure for what they are 14, 16f. 22-25C/3 and, full of equanimity, withdraws himself unto himself 16, 10-22.C/4 For he knows that the passions as they keep on cropping up stand related to one another and constitute the ground for a new birth and a new death. 16, 23. 17, 15.C/5.
4. Sammattam A. Prose-Style : Defence of the prohibition against killing and misutilising the living beings - in opposition to those who allow both. 17, 16-23. 18, 14-16. 18-20. 22-25. 19, 1(anao)-4. 4-8. 20, 20f. 23(saccamsi)-25.
B. Śloka-Style : The release from the sense-world and its influences; as also the chastization. 17, 24. 18, 3. 19, 17(iha)-20. 27. 29. 20, 16. 19. 26.
C. Tristubh-Style : Exhortation not to work out a new existence through wishes and acts. 18, 4-13. 17. 21. 25 (ettham) 19, 4 (ettham) 9-17. 21-26. 28. 20, 17f. 22f.
as Ba Sloka-Style jathe release
5. Loga-sāro (Āvanti) A. Prose-Style : For and against injury, violence and greediness, 20, 27f. 21, 12. 24f. 22, 11-14. 24f.
B. śloka-Style : Energy and knowledge - (1) The (young) monk with energy and resistance-power. Besides general warnings against renewed yielding to the greed there are enumerated as particular cases – the sexual intercourse 20, 28-31. 21, 6-8B/1a, the passions arising in the heart of the lonely and caused by nobody 21, 16-19. 26. 22, 4 B/1b, the wish to mitigate the difficulties of monkhood 22, 5-10. 15. 21-23. 26. 23, 5. 7-10. 24-30.B/1c. (2) The monk full of knowledge and firmness in faith 24, 1. 25, 28B/2. (3) A monk must possess in equal degree energy and insight, knowledge of the doctrine (pavāya) and obedience in relation to the instructions (niddesa). For in the eyes of one who knows all memories, all qualities and all stirrings of the world sink into nothingness. 25, 29. 26, 24.B/3.
C. Tristubh-Style : Doubt and lingering in the midway are ruinous while sure knowledge and its application lead to liberation 21, 1-5. 9-11. 13-15. 19-23 22, 16-20. 23, 6. 11-24.

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APPENDIX : Schubring's ĀCĀRĀNGA ANALYSIS
6. Dhuyam
A. Tristubh-Style : Persons deviod of energy do not themselves possess the power to embrace monkhood and those who have left home they seek to dissuade through requests and insults. 27, 1-14. 28, 5-14. 32. 29, 3. 32, 22.1/1 On the other hand, certain others who have already initiated a new life find it painful because they lack inner ripeness. 30, 13-18. 27, 31. 1.1/2. In 30. 27f. we have a variant of 15-18.
B. Śloka-Style : A consideration of suffering, death and the possibility of rebirth in an animal form must lead man to spare the life of others. 27, 15. 28, 2.
C. Śloka-Style The washed out (dhūya) monkhood. (1) Those turned rebellious owing to weakness have not proved worthy of a monk's life. The steadfast one, on the other hand, is desireless in respect of clothing - which through going naked he reduces to the minimum - as also food. 28, 3f. 15-31, 29, 3-18. 27. 30, 2.C/1 The line 29, 5 fits in a context only when placed after 7. (2) The rebellious one, owing to a selfassumed conviction, does not allow himself to be instructed in the doctrine, is not satisfied with the (recommended) mode of living, is obstinate or disputes without an adequate knowledge. 30, 3-13. 1926. 31, 1-6.C/2 (3) Such apostates mostly give up their own profession 31, 7-17.C/3a The pupil must be willing to listen and himself a proclaimer of the doctrine and a model in conduct. 31, 18. 32, 13;c/3b the weak one should not get disheartened but move forwards courageously 32, 14-21.C/3c
D. Prose-Style : The rule for those going without cloth 29, 18 (je)-26.
[As the Ācārānga-tradition would have it, the sixth Chapter is followed by the seventh, the Mahaparinnā; according to the Nandi, Āvasyakaniryukti and Vidhiprapā it occupies the ninth place, that is, it comes after the Uvahāna-suya. If we are to lend credit to the last two texts, Vajra had taken out of it the āgāsagāmini vijā and since the extract was identical with the original (? säisayattaņeņa) the chapter itself got lost. This apparently is a mistake for the Sumahāpainna-puvva, as regards which the same is said in Jinadatta's Ganadhara-sārdhaśataka (see Weber, Ind. Stud. 17 s.v.); for in the tradition Vajra already enjoys the reputation of being a knower of the Pūrvas and, besides, the table of contents

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transmitted by the Acara-niryukti appears to contain nothing from which one could derive some special knowledge helpful to mgical powers. The general content is given in Niryukti 34 as moha-samutthā parīsah'uvasaggā, the special one by the 71 uddeśas 253-63, see the Acaranga-edition Calcutta 1881, p. 435f. Then we have in six verses yet further discussions as to the constituent elements of the title but, unlike the practice elsewhere, there does not follow a deeper probe into the subject-matter of the chapter. While this already permits supposition that the author of the niryukti had not himself seen the Mahaparinnā, I conclude the same from the surprisingly detailed character of his table of contents and ask whether his sources could not have given him such a report as went beyond facts.]
244
8. Vimoho
A. Prose-Style: A monk's services rendered to another monk and to a layman (1.2 :) 32, 25, 33, 2.4(pantham)-6. (7.8:) 34, 31. 35, 4. (3.4:) 36, 22-27. (5-6:) 38, 13-19.
[[As one sees, the order in which these passages are now placed is not the same as they follow in conformity to their contents. The understanding that I have of the matter, can be most clearly presented through a translation.
"(1) [A monk] cannot convey or offer food etc. to some [other] monk or some layman, nor can he offer services to the latter in case while doing so he undertakes [calculating] consideration in respect of (these) others.
(2) He can do so and in this connection can [even] trace back a portion of his path or deviate from his path, can interrupt his ascetic exertion and can [as it were] leave the state of peace to re-enter that of [worldly] helter-skelter in case while doing so he does not undertake [calculating] consideration in respect of others.
-
(3) A monk for whom the following stipulation obtains: "I, when approached by someone whom I have not sought for, in case of illness
and in case I have the wish shall let a healthy fellow-monk offer a service to me; again, on my part, I, in a state of health approaching a 1. Devraja wrongly mentions 16.

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245 fellow-monk who has not sought for me, who is ill and has the wish, shall offer a service to the latter.
(4) Setting aside the prohibition I shall acquire [food etc.) and permit [them] to be prepared for myself or I shall do either of these things, or I shall do neither."
(5) A monk who thinks as follows: "I shall give to other monks food etc. that are prepared for themselves and permit them to be prepared for themselves, or I shall do either of these things, or I shall do neither; (6) [or] with this remnant of food etc. that is unobjectionable and
ndergone transformation I shall offer a service - so as to do it - to a fellow-monk who has the wish : again, with the same I on my part - in case I have the wish - let a fellow-monk offer a service to me.”
(7) [Such] a monk cannot [with this aim in view] convey or offer food etc. to a layman [and] cannot offer him a service - in case while doing so he undertakes [calculating] consideration in respect of the latter,
(8) but he can well do all this to some (other) monk.”
The sentence 7 is a redundant part - repetition of 1. Even outwardly it demonstrates itself to be a secondary addition through the ending āga in adhāyamīņāe which in our text occurs only in a stray fashion (paggahiyatarāga, muhuttāga) and is characteristic of a later period of the language.]]
B. Prose-Style : Warning against an inexactitude in speech and against futile speculation. 33, 3f. 7-17. The parallel passage enables us to grasp the meaning of the first lines where Jacobi's translation (by supplying the second statement) corrects his edition.
C. śloka-Style : The doctrine is appropriate for all the life-stages 33, 18-25. 34, 24-300/1, and indeed for the second 35, 5-10C/2, for the third 35, 11-16. 36, 8f.C/3.
Loneliness is most suitable for chastization ; there, through asceticism are attained the higher and the highest stages of freedom-in-deach. 36, 10-13. 27(evam). 37, 2. 38, 1-4. 23. 40, 8.C/4
D. Triştubh-Style : Warning against violence. 33, 26f. 34, 4f. E. Prose-Style : Warning against violence. 33, 28. 34, 3f.

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F. Prose-Style : A monk renounces : (1) at the time of alms-collection, the food or clothing prepared for himself 34, 6-23,F/1 (2) in winter, the heating planned for himself 35, 17-24 (to be read after) 36, 7f.F/2. (3) in the case of incapacity to go out, the food brought for hirnself 36, 17-21.F/3 (4) the society 37, 7-9F/4. (5) When he cannot go out he undertakes fast by himself. 37, 14-26. 38, 20f.F/5
G. Prose-Style : The monk's rule relating to clothing 35, 25. 36, 6. 14-21. 37, 3-9. 38, 5-12.
H. Prose-Style : The proper eating on the part of the monk and the man. 37, 10-13.
After the existing chapters - with the exception of the Uvahana-suya which, being an annexe of a different sort, at first remains out of consideration - are, each for itself, thus divided into groups based on thought-content (it is found that) the passages with a similar manner of expression within the fold of the same style allow themselves to be combined even going beyond the limits of one chapter. Within the prosestyle I feel justified in positing the origin from the same source for 1A, 4A, 5A, 8B E. These fragments - in whose collection toget the following cases, one should not expect a closed-up complex - have in common the discussion of dogmas, as also the fight in support of the doctrine of rebirth and the first commandment arising therefrom, viz. that of sparing the life of other beings. As for the manner of expression let one compare iha-m-(evam) egesim (no) sannā (nāyam) bhavai 1A with iha-m egesim āyāra-goyare no sunisante bhavai and evam tesim no su-yakkhãe no supannatte dhamme bhavai 8E, āikkhāmo, pucchissāmo, sāhissāmo 4A with lajjamo 8E, eyāvanti savvāvanti logamsi 1A with avanti key'avanti logamsi 4A 5A, tam parinnaya mehāvi n'eva sayam etc. 1A and 8E. On the contrary, such stylislic relalionship is not discoverable between 1B, 2B, 8A which have for their subject-matter the showing of respect and offering of a service. The last two rather display a thoroughly different diction and 1B, apparently when one undertakes collecting such an evidence, on account of its brevity permits no conclusion. That 6D goes with 8G is however obvious. 8H again stands isolated.
If the comparatively broad plane of the Prose-Style allows the manner of expression to strike forth in a better determined fashion and thereby lightens the task of forming groups, in the case of the Verse-Style the question relates almost solely to the content concerned. In the śloka-Style

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247 1C, 3B, 6B stand togather in respect of content : I = world, therefore sparing the life of the beings ; so also 1D, 2D, 6C : firmness of faith and the fall back ; what does the latter consist in ? What causes it ? 3C, 4B : Indifference in the face of bodily and spiritual temptations. The assertion of an old association is not demonstrable in the first case but is rather so in the last. Hence one sees the immediate joining together through eyam and a more frequent allocution than in other passages; as an indirect proof it might be noted that in 23, 13, on account of the earlier occurring gabbh'ai and in recollection of 17, 10, there has been drawn out the line 17, 24 - a phenomenon concerning which yet more will be said in due course. Not to be combined is 2C - itself farther cleft on account of the dissimilarity in naming organs. 5B builds a well-rounded whole which requires no extending, and yet 8C should be attached thereto. There certainly are named the three life-stages but only the last two are described ; I find the first in 5B where the details seem to refer to the young monk (21, 6. 23, 2, perhaps also 24, 2); again, 22, 26 is parallel to 35, 6. Linguistically, 5B displays various peculiarities : hoi and havai besides bhavai (which in 29, 12 = 21, 16 will be replaced by hoi) etc., kaya instead of kada, viyakkhāya and vikkhāya besides viyāhiya; striking is the use of magga in 22, 9, of guna in 24, 14. Even the borrowing of a Vaitālīya-passage in 24, 28f. deserves to be noted.
Lastly, among the passages of the Tristubh-Style 1E, 2A, 3A, 4C, 8D deal with the content of the doctrine, and that certainly without any planned construction. 3A joins with 2A as its direct continuation, for the dukkha of 13, 9 is nothing but the chana of 12, 30 that leads to disaster. An allusion to the heretical doctrines is contained in 3A with 16, 4f. as also in 4C with 18, 12ff. As for the relationship between 1E and 2A let one observe that here as in 23, 23 the sentence se vasumam no annesim is followed by one of the rhetorical figures, something which is not rare in this text (see just below). The remaining Tristrubh-group 5C, 6A go together on account of their common reference to the reception that is accorded to the doctrine by the audience.
As we close these investigations into contextual grouping there arises the question as to what is the specific feature of the so-called "VerseStyle”. Most natural will it be to assume that we here have prose-sermons with copious scattering of verse-citations, an impression to which Jacobi
pression in the introduction to his translation (p. XLVIII).

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Meanwhile, in sequence of the fact that certain contextual groups have by now come to light this (assumption) stands confronted by the circumstance that in these complexes there occur only metrically identical verses or fragments. So it is not the prose that is primary - for then it would remain unclear why its author has drawn his illustrative citations only from the sources of an identical sort - but these metrical constituents themselves form the skeleton of our Verse-Style. The popular verse-series stand at the basis of the clarificatory and explanatory speeches. However, these speeches themselves have not come down to us in all details. Rather they have been preserved firstly in just those cases where their connection with the verses was particularly intimate - inasmuch as in between these verses the preacher inserted, often at the cost of disturbing the rhythm, his own words or it was that he re-wrote their content, supplemented it, nay, even restricted it (13, 4). In these explanations verse-citations are employed not seldom. These are the passages which, in the text, in order to be distinguished from the spoken (,,“) and meditated (“) words, stand within a particular quotation-mark (, ). Secondly, there have been left intact passages that are (somehow) striking - mostly series and enumerations of a substantive, schematic (23, 3) or logical (25, 12-16) type which as such impress themselves on memory. The longest such series are to be found in 1C and 3C and in both cases certainly in the neighbourhood of a plenty of decided chiastic figures which have likewise been preserved as a characterizing mark. From 3, 14 jē logam abbhāikkhai, se attānan abbhāikkhai and vice versa onwards there are fifteen of them in the text. On account of their occurrence - though in unequal measure - in both the types of VerseStyle they are a proof for their approximately simultancous rise, and in their surprisingly large number - along with certain plays on words (16, 14f. 25, 26) - they constitute a characteristic for the rhetorical individuality of the preacher. (The possibility) that this (preacher) Mahāvīra himself was is excluded in view of the direct references to him (12, 19 33, 22 39, 15). On the other hand, in the group of prosefragments 1A etc. there apparently lie before us ipsissima verba which have been imported even as such.
Thus behind the verses “split in the course of preaching", so to say, the analysis allows the appearance of a pure versification - which, of course, does not quite brilliantly satisfy the laws of regular verseconstruction. It is much more irregular than that of the Sūtrakrtānga,

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249 Uttarādhyayana and Daśavaikālika where the metrical parallels of the Ācārānga involve only correct lines. In connection with a deeper probe not all the lines which in the print have been set in the form of a metre can by far be subjected to a consideration. Out of consideration must remain those where corruption is comparatively deep - even when I, partly on the basis of parallels, can offer surmise as to how they are to be read in the form of a metre. In many cases a complete fixation of them could not be undertaken. For example, the positing of versecharacter for the closure of 22, 4 and for 29, 9 rests on the concluding viyāhie which is very popular as verse-end. In 9, 24 a Jagati is to be surmised. 13, 16 could have read... siosiņa-ccãi pharusiyam na veyai; 29, 27 ff. cira-rāyam rīyamāņānam daviyāņam pās' ahiyāsiyam; evam tesim kisā bāhā, payanu(e) mamsa-sonie. But who will demonstrate that ?
In the form of a surmise I therefore set : 6, 19 appam khu āum iha māņavāņam. The expression iha-m-egesim here transmitted has - as almost always also ege alone - a shade of blaming. But in sentential context the line cannot contain a reproach. 9, 11 anohamtarā ee (see p. 61) or anohamtaragă ee. 13, 18 nare jarā-maccu-vasovanie. Compare se socai maccu-vasovanie, Uttarādhyayana. 13, 21, 21 something like mantā-hu eyam. 15, 20 anonna-viigiñchāe kim... 26, virāgam gacche rūvesu. 16, 10 could have originally read kā rai ke ya āņande. 17, 25 tam āittu na nikkhive, compare Daśavaikālika 5 1.85. 26, ditthehim gacche nivveyam. 19, 15 pavāiyā (Acc.) āhu samatta-damsiņo. 27 nivvudā pāvakammehim. 20, 9 should strike out bāle avvocchinna-bandhane. 12, anae n'atthi lambho (see the next page). 21, 22 avattam eva palimokkham āhu. The present closure of the sentence could have been formed after the manner of 9, 17 = 13, 7. 27, f. viggahassa ayam khane. 22, 16 ff. 'suppadibuddham suvanīyam' ti naccă eesu vipparakkama bambhaceram. 26, 1 [se] abhibhūya addakkhū, je maham abahi-mane. 8, nitthiyaţthi sayā vīre ägameņam parikkame (= 31, 17). 27, 9 jahā vi kumme. 11, rukkhā nivesam jaha no cayanti. 12, evam pi ege (tehim ?) kulehim jāyā. 28, 4 paveesam, compare kittaissam, Daśavaikälika 5 2. 43. 21, aha ege tam accai. 29, 2 should strike out paganthe, 7 likewise je logamsi. 30, 3 rīyantam virayam bhikkhum (Compare Uttarādhyayana 2, 6) arai kim vidhārae. 31, 12 jaņā bhavanti lūsagā. 35, 5 majjhamavayasā v'ege. In the other lines a paltry change or removal of certain words would suffice. (Some remarks in this connection one should find in the Glossary under the first word of a line.)

