History of Canonical Literature of Jainas

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

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

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A History of The Canonical Literature of the Jainas

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

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

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Shree Shwetambar Murtipujak Jaina Boarding (Ahmedabad) Series Vol. 17 A History of The Canonical Literature of the Jainas Hiralal Rasikdas Kapadia General Editor Jitendra B. Shah Published by Sharadaben Chimanbhai Educational Research Centre 'Darshan Opp. Ranakpur Society Shahibaug Ahmedabad-380 004 (Gujarat State) INDIA All rights are reserved by the Publisher. First Edition 1941 First Reprint: 2000 A. D. Copies 500 Price Rs. 250/ Printer Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad. Phone: 5508631

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

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

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

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first deals mainly with the names of authors and other personages and sects and tribes and the like. It has been compiled and arranged according to the English alphabet by my eldest son Vipinacandra B. A. (Hons.) The second is more extensive. It includes the names of works, their sections etc. arranged according to the Nagari alphabet by my daughter Manorama, and it is checked by my younger son Vibodhacandra. For the purposes of Indexes only the modern transliteration-system has been adopted. Accordingly Gaina is given under "Jaina" and so on. X Considering the various topics dealt with in this book I have thought it desirable to give "Analysis". The portions pertaining to the the main body of the work are printed in bigger types as compared with those used for the portions incorporated in foot-notes. Further, I have used abbreviations at times, e.g. D.C.J.M. for 'Descriptive Catalogue of Jaina Manuscripts,' Visesa for 'Visesavassayabhasa', Av. Lit. for 'Ubersicht uber die Avasyaka Literature', com. for 'commentary', p. for 'page' etc. I record my sense of gratitude to all those authors whose works I could consult and derive benefit from, and especially to the late Prof. Winternitz who used to take keen interest in my literary activities. Further, I thank Mr. N. I. Desai B. A., the 'Printer for the care and enthusiasm with which he has printed this work. In the end I acknowledge my indebtedness to the University of Bombay for the substantial help it has granted towards the cost of the publication of this book" M. T. B. College Surat 19th August '41. 1. He has recently this examination with Samskrta (entire) and has secured the first class. Hiralal R. Kapdia 2. I am deeply indebted to the following Jaina gentlemen each of whom has given me a sum of money by way of encouragement : (i) Raosaheb Kantilal Ishwarlal. (ii) Mr. Maneklal Chunilal, J. P. (iii) Messrs Vadilal Poonamchand & Sons.

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

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XII II. Five kinds of jnana (knowledge), definition of srutajnana, 12 limbs of srutapurusa, various definitions of angapavittha and angabahira, a tabular representation of the main classes and sub-classes of srutajnana, definitions of kaliyasuya and ukkaliyasuya and a list of works grouped under these heads, 3 meanings of kaliyasiya, 6 popular groups of the Agamas, the usage of the word 'Anga' in Jaina and non-Jaina schools, references about the name of the 'Anga', 6 Vedangas 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 Kaliyasuya and Ukkaliyasuya, 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 Pancakappa, its substitution by Jiyakappa, the dates of Pancakappa and its two Bhasas, Prof. Winternitz' view about the dates of Dasa Kappa and Vavahara, interdependence of Nisiha on Vavahara, and the Ist 2 Culas of Ayara different interpretations of the word Mulasutta, origin of the two Culas of Dasaveyaliya, authorship of Avassaya and Uttarajjhayana, the number and order of Mulasuttas, Pindanijjutti, an off-shoot of Dasaveyaliya and Ohanijjutti, that of Avassaya, origin of the two Culas of Dasaveyaliya, the authorship of Avassaya and Uttarajjhayana, 'references about Painnagasi and Prakirnaka the synonyms of the former, the no. of Painnagas different lists of Paisnagas and their authorship, 2 Culiyasuttas, various groupings of Agamas, the corresponding stand-points being anuyoga, the no. of their titles, a common ending and prefixes like culla etc., the Digambara classifications of the Agamas and their substitute canon viz. the 4 Vedas, and 45 and 84 Agamas. (5 kinds of nana, 14 and 20 varieties of suyanana ganipidaga, a synonym of Anga, the meaning of Srutasthavira and that of paurusi, the dates of the origins of the Sthanakavasin and Terapanthin schools, the Samskrta names for the 11 Angas and 12 Uvargas, the date of Siddhasena Gani, works of Jinabhadra Gani Ksamasramana, names of the 3 different sets of Painnagas, the date of Jinavallabha Gani, a reference to 36 Nigamas, 10 names of Ditthivaya, 10 ajjhayanas of Dihadasa and the names of 10 Dasas). III. Transmission of learning in olden days, 18 lipis taught to Brahmi by Lord Rsabha, her father, reasons for not writing the Vedas etc. in ancient times, the main object of Jaina saints for not reducing their sacred literature to writing, penalties for violation, an irony of fate, 12 year famines in the times of Skandila Suri and Nagarjuna Suri, councils summoned at Mathura

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XIII and Valabhi by these Suris, the redaction of the Jaina canon under the presidentship of Devarddhi Gani Ksamasramana, 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 Svetambara canonical literature, and their refutations and the nondevelopment of its exegesis at the hands of Digambaras. (References to 12-year famines in the times of Bhadrabahusvamin, Ayra Suhastin and Vajrasvamin, the Hathigumpha inscription of the Emperor Kharavela, council at Pataliputra, the 3 Bauddha councils, mention of the Nagar juniyas, vannaa and Peyyalam, artifices employed while writing Mss., the code of Jainism, and the 3 periods pertaining to the history of Zoroastrianism). IV. An infinite no. of the Tirthankaras, loss of more than infinite dvadasangis and Painnagas oblivion of Ditthivaya during the famine, approach to Bhadrabahusvamin, the gradual dissipation of the 14 Puvvas, mention of some of the Purvadharas, the complete extinction of Ditthivaya 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 other, Vira Samvat 683, the Digambara date of the complete loss of the holy canon, extinction of Mahaparinna (i. e. Ayara, I, 7,) and its date, constituents of Ayara, (II), loss of a major portion of the 6th Anga and probably that of Angas 7 to 11, too, striking differences between the extant Panhavagarana and one described in Nandi a doubt about the genuineness of the available Candapannatti, restoration of Mahanisiha, extinction of several Nijjuttis, Bhasas and Cunnis on Pancamangalasuyakkhandha and its incorporation in a Mulasutta, loss of two vacanas of Mahanisiha and that of Pancakappa as well, extinction of 17 kaliya works, 14 ukkaliya ones, Utthanapariyavaniya, Thiminabhavana, Dogiddhidasa and 147 adhyayanas recited by Lord Mahavira, 9 reasons for the unique position of Ditthivaya, 7 varieties of Parikamma and their 83 sub-varieties, nayas and the 7 Parikammas, 22 Suttas and4 view-points such as chinnacchedanaya, acchinnacchedanaya etc., names, contents, padas and extent of the 14 Puvvas, quotations and words extracted from the Puvvas the language and study of the Puvvas, 225 Vatthus, 84 Pahudas attributed to Kundakunda, 14 Pahudas of the Svetambaras along with their references etc. extracts from the Anuoga, 34 Culiyas, the order in which the 5 sections of Ditthivaya were studied and became extinct, description of about 37 extinct

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XIV works and that of 10 Dasas, untraceability of about 70 gathas quoted from Agamas in the extant ones, extinction of some of the Nijjuttis, the reasons for the loss of some of the ajjhayanas etc. and the survival of only 4 Agamas till the end of this ara and in the end, their extinction. (The sacred suttas of a period prior to the date of omniscience of Lord Mahavira, no reference to ayagapata in the extant literature, Ditthivaya and Bhadrabahusvamin, periods of 7 vacanas, date of Aryaraksita Suri and his knowledge of Purvvas, 54 uttama-purusas, the 9 ajjhayanas of Ayara, and their subject-matter, definition of pada, restoration of Mahanistha, a curriculum noted in Vavahara, the meanings of nijjuhana etc., references to Mahaprana, definition of antarmuhurta, inability to count 46 mauyapayas of Ditthivaya, Matikas of the Bauddhas, references about labdhis and names of the ajjhayanas of Antagadadasa and Pupphacula). V. 9+16 ajjhayanas of Ayara, contents of Ayara (I) and those of its 4 culas forming Ayara (II) the authorship of Culas III and IV, a controversy about the interpretation of Ayara (II, 1, 10, 6), metres of verses in Ayara, dhammapada and Suttanipata and their consequent dates 23 significant ajjhayanas of Suyagada, the antiquity of its language, titles of its ajjhayanas II and IV, metres of the verses of Suyagada, 10 ajjhayanas of Thana and its contents, the subject matter of Samavaya, 41 saas of viahapannatti, 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 Nayadhammakaha, elegical stanzas, graphic descriptions of a bed-chamber etc., 10 ajjhayanas of Uvasagadasa and their subject-matter, presentation of the social life, descriptions of Pisaca, an elephant and a serpent, 8 vaggas of Anga VIII and 3 of IX, 10 ajjhayanas of Anga X, 2 suyakkhandhas of Anga XI and the social life described therein, description of Campa, Punnabhadda etc., given in Ovavaiya, contents of Uvargas I and II, 9 pratipattis of Jivajivabhigama, 36 payas of Pannavana, 20 pahudas of Suriyapannatti, 7 vakkhakkaras of Jambuddivapannatti, contents of Uvangas VIII-XII, 20 uddesas of Nistha, 6 ajjhayanas of Mahanisiha and their contents, 10 uddesagas of Vavahara, 10 sections of Dasasuyakkhandha and their subject-matter, 3 vacyas of Pajjosanakappa and their contents, 9 vacanas, vyakhyanas or ksanas an public reading of this work, 6 uddesagas of Kappa and their contents, the subject-matter of Jiyakappa, names of the 36 ajjhayanas of Uttarajjhayana, misunderstanding about Ugghaya etc., contents of Uttarajjhayana, discussion about the title dasaveyaliya, contents of the 10 ajjhayanas of this Mulasutta and their comparison with those of Ayara etc., Avassaga-suttas treated by

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XV Haribhadra Suri, contents of Ohanijjutti and Pindanijjutti, eulogy of 27 saints in Nandi, non-Jaina works noted in Anuogaddara and their identification, Prof. A. B. Dhruva's misunderstanding, contents of Pakkhiyasutta and 17 Painnagas significance of the title Isibhasiya, and topics treated in Samsattanijjutti. (English renderings of suyakkhandha, ajjhayana, uddesaga, hole and gole, 16 diseases, an example of a gama and 8 interpretations of " # 31134 40 1940 ari", Prof. Jacobi's view criticized by Prof. K. H. Dhruva, anarya tribes, kinds of jewels and vessels, transference of the embryo, a list of commentaries on Pajjosanakappa, Krsna and his relatives, 10 conditions of a living being, and names of the 45 ajjhayanas of Isibhasiya) VI. Two groups of the canonical literature, origin of exegesis, extinction of the exposition co-eval with Lord Mahavira, occasional admixture of the verses of Bhasa with those of the Nijjutti and the impossibility of separating them, definitions of Nijutti and Bhasa, a tabular representation of the 4 redactions of Avassayanijjutti, 2 sections of Samaiyanijjutti and 9 sub-sections of the 1st thereof, 5 sub-sections of Padikkamananijjutti, contents of Pedhiya etc., the subject-matter of Dasaveyaliyanijjutti and those of other available Nijjuttis, the question of the identity of Pancakappa with Pancakappanijjutti, 6 sub-sections of the 7th section of Mulayara, the order of the 10 Nijjuttis, explanation of the word Nijjutti, the main constituents of Nijjutti and its threefold nature, distinguishing features of Bhasa and Cunni, Bhasa of 11 Agamas, a bird's-eye-view of visesao and other Bhasas Cunni of 20 Agamas, contents of Nisihavisehacunni date of Nandicunni, contents etc. of Cunnis on Anuogaddara, Avassaya , Uttarajjhayana, Kappa, Vavahara, Dasasuyakkhandha and Jiyakappa, Bhasas and Cunnis on some of the non-canonical works, the Samskrta commentaries on Agamas and their dates, a tentative list of the extinct commentaries, synonyms of tika, super-commentaries, date of Kotyacarya and the question of his identity with Silanka, date of the tikas, tabo and its synonyms, Gujarati commentaries of Agamas, loss of 3 anuyogas pertaining to scriptures, and Sangahanis. (A reference to Pravacanasiddhi, definition of sutta, the extent of Pancakappa, a curious order of the composition of Nijjuttis, examples of bhasaslesa, information about Padalipta Suri, extinction of Dvasaptatiprabandha, some details about 3 Kalaka Suris, criticism about the identity of Tattvaditya and Tattvacarya, information about Abhayadeva Suri, Prof. H. D. Velankar's view about Kotyacarya's period examined, some of the writers of svopajna commentaries, the period when the Jainas settled in Gujarat, and names of the

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XVI 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, gatapratyagatasutras, probably a peculiarity of the Jaina canon, origin of the Prasnottara-paddhatti, ethics, maxims, metaphysics, logic, syadvada, saptabhangi, parallels in non-Jaina literature, the ascetic literature of ancient India, the Jaina literature, a wonderful store-house for stories, tales, fables, anecdotes, parables etc., folk-lore, music, staging of dramas, erotic, mathematics, alchemy, the science of medicine, modern branches of knowledge and their nucleus as embodied in the canonical literature, paleographic and educational data furnished by the canonical literature, ethnology, foot-wear and outfit, nautical, water, stick, and lullaby. (Evaluations of Jaina literature by occidental scholars from 1876-1903. the word sutra used in various senses in olden days, Prof. Charpentier's view about the use of the word sutra by the Jainas and the Bauddhas, articles on Jaina ethics, varieties of pramana Jnata and vivada, references about Samana and Bambhana, the legend about Sagara's sons and the descent of the Ganges kinds of serpents, and 29 types of Papasruta.

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

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS neither a beginning nor an end, though it undergoes modifications in every samaya, the minutest division of time. Taking the entire universe into consideration, Jainism flourishes for ever, and so do the Jaina scriptures. But if we were to examine this topic from the stand-point of India, we shall find that such is not the case. Even during the present cycle of time known as Hunda 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 Santinatha, the 16th Tirthankara, out of 24 who flourished during the present avasarpini period.3 This does not mean that all the Jaina scriptures that were when composed or compiled still survive in words, though, of course, in spirit they do exist even now in some form or other. This is what the Jaina tradition says. Jainism enunciates a rule that on the attainment of omniscience, a Tirtharkara delivers a sermon, and generally some persons do come forward to follow the noblest and highest path chalked out by him - technically speaking to take the Jaina diksa and thus to form a class of the Jaina 1. Avasarpini has for its counter-part utsarpini along with which it makes up a kala cakra or the twelve-spoked wheel of time. This kala-cakra is the basis of law of time so far as 5 Bharata ksetras (zones) and 5 Airavata ksetras are concerned. It is two-fold because of its division into avasarpini and utsarpini. There are six spokes in avasarpini beginning with unadulterated happiness and ending in utmost misery. Reverse is rather the case with utsarpini which too, has six spokes. 2. Cf. the following lines occurring in Viahapannatti (XX 8) : eesu NaM tevIsAe jiNaMtaresu purimapacchimaesu aTThasu 2 jiNaMtaresu ettha NaM kAliyasuyassa avocchede pa0 majjhimaesa sattasu jiNaMtaresu ettha NaM kAliyasuyassa vocchede pa0 savvattha vi NaM vocchinne diTThivAe / " (sU. 677) Visesanavai (V. 103) of Jinabhadra Gani Ksamasramana Pavayanasaruddhara (v. 430-431) of Nemicandra Suri and Sattarisayatthana (v. 213) of Somatilaka Suri may be consulted. 3. " 'Field' via ! la 'Free ah sath Tafequitu fa farreri Ya? Tiet! Fathi titthagarA pannatA taM jahA-usabhamajiyasaMbhavaM abhiNaMdaNaM ca sumatisuppabhasupAsasasipuSphadaMtasIyalasejjaMsavAsupujja ca vimalaaNaMtadhammasaMtikuMthuaramallimuNisuvvayanaminemipAsavaddhamANA 24 / " (sU. 676) - (Viahapannatti (XX, 8) 4. Kalikalasarvajna Hemacandra Suri observes in his Trisastisalakapurusacaritra (parvan X, sarga 5) :"7 Hafan vafa fagafa lang s a a fruunt hi fay: 118011"

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GENESIS OF THE JAINA SCRIPTURES clergy. Out of them, those who are going to be the greatest apostles. technically known as Ganadharas compose dvadasangis, each of which forms a nucleus of the Jaina scriptures. Lord Mahavira had eleven Ganadharas Indrabhuti and others and each of them composed a dvadasangi. To enter into details, Indrabhuti after he had taken diksa, bowed to Lord Mahavira and asked : "For Thi" (what is the essence underlying the animate and inanimate objects)? The Lord replied : "3097 91" (everything has a creation). Thereupon, once more, Indrabhuti asked the same question; or, he could not believe that there was nothing else but creation, when, with his own eyes he could see destruction and permanence as well. The Lord replied: "faths a" (everything perishes). This again led him to put the same question once more. This time the Lord replied: "yas al" (everything is permanent). This final answer solved his doubts, and he could catch the real spirit of Jainism. For, all this while the answers had set him thinking, and as if by way of sudden realization, the ideas had rushed past in his mind in the following vein : "What can be the distinguishing feature of a substance (dravya)? Well, it must be sat, and what is sat ? It is nothing but a simultaneous possession of birth, decay and permanence. And what is permanence ? It means indestructibility of the essence or quality of the substance, though accidental qualities of this substance can and do undergo a modification." 1. By clergy, I here mean both monks and nuns. There together with the Jaina laity comprising Sravakas and Sravikas form the fourfold church known as caturvidha sangha to whom even the Tirthankara pays due respect. 2. Bhadrabahusvamin says in his Avassayanijjutti : "paDhamittha iMdabhUI viio uNa hoi aggibhUi tti / taie ye vAubhUI tao viyatte suhamme ya // 593 / / maMDiya moriyaputte akaMpie ceva ayalabhAyA ya / meyajje ya pabhAse gaNaharA hoMti vIrassa // 594 // " 3. In this connection I may quote the following lines from Haribhadra Suri's commentary (p. 277') on Avassaya and its Nijjutti (v. 735) "tatra gautamasvAminA niSadhAtrayeNa caturdaza pUrvANi gRhItAni / praNipatya pRcchA niSadyocyate / bhagavAMzcAcaSTe'uppaNNei vA vigameI vA dhuvei vA' / etA eva tisro niSadyAH, AsAmeva sakAzAd gaNabhRtAm 'utpAdavyayadhrovyayuktaM sat' iti pratItirupajAyate, anyathA sattA'yogAt / tatazca te pUrvabhavabhAvitamatayo dvAdazAGgamuparacayanti / " 4. Cf. "Brygopa " the 29th sutra of Tattvarthadhigamasastra (adhyaya V) composed by Umasvati Vacaka :5. "T o Fr " Tattvartha (V. 30)

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS This realization of facts spurred him on to compose a dvadasangi, an act evolving out of the fructification or operation of Ganadhara-nama-karman. Before we proceed further and examine the question of other Ganadharas composing a dvadasargi, we may note that each of the three questions asked by Indrabhuti, is styled as nisejja in Prakrta' and nisadya in Samskrt.2 Furthermore, all the three questions are collectively known as nisadyatraya in Samskrt. Similarly every answer that the Lord gave, goes by the name of pada or matrkapada" or adesa in Samskrt and all collectively, by the name of tripadi or padatrayi' or the like.? It appears that we have no means to know the number of nisadyas pertaining to the remaining 10 Ganadharas; but it is certain that at least one of them had a recourse to fifteen nisadyas. This shows that this particular Ganadhara, 1. The Cunni (p. 370) on Avassaya and its Nijjutti (v. 735) may be here quoted as under : "taM kahaM gahitaM goyamasAmiNA ? tivihaM (? tIhiM) nisejjAhiM coddasa puvvANi utpAditANi / nisejjA NAma paNavatiUNa jA pucchA / " 2. See p. 3, fn. 4. 3. See p. 3, fn. 4. Also see the following (last) line of the 2nd verse of Apapapurisarksiptakalpa of Jinaprabha Suri:"jagranthurbAdazAGgI bhavajaladhitarI te niSadhAtrayeNa" Kalpakiranavali (p. 1206) of Dharmasagara Upadhyaya may be also referred to. Haribhadra Suri in his com. (p.7) on Dasaveyaliya and its Nijjutii (v. 8) says: "Ta mAtRkApadaM, tad yathA-'uppanei vA" ityAdi, iha pravacane dRSTivAde samastanayavAdabIjabhUtAni mAtRkApadAni bhavanti, tad yathA-uppannei vA, vigamei vA, dhuvei vA." 5. See the following verse of Dhanapala's Tilakamanjari : "namo jagannamasyAya munIndrAyendrabhUtaye / yaH prApya tripadI vAcA vizvaM viSNurivAnaze // 19 // " Muniratna's Amamacaritra, Devananda Suri's Gautamastaka (v. 2), Laksmivallabha's Kalpadrumakalika (p. 141a and p. 1410) and Vinayavijaya Upadhyaya's Subodhika (P. 118") may be also consulted. See Svyambhustotra (v.114) too. 6. See the following verse of Trisasti (1, 3) :"utpAdo vigamo dhrovyamiti puNyAM padatrayIm / uddideza jagannAthaH sarvavAGmayamAtRkAm // 658 // " vendra Suri, too, has used this word in his com. (v. 1) on his own work Kammavivaga (v. 60). 7. I do not remember to have noted a Prakrta equivalent of tripadi like tivas in the Jaina literature. 8. The following lines from the Cunni (p. 337) on Avassaya may be here consulted : "jadA ya gaNaharA savve pavvajitA tAhe kira eganisejjAe egArasa aMgANi coddasahi coddasa puvvANi, evaM tA bhagavato attho kahito, tAhe bhagavaMto egapAse suttaM karaMti, taM akakharehiM padehiM vaMjaNehi samaM"