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For a Tristubh-(Jagatī-)line the characteristic positions are, in the 11(12) syllable schema, the 3rd and the gth to 11th (124) syllables which always (with the exception of the 3rd in 6,29 and 24,10) are either short or have the form - U - - (or U -). The remaining syllables are handled freely. Deviations from the schema have, however, aggregated themselves in three definite types of lines (the parallels being counted only once) :
(1) The 6th and 7th syllables, both regularly short, have been combined into a long one. The cesure then stands after the 5th syllable. 6,2 7,7 9,19 (citation within the Prose-Style) 9,1 12,9 14,21 16,3.5 18,9 22,20 23,12 (Jagatī). 18 30,16. 27(a better variant to 15, see p.56). Before this long syllable a short one stands in 12,26 19, 11.26, after it in 24. 9. instead of it in 30, 15. The total number of such cases is 19 - as against 7 each in the Sūtrakrtānga and Uttaradhyayana, 2 in the Daśavaikālika (9 3.60 12 7y).
(2) The 5th syllable of the schema is short so that three short ones appear in succession. 6,28 (Jagati) 13,9 18,12 f. 17 (if one reads ya) 19,24 [21,22 according to my surmise] 23,6 (Jagati) 28,9 30,18 : in all
ases – as against as many in the Sūtraktänga, 7 in the Uttaradhyayana, 1 in the Daśavaikälika (8 400 = 9 1.12B = 2.3a).
(3) The line has an extra syllable after which we have the cesure which in the schema comes after the 4th 9,9 13,14f. 19,13 [22,16 according to my surmise] 24,13 32,23 : in all 7 cases as against just 2 in the Sūtrakrtānga (I 13 238 II 6 210).
In connection with the śloka which, like the Triştubh and the Jagati, exhibits no lack of non-uniformities and extra syllables, we take into consideration the 7th syllable in its occurrence as short in all odd pāda, as long in the even. While making this distinction let us remark that in a number of cases there has to be posited an exchange of pādas : 3, 12 can better follow 10 than 11, 4,22 can come only after 23, 19,30 20,12 28,16 follow the respective preceding lines, as it seems, on account of their respective annexes, 14,4$ 20,7 28,4 31,23 do so on some other ground. Only in 40, 1 do we have before us a case where the two pādas have in fact exchanged their characteristic features. Outside these passages the 7th syllable is long in an even pāda four times (twice each in the Sūtrakrtānga and Daśavaikālika, thrice in the Uttaradhyayana.) On the contrary, in an odd pāda it is, not taking into consideration the above cases, short 31 times (in the Sūtrakrtānga 12

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251
times, in the Uttarādhyayana 120 times, in the Daśavaikālika 35 times). In some of these cases the verse-beginning can also be scanned as Arya and is, therefore, legitimately indented as such in the print. What are undoubtedly Arya-pādas – iħasmuch as they consist of 6 or 7 syllables - appear in 10,28 12,16 (Type A, see p. 60) 22,26 27,16.20.24.31 30,19 (in the place of an even slokas-pāda) 32,20 38,1 39,13 as also in the not accepted variants 4,10* (sampayanti) 13,20* 21, 6* 24,16* 29,15*. 17* 33,20*
The conclusions to be drawn from these metrical features are reserved for future investigations. Certainly it will not do to proceed on the basis of a mere comparative statistics, for the related texts have to be considered not in their totality but in accordance with their respective constituent parts. This much I see — that, e.g., the Tristubh-form above characterized as the type 1st is in the Uttarādhyayana confined to the chapters 12th to 14th.
Let the attempt at an analysis be followed by that at a synthesis. It is worthwhile to investigate how that mosaic has come into existence which today lies before us - (that is) to traverse once more the path which the editor entered upon with a view to building up a composite whole. The tradition had mostly preserved only a series of the inherited nucleus-like words and verses; in any case, many fragments, in the course of time, got loosened from their old context and had to be brought to order. Even the tradition was not always certain. Thus the sentence-fragment 11, 25 se ttam etc. can be explained only on the supposition that the memory that a samutthāe must here suit the thoughts that were forsaken in the sequel of 11, 14 has, in this place, called forth a sentence otherwise not appropriate. In the uddeśa 6, one sees that the interpolation 27, 15, 28, 4 begins with tehim [-tehim C] kulehim āyattāe jāyā and, beyond it, the Tristubh-style continues with ---- attattāe tehim - tehim kulehim --- abhisamjāyā. The line 32, 14 is absolutely out of context after 13 and is at the most possible after 15; the same beginning tamhā is shown by 16. Also to be mentioned is kankhejjā kālam after kālovanie in 32, 23. Lastly, in 33, 28 there similarly appears an obvious anacoluthia with the beginning tam parinnāya mehāvī, and with the same turn of speech begins 34, 5, the concluding sentence following 33, 26f. In all these cases, therefore, there was alive a tradition of further continuation but how this continuation was to run was in dispute. In Gott. gll. Auz. 1899, 591

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THE CANONICAL LITERATURE OF THE JAINAS Leumann had shown that in such cases the edition simply places side by side the variants that were brought forth, and so even here what we have before us are varying traditions. These are not particular variae lectiones of the text but ones that are given in immediate succession. Above, I have already hinted at the detailed variant of 7,3-6 which lies dismembered in 10, 7-11. 9, 18f.21. One can further regard 14,18f as such (a variant) in relation to 10f., 30,27f in relation to 15-18, 38, 20f. in relation to 37, 14-26.
252
As for the grouping of fragments it is to be asked as to what has been the determining viewpoint in this connection. Therefore, the junctures of texts, where the analysis sees a new beginning, ought to be investigated in their mutual sequence. What surprises one is not that the ordering has been undertaken giving consideration to the content but as to how easily the editor to give a name to whoever, whether one person or many, be the originator of the present-day text has remained content with the appearance of an outward relatedness of contents. Indeed the temptation to arrive at a closure is often great - as, e.g. in 20, 16f. or 22, 15f. where the sentence apparently finds its continuation, or in 9, 2 where the matta seems to correspond to the dupaya and cauppaya, in 12,14 where the nandi does so to the rai. Some sort of understanding which I hold to be erroneous allowed the word munda in 28, 31 and vidhūyakappa in 29, 18 both to be taken in abstract to be followed by sentences that begin with the concrete acela.
-
It is less easy to pardon the editor when, while proposing a serial succession, he has deemed sufficient a word or wordseries occurring here as well as there nay, even merely the same root or even just the similarity of sound. On this side as well as that of the juncture there stand the word loga in 2, 3f., 3, 12f. and 27, pudho in 2, 5f. and 6f., te in 6, 23 f., dhammavam (pāṭhāntara °vi) and dhammaviu in 13, 13f., vayanti in 18, 13.15, appa in 19, 19 and atta in 21, bāla in 20, 31 f., ettha in 21, 11.13 (?), asana upto paya-puñchaṇa in 32, 25f. and 33, 3; the word-series logamsi jāna and logassa jänittä in 13, 9f.; the sentence tam no karissami in 4, 15 and tam je no karae in 17. In the following sentence as well as in the preceding there occur the root pari-jña in 1, 19, budh in 2, 16, pramod in 4, 3, jñā in 5, 22, gam in 15, 27. The mere similarity of sound connects tāṇāe, saraṇāe with hassãe, kiḍḍāe etc. in 6, 25f., so also pamatta with hanta, chetta etc. in 6, 30f. (!) where,

-

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in addition, je and se have acted in a misleading fashion. Following the model of samciyāṇam in 9, 2 there has likewise appeared tiviheṇam after māṇavāṇam in 9, 21! Perhaps even sadda in 13, 11 has been called forth by satthovaraya.
Not seldom do the sentences standing in immediate succession have neither a verbal external nor an internal relationship. In some of the cases the explanation is that the thought-process of an interpolation ran in a different direction and as a result when it provisionally came to an end there was no bridge there to lead back to the context that had been disturbed. But then even more often is - as I do not conceal - the ground of the sequence that is before us not yet evident or at least the explanation suggesting itself is all too uncertain.
---
It is to be surmised that in a few particular cases the editor has combined the fragments with the help of an artificial binding. One sees that the two groups 2A and B of which, neither contains a trace of the ruling thought of the other - are combined in 6, 11 through tam jahā, in 14 through a repetition of vase pamatte, in 9, 6 through the words iti se parass 'aṭṭhae. Even the tam jaha in 6, 20 makes a tertiary impression. It looks as if the editor, after he had - as will be shown just below managed things so freely in the first chapter, wanted, even in the second, to work out a special composition through a filling up of the junctures. A passage of this sort I further see in the repetition of 30, 9 towards the beginning of the new Uddeśa.

-
Even more superficial is the editor's performance when he puts together fragments with a view to the uniformity of structure displayed by a number of Uddeśas. In the Sammatta the beginning and the end are found marked by the preponderance of prose-sentences. The fifth chapter exhibits a conscious allotment of the avanti-sentences in the beginning and the middle of the first uddeśa - from which stems the names Avanti attributed to the whole division, instead of the goṇṇa-näma (Niryukti-238) Loga-saro. In Vimoha one notes the insertion of verse-lines before and in between the repeated prose-sentences towards the end of the second uddeśa. Even greater is the intention to develop an organized structure in the fourth upto seventh uddeśas which all begin with the rule of clothes 8G and conclude with the same Śloka-lines. The tendency (in question) is followed to the utmost in the Sattha-parinnä. Here the whole Chapter displays, from the second Uddeśa onwards, an intentionally

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THE CANONICAL LITERATURE OF THE JAINAS identical structure. Each one of them has for its backbone the sentences above presented as 1A - which the Cūrni comprehends under the name dhuva-gandia and which, mutatis mutandis in a stereotyped repetition, concern themselves with an injury to the earth, water, and fire-elements, the plants, the mobile animals, and the wind-element -- all treated as living; a variation, which towards the end of 1, is introduced for the world taken as a whole (loga), is in 7 terminated with the bringing together of chajjīva-nikāya. The dhuva-gandiā is introuduced through and interrupted by the sentences of the Verse-Style which apparently should serve as illustration for the destruction of each of those types of living beings. It is, however, clear that in no way can they be always referred to the corresponding beings of the element-form. The pudho panā, allegedly the beings of the earth-form, should be exposed to the damage done to the mass of their bodily parts. However, leaving aside the fact that, to judge from the parallel-passages and language, the subject-matter here cannot be prthvī but only prthak-śritāḥ prānāḥ, the enumeration of the totality of bodily parts in 2, 23-30 is not compatible with these beings that are to be thought of as one-celled, so to say; it must rather refer to the higher organisms. In the fourth and seventh uddeśas in the VerseStyle there is the talk of a killing through fire and through a thrust or a stroke (pharisa). However, the grouping makes out a content for these parts which should refer to an injury done to fire, done to wind ! Deviating from the normal serialization which presents in succession the elements earth, water, fire and wind (e.g. Daśavaikālika 4) the vāu-sattha is not treated in the fifth uddeśa. One sees that in his ordering the editor has here allowed himself to be guided by the position of the verse where the words eja and sampāima have been - both wrongly - brought in relation to the element wind.
Now had the editor found ready-made the whole of dhuva-gandia for all the classes of living beings, or had he varied five times, for the sake of having an uniform structure for the chapter that was to be produced, the model found in the second uddeśa ? The circumstance that the repetitions uncritically reproduce the syntactical disorder of 2, 9. 11. 13. 15f. and the fragmentary new beginning of 20 speaks for the latter alternative. It would then be here standing forth, for the first time, a kind of independent handling of the text that is not without parallel. That is to say, it has apparently happened that with a view to getting a good ending for an uddeśa sentences are repeated from suitable places. The

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255 sentence esa magge upto nôvalippejjāsi, in 10, 30f, appropriately concludes the brief summary of the discipline, but when it - likewise coming after the ending ejjā - appears in 8, 3 it disturbs the thought-process which, as we have seen, just continues going beyond the limit of the uddeśa. As little suited are uddeso upto aņupariyattai in 2. 6, kim atthi upto n'atthi in 4. 4 and eyam moņam (nanam) (sayā) samaņuvāsejjasi in 5, 2.4 and 6. 1 whereas all these turns of speech in their first occurrence in 2, 3.4 and 3, 4 are felt to be organically related. That the optative ending of the third person singular is changed, in defiance of the metre, into that of the second with ejjäsi is a feature which, as is well-known, the Ācāranga shares with the Sūtrakstānga, Uttarādhyayana and Daśavaikālika.
There yet remains to be discussed a phenomenon which can be called "loosening" and which consists in that the beginning of a familiar wordseries or an enumeration which at another place has called forth a fit continuation has done an unsuited one in the present case. The loosened series is, as is understandable, apt to disturb the thought-process and the sentential structure and direct them into false trails. Se jahā after se bemi in 3, 6 is to be explained from 27, 9 where a simile does actually follow, the out of ordinary sayam in 3, 13 from 3, 1 where it stands in contrast to anne, the line 10, 2 which suddenly preaches the prohibition against murder from 28, 2 where it fits the context, fakadam karissāmi'tti mannamāṇe in 11, 20 from 7, 1 where a justification of violent activity is thereby offered. So had perhaps the memory of parinnāya before 15, 28 called forth the same line in 14, 3 after samäyāya, the memory of koham ca etc. in 17, 11 which is followed by eyam pasagassa damsanam..... called forth the same period in 16, 23 after a briefer series. Āņāe lambho n'atthitti bemi in 20, 12 stands instead of the probable anae n'atthi lambho on account of na vijjai, n'atthi-tti bemi occurring in 17,15 20,26; it could not be the only place where tti bemi is just a loosened expression. Ceva after eesu in 22, 17 occurs as it does in the avanti-sentences, lastly in 22,13; see p. 54. hiccă uvasamam suits only 19, 31 not 28, 17 where the oncoming fall-back – just this being the meaning of the two words --- is first handled in the line 21. The half-sloka pānā pāne kilesanti cut off into 29, 16 evidently owes its appearance to the passage in Sūtrakrtānga I 2 2.14 caragā 'du vā vi bheravā, adu vā tattha sarīsavā siyā; here there actually is the talk of wild animals and the serial succession is based on thought not on sound. te phāse puttho 'hiyāsae in 31, 20 is to be traced back to 22, 5: te āyankā

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phusanti te phase puṭṭho 'hiyasae. For the present text first handles, in this collection of the types of apostates, the hearer not yet (spiritually) ready; one turned rebellious owing to weakness first comes in 32, 14 (precisely, 16, see above). Most clearly is 33, 16 called forth by bhavai in 29, 25 36, 4 etc. savvavanti ca nam logamsi in 35, 8 stands after pariggahāvanti just as it does after eyavanti in 1, 15.21. Lastly kheyanna in 35, 14 releases the whole series of the qualities of a monk that are familiar from 10, 17ff. in which connection the word bhikkhu too has here made the sentence appear appropriate.
256
The last chapter of the first Śrutaskandha bears, in the commentaries, the title Uvahāṇa-suya. The name Ohaṇa-suya chosen by Jacobi in his edition is to be found only in the manuscript B which alone if we except the one single marginal note occurring in A mentions a title. The subject-matter of the text is constituted by the beginnings of Mahāvīra's career as a pilgrim, and indeed according to the Niryukti its four sections deal with his cariyā, sejjā, parīsahā and tigicchā. However, in this one word each from the initial verses has been erroneously generalized. One rather finds Mahāvīra's cariya predominating in the third Uddeśa, his pind'esana in the fourth, and the general principles of his ascetic conduct in the first two. On account of the personal bearing of its content as also on account of its language which in its frequent employment of the optative in the sense of the indicative and of asi in conjunction with adjectives and participles exhibits conspicuous peculiarities again, on account of its form - where an old type of Āryā makes its appearance - the poem stands far apart from the remaining parts of the Bambhaceraim. The reason why it has been attached to them lies in that it begins with a rule of clothing even if one given by Mahāvīra to himself. Indeed, as we have seen, such rules for clothing occupy an important place in the last prose-Uddeśas of the Vimoha. One again sees the editor at work (that is,) how a passing connection of content occasions a fixing together (of texts) on his part. Each of the four sections has the same stereotyped closure - which indeed is composed, at least partly, in Śloka-metre. The beginning esa vihi anukkanto, in its backward pointing manner, corresponds to the exact turns of expression such as esa magge----paveie which, as we have learnt above, occur when they do by way of closure. Whether it is to be read in the form of a metre is questionable inasmuch as the form - UU is obviously avoided. The pada mahaṇeṇa maimaya is known from the Vimoha. The next one
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APPENDIX : Schubring's ĀCĀRĀNGA ANALYSIS
257
can be read also as Aryā. In this case one would like to attempt a metrical amendment of the closure bhagavayā evam riyante, an amendment which, with certain amount of violence, would let us have : bhagavayā
rīyantenam (bhagavam being bi-syllabic as in 42, 23). But probably a stop is to be placed after bhao and then to be read evam riyam te : "So hast thou to go". The mis-shaped form rīya=*rtya is balanced by te which, immediately turning itself towards the audience, finds its exact counterpart in the ejjäsi of the earlier closures of an Uddeśa. Besides, it was needless to attach a closure to the particular sections, for at least in the case of the second upto the fourth a concluding climax had already been designed in the word bhagavam.
The punctuation in the print follows the traditional understanding of a thoroughgoing interconnectedness. But how things have been thereby arranged we learn from an investigation into the metrical state of affairs.
A form of Aryā that is found in Uvahāna-suya, in Sūtrakrtanga 14 and Suttanipāta 8 and 14 had been dealt with by Jacobi in ZDMG 38 595ff and 40 336 ff. Its characteristic mark, as against the later type, is the presence, after the 3rd foot, not of the 4th foot but of the anceps closingsyllable and the anacursis - consisting of two or three moras, in the latter case a trochee - leading to the 5th foot, as also the similarity of the two verse-halves; the 2nd and 6th feet have overwhelmingly the form of an amphibrach. By the side of these two types A and C there stands a side-type B which has preserved from A the closing-syllable coming after the 3rd foot but has, like C, allowed it to be followed by a full-fledged 4th foot; there is also present a shortening of the sixth foot in the second verse-half, again a characteristic of C. This form B is displayed also by Uttarādhyayana 8 where, in general, both the halves are constructed according to C but are similar. In our text, there run according to B as first lines of a verse 1 1a (metrically more exact jaha) 56 66 (sayanam or sejjam) 7a 9a (6th foot defective) 150 2 26 7a 8b 10b, as second lines 26b 4 1b (if tēiccham can be read) 3b (read chāyāe); according to C as first lines 1 10b (Nāe or vīre instead of Naya-putte) 206 (read pamajjyā) 2 1b (the second half) 14a, as second lines 2 12b (read tusņie) 14b.
A beginning as Tristubh occurs in 1 165 2 1b 99, perhaps also in 1 22b - if one can situate here bāhum pasārettu parakkamejjā. Likewise, a latent Tristubh-rhythm lies hidden in 2 2a and 4 14b (read loe) - where the pathantara might be compared. A beginning in śloka I see in 3 7a = 35, 9, (while) with prose begins 2 30. In the print only 2 1b is

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258
THE CANONICAL LITERATURE OF THE JAINAS (so) characterized, where the Cūrni inasmuch as it sets the verse aside with the words esā pucchā seems to have doubted its authenticity.
The remaining whole and half lines are Aryās of the type A, and certainly with a greater or lesser metrical perfection - if under this is to be understood amphibrach in the 2nd and 6th feet surrounded by anapaest or spondee in the 1st (here also iamb) and 3rd, 5th and 7th feet. Certain inexactitudes are, as already in the above cases, to be corrected, even if they perhaps do not originate from the tradition but rather are original : 1 ga abhivayayamine 110 abhocca 14a tasatāe 17a 'yam anao (so also the manuscripts) 2 5a sevāi b āsi 1 5b cãei 3 4a karenti (=causative; kao inserted for the sake of clarification). 6 Omāna -? 12a uccālīya 1 16a is to be scanned as kriyām, 2 15a as bhagavam. 1 10a finds itself in order when the verse-halves are located differently and instead of Nai-sue something like Nāe (compare 12, 19) or vīre is inserted (the same in b, see above); then gadhiã is to be read here. The present location (of the verse-halves) is favoured by lines like 41, 14f with addakkhū at the end.
This distinction between the lines of a more and a less perfect metrical make-up --- which I would briefly call A, and A, - is not a stale affair but gains in significance so soon as one considers the content more precisely. The verse-pairs 1 2f on the one hand 4 and 22 on the other stand in contradiction to each other. According to 2f Mahāvira has, in the winter, either renounced clothing or - and this is the more probable meaning - declined the offer of a new cloth, whereupon he, putting on the old one, is plagued by the vermins over there for more than four months. On the other hand, according to the second verse-pair he after his pravrajyā, which according to Acāranga II 15 22 took place in the first month of the winter, has retained the same garment for thirteen months and given it up only in the second month of the second winter, from then onwards going without cloth. These verses with contents incapable of mutual assimilation exhibit the following metrical picture : A, is present in 2a 3ab, A, in 2b; from the other side, A, in 22, A, in 4ab 22b (here beginning as Tristubh). Thus, to judge from the occurrence of A, the first pair is metrically more perfect than the second. Of the same type A, are, in the first Uddeśa, the lines 5a 6a 7b 8b 10a (see above) 114-15a 16a 17b 19ab. Now it will certainly not do to set these A, lines as against A-, B- and C-lines in a body; indeed, already in our example A, occurs on both sides. But a closer inspection reveals that two collections at least have been worked out into one another : the one made up of the lines