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GENESIS OF THE JAINA SCRIPTURES at least, was rather backward in intelligence as compared with Indrabhuti; 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 Mahavira by way of replies to these 15 nisadyas; but it seems highly probable that tripadi might have played therein the main part, if not the sole part. As already said on p. 3, on the whole, 11 dvadasangis were composed by 11 Ganadharas, one by each of them. It, however, so happened that the dvadasangis of the 8th and the 9th Ganadharas not only tallied in meaning, but even in the compilation of words, and so did the dvadasangis of the 10th and the 11th Ganadharas. This is rather a curious coincidence;2 for, there is no wonder, if the underlying spirit of one dvadasangi does not differ from that of another, when each has the same basis viz. tripadi to fall back upon. A dvadasangi 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 dvadasangi. Some believe that the 12 Angas were composed in the following order : (1) Ayara, (2) Suyagada, (3) Thana, (4) Samavaya, (5) Viahapannatti, (6) Nayadhammakaha, (7) Uvasagadasa, (8) Antagadadasa, (9) Anuttarovavaiyadasa, (10) Panhavagarana, (11) Vivagasuya and (12) Ditthivaya. Others maintain that 14 Puvvas which make up Puvvagaya, one of the five sections of Ditthivaya, were first composed, and they were followed by the 1. cf. Trisasti (X, 5) "evaM racayatAM teSAM saptAnAM gaNadhAriNAm / parasparamajAyanta vibhinnAH sUtravAcanAH // 173|| akampitA'calAbhrAtroH zrImetArya-prabhAsayoH / parasparamajAyanta sahakSA eva vAcanAH // 174 / / 2. This coincidence led to the formation of 9 ganas (schools) instead of 11; for, otherwise there would have been 11 schools, one school for each Ganadhara out of 11. That only 9 schools came into existence is borne out by the following line occurring in the Cunni (p. 337) on the Avassaya : akaMpiya-ayalabhAtINaM ego gaNo, meyajja-pabhAsANaM ego gaNo, evaM Nava gaNA hoti / " 3. These are the titles of 12 Angas. Angas 6 to 11 have their titles in plural; so some mention them in the nominative as Nayadhammakahao, Uvasagadasao, Antagadadasao, Anuttaravaiyadasao and Panhavagaranaim. See Samavaya (s. 136) and Nandi (s. 45). 4. The pertinent portion in Nandi (s. 57) which mentions these five sections is : "diTTivAe NaM savvabhAvaparUvaNA Aghavijjai, se samAsao paMcavihe pannatte, taM jahA-parikamme 1. suttAI, 2. Yoolul, 3. 37937), 8. f67371 811"

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS composition of the rest of the dvadasangi. 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 Ayara and ending with Vivagasuya. 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. 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 Ditthivaya to be the last, whereas others believing Ditthivaya to be the first and Ayara, Suyagada and other Angas as following it. This finishes the question about the composition of 12 Angas, but there remains one more knotty problem to be tackled before we can finish the discussion about the genesis of the dvadasargi. It refers to the order of the composition of the various sections of Ditthivaya. As already noted on P. 6, there are five sections of this Ditthivaya viz. (1) Parikamma, (2) Sutta (at times used in plural), (3) Puvvagaya, (4) Anuoga and (5) Culiya. Now we find that these 5 sections are mentioned in two different orders in the religious works of the Jainas. For instance, Nandi, on one hand, mentions the five sections in the order noted above, whereas some works such as Hemacandra Suri's Abhidhanacintamani (II, 1602), Devendra Suri's com. (p. 1. Cf. the following lines of the Cunni (pp. 56-57) on Avassaya: "se ki taM puvvagayaM ? kamhA puvvagataM ti ? ucyate-jamhA titthakaro titthapavattaNakAle gaNaharA savvasuttAvArattaNato puvvaM puvvagatasuttatthaM bhAsai tamhA 'puvvaM' ti bhaNitA, gaNaharA, suttarayaNaM karentA AyArAirayaNaM kareMti ThaveMti ya, aNNAriyamateNaM puNa puvvagatasuttattho puvvaM arahatA bhAsiyA gaNaharehi vi puvvagayaM ceva puvvaM raiyaM pacchA AyArAi, evamutto codaka Aha-NaNu puvvAvaraviruddhaM, kamhA ? AyAraNijjuttIe bhaNitaM 'savversi AcAro0' gAhA, AcArya Aha satyamuktaM kintu ThAvaNA, imaM puNa akkhararayaNaM paDucca bhaNitaM puvvaM puvvA katA ityartha:" Malayagiri Suri has reproduced this very view in his com. (p. 2406) on Nandi. Abhayadeva Suri, too, has done the same as can be seen from his com. (pp. 1306-131") on samavaya. Siddhasena Gani has also endorsed this very view in his com. (p. 208") on Pavayanasaruddhara. In Siddhasena Gani's bhasyanusarini tika (p. 94) on Tattvartha (1. 20) and in Trisasti (X. 5. 172) only one view is mentioned i. e. to say 14 Puvvas were first composed. Anyhow we can see that there have been two views propounded in this connection at least as early as the date of the Cunni referred to on p. 4. 2. "uficha-qarqenye ma-ach: 41 syuSTivAdabhedAH pUrvANi caturdazApi pUrvagate // 160 //

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GENESIS OF THE JAINA SCRIPTURES 17) on his own work Kammavivaya (v. 6), Vinayavijaya Upadhyaya's. Lokaprakasa (III, 792)2 and Akalanka's Tattvartharajavartika (p. 51)3 assign to Puvvagaya, the 4th place rather than the 3rd, and to Anuoga, the 3rd place instead of the 4th, the order of the rest being the same as before. This means that we have two orders as under : 1.(1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuoga and (5) Culiya. II. (1) Parikamma, (2) Sutta, (3) Anuoga, (4) Puvvagaya and (5) Culiya. And hence the knotty problem before us. Is this difference really an outcome of some deliberate understanding or is it purely accidental, and as such it has no such significance as we may be inclined to attribute ? In other words, did this difference arise because in course of enumerating the sections of 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 upon this problem. So I may try to solve this problem, by assuming for the present that these orders represent two different views regarding the composition (racana) and the subsequent arrangement (sthapana) of the five sections of Ditthivaya with a view to facilitate their study. I have not come across any reference explicit or implicit wherefrom we can deduce that it was rather some other section of Ditthivaya which was first composed and not Puvvagaya comprising 14 Puvvas. It is true that there is a possibility to construe that the composition of the 14 Puvvas is not to be taken in quite a literal sense; but it, after all, refers to the composition of Ditthivaya in its entirety, though 14 Puvvas are specifically mentioned in virtue of their importance and the consequent unique position they hold, not only so far as the 12th Anga is concerned but all the 12 Angas are concerned. But even this construction does not at all improve the situation. 1. "parikamma 1 sutta 2 puvvANuoga 3 puvvagaya 4 cUliyA 5 eMva / paNa diTThivAyabheyA caudasa puvvAiM puvvagayaM / " 2. Herein there is the same verse as noted on p. 7, fn. 1. 3. " Jafae: fick han gernen: gorri arctat afa 1" Taking this reference together with those noted on p. 7, fn. 1-2, we see that instead of Anuoga (Sk. Anuyoga), we have its synonyms Puvvanuoga (Sk. Purvanuyoga) and Prathamanuyoga (Pr. Padhamanuoga). 4. This so to say furnishes us with an example of the figure of speech known as 'synocdoche'.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS It appears that looking to the nature of the five sections, they must have been composed in the very order in which they are mentioned in Nandi, and that the other order only reflects the attitude that can be taken regarding the study and teaching of Anuoga, the 4th section of Ditthivaya. 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 Anuoga in question, too, is associated with these four entrances. If this is correct, it may be added that it is an open secret that one has to go through the first two entrances before studying a scripture (strictly speaking its portion), and the last two entrances are resorted to, after one has been initiated into the portion concerned. Some may therefore look upon the first two entrances as the main ones; for, it is after mastering them that the study of the portion concerned is commenced, whereas others may attach more importance to the last two as they help in cultivating and culminating the real study. It is this difference of opinion which may lead to the change in the assignment of the orders of Puvvagaya and Anuoga. For, those who hold the first view may assign to Anuoga, a place prior to that meant for Puvvagaya, whereas those who hold the second view my place Puvvagaya ahead of Anuoga. This means that some may believe that the right place for Anuoga, is just where it is use of, whereas some may believe that the initial stage is not so important as the culminating one, and that the latter follows the initiation of the work in question, and hence it cannot be assigned a place prior to that work but only one following it. This is what can be roughly said by taking into account the subject-matter of Anuogaddara and the etymology of the word 'anuyoga'. But it may be argued that this is not the correct view; for, the nature of Anuoga as expounded in the sacred works of the Jainas hardly warrants or justifies this state of affairs. On 1. In the Cunni (p. 58) on Nandi (s. 57) we have : "aNuyogo tti anuyoga ityetat, anurUpo yoga anuyoga ityevaM sarva eva sUtrArtho vAcyaH, iha janmabhedaparyAyazikSAdiyogaH vivakSito'nuyogo vAcyaH, sa ca dvividho mUlapaDhamANuyogo gaMDikAviziSTazca / " Malaygiri Suri observes while commenting upon this sutra:"atha ko'yamanuyogaH ? anurUpo'nukUlo vA yogo'nuyoga: sUtrasya svenAbhidheyena sArdhamanurUpaH sambandhaH" Hemacandra Suri has said the same thing almost ad. verbatim in his com. (p. 105) on Abhidhanacintamani (III 160). 2. See the ending portion of the Cunni quoted here in fn. 1. The lines that follow it may be also noted :

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GENESIS OF THE JAINA SCRIPTURES the contrary, the two main divisions of Anuoga viz. Mulapadhamanuoga and Gandiyanuogal and their contents lead us to assume that this Anuoga deals mote or less with the biographies of the Tirtharkaras, the Kulakaras" (patriarchs), the Ganadharas and several other persons who attained liberation or were born in the "tattha mUlapaDhamANuyoge tti, iha mUlabhAvastu tIrthakaraH, tassa prathamaM pUrvabhavAdi athavA mUlassa paDhamA bhavANuyogo ettha titthagarassa. atItabhavabhAvA vaTTamANavayajammAdiyA bhAvA kahejjati ahavA je mUlassa bhAgA te mUlapaDhamANuyogo, ettha titthakarassa je bhAvA prasUtAste pariyAyapurisattAi bhANiyavvA; gaMDiyANuyogo tti ikkhumAdiparvakaMDikAvat ekAdhikArattaNato gaMDiyANuyogo bhaNNati, te ca kulakarAdiyAto vimalavAhaNAdi kulakarANaM puvvabhavvajammaNAmappamANa. gAhA, evamAdi jaM kiMci kulakarasya vattavvaM taM savvaM kulakaragaMDiyAe bhaNitaM, evaM titthagarAdigaMDiyAsu vi" From this it can be seen that the Curnikara interprets Mulapadhamanuoga in three ways while commenting upon the following portion of Nandi (s. 57):"mUlapaDhamANuogeNaM arahaMtANaM bhagavaMtANaM puvvabhavA devagamaNAI AuMcavaNAI jammaNANi abhiseA rAyavarasirio pavvajjAo tavA ya uggA kevalanANuppayAo titthapavattaNANi asIsA gaNA gaNaharA ajjapavattiNIo saMghassa cauvvihassa jaM ca parimANaM jiNamaNapajjavaohinANI sammattasuanANiNo a vAI aNuttaragaI a uttaraveuvviNo a muNiNo jattiA siddhA siddhIpaho jaha desio jacciraM ca kAlaM pAovagayA je jahiM jattiAI bhattAi cheittA aMtagaDe muNivaruttame tamaraoghavippamukke mukkhasuhamaNuttaraM ca patte evamanne a evamAibhAvA mUlapaDhamANuoge kahiA, settaM muulpddhmaannuoge|" 1. This consists of several kinds of gandiyas. One of them is Cittantaragandiya and is described in the Cunni (pp. 58-61) on Nandi (s. 57) as under :"cittaMtaragaMDiya' tti, cittA iti anekArthAH aMtare iti usabhaajiyaMtare vA didA, gaMDikA iti khaMDaM ato cittaMtare gaMDikA diTThA, to tesiM parUvaNA puvvAyariehiM imA niddiTThA |aadiccjsaadiinnN usabhassa paoppae NaravatINaM / sagarasuyANa subuddhI iNamo saMkhaM parikathei // 1 // coddasa lakkhA siddhA NivaINekko ya hoti savvaTe / evekekke ThANe purisaguNA hota'saMkhejjA // 2 // puNaravi coddasa lakkhA siddhA NivadINa doNNi savvaTe / jugaThANe vi asaMkhA purisajugA hoMti NAyavvA // 3 // jAva ya lakkhA coddasa siddhA paNNAsa hoMti savvaDhe / paNNAsaTThANe vi ya purisajugA hoMti'saMkhejjA // 4 // eguttarA dulakkhA savvaTThANe ya jAva paNNAsA / ekkakkuttaraThANe purisajugA hoti'saMkhejjA // 5 // viparIyaM savvadve coddasa lakkhA ya nivvuo ego / sacceva ya parivADI paNNAsA jAva siddhie // 6 // teNa paraM lakkhAdi do do ThANA ya samaga vaccaMti / sivagatisavvadvehiM iNamo tAsiM vidhI hoI // 7 // do lakkhA siddhIe do lakkhA NaravadINa svvde| evaM tilakakhacau paMca jAva lakkhA asaMkhejjA // 8 // sivagatisavvadvehiM cittaMtaragaMDitA tato cauro / egA eguttariyA egAdi bitiuttarA taiyA // 9 // tatiegAdi tiottara nigamAdi ottarA cautthe ya / paDhamAe siddhakko doNNi ya savvaTThasiddhami |10|| tatto tiNNi NariMdA siddhA cattAri hoMti savvaTe / iya jAva asaMkhejjA sivagatisavvaTTha siddhehiM // 11 // tAe biuttarAe siddhakko tiNNi hoti savvaTe / evaM paMca ya sattaya jAva asaMkhejja do tinni / / 12 // ega cau satta dasagaM jAva asaMkhejja hoMti dotiNNi / sivagatisavvadehiM tiuttarA ettha NeyavvA // 13 // tAhe tiyagAdibiuttarAe aUNatIsaM tu tiyaga ThAveuM / paDhame u Natthi khevo sesesu ime bhave khevA // 14 // In all, there are 32 verses; but I have here given only 14. 2. For the lives of 7 Kulakaras as the reader should refer to Samavaya (s. 157), Paumacariya (III, 50-58) and Trisasti (I, 2, 137-206). 3. This is, of course, a rough rendering. HIST.-2

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10 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Anuttara vimanas during the period that began with the life of Lord Rsabha and ended with the birth of Jitasatru, father of Lord Ajita. In short, Anuoga is dharmakathanuoga which consists of kathas 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 Ditthivaya : A student of Jainism knows it full well that there are four anuyogas' viz. (1) dharmakathanuyoga, (2) ganitanuyoga, (3) dravyanuyoga and (4) caranakarananuyoga permeating the entire sphere of the Jaina scriptures. Furthermore, he must be aware of the fact that it is possible to say that kathanuyoga is more beneficial and more appealing than dravyanuyoga so far as laymen are concerned. So it is not unnatural if one assigns to Anuoga, a place prior to Puvvagaya, on the ground that Anuoga is mostly, if not entirely, associated with dharmakathanuyoga (probably of a higher type), and Puvvagaya, with 1. Cf. the following lines occurring in silanka Suri's com. (p. 16) on ayara : "ataH prArabhyate'rhadvacanAnuyogaH, sa ca catudhA tad yathA-dharmakathAnuyogo gaNitAnuyogo dravyAnuyogazvaraNakaraNAnuyogazceti, tatra dharmakathAnuyoga uttarAdhyayanAdikaH, gaNitAnuyogaH sUryaprajJaptyAdikaH, dravyAnuyogaH pUrvANi sammatyAdikazca, caraNakaraNAnuyogazca AcArAdikaH, sa ca pradhAnatamaH, zeSANAM tadarthatvAt" For further references and some details about 4 anuyogas, see Maladharin Hemancandra Suri's com. (pp. 931-932) on Visesavassayabhasa (v. 2295), santicandra Upadhyaya's Prameyaratnamanjusa, a com. (pp. 22-2b) on Jambuddivapannatti, etc. 2. Avassayanijjutti (v. 227), Avassayabhasa (v. 774) and Visesavassayabhasa (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 :"deviMdavaMdiehiM mahANubhAvehi rakkhiyajjehiM / jugamAsajja vibhatto / aNuogo to kao cauhA // 227 // " The following verses of the Avassayanijjutti may be also consulted :"jAvaMti ajjavairA apuhuttaM kAliyANuogassa / teNAreNa puhuttaM kAliyasuyaM diTTivAe ya // 225|| apuhutte aNuogo cattAri duvAra bhAsai ego / puhuttANuogakaraNe te attha tao vi vocchinA // 226 // " These very verses occur in Avassayabhasa as v. 763 and 773 and in Visesavassayabhasa 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 show that it is mukya (principal), and that ukkaliya suya is gauna (Subordinate). So says Hemacandra Suri in his com. (p. 928) on Visesavassayabhasa (v. 2289). 3. Cf. the following verse of the Avassayamulabhasa : "kAliyasuyaM ca isibhAsiyAI taiA ya sUrapannattI / savvo ya diTTivAo cautthao hoi aNuogo // 124 // " This very verse occurs in Visesavassayabhasa as v. 2294

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GENESIS OF THE JAINA SCRIPTURES 11 dravyanuyoga, which is, in a way, subordinate to kathanuyoga. Similarly one who may be attaching the greatest importance to dravyanuyoga in preference to any of the rest of the anuyogas, may very well turn the tables against Anuoga and assign to it a place next to Puvvagaya, and not ahead of it. These are the only solutions I can think of, at present. Consequently I shall not now any more dwell upon this problem. This finishes a rough survey of the genesis of the dvadasangi; but that does not mean the termination of the topic of this chapter. For, there are a good many Jaina scriptures besides the dvadasangi, though they are practically evolved' out of this dvadasangi, and that they are not the immediate compositions just coeval with the establishment of the tirtha by the Tirtharkara in question. This means that I should, first of all, define the phrase "Jaina scriptures" and then indicate the scriptures which are not included in the dvadasangi. To begin with, I may note the various meanings of the word 'scripture' as given in The Concise Oxford Dictionary of Current English (p. 1072 of the new edition revised by W. H. Fowler). They are : "The Bible with or without the Apocrypha2 (usually without article; also Holy scripture or the Ss.; a doctrine not found in S. or the Ss.); a or the quotation from the Bible; (attrib.) taken from or relating to the Bible (a s. text, lesson; cf. scriptural); sacred book of non-Christian community; (archaic) inscription." From this it follows that leaving aside the archaic meaning of the word 'scripture' viz. 'inscription', it signifies a sacred book of any community, Christian or non-Christian. So one may naturally take the phrase 'Jaina scriptures' to mean sacred books of the Jainas. This view is correct, but I may add that the phrase 1. So far as this dvadasangi is concerned, its 12 Angas are evolved out of Ditthivaya also known as Bhuyavaya. So says the following verse of Visesavassayabhasa : "jai vi bhUyAvAe savvassa vaomassa oyAro / nijjUhaNa tahAvi du dummehe pappa itthI ya // 551 // 2. The meanings of Apocrypha are given in this Dictionary on p. 50. They are : "Books of old Testament included in Septuagint and Vulgate, but not originally written in Hebrew, nor counted genuine by Jews, and excluded from Canon at Reformation. In order that we can follow this, we may note the meanings of Septuagint and Vulgate. They are respectively as under :"Greek version of O. T. including the apocrypha said to have been made about 270 B. C. by seventy translators." "Latin version of the Bible prepared by Jerome te in the 4th c."