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APPENDIX : Schubring's ĀCĀRĀNGA ANALYSIS
259 of the type A, as also Ay, the other while not lacking A, mostly made up of those of the type A, B and C (which latter also appearing as interpolations) and with hetero-metrical lines for a beginning..
A hard and fast separation which, in view of the allotment of A, now on this side now on that could allow itself to be conducted from a mere subjective angle, I do not attempt; rather I now proceed to collect together what is obvious. The reading of the Nāgārjunīyas to 1 7 shows how the subject is thought of : "addressed (or not) [by a woman] the Lord did not permit the sinful deed”; by pāvaga, which would not be comprehensible after 7a, is meant the sexual act. 7b is directly a continuation of 69, whereof a doublet (of the type B) is present in 6b; 7a is further carried by 8b. In 15a begins, after the knowledge as to the living character of everything was attained, a consideration of the uvahi of the fool. It is not continued by 15b and hardly by 16ab but by 17b and 19ab, on the other hand if one arrays together 179 and 1gab one gets a much better sense for aivattiyā anāutti - which would now refer to food (ahākada) instead of the woman - 200 is no conclusion to 200 - to which is added the circumstance that it is a C-line : This leads me to surmise that in this case the optatives standing there are not used in an indicative sense but are exact and the lines have originated from a different context. The same certainly seems, to me, to be the case with 2 12b. To judge from the similarity of its first half with 39, this line does not refer to Mahāvīra but presents a general rule for the monk. With this we are already in the 2nd Uddeśa whose initial lines, with the exception of 1o, in their totality display metrical shortcomings. 16 in itself builds a sentential unity while one expects here a demonstrative concluding-sentence. The next lines read as if simply pieced together from prose-series in the manner of Ācāranga II 2 2.8, Jin. 89, Aup. 38-end. Hence 4a, even if not constructed according to A,, is to be combined with 19, in which combination we get the correspondence to jāo sejjāo in eehim sayaņehim – while one does not see the continuation of 12a in 12b one does so in 15ab. For the verse 14, owing to its C-type, is characterized as an interpolation which in the spondee-form of its 4th foot in 2 displays a shortcoming (Jacobi ZDMG, 40 336). The 3rd Uddeśa is, so far as it concerns its content, most unitary, its verses display that mixture of forms which I have above set apart as the type A, only occasionally mixed with A,. Interruptions of the context do not take place here. On the other hand, 1b of the 4th Uddeśa stands in direct contradiction to 1a; on this

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260
THE CANONICAL LITERATURE OF THE JAINAS
A-line the B-line has been tagged solely on account of the word roga. 45 cannot be combined with 4a, for that would give the meaning that only during the summer did Mahāvīra took nourishment in the manner described whereas in 5a it is said that the procedure continued for eight months. Rather one must put together 3b and 4a. The former line has appeared after 3a under the influence of the same thought-process as is already found in 35, 17ff. 4b upto 5a are of the type A. Let it remain an open question whether in 6a too, where a long stretch of A, again sets in, there begins a new fragment. There need remain no contradiction when the half- or one-month long renunciation of water one refers to those eight months and the other bigger pauses to the subsequent periods. From 14a upto the end there appears another context which better rhymes with the 2nd Uddeśa; but then with the exception of the first (and second) these lines belong to A2.
In places where the different contexts thrust into one another there many times appears, in the bordering lines, the same word or the same sound. Thus 1. 1b and 2a have in common tamsi hemante, 7 and 8a nābhilās°, 17b and 18a addakkhue, and, in addition, here (in the last case) savva-kamma 'āvahão and savvaso kammuṇā ya harmonize in sound with one another; similarly, in the Nai-sue and Naya-putte is found the explanation for the disturbance of the only possible serial succession 9a 10a 9b 10b. In the second Uddeśa asana combines the first two lines. This much further observation should suffice in order to raise it to certainty that the present-day form of the Uvahāṇa-suya, no less than that of the earlier chapters, is the work of our "editor"; almost all the features which characterize his style of work there we have again found here as well.
I feel no need to specially apologize for the detailed manner in which I have engaged myself with the particulars in the course of my investigation. Here is a case of the first attempt at considering a canonical Jaina work genetically. In connection with the remaining canonical texts it will be possible for one to proceed in a summary fashion. There too the same method will not seldom "reveal a whirling chaos of atoms" to employ an expression of Franke whose observations on the SuttaNipāta (ZDMG 63 1ff) confirm, often in a welcome fashion, those of mine
the ones to which I have held fast since very long. As there for the history of the Tipitaka so here for that of the Jaina canon the buildingstones will be at hand.
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Page #278

INDEX I (Names of authors & other persons and sects and the like)
The numbers refer to pages. Abhayadeva 7, 29, 34, 35, 37, 59, 63, Anandasāgara 24, 99, 135, 136, 196,
69, 84, 90, 92, 98, 99, 103, 106, 197, 198, 199, 200, 203, 208, 209 109, 111, 112, 114, 132, 134, Ananta 2, 135, 141, 142, 145, 152, 205, Anārya 140, 144 207, 231, 232, 235
Anārya Countries 122 Abhinandana 2
Andhakavrsni 159 Abhyankar K. V., 50, 165, 211
Anegāvādi 133 Acalabhrātr 6
Angarisi 177 Adda 178, 189
Annihilationist 133 Adiccajasa 11
Aparājita 15, 79, 186 Aggibhūi 3
Ara 2 Agnibhūti 135
Ārabi 138 Aïmutta 143
Ardhanārīśvara 216 Ajita 12
Ārdra 131, 189 Ajitadeva 155
Aristanemi 152, 159 Ājivag(k)a 89, 194, 200
Arittanemi 177 Ajiya 2, 11
Āriya 148, 178 Ajja Mangu 168
Arjuna (Mālākära) 143 Ajja Nāgahatthi 168
Arnikāputra 174 Ajja Nandila 168
Aruna 106, 178 Ajja Rakkhiya 187
Ārya 148, 236 Ajja Samudda 168
Aryabhata I 234 Ajja Suhamma 69
Āryanandila 78 Ajja Vaira 12, 78, 188 Akalanka 8, 26, 73, 210
Ārya Raksita 56, 78, 104, 169, 185, Akampit(y)a 3, 6
201, 211
Āryasamita 102 Alsdolf L., 81 Altekar A. S., 64
Ārya-Syāma 38, 149 Amaracandra 63
Ārya-vairasvāmin 78 Ambā 209
Aryikā 151 Ammada 147, 178
Āśădhara 186 Amulya Candra Sen 144, 220
Asita 177 Amūrtipūjaka 29
Asoka 66, 229 Ananda 141
Astāvakra 132

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262
Āsuri 172 Ātmārāmji 51 Ātmārāma Upadhyāya 229 Atteya 185 Ayalabhata(i) 3, 6 Ayalabhāya 3 Babbariya 138
Bahula 168
Bahuputtiyā 150 Bähuyamahu 178
Bala 158
Baladeva 81, 134 Balarama 150, 159 Bambhaddivagasiha 168
Bambhana 229
Bambhi 63
Bāna 185
Banarasidas Jain 17
Bapat P.V., 229
Barnett L. D., 211, 237 Bauddha 30, 31, 38, 66, 105, 123,
125, 126, 131, 144, 156, 171, 214, 217, 220, 221, 222, 228, 229, 230,
Baumgartner A., 213 Bengali 68
Bhadda 17, 49, 151
THE CANONICAL LITERATURE OF THE JAINAS
Bhartṛhari 15 Bhāsa 170
Bhasarāsi 154
Bhasmarasi 154
Bhäsvamin 204
Bhatti 194
Bhavanapati 144
Bhāvaprabha 40, 48, 53, 54 Bhayali 178
Bhimbhasaraputta 146 Bhojavṛṣṇi 159
Bhutadinna 79 Bhuvanatunga 206 Bhuyadinna 168
Brahmadatta 158
Bhaddabahu (sami) 17, 77, 168, 180,
187
Bhadrabahu (svamin) 3, 15, 16, 18, 38, 41, 43, 47, 50, 51, 65, 76-80, 83, 87, 93, 98, 116, 119, 153, 154, 162, 165, 166, 167, 177, 180, 181, 186, 188, 190, 191, 193 Bhadragupta 18
Bhadreśvara 65, 97
Bhandarkar R. G., 61 Bharata (author) 219 Bharata (king) 149 Bhargava 172

Brahma-Hemacandra 79
Brāhmaṇa 158, 159, 160, 205, 223,
229
Brahmanical 31
Brähmi 63
Buddha 30, 66, 137, 146, 156 Buddhilla 79
Buddhist 30, 130, 153
Bühler G., 47, 48, 62, 153 Caṇakk(y)a 174, 200 Candakausika 108 Cāndāla 158
Candragupta 72, 102, 177, 198 Candrarsi 210 Căruganiya 138 Cārvāka 171
Caturavijaya 181
Caturdaśapūrvadhara 92, 95
Cedaga 150
Cellana 152
Charpentier Jarl 45, 48, 150, 229
Chokkhā 139
Choksi V. J., 212 Cilaïya 138 Cilatiputra 185

Page #280

NAMES OF AUTHORS ETC.
Citta 229
Colebrooke H. T., 210 Cosmogonist 133
Cunningham Alexander 153 Dadhapaïnna 147 Dākṣinyacihna sūri 215 Dalal C. D., 101, 209
Damadanta 185
Damasära 107 Damili 138
Danasekhara 206 Dānavijaya 155 Dandin 202
Darśanavijaya 79, 173 Daśapūrvadhara 15, 18, 92, 212
Datta B., 233, 234
Datta (king) 200
Datta R. C., 141
Desai M. D., 156, 206, 207
Devabhadra 207
Devacandji 40 Devaguptasūri 204 Devagutta 84
Devaka 159
Devaki 143, 159
Devananda 5
Devanandā 137, 143
Devarddhi 66, 71, 73, 76, 79, 118,
153, 168
Devasagara 183
Deva Vādin 36, 79, 168
Devendra 5, 8, 22, 91, 94, 96, 98,
107, 205
Dhalla M. N., 72
Dhamma 2
Dhanapala 5, 194 Dhanapatisingh 54 Dhanesvara 32, 202 Dhanya 144 Dharana 107

Dharani 140 Dharasena 79, 100
Dharini 142, 146 Dharma 18
Dharmaghosa 95, 206 Dharma P. C., 231
Dharmaruci 185
Dharmasagara 5, 43, 91, 154
Dharmasena 79
Dhrti 150
Dhrtisena 79
Dhruva A. B., 169, 221
Dhruva K. H., 125, 127, 131 Dhruvasena 79, 155,
Digambara 15, 29, 31, 57, 61, 72,
73, 79, 80, 87, 90, 96, 103, 152, 153, 191, 210, 211
Dinna 204 Dīvāyaṇa 178
Dovai 139
Draupadi 139
Drona 15, 18, 79, 93, 96, 155, 160,
205
Duppasaha 117
Dūsa 168
Düşya 79, 168 Dusyanta 159 Egāvādi 133
Ekavatārin 144 Eternalist 133
Extentionist 133
Farquhar 62
Frazer R.W., 213 Gaddabha 78
Gajasukumāla 174
Gandhahastin 204, 207
263
Gandhi H. B., 211
Gangadatta 58
Gangadeva 79 Gardabhilla 201

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264
THE CANONICAL LITERATURE OF THE JAINAS
Garula 107 Gauda 171 Gautama 227 Gautama(svāmin) 4, 131, 135, 159 German 125, 130, 138, 166, 224 Ghatage A. M., 46, 161, 164, 187,
189, 219, 228 Ghosh 56 Ghoshal S. C., 62 Ghotakamukha 170 Gopani A. S., 89 Goś(s)āla 89, 101, 131, 137, 141, 211 Govāliya 200 Govardhana 15, 79 Govinda 79, 116 Goyama (prince) 142 Goyama (sāmi) 2, 4, 69, 227 Guèrinot 46, 48, 61, 62 Gunadhara 98 Gunaratna 204, 206 Guņasundara 18 Gune P. D., 215 Gupta 18, 172, 204 Haribhadd(r)a 4, 5, 35-37, 43, 47,
49, 84, 87, 93, 94, 97, 98, 103, 106, 123, 166, 170, 180, 182, 186, 187, 189, 192, 194, 195, 198, 203, 204, 206, 207, 208, 209, 210, 216, 218, 219, 223,
225, 235, 237 Harigiri 178 Harinaikamişin 209 Harisena 71, 100 Harsakula 206 Hastitāpasa 131 Hedonist 133 Hemachandra (Kalikālasarvajña)2, 3,
8, 10, 15, 36, 49, 65, 81, 124, 187, 195, 205, 210, 215
Hemacandra (Maladhārin) 12, 22,
24, 29, 32, 53, 54, 78, 87, 91, 93, 96, 99, 101, 160, 170, 174,
192, 205, 207, 209, 219, 226, 235 Heras H., 63 Hertel Johannes 230 Himavanta 79, 168 Hindu 63, 130 Hiralal Hansaraj 107 Hīravijaya 34 Hoernle Rudolf A. F., 137, 211 Hopkins E. Washburn 213 Hri 150 Ilāputra 185 Indabhūi 3, 58 Indanaga 178 Indian 179 Indra 146, 158 Indrabhūti 3-5, 16, 50, 135, 146, 214 Indranandi 79 Isiganiya 138 Isigiri 178 Israel 168 īśvarakrsa 171 Jacobi H., 73, 80, 118, 124, 125, 127,
128, 131, 149, 157, 211 Jaina 1-3, 5, 8, 10, 13-15, 18, 19,
23, 25, 29, 30, 31, 37, 38, 40, 41, 44, 45, 49, 52, 55, 57, 61, 63-68, 70-73, 75, 76, 77, 80, 81, 82, 86, 92, 100, 104, 116, 117, 118, 121, 124-127, 129, 137, 138, 140, 148, 149, 151, 152, 153, 154, 156, 157, 158, 160, 163, 167, 168, 169, 170, 173, 176, 177, 178, 179, 180, 185, 186, 187, 188, 194, 201, 210, 211, 213, 214, 215, 216, 217, 218, 220, 221, 222, 223, 224, 225, 227, 228, 229, 230-237

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NAMES OF AUTHORS ETC.
Jaina Jagadīśacandra 171 Jain Hiralal 22, 103, 140 Jaini J. L., 61 Jājali 229
Jakkhasena 84 Jakkhiņi 50, 123
Jamāli 138
Jambu(u) 68, 69, 103, 153, 168 Jambusvāmin 16, 176
Janaka 228
Janna 178
Jarasandha 159
Jasavaddhana 84
Jassabhadda 55, 168 Jaya 79
Jayaghosa 159, 160
Jayanti 135, 138
Jayapāla 80 Jayasagara 154
Jayavijaya 154
Jerome 14
Jew 14, 137
Jitaśatru 12
Jinabhadra 2, 43, 87, 186, 195, 196, 199, 202, 208, 209, 210
Jinabhata 181, 203, 207, 208
Jinacandra 55
Jin(n)adāsa 84, 87, 89, 97, 102, 107,
198, 199, 200
Jinahamsa 206 Jinakalpin 110
Jinaläbha 107
Jinamaṇḍana 101
Jinaprabha S, 33, 97, 152, 154, 211
Jinasena 79
Jinavallabha 55, 203
Jivayaśā 159 Jiyadhara 168 Jiyasattu 152

Jñanasagara 154, 183 Jñanavijaya 155
John 137
Jonhiya 138 Jupiter 173
Jyesṭhā 49, 50, 123 Kacchulla Narada 220 Kalaka 185, 200, 201 Kalakas I-III 200
Kalelkar D. B., 140
Kāli 139
Kalika Sūri 194
Kalyāṇavijaya 39, 101, 196, 198,
200, 211
Kämadeva 142
Kamalakirti 155
Karsa 80, 159
Kanha 143, 178
Kapila 51, 171
Kāsava 177
Katre S. M., 140, 214
Kautilya 170, 233
Kāvila 171
Keith A. B., 210 Kesi 228
Keś(s)i(n) 51, 147, 159 Keyali 177
Khandila 65, 168
Khāravela 66, 76, 236 Khimāvijaya 155 Kodillaya 14, 170 Kodiya 201
Koniya 152
Konow Sten 66
265
Kotyācārya 87, 91, 92, 107, 195, 196, 203, 208, 209, 219
Krause Charlotte 224
Krsna 143, 150, 159
Kṣamāśramaṇa 2, 17, 41, 66, 71, 79,
118, 156, 168, 173, 186, 196, 198, 199, 204, 208, 210

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266
Kṣatriya 79 Kṣemakirti 97, 206 Kulakarni B. G., 233 Kulamaṇḍana 41, 156 Kumarapala 34
Kummā 177 Kundakoliya 141
Kundakunda 15, 61, 96 Kūṇiya 146
Kunthu 2
Kuragaḍuka 49
Kurt von Kamptz 174 Kušila 151
Kusmandi 209
Laksamana Gani 5 Laksmikallola 206
Lakṣmīvallabha 5, 155
Laukayata 171 Laüsiya 138
Law Bimal Churn 122, 152, 153, 154
Lecchai 138
Leopold von Schrader 213
Leumann E., 133, 149, 166, 181,
186, 206, 229 Lhäsiya 138 Logāyata 171
Loharya 80
Lohicca 168
Lohitya 79 Lokayata 171 Long J., 139
THE CANONICAL LITERATURE OF THE JAINAS
135, 136, 137, 138, 139, 141, 142, 144, 146, 147, 152, 153, 154, 159, 161, 168, 175, 177, 179, 180, 184, 185, 205, 214, 220, 228, 229
Macdonell A. A, 213 Madhara 14, 172
Mahadeva 216
Mahagiri 18, 168
Mahāsayaya 141
Mahattara 35, 87, 199, 200, 210 Mahāvīra 3, 6, 16, 19, 20, 32, 41,
44, 45, 51, 52, 55, 67, 68, 71, 75, 86, 107, 111, 122, 128, 130,