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12 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 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-sruta), and two of micchasuya (Sk. mithya-sruta), as well. According to the 1st definition the dvadasangi 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 micchasuya. 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 micchasuya so far as a mithyadrsti (one having wrong faith) is concerned. Consequently, according to this second definition, any and every sacred work, Jaina or non-Jaina is a Jaina scripture to a samyagdrsti.? But I here do not use the phrase 'Jaina scriptures' in this wide sense but in the previous sense-the restricted sense. That is to say, I interpret Jaina scriptures' as authoritative works composed by eminent Jaina saints such as the Ganadharas, Srutakevalins, Dasapurvadharas, Pratyekabuddhas and the like. To be explicit, I should now enumerate these works. 1. "jaM imaM aNNANiehi micchAdiTThiehi sacchaMdabuddhimaivigappiaM taM jahA-bhArahaM rAmAyaNaM bhImAsurakkhaM koDilayaM sagaDabhaddiAo khoDa (? ghoDaga) muhaM kapyAsiaMnAgasuhumaM kaNagasattarI vaisesiyaM buddhavayaNaM terAsiaM kAviliaM logAyayaM sadvitaMtaM mADharaM purANaM vAgaraNaM bhAgavaM pAyaMjalI pussadevayaM lehaM gaNiaMsauNaruaMnADayAI, ahavA bAvattari kalAo cattAri a veA sagovaMgA, eAI micchadiTThissa micchattapariggahiAI micchAsuaM, eyAiM ceva sammadiTThissa sammattapariggahiAI sammasuaM, ahavA micchadiTThissa vi eyAI ceva sammasuaM, kamhA ? sammattaheuttaNao, jamhA te micchadiDiA tehiM ceva samaehi coiA samANA keI sapakkhadiTThIo cayaMti, se taM micchaasuaN|" - Nandi (S. 42.) 2. "jaM imaM arahaMtehiM.. paNIaM duvAlasaMgaM gaNipiDagaM .. coddasapuvvissa sammasuaM abhiNNadasapuvvissa sammasuaM, teNa paraM bhiNNesu bhayaNA, se taM sammasuaM" -Nandi (s. 41.) See also fn 1. 3. This is true in the case of some of the mithyadrstis too, in case works like the Vedas lead them to the right path and thus enable them to leave the non-Jaina fold and to become followers of Jainism. See the concluding lines of fn. 1. 4. In this connection, I may quote the following verse : "arhatproktaM gaNadharahabdhaM pratyekabuddhadRbdhaM ca / sthaviragrathitaM ca tathA pramANabhUtaM tridhA sUtram // " This is quoted by Drona Suri, in his com. (p. 34) on Ohanijjutti in support of his statement as under :"arthatastIrthakarapraNItaM sUtrato gaNadharanibaddhaM caturdazapUrvadharopanibaddhaM dazapUrvadharopanibaddhaM pratyekabuddhopanibaddhaM ca / " This idea can be seen in the following verse of Vattakerasvamin's Mulayara (V), too : "suttaM gaNadharakathidaM taheva patteyabuddhikathidaM ca / sudakevaliNA kathidaM abhiNNadasapuvvakathidaM ca // 8 // 5. He died in Vira Samvat 170. So says Hemacandra Suri in his Parisistaparvan (IX, 112).

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GENESIS OF THE JAINA SCRIPTURES 13 Bhadrabahusvamins is the last i.e. the 5th Srutakevalin, in case we use this word Srutakevalin in the strictest sense;} if not, he is last but one, and Sthulabhadra? is the last. All the 11 Ganadharas of Lord Mahavira were Srutakevalins, and there were other saints of His, 289, in number, who, too, were Srutakevalins. They were followed by Jambusvamin and 4 srutakevalins viz. (1) Prabhavasvamins, (2) Sayyambhava Suri, (3) Yasobhadra Suri and (4) Sambhutivijaya. Out of all these Srutakevalins, we have already Ganadharas and 12 Angas composed by each of them. It is said that Avassaya is composed by Indrabhuti, the very 1st Ganadhara; but since the opinions differ in this connection and since the question of its genesis requires a lot of space, I reserve it for subsequent treatment. As regards 289 Srutakevalins, we do not know, if any one of them had composed any work. The same is the case with Jambusvamin, and Prabhavasvamin. Sayyambhava Suri, a junior contemporary of Prabhavasvamin and a predecessor of Bhadrabahusvamin has at least one work viz. Dasaveyaliya attributed to him. This and the two Culiyas4 associated with it, I shall deal with, in due course. As regards Yasobhadra Suri and Sambhutivijaya, we are again in the dark. Then comes the case of Bhadrabahusvamin. He is an author of ten Nijjuttis.5 Over and above that, he is looked upon as the author of Pajjosanakappa, the 1. The strictest sense means to use the word "Srutakevalin' for one who is conversant with all the 14 Puvvas, both in words and meanings. 2. He completely knew the meaning of the 1st 10 puvvas only, though he had studied all the 14 Puvvas in words. 3. He is the last of the persons to have attained omniscience in this avasarpini. No dout, he too, is a srutakevalin. But as Ganadharas are usually styled as Ganadharas and not Srutakevalins, as the former designation is superior to the latter, similarly it is more consistent to say that Jambusvamin is kevalin than to address him by an inferior designation of Srutakevalin. In short, the work Srutakevalin is generally used for such persons who do not attain omniscience during their life but at the same time master the complete srutajnana. This will explain why I have separately mentioned Jambusvamin. 4. There are two Culiyas in the case of Ayara, too, as we shall see hereafter. 5. This is what Bhadrabahusvamin has himself said in the following verse of his Avassayanijjutti :"Avassayassa dasakAliyassa taha uttarajjhamAyAre / sUyagaDe nijjuttiM vocchAmi tahA dasANaM ca // 82 // kappasse ya nijatti vavahArasseva paramaniuNassa / sUriyapaNNattIe vocchaM isibhAsiyANaM ca // 83 // 6. In all, there are, roughly speaking, six Chedasutras viz., (1) Nisiha, (2) Mahanisiha, (3), Vavahara, (4) Dasasuyakkhandha, (5) Kappa and (6) Pancakappa or its substitute Jiyakappa

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14 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 8th chapter of Dasasuyakkhandha and other Chedasutra6 viz. Vavahara and Kappa', and that he is said to be an author of Pindanijjutti and Ohanijjutti as well. The ten Nijjuttis here referred to, are versified commentaries in Prakrta on the following 10 works : (1) Avassaya, (2) Dasaveyaliya, (3) Uttarajjhayana, (4) Ayara, (5) Suyagada, (6) Dasasuyakkhandha, (7) Kappa, (8) Vavahara, (9) Suriyapannatti and (10) Isibhasiya. 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 Ardhamagadhi Reader (P. 45) attributes its authorship to Bhadrabahusvamin. Works (6), (7) and (8) come under the class of works known as Chedasutras, and they are said to be the compositions of Bhadrabahusvamin. Works (9) and (10) are rather anonymous, and out of them, the last is said to be a work consisting of 45 ajjhayanas narrated by 45 Pratyekabuddhas, one by each of them.2 Before proceeding further, I may mention that all these 10 works which are commented upon by Bhadrabahusvamin, a srutakevalin, deserve to be included in the list of Jaina scriptures (and I accordingly do so), though a work like Suriyapannatti 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 Srutakevalin but to lead him to comment upon it. To this list of the Jaina scriptures so far enumerated, may be added works composed by Sthulabhadra. But we do not know whether he at all 1. Cf. The following verse of Pancakappabhasa composed by Sanghadasa Ksamasramana :"vaMdAmi bhaddabAhaM pAINaM carimasayalasuyaNANi / suttatthakAragamisiM dasANa kappe ya vavahAre / / " For this verse see Pt. II pp. 259 and 67 of Descriptive Catalogue of Jaina Manuscripts (vol. XVII) of Des. Cat. of the Govt. Collections of Mss. deposited at Bhandarkar 0. Research Institute), and Peterson, Report IV, p-100. 2. Cf. the following lines occurring in Yasodeva Suri's com. (p. 67") on Pakkhiyasutta : "isibhAsiyAI ti iha RSayaH pratyekabuddhasAdhavaste cAtra neminAthatIrthavartino nAradAdayo viMzatiH, pArzvanAthatIrthavartinaH paJcadaza, varddhamAnasvAmitIrthavartino daza grAhyAH, tairbhASitAni paJcacatvAriMzatsaGghAnyadhyayanAni zravaNAdyadhikAra (bha)vanni RSibhASitAni / "

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GENESIS OF THE JAINA SCRIPTURES composed any work. This finishes the enumeration of the works of one and all the Srutakevalins. Now we may turn to the works of Dasapurvadharas.1 Vajrasvamin is said to be the last in the lot. We do not know if he or any other Dasapurvadharas except eyama Suri who preceded him, ever composed any work. Pannavana is said to be the work of this very Syama Suri. It may be added in this connection that some of the Sangrahanis on Upangas are compositions of some of the Dasapurvadharas; for, this is what we learn from Drona Suri's com. (p. 3) on Ohanijjutti. This means that it now remains to examine the question of the works of the Pratyekabuddhas. Some of the ajjhayanas of Uttarajjhayana are said to be the works of some of the Pratyekabuddhas. Moreover, some of the works known as Prakirnakas are attributed to them about which we shall refer to, hereafter. 15 This rough discussion about the works that can be termed as Jaina scriptures, gives us an idea as to the number of works of which the genesis remains to be attempted. They are : (1) Avassaya, (2) Dasaveyaliya, (3) Uttarajjhayana, (4) Dasasuyakkhandha, (5) Kappa, (6) Vavahara, (7) Suriyapannatti, (8) Pindanijjutti, (9) Ohanijjutti, (10) Culiyas and (11) Pannavana. 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 Mulasutra. The 4th, 5th and the 6th are classed under the name of Chedasutra, while the 7th and 11th, under the name of the Upanga. This will show that over and above the Jaina scriptures noted up till now, there are some more Jaina sacred works; for, the number of the chedasutras as already stated in 5 or 6, and that of the Upangas 12. No doubt, almost all of these works are anonymous, and it is very difficult to 1. This is due to the fact that in this avasarpini, there has not flourished any such saint who knew 13, 12 or 11 Puvvas. The following lines from Drona Suri's com. (P. 3") on Ohanijjutti may be quoted in this connection : "asyAmavasarpiNyAM caturdazapUrvyanantaraM dazapUrvadharA eva saJjAtA na trayodazapUrvadharA dvAdazapUrvadharA ekAdaza pUrvadharA vA " 2. In Subodhika (p. 169') it is said : " mahAgiriH 1 suhastI ca 2 sUriH zrIguNasundaraH / zyAmAryaH 4 skandilAcAryo 5 revatImitrasUrirAT 6 // zrIdharmo 7 bhadraguptazca 8. zrIgupto 9. vajrasUrirAT / yugapradhAnapravarA dazaite dazapUrviNaH // " 3. The pertinent line is as under : " dazapUrvadharA api zAsanasyopakArakA upAGgAdInAM saGgrahaNyuparacanena hetunA 11

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16 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS ascertain their dates of composition. Even then an attempt must be made to examine their genesis, too; for, they are also after all, Jaina scriptures, though. perhaps not in the strictest sense. But as this chapter has already out-swollen in size, I have to reserve this topic for subsequent treatment. I may therefore conclude this chapter by mentioning only two facts as under : (1) There are works known as Prakirnakas. They were composed by the 14,000 disciples of Lord Mahavira-the disciples who were endowed with four types of mati-jnana. 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 Prakirnakas and enumerated under the two groups known as Kaliya-suya3 and ukkaliya-suya are perhaps some of the works composed by these Pratyekabuddhas. Whether it is so or not, their genesis will be taken up hereafter. 1. There is a difference of opinion as to whether these are the direct pupils of Lord Mahavira or the indirect ones, and as such they are not necessarily contemporaneous with Lord Mahavira. In this connection I may reproduce the following lines from Malayagiri Suri's com. (p. 208) on Nandi :"eke sUrayaH prajJApayanti-iidaM kila caturazItisahasrAdikaM RnabhAdInAM tIrthakRtAM zramaNaparimANaM pradhAnasUtra viracanasamarthAna zramaNAnadhikRtya veditavyaM, itarathA punaH sAmAnyazramaNAH prabhUtatarA api tasmin 2 RSabhAdikAle AsIran, apare punarevaM prajJApayanti RtabhAditIrthakRtAM jIvatAmidaM caturazItihasrAdikaM zramaNaparimANaM pravAhataH punarekaikasmin tIrthe bhUyAMsa: zramaNA veditavyAH, tatra ye pradhAnasUtraviracanazaktisamanvitAH suprasiddhatadgranthA atatkAlikA api tIrthe vartamAnAstatrAdhikRtA draSTavyAH, etadeva matAntaramupadarzayannAha 'athave' tyAdi, athaveti prakArAntaropadarzane, yasya RSabhAdestIrthakRto yAvantaH ziSyAstIrthe autpattikyA vainayikyA karmajayA pAriNAmikyA caturvidhayA buddhyA upetA:-samanvitA AsIran tasya RSabhAdestAvanti prakIrNakasahasrANyabhavan, pratyekabuddhA api tAvanta eva atraike vyAcakSate iha ekaikasya tIrthakRtastIrthe'parimANAni prakIrNakAni bhavanti, prakIrNakakAriNAm parimANatvAt kevalamiha pratyekabuddharacitAnyeva prakIrNakAni draSTavyAni prakIrNaka parimANena pratyekabuddhaparimANapratipAdanAt, syAdetat-pratyekabuddhAnAM ziSyabhAvo virudhyate, tadetadasamIcInaM, yataH pravrAjakAcAryamevAdhikRtya ziSyabhAvo niSidhyate, na tu tIrthakaropadiSTazAsanapratipannatvenApi, tato na kazcid doSaH, tathA ca teSAM granthaH-iha titthe aparimANA painnagA, painnagasAmiaparimANattaNao, kiMtu iha sutte patteyabuddhapaNIyaM painnagaM bhANiyavvaM, kamhA? jamhA, paiNNagaparimANeNa ceva patteyabuddhaparimANaM kIrai, (iti) bhaNiyaM 'patteyabuddhA vi tattiyA ceva' tti, coyaga Aha -'naNu patteyabuddhA sissabhAvo ya virujjhae' Ayario Aha -'titthayarapaNIyasAsaNapaDivannataNao tassIsA havaMtI'ti, anye punarevamAhuH 'sAmAnyena prakIrNakaistulyatvAt pratyekabuddhAnAmatrAbhidhAnaM, na tu niyogata: pratyekabuddharacitAnyeva prkiirnnkaaniiti'| 2. See the ending portion of fn. 1 of p. 16 3-4. See pp. 21-22 5. The pertinent lines are as under : "chaTeNaM bhatteNaM 'apANaeNaM sAiNA nakkhatteNaM jogamuvAgaeNaM paccUsakAlasamayaMsi saMpaliaMkanisaNNe paNapannaM ajjhayaNAI kallANaphalavivAgAI paNapannaM ajjhayaNAiM pAvaphalavivAgAiM chattIsaM ca apuTThavAgAraNAiM vAgarittA pahANaM nAma ajjhayaNaM vibhAvemANe 2 kAlagae"

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GENESIS OF THE JAINA SCRIPTURES 17 (2) As stated in Pajjosanakappa (s. 147)5 and in Trisasti (X, 13, v. 223224), Lord Mahavira when he was about to attain nirvana, recited 55 adhyayanas dealing with the fructification of punya (merit), 55 pertaining to the fructification of papa (demerit), 36 though unasked, and one more named as Pahana? (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, of deciding their authorship. Roughly speaking, we may attribute the authorship of all these 147 adhyayanas to Lord Mahavira; but even then the question as to whether any one of these adhyayanas is incorporated in the existing canon, remains practically unsolved. 1. They are "kalyANaphalapAkAni paJcapaJcAzataM tathA / tAvantyapavipAkAni jagAvadhyayanAni tu // 223 // SaTatriMzatamapraznavyAkaraNAnyabhidhAya ca / pradhAnaM nAmAdhyayanaM jagadgururabhAvayat // 224 // 2. One may be tempted to believe that some of the ajjhayanas of Vivagasuya, the latter portion of Ovavaiya and the like may have something to do with some of these 110 adhyanas. 3. This is explained in Subodhika (p. 1256) as below : "Teri 7 VE 1976 ezpai" HIST.-3

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CLASSIFICATIONS OF THE AGAMAS Jainism deals with five kinds of knowledge (nana). One of them is known as suya-nana (Sk. sruta-jnana). It can be roughly translated as scriptural knowledge. It is derived from the reading or preaching of scriptures or through an object known by sensitive knowledge (abhinibohia-nana'). It can be variously classified. According to one of the classifications, it is two-fold : (i) angapavittha (Sk. aiga-pravista) and (ii) ananga-pavittha (Sk. ananga-pravista)s. The former means 'contained in the Angas', and the latter, 'not contained in the Argas'. Ananga-pavittha is designated as anga-bahira (Sk. anga-bahya), toos; for, it comprises works standing outside the Angas-not belonging to the Angas. 1. Cf. the following sutra of Nandi : "nANaM paMcavihaM pannattaM, taM jahA-AbhiNibohianANaM suanANaM ohinANaM maNapajjavanANaM kevalanANaM / " (sU. 1) The following satra of the Tattvartha (1) may be also referred to: "matizrutAvadhimanaHparyAyakevalAni jJAnam / " (sU. 9) 2. "zrutamAptavacanamAgama upadeza aitihyamAmnAyaH pravacanaM jinavacanamityanarthAntaram." This line occurring in the Bhasya (p. 88) on Tattvartha (I. 20) gives the synonyms of sruta. 3. This is also known as mai-nana. 4. (i) This is borne out by the following sutra occurring in Nandi : "suyanANaparokkhaM coddasavihaM pannattaM, taM jahA-akkharasuyaM 1 aNakkharasuyaM 2 saNNisuaM 3 asaNNisuaM 4 sammasuaM 5 micchasuaM6 sAiaM 7 aNAiaM 8 sapajjavasiaM 9 apajjavasiaM 10 gamiaM 11 agamiaM 12 aMgapaviTuM 13 aNaMgapaviTuM 14 / " (sU 38) (ii) Devendra Suri in his Kammavivaga (v. 6.) has mentioned these very 14 varieties, but in the following verse, he has referred to 20 varieties : "pajjaya 1 akkhara 2 paya 3 saGghAyA 4 paDivatti 5 taha ya aNuogo 6 / pAhuDapAhuDa 7 pAhuDa 8 vatthU 9 puvvA 10 sasamAsA ||7 // " 5. See the ending portion of the 1st part of the above fn. 6. Cf. "taM samAsao duvihaM paNNattaM, taM jahA-aMgapaviTuM aMgabAhiraM ca / " -Nandi (S. 44)

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20 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS The anga-pavittha suya-nana has 12 sub-divisions, each of which is known as an Anga. Thus it is identical with the dvadasangi which consists of 12 Angas viz. Ayara etc., and which is so often referred to as duvalasanga ganipidaga (Sk. dvadasanga ganipitaka) in the canonical works of the Jainas.2 These 12 Angas are looked upon as the 12 limbs (angas) of a sruta-purusa or the sruta personified. They are 2 Padas (feet), 2 janghas3 (lower legs), 2 urus (thighs), 2. gatrardhas (back and belly), 2 bahus (hands), 1 griva (neck) and 1 siras (head). Ayara and the other 11 Angas are respectively compared with these limbs so that Ayara and Suyagada stand for the feet of the sruta-purusa, whereas Ditthivaya, for the head. On the other hand, so far as ananga-pavittha suya-nana is concerned, it does not form a part and parcel of this sruta-purusa; for, it comprises such scriptures as are not included in the dvadasangi. This furnishes us with only one of the definitions of the two kinds of suya-nana above referred to; for, there are two more. According to one of them, what is composed by the Ganadharas is anga-pavittha whereas what is composed by Srutasthaviras' is ananga-pavittha. According to the other definition, that sruta which exists in every tirtha-in short which is niyata, is anga-pavittha, and the rest of the sruta is ananga-pavittha. It may be noted that Anandasagara Suri has recently propounded a view in Siddhacakra 1. Anga is also known as Ganipidaga. This is what I surmise from the following line occurring in Samavaya (s. 57): "tinhaM gaNipiDagANaM AyAracUliyAvajjANa sattAvannaM ajjhayaNA pannattA, taM jahA- AyAre sUyagaDe ThANe " 2. For instance we come across "" twice in Samavaya (s. 148) and "gain fufus" in sutras 1 and 136 of this very work. See also p. 12, fn. 2. 3-4 In the Standard Sanskrit English Dictionary by L. R. Vaidya, the meanings of these words are respectively given as "leg from the ankle to the knee" and "the thigh." That a distinction is made between jangha and uru in Jaina works is borne out by Samaraiccacariya (vide the description of Aggisamma given in the 1st bhava.) 5. Cf. the following verse occurring in the Cunni (p. 47) on Nandi : "pAdayugaM jaMghorU gAtaduvargaM ca do ya bAhU tA / gIvA siraM ca puriso bArasaaMgo sutapaviTTho // " 6. See the opening lines of fn. 8. of p. 20. 7. A Sruta-sthavira means one conversant with Thana and Samavaya. Cf. "inNaM samaNeNiggaMthe suyathare " Thana (III, 2; s. 159). 8. " iccetassa sutapurisassa jaM sutaM aMgabhAgaThitaM taM aMgapaviTTaM bhaNai, jaM puNa etasseva sutapurisassa vairege ThitaM aMgabAhiraM ti bhaNNati, ahavA gaNaharakayamaMgagataM jaM kataM therehiM bAhiraM taM ca / NiyaMtaM aMgapavidvaM aNiyayasutaM bAhiraM bhaNitaM // " Cunnni (p. 47) on Nandi. The 550th verse of Visesavassayabhasa may be also referred to. It runs as under: " gaNaharatherakayaM vA AesA mukkavAgaraNo vA / dhuvacalavisesao vA aMgANaMgesu nANattaM // 550 //

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CLASSIFICATION OF THE AGAMAS 21 (IV, 8, p. 175') that even a Ganadhara can be an author of the ananga-pavittha works, and thus Avassaya, though coming under the class of ananga-pavittha, is a work composed by a Ganadhara. If this view is accepted, it follows that though the author of anga-pavittha is none else but a Ganadhara, the author of anangapavittha is a Ganadhara and a non-Ganadhara as well. Furthermore, in Siddhacakra (IV, 8, p. 175) he has said that ananga-pavittha may be also associated with a question from a Ganadhara. But this is an erroneous statement as can be seen from Malayagiri Suri's com. (p. 486)2 on Avassaya where it is distinctly stated that ananga-pavittha has nothing to do with a question or questions of a Ganadhara, though it may be however the outcome of a question or questions from some one else or that without any body asking a question to a Tirtharkara, he himself may have expounded a subject, and later on, it may have been embodied in words by some devotee of his. As regards the genesis of anga-pavittha, there are no such options; for, it after all originates from the nisadyas and tripadi. This finishes a discussion about anga-pavittha and ananga-pavittha. So we shall now deal with the divisions of the latter. They are : (i) avassaya and (ii) avassaya-vairitta. Out of these, avassaya has six sub-divisions viz, (i) samaiya, (ii) cativisatthava, (iii) vandanaya, (iv) padikkamana, (v) kaussagga and (vi) 'paccakkhana, whereas avassayavairitta has two viz. (i) kaliya and (ii) ukkaliya.4 Before we mention the various works coming under the categories 1. For the pertinent portion see my Gujarati work Arhata agamonum avalokana yane Tattvarasikacandrika (Pt. I, p. 63). 2. "vAratrayaM gaNadharapRSTena satA bhagavatA tIrthakareNa yat procyate 'uppanei vA, vigamei vA dhuvei vA' iti padavayaM tadanusRtya yaniSpannaM tadaGgapraviSTaM, yat punargaNadharapraznavyatirekeNa zeSakRtapraznapUrvakaM vA bhagavato mutkalaM vyAkaraNaM tadadhikRtya yaniSpannaM jambUprajJaptyAdi, yacca vA gaNadharavacAMsyevopajIvya habdhamAvazyakaniyuktyAdi pUrvasthaviraistadanaGgapraviSTaM yadi vA yat sarvatIrthakaratIrtheSvaniyataM tadanaGgapraviSTaM, sarvapakSeSu dvAdazAGgAnyaGgapraviSTaM, zeSamanaGgapraviSTaM" 3. Maladharin Hemacandra, too, has practically said the same thing as can be seen from the following lines of his com. (p. 298) on Visesavassayabhasa :"vAratrayaM gaNadharapRSTasya tIrthakarasya sambandhI ya Adeza:- prativacanamutpAdavyaya-dhrauvyavAcakaM padatrayamityarthaH, tasmAda yad niSpannaM tadaGgapraviSTaM dvAdazAGgameva, muktaM-mutkalaM-apraznapUrvakaM ca yad vyAkaraNam-arthapratipAdanaM tasmAda niSpatramaGgabAhyamabhidhIyate, tacca AvazyakAdikam / " Here, instead of iripadi we have its synonym padatraya. Malayagiri Suri, in his com. (p. 34) on Jivabhigama has used the phrase matnkapadatraya as can be seen from the following line : "bhagavAn hi varddhamAnasvAmI..etanmAtRkApadatrayamuktavAn -uppannei vA vigamei vA dhuvei vA" 4. "se ki taM aMgabAhiraM? aMgabAhiraM duvihaM paNNataM, taM jahA-AvassayaM ca AvassayavairittaM ca / se ki taM AvassayaM? AvassayaM chavvihaM paNNattaM, taM jahA-sAmAiaM cauvIsatthavo vaMdaNayaM paDikkamaNaM kAussaggo paccakkhANaM, settaM AvassayaM / se ki taM AvassayavarittaM? AvassayavairittaM duvihaM paNNattaM, taM jahA-kAliaMca ukkaaliaNc|" - Nandi (s. 44)

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS of kaliya and ukkaliya, we may present the results of this dichotomy in a tabular form as under : 22 Anga-pavittha Avassaya Suyanana Ananga-pavittha or Anga-bahira Kaliya Samaiya Cauvisatthava Vandanaya Padikkamana Kaussagga Paccakhana From this discussion, it will be seen that there are four principal divisions of the sacred canon of the Jainas viz. (1) anga-pavittha, (2) avassaya, (3) kaliya and (4) ukkaliya. Leaving aside the six sub-divisions of avassaya, we may define kaliya and ukkaliya as under : Avassaya-vairitta That sruta which is studied-recited during the first and last paurusis1 of both day and night, is styled kaliya-suya, while that sruta which is studiedrecited at all times except kalavela, is designated as ukkaliya-suya2. Ukkaliya As already noted in the concluding lines (p. 10) of fn. 4 (p. 10), kaliya-suya is principal whereas ukkaliya-suya is subordinate. But, in Nandi etc., the works of the former class are mentioned after the enumeration of those of the latter class. 1. Malayagiri in his com. (p. 205) on Nandi says: " sarvasyApi vastuno yadA svapramANacchAyA jAyate tadA pauruSI bhavati " Before proceeding further, we may take a note of the works coming under the classes of kaliya-suya and ukkaliya-suya. A list of these works is Thus it means the period that elapses from sun-rise to the time when the shadow of an object is equal to its height. In short it practically comes to about 3 hours. 2. " tatthaM kAliyaM ja diNarAdINa paDhame (carame) porisIsu paDhijjai / jaM puNa kAlavelAvajje paDhijjai taM ukkAliyaM" so says the Cunni (p. 47) on Nandi. Akalanka in his Tattvartharajavartika (p. 54) observes : "svAdhyAyakAle niyatakAlaM kAlikaM / aniyatakAlamutkAlikaM"

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CLASSIFICATIONS OF THE AGAMAS supplied by Nandi' and Pakkhiyasutta2 as well; but they differ in some respects. In order that this may be realized, I give below the names of works forming a group known as kaliya-suya as given in Nandi (s. 44 ) : (1) Uttarajjhayana, (2) Dasa4, (3) Kappa, (4) Vavahara, ( 5 ) Nisiha, (6) Mahanisiha, (7) Isisbhasia, ' ( 8 ) Jambuddivapannatti, ( 9 ) Divasagarapannatti, (10) Candapannatti, (11) Khuddiya -Vimanapavibhatti (12) Mahallia - Vimanapavibhatti, (13) Angaculiya, ( 14 ) Vaggaculiya, (15) Vivahaculiya, ( 16 ) Arunnovavaya, (17) Varunovavaya, (18) Garulovavaya, ( 19 ) Dharanovavaya, (20) Vesamanovavaya, (21) Velandharovavaya, (22) Devindovavaya, ( 23 ) Utthanasuya, (24) Samutthanasuya, (25) Nagapariyavania, deg (26) Nirayavaliya, 7 (27) Kappiya, 8 (28) Kappavadimsiya, ' ( 29 ) Pupphiya, 10 ( 30 ) Pupphaculiya" and ( 31 ) Vanhidasa12. On comparing these names with those given in Pakkhiyasutta (p. 66a and p. 66 ), we find : 23 1. " ukkAliaM aNegavihaM paNNattaM taM jahA - dasaveAliaM kappiAkappiaM cullakappasuaM mahAkappasuaM uvavAiaM rAyapaseNiaM jIvAbhigamo paNNavaNA mahApaNNavaNA pamAyappamAyaM naMdI aNuogadArAI devidatthao taMdulaveAliaM caMdAvijjhayaM sUrapaNNattI porisimaMDalaM maMDalapaveso vijjAcaraNaviNicchao gaNivijjA jhANavibhattI maraNavibhattI AyavisohI vIyarAgasuaM saMlehaNAsuyaM vihArakappo caraNavihI AurapaccakkhANaM mahApaccakkhANaM evamAi, se taM ukkAliaM / sekitaM kAliaM ? kAliaM aNegavihaMpaNNattaM, taM jahA - uttarajjhayaNAI dasAo kapo vavahAro nisIhaMmahAnisIhaMisibhAsiAI jaMbUdIvapannattI dIvasAgarapannatI caMdapannattI khuDDiAvimANapavibhattI mahalliAvimANapavibhattI aMgacUliA vaggacUliA vivAhacUliA aruNovavAe varuNovavAe gasDovavAe dharaNovavAe vesamaNovavAe velaMdharovavAe deviMdovavAe uhmaNasue samudvANasue nAgapariAvaNiAo nirayAvaliyAo kappiAo kappavarDisiAo puSphiAo puSkacUliAo vahIdasAo, evamAiyAiM caurAsIiM painnagasahassAiM bhagavao arahao usahasAmissa Aititthayarassa tahA saMkhijjAI pannagasahassAiM majjhimagANaM jiNavarANaM coddasa pannagasahassANi bhagavao vaddhamANasAmissa ahavA jassa jattiA sIsA uppattiAe ve iAe kammiyAe pAriNAmiAe cauvvihAe buddhIe uvaveA tassa tattiAI paiNNagasahassAiM, patte abuddhA vi tattiA ceva, settaM kAliaM settaM AvassayavairittaM, se taM anaMgapaviTThe / (sU 44). ' "1 2. " namo tesiM khamAsamaNANaM jehi imaM vAiyaM aGgabAhiraM ukkAliyaM bhagavantaM taM jahA - dasaveyAliyaM kappiyAkappiyaM cullaM kappasuyaM mahAkapyasuyaM ovAiyaM rAyappaseNaiyaM jIvAbhigamo pannavaNA mahApannavaNA nandI aNuogadArAi devindatthao tandulaveyAliyaM candAvijjhayaM pamAyappamAyaM porisimaNDalaM maNDalappaveso gaNivijjA vijjAcaraNaviNicchao jhANavibhattI maraNavi bhattI AyavisohI saMlehaNAsuyaM vIyarAgasuyaM vihArakappo caraNavihi AurapaccakkhANaM mahApaccakkhANaM / " (p. 61) " Namo tesiM khamAsamaNANaM jehi imaM vAiyaM aGgabAhiraM kAliyaM bhagavantaM taM jahA - uttarajjhayaNAI dasAo kappo vavahAro isibhAsiyAiM nisIhaM mahAnisIhaM jaMbudIvapannattI sUrapannattI candapannattI dIvasAgarapannattI khuDDiyAvimANa- pavibhattI mahalliyAvimANapavibhattI aMgacUliyAe vaggacUliyAe vivAhacUliyAe aruNovavAe vasgovavAe gaslovavAe vesamaNovavAe velandharovavAe devindovavAe uANasue samudrANasue nAgapariyAvaNiyANaM nirayAvaliyANaM kappiyANaM ppasiyA (p. 664) puphiyANaM pupphacUliyANaM vaNhiANaM vahidasANaM AsIvisabhAvaNANaM diTThIvisabhAvaNANaM cAraNabhAvaNANaM mahAsumiNabhAvaNANaM teyaganisaggANaM" (p. 66 ) All these names are mentioned in plural. 3-12

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24 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS (1) The following 7 additional works are mentioned there : (a) Surapannatti, (b) Vanhiya', (c) Asivisabhavana2, (d) Ditthivisabhavana3, (e) Caranabhavana, (f) Mahasuminabhavana and (g) Teyaganisagga. (2) There is no mention of Dharanovavaya. (3) In all, there are 37 works noted under the group known as kaliya-suya. Though in the printed edition we have Vanhia and Vanhidasa, it is doubtful, if there is really any work like Vanhia; for, Yasodeva Suri while commenting upon Pakkhiyasutta takes no notice of it. As regards the works coming under the group known as ukkaliya-suya, Nandi (s. 44) mentions the following : (1) Dasaveyaliya, (2) Kappiyakappiya, (3) Culla-Kappasuya, (4) MahaKappasuya, (5) Uvavaiya, (6) Rayapaseniya, (7) Jivabhigama, (8) Pannavana, (9) Mahapannavana, (10) Pamayappamaya, (11) Nandi, (12) Anuogadara,' (13) Devindatthaa, (14) Tandulaveyaliya, (15) Candavijjhaya, (16) Surapannatti, (17) Porisimandala, (18) Mandalapavesa, (19) Vijjacaranavinicchaya, (20) Ganivijja, (21) Jhanavibhatti, (22) Maranavibhatti, (23) Ayavisohi, (24) Viyaragasuya, (25) Samlehanasuya, (26) Viharakappa, (27) Caranavihi, (28) Aurapaccakkhana and (29) Mahapaccakkhana. This list differs from the one given in Pakkhiyasutta (p. 61) 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 Nandi. From this it follows that according to Nandi, Surapannatti belongs to the class known as ukkaliya-suya, whereas according to Pakkhiyasutta, it belongs to the class known as kaliya-suya. I may note en passant that some mention 32 works as belonging to ukkaliya-suya. Out of them 29 works are the same as noted in Nandi, and the additional ones are as under : (1) Nirayavisohi, (2) Maranavisohi, and (3) Ayavibhatti. 1-6. All these names are mentioned in plural. 7. This name occurs in plural.

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CLASSIFICATIONS OF THE AGAMAS Further, there are several works which come under the class of kaliyasuya. They are not only anonymous but we have no idea about them except that they are Painnagas. It may be here noted that none of the 12 Angas is included in any of the two groups viz. kaliya-suya and ukkaliya-suya. So there arise, two questions as under : (1) Why are the 1st 11 Angas referred to as kalika-sruta by Abhayadeva Suri in his com. (p. 792) on Viahapannatti (XX, 8; s. 677) and by Hemacandra Suri in his com. (p. 931) on Visesavassayabhasa (v. 2294) ? 25 (2) How is it that the Cunni (p. 47)2 of Nandi (s. 44) and Malayagiri Suri's com. (p. 203) on this very Nandi, refer to Ayara etc., as works belonging to the kaliya-suya group? The answer appears to be that the word kaliya-suya is here used in the 2nd sense out of 3: (i) in contrast with the word ukkaliya, (ii) etymologically and (iii) as a synonym of caranakarananuyoga. The 2nd sense conveys that while studying the 11 Angas-the entire sruta, kala (time) is taken into account, and consequently each of the works so studied is called kaliya. This finishes the discussion about one type of classifications of the Jaina scriptures; but there remains another to be attended to, though this is not probably as old as the former one. It is however more popular than the former. According to it the scriptures are divided into 6 groups viz. (1) Anga, (2) Uvanga, (3) Cheyasutta, (4) Mulasutta, (5) Painnaga and (6) Culiyasutta. Before we deal with these groups, we may note that it is only the murtipujaka Svetambaras who use all these six designations; for, the Sthanakavasins seem to use only first four, while the Digambaras, only the 1st and the 5th with the exception that in Dhavala there is mention of chedasutta. Anga Anga is a word common to both the Prakrta and Samskrta 1. For the pertinent portion see Tattvarasikacandrika (pt. I, p. 68) 2. "taM ca prAyaso AyArAdi kAliyasutaM / " 3. " tacca prAya AcArAdi kAlikazrutam / " 4. This is what the Cunni (p. 2) on Dasaveyaliya says. The pertinent line is: "caraNakaraNANuyogo NAma kAliyasurya" 5. These represent a non-idolatrous (amurtipujaka) section of the Svetambaras which originated in Vikrama Samvat 1530. It is said that a subsection known as Terapanthis arose from this section in Samvat 1816. HIST.-4

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26 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS languages. It is a term to be met with in the Vaidika literature wherein it signifies the six auxiliary sciences (helpful in the study of the Vedas) viz. (1) Siksa (phonetics), (2) Chandas (prosody), (3) Vyakarana (grammar), (4) Nirukta (philology), (5) Kalpa (ritualism) and (6) Jyotis (astronomy). In the Bauddha literature, too, we come across this word. For instance, in the Majjhimanikaya 22 (I, p. 133) and in several passages in the Anguttaranikaya,' there is mention of a division of the Canon into 9 Angas viz.. (1) Sutta (prose sermons), (2) Geyya (sermons in a mixture of prose and verse), (3) Veyyakarana (explanations, commentaries), (4) Gatha (stanzas), (5) Udana (pithy sayings), (6) Itivuttaka (short speeches beginning with the words 'Thus spake the Buddha'), (7) Jataka (stories of the former births of Buddha), (8) Abbhutadhamma (reports of miracles) and (9) Vedalla (teachings in the form of questions and answers). This is what is suggested by the late Prof. Winternitz in his work entitled A History of Indian Literature (vol. II, p. 10). He there adds: "This division does not allude to a canon complete in itself, or to definite books, but is only meant to classify the various types of Buddhist texts according to their form and contents." As already noted, in the Jaina literature, too, we find this word." Herein, it stands for a limb of the sruta-purusa, there being 12 such limbs, in all. Under these circumstances, it is difficult to say as to which school first used this term 'Anga' and as to which school subsequently borrowed it. Prof. M. V. Patwardhan, however remarks: "The Svetambara Jains have also borrowed the term Amga from their Brahmanical opponents, to denote the first twelve principal works of their canon, while the Digambara Jains have also borrowed the term Veda from the same source, to denote the principal divisions of their sacred literature."" It hardly remains to be added that the canonical texts that go by the name of 12 Angas form the very first and fundamental group out of six, and that all the 12 Angas are mentioned in Samavaya (s.14 and 1. Cf. the lines reproduced from the com. on Anuogaddara on p. 27. 2. For instance see p. 21 and the following line from Vivagasuya (1): "dasamassa aGgassa paNhAvAgaraNANaM ayama patratte, ekkArasamassa NaM bhante ! aGgassa vivAgasuyassa" 3. See The Dasavaikalikasutra: A study (pp. 19-20) 4. "AyAre 1 sUyagaDe 2 ThANe 3 samavAe 4 vivAhapatrattI 5 nAyAdhammakahAo 6 uvAsagadasAo 7 aMtagaDadasAo 8 aNuttarobavAidasAo 9 paNhAbAgaraNaM 10 vivAgasue 11 diDivAe 125

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CLASSIFICATIONS OF THE AGAMAS 27 136'), Nandi (s. 452), Anuogaddara (s. 423), Pakkhiyasutta (p. 704), the Bhasya (p. 10') on Tattvartha (I, 21) etc. As regards the date of the word Anga, it may be said that it is as old as the composition of the Angas; for, this word occurs in Vivagasuya (I) etc., and the word Duvalasanga in Samavaya etc. Uvanga - This word has Upanga for its Samskrt equivalent. But it seems that neither Uvanga nor Upanga 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 Vedangas : (1) Purana, (2) Nyaya, (3) Mimamsa and (4) Dharmasasatra. That there are Angas and Upangas for the Vedas is corroborated by Nandi (s. 42) and Anuogaddara (s. 41). Besides Hemacandra Suri, too, in his com. (p. 36") on Anuogaddara says : "catvArazca vedAH sAmaveda-Rgveda-yajurvedA-'tharvaNavedalakSaNAH sAGgopAGgAH; tatrAGgAni zikSAkalpa-vyAkaraNa-cchando-nirukta-jyotiSkAyanalakSaNAni SaT ; upAGgAni tadkhyAkhyAnarUpANi taiH saha vartante iti sAGgopAGgAH / " Just as the Vaidikas have four Upangas, so have the Jainas 12. Prof. W. Schubring in his Worte Mahaviras (p. 8) says that there were originally only five Upangas. Up till now I have not come across any source earlier than Suhabohasamayari (Anutthanavihi), a work of the 12th century of the Vikrama era which specifies the number of the Uvangas as 12 and which gives their names. It is composed by Sricandra Suri, pupil of Dhanesvara Suri. Therein, on pp. 31-323 we have : "iyANi uvaMgA-AyAre uvAiyaM uvaMga 1 sUyagaDe rAyapaseNaiyaM 2 ThANe jIvAbhigamo 3 samavAe 1. There is the same passage as noted above, except that for the 9th and the 10th works we have : "aNuttarovavAidasAo 9 paNhAvAgaraNaM." 2. "AyAro 1 sUyagaDo 2 ThANaM 3 samavAo 4 vivAhapannattI 5 nAyAdhammakahAo6 uvAsagadasAo 7 aMtagaDadasAo 8 aNuttarovavAidasAo 9 paNhAvAgaraNAI 10 vivAgasuaM 11 diTThivAo" 3. We have the same passage here ad verbatim as in Nandi (s. 45) 4. Here the passage differs from that in Nandi only regarding the 10th Anga; for, here we have paNhAvAgaraNaM instead of paNhAvAgaraNAI. 5. "AcAraH, sUtrakRtaM, sthAnaM, samavAyaH, vyAkhyAprajJaptiH, jJAtadharmakathAH, upAsakAdhyayanadazA:, antakRddazAH, anuttaropapAtikadazAH, praznavyAkaraNaM, vipAkasUtraM, dRSTipAta iti / " 6. See A His. of Ind. Lit. (p. 435, fn. 3).