Mahendra Sūri 206 Mahendravarman (King) 231
Makai 58
Mäkandiputra 135
Malayagiri 7, 10, 19, 24, 25, 29, 34, 37, 43, 66, 83, 87, 91, 93, 94, 97, 103, 105, 109, 111, 119, 124, 138, 144, 148, 149, 160, 161, 170, 177, 181, 183, 184, 185, 190, 195, 205, 206, 207, 212, 235, 236
Mallaï 138 Mallavädin 204
Malli 2, 139 Manaka 162 Manditaputra 135 Mandiya 3
Māņikyasekhara 154, 183
Mankhali 178
Manu 195
Manu 196
Mandara 168
Marudevā 103
Mathara 171, 172
Maurya 66, 72
Mayanga 178 Megasthenes 229 Merutunga 183 Metarya 6, 185
Meyajja 3, 6
Milikkhu 148
Mitavādin 133, 227 Mithyādṛsti 15
Mleccha 148, 236 Modi M. C., 212, 223

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267
NAMES OF AUTHORS ETC. Monist 133 Monotheist 133 Moriyaputta 3 Muggarapāni 143 Municandra 36, 94 Muniratna 5 Munisundara 210, 227 Munisuvvaya 2 Mūrtipüjaka 29, 62 Murunda 195 Murundi 138 Nāga 107, 171 Nāgahastin 79 Nāgajjuna 65, 168 Nāgakumāra 107, 144 Nāgārjuna 65, 66, 79, 102, 204 Nāgārjunīya 67, 68, 78 Nāgasena 79 Nahar 56 Näila 151 Naksatra 80 Nami 2, 158, 229 Nandimitra 15 Nandin 15 N(N)ārada 17, 177, 220 Na-santi-paraloga-vāđi 133 Nāstika 187 Nemi 2, 159 Nemicandra 84, 205, 212, 230, 231 Neminātha 17, 159, 177 Nihnava 185, 187 Nimittavādin 133 Nis(s)ad(d)ha 150 Nitāvādi 133 Nrsimha 216 Oldenburg H., 213 Pabhāsa 3, 6 Pabhava 168
Padalipta 97, 99, 102, 195, 207, 234 • Padmamandira 95, 191
Paësi 147, 228 Pallaviya 138 Pályakirti 30 Pāndu 80 Panhapravana 55, 100 Pāṇini 124, 200, 215 Paramădhārmika 186, 189 Paramesthin 176 Pārasi 138 Parivāyaga 147 Pārsva 131, 147, 152, 159, 177 Pārsvacandra 211 Pārsvadeva 202 Pārsvanātha 17, 138, 177 Pasa 2, 177 Patañjali 124, 173 Patel G. J., 135, 136, 157, 161, 162,
221, 225 Patwardhan M. V., 16, 31, 45, 164 Patwardhan M. T., 132 Pāyañjali 14, 169, 173 Peterson 17 Pinga 178 Pischel 160 Pluralist 133 Prabhācandra 94 Prabhāsa 6 Prabhātchandra Chakravarti 15 Prabhavasvāmin 16 Prābhrtajña 97 Pradyumna 33, 198 Pralamba 201 Praśnaśravana 100 Pratyekabuddha 15, 17, 19, 20, 51,
177 Pravartini 151 Prosthila 79 Prthvīcandra 154 Pukkhali 138 Pulinda 138

Page #285

268
Punyavijaya 55, 181 Pupphasala 177 Pūraṇa 69
Puranabhadra 230
Purohita 158
Puruşacandra 226 Puspadanta 140 Puspamitra 56
Pussadeva 173 Pusya 173
Pusyadaivata 173
Rāhu 137 Rājāditya 234 Rajasekhara 93
Rajendralal Mitra 62 Rājīmati 159, 164 Rakkhiyajja 12
Rāma 178
Rāmacandra 194
Rathanemi 159, 164
Ratnasekhara 90, 98, 194 Ravigutta 84
Rayaṇadīvadevaya 140 Rayya 151
Revai 141
Revaïnakkhatta 168
Revati 136, 141
Revatimitra 18
Rockhill 137
Roha 135
Rohagupta 172
Rohini 15
Ross E. Denison 214
Rṣabha 12, 20, 52, 63, 152, 184
Rudolf A. F., 211
Rudradeva 99
Sabari 138
Saccasiri 84 Saddālaputta 141 Sādhuratna 211
THE CANONICAL LITERATURE OF THE JAINAS
Sagaḍāla 78
Sagara 11, 103, 230 Sāgarą 200 Sahajakirti 155 Sahasrāvadhanin 210

Sai 168
Śaka 103, 198, 203, 204 Sakalacandra 93
Śākaṭāyana 30
Sakra 107, 154, 200 Sakuntala 159 Salākāpuruṣa 81 Śālihipiya 141
Sāmajja 168
Samana 229, 230
Samantabhadra 5, 61
Samayasundara 50, 66, 154
Sambhava 2
Sambhūta 229
Sambhutivijaya 16
Sambhūya 168 Samucchedavāti 133 Samudravijaya 159 Samyagdrsti 14 Samjaya 178
Samyamaviṣṇu 79 Sandilla 168
Sanghadāsa 17, 41, 196 Sanghavijaya 154 Sankara Acārya 75
Sankaradāsa 205
Sankhya 171, 172 Santi 2
Śanticandra 12, 34, 206 Śāntinātha 2
Śantisagara 155, 210
Sänti (Sūri) 203
Santi (Sūri, Vadivetāla) 51, 91, 93,
94, 157, 161, 188, 191, 196, 204, 206

Page #286

NAMES OF AUTHORS ETC.
269
Sarasvati 201 Sarvāstivādin 68 Sasipupphadanta 2 Sātiyaputta 178 Saurin 159 Savvarisi 84 Sayavādi 133 Ś(s)ayyambhava 16, 49, 126, 161 Schrader 130, 213 Schubring Walther 32, 46, 47, 48,
54, 81, 127, 158, 163, 164, 197,
211, 221 Sejjambhava 49 Sejjamsa 2 Sen Amulya Chandra 130 Sen Dinesh Chandra 68 Seniya 143, 144, 152 Sensualist 133 Shah Shantilal 177 Siddha 142 Siddhārtha 79 Siddhasena 7, 35, 39, 41, 57, 90, 96,
97, 99, 121, 127, 132, 133, 135, 139, 141, 142, 143, 144, 156, 169, 177, 196, 198, 200, 201,
204, 217, 237 Siddhasena (Divākara) 84, 94, 181,
196, 198, 201 Siha 136 Sijjambhava 168 Śīlabhadra 194, 202, 206 Sīlācārya 81, 203 śīlānka 12, 35, 57, 83, 90, 99, 101,
119, 120, 121, 126, 130, 139, 177, 188, 181, 191, 192, 196, 203, 204, 206, 207, 209, 215,
223, 232, 236 Sīmandhara(svāmin) 49, 50, 123, 232 Simha 204 Simhasura 204
Simhasūri 94, 99 Simhatilaka 82, 232 Sindhali 138 Sirigiri 178 Śivanidhana 155 Sivaprabha 206 Sivaśarman 22, 96 Sīyala 2 Skandila 18, 65, 66, 79 Skāndilīya 67, 78 Solomon 205 Soma 178 Somaprabha (satárthika) 188 Somadeva Sūri 116 Somatilaka 2 Somila 137 Soriyāna 178 Sramana 229 Śrāvaka 3, 152 Śrāvika 3, 135 Śrī 150 Śricandra 32, 33, 35, 194, 202, 205,
206, 207, 209 Śrītilaka 183, 205, 206 Sriyaka 49 Śrutakevalin 15, 16, 18, 120 Śrutasthavira 23, 50, 166 Sthanakavāsin 29, 47 Sthavira 120, 122 Sthavirakalpin 110 Sthūlabhadra 16, 18, 49, 50, 66, 78,
104 Subandhu 195 Subhacandra 79 Subhadra 80 Subhavijaya 154 Sudharma(svămin) 84, 149, 167 Sūdraka 217 Suhamma(sāmi) 3, 54, 103, 168 Suhastin 18, 65

Page #287

270
THE CANONICAL LITERATURE OF THE JAINAS
Suhatthi 168 Suka 139 Sukošala 174 Sumati 2, 151 Supāsa 2 Suppabha 2 Suppadibaddha 168 Śūra 159 Sūriābha 147 Susthitācārya 102 Sutthita 168 Suvarnabāhu 159 Suvīra 159 Suyyasivi 151 Svetāmbara 29, 31, 45, 61, 62, 72,
73, 80, 82, 84, 87, 90, 94, 95, 96,
103, 152, 153, 156, 191, 202, 210 Syāma 18, 38 Syāmärya 18 Tankana 236 Taruna 178 Tattvācārya 203 Tattvādiya 203 Tāvasa 147 Terapanthi 29 Terāsiya 89, 169, 172 Tessitori 205 Tetaliputra 185 Tetalisuta 177 Theist 133 Thibaut G., 149 Thūlabhadda 78, 168, 187 Tisyagupta 91 Tosali 188 Trairāśika 172 Tulādhāra 229 Udaka 131 Udayana 187 Udayana (king) 138 Udayasagara 155
Uddyotana 187, 203 Ugrasena 94, 159 Ukkalavāda 178 Umāsvāti 4, 61, 210 Upadhye A. N., 71 Upadhye A. T., 211 Usabha 2, 11 Usaha 178 Usahasāmi 26 Vācaspatimiśra 125 Vadahiya 138 Vaddhamāna(sāmi) 26, 178 Vadivetāla 191, 196 Vaharī 203, 208 Vaidika 30, 32, 38, 63, 64, 131, 138,
164, 195, 216, 221 Vaidya L. R., 23 Vaidya N. V., 141, 211 Vaidya P. L., 69, 212 Vaira 188 Vairasvāmi 65 Vaisesika 171 Vaïsesiya 171 Vaiśramana 107 Vajjitaputta 177 Vajji Videhaputta 138 Vajra(svāmin) 18, 38, 65, 78, 82, 98,
185, 211 Vakkala 177 Vāmaniya 138 Vānija 201 Varattā 178 Vardhamāna Sūri 94 Vardhamana(svāmin) 17, 25, 142 Varisa 178 Vārisena 113 Varsagana 171 Vārsaganya 171 Varuņa 107, 178 Vāsavadattā 187, 195

Page #288

NAMES OF AUTHORS ETC.
271
Vasudeva 103, 143, 159 Vāsudeva 81, 134, 159, 183 Vasunandin 121, 186 Vasupujja 2 Vātsyāyana 170 Vattakera(svāmin) 15, 61, 121, 191 Vāu 178 Vāubhūi 3 Vayara (sākhā) 201 Vayarasāmi 85 Vāyubhūti 135 Vedāntin 131 Vedic 52 Velandhara 107 Velankar H. D., 208, 209 Vesamana 178 Vidu 178 Vidyācārana 108 Vidyānandin 210 Vidyāvilāsa 155 Vijaya 79 Vijayadāna 32 Vijayaghosa 159, 160 Vijayalāvanya 136 Vijayānanda 51, 94 Vijayavimala 206 Vikrama 29, 32, 33, 118, 198, 202,
205, 211 Vimala 2 Vimalamati 204 Vimalavahana 10 Vimpu 178 Vinaspharni (?) 195 Vinayacandra 154 Vinayahamsa 206
Vinayavijaya 5, 8, 92, 152, 155 Vincent Smith 73 Vindhyavāsin 171 Vinhũ 112 Vira 3, 15, 38, 43, 49, 52, 65, 67,
72, 73, 78, 79, 85, 103, 117, 154, 156, 172, 177, 178, 180, 199,
200, 209 Virabhadra 55 Virasena 236 Visakha 79 Visnu 15, 216 Visnukumāra 79 Viyatta 3 Vuddhaväi 84 Weber 45, 47, 48, 53, 61, 80, 138,
146, 150, 233 Winternitz M., 30, 42, 48, 127, 139,
147, 149, 150, 152, 172, 213,
220, 225, 228, 229, 230 Woolner A., 212 Yadu 159 Yākini 35 Yaksa 50 Yama 178 Yāska 216, 218 Yasasvatsāgara 4 Yaśobhadra 16, 80, 191, 204 Yaśodeva 17, 23, 27, 33, 37, 52, 107,
108, 110, 177, 205, 206 Yasovijaya 42, 93, 210 Yativrsabha 22 Yattāla 178 Yāpaniya 30 Zoroastrian 72, 224

Page #289

INDEX II ("Names of works, their sections, doctrines, metres, etc.)
The numbers refer to pages. Aïmutta 113
Ajīvarási 134 Akāmamarana 156
Ajjhayana 17, 19, 21, 48, 49, 51, 59, Akkhobha 112
82, 83, 85, 93, 106, 107, 110, Akriyāvāda 130
111, 112, 113, 114, 115, 118, Aggāniya 90, 93, 102
119, 121, 124, 126, 127, 128, Aggāyaniya 94
129, 130, 132, 134, 139, 141-143, Aggiä 145
148, 150, 151, 156-160, 162-164, Aggeniya 178
177, 178, 183, 186, 218, 220, 229 Agrāyaniya 97
Ajñānavada 130 Anga 6, 7, 8, 13, 16, 22, 23, 28, 29, Añjana 101
30, 31, 32, 34, 35, 37, 38, 51, Añju 112 52, 57, 58, 59, 61, 62, 66, 67, Atthagavagga 217 76, 79, 80, 82, 84, 101, 119, 120, Atthapaya 88 126, 127, 130, 131, 132, 133, Atthāvaya 202 134, 137-140, 147, 150, 155, 157, Anagāramagga 156 163, 170, 172, 178, 189, 203, Anagārasuya 128 205, 207, 210-212, 221, 223, 227, Ananatara 89 228, 232, 234, 236, 237
Anantasena 112 Angacūlik(y)ā 26, 27, 54, 59, 60, 86, Anahitthi 112 109, 115
Anadhiya 115 Angapannatti 79
Anāhapavvajjā 157 Angapavittha 22, 23, 24, 25
Aniyasa 112 Angapravista 22, 61
Aniruddha 113 Angabāhira 23, 25, 58, 59
Anuoga 8, 9, 10, 11, 12, 13, 81, 87, Angabāhya 23, 61
102, 105, 169, 170, 217 Angavijjā 54, 60, 176
Anuogad(d)āra 10, 26, 28, 30, 31, Anga-saptika 66
32, 47, 53, 56, 94, 101, 116, 117, Angutthayasina 114
133, 137, 157, 169, 170, 172Anguttaranikāya 30, 132, 228
174, 185, 193, 198, 200, 203, Agadadattacariya 212
205, 210, 212, 216, 218-220, 221, Acchinnacchedanaya 89
224, 226, 227, 231-233, 236 Acchinnacchedanayika 89
Anuogaddaracunni 43, 170, 199 Ajiyasena 112
Anugghāya 157 Ajīvakappa 54, 176
Anujogagata 58 1. Names of works etc. written in English, German etc., are arranged according to
their pronunciation.

Page #290

NAMES OF WORKS ETC.
273 Anutthānavihi 32
Antarmuhūrta 95 Anuttarovaväiyadasā 7, 31, 59, 113, Annamannakiriyā 119 143, 154
Anyajīva(khanda) 136 Anuppavāya 95
Anyatīrthika(khanda) 136 Anuyoga 40, 81
Apabhramśakāvgatrayi 55 Aneganta 227
Apabhramśapāthāvalī 215 Anda 111, 138
Aparyāpta 108 Atinna 138
Apavādasūtra 222 Atimutta 113
Apavādāpavādasūtra 222 Attha-nirutta 218
Apavādotsargasūtra 222 Atthinatthippavāya 90
Apāpāpurisanksiptakalpa 5 Atharvanaveda 32, 170
Appamää 156 Atharvasamhitā 215
Apramāda 110 Addaijja 128
Apraśna 144 Addāgapasiņa 114
Abaddhaditthi 78 Addhamāgahā 198
Abhaä 113 Adhyayana 21, 49, 86
Abhagga 112 Anangapavittha 22, 23, 24 Anangapravista 22
Abhayakumāracaritra 234
Abhicanda 112 Anänupūrvi 43, 232 Anugama 9, 169
Abhijñānasākuntala 145, 159 Anuttara 12
Abhidhānacintämani 8, 10, 34, 36 Anuttaropapātikadaśa 31, 58, 143
Abhidhanarājendra 39, 109 Anuttaraupapatikadaśasā) 58
Abbhutadhamma 30 Anuyoga 8, 9, 10, 12, 56, 61, 136,
Amamacaritra 5 169, 184, 211, 223
Amoghavrtti 30 Anuyogadvāra 169, 189
Ambadaputta 112 *Anuyogadhara 65
Ayala 112 Anustup(bh) 127, 131, 132
Ara 63 "Anekānta” 100
Arunovavää 86 Anekāntajayapatākā 86, 227
Aruņovavāt(y)a 26, 27, 59, 60, 106, Anekāntavāda 218, 227
117 Anekārtharatnamañjūsā 211
Arthadīpikā 140, 194 *Antakrtkevalin 142
Arthaśāstra 170, 233 Antakrddaśa(a) 31, 58, 109, 142 Ardhamāgadhi 127 Antakriyā 148
Ardhamāgadhi Reader 17 Antagada 142
Arhat 216 Antagadadasā 7, 31, 32, 46, 58, 59, Alakkha 113 112, 113, 142, 154, 209
Alpabahutva 148 * This sign indicates the name of a particular class of human beings.

Page #291

274
THE CANONICAL LITERATURE OF THE JAINAS
Avagāhanāsthāna 148 Avacūri 206, 207, 234 Avacūrni 155, 206, 207 Avañjha 90 Avadānaśataka 144, 228 Avadhi 148 Avadhijñāna 134, 141, 226 Avantarasaä 135 Avarakankā 138 Avavāiya 222 Avasarpiņi 2, 16, 18, 63, 75, 134, 168 Avimāraka 170 Avestan 72 Astasaptatikā 203 Astanga-nimitta 194, 200 Astādhyāyi 200, 220 Asankhaya 156 Asajjhāyanijjutti 182, 183 Asamāhitthāņa 97, 114, 151 Ahavvanaveda 172 Ahāccaya 89 Ahiņayariū 112 Outlines of Palaeography with special
reference to Jaina Palaeographical data and their evaluation 63, 64,
235 Āürapaccakkhāna(a) 26-28, 52-55,
60, 173, 174, 176, 206, 210 Akasagāmini vidya 82 Akhyāyikā 83 Akhyāyikopākhyāyikā 83 Āgama 56, 57, 59, 60, 61, 62, 66,
67, 68, 70, 76, 80, 86, 89, 94, 103, 116, 117, 118, 137, 155, 161, 164, 165, 175, 177, 180, 191, 193, 194, 197, 202, 203, 205, 207-212, 216, 220, 225, 226,
231, 234 Āgamika 207, 210 Āgāsapaya 88
Ācāra 7, 12, 29, 31, 34, 50, 58, 109,
121, 161, 166, 167, 188 Ācāradinakara 27, 94, 110 Acaraprabhrta 97 Acaravrtti 121, 186 Ācārānga(sūtra) 120, 125, 157, 165,
191 Ājāitthāna 114 Ananda 112, 113 Āturapratyākhyāna 54 Atmaprabodha 107 Ātmapravāda 91 Ādānapada 157 Adidevastava 194 Adipurāna 62, 79 Anantarya (sins) 204 Aptamīmāmsā 61 Abhinibohiä-näna 22 Āmalata 111 Āmnāya 216, 217 Āyatitthāna 97, 152 Ayappavāya 90, 92, 93 Āyariyabhāsita 114 Ayariyavippadivatti 114 Āyavibhatti 28, 110 Āyavisohi 26, 27, 28, 60, 1 Āyāgapața 76 Ayānijja 128 Āyāra 7, 8, 12, 16, 17, 23, 29, 31,
32, 34, 35, 38, 43, 50, 57, 68, 69, 80, 82, 83, 94, 96, 115, 118126, 127, 131, 152, 153, 157, 158, 161, 163-165, 177, 181, 186, 188, 192, 194, 197, 202, 204, 206, 207, 209, 210, 211, 214, 219, 221, 222, 223, 228, 229,
230, 234, 237 Āyāragga 119, 158, 177 Āyaranga(sutta) 119, 120, 127, 164, 220

Page #292

NAMES OF WORKS ETC.
275
Āyāracunni 116 Āyāracūlia 23 Āyāratīkā 204 Ayāran(n)ijjutti 7, 43, 57, 58, 82, 83,
94, 119, 120, 122, 123, 165, 188, 236 Āyāradasā 40, 58, 59, 111, 137 Ayārapak(g)appa 17, 58, 86, 94, 119,
120, 157 Ayarapāhuda 97, 98 Ayārappaņihi 163 Ayurveda 145, 234 Ārādhanāpatākā 54 Ārahanānijjutti 191 Arāhanapadāyā 54, 55 Arovanā 157 Archaeological Survey of India 153 Arcika 131 Ardraka 128 Aryabhatīya 234 Arya 125 Ārhata ägamonum avalokana yāne
Tattvarasikacandrika 24, 29, 67 Ārhatadarśanadipikā 222, 225 Alāvaga 70, 91, 92 Avalikā 106 Āvaśyaka 24, 47, 53, 166, 167, 173,
191 Avaśyakaniryukti 24, 167, 188 Āvasyakavivarana 203 Avasyakavišesavivarana 203 Avassag(y)a 3, 4, 6, 16, 17, 19, 24,
25, 41, 46, 47, 48, 50, 51, 61, 63, 65, 75, 77, 108, 109, 116 117, 137, 155, 156, 157, 164, 166, 169, 177, 181-183, 185, 188, 191, 194, 195, 198, 199, 203,
205-208, 218 Āvassag(y)anijjutti 3, 12, 16, 29, 39,
41, 45, 46, 47, 48, 83, 93, 152, 154, 160, 166, 167, 180-184, 186, 188, 191-193, 211, 234
Avassayacunni 3, 36, 78, 82, 87, 103,
106, 116, 138, 147, 190, 199,
200, 215 Avassayabhāsa 12, 169 Āvassayamūlabhāsa 13 Āvassaya-vaïritta 25, 52 Asāyanā 97, 114, 151 Āsivisabhāvanā 27, 60, 86, 107 Asrava 114, 144 Ahattahiä 120 Ahavvāya 89 Ahára 148 Ahāraparinnā 128 Itivuttaka 30 Itihasa 138 Itihāsa-samvada 229 Interpretation of Jaina Ethics, An
224 Introduction to Comparative
Philology, An 215 Introductikon to Prakrit 212 Indian Antiquari 205 Indian ocean 72 Indian Historical Quarterly, The 168,
187, 189 India 1, 2, 63, 130, 179 Indische Studien 45, 82, 133 Indravajră 131 Indriya 148 Indriya-pratyaksa 226 Über ein Fragment der Bhagavati
146 Uber die vom Sterbefasten handelden
älteren Païnna der Jaina-Kanons
174 Über den stand der Indischen
Philosophie zur Zeit Mahāvīras Philosophie z and Buddhas 130

Page #293

276
THE CANONICAL LITERATURE OF THE JAINAS Übersicht über die Āvaśyaka-Literatur Uttarajjhayanacunni 68, 93, 200, 201 166, 186, 195
Uttarajjhayananijjutti 91, 156, 161, Iriyā 119, 120
181, 187, 188, 189, 191, 200 Iriyāvahiyasutta 75
Uttarajjhayanasutta 228 Ilādevi 115
Uttarajjhā(y)a 47, 58 Evolution of Gujarati verse 125, 129,
Uttarapurāņa 61, 79 131
Uttarādhyayana(sūtra) 12, 45, 47, 61, Isidāsa 113, 114
93, 161, 177, 188, 189, 191, 222 Isibhāsi(y)a 13, 16, 17, 26, 27, 56,
Utsargasūtra 222 59, 62, 114, 116, 132, 177, 189,
Utsargāpavādasūtra 222 194, 207 Ishibhāsiyasangahan(n)ī 177, 212
Utsargotsargasūtra 222 Isimandalapayarana 191
Utsarpini 2, 75, 134 Iryāpathiki kriyā 75
Udaga 138 Ukkāliya 25, 28, 29, 44, 85, 110
Udätta 216, 217 Ukkāliyasuya 12, 20, 26, 28, 29, 38,
Udăttadisvaraviśesa 216 110, 162
Udāna 30 Ukkhitanää 138
Udumbara 111 Uggahapadimā 119
Uddeśa (ka) 135, 184 Ugghāya 157
Uddesa(ga) 118, 124, 126, 132, 135, Uccärapäsavana 119
150, 151, 155, 157, 163, 176, 191 Ucchvāsa 148
Uddesanakāla 106 Ujjama-sutta 222
Upakrama 9, 105, 169 Ujjusut(y)a 89
Upajāti 131 Ujjhiyaä 112
Upadeśaratnākara 227 Utthānapariyāvaniya 60, 86, 107, 110
Upanisad 11, 56, 223 Utthānasu(y)a 26, 27, 60, 107, 111,
Upapāta 106 117
Upapātika 33 Utkālika 61
Upapātodvartanā 148 *Uttama-purusa 81
Upamitibhavaprapañcākathā 187 Uttara 161, 229 Uttaracūliyā 199
Upayoga 146
Upasamaśreni 184 Uttarajjha 16, 188 Uttarajjhayana 17, 19, 25, 26, 27, 41,
Upasarga 83 47, 48, 51, 56, 58, 59, 60, 86,
Upākhyāyikā 83 91, 93, 94,, 127, 134, 156-158,
Upanga 18, 31, 32, 33, 35, 36, 37, 161, 164, 177, 194, 196, 198,
138, 146, 172, 188 204-206, 210, 211, 212, 220, 225, Upasakadaśa 58, 109, 141 228-233
Upāsakādhyayana(daśa) 31, 58

Page #294

NAMES OF WORKS ETC.
Uppaya 90
Umbara 112
Uvaësapaya 103
Uvagghayanijjutti 182-185, 191, 193 Uvanga 18, 19, 29, 31-38, 58, 59, 62, 67, 84, 109, 146-150, 205, 206, 212
Uvajjhāyavippadivatti 114
Uvamā 114 Uvayāli 113
Uvavaï(y) a 26, 28, 34, 58
Uvaväta 115
Uvasagga 183, 185
Uvasaggaparinṇā 127 Uvasaggaharathotta 93
Uvasampajjaṇaseṇīāparikamma 88 Uvasampajjaṇāvatta 88
Uvahāṇasuya 82, 119, 122, 125 Uväïya 32
Uvāsaga 141
Uvāsagadasa(o) 7, 31, 32, 59, 69, 112, 121, 137, 141, 235 Uvāsagapadima 97, 114, 152 Usuārijja 156
Ussaggiya 222
Ṛgveda 32, 170, 215
Rṣibhāṣita 17, 132, 177, 191 Rsimandalaprakarana 95
Ekasthanaka 132
Egaguna 88
Egattha 187, 192, 193, 217 Egatthiyapaya 88
Education in Ancient India 64 A detailed Exposition of the Nagari, Gujarāti and Modi Scripts 235 Ethico-religious classifications of Mankind as embodied in the Jaina Canon 236

Annals of B.O.R.I., The 55 Epigraphica Indica 153, 231 Epitome of Jainism, An 56 Apocrypha 14
Arabian Sea 72 Evambhuä 89 Esaṇā 93
Astronomie,
Astrology
277
and
Mathematik 149 Aitareya Brahmana 164 Airavata 2, 75, 134
Outlines of Jainism 75
Occupations and Professions as seen in the Rāmāyaṇa 231 Ogāḍhasenia-parikamma 88 Ogāḍhāvatta 88 Ogahanasenia-parikamma 88 Oghaniryukti 47, 167, 185 On the literature of the Shvetambars
of Gujarat 230 Orabbha 156 Orientalistische Literatur-zeitung 38, 54
Ovaï 33
Ovavaiya 21, 32, 34, 37, 58, 69, 108, 137, 146, 154, 172, 205, 207, 215, 236

Oväliya 26
Ohanijjutti 15, 17, 19, 40, 43, 44, 47, 48, 50, 51, 60, 79, 93, 96, 155, 156, 160, 167, 169, 174, 181, 190, 194, 197, 200, 202, 205, 236, 237
Ohanijjutticuņņi 199
Ohanijjuttibhasa 57, 167, 171, 197 Ohaniryukti 161 Ohasāmāyārī 57
Aupacchandasika 131 Aupapātika 34, 36, 146

Page #295

278
Kankali Tila 152, 153 Kanagasattari 14, 171 Kanha 113
Kathaniyasūtra 139 Kathānuyoga 13, 145
Kanakasaptati 171
Kappa 16, 17, 19, 26, 27, 40, 41, 42, 43, 44, 55, 59, 64, 86, 93, 97, 99, 109, 134, 151, 155, 157, 180, 181, 187, 194, 196, 197, 201, 205, 206, 210
THE CANONICAL LITERATURE OF THE JAINAS
Kappacunni 116, 195
Kappanijjutti 83, 87, 181, 190, 217, 218, 219, 221, 226, 235
Kappapahuḍa 97, 98
Kappabhāsa 168, 181, 190, 195 Kappavaḍimsa(i)yā 26, 27, 32, 36,
37, 150 Kappasuya 26 Kappāsa 57
Kappäsiä 14, 171
Kappiä 26, 32
Kappiya(a) 27, 33, 58, 150 Kappiyakappiya 26, 28, 109 Kampilla 112
Kamma 114
Kammatthaya 202
Kammapayadi 93, 96, 97, 102, 156,
168, 202
Kammapayaḍipāhuḍa 97, 98, 225 Kammappavaya 51, 90, 92, 93
Kammavivāga 5, 8, 22, 91, 94, 96 Kammavivägadasa 59, 112
Karana 188
Karanasattari 167
Karaṇānuyoga 61
Karman 90, 127, 128, 129, 152, 225
Karmaprakṛti 94 Karmaprakṛtiprābhṛta 93, 97

Karmabandha 148 Karmavedaka 148
Karmaśataka 144, 228
Karmāragrāma 184
*Kalikālasarvajña 23, 195, 205
Kalinga 178
Kalpa 42, 43, 93, 195 Kalpa (Vaidika) 30 Kalpaka 191
Kalpakiraṇāvali 5, 91, 154
Kalpakaumudi 155
Kalpajñānadipikā 155 Kalpadipika 154
Kalpadrumakalika 5, 155, 235
Kalpapradīpikā 154 Kalpaprabhṛta 97, 98 Kalpabālāvabodha 155 Kalpamañjarī 155 Kalpalată 154, 161 Kalpavyavahāra 61, 155 Kaplasubodhikā 152, 155 Kalpasūtra 38, 42, 59 Kalpasūtradīpikā 155 Kalpasūtraniryuktyavacuri 154 Kalpasūtravṛtti 154, 155 Kalpasūtrāvacuri 154 Kalpantaravācya 155 Kalpāvatamsikā 33 Kalpāśika 171 Kalyāṇakāraka 94
Kavayaddāra 54 Kavidappana 118 Kaṣāya 148 Kaṣāyaprabhṛta 94 Kasayapahuḍa 98
Kasinā 115
Kahavali 65, 97, 100, 101 Käüssagga 25, 166, 182, 191

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NAMES OF WORKS ETC.
279
Kāüssagganijjutti 186 Kātita 113 Kāpila 51 Kāpilīya 177, 196 Kāphi 211 Kāma 232 Kāmadeva 112 Kāmaśāstra 170, 171 Kāyasthiti 148 Kāraga-sutta 222 Kārpāsika 171 Kala 57 Kālakasamhitā 200 Kālacakra 2, 75 Kālajñāna 207 Kālavelā 26 Kālānuyoga 102 Kalik(y)a 12, 25, 44, 61, 85. 162.
163, Käliyasuya 12, 13, 20, 26, 27, 28, 29,
38, 43, 64, 65, 106, 110, 162,
163 Kāli 113 Kāvilijja 156 Kavyarasa 169, 220 Kävyādarśa 202 Kāvyānusāsana 187 Kāsava 113 Kinkama 112, 113 Kitti 115 Kincidganadharavāda 195 Kiriāvisāla 90 Kiriyathāna 128 Kunālā 155 Kundakolita 112 Kutūhala(khanda) 136 Kumārapālaprabandha 101 Kumāravālapadiboha 188, 234
Kumārasambhava 236 Kumma 138 Kummāputtacariya 140 Kula 201 *Kulakara 12, 134, 184 Kuvalayamālā 187, 203, 215 *Kuśīla 151 Kusalānubandhi ajjhayana 59, 60,
173 Kusīlaparibhāsaä 128 Kuhedaga 202 Kūvaä 112 Keubhūä 88 Catalogue of Mss. at Jeselmere 202,
203, 207, 208 Catalogue of Mss. of the Limbdī
Bhandāra 210 Kenopanisad 143 Kelāsa 113 Kevalajñāna 199 Kevaladarśana 199 *Kevalin 16, 79 Kesi-Gautamīya 51 Kesi-Goyamijja 156 Koţākoti 134 Concord in Prakrit Syntax 219 Concise Oxford Dictionary of Current
English, The 13 Komalapasina 114 Komārabhicca 145 Kosambī 155 Kriyā 148 Kriya-naya 208 Kriyāvāda 130 Kriya-sthāna 186 Ksana 154 Ksapakaśreni 184 Ksullakanairgrantha 189 Ksullikācārakathā 189

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280
THE CANONICAL LITERATURE OF THE JAINAS
Ksetra 2, 75, 90, 108, 232 Khaggavisāna 217 Khanda 136 Khandasiddhanta 236 *Khamāsamaņa 199, 200 Khalunkijja 156 Khāmanāsutta 62 Khuddiyāyārakahā 163 Khuddi(y)āvimānapavibhatti 26, 27,
59, 60, 86, 106 Khuddakanikāya 217 Khettasamāsa 43 Khema 113 Khodamuha 14, 170 Khomagapasina 114 Gaä 112 Gaccha 176 Gacchāc(y)āra 54, 55, 151, 176, 206 Gajja 187 Gana 6, 84, 153, 201 * Ganadhara 3, 4, 6, 12, 15, 16, 23,
24, 41, 43, 44, 75, 84, 86, 98, 127, 153, 159, 166, 168, 179,
180, 184, 185 Ganadhara-nāmakarman 4 Ganavijjā 53 Ganahara 183, 185 Ganaharavalaya 11į Ganaharavāya 183 Ganita(khanda) 136 Ganitatilaka 82, 232, 234 Ganitapāda 234 Ganitānuyoga 12, 56 Ganipit(d)ak(g)a 23, 228 Ganivijjā 26, 28, 52, 53, 60, 175 Ganividyā 53, 54 Ganisampad(y)ā 97, 114, 151 Gandikānuyoga 200 Gandiyā 11
Gandiyānu(y)oga 11 Gata-pratyāgata-sūtra 223 Gantha 128, 218 Gandhadevi 115 *Gandhahastin 35 Gandhārī 113 Gama 82, 114 Gamika 87 Gambhira 112 Garulovavāä 26, 27, 86 Garulovavāt(y)a 27, 59, 60, 106 Gahiyapaya 187 Gāthā 30, 45, 116, 128, 131, 174,
181, 193, 194, 196, 203 Gāthānustubhi samsrsti 125, 131 Gāthāsodaśaka 126 Gāthāsahasri 35 Gāthā-samskrta 216 Gathic 72 Gäthika khanda 132 Gāhā 126, 128, 157, 194, 197 Gāhājuyalathui 234 Gähāsodasaya 126 Gītamārga 231 Gītārtha 70, 176 Gunana 95, 106 Gunasthāna 186 Gutta 115 Guruvandanabhāsa 203 Gūdhadanta 114 Grhyasūtra 220 Ganges 230 Geya 187 Geyya 30 Geschichte der Welt-literatur 213 Gotama-Kesīya 51 Gottäsa 111 Gopatha Brāhmana 116, 215 Goyama-Kesijja 157 Gorī 113

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NAMES OF WORKS ETC.
281
10
Gole 122 Govindanijjutti 116, 199 Gautamästaka 5 Grāma 132, 231 Grammatical topics in Parya 219 Ghodag(y)amuha 14, 170 Ghosa 216 Caüpannamahāpurisacariya 81, 204 Caüranga 202 Caürangijja 156 Caüvīsatthava 25, 166, 182, 191 Cauvisatthavanijjutti 185 Caisarana 53, 55, 58, 173, 206, 210 Caturvimsatiprabandha 93, 234 Caturvimśatistava 61 Caturvimśatistavana 194 Catuhsarana 54, 55 Catuskanayika 89 Canda 115 Candagavejjha 174 Candagavijjha 175 Canda(ā)pan(n)ņ(n)atti 26, 27, 32,
33, 35, 37, 60, 84, 149 Candāvijaya 53 Candāvijjhaya 26, 28, 52, 53, 175 Candimā 114, 138 Candraprajñapti 33, 34, 61, 84 Candra(ā) vedhyaka 54, 55 Campā 69, 146 Caraka 169, 236 Carana 156 Caranakaraṇānuyoga 12, 29, 56,
121, 162 Caranavihi 26, 27, 28, 60, 110 Caranasattari 167 Caranānuyoga 62 Carama 148 *Caramasayalasuyanāni 180 Căujjāma dhamma 159
Caranabhāvanā 27, 60, 85, 108 Caritra(khanda) 136 Cittantaragandit(y)ā 11, 103 Cittasamāhitthāna 97, 114, 151 Citta-Sambhui 156 Citramayajagat 234 Cuācuäseniaparikamma 88 Cuācuavatta 88 Cunna 187 Cunni 4, 6, 7, 10, 23, 24, 26, 29, 37,
41, 44, 52, 56, 64, 65, 77, 85, 88, 90, 91, 156, 162, 182, 193, 195-202, 204, 207, 216, 231, 235,
237 Cullakappasuya 26, 28, 60, 109 Cullaniddesa 217 Cullavatthu 103 Cullasatata 112 Cūdāmaņi 101 Cūrnikāra 11, 79 Culanīpitā 112 Cūlä 50, 51, 83, 115, 119, 120, 121,
122, 123, 165, 188 Cūlikā 119 Cūlikāsūtra 56 Cūliyā 8, 16, 19, 49, 59, 81, 87, 103,
105, 109, 151 Cūliyāsutta 29, 56, 62, 169, 185 Ceïyavandanabhāsa 203 Ceïyavandanamahābhāsa 203 Chajjīvaniyā 163 Chanda 30 Chandoracanã 165 Chāyā 208 Chāyānuvāda 221 Chinnacchedanaya 89 Chinnacchedanayika 89 Cheda 38 Chedasu(ū)tt(t)a 17