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28 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS panavaNA 4 bhagavaIe sUrapannattI 5 nAyANaM jaMbUddIvapannattI 6 uvAsagadasANaM caMdapannattI 7 tihiM tihiM AyaMbilehiM ekeka uvaMgaM vaccai, navaraM tao pannattIo kAliyAo saMghaTTaM ca kIrai, sesANa paMcaNhamaMgANaM mayaMtareNa nirAvaliyAsuyakhaMdho uvaMgaM, tattha paMca vaggA nirayAvaliyAu kappavarDisiyAu puSphilAu pupphacUliyA vahIdasAu"1 From this we get the names of the 12 Uvargas. They are also suggested in the following verse (p. 34 ) of this very work : "u0 rA. jI. pannavaNA sU0 jaM0 caM0 ni0 ka0 ka0 pu0 pu0 vahnidasanAmA / AyArAi uvaMgA nAyavvA ANupuvvIe // 12 Viyarasara (also called Viyaralesa) of Pradyumna Suri, too, furnishes us with the Prakrt names of the 12 Uvargas. The pertinent verses are as under :"ovai rAyapaseNIya jIvAbhigamo taheva panavaNA / caMdassa ya sUrassa ya jaMbUddIvassa pannattI ||347 // nirayAvaliyA kappiya puSphiya taha pupphacUliovaMgaM / vahidasA dIvasAgarapannattI mayaviseseNa // 348 // From this we learn that at least in the time of this Pradyumna Suri 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 Suri differs from Sricandra Suri and Jinaprabha Suri as well; for, he mentions Candapannatti 1. The late Vijayadana Suri (born in sarvat 1924 ) in his work Vividhaprasnottara (p. 159), has quoted a portion from some samacari which he says is composed by a Pracina Acarya. This portion gives us the same information about the association of the Uvangas with the Angas as we have seen in this work. It runs as under : " AyAre ovavAiyaM 1 sUyagaDe rAyapaseNiyaM 2 ThANe jIvAbhigamo 3 samavAe panavaNA ee ukkAliyA bhagavaIe sUrapannatI 5 nAyAdhammakahANaM jaMbuddIvapannattI 6 uvAsagadasANaM caMdapannattI 7 ee kAliyA savve vi a uddesasamuddesaaNunatthaM AyaMbilatigeNa vaccati / annesiM puNa pannavaNavajja tajjogamajjhe AyaMbilatigapUraNeNa ni vi vaccanti / aMtagaDadasAiyANaM paMcanhamaMgANaM nirayAvalisuyakkhaMdhaM uvaMgaM, taMmi paMca vaggA 1 kappiAo, 2 kappavarDisayAo 3 puSphiAo, 4 pupphacUliyAo eesu dasa dasa ajjhayaNA vanhidasAsu bArasa evaM diNa 5 suakkhaMdhe dina 2 savve vi diNa 7 / " 2. Practically this very verse with a slight difference is found in Vidhiprapa of Jinaprabha Suri. None of these verses, however, gives us the complete titles of all the 12 Uvargas. At best we know therefrom only two titles viz. Pannavana and Vanhidasa in full, and the rest are indicated by their initial letters Jinaprabha Suri's Siddhantagamastava (v. 2131) supplies us with the Samskrt names of these 12 Uvangas as under : 1. Upapatika, 2. Rajaprasniya, 3. Jivabhigamadhyayana, 4. Prajnapana, 5. Jambudvipaprajnapti, 6. Candraprajnapti, 7. Suryaprajnapti, 8. Nirayavalika, 9. Kalpavatamsika, 10, Puspika, 11 Puspaculika and 12 Vrsnidasa.

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CLASSIFICATIONS OF THE AGAMAS as the 5th Uvanga, whereas the other two Suris mention Surapannatti as the 5th Uvanga, and similar is the case with the 6th and the 7th Uvangas. Yasodeva Suri, strikes altogether a different note; for, in his com. (p. 63") on Pakkhiyasutta, he says that Prajnapana and Brhatprajnapana are two Upangas for Samavaya. This is rather strange; for, I have not come across any authority who mentions more than one Uvanga for any one of the Angas. Usually we find references wherein only one Uvanga is mentioned for every Anga. It appears that Hiravijaya Suri has made an attempt to reconcile this difference by saying that Prajnapana and Mahaprajnapana are not two different works. This fails to satisfy me. But at the same time, I am not in a position to explain this situation. Will any veteran scholar of Jainism be therefore pleased to do so? 29 We shall now examine the exegetical literature of the 12 Uvangas if that can throw any light regarding their number and their relation with the corresponding Angas. The earliest com. on Ovavaiya, available at present, is composed by Abhayadeva Suri, the navangavrttikara." Therein he simply says that this is the Uvanga of Ayara,' but does not mention its number. The same 1. ' tathA 'paNNavaNa ti' jIvAdInAM prajJApanaM prjnyaapnaa| bRhattarA mhaaprjnyaapnaa| ete ca samavAyAGgasyopAGge iti / " 2. It seems that the following verse of Abhidhanacintamani (kanda II), suggests that only the 1st 11 Angas had each an Uvanga : "ityekAdaza sopAGgAnyaGgAni dvAdazaM punaH dRSTivAdo dvAdazAGgI syAd gaNipiTakAyA // 159 // " From its com. (p. 104) we can infer that Aupapatika is the 1st Uvanga. 3. In Prameyaratnamanjusa (p. 2) its author Santicandra has made the following observation after he has pointed out as to which Uvanga belongs to what Anga (this is just in accordance with Suhabohasamayari): "atra ca upAGgakrame sAmAcAryAdau kazcid bhedo'pyasti" 4. This is what I infer from fn. 1 (p. 1") to Prameyaratnamanjusa where the following line. occurs : "pAkSikavRttau mahAprajJApanA'pi paramekArthatAdvayoH (hIra0 ) " It may be noted that in fn. 2, on this very page it is said: (BRO)" This 2nd fn. is in connection with Candraprajnapti. 5. Some name this work as Uvavaiya. 6. This title is justifiable since he has commented upon Angas 3 to 11 as the earlier commentaries on these Argas were lost by his time as suggested in Prabhavakacaritra. In Samvat 1120 he commented upon the 3rd, 4th and 6th Arigas, and in 1128 on the 5th. 7. "idaM copA vartate, AcArAGgasya... samIpabhAvenedamupAGgam" (p. 1)

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30 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS is the case with the Malayagiri Suri' who has commented upon Uvangas 2 to 7- viz. Rayapaseniya,Jivabhigama, Pannavana,4 Surapannatti, Candapannatti and Jambuddivapannatti. In his com. on the 3rd Uvanga, he refers to an earlier com.,' but he has not mentioned the commentator. So this does not help us. His com. on the 7th Uvanga was lost at least by the time Prameyaratnamanjusa was composed in Samvat 1661. So this also does not improve the situation. Sricandra 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 Dharmasunu of Yakini Mahattara has said in his com. on Pannavana, the 4th Uvanga. It exists in a Ms. form. 1o On going through the first few folios of one of its Mss., I came across the following line : "taccAGgopAGgaprakIrNakAdyanekabhedamidaM.. apavargAvahamiti kRtvA tadekadezabhUtaprajJApanAkhyopAGgapradezAnuyogaH prArabhyate / " This only informs us that Pannavana 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. He was a contemporary of Kumarapala; for, in some of his works he has said gharcursue and in his grammar he has said : "375UTCL TUMISTA." 2. "TPS44154 ? Jeid gaige" (p 14) 3. "atung FH ... vitarvitaim4714647415 yafet chloomis farkatehetata fein" (p 15) "45114fa : Yogief: ?....321 Harepage " (p 2deg)and p.26) It seems, nowhere in the com., it is said that it is an Uvanga, much less that it is an Uvanga of such and such an Anga. 6. The com. on this work is in a Ms. form and is not available to me at present. 7. See the ending portion of fn. 3. 8. "upAGgAnAM ca madhye prathamamupAGgaM zrI abhayadevasUribhirvivRtaM, rAjapraznIyAdIni SaT zrImalayagiripAdaivivRtAni, paJcopAGgamayI nirayAvalikA ca zrIcandra( prabha)sUribhirvivRttA, tatraprastutopAGgasya vRttiH zrImalayagirikRtA'pi samprati kAladoSeNa vyavacchinnA" According to Gathasahasri composed in Samvat 1630, he died in Samvat 535. Another traditon which can be traced till the 13th century gives 529 A. D. as the date. But several modern scholars believe that he lived from A. D. 700 to 770 or so. 10. For a Ms. see D. C. J. M. (vol. XVII, pt. I, pp. 203-204). 11. He flourished sometime between the 6th and the 9th centuries. Probably he is an author of the com. on Ayara-the com. available at the time Silanka commented upon it, and he is the very one designated as Gandhahastin. 9.

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CLASSIFICATION OF THE AGAMAS 31 Bhasya (p. 94), we come across the following line : "upAGgAni 'rAjaprasenakIyaupapAtikAdIni" This very line occurs in Haribhadra Suri's com. (p. 760) on Tattvartha (I, 21) and its Bhasya. 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 1st two Uvangas as mentioned by both of these commentators of Tattvartha, differs from that noted before. Can we therefore infer that here the order is immaterial and enumeration, the main object? Or is it that in the time of these commentators, Rajaprasenakiya was looked upon as the 1st Uvanga and Aupapatika as the 2nd, and subsequently the order was reversed ? I am not in a position to give a final answer to these questions at present. Vide p. 126, fn. 2. So leaving them aside I may note that at least by the time the Bhasya on Tattvartha was composed, a certain class of works was no doubt designated as Upanga, and the same was the case at least by the time when Nirayavalisuyakkhandha was composed. Before I deal with the 3rd group viz. Cheyasutta, I think, I should recapitulate the results arrived at, during this investigation about the names and the number of the Uvangas. They are : (1) There is no mention of the group Uvanga in any of the Angas. 1. This name Rajaprasenakiya is rather unique, and the same is the case with the name Rajaprasenajit occurring in Devendranarakendraprakarana composed by Municandra Suri, the guru of Vadin Deva Suri; for, usually, in Samskrt we come across the name Rajaprasniya. It may however be added that the Samskrt equivalent of Rayapasenaiya, a name occurring in some of the Mss. of Nandi may be Rajaprasenakiya. 2. Hemacandra considers Aupapatika as the 1st. This is what can be inferred from his com. (p. 104) on Abhidhanacintamani (II, 159). There he says : "ityekAdaza pravacanapuruSasya aGgAnIvAGgAni sahopAGgai aupapAtikAdibhirvartante sopAGgAni" 3. "tasya mahAviSayatvAt tAMstAnanadhikRtya prakaraNasamAptyapekSamaGgopAGganAnAtvam.. anyathA hyanibaddhamaGgopAGgazaH HYGARUTOT JE CHRI PIC" Bhasya (p. 94) on Tattvartha. 4. "uvaMgANaM bhaMte ! samaNeNaM, jAva saMpatteNaM ke aTe pannatte? // 3 // evaM khalu jaMbU ! samaNeNaM evaM uvaMgANaM paMca vaggA pannattA, taM jahA-nirayAvaliyAo 1 kappavaDisiyAo 2 puphiyAo 3 puSphaliyAo 4 vaNhidasAo 5" (pp 3-4) Did all these 5 vaggas form one text originally, and were they separately counted subsequently?

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32 (2) (3) (4) (5) (6) (7) (8) (9) (10) A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS This word is not found in any canonical work earlier than Nirayavalisuyakkhandha. (11) Its Samskrt equivalent Upanga is met with in the Bhasya on Tattvartha, and in no other Samskrt Jaina work prior to it, so far as I know. Only 5 Uvangas are mentioned in Nirayavalisuyakkhandha and 2 in the Bhasyanusarini tikas of Tattvartha, though more are alluded to, in these tikas. The earliest work to mention all the 12 Uvangas is Suhabohasamayari. Viyarasara is perhaps the earliest work to note that some look upon Divasagarapannatti as the 12th Uvanga instead of Vahnidasa. It appears that none except Yasodeva Suri mentions more than one Uvanga for any one of the Angas, and he, too, does so in the case of the 4th Anga only. The usual list of the 12 Uvangas is: (i) Ovavaiya, (ii) Rayapasenaiya, (iii) Jivabhigama, (iv) Pannavana, (v) Surapannatti, (vi) Jambuddivapannatti, (vii) Candapannatti, (viii) Nirayavaliya, (ix) Kappavadimsiya, (x) Pupphiya, (xi) Pupphaculiya, and (xii) Vanhidasa. Out of these, the 4th was regarded as Uvanga as early as the date of its com. composed by Haribhadra Suri. Suhabohasamayari is perhaps the very first work to mention the 12 Angas to which the 12 Uvangas belong. Abhayadeva Suri has noted that the 1st Uvanga belongs to the 1st Anga. Malayagiri Suri has similarly mentioned that the 2nd, 3rd and 4th Uvargas are respectively associated with Angas 2 to 4.1 (12) We come across the names of certain works in Nandi (s. 44) which tally with those of all the 12 (or 13) Uvangas. If these works are identical, these Uvangas are at least as old as the Nandi. From fn. 3, p. 17 it may be inferred that some of them, if not all, are not later than Samvat 114, the year in which Vajrasvamin died. 1. Malayagiri Suri has referred to a Cunni on Jivabhigama, in his com. (p. 733) on Rayapasenaiya (s. 29). So it remains to be ascertained if any association of this Uvanga with any Anga is specified therein.

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

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34 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS I may make, is based upon the following verse of Pancakappabhasa quoted in Abhidhanarajendra (vol. III, p. 1361) : "pariNAma apariNAmA aipariNAmA ya tivihA purisA su / NAtUNaM chedasuttaM pariNAmaNe hoMti dAyavvaM // " From this it follows that a class of works which can be taught to the parinata pupils only, and not to the other two types of pupils viz. aparinata? and atiparinata,? is designated as Chedasutta. The These are the two conjectures I may note at present. So I shall now refer to the oldest source where the word Cheyasutta? or its variant Chedasutta, is to be met with. The former word occurs in the Avassayanijjutti, the pertinent verse being as under : "jaM ca mahAkappasuaM jANi a sesANi cheyasuttANi / ypurch UTTYM fa cifte 3ahrenfor 119961194 The latter word occurs in Pancakappabhasa.5 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 Bhavaprabha Suri's com. (p. 94) on his own work Jainadharmavarastotra (v. 30). There this Suri who attained this status in Samvat 1772 says: "37ey figfter 8 Haftster R vyavahAra 3 dazAzrutaskandha 4. bRhatkalpa 5 jItakalpa 6 iti SaT chedagranthAH / " On this very page he has quoted the following verse which shows that in his days at least, the number of the Cheyasuttas was fixed as six : 1. Undeveloped; not properly developed in intelligence etc. 2. Overdeveloped; hyperlogical. 3. The word Cheyasuya occurs in jiyakappacunni (v. 9) of Siddhasena Suri. The verse in question is as under: "jeNa ya cheyasuyatthA AvattIdANavirayaNA jatteNaM / purisaviseseNa phuDA nijjUDhA jIyadANakappammi vihI // 9 // " 4. This verse is incorporated as v. 2295 in Visesavassayabhasa. 5. In Visehacunni (XVIII, fol. 469), of Nisiha we come across this word in the following lines quoted by Muni Kalyanavijaya, in his article "37744 yyat" published in Jaina Yuga (1, 3, p. 87) NisIhamAdiyassa chedasuttassa jo attho Agato suttaM vA mokkalANi vA pacchittavihANANi maMtANi vA joNipAhuDaM vA gAhaMto aNNatthAgAheti" 6. This is also called Dasa and Ayaradasa as well.

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CLASSIFICATIONS OF THE AGAMAS 35 "ikkArasa aMgAi 11 bArasa uvaMgAi 23 dasa payannAI 33 / / cha cheya 39 mUla cauro 43 naMdI 44 aNuyoga paNayAlA 45 // " In modern days, too, the very six works noted above are looked upon as Cheyasuttas. Furthermore, Jiyakappa is considered as a Cheyasuttas owing to the extinction of Pancakappa which used to be looked upon as the 6th Cheyasutta. In this connection, it may be mentioned that some of the modern Jaina Munis believe that Pancakappa 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 Pancakappa 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) that Pancakappa 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 Pancakappa is concerned. A student of Jaina literature knows it full well that there are two Bhasas on the Pancakappa viz. Laghubhasa and Vuddhabhasa. The authorship of the Pancakappa is attributed to Bhadrabahusvamin in its Cunni.? If this is correct, it may be inferred that Pancakappa is not posterior to the life-time of Bhadrabahusvamin. As regards Vuddhabhasa, its authorship is attributed to Sanghadasa Ksamasramana, whose exact life-period is not known, but who is supposed to have flourished not later than a millennium after the nirvana of Lord Mahavira. This Vuddhabhasa seems to be preceded by Laghubhasa. If so, the date of Pancakappa is at least anterior to that of Laghubhasa and a fortiori to that of Vuddhabhasa. Whatever may be the date of Pancakappa, I do not think it is as old as Dasa, Kappa, and Vavahara on each of which a Nijjutti is composed by Bhadrabahusvamin. 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 Pancakappa along with Nistha and Mahanistha was composed by a Ganadhara but can they give any proof for it ? 1. "paMcakalpanuM mUla saMvat 1612 sudhI mojUda hatuM, paNa hAlamAM te guma thayuM che. enA saMbaMdhe bahu zodha karatAM paNa enI prata hAtha AvI nathI. Dekkana kaoNlejanA saMgrahamAM paNa te maLI nathI. phakta eTalo patto maLyo che ke khaMbhAtamAM gorajI devacaMdajInI pAse je pustako che temAM te prata pAnA 10nI tenI TIpamAM lakhelI jaNAya che to te tyAM hovAno saMbhava che, mATe sUtrarucizodhaka janoe tyAM tapAsa karavI joIe chIe." 2. "adhunA'sminnAmaniSpanne nikSepe paMcakalpasaMjJake yenedaM dazAkalpasUtre pravacanahitArthAya pUrvAdAhRtaM tasya namaskAra fifa Trang: "TE : 1" -D. C. J. M. (vol. XVII, Pt. II, p. 257) It is said that in Vicaramrtasangraha Kulamandana Suri has suggested that Sanghadasa is the author of Pancakappa. 3. "Hertech FEGTA4412f ed fifa'' - D. C. J. M. (vol. XVII, pt. II, p. 261) 4. See Jaina sahityano sanksipta itihasa (p. 75)