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282
THE CANONICAL LITERATURE OF THE JAINAS Cheyasutta 19, 29, 37, 38, 39, 40, Jiyakappacunni 39, 43, 46, 197, 201,
42, 43, 44, 62, 84, 109, 150, 151, 206 155, 228
Jiyakappabhāsa 43, 197 Cheyasuya 39
Jivarāsī 134 Jaijiyakappa 62
Jivasamsattanijjutti 178 Jagatsundarīyogamālädhikāra 100 Jivasamāsa 94, 176 * Janghācārana 108
Jivājīvavibhatti 157 Jajuvveda 172
Jīvājīvābhigama 35, 58, 137, 147, Jannaijja 156
202, 203, 227, 233, 234 Jamāli 112
Jivābhigama(adhyayana) 25, 26, 28, Jamiä 128
32, 33, 35, 37, 54, 58, 197, 207 Jambavai 113
Jaina Antiquary 152-154 Jambuddiva 2
Jaina Commentaries, The 198 Jambuddīvapannatti 12, 26, 27, 32,
Jaina-ganitasútrodāharana 234 33, 35, 37, 56, 60, 137, 149, 197,
Jaina granthāvali 40, 53, 55, 85, 206, 207, 210, 232, 234, 235
176, 196, 199, 201, 202, 205, 206 Jambūdvīpa 108
Jainatattvaprakāśa 46 Jambu(dvīpa)prajñapti 24, 33, 61
Jaina treatise on Arithmetic, A lost Jambūdvīpaprajñaptitīkā 207 Jambūsāmiajjhayana 54, 60, 176
Jainadharmavarastotra 40, 47, 53 Jayatihuyanathotta 205
Jaina Prākrta 129 Jayapāhuda 97
Jaina Mahārāstri 127 Jayaprābhṛta 101
Jaina Manuscripts, The 235 Journal of the German Oriental
Jaina yuga 39, 99, 101 Society 130
Jainasatyaprakāśa 79, 136, 173, 181, Javiya 78
233 Jāgatānustubhī samsrsti 132
Jainasāhityano sanksipta itihāsa 22, Jataka 30, 228
156 Jāti 138
Jaina sāhitya samsodhaka 195 Jātinibaddhasūtra 139
Jains in the History of Indian Jāli 113
Literature, The 213, 228-230 Jāva 69, 146
Jaina System of Education, the 63, * Jina 51 Jinacarita 152
70, 84, 87, 104, 235
Jaina School of Mathematics, The Jinacariya 152
233 Jitakalpa(sūtra) 40, 156, 197
Jaina Stūpa and other Antiquities of Jiyakappa 17, 38, 40, 41, 43, 44, 46,
Mathurā 73 62, 156, 194, 198, 201, 202, 207,
Jainahitaisī 55
234
237

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NAMES OF WORKS ETC.
283
Joisakarandag(y)a 54, 66, 68, 96,
176, 205, 207, 233 Jogasangaha 182, 183, 186, 212 Jogasangahanijjutti 183 Jonipāhuda 39, 54, 55, 59, 97, 99,
100, 198, 201 Jonivihāna 54, 59 jñāta 226 Jñāta(a)dharmakahā 31, 58, 139, jñātrdharmakathā 58 Jñāna-naya 208 Jñānapariņāma 148 Jyoti 101 Jyotișa 232 Jyotisaprābhrta 99 Jyotisānga 160 Jyotis 30, 100 Jhāņavibhatti 26, 27, 28, 60, 110 Jhāṇasaya 43, 182, 183, 186 Zoroastrianism 72 Tabanka 210 Tabā 210 Tabārtha 210 Tabu 210 Tabo 210 Tabbo 210 Times of India 72 Testament 14 Tthiminabhāvanā 86 Thāna(nga) 7, 23, 31, 32, 33, 56, 58,
59, 70, 86, 98, 106, 109, 111, 112, 113, 114, 115, 116, 132, 135, 144, 149, 154, 178, 203, 205, 209, 219, 220, 222, 225,
228, 230-232, 234, 236 Thānā 119 Thimiņabhāvanā 60, 86, 111
Descriptive Catalogue of the
Government Collections of Manuscripts (DCGCM) 17, 41, 43, 44, 48, 53, 54, 55, 58, 60, 84, 85, 93, 98, 100, 154, 155, 157, 166, 170, 171, 176, 177, 180, 181, 183, 184, 196, 197, 198,
201, 202, 203, 204, 206, 207, 210 Descriptive Catalogue of the Mss. in the
Library of the India Office 210 Descriptive Catalogue of Mss. in the
Jaina Bhandars at Pattan, A 208,
209 Descriptive Catalogue of Sanskrta
and Prakrta Mss in the Library of
the B. B. R. A. Society 208 Nandīnipiyā 112 Nami 112 Namipavvajjā 156 Nāyādhammakahā 138 Nalandajja 128 Nisiha 40, 43, 99 Taccāvāta 58 Tandulavicāraṇā 53, 59, 174 Tandulavaitālika 55, 59 Tattvanirnayaprāsāda 94 Tattvarasikacandrikā 29, 67, 103 Tattvasangraha 171, 172 Tattvarthaladhigamaśāstra) 4, 7, 22,
31, 36, 37, 42, 58, 61, 96, 97, 98, 121, 127, 130, 132, 133, 135, 139, 141, 142, 143, 144, 156,
160, 177, 204, 210 Tattvārtharājavārtika 8, 26, 58, 61,
90
Tattvārthasaradīpikā 61 Taddhit(y)a 219 Tantra 87 Tandulaviyaliya 53 Tandulaveālia 26

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284
THE CANONICAL LITERATURE OF THE JAINAS Tandulaveyālia(ya) 26, 52, 53, 60, Thimiä 112 174, 199, 206
Thīparinnā 125, 127, 131 Tandulavaicārika 54, 59
Therāgātha 123 Tarangavai 195, 198, 200
Therāvali 76, 78, 152-154, 168, 182, Tarkarahasyadīpikā 204
183, 200 Tava 156
Dadhanemi 113 Tiguna 88
Datta 115 Titthogāli(ya) 54, 77, 78, 117, 177 Darśanatā 148 Tiryac 108
Daviyānuyoga 57 Tilakamañjarī 5
Davvānuöga 57 Tivai 5
Daśavidhasāmācārī 160 Tirtha 13, 24, 52, 117
Daśavidhā 147 Tirthankara 2, 3, 12, 24, 52, 75, 81,
Daśavaikālika 47, 49, 61, 161, 164, 117, 134, 139, 152, 166, 168,
201 173, 184, 222, 232
Daśavaikālikaniryukti 188 Tirthodgālika 54
Daśavaikālikasūtra : A study, The 16, Tumba 138
165, 223
Daśasthānaka 132 Tuvattakasutta 126 Tejoleśyā 109
Daśa(śrutaskandha) 40, 41, 43, 191 Tetali 113
· Dasakālik(y) a 16, 41, 58, 156, 162,
188..- Teyaganisagga 27, 85, 109
Dasannabhadda 113 Teyali 138
Dasaveyāliya 5, 16, 17, 19, 26, 28, Taittirīga āranyaka 215
29, 47, 48, 49, 50, 51, 56, 58, Taittirīyasamhitā 215
64, 93, 94, 117, 122, 123, 162Trasa 234
165, 186, 192, 194-196, 198, 203, Trikanayika 89
211, 215, 218, 219, 223, 234-237 Tripadi 5, 6, 24, 25
Dasaveyaliyacunni 56, 93,162, 175, Tripitaka 228
200, 201, 215 Trivarnācāra 61
Dasaveyāliyanijjutti 46, 48, 50, 60, Trividh, 147
92, 116, 123, 163, 164, 174, 180, Trisastiśalākāpurusacaritra 2, 3, 6, 7,
181, 186, 188, 189, 191, 192, 12, 20, 51, 63, 108, 205, 209,
218, 225-227, 231 Tristubh 131, 164
Dasaveyāliya-bhāsa 116 Tristubhi 131
Dasaveyāliyasutta 39, 46, 47, 186, Tristhānaka 132
189 Z.D.M.G. (Zeitschrift der Deutschen Dasaveyaliya sutta, The 163 Morgenländischen Gezellschaft)
Dasā 16, 17, 27, 40, 41, 42, 43, 58, 127, 149, 206, 228, 229
59, 86, 111, 115, 142, 151, 155, Thavaparinnapāhuda 97
157, 180

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NAMES OF WORKS ETC.
285
Dasāramandalevitā 114 Dasāsut(y)a 58, 168 Dasāsuyakkhandha 17, 19, 58
151, 190, 194, 197 Dasasuyakkhandhacunni 201 Dasāsuyakkhandhanijjutti 180, 181,
190 Dānadīpikā 155 Dāruä 112 Dāvaddava 138 Ditthivää 29, 31, 57, 82, 86, 105 Ditthivāt(d)a 58, 77, 87, 88, 103, 105 Ditthi(1)vāya 7, 8, 9, 12, 23, 56, 58,
65, 66, 76, 77, 79, 80, 82, 86,
87, 94, 103, 104, 106, 164 Ditthi(1) visabhāvanā 27, 60, 85, 108 Die alten Berichte von den Schismen
der Jaina 133 Dīksāparyāya 39, 106 Dīghanikāya 228 Dīpikā 207 Die Literaturen Indiens und Ostasiens
213 Die Literatur der alten Indian 213 Divasamuddovavatti 115 Dīvasāgarapannatti 26, 27, 37, 60,
199 Dīvasāgarapannattisangahani 54 Dīvasāgarapannatti 33 Dihadanta 113 Dihadasă 59, 115 Dīhasena 114 Dukkhamāpāhuda 97, 100 Duguņa 88 Duppadiggaha 89 Duma 114 Dumapattaya 156 Dumapupphiyā 163 Dumasena 114
Dummuha 112 Dummuhacariya 212 Duyāvatta 89 Durgapadanirukta 154 Duvālasanga 23, 31, 157 Duhavivāga 145 Drstip(v)āt(d)a 5, 8, 31, 34, 51, 58,
61, 80, 81, 82, 103 Drstivisasarpa 108, 234 Drstisādharmyavat 226 Deva(khanda) 136 Devajasa 112 Devadattā 112 Devaddhi 114 Devindattha(y)ä 26, 28, 60, 175 Devindapariyāvana 111 Devindovavā(y)a 26, 27, 60, 86, 106,
111 Devendranarakendraprakarana 36 Devendrasūtra 53 Devendrastava 54, 55 Deśīnāmamala 195 Desībhāsā 215 Deśya 218 Dogiddhidasā 59, 86, 115 Dravida 178 Dravya 4, 89, 90, 110, 218 Dravyasamlekhanā 110 Dravyānuyoga 12, 13, 56, 57, 61,
133 Drumapuspikā 51 Dvādaśanga 23 Dvādaśangi 3, 4, 5, 6, 7, 13, 14, 23,
51, 75, 84, 117, 179, Dvādaśaranayacakra 94, 99 Dvāra (Dāra) 90, 91 Dvārävati 143 Dvāsaptatiprabandha 198 Dvividhā 147

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286
THE CANONICAL LITERATURE OF THE JAINAS
Dvisahasrayugapradhānasvarüpa 98 Dvisthānaka 132 Dvīpābd hiprajñapti 55 Dhanna 113, 114 Dhamma 128 Dhammakahā 138 Dhammakahānuöga 57 Dhammatthakāma 163 Dhammapada(m) 125, 126, 159, 225,
230 Dhammapannatti 93, 163 Dhammānuyoga 57 Dhammāvāta 58 Dharana 112 Dharanovavā(y)a 26, 27, 60, 86, 106 Dharma 18 Dharma 151, 163, 175, 186 Dharmakathānuyoga 12, 13, 57, 177 Dharmabindu 94 Dharmaśāstra 31 Dharmasamhitã 199 Dharmasangraha 204 Dharmasūtra 220 Dharmasünu 35 Dharmāmrta 186 Dharmastikāya 199 Dhavala 87, 99, 103, 236 Dhāuya 219 Dhïdhara 113 Dhiti 115 Dhuya 82, 119, 120, 123 Dhyāna 77, 95, 110 Nandamai 113 Nandasamhitā 196 Nandaseniya 113 Nandā 113 Nandāvatta 88, 89 Nandiäjjhayana 60
Nandisena 111 Nandi 3, 7, 8, 9, 10, 14, 19, 22-29,
31, 32, 36, 38, 40, 41, 47, 51, 52, 56, 65, 75, 81, 82, 84, 85, 87, 88, 89, 90, 91, 95, 103, 117, 118, 119, 124, 134, 135, 137, 138, 144, 149, 154, 161, 167-171, 182, 185, 198, 199, 203, 205, 207, 210, 218, 224, 231, 234,
235, 236 Nandīcunni 7, 82, 88, 89, 103, 105,
107, 168, 170, 198, 199 Nandidurgapadavyakhyā 206 Nandīphala 138 Nandīviśesavivarana 203 Nanduttara 113 Namipav(v)ajjā 156, 222 Namokkāranijjutti 183, 185 Namo'rhat 95 Namo'stu Vardhamānāya 95 Naya 9, 88, 89, 132, 169, 185, 226 Nayacakra 204, 227 Narakāvalikāśrutaskandha 59 Narayavibhatti 128 Naravāhanadattakahā 198 Navangivrttikāra 34 Nāä 226 Nāga 111 Nāgapariyāvaņiā(ya) 26, 27, 60, 86,
107 Nāgasuhuma 14, 171 Nāgasūksma 171 Nāgārjuni 65 *Nāgārjuniya 68 Natyavidhi 231 Nātyavidhiprābhrta 98 Naryaśāstra 219 Nādayavihipāhuda 98

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NAMES OF WORKS ETC.
Nāṇappavāya 90, 94 Nāman 169, 218 Näyaä 161
Nayakumāracariya 132 Nayajjhayana 57 Nayasuya 138
Nāyā 32, 138, 157
Nāyādhammakaha(o) 7, 31, 32, 83,
122, 137, 138, 157, 172, 186, 212, 215, 220, 237
Naraka (khanda) 136
Nālandā 128
Nikkheva 186, 187, 189, 192, 217,
218
Nikkheva-nijjutti 193
Nikṣepa 9, 83, 184, 189, 226 Nigama 56
Nigoda 200
Nighantu 137, 138, 218
Nijjutti 4, 5, 16, 17, 41, 42, 44, 47, 50, 51, 56, 59, 62, 64, 82, 83, 85, 116, 119, 122, 162, 177, 180, 181, 183, 184, 185, 186, 188, 189-195, 207, 218, 219 Nijjuhaṇā 92
Ninhavavattavva 183
Niddesa 217
Nimitta 100, 101, 200
Nimittajñāna 100
Nimittapahuḍa 97, 100, 101
Nimittaprayoga 100
Nimittaprabhṛta 97
Nimittaśāstra 101, 176 Niyanthi 156
Niyanthijja 156
Nirayavibhatti 52, 111 Nirayavisohi 28, 60, 110 Nirayāvali (k)ā 33, 35, 109

Nirayavaliyā 26, 27, 32, 33, 36, 37, 46, 58
Nirayavali (ya) suyakkhandha 32, 36, 37, 59, 150, 210
Niruk(t)ta 30, 186, 192, 216, 218 Niruttapahuḍa 97 Niruttiya 219
Nirgrantha 128
Niryukti 128, 130, 180, 189 Niryühaṇā 92
287
Nirvartanādhikara 99
Nirvāṇa 20, 41, 44, 51, 66, 67, 80 Nirvanakalikā 97, 100, 115, 116, 207 Nivedana 221
Niśītha 40, 42, 83, 196 Niśīthādhyayana 83 Niṣadyā 5, 6, 24 Niṣadyatraya 5
Nisiha 17, 26, 27, 41, 42, 43, 44, 58, 60, 64, 65, 83, 94, 97, 99, 100, 116, 122, 124, 150, 151, 156, 157, 165, 186, 189, 190, 194, 196, 197, 207, 228 Nisīhacunni 155, 201 Nisihajjhayana 58, 60
Nisihanijjutti 190, 191
Nisīhabhāsa 58, 181, 190, 195, 196 Nisihavisehacunni 198, 206, 235
Nisihiya 119
Nisejjā 4
Niseha 150
Nitiväkyāmṛta 118
Names of Prakrit Languages 214 Neüniya 96
Nepal 77, 78, 178
No-indriya-pratyakṣa 226
Notices of Sanskrit Mss. 62 Nyaya 31

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288
THE CANONICAL LITERATURE OF THE JAINAS Nyāyamañjari 137, 154
Pancakalpa 40, 190 Nyāyasangraha 92
Pañcatantra 230 Nyāyasūtra 125, 227
Pañcanamokkāra 182 New Indian Antiquary 81, 165
Pañcapratikramana 93 New version of the Agadadatta Story,
Pancamangala 85 A 81
Pancamangalasuyakkhandha 85, 116, Païtthāpāhuda 97
194, 198, 207 Païnna(ga) 28, 29, 52, 53, 54, 55, Pañcavatthuga 97, 106, 111
62, 75, 76, 85, 173-177, 206, 220 Pañcasang(r)aha 94 Païmnagajjhayana 52
Pañcākhyānaka 230 Païnnajjhayana 52
Pañcāsaga 92 Paümacariya 12, 209
Pañjikā 152, 208 Paümăvai 113
Padikkamana 25, 166, 173, 182, 191 Pakkhiyasutta 23, 26, 27, 28, 31, 33,
Padikkamananijjutti 186 47, 52, 62, 86, 108, 110, 116,
Padikkamanasangahani(i) 186, 212 173, 198, 202, 206, 212
Padiggaha 88 Pag(g)appa 58, 157
Padilehanā 167 Paccakkhāņa 25, 44, 94, 120, 138,
Padhamānuöga 8, 102 166, 182, 191
Padhamăvaravariyā 183 Paccakkhāna kiriya 128
Panāma 89 Paccakkhānanijjutti 186
Pannatti 58, 59, 69, 109, 176
Pannavanā 19, 26, 28, 33, 35, 37, Paccakkhānappavāya 90, 93, 94
60, 94, 109, 135, 137, 148, 195, Paccakkhānabhäsa 203
199, 203, 205, 224, 225, 232, Pajjantārāhaņā 54, 55
233, 234, 236 Pajjunna 113
Panhāvāgarana(dasā) 7, 31, 58, 59, Pajjusana 153
84, 109, 114, 122, 144, 178, 225, Pajjosa(va)ņākappa 17, 20, 59, 62,
234 67, 93, 97, 108, 114, 122, 152
Panhāvāgaranāim 7 155, 190, 200, 209, 211, 212,
Pada 5, 84, 91, 119, 135, 164 228, 235
Padatraya(1) 5, 25 Pajjosanākappanijjutti 154
Padavi 151 Pancakappa 17, 40, 41, 43, 44, 85,
Padānusarinilabdhi 85 93, 181, 190, 194, 196, 197, 199,
Padotthapaya 88 202
Padmapurāna 61 Pañcakappacunni 190, 200
Padmānandamahākāvya 63, 236 Pancakappanijjutti 190
Pannatti 32 Pancakappabhāsa 17, 39, 181, 190, Pannavanā 32, 33 196
Pabhāvati 115

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NAMES OF WORKS ETC.
289
Pamāyathāna 156 Pamāyappamāya 26, 28, 110 Pamha 115 Paya 119, 148, 195, 219 Payattha 219 Payannaya 174 Payarana-sutta 222 Parakiriyā 119 Parampara 89 Parikam(r)ma 8, 61, 81, 87, 88, 103,
104, 105 Parinayāparinaya 89 Parināma 148 Paribhāsā 101 Paribhāsa 197 Parisista 52 Parisistaparvan 15, 49, 77, 95, 123 Parisahādhyayana 51 Parisaha 83, 156 Parísahajjhayana 93 Paryāya 89, 90 Paryaya 148 Paryāya 208 Paryusanaparvan 200, 201 Paryusaņākalpatippaņaka 154 Parvan 229 Pallata 112 Pavayaņasāra 15, 61 Pavayanasāruddhāra 2, 7, 90, 91,
108 Paścānupūrvī 43, 232 Pasenaï 112 Passāsa 89 Pahāna 21 Paheliyā 202 Päiyatīkā 94, 204 Päiyassaddamahannava 94, 215 Pāuggaha 120 Paesā 119
Pāksika(sūtra) 34, 167 Pāksikavrtti 34 Pagata 132 Pāț(a)aliputr(t)a 66, 72, 77 Pādhoāmāsapaya 88 Pānāü 90, 94 Pāninisūtra 220 Pāpa-śruta 186, 236 Pāyāsisutta 228 Pārāyanavagga 217 Päritthāvaniyānijjutti 182, 183, 186 Pali 125 Pāvasamanijja 156 Pāhuda 96-102, 149, 176 Pāhudapāhuda 96 Piüsenakanhā 113 Pinda 93, 120, 167 Pindanijjutti 17, 19, 40, 43, 44, 47,
48, 50, 51, 60, 62, 156, 167, 181, 190, 194, 197, 200, 201, 203,
205, 207 Pindanijjuttibhāsa 197 Pindaniryukti 47, 53, 161, 167 Pindavisuddhi 53, 54 Pindavisohi 55 Pindesana 119 Pindesananijjutti 60 Pindesanā 48, 83, 93, 163, 188 Pindesanā-ajjhayana 167 Pindaisanā 167 Putthaseniäparikamma 88 Putthāputtha 89 Putthāvatta 88 Putthimā 114 Pundaria 128 Pundarīya 138 Punnabhadda(ceiya) 69, 146 Punnabhadda 113 Punnamāṇibhadda 115 Punnasena 114

Page #307

290
THE CANONICAL LITERATURE OF THE JAINAS
Pupphacūlā(i)(y)ā 26, 27, 32, 33, 36,
37, 115, 150 Pupphia 33 Pupphiya(ā) 26, 27, 32, 33, 36, 37,
115, 150, 212, 236 Purāna 14, 31, 61, 130, 172 Puratattva 138 Purisavijjā 157 Purisasena 113 Purohita 158 Puvva 7, 9, 15, 16, 18, 75, 78-81, 90
96, 98, 103-105, 149, 162, 164,
165, 176, 178, 181, 216, 225 Puvvagat(y)a 7, 8, 10, 13, 56, 58,
79-82, 87, 90-92, 103, 104, 105 Puvvanga 199 Puvvānuöga 8 Puskarasārī 235 Puspacūlikā 33 Puspikā 33 Pusyadaivata 173 Pustakārohana 66 Pussadevaya 169 Püyācaüvvisi 94, 181 Pūrana 69, 112 Pūrva 80, 81 Purvapaksa 81 Pūrvavat 226 Pūrvānupūrvī 43, 232 Pūrvānuyoga 8, 102 Pejjadosapāhuda 97 Pedhālaputta 114 Pedhiyā 182-184 Peyyālam 69 Parallel Passages in the Daśavaikälika
and the Acāranga 164 Pellaä 114 Pahalvi 72
Pottila 114 Porisi 26, 110 Porisimandala 26, 28, 110 Paurusi 26, 162 Prakarana 200 Prakalpa 157 Prakīrṇa(ka) 19, 34, 51, 61 Prakırnakādhyayana 52 Prajñapti 109 Prajñāpana 33, 34, 35, 148 Pratikramana 61 Pratipatti 147 Pratimā 152, 186 *Prativāsudeva 81 Pratisthākalpa 93 Pratisthāpaddhati 101 Pratisthāprābhrta 101 Pratyākhyāna 55, 90 Prathamānuyoga 8, 61, 82, 102, 200 Pradhāna 20, 21 Prabhāvakacaritra 34, 78, 94, 99,
196, 198, 200, 203, 211 Prameyaratnamañjūsā 12, 34, 35,
206, 236 Prayoga 148 Pravacanasiddhi 183 Pravicaranā 148 Praśnaprakāśa 207 Praśnāpraśna 144 Praśnavyākarana 31, 58, 101, 144,
168 Praśnottara paddhati 224 Praśnottarasamuccaya 95, 167 Prasthāna 136 Prakrta 17, 30, 33, 132, 176, 198,
210 Prākrit 130 Prācīna 32 Prātiśākhya 220

Page #308

NAMES OF WORKS ETC.
291
Prābhrta 96 *Prābhrtajña 97 Prāyaścitta 151, 156 Prohibition of Flesh-eating in Jainism
124 Phakkikā 207 Phāla 112 Forbes Gujarati Sabha Traimăsika
235 Bandha 114 Bandhadasā 59, 114 Bandhasayay(g)a 22, 96, 102 Bandhasayagacunni 96 Bandhasāmitta 210 Bambhadattacariya 103, 212 Bambhi 63 Bala 115 Bahassaï 112 Bahubhangiä 89 Bahula 89 Bahuvaktavya 148 Bahusuyapujja 156 Bahuputti 115 Bahuputtiya 115 Bible 14 Bāratta 113 Barasāsūtra 154 Bārāvai 143 Bāhira 157 Bāhupasina 114 Briyavaravariyā 183 Buddhavayana 14, 171 Buddhasāsana 171 Buddhi 115 Brhattipanikā 190, 205 Brhatkathā 82 Brhatkathākośa 71 Brhatkalpa(sūtra) 40, 42, 59, 98,
109, 155 Brhattippanikā 85, 111
Brhatsangrahani 43, 212 Brhatsādhukalpasūtra 155 Brhadāturapratyakhyana 173 Brhadbhāsya 189 Brhadvacanã 85 Bezeihungen der Jaina-Literatur zu
Andern Literature-Kreisen Indiens
149 Brahmagupti 186 Brāhmana 11 Brahmodya 159 Brahmi 134 Bhaktaparijñā 53, 54, 55 Bhagava(t)i 32, 57, 134, 143, 211 Bhagavai ārāhaņā 53 Bhagavati-Viāhapannatti 57 Bhagāli 112 Bhaggava 172 Bhanga 82, 87, 227, 232 Bhangika 168 Bhatikāvya 194 Bhattaparinnamarana 174 Bhattaparinnā 53, 55, 174 Bhaddā 113 Bhadrabāhunimitta 196 Bhaya-sutta 222 Bharata 2, 75, 108 Bhasmaka 145 Bhagava 14, 169, 172 Bhāgavata-purāna 1, 49, 172 Bhadra 153 Bharata 170 Bhāraha 14, 170 Bhāva 90, 218 Bhāvakalpa 190 Bhavana 119, 120 Bhāvanā 49, 59, 83, 114, 119, 122,
123 Bhāvappamāna 219

Page #309

292
THE CANONICAL LITERATURE OF THE JAINAS Bhāvasamlekhanā 110
Mathura sculpture 153 Bhāsā 148
Madhyamapada 84 Bhāsă-tikā 210
Manusyaloka 108 Bhāsaslesa 194
Manusyaśreni 103. Bhāsya 22, 31, 36, 37, 42, 189, 210,
Manussaseniāparikamma 88 216
Mantra 87, 144, 209 Bhāsyakārikā 216
Mandara 115 Bhāsyatraya 203
Mayāli 113 Bhāsa 40, 41, 43, 44, 50, 63, 64, 85,
Maranavibhak(t)ti 26, 27, 28, 54, 60 107, 108, 109, 111, 167, 180,
Maranavisohi 28, 60, 110 184, 186, 190, 193, 194, 195, 196, 197, 202, 203, 208, 217,
Maranavihi 54, 59, 60 218, 219, 221, 237
Maranasama(d)hi 53, 54, 55, 59, 174 Bhāsajjāyā 119, 120
Marudevi 113 Bhāsāvijata 58
Marudevyadhyayana 21 Bhikkhupadimā 152
Maruyā 113 Bhīmakumārakathā 194
Malli 138 Bhīmāsura 170
Mahatpañcakalpabhāsya 41 Bhīmäsurākhyāna 170
Mahapāna 95 Bhimăsurukk(h)a 14, 170
Mahamaruya 113 Bhüyadinnā 113
Mahalliä-Vimanapavibhatti 26, 27 Bhūyavā(t)a 58, 87
Mahalliyā 60 Bhūyāvā(y)a 13, 58, 87
Mahalliyā-Vimānapavibhatti 59, 60, Bhurjapatra 200
86, 106 Maï-năna 22
Mahakanhā 113 Makai 58
Mahākappa 93 Magadha 76, 178
Mahākappasu(y)a 26, 28, 39, 44, 60, Magahasenā 198
109 Magahāä 155
Mahākarmaprakrtiprābhrta 94 Magga 128 Mankāti 113
Mahākalpaśruta 109 Majjhimanikāya 30
Mahākālī 113 Manussaseniāparikamma 88
Mahājummasaä 135 Manissavatta 88
Mahātarka 204 Mandala 110
Mahādumasena 114 Mandalapavesa 26, 28, 110
Mahāniddesa 217 Mandiyacariya 212
Mahānimitta 133 Mandukka 138
Mahānisītha 40 Mati 52, 75
Mahānisiha(sutta) 17, 26, 27, 41, 42, Mati-jñāna 20
43, 44, 45, 60, 84, 85, 150, 176, Mathura 67, 68, 152, 153
197, 202, 207, 210, 227

Page #310

NAMES OF WORKS ETC.
Mahāpaccakkhāņa 26, 27, 28, 53, 60, 174, 175
Mahāpaṇṇavaņā 26, 28, 60, 109 Mahāparijñā 83
Mahāparin (n)n(n)ā 82, 83, 117, 119,
120
Mahāpurāṇa 61 Mahaprajñāpanā 33 Mahāpratyākhyāna 54 Mahāprāna 77, 95
Mahabharata 132, 139, 170, 228, 229 Mahābhāṣya 124, 154, 173
Mahāyārakahā 163
Mahāvideha 232
Mahāvīrathuï 128
Mahāvīrabhāsiä 114
Mahāvīrasvamino Antima Upadesa
225
Mahāvīrasvāmino Acaradharma 225 Mahāvīrasvamino Samyamad harma
225
Mahāvyutpatti 156
Mahāvrata 64, 122, 159, 164, 173
Mahāsatata 112
Mahāsīhaseṇa 114
Mahāsumiņa 115
Mahāsumiṇabhāvaṇā 27, 60, 85, 108,
115
Mahāsena 114
Mahāsenakanhä 113 Mahuyarīgiya 231 Mahurā 65
Maug(y)āpaya 88, 103 Mätanga 112
Matangajātaka 229
Mātikā 105
Mätuäpada 88 Mātṛkāpada 5

Mätṛkäpadatraya 25 Mathurī 65
Manasi 220
Māyandi 138
Märkandeya-purāņa 228
Māsāṇa 89
Mähana 111 Micchāsuya 14 Mithila 228
Mithyäśruta 14
Miyacāriyā 156
Miyaputta 111
Mimämsä 31
Mukkhagaï 156
Mūrcchanā 132, 231
Mula 38
Mulag(r)antha 156 Mūlatīkā 208
Muladatta 113
Mulapadhamaṇuöga 11 Mulabhäṣya 189
Mülabhāsa 194
Mülasiri 113
Mulasutta 29, 45, 47, 48, 51, 62, 85, 156, 157, 162, 163, 166, 167, 173 Mūlasuttagāhā 45 Mūlasuya 45
Mūlasūtra 19, 38, 45, 46, 161 Mūlāc(y)āra 15, 61, 121, 173, 186, 191, 192
Mṛcchakatika 133, 217
Mettasutta 126
Meru 168
Meha 113
Mokkha 114
Moggarapani 113
Mohanijjaṭhāna 97, 114, 152 Mohanaghara 139
293

Page #311

294
THE CANONICAL LITERATURE OF THE JAINAS Mohaniya 152
Religions of India 213 Mohaparājaya 222
Review of Philosophy and Religion, Yajurveda 32, 170
The 124 Yantra 98
Risibhasita 199 Yamaka 127, 128
Rukkhāyuveda 54 Yogacūrna 100, 102
Ruppini 113 Yogadrstisamuccaya 86
Rūva 119 Yogaśāstra 66, 108
Rohini 138 Yogasūtra 173
Lakkhanā 113 Yoni 148
Laghucunni 102 Yoniprabhrta 97, 99
Laghubhasa 41 Yonividhāna 99
Laghuvrtti 195 Raïvakkā 49
Lacchi 115 Ratikalpa 50
Latthadanta 113, 114 Ratnakarandaírāvakācāra 62
Labdhi 108, 183 Rayanāvali 195, 204
Lalitavistara 228 Rasadevi 115
Lalita Vistāra 125 Rahanemiya 156
Lahucunni 22 Rājagaha 66
Lahuvaravariyā 183 Rajagir 66
Lambana 237 Rājagrha 137
Lipi 235 Rājapraśnakrta 147
Life of the Buddha and the early Rājapraśniya 33, 35, 36, 59
history of his Order, The 137 Rājaprasenakīya 36, 59
Linguistic Speculation of the Hindus Rājaprasenajit 36, 59
15 Rādhāvedha 175
Literary History of India 213 Rāma 115
Lectures on the History of Indian Rāmakanhã 113
Literature 138, 213 Rāmagutta 112
Lecchati 111 Rāmaputta 114
Latin 14 Rāmāyana 14, 170, 231
Leva 237 Rāyap(p)asenaïjja 98, 137, 140, 147 Leśyā 148 Rayapasenaïya 32, 33, 36, 37
Lesā 156 Rāyapaseņi(y)a 26, 28, 34, 211, 231, Leha 235 235, 237
Lehre der Jainas (nach der alten Rāyapaseniya 33
Quallen dargestellt, Die) 81 Rasībaddha 88
Lokaprakāśa 8, 92, 95, 163, 233 Rāsi 134
Lokabindusāra 90 Riüvveda 172
Lokānuyoga 200 Reduplicatives in Indo-Aryan 140 Lokāyata 171
-
A

Page #312

NAMES OF WORKS ETC.
Logavija(y) a 82, 119 Logasāra 92, 119 Logayat(y) a 14, 171 Laukayata 171
Vaïsesiya 171
Vakkasuddhi 93, 163, 188
Vakkhakkara 149
Vagga 36, 106, 112, 113, 135, 138, 142, 143, 144
Vaggaculi(y)ā 26, 27, 55, 59, 60, 86, 109, 115
Vaggaculi 109
Vangaculiya 27, 54, 55
Vacanikā 211
Vanna 146
Vannaä 68, 69
Vannaya-sutta 222
Vanhi 112
Vanhiä(a) 27
Vanhidasa(ā) 26, 27, 32, 36, 37, 59,
150
Vanhiya 27
Vattamāṇappaya 89
Vattha 119, 120
Vatthu 95, 96 Vatthugäthā 217 Vandana 182
Vandananijjutti 185 Vandanaya 25, 166, 191
Vandana 61
Vandāruvṛtti 167
Vandittusutta 62
Varavariya 183
Varuṇovavāya 26, 27, 59, 60, 106
Vargaculikā 109
Varnaka 68
Valabhi 67, 146, 153 Valahassajätaka 139

Vavahāra 16, 19, 26, 27, 41, 43, 44, 55, 86, 93, 107, 108, 109, 111, 151, 155, 157, 176, 180, 194, 196, 197, 205, 210, 216, 236 Vavahāracunṇi 201
Vavahāranijjutti 190
Vavahārabhāsa 108, 181, 195
Vasudevacariya 103
Vasudevahiṇḍī 82, 85, 103, 199
Vasule 122
Vastu 96
Vassa 153
Vägaraṇa 172.
Vācaka 4, 79, 116, 168
Vacană 65, 77, 85, 113, 114, 154
Vācya 152, 154
Vajasaneyisamhita 215
Vāṇiyagāma 69 Vāta 115
Vädivetāla 51
Vāyaṇā 154
Väriseṇa 113
295
Vārtika 124, 207, 208, 210 Vālabhi 65, 76, 78, 176
Vaseṭṭhasutta 158, 229 Viävatta 89 Viahapannatti 2, 7, 29, 57, 63, 101, 108, 110, 134, 148, 152, 168, 172, 197, 201, 205, 206, 209, 222, 224-227, 231-234 Vicārāmṛtasangraha 41, 167 Vicitracarya 50
Vijayacariya 89
Vijjappavāya 93
Vijjācaraṇaviniccha (y)a 26, 27, 28,
110
Vijjāṇuppavāya 90, 95 Vijjāpāhuḍa 97

Page #313

296
THE CANONICAL LITERATURE OF THE JAINAS
Vijñāna(khanda) 136 Vinayasamāhi 163 Viņayasuya 156 Vinnānapähuda 97 Vinhũ 112 Vittharavāyanā 154 Vidyā 90, 100, 144, 209 Vidyātisaya 144 Vidyaprābhịta 97, 101 Vidhiprapā 33, 82 Vinayapitaka 228 Vinayavāda 130 Vinayasruta 189 Vineyahitā 22 Vipakasūtra 31, 58, 144 Vippaccaïya 89 Vippajanaseniā-parikamma 88 Vippajahanāvatta 88 Vimānapavibhatti 59 Vimāna 12, 106, 147, 175 Vimuk(t)ti 49, 83, 119, 120, 123 Vimutti 114, 115 Vimokkha 82, 119 Vimoksa 188 Viyatta 3 Viyāralesa 33 Viyārasāra 33, 37, 44, 62, 111 Viyāha 86 Viyāhacūliyā 86 Viyahapannatti 63, 69, 92, 147 Vivāgasuya 7, 21, 31, 46, 58, 59.
112, 123, 144, 212, 215, 220, 228 Vivāta 115 Vivāhacūliyā 26, 27, 59, 60, 109, 115 Vivāhapan(n)n(n)atti 31, 58, 101,
134, 164 Vivittacari(y)ā 49, 123 Vividhatirthakalpa 97, 98
Vividhapraśnottara 32, 117 Vivrti 55, 91 Visalalocana 95 Višesa 148 Visesavaśyakalaghuvrtti 208 Viśnupurāņa 149 Visesanavaï 2, 43 Visesavassayabhasa 12, 13, 24, 29,
39, 43, 54, 62, 78, 87, 91, 92, 93, 96, 99, 100, 107, 109, 160, 168, 182, 192, 195-197, 203, 205,
207-209, 219, 226, 232, 233, 235 Visehacunni 39, 65, 97, 99, 116, 190,
194, 196, 197 Vihārakappa 26, 27, 28, 100 Vihi-sutta 222 Wiener Zeitschrift für die Kunde des
Morgenlandes 229 Viyarāgasu(y)a 26, 27, 28, 110 Virakanhā 113 Viratthay(v)a 53, 60, 175 Virastava 53, 55 Virastuti 194 Viriä 90, 128 Viryapravāda 90 Vuddhakahā 143 Vuddhabhāsa 41, 197 Vuddhavaravariyā 183-185 Vrddha khanda 132 Vrddhataragathikakhanda 132 Vrddhavaitāliya 131 Vrsnidasā 33 Veä 83 Vetālia 127 Veda 15, 30, 31, 32, 61, 64, 83, 119,
134, 138, 140, 160, 170, 172, 184, 216, 218