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36 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS With these remarks about Pancakappa, I may now say a few words about Dasa, Kappa and Vavahara. They are mentioned together in several scriptures e.g. in the following line of Vavahara (X, para 20) : "paJcavAsapariyAe kappai dasA-kappa-vavahAre uddisittae" It may be noted that in the Bhasya (p. 90) on Tattvartha (1, 20), this very order is preserved, but Dasa is there separately mentioned from Kappa and Vavahara, whereas the last two, jointly. These groupings of the three works in two different ways at least suggest that they are somhow connected. In A His. of Ind. Lit. (Vol. II, p. 464), the question about the dates of the Cheyasuttas is discussed. The pertinent lines are as under : "The old, genuine Kalpa-Sutra is the fifth Cheda-Sutra, which is also called Brhat-Kalpa-Sutra or Brhat-Sadhu-Kalpa-Sutra. It is the principal work on the rules and regulations for the monks and nuns. A necessary supplement to it is the Vavahara, the third Cheda-Sutra. The Kalpa-Sutra teaches liability for punishment, and the Vavahara the meting out of the punishment. The Nistha, the first Cheda-Sutra, 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 Vavahara in its last sections, and has numerous similar Sutras in common with Culas I and II of the Ayaranga. Probably both these works originated in one and the same earlier source.... The PindaNijjutti and Oha-Nijjutti, which also deal with discipline, are also occasionally classed among the Cheda-Sutras. A still later work than these two Nijjuttis is the Maha-Nistha-Sutta, which appears as the second, and sometimes as the sixth Cheda-Sutta, but which in reality can scarcely be attributed to b with correctness. The principal contents of the text which we have before us and which perhaps took the place of an earlier canonical Maha-Nistha that went astray, are rules regarding confession and penance, which are emphasized as the most important steps towards liberation." 1. These are mentioned in various works e. g. in Avassayanijjutti (v. 82-85), Nandi (s. 44) etc. They are also noted in the following line occurring in Siddhasena Suri's Cunni (p. 1) on Jiyakappa :"ko vi sIso viNIo Avassaya-dasakAliya-uttarajjhayaNA-''yAra-nisIha-sUyagaDa-dasA-kappa-vavahAra. mAiyaM aMgapaviTuM bAhiraM ca" 2. "on: re- ar fargitera." Why Kalpa and Vyavahara are here jointly mentioned is explained by Yasovijaya in his com. (p. 514-516) on this work as under : "AbhavatprAyazcitta-dAnaprAyazcittayoH kalpanAd bhedanAd vyavaharaNAd dAnAcca kalpa-vyavahArI, ubhayavidhaprAyazcittajJApakatAyA ubhayatra paryAptatvAd dvitvavizrAntapadAbhidhAnam"

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CLASSIFICATIONS OF THE AGAMAS From this we see that according to the late Prof. Winternitz the following is the order of the composition of the Cheyasuttas mentioned in this para :(1) Kappa,' (2) Vavahara, (3) Nisiha, (4) Pindanijjutti, (5) Ohanijjutti, and (6) Mahanisiha (available at present). I may add that since Nisiha is mentioned in the Ayaranijjutti2 by Bhadrabahusvamin, 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, Dasa, Kappa and Vavahara, which, in the opinion of some Acaryas, form one srutaskandha. It may be mentioned that in the kaliya-suya group we come across the following names in a serial order - 37 Dasa, Kappa, Vavahara, Nisiha and Mahanisiha. This suggests that probably originally there were these 5 Cheyasuttas only, and that in course of time Pancakappa was reckoned as the 6th Cheyasutta, and when it was lost, it was replaced by Jiyakappa of Jinabhadra Gani. As stated in the ending portions of the Bhasa on Jiyakappa, this Jiyakappa represents the essence of Kappa, Vavahara and Nisha. Whatever may have been the number of the Cheyasuttas in the beginning, 1. In the Nijjutti (v. 266) on Kappa, it is stated that Kapa has no ananupurvi when thought of in connection with Vavahara, and that it occupies the 1st place from the stand-point of purvanupurvi and the 12th place from that of pascanupurvi, when Dasa is taken into account. The pertinent verse is as under : "duNhaM aNANupuvvI na havai puvvANupuvvio paDhamaM / pacchANupuvvi viiyaM jai u dasA teNa bArasamaM // 266 // " While commenting upon this verse Malayagiri Suri says on p. 81: kecidAcAryAH prAhuH kalpa-vyavahAra-dazA eka zrutaskandhaH, tanmatena yadi dazA api gaNyante tadA pUrvAnupUrvyA prathamaM pacAnupUrvyA dvAdazamam." 2. "AyArassa bhagavao caThatthacUlAe esA nijjuttI paMcamacUlanisIhaM tu sA ya uvari bhaNIhAmo // " C. J. M. (vol XVII, pt. 1, p. 7) 3. If Rancakappa is a part of the Bhasa on Kappa as suggested on. 37, its enumeration as the 6th Cheyasutta must have taken place after its having attained a status of being looked upon as an independent treatise. 4. He is the author of (i) Visesavassayabhasa, (ii) its com. in Samskrt (iii) Sanghayani popularly known as Brhatsangrahani, (iv) Khettasamasa, (v) Visesanavai, (vi) Jhanasaya and perhaps (vii) a Bhasa on Nisiha. He is said to have died in Vira Samvat 1115. 5. The pertinent verses are as under : "apparaganthamattho iti eso vaNNio samAseNaM / paMcamato vavahAro nAmeNaM jIyakappo tti // kaSpa vyavahArANaM udahisaricchANa taha NisIhassa / sutarataNabinduNavaNItabhUtasAresa gAtavvo // "

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38 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 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 Mahavira, it is in no way later than the date for the Avassayanijjutti. As recorded in the Mahanistha available at present, it is so to say a patch-work; for, several Suris had a hand in giving it a final shape, since the Ms. of this work was awfully worm-eaten.? It seems rather strange that even in Viyarasara where a list of 45 Suttas (together with Pancakappa, Jiyakappa, Pindanijjutti, Ohanijjutti, Nijjuttis, Bhasas and Cunnis) is given, there is no mention whatsoever of Mahanisiha. 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 : "kappa 25 nisIha 26 dasAsuya 27 vavaharo" 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 Mahakappasuya which is mentioned in the Avassayanijjutti (v. 777), a Cheyasutta? If so, why is it not mentioned along with other Cheyasuttas such as Kappa? etc ? Besides, does not this very verse lead us to believe that at least two to three Cheyasuttas existed prior to the composition of Avassayanijjutti ? Mulasutta - I have not come across any Prakrta or Samskrt work of sufficient antiquity+ except Mahanisiha (vide p. 74, fn 3) where the word Mulasutta or Mulasuya or its Samskrt equivalent Mulasutra occurs. Moreover, it seems that this nomenclature like that of the Cheyasutta is purely an element of the Svetambara school of thought. Further, no Jaina saint of olden 1. Can we infer from fn. 5 of p. 34 that Nistha is the oldest ? 2. See D. C. J. M. (vol. XVII, pt. II, pp. 32-33). 3. This cannot be identified with Mahakappasuya; for, the latter is ukkaliya, whereas the former kaliya. Vide p. 23, fn. 1. 4. The late Prof. Weber in his Indische Studien (XVII, 41) has said that the term Mulasutra 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 mulasuttagaha is used in contrast with the gathas of the Nijjutti.

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

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40 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS form of the ten-fold religion for the clergy, can be designated as Mulasutra. These are the various explanations. My personal view is the same as one expressed by Prof. Schubring! and mentioned on p. 42. Usually the following works are designated as Mulasuttas :-2 (1) Uttarajjhayana, (2) Dasaveyaliya, (3) Avassaya?, (4) Pindanijjutti and (5) Ohanijjutti. Occasionally some mention even Pakkhiyasutta as a Mulasutta*. It may be mentioned en passant that none however considers the number of Mulasuttas as five or six. Their number is either counted as 3 or 4. The Sthanakavasins 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 Mulasuttas. Prof. Weber and Prof. Buhler, too, mention this very number, but not for the same reason as advanced by the Sthanakavasins. It may be that they may have been led to the same conclusion on the following understanding : Pindanijjutti seems to be alluded to in the following verse of the Nijjutti on Dasaveyaliya (p. 1616) : "bhAvassuvagArittA etthaM davvesaNAi ahigAro / tIi puNa atthujuttI vattavvA piMDanijjutti / / 239 / / "5 41 See page 210 of addition. 1. It may be noted that Prof. Schubring has offered another explanation for Mulasutta (vide. 36). But there I differ from him. 2. The earliest source I can mention in this connection at present is Bhavaprabha Suri's com. (p. 94) on Jainadharmavarastotra (v. 30). There it is said : "atha uttarAdhyayana 1 Avazyaka 2 piNDaniyukti tathA oghaniyukti 3 dazavaikAlika 4 iticatvAri wafur 1" It seems that the word tatha is to be construed as "or"; if not, the number of the Mulasuttas will be five and not four. 3. In the Introduction (p. III) to "Dasaveyaliya Sutta" Prof. Schubring has made an erroneous statement (this is probably his slip). For, instead of Avassaya, he has mentioned Avassaganijjutti. The pertinent lines are as under: "Together with the Uttarajjhaya (commonly called Uttarajjhayana Sutta), The Avassaganijjutti and the Pindanijjutti it forms a small group of texts named Mulasutta." 4. See A His. of Ind. Lit. (Vol. II, PP. 430 and 471) 5. While commenting upon this verse Haribhadra Suri says on p. 162 and p. 1626 : "sA ca pRthaksthApanato mayA vyAkhyAtaiveti neha vyAkhyAyate." The editor of this work has written a foot-note on this as under :"piNDaniryukteH pRthaksthApitatvAt tatra bhadrabAhusvAminA'rthayuktirvyAkhyAteti nAtrAdhyayanArthAdhikAre tadvyAkhyAnam / anyathA vA'sti haribhadrasUrikRtA piNDaniyuktivRttiriti tAmAzrityApi syAdidaM vacaH / "

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CLASSIFICATIONS OF THE AGAMAS 41 So it may be inferred that Pindanijjutti is an off-shoot of the Dasaveyaliyanijjutti and hence, in a way, that of Dasaveyaliya as it after all supplements the information given in Pindesana, its fifth ajjhayana. Similarly Ohanijjutti, too, is an off-shoot of Avassayanijjutti (v. 665) and somehow tha 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 offshoots, the number of the 5 Mulasuttas comes to 3. Dr. Charpentier, Prof. Winternitz and Dr. Guerinot add to this number Pindanijjutti, and thus they consider the number of Mulasutta as four. There are persons who, instead of looking upon Pindanijjutti as the 4th Mulasutta, consider Ohanijjutti as the 4th. This will explain why I say that there is none who considers the number of Mulasuttas 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 Mulasuttas is anything else but three or four. Just as there is a difference of opinion regarding the number of the Mulasuttas, so is the case with the orders in which they are en different scholars. They are : (1) Uttarajjhayana, Avassaya and Dasaveyaliya. (2) These three works in this very order with Pindanijjutti as the 4th. (3) Uttarajjhaya, Avassayanijjuti, Dasaveyaliya, Pindanijjutti and Ohanijjutti. (4) These five works with Dasaveyaliya as the last. Out of these various orders, the first is mentioned by Prof. Weber and Prof. Buhler; the second by Dr. Charpentier, Prof. Winternitz and Dr. Guerinot; the third by Prof. Schubring;i and the 4th by Bhavaprabha Suri. It is very difficult to say as to which order is to be preferred in view of its being more scientific than the rest. If we were to examine this question from the stand-point of authorship, we may allot to Pindanijjutti and Ohanijjutti, the last place in the lot. Previous to them may be assigned a place to either of the remaining three Mulasuttas, and their inter-arrangement may vary according to the stand-point we 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 1st 10 ajjhayanas is 1. See my Preface to D. C. J. M. (vol. XVII, pt. III) HIST.-6

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42 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS concerned. This is of course the work of Sejjambhava (sk. Sayyambhava) Suri who was probably born in Vira Samvat 36 and who died in Vira Samvat 98. The probable date of his composition is Vira Samvat 72. The question of the authorship of the two Culiyas viz. Raivakka and Vivittacaria may be here taken up. Haribhadra Suri is silent about the authorship of the 1st Culiya while as regards the 2nd, he says that according to the vrddhavada, some Arya (a Jaina nun) brought it from Lord Simandharasvamin. Hemacandra Suri, the well-known polygrapher observes in his Parisistaparvan (IX, v. 83100) that Jyestha, one of the sisters of Sthulabhadra and a Jaina nun brought from Lord Simandharasvamin, as a present to the Jaina church, four adhyayanas viz. Bhavana, Vimukti, Ratikalpa and Vicitraccarya. Out of them, the first two were allotted by the Jaina church, a place in Ayara as its two 1. "evaM ca vRddhavAdaH kayAcidAryayA'sahiSNuH kuragaDukaprAyaH saMyatazcAturmAsikAdAvupavAsaM kArita: sa tadArAdhanayA mRta eva, RSighAtikA'hamityudvignA sA tIrthakaraM pRcchAmIti guNAvajitadevatayA nItA zrIsImandharasvAmisamIpaM, pRSTo bhagavAn, aduSTacittA'ghAtiketyabhidhAya bhagavatemAM cUDAM grAhiteti / " 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 : "cUliaM tu pavakkhAmi suaM kevalibhAsiyaM" 2. "tato'yustAH punastatra svarUpasthaM nirUpya ca / vavandire sthUlabhadraM jyeSThA cAkhanijAM kathAm // 83 / / zrIyakaH samamasmAbhirdIkSAmAdatta kintvasau / kSudhAvAn sarvadA kartuM naikabhaktamapi kSamaH // 84|| mayoktaH paryuSaNAyAM pratyAkhyAhyadya pauruSIm / sa pratyAkhyAtavAnukto mayA pUrNe'vadhau punaH // 85 / / tvaM pratyAkhyAhi pUrvArdhaM parvedamatidurlabham / iyAn kAlaH sukhaM caityaparipATyA'pi yAsyati // 86 // pratyapAdi tathaivAsau samaye'bhihitaH punaH / tiSThedAnImastvapArdhamityakArSIt tathaiva saH // 87|| pratyAsannA'dhunA rAtriH sukhaM suptasya yAsyati / tat pratyAkhyAhvabhaktArthamityuktaH so'karot tathA / / 88 / / tato nizIthe samprApte smaran devagurUnasau / kSutpIDayA prasarantyA vipadya tridivaM yayau // 89 // RSighAto mayA'kArItyuttAmyantI tatastvaham / puraH zramaNasaGghasya prAyazcittAya DhaukitA // 90 / / saGgho'pyAkhad vyadhAyIdaM bhavatyA zubhabhAvayA / prAyazcittaM tato neha kartavyaM kiJcidasti te // 91 / / tato'hamityavocaM ca sAkSAdAkhyAti cejjinaH / tato hRdayasaMvittirjAyate mama nAnyathA // 92 / / atrArthe sakalaH saGgaH kAyotsargamadAdatha / etya zAsanadevyoktaM brUta kAryaM karomi kim // 93 / / saGgo'pyevamabhASiSTa jinapArzvamimAM naya / sA''khyanirvighnagatyarthaM kAyotsargeNa tiSThata ||94 // saGke tatpratipedAne mAM sA'naiSIjjinAntike / tataH sImandharaH svAmI bhagavAn vandito mayA // 95 // 'bharatA'dAgatAryeyaM nirdoSetyavadajjinaH / tato'haM chanasandehA devyA''nItA nijAzrayam // 96 // zrIsaGghayopadAM praiSInmanmukhena prasAdabhAk / zrImAn sImandharasvAmI catvAryadhyayanAni ca // 97|| bhAvanA ca vimuktizca ratikalpamathAparam / tathA vicitracaryA ca tAni caitAni nAmataH // 18 // apyekayA vAcanayA mayA tAni dhRtAni ca / udgItAni ca saGghAya tat tathA''khyAnapUrvakam // 99 / / AcArAGgasya cUle dve Adyamadhyayanadvayam / dazavaikAlikasyAnyadatha saGghana yojitam // 100 / /

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CLASSIFICATIONS OF THE AGAMAS 43 Culas and the last two, as the two Culas of Dasaveyaliya. This will show that the two Culas of Dasaveyaliya are composed and assigned a place in the Jaina scriptures during the life-time of Sthulabhadra and his Guru Bhadrabahusvamin, too; for, narration about the 4 Culas takes place soon after Jyestha's conversation with Bhadrabahusvamin. According to some printed editions, there are verses expounding these Culas, and they form a part of Dasaveyaliyanijjutti, and thus the Culas under consideration belong to the same period as that of Bhadrabahusvamin. It may be that these verses come from the pen of one who composed bhasa on Dasaveyaliya. If so, we cannot argue on the basis of these verses alone, that they belong to the period of Bhadrabahusvamin. Anyhow, we may, for the time being, assume that the two Gulas are composed during the life-period of Bhadrabahusvamin; 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 to Indrabhuti or to a contemporaneous srutasthavira. Of course, here, by Avassaya, I mean that portion of Avassaya on which we have Bhadrabahusvamin's Nijjutti and not the entire portion rightly or wrongly included in Avassaya at present. If we were to accept the view of the majority that Avassaya was composed by Indrabhuti on the very day he composed dvadasangi, it certainly deserves a place prior to the rest of the Mulasuttas. Bhadrabahusvamin's Nijjutti (v. 4) throws light on the authorship of Uttarajjhayana which consists of 36 ajjhayanas. There it is said that some of the ajjhayanas are taken from Anga, some are propounded by Jina, some by Pratyekabuddhas, and some are discourses (samvadas). Vadivetala santi Suri in 1. "Faerima Tremila' 4774 i situaciENICA CENTER FRA 77EUR 116011 yakSAdayo'pi vijJAya vatinyo'trAntare tu tAH / bhaginyaH sthUlabhadrasya vandanAya samAyayuH / / 78 // . vanditvA gurumUcustAH sthUlabhadraH ka nu prabho ! laghudevakule'stIha tAsAmiti zazaMsa saH // 79 // tatastamabhicelustAH samAyAntIvilokya saH / AzcaryadarzanakRte siMharUpaM vinirmame // 80 / / dRSTvA siMhaM tu bhItAstAH sUrimetya vyajijJapan / jyeSThAryaM jagrase siMhastatra so'dyApi tiSThati // 8 // Fra Terselfgefa Token I got a: His gref a r CPII" - ibid. 2. For instance, in Prof. K. V. Abhyankar's edition, the last verse of this Nijjutti runs as under :"Ao do cUlAo ANIA jakkhiNIe ajjAe / FIRERUTArant farm faaleugte 118801" 3. "aMgappabhavA jiNabhAsiyA ya patteyabuddhasaMvAyA / baMdhe mukkhe ya kayA chattIsaM uttarajjhayaNA // 4 //

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44 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS his com. (p. 5)1 to this work observes that the 2nd ajjhayana is taken from Drstivada, the 10th is propounded by Lord Mahavira, the 8th is the work of Kapila, and the 23rd is a samvada between Kesin and Indrabhuti. Some even go to the length of saying that all the 36 ajjhayanas have been revealed-propounded by Lord Mahavira 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 Mulasuttas according to their composition : (1) Avassaya, (2) Uttarajjhyana, (3) Dasaveyaliya, (4) its two Culas, (5) Pindanijjutti and (6) Ohanijjutti. Painnaga - This is a term used in Nandi (s. 44 etc.), and its Samskrt equivalent Prakirnaka occurs in Trisasti (I, 3, 581)3 etc. Instead of Painnaga we have at times Painnagajjhayana" (Sk. Prakirnakadhyayana) and Painna (Sk. Prakirna) as well. Thus a particular group of the sacred works of the Jainas is named in Prakrta in three ways : (i) Painnaga, (ii) Painnajjhayana and (iii) Painna. Out of these the 1st and the last can be translated as "a miscellany;"'whereas the second as 'a miscellaneous lesson', but this is not what this special group stands for. It practically conveys the sense of 1. "aGgAd-dRSTivAdAdeH prabhavaH -utpattireSAmiti aGgaprabhavAni, yathA pariSahAdhyayanaM, vakSyati hi "kammappavAyapuvve sattarase pAhuDaMmi jaM suttaM / sanayaM sodAharaNaM taM ceva ihaMpi NAyavvaM // 1 // " jinabhASitAni yathA dumapuSpikA'dhyayanaM, taddhi samutpannakevalena bhagavatA mahAvIreNa praNItaM, yad vakSyati- "taMNissAe bhagavaM sIsANaM dei aNusaTThi" ti, 'caH' samuccaye, pratyekabuddhAzca saMvAdazca pratyekabuddhasaMvAdaM tasmAdutpannAnIti zeSaH, tatra pratyekabuddhAH kapilAdayaH tebhya utpannAni yathA kApilAdhyayanaM vakSyati hi- 'dhammaTThayA gIyaM' tatra hi kapileneti prakramaH, saMvAdaH- saGgatapraznottaravacanarUpastata utpannAni, yathA kezigautamIyaM, vakSyati ca-"gotamakesIyo ya saMvAyasamuTThiyaM tu jamhe yaM" ityAdi / " 2. See p. 16, fn. 1 and p. 23, fn. 3. 3. "vistRtaM bahudhA pUrvairaGgopAGgoH prakIrNakaiH / syAcchabdalAJchitaM jJeyaM zrutajJAnamanekadhA // 581 / / " 4. "paiNNagajjhayaNA vi savve kAliya-ukkAliyA caurAsIi sahassA" -Cunni (p. 50) on Nandi (s. 44) 5. "taMdulaveyAliyayA 33 caMdAvijjhaya 34 taheva gaNivijjA 35 / nirayavibhattI 36 AurapaccakkhANA 37 iya painnA // 350 // " From this it appears that only the 5 works mentioned here are Painnagas. 6. In A. His. of Ind. Lit. (vol II, p. 429) the word Painnas is translated as "scattered pieces", whereas on p. 473, the word "Prakirnakas" as "miscellanea". Further, on . 458 it is said: "The ten Painnas or "scattered pieces" correspond to the Vedic Parisistas, and are, like the latter mostly metrical and deal with all kinds of subjects pertaining to the Jaina religion"

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CLASSIFICATIONS OF THE AGAMAS 45 avassaya-vairitta - a fact one can infer from the Cunni (p. 50)' on Nandi (s. 44). One may even go a step forward and equate it with anga-bahira. 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 tirthas. This number differs from tirtha to tirtha. For instance, there were 84000 Painnagas in the tirtha of Lord Rsabha, sarkhyata in the Tirthas of subsequent 22 Tirtharkaras, and 14000 in the tirtha of Lord Mahavira; 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.? At the time when Nandi was composed, the names of 604 (31+29) Painnagas were noted while at the time Pakkhiyasuttas was composed, the names of 656 (37+28) Painnagas were noted. But at least since the time of Bhavaprabha Suri, the number of Painnagas is fixed as ten.? In his com. (p. 94) on Jainadharmavarastotra (v. 30) the 10 Painnagas are mentioned as under : "atha causaraNa payannu 2 AurapaccakkhANa 3 bhaktaparijJA 4 taMdulaviyAliyaM 5 caMdAvijaya 6 gaNavijjA 7 maraNasamAhi 8 devendrasUtra 9 saMstAraka 10 iti daza prakIrNakANi / " Here, through over-sight, one Paiinaga is left out. Probably it is Mahapaccakkhana. 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. However, in Weber's Verzeichniss der Sanskrit und Prakrit 1. See fn. 3. 2. See p. 23 fn. 3. 3. This cannot be dated later than the date of the redaction of the canon which is either Vira Samvat 980 or 993. 4. See pp. 23 and 24. 5. Its date is to be settled, but it is certainly prior to Samvat 1180, the year in which Yasodeva Suri commented upon it.. 6. See pp. 23 and 24.(7). See p. 35 8. This is borne out by Jaina Granthavali where three different sets of 10 Painnagas are mentioned as under :(i) catuHzaraNa, AturapratyAkhyAna, bhaktaparijJA, saMstAraka, taMdulavaicArika, caMdravedhyaka, deveMdastava, gaNividyA, HENCEA and attita - pp. 44-46. (ii) ajIvakalpa, gacchAcAra, maraNasamAdhi, siddhaprAbhuta, tIrthodgAra, ArAdhanApatAkA, dvIpasAgaprajJapti, welfarahisa, infaen and faferychlucn-pp. 62-64. (iii) piMDavizuddhi, sArAvali, paryaMtArAdhanA, jIvavibhakti, kavacaprakaraNa, yoniprAbhRta, aMgacUliyA, vaMgacUliyA, IG TJ:44 and 1q44a-pp. 64-68. On p. 72, all these three sets are given; but through over-sight Pindaniryukti is mentioned there, instead of Pindavisuddhi.