Page #314

NAMES OF WORKS ETC.
Vedanā 148 Vedabandhaka 148 Vedalla 30 Vedavedaka 148 Vedānga 32, 218 Vedānga-jyotisa 233 Veya 160, 172 Veyaliya 59, 128, 162 Velana 220 Velandharovavää 26, 27, 86 Velandharovavāt(y) a 27, 59, 60, 106 Vesamanovavāä 26, 86 Vesamanovavāt(y)a 27, 59, 60, 106 Vesāli 66, 150 Vesiya 171 Vehalla 113 Vehāsa 113 Vaitāliya 127, 128, 129, 131, 164 Vaisika 171 Worte Mahāvīras 32, 127 Vyavahāra 40, 42, 43, 93, 185, 191,
297 Śākatāyana-sabdānusāsana 30 Śākhā 153, 201 Sastraparijñā 204 Śiksā 30 Sitalesyā 109 Śīlavatīkathā 194 Suklayajuhprātisakhya 215 Suddhavākyānuyoga 133 Śesavat 226 Śrāddhavidhi 98, 101 Śrībhagavatīsāra 135, 136 Śruta 22, 23, 24, 25, 87, 222 Śrutajñāna 16, 22 Śrutajñānasūtra 139 Śrutapurusa 23, 30 Śrutaskandha 43 Śrutāvatāra 79 Śreni 236 srautasūtra 220 Sadāvaśyaka 167 Saddarsanasamuccaya 204 Sastitantra 138, 140, 171 Saä 134, 135, 138 Samyama 148 Samlekhanā 110 Samlehanāsuya 26, 27, 28, 60, 110 Samvat 15, 29, 32, 34, 35, 38, 40,
43, 49, 52, 55, 65, 67, 72, 73, 78, 79, 80, 81, 100, 103, 154-156, 172, 180, 183, 195, 199, 200,
202, 204-206, 208, 211 Samvara 114 Samvegarangaśālā 55 Samsattanijjutti 60, 62, 94, 178, 191 Samsāradāvānala 194 Samsārapadiggaha 88 Samskrta 30, 132, 133 Samstāra 55
201
Vyākhyā 109 Vyākhyācūlikā 109 Vyākhyāna 154 Vyākhyāprajñapti 31, 58, 109, 134,
135 Vyākhyābhagavati 109 Vyutkrānti 148 Sakatabhadrikā 171 Sakrastava 154 Sataka 94 Śatapatha Brāhmana 215 Satapadī 206 Satruñjayakalpa 98 Śabdaprābhỉta 97, 101, 219 śarīra 148 Salākāpurusa 81

Page #315

298
THE CANONICAL LITERATURE OF THE JAINAS Samstāraka 53, 174
Satthaparin(n)n(n)ā 82, 119, 120, Samsthāna 134
122, 123 Samhanana 134
Sadda 119 Sakkata 133
Saddapāhuda 97, 101, 199 Sagada 111
Saddalaputta 112 Sagadabhaddiyā 171
Santhāraga 53, 174, 210 Sankhā 114
Sandehavişausadhi 152, 154 Sankhitta 154
Sanna-sutta 222 Sankhyeya 84
Saptatikā 94 Sankhevitadasā 59, 106, 107, 115 Saptabhangi 227 Sankhyāta 52
Saptaśatāranayacakra 94 Sankhyāna 232
Sabaladosa 97, 151 Sangahanī 43, 182, 205, 212
Sabalā 114 Sangahanīgāhā 212
Sabhikkhu 156, 163 Sangrahani 18, 207
Samaä 127 Sangrahanīgāthā 135
Samanasutta 164 Sangha 3, 77, 168
Samanovāsagapadikkamana 202, 206 Sanghatta 237
Samabhirūdha 89 Sanghātaka 77
Samaya 2, 95 Sanghāda 138
Samayaksetra 108 Sakalakathā 187
Samayappavāya 90 Saccanemi 113
Samaramayankākahā 187 Saccappavāya 90, 93
Samarāiccakahā 187 Saccabhāmā 113
Samarāïccacariya 23, 187 Saccasiri 84
Samavā(y)a 7, 12, 23, 31, 32, 33, 35, Sañjaijja 156
58, 63, 81, 82, 86, 88, 89, 90, Sanjuha 89
103, 106, 109, 119, 127, 133, Sanjña 148
134, 135, 157, 178, 186, 225, Satthāna 113
228, 235, 236 Satthit(y)anta 14, 171, 172
Samavyāptika-sūtra 223 Sadasïï 202
Samāna 89 Sadāvassaya 210
Samahi 128 Saddhajīyakappa 62
Samāhitthāna 156 Saddhasayaga 202
Samïïä 156 Sattariyā 94
Samīsāñjano Upadeśa 225 Sattarisayatthāna 2
Samutthāna 107, 111 Sattasattikkagā 83
Samutthānasu(y)a 26, 27, 60, 86, Sattasattikkayā 119
107, 117 Sattikkag(y)ā 119
Samudghāt(y)a 132, 147, 148 Sattusena 112
Samudda 112

Page #316

NAMES OF WORKS ETC.
299
Samuddapālijja 156 Samuvatthānasuya 107 Samosarana 128, 146, 183, 185, Sampadā 151 Samba 113 Sambhinna 89 Sambhūtavijata 115 Sammaï(payarana) 195, 198 Sammati 12 Sammatta 82, 119 Sammasuya 14 Sammāvāta 58 Sammūrochima 178 Samyaktva 148 Samyakśruta 14 Sayaga 94 Sarapāhuda 97, 98 Sarīrapada 199 Savvaöbhadda 89 Savvapānabhūtajīvasattasuhāvaha 58 Sawarisi 84 Savvasumina 115 Sahasuddaha 111 Sahasrāra 108 Samvyavahari-pratyaksa 226 Sāgara 112 Sāgaropama 134 Sankhyakārikā 171, 172 Sankhyasaptati 171 Sāta 114 Sadhana(khanda) 136 Samannapuvvaga 163 Sāmaveda 32, 170, 172 Sāmāïya 25, 166, 182, 183, 191, 195 Sāmāïyanijjutti 184, 185 Sāmāïyabhāsa 195 Sāmāïyasutta 75 Samācāri 32, 93, 152 Sāmācāriśataka 66
Samāyārī 96, 152, 153, 156, 183,
185, Sāmāyika 61, 185 Sarana 112 Sārāvali 54 Sālatiyāpitu 112 Sālibhadda 113 Sijjā 120 Sittari 202 Siddhacakra 24, 197 Siddhanta 217 Siddhapāhuda 54, 97, 101 Siddhaprābhrta 93, 97 Siddhabaddha 88 Siddhaíreni 103 Siddhaseniā 88 Siddhaseni(t)a-parikkama 88 Siddhānam buddhānam 166 Siddhanta 62, 74, 120 Siddhānta(khanda) 136 Siddhāntastava 156 Siddhāntāgamastava 33, 55, 84, 102,
149, 156 Siddhāvatta 88 Siddhivinicchaya 198 Siridevi 115 Sirivālakahā 90, 95, 237 Siri 115 Siloänāma 219 Siva 115 Siosanijja 82, 119 Sisapaheliyā 199, 233 Siha 114, 136 Sīhasena 114 Sumsamā 138 Sukanhā 113 Sukāli 113 Sukka 115 Sikkhitta 115

Page #317

300
THE CANONICAL LITERATURE OF THE JAINAS
Sukhāvabodhavivarana 154 Sujāyā 113 Sunakkhatta 113 Sutta 8, 44, 62, 87, 89, 104, 105,
119, 122, 126, 130, 132, 133, 135, 142, 144, 145-147, 154, 166, 167, 169, 172, 180, 186, 192,
193, 212, 216, 218, 220-223 Suttak(g)ada 57, 189 Sutta-nirutta 218 Suttanipāta 125, 126, 160, 225, 230 Suttapphāsiyanijjutti 185, 193 Sudamsaņa 112, 113 Suddhadanta 114 Sunakkhatta 114 Supasttha 113 Supāsanāhacariya 5 Suppadibaddha 168 Subodhikā 5, 18, 21, 53, 93 Subhaddā 113 Sumanabhadda 113 Sumanā 113 Sumaruya 113 Sumina 115 Sumuha 112 Suya 59, 218 Suyakkhandha 59, 79, 82, 83, 119,
120, 121, 124, 126, 127, 130,
139, 142, 145, 155, 220 Suyanāna 22, 23, 25, 96, 184 Suradeva 112 Surādevi 115 Suvan(r)nabhūmi 187, 200 Suśrutasamhitā 137, 169, 236 Susīmā 113 Suhabohasāmāyārī 32, 34, 37 Suhavivāga 145 Sūkara-maddava 137 Sūtagada 57
Sütra 86, 200, 211, 220, 222, 223 Sūtrakrta 34, 58, 127 Sutrakrtanga 120, 125, 191 Sūyagada 7, 8, 16, 17, 23, 31, 32,
41, 81, 86, 90, 99, 100, 125-129, 131, 132, 157, 181, 186, 189, 194, 197, 202, 204, 206, 207, 211, 215, 220, 225, 229, 230,
236, 237 Sūyagadangasutta 127 Sūyagadatīkā 204 Suyagadanijjutti 57, 90, 99, 126, 127,
189, 191, 232 Sūra 115 Sūrata 115 Sūrapan(n)n(n)atti 13, 26, 27, 28,
32, 35, 37, 56, 60, 149 Sūriyapannatti 16, 17, 19, 84, 96,
116, 149, 176, 194, 207, 232 Süryaprajñapti 12, 33, 61,84, 191 Seübandha 234 Second Book of Sanskrit 164 Sacred Books of the East, The 80,
82, 118, 119, 120, 122, 125, 128,
149 Sejja 119 Seniya 113 Senippaseni 236 Senapraśna 84, 93, 156, 166, 167 Septuagint 14 Selaga 138 Sesaüvagghāvanijjutti 183 Somila 112 Sariya 111 Soriyadatta 112 Sovatthiävatta 89 Sautta anustubh 131 Saurasena 65

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301
NAMES OF WORKS ETC. Saurasenī 65 Saurāstra 178 Skandili 65 Schools and Sects in Jaina Literature
130 Scripture truth in Oriental Dress 139 Stabakārtha 210 Stabbaka 210 Standard Sanskrit English Dictionary,
The 23 Studien zur indischen Erzälungs
literatur 229 *Sthavira 120, 122 * Sthavira-kalpin 110 Sthavirāvalī 152 Sthāna 31, 34, 58, 132, 148, 203, 231 Sthāpanā 9, 218 Sthāpanākalpa 93 Sthāpanākulakasvādhyāya 93 Sthiti 148 Syādvāda 218, 227 Syādvādamañjarī 169, 1 1, 172 Syādvādamuktāvali 4 Svayambhūstotra 5 Svara 132, 231 Svaraprabhrta 98 Svaramandala 133 Svarita 217 Svopajña 108, 210
Hariësa 156 Haricandana 113 Harivamsa-purāņa 61, 62, 79 Halla 114 Hāthīgumphā 66 Hāra 115 Heart of Jainism, The 16 Hebrew 14 Himavanta 112 Himavanta theravali 76 Hiri 115 History of Indian Literature, A 30,
32, 39, 42, 45, 47, 52, 53, 61, 66, 68, 73, 120, 121, 127, 130, 137, 139, 147, 149, 152, 160,
169, 174, 209, 214, 225 History of Zoroastrianism 72 History of non-canonical Literature
of the Jainas, A 214 History of Bengali Language and
Literature 68 History of Sanskrit Literature 213 History of Civilization in Ancient
India, A 141 Hirapraśna 95 Hundā 2 Heüvāta 58 Horā 175 Hole 122

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NO
11
14
By The Same Author Nyāyakusumāñjali with translation in English & Gujarati (1922) Śrngāravairāgyatarangini with Guj. translation & explanation (1923) *Stuticaturvimśatikā (satīka) with Guj. translation & explanation (1926) *Caturvimśatikā (satīka) with Guj. translation & explanation (1926) *Bhaktāmarastotrapādapūrtirūpakāvyasangraha Pt. 1 (satīka) and Pt. II, with Guj. translation & explanation
(1926, 1927) 7 * Caturvimśatijinānandastuti (satīka) with Guj. translation & explanation
(1927) 8 Tattvārthasūtra with Guj. translation
(1928) 9-10 Tattvārthadhigamasutra Pts. I & II with Bhasya and tīkās and Sanskrit & Eng. introduction
(1926, 1930) *Sobhanastuti with 4 tīkās and Sans. intro. (pp. 1-130) (1930) Vairāgyarasamañjarī with trans. & notes in Gujarati
(1930) Navatattvasangraha & Upadeśabāvani
(1931) Arhatadarśanadīpikā, an exposition of Jainatattvapradipa (1932) *Bhaktāmara, Kalyānamandira & Namiuna (satīka) with introduction in Sanskrit & Guj.
(1932) Caturvimsatiprabandha with Sans. intro. & 9 appendices (1932) Priyankaranrpakathā & Uvasaggaharathotta with Sans. intro. (1932) Padmanandamahākāvya with intro. in Sans. & Eng. (G.O.S.) (1932) Jainadharmavarastotra (satīka), Godhūlikārtha & Sabhācamatkāra with Sanskrit Introduction
(1933) Anekārtharatnamañjūsā with Sanskrit introduction
(1933) Dhanapalapañcaśikā with 2 tīkās & 2 Virastutis along with Guj. translation & notes
(1933) 22 Guj. trans. of Caturvimsatiprabandha with appendices etc. (1934) 23-28 *Ārhatajīvanajyoti (Pts. Il-VI) (1934, 1935, 1935, 1936, 1937, 1942) 29-36 Descriptive Catalogue of the Govt. Collections of Manuscripts (DCGCM)
(Vol. XVII, Pts. I-V, Vol. XVIII, Pt. I & Vol. XIX, section I, parts 1-2) published by Bhandarkar O.Research Institute
(1935, 1936, 1940, 1948, 1954, 1952, 1957 & 1962) 37 Ganitatilaka (satīka) with Sans. intro. (Gaekwad's O. Series) (1937) * This sign is used to indicate that the work is illustrated. 1 The 2nd edition is published in 1940.
16
20
21

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40
3
Ti
*Patangapurāna yāne Kanakavānī Kathani
(1938) 39 *Patangapothi
(1939) Ārhata Āgamonum Avalokan yāne Tattvarasikacandrikā (Pt. I) (1939) 41-42 Anekāntajayapatākā Vols. 1-2 with 2 tīkās & Eng. intro. (G.O.S.)
(1940, 1947) The Student's English-Pāîya Dictionary with 3 Appendices (1941) The Doctrine of Karman in Jain Philosophy
(1942) The Eng. trans. of Ganaharavāya (v. 1549-1619)
(1942) 46 The Jaina Religion and Literature
(1944) 47 Kamsavaha (Versified translation)
(1944) Agamonum Digdarśana
(1948) Paiya (Prakrta) Bhāsão ane Sahitya
(1950) Pistālīsa Āgamo
(1954) Jaina Sanskrita Sāhityano Itihasa
(1959) Hira-Sāhityavihāral
(1960) Vinayasaurabha
(1962) 54 Śrī Haribhadra Sūri
(1963)
50
Select Articles2
Annals of Bhandarkar Oriental Research Institute (ABORI): A detailed
Exposition of the Nägarī, Gujarati and Modi Scripts (1939) The Journal of the University of Bombay (JUB) : The Jaina System of
Education (1940) The Sarvajanikan : qua-UE (1939), What is research (1940), 246PULL HALU
BHPUR Hi Rull (1940), Grammatical Topics in Pāïya (1941) tiflat : xüst du? Is (1938), 341 féli alunya (1938). alkzallad : silholla uy-ul gridl (1928), wus ulased (1937) All you: Unabul (I-VII) (1936-1937)
1 This is so to say a bibliography. It furnishes us with a list of my
published and unpublished works along with that of my 546 published
articles (upto 1960) 2. See Mrs. Kapadia's T T afsir 92 SIRT & (pp. 8 & 69) where
a list of 35 additional articles is given. * This sign suggests that the pertinent article is connected with a philological
discussion

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લોકવાણીઃ એ પ્રતાપ કોનો? (1937) x લોઢી યાને તાવી (1938) પ્રતાપ : પ્રાચીન અને અર્વાચીન સુરત (I-VII) (1937-1938), તિલક (1937), ડીસાવાલ જ્ઞાતિ ને જેન
ધર્મ (1938), હરિપરાની ધીસ (1938). ગુજરાતી ધાર્મિક વાચનમાલા (1932), પ્રશ્નલહરી (I-XI) (1934), પાઘડી અને ટોપી (1936)
કમળ (1937), *વહુ વિષે વિચાર (1938), *વર વિષે વિચાર (1938), હુકકો (1938), પતંગપરિકરની પરિભાષાનો પરામર્શ (1939), બદસૂરતીના બેનમૂન નમૂના (1939), કેળવણીનાં કેટલાંક કેન્દ્રો (1940), અર્વાચીન ભાષાઓમાં ભૂતકાળનાં રૂપોનો દુકાળ (1940), આખળિયો અને વેલણ (1941), x‘પરોણી’ શબ્દની વ્યુત્પત્તિ (1941), ‘તરી’ અન્તવાળા કેટલાક શબ્દોની
વ્યુત્પત્તિ (1941) શ્રી ફાર્બસ ગુજરાતી સભા મહોત્સવગ્રંથ ? આપણી લગ્નપ્રણાલિકાનું તુલનાત્મક અવલોકન (1940). શ્રી ફાર્બસ ગુજરાતી સભા માસિક ? ગુજરાત અને લિપિકદંબક, લેખનસાહિત્ય તથા અક્ષરશિક્ષણ (IV-VII)
(1938-1941) માનસી નામનો પ્રયોગ (1939), “વલણ રસ (1941), સીકોત્તરી તે કોણ?

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