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46 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS handschriften der Koniglischen Bibliothek zu Berlin (vol. II, pt. II), in La Religion Djaina by Guerinot, in A His. of Ind. Lit. (vol. II, p. 429) and D. C. J. M. (vol. XVII, pt. 1) the following works are noted as 10 Painnagas : (1) Causarana, (2) Aurapaccakkhana, (3) Bhattaparinna, (4) Santharaga, (5) Tandulaveyaliya,(6) Candavijjhaya, (7) Devindatthaya, (8) Ganivija, (9) Mahapaccakkhana and (10) Viratthava. In the edition published by Rai Dhanapatisinh Bahadur, in A. D. 1886 we have the following 10 Painnagas : (1) Catuhsarana, (2) Tandulavaicarika, (3) Devendrastava, (4) Ganividya, (5) Samstaraka, (6) Aturapratyakhyana, (7) Bhaktaparijna, (8) Candravedhyaka, (9) Mahapratyakhyana and (10) Maranavibhakti (also known as Maranasamadhi). In the Agamodaya Samiti Series the following 10 Painnagas have been published in A. D. 1927 in the order noted below : (1) Catuhsarana, (2) Aturapratyakhyana, (3) Mahapratyakhyana, (4) Bhaktaparijna, (5) Tandulavaicarika, (6) Samstaraka, (7) Gacchacara, (8) Ganividya, (9) Devendrastava and (10) Maranasamadhi. In Prof. Schubring's Die Lehre der Jainas nach der alten Quellen dargestellt, the very 10 Painnagas noted in D. C. J. M., etc. along with two more viz. Tirthodgalika (Pr. Titthogaliya) and Aradhanapataka (Pr. Arahanapadaya) are dealt with. In D. C. J. M. (vol. XVII, pt, I, pp. 317-388), I have described the following works as supernumerary Painnagas : (1) Angaculiya, (2) Angavijja, (3) Ajivakappa, (4) Aurapaccakkhana, (5) Arahanapadaya, (6) Kavayaddara, (7) Gacchayara, (8) Jambusamiajjhayana, (9) Joisakarandaga, (10) Tithogali, (11) Divasagarapannattisangahani, (12) Pajjantarahana, (13) Pindavisuddhi, (14) Maranavihi, (15) Jonipahuda, (16) 1. In Hemacandra's com. (p. 54) on Anuogaddara, this work is named as Tandulavicarana. The pertinent line is as under : "AvazyakAdiSu taNDulavicAraNAdiprakIrNakeSvapi caiSa eva vidhiH" 2. The Samskrta titles of these ten works are as under :: (i) Catuhsarana, (ii) Aturapratyakhyana, (iii) Bhaktaparijna, (iv) Samstaraka, (v) Tandulavaicarika, (vi) Candravedhyaka, (vii) Devendrastava, (viii) Ganividya, (ix) Mahapratyakhyana and (x) Virastava. 3. This work is also known as Jonivihana referred to in the following verse of Visesava ssayabhasa as can be seen from its com. (p. 750) by Maladharin Hemacandra Suri: "iti skkhAyuvede jeNivihANe ya visarisehito / dIsai jamhA jamma suhamma ! taM nAyamegaMto // 1775 // "

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CLASSIFICATIONS OF THE AGAMAS Vangaculiya, (17) Saravali and (18) Siddhapahuda. In this connection it may be mentioned that as suggested by Prof Schubring, Kavayaddara is a part and parcel of Arahanapadaya (dara 30, from v. 25). Thus there remain 17 works for which the designation Painnaga should be justified. Out of these works (3), (4), (7), (8), (14) and (17) are referred to as Painnagas in their corresponding Mss., whereas the rest in Jaina Granthavali (pp. 62-68). As a passing reference it may be noted that 13 Painnagas are mentioned in the following verses of Siddhantagamastava - a fact noted in its vivrti by a pupil of Visalaraja : "TRUTHAIPT yrien 'FETP-sseret que saMstAra-candravedhyaka-bhaktaparijJA-catuHzaraNam // 32 // vIrastava-devendrastava-gacchAcAramapi ca gaNividyAm / dvIpAbdhiprajJapti taNDulavaitAlikaM ca numaH // 33 // Authorship - Most of Painnagas are anonymous, but some of them viz. Causarana, Aurapaccakkhana" and Bhattaparinna are attributed to Virabhadra. Some take this Virabhadra to be a pupil of Lord Mahavira, who himself had given him diksa, whereas others believe that Virabhadra, the author of these works (as available now) is the same as the author of Arahanapadaya which is composed in Samvat 1008, and which refers to Bhattaparinna. Vangaculiya (Vaggaculiya) is composed by Jassabhadda, Jonipahuaa by Panhapravana (?), Pajjantarahana by Soma Suri and Pindavisohi by Jinavallabha Gani.? As regards Gacchayara, its author whoever he may be, has not flourished prior 1. See the German Review of D. C. J. M. (vol. XVII, pts. I and II published in Orientalistische Literaturzeitung (1937, Nr. 3, p. 185). Here it is said that Divasagarapannattisangahani is a part of Jivabhigama. 2. See D. C. J. M. (vol. XVII, pt. 1) 3. See my article entitled "Methods adopted by Jaina writers for recording their names and those of their Gurus in the works composed by them" and published in The Annals of B. O. R. I. (vol. XVII, pt. I, pp. 84-86.) 4. That the author of this work is Virabhadra suggested in its com. See D. C. J. M. (vol. XVII, pt. I, pp. 276-278). 5. See D. C. J. M. (vol. XVII, Pt. I, p. 329). 6. Vide Muni Punyavijaya's private communication to me wherein he refers to his article "3477881461047 sit amefu" published several years ago in Jaina Hitaisi. 7. For his life and works see Apabhramsakavyatrayi (intro. pp. 5-37). He died in Samvat 1167. In Samvat 1125, he corrected Samvegarangasala of Jinacandra Suri.

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48 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS to the composition of Mahanisiha, Kappa, and Vavahara since as specifically mentioned in this Gacchayara, it is based upon these works. Culiyasutta This is a designation used for only two works Nandi and Anuogaddara. Culikasutra is its Samskrt equivalent. How this name has arisen is not clear. Does it mean that these works are as it were appendages to the fundamental works and hence they are so named ? - I do not know of any source of sufficient antiquity that employs this terminology for these two works. The earliest work I can point out at present is an Epitome of Jainism' (p. 692 and Appendix C, p. xxxvii) by Nahar and Ghosh. A. D. 1917. This finishes a rough survey of the main types of classifications of the Agamas. So I shall now try to classify them from other stand-points. To begin with, I may group them according to the specific anuyoga they are associated with. Of course, such a state of affairs did not exist prior to the time of Arya Raksita Suri. It is this Suri who on seeing that his pupil Puspamitra found it difficult to remember all the four anuyogas2 associated with the Agamas, divided them into four groups according to the anuyoga with which they were mainly concerned. On this basis we learn that the 1st 11 Angas and Dasaveyaliya are associated with caranakarananuyoga; Uttarajjhayana and Isibhasiya, with dharmakathanuyoga; Surapannatti; Jambuddivapannatti and the like, with ganitanuyoga; and the Puvvagaya, with Dravyanuyoga. This information is incomplete; for, several scriptures are left out. It is however possible to fix the particular anuyoga in their case, too. Consequently instead of doing so, I shall define the four anuyogas. Caranakarananuyoga takes into account the rules and regulations governing the life of a Jaina clergy; dharmakathanuyoga deals with religious stories, 1. Herein, over and above the names of 45 Agamas, those of 36 works known as Jaina Nigamas or Upanisads are given. 2. The earliest source mentioning the 4 anuyogas seems to be the Nijjutti on Dasaveyaliya. The pertinent verses are as under: "suyanANe aNuogeNAhigayaM so cauvviho hoi / caraNakaraNANuoge dhamme kAle ya davie ya ||3|| apuhuttapuhuttAiM niddisiuM ettha hoi ahigAro / caraNakaraNANuyogeNa tassa dArA ime honti // 4 // " In the Cunni (p. 2) on this Nijjutti, we have: "so ya cauvviho, taM jahA - caraNakaraNANuyogo, dhammANuyogo, gaNiyANuyogo davvANuogo." 3. There are ten types of daviyanuoga. see Thana (s. 727) Cf. " ferri, dhammANuyogo isibhAsiyAI uttarajjhayaNAdi, gaNiNA ( ? ) Nuyogo sUrapaNNatti jaMbuddIvapaNNatti evamAdi, daviyANuyogoNAma diThThivAyo" - Dasaveyaliyacunni (p. 2) 4. For this we have in Prakrt dhammakahanuoga and dhammanuoga.

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CLASSIFICATIONS OF THE AGAMAS parables and the like; ganitanuyoga of which kalal is a synonym, is associated with mathematics; and Dravyanuyoga2 deals with philosophymetaphysics, logic etc. 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 2nd has 3 : Sutagada, Suttakada and Suyagada, the 5th 5 : Bhagavativiyahapannatti, Bhagavati, Viahapannatti, Vivahapannatti and Pannatti; 4 the 10th 2 : Panhavagarana and Panhavagaranadasa and the 12th 10 : Ditthivata, Heuvata, Bhuyavata,5 Taccavata, Sammavata, Dhammavata. Bhasavijata, Puvvagata, Anujogagata and Savvapanabhutajivasattasuhavaha. It may be mentioned en passant that the 6th, 7th and 9th Angas have more than one title in Samskrt, though each has only one in Prakrt. To be explicit, the 6th Anga has 3 : Jnatadharmakatha, jnatadharmakatha? and Jnatrdharmakathal; the 7th 2 : Upasakadasa and Upasakadhyayanadasa; and the 9th 2 : Anuttaraupapatikadasa and Anuttaropapatikadasa. Turning to the anga-bahira works, we find that some of them, too, have more Prakrt titles than one. As for example, the 1st Uvanga has 2 : Ovavaiya and Uvavaiya; the 3rd 2 : Jivabhigama and Jivajivabhigama; and the 8th 2 : Nirayavaliya and Kappiya. Out of the remaining Agamas, Nistha has 1. See fn. 1. 2. In Praket we have for this, davvanuoga and daviyanuoga, too. 3. This is what we learn from the following verse of Suyagadanijjutti : "sUyagaDaM aGgANaM biiyaM tassa ya imANi / sUtagaDaM suttakaDaM sUyagaDaM ceva goNNAI // 2 // " 4. This name occurs in Antagadadasa (vagga VI, para 2) and in Vivagasuya (suyakkhandha I, ajjhayana 2). The pertinent lines are respectively as under :"tae NaM se makAI gAhAvaI imIse kahAe laddhaDhe jahA paNNattIe gaMgadatte" "indabhUr3a nAma aNagAre jAva lesse chaTuMchaTTeNa jahA paNNattIe" 5. Instead of this we have Bhuyavaya, too (vide p. 11, fn. 1). 6. "diTTivAyassa NaM dasa nAmavejjA paM0 taM0-diTThivAteti vA heuvAteti vA bhUyavAteti vA taccAvAteti vA sammAvAteti a hafa at Thilagafat a gooliafa al 37degTidfa al FantasiaHalaefa al-Thana (X; s. 742). 7. See p. 27, fn. 5. 8. See the following line of Tattvartharajavartika (p. 51): "tadyathA-AcAra:, sUtrakRtaM, sthAnaM, samavAyo, vyAkhyAprajJaptiH, jJAtRdharmakathA, upAsakAdhyayanaM aMtRkRddaza, anuttaraupapAtikadaza, praznavyAkaraNaM, vipAkasUtraM, dRSTivAda iti / " HIST.-7

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50 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 4: Nistha, Nisthajjhayana, Ayarapagappal and Paggappa;2 Dasasuyakkhandha, 4: Dasasuyakkhandha, Ayaradasa, Dasa and Dasasuya; Uttarajjhayana, 2 : Uttarajjhayana and Uttarajjhaya?; Dasaveyaliya, 2: Dasaveyaliya and Dasakaliya; Causarana 2: Causarana and Kusalanubandhiajjhayana; Maranavihi, 2: Maranavihi and Maranasamahi; and Jonipahuda, 2 : Jonipahuda and Jonivihana. So far as the Samskrt titles of the anga-bahira works are concerned, the 2nd uvanga has 3 titles viz. Rajaprasniya, Rajaprasenakiya and Rajaprasenjit (vide p. 33, fn. 2). Same is the case with Tandulavaicarika. For besides this title it has two more : Tandulavicarana and Tandulavaitalika (vide p. 50, fn 1 and p. 51). As na As noted on p. 2, some of the scriptures have their titles in plural. So they can be divided into two classes : (i) those having their titles in plural and (ii) those having them in singular. Angas 6 to 11, Uvangas 8 to 12, Uttarajjhayana, Dasa and Isibhasiya and some noted on p. 23 belong to the former class whereas the rest to the latter class. It may be mentioned in passing that Pajjosanakappa has a popular title viz. Kalpasutra and Kappa, Brhatkalpasutra. 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) dasa, (ii) vavaya, (iii) suya, (iv) ajjhayana, (v) bhavana, (vi) pannatti, (vii) vibhatti, (viii) culiya, (ix) nijjutti, (x) visohi, (xi) thaya, (xii) vijja, (xiii) vihi, (xiv) veyaliya, (xv) paccakkhana and (xvi) pariyavaniya. The detailed list of all these 16 groups having corresponding endings may be given as under : 1. Angas 6 to 11, Vanihadasa, Ayaradasa, Bandhadasa, Dogiddhidasa, Dihadasa4 1. This word occurs in Nisihabhasa as can be seen from the following line occurring in D. C. J. M. (vol. XVII, pt. II, p. 10) :"AyArapagappassa u imAI goNNAiM NAmadhijjAiM" See also Ayaranijjutti (v. 291). 2. Cf. D. C. J. M. (vol. XVII, Pt. III, p. 437). 3. See p. 40, fn. 3, 4. This has 10 ajjhayanas some of which agree in name with those of Nirayavalisuyakkhandha-Narakavalikasrutaskandha as suggested by Abhayadeva Suri in his com. (pp. 512-513) on Thana (X; s. 755).

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CLASSIFICATIONS OF THE AGAMAS 51 and Sankhevitadasa?. Arunovavaya, Garulovavaya, Devindovavaya, Dharanovavaya, Varunonanana, Velandharonanaga and Vesamanonanaga. Utthanasuya, Culla-kappasuya, Maha-kappasuya, Viyaragasuya, Samlehanasuya and Samutthanasuya. Uttarajjhayana, Kusalanubandhiajjhayana, Jambusami-ajjhayana, Nandiajjhayana and Nisthajjhayana. VIII. Asivisabhavana, Caranabhavana, Thiminabhavana, Ditthivisabhavana and Mahasuminabhavana. Candapannatti, Jambuddivapannatti, Divasagarapannatti and Surapannatti. Khuddiya-vimanapavibhatti, Jhanavibhatti, Maranavibhatti and Mahalliya-vimanapavibhatti. Angaculiya, Vaggaculiya and Vivahaculiya. IX. Ohanijjutti, Pindanijjutti and Samsattanijjutti. x. Ayavisohi, Nirayavisohi and maranavisohi. Devindatthaya and Viratthaya. XII. Angavijja and Ganivijja. XIII. Caranavihi and Maranavihi. XIV. Tandulaveyaliya and Dasaveyaliya. XV. Aurapaccakkhana and Mahapaccakkhana. XVI. Utthanapariyavaniya and Nagapariyavaniya. To all these classifications of Agamas, one more may be added. This is based upon the fact that some of the Agamas have practically the same 1. As stated in Thana (X; s. 755) it has the following 10 ajjhayanas : "khaDiyA vimANapavibhattI 1 mahalliyA vimANapavibhattI 2 aMgacaliyA 3 vaggacaliyA 4 vivAhacaliyA 5 asagovavAte 6 vasagovavAe 7 gaslovavAte 8 velaMdharovavAte 9 vesamaNovavAte 10" 2. Cf. the following sutra of Thana (X) : "dasa dasAo paM0 taM0 kammavivAgadasAo uvAsagadasAo aMtagaDadasAo aNuttarovavAyadasAo AyAradasAo paNhAvAgaraNadasAo baMdhadasAo dogiddhidasAo dIhadasAo sNkhevitdsaao|" The 1st suyakkhandha of Vivagasuya is known as Kammavivagadasa.

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52 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS title except that the word meaning small or great is used as a prefix. They are (i) Culla-kappasuya and Maha-kappasuya, (ii) Khuddiya-vimanapavibhatti and Mahalliya-vimanapavibhatti, (iii) Nisiha and Mahanisiha and (iv) Pannavana and Mahapannavana.' So much for the Agamas of the Svetambaras. The Digambaras, too, divide their Agamas into two classes: (i) anga-pravista and (ii) anga-bahya. The former has 12 sub-divisions, and their names almost tally with those of the 12 Angas. The latter has many sub-divisions, kalika and utkalika being chief of them. Uttaradhyayana is mentioned in this connection in Tattvartharajavartika (p. 54); but it is there neither specifically referred to as kalika nor utkalika. Turning to Tattvarthasaradipika,2 we learn that Parikarma, one of the five sections of Drstivada includes works such as Candraprajnapti, Suryaprajnapti and Jambudvipaprajnapti. The anga-bahya group is said to consist of 14 works, each of which is styled as Prakirnaka. The first four of them are entitled as Samayika, Caturvimsatistava, Vandana and Pratikramana. These seem to correspond with the four sections of Avassaya, out of six. The other works worth nothing are: Dasavaikalika, Uttaradhyayana, and KalpaVyavahara since they remind us of the corresponding works of the Svetambaras. 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 Svetambara 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 Puranas or the legendary works like Padmapurana, Harivamsa-purana, Mahapurana, Uttara-purana etc., are looked upon as forming a group known as prathamanuyoga. Similarly cosmological works such as Suryaprajnapti, Candraprajnapti etc., come under the group karananuyoga. The works on the darsanika (philosophical) literature e.g. Kundakunda's Pavayanasara, Umasvati's Tattvartha, Samantabhadra's Aptamimamsa etc., form the third group styled as dravyanuyoga. Ritualistic works like Vattakera's Mulacara and Trivarnacara, Samantabhadra's 1. It may be noted that at times even Pindanijjutti has the word mahalliya prefixed to it, in order to distinguish it from the Pindesana-nijjutti which is smaller than this and which forms a part of Dasaveyaliya-nijjutti, See D.C.J.M. (vol XVII, pt. III, No. 1116). 2. On the basis of this work, a complete survey of the canonical treatises of the Digambaras is given in Bhandarkar's Report for 1883-4, p. 106 ff. As stated in A His. of Ind. Lit. (vol. II, p. 473 n) this may be compared with Weber, HSS.-verz. II, 3, 823 f., Guerinot, p. xxx f., and J. L. Jaini's preface (p. 12 ff.) to SBJ (vol. V).

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CLASSIFICATIONS OF THE AGAMAS 53 Ratnakarandasravakacara make up the fourth group known as carananuyoga. This is what we learn from A His. of Ind. Lit. (vol. II, p. 474) where the following note occurs by way of substantiating this information : "Cf. G. Buhler, in Ind. Ant. 7, 1878, p. 28 f.; Farquhar, Outline, 218 f.; Guerinot, La religion Djaina, p. 81 ff., 85 f. A somewhat divergent division of the Anuyoga is given by S. C. Ghoshal in SBJ, I, p. XI." Adipurana (XXXIV, 135 ff.) and Harivamsapurana (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 Viyarasara was composed, and this number is acceptable even now to several Murtipujaka Svetambaras look upon 11 Angas, 12 Uvangas, 6 Cheyasuttas, 4 Mulasuttas, 10 Painnagas, and 2 Culiyasuttas as the 45 Agamas. 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 Mulasuttas, 30 Painnagas, 2 Culiyasuttas, Pakkhisutta, Khamanasutta, Vandittusutta, Isibhasiya, Pajjosanakappa, Jiyakappam Jaijiyakappa, Saddhajiyakappa, 10 Nijjuttis, Pindanijjutti, Samsattanijjutti and Visesavassayabhasa. The late Rajendralal Mitra in his Notices of Sanskrit Manuscripts (vol. III, p. 67) has given a list which is strikingly different from the traditional one. 1. These are also known as Suttas and Siddhanta as well. 2. This has been published from Calcutta, in A. D. 1874.

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

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56 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS That the sacred works of Jainas were not freely reduced to writing for several centuries and thus for this period the services of the art of writing remained practically unutilized for lightening the burden of the memory, requires a satisfactory explanation. In the case of the Vaidika literature, it may be argued that its sacred character was partly responsible for this; for, it was probably feared that the most sacred possession of the race might pass into profane hands, if the Vedas were committed to writing. Furthermore, the necessary guidance for cultivating proper accent and intonation - a point of great importance could be had from the lips of an animate teacher and not from the pages of an inanimate book. Over and above this, there was a danger of a scribe committing dittographic and haplographic errors and at times misreading the characters and thus transforming the original out of recognition?. I do not think, it is any one of these considerations that weighed heavily in the minds of the Jaina saints and that prevented them from reducing to writing the sacred works of their school. On the contrary, it appears that their desire of strictly observing their noble and ennobling mahavrata viz. aparigraha prevented them from resorting to writing. Moreover, those saints who kept Mss. were denounced. This is borne out by the Cunni (p. 214) on Dasaveyaliya, the Bhasas on Nistha, the Bhasa on Kappa etc. Further, penances were prescribed to those who wrote even one letter?. But the times, as it were, willed it otherwise, and in course of time these rules had to be modified, so much so that permission was given for keeping any of the five types of Mss. pertaining to the Nijjuttis of Kaliyasuya 10, on finding that the intellect, the grasping power and the retentive capacity were getting deteriorated". Later on, it was found absolutely necessary to prepare a number of Mss. of the Jaina canonical literature. How this happened may be briefly described as under : 1-3. See Dr. A. S. Altekar's Education in Ancient India (pp. 145-146). 4. "Etretch Face THIGHT. " 5-6. trem forum faca arra J EN TE 7. "Ah ar jafa era a sfera arti jati akkharANi lihati va tati lahagA jaM ca Avajje // " -Bhasa on Kappa In the Cunni (p. 21) on Dasaveyaliya, it is said : dici o ucaa apua UGT stalfaffiti ca geNhamANassa potthae saMjamo bhavai / " 9. See my paper Outlines of Paleography (pp. 101-102). 10. In the Bhasa on Nistha (XII) it is observed : " fa tremuri golfclufusfootag" 11. In the Visehacunni on Nisiha, it is remarked: "#81-31T16UT - ETUVIIffa for gifT3,01 kAliyasuyaNijjuttiNimittaM vA potthagapaNagaM gheppati / koso tti smdaao|"

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REDACTION OF THE JAINA CANON 57 It was in the time of Skandila Suri that a famine lasted for 12 years. Some say that it worked a havoc on the Jaina scriptures while others say that it so happened that all the principal Anuyogadharas except Skandila Suri died in Northern India.2 So Skandila summoned a council of Jaina saints at Mathura and made up the kaliyasuya by taking a note of whatever could be gathered from them. A similar attempt to this Mathuri* or Skandili vacan, was almost simultaneously made by Nagarjuna' at Valabhi (modern Vala of Kathiawar)". Hemacandra Suri, in his commentary (p. 207) on Yogasastra says that the Agamas were got written by Skandila Suri and Nagarjuna Suri?. Unfortunately it so-happened that the version of one did not tally with that of the other in its entirety. So an attempt 1. In the Jaina literature we come across references about three twelve-year famines prior to this. They occurred in the time of Bhadrabahusvamin, Arya Suhastin (c. Vira Samvat 291) and Vajrasvamin respectively. The first of them was terrible; for it made all the Munis except Bhadrabahusvamin 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 Avassaya :"ito ya vairasvAmI dakSiNAvahe viharati, dubbhikkhaM ca jAyaM bArasavarisagaM, savvato samaMtA chinapaMthA, nirAdhAraM jAtaM / tAhe vairasvAmI vijjAe AhaDaM piMDaM taddivasaM ANeti" 2. Cf. the following lines occurring in the Cunni (p. 8) on Nandi : "bArasasaMvaccharIe mahaMte dubbhikkhakAle bhattaTThA aNNato ThitANaM gahaNa-guNaNA-'NuppehA'bhAvato sute vippaNaDhe puNo subhikkhakAle jAte 'madhurA'e mahaMte sAdhusamudae khaMdilAyariyappamuhasaMgheNa jo jaM saMbharai tti evaM saMghaDitaM kAlitasutaM / jamhA ya eyaM 'madhurA'ya kayaM tamhA 'mAhurA vAyaNA' bhaNNati | x x x aNNe bhaNaMti-jahA sutaM Na NaTuM tammi dubbhikkhakAle, je aNNe pahANA aNuyogadharA te viTThA, ege khaMdilAyarie saMthera, teNa 'madhurA'e aNuyogo puNa sAdhUNaM pavattiyo tti sA 'mahurA vAyaNA' bhaNNati / " 3. It appears that this happened sometime between Vira Samvat 827 and 840. 4. As this vacana took place in the Saurasena region, it is possible that the Sauraseni Praket may have influenced it. 5. His vacana is known as Nagarjuni or Valabhi. 6. "atthi 'mahurA'urIe suyasamiddho khaMdilo nAma sUrI, tahA 'valahi' nayarIe nAgajjuNo nAma sUrI / tehi ya jAe bArasavarisie dukkAle nivvaDabhAvao viphuTTi (?) kAUNa pesiyA disodisiM sAhavo / gamiuM ca kahavi dutthaM te puNo miliyA sugAle / jAva sajjhAyaMti tAva khaMDukharuDIhayaM pavvAhiyaM / tato mA sayavocchittI hou tti siddhaMtaddhAro / tattha vi jaM na vIsarIyaM taM taheva saMThaviyaM / pamhaTANaM uNa puvvAvarAvaDaMtasuttatthANusArao kayA saMghaDaNA / "-A Ms. of Bhadresvara Suri's Kahavali 7. "jinavacanaM ca duSSamAkAlavazAducchinnaprAyamiti matvA bhagavadbhirnAgArjuna-skandilAcAryaprabhRtibhiH pustakeSu nystm|" 8. "iha hi skandilAcAryapravRttau duSSamAnubhAvato durbhikSapravRttyA sAdhUnAM paThanaguNanAdikaM sarvamapyanezat / tato durbhikSAtikrame subhikSapravRttau dvayoH saGghayormelApako'bhavat / tad yathA-eko 'valabhyA' meko 'mathurA'yAm / tatra ca satrArthasaGkaTane parasparaM vAcanAbhedo jAtaH / " -Malayagiri's com. (p.41) on Joisakarandaga HIST.-8

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58 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS to improve this situation was however later on made by the councill that met at Valabhi, under the able presidentship of Devarddhi Gani Ksamasramana, 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 pustakarohana of the Jaina Agamas or "Redaction of the Jaina Canon'. It appears that the Skandiliyas who had attended this council believed that this Redaction of the Jaina canon could be dated as Vira Samvat 980 whereas the Nagarjuniyas said that the correct date was Vira Samvat 993 (vide p. 64, II. 4-6)3. Thus this difference had its origin in the fact that some saints thought that 980 years had then elapsed since the nirvana of Lord Mahavira, 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 Mathura and Valabhi again written and codified, but some more were written. Of course, we have 1. This is thus the 3rd council that tried to restore the Jaina sciptures, and in a way it is the 4th, in case we admit that a council had met at Pataliputra in the life-time of Sthulabhadra. Some believe that the following rendering of the Hathigumpha inscription of the Emperor Kharavela suggests this :"The four-fold Anga-saptika of 64 sections lost in the time of the Maurya king, he restores."-J. B. O. R. S. (IV, p. 236). In A His. of Ind. Lit. (vol. II, p. 431 n) it is said : "If Sten Konow (Acta Or. 1, 1922, p. 20 ff.) is right in his explanation of the Hathigumpha inscription of Kharavela, then this inscription would furnish a confirmation of the Jaina tradition regarding the Council of Pataliputra and the Ditthivaya, and King Kharavela (170 B. C. ?) would in that case have compiled a recension of the Angas in 64 sections. Konow's explanation is ingenious, but very much open to doubt." Turning to the Bauddha literature, we find paralles to these Jaina councils. For instance as noted in A His. of Ind. Lit. (vol. II, pp. 4 and 5) 3 councils were convened in connection with the restoration and adjustment of the Baudha scriptures : The 1st council was organized by the immediate disciples of Lord Buddha and was held in the city of Rajagaha (modern Rajgir), the 2nd was held at Vesali, 100 years after the nirvana of Lord Buddha; and the 3rd was convened in the time of King Asoka when the compilation of a real canon of the sacred texts of the Bauddhas was undertaken. 2. "zrIdevaddhigaNikSamAzramaNena zrIvIrAdazItyadhikanavazata (980) varSe jAtena dvAdazavarSI yadurbhikSavazAda bahatarasAdhuvyApattau bahuzrutavicchittau ca jAtAyAM...bhaviSyadbhavyalokopakArAya zrutabhaktaye ca zrIsaGgAgrahAd mRtAvaziSTatadAkAlInasarvasAdhUn 'valabhyA'mAkArya tanmukhAdvicchinnAvaziSTAn nyUnAdhikAn truTitAnutruTitAnAgamAlApakAnanukrameNa svamatyA saGkalayya pustakArUDhAH kRtAH / tato mUlato gaNadharabhASitAnAmapi AgamAnAM kartA sita al fut 171944 Ta gla: 1" -- Samacarisataka of Samayasundara 3. Cf. "alftafurnia Bits FTTTTTT" (pp. 118-119).(Jalor V. S. 1987 / A. D.1931)

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REDACTION OF THE JAINA CANON 59 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 Mathura 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 art of which a typical example is furnished by the following lines occurring in Pajjosanakappa (s. 147) : __"samaNassa bhagavao mahAvIrassa jAva savvadukkhappahINassa nava vAsasayAI viikkaMtAI, dasamassa ya vAsasayassa ayaM asIime saMvacchare kAle gacchaDa. vAyaNaMtare paNa ayaM teNaue saMvaccharaDa ii dIsai / " In the latter case there was a reference to the Nagarjuniya school?. (iv) Practically the entire Jaina canonical literature was written according to the version of the Mathura council, as a connected link. I use the word practically to denote that Joisakarandaga is based upon the Valabhi version. (v) Several vannaas3 which were occurring in more than one Agama 1. None seems to have fixed the order of the canonical works available at present. So I have taken up this problem. On a cursory examination I find that some of the Uvangas etc. were written first and then some of the Angas. See Tattvarasikacandika (pt. I, p. 49). 2. "T uruf a Co" Tika (p. 245) on Ayara "arriere yoff-740 Harmo"-Ibid. p. 253 "M IRT T -GLO "-Ibid. p. 256 "T r eat Yf-8 ato "-Ibid. p. 303 "BEIGT I n Yofa-Su Qe Jafgcio 1"-Tika (p. 64) on Suyagada "M itra non-ferne fagforeto 1"-Ibid. p. 64 3. Vannaa (Sk. varnaka) means a description. This word is placed after any one of the following words or the like of which the description is to be supplied from the foregoing portion or another work :A city, a sanctuary, a great forest, trees, a dais of earthen blocks, Jambu, Mahavira, a king, a queen, a dream, a gymnasium and the physical exercise, a bath-house, an audiencechamber, a palace and a procession. It may be noted in the connection that at times legends related after a stereotyped pattern are often represented in the Jaina canon as a mere skeleton which the reader is left to fill in with set words and phrases like cliches. As observed in A His. of Ind. Lit. (vol. II, p. 450, fn. 3) "we find something similar in the canon of the Sarvastivadins." Furthermore, there on p. 280, fn. it is said : "Cliches of the same kind, also occur in the Bengali poems, s. Dinesh Chandra Sen, History of Bengali language and literature, p. 585 f."

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

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REDACTION OF THE JAINA CANON 61 to those noted in the original works and which were even at times almost contemporaneous with the sitting of the council held for the Redaction of the Jaina canon, were embodied in words by the council'. It incorporated them in the works composed long ago, even at the cost of anachronism. For, it appears that it was believed that if they were not to be so noted, it would not be so well preserved for the later generations. But it seems that though this purpose may have been served to some extent, it has added to our difficulties so far as the fixing of dates of certain persons, events and the like is concerned. (viii) Devarddhi Gani Ksamasramana, in a way, virtually became the author of the works codified under his supervision. (ix) This codification acted as a preventive from further modernization of the sacred works. Before concluding this chapter, I think it necessary to point out the pitfall to which some are likely to succumb, in case they confound this codification of the Jaina 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 compositions 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 1. Some may be inclined to suggest that this council has nothing to do with this embodiment as this came from the very pens of the original authors of the corresponding works-the authors who could forsee what was going to happen in future. But it seems that such a suggestion can hardly carry any weight at least in these days. 2. It appears that the question of anachronism is not of so vital importance to a Jaina as the soundness and veracity of what he accepts as a part and parcel of Jainism. Whatever is said or written by a Gitartha, is looked upon by him with as much authority as an Agama, provided that Gitartha is really so. Such being the code of Jainism, the council may not have hesitated in making necessary additions. 4 3. Had they noted the additions separately, they would have been obliged to mention their locations in the corresponding works, not by pointing out the pages and lines but by reproducing the necessary portion to which they were to be appended. Even such an attempt would not have been so very serviceable as embodying the required portion in the very work itself. For, the reader would have been then often obliged to refer to this Appendix, which, if not by his hand, was likely to be neglected by him. No Jaina author of the olden days was prepared to say that he was contributing something original; for, he believed that the omniscient did know whatever he said. Consequently he was satisfied if his work became helpful to the pupils concerned-no matter even if it was looked upon as a compendium. This view, too, may have induced the council to take the step it did. 5. See p. 58, fn. 2. 4. See page 210 of addition. 4.

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

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REDACTION OF THE JAINA CANON 63 scriptures of the non-Jainas who were the co-inhabitants of the Jainas ? Without any further dilation, I may add that this idiosyncrasy to which some of the Digambaras seem to have fallen a prey-the view that the lamp of the Jaina canon ceased to burn and illuminate from Vira Samvat 683 or so is a thing I shudder at. It has deprived us of the valuable legacy we could have got, by way of the preservation of at least some part or parts of the Jaina canon and its enrichment by way of its exposition at the hands of eminent Digambara scholars like Akalanka and others. As regards the allegations viz. (1) that the Svetambara 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 Stupa and other Antiquities of Mathura and the learned opinions of Indologists can very well serve the necessary purposel. Moreover, I do not intend to enter into a controversy in this connection; but at the same time I am prepared to hear convincing arguments that may be advanced to support the allegations, and if satisfied, I shall identify myself with persons making these allegations. But, at least for the present I hold a contrary view, though I admit that some passages here and there appear to wear a colour of a patch-work. Under these circumstances, I shall therefore sum up this discussion by quoting the following lines from the late Prof. Jacobi's introduction to The Sacred Books of the East (vol. xxii, p. xxxix) : "Devarddhi's position relative to the sacred literature of the Gainas appears therefore to us in a different light from what it is generally believed to have been. He probably arranged the already existing MSS, in a canon, taking down from the mouth of learned theologians only such works of which MSS were not available. Of this canon a great many copies were taken, in order to furnish every seminary with books which had become necessary by the newly introduced change in the method of religious instructions. Devarddhi's edition of 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." 1. Cf. A His. of Ind. Lit. (vol. II, pp. 434-435).

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IV THE EXTINCT AGAMAS OF THE JAINAS In each of the two cycles of kalacakra, avasarpini and utsarpini there flourish 24 Tirtharkaras in this Bharata ksetra and Airavata as well. Moreover, an infinite number of kalacakras 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 Tirtharkaras composed dvadasangis. Furthermore, several direct or indirect disciples of every Tirthankara, who were endowed with four kinds of mati must have composed Painnagas as stated in Nandi (s. 44). Leaving aside the sacred literature that came into existence after the omniscience of Lord Mahavira, the preceding one seems to have been practically irrevokably lost for ever. No record is available for it. This is perhaps natural; but it may appear certainly wonderful that there is no complete record to be found regarding the scriptures which were composed during a millennium beginning from 500 B. C. and ending with 500 A. D. Hereby I mean to suggest that wehave no means to exactly point out all those scriptures which are now lost to us 1. I use this word to indicate the follwing items : (i) Lord Mahavira while renouncing the world uttered a Samalyasutta. Probably this very one is preserved in the Avassaya. (ii) He performed an iryapathiki kriya, after having crossed a river, prior to his attainment of omniscience. So on this occasion he may have uttered some sutra similar to the Iriyavahiyasutta occurring in the Avassaya. (iii) Some scholars believe that the 14 Puvvas belonged to a predecessor of Lord Mahavira, and at least some extracts from them are available at present. HIST.-9

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66 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS and of which the composition does not go beyond 2550 years!. It is a pity that we do not possess even a list regarding the scriptures codified at the 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 Agamas into two groups: the Angas and the Painnagas. The number of the former is fixed as 12; but such is not precisely the case with the latter, if the number 14000 is not taken to be correct. Anyhow the examination regarding the latter is more difficult than the former. We shall therefore proceed with the first group first. Therein we find that Ditthivaya is lost, though not, all of a sudden. To be quite explicit, I may mention some of the details that throw light in this direction. It was in the time of Bhadrabahusvamin 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 Ditthivaya-a fact those saints became conversant with, when they assembled after subhiksa had set in, and durbhiksa had disappeared. Thereupon, they sent a pair of Munis, technically known as sanghataka to Bhadrabahusvamin who was practising mahaprana in Nepal; for, he was the only one who was then in a position to remember and teach Ditthivaya. He, however, declined to teach Ditthivaya on the ground that he was then engaged in practising mahaprana, a dhyana, he could not attend 1. That some portion is lost is certain; for, in the extant literature, there is no mention of an ayagapata. Futher, there is no reference to Kharavela except in Himavanta Theravali.

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THE EXTINCT AGAMAS OF THE JAINAS 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 Bhadrabahusvamin 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 Bhadrabahusvamin. He answered one who does not obey the order of the Jaina church deserves to be excommunicated. Thereupon, the two Munis said that the Jaina church assembled in Magadha, had prescribed this very penalty to him inasmuch as he had refused to teach Ditthivaya. Bhadrabahusvamin quickly realized the situation and conditionally agreed to teach Ditthivaya'. The underlying condition was that he would neither talk to the taught nor the taught should talk to him-exchange a single word with him when he was engaged in teaching or even otherwise, and that he would impart lessons by seven instalments during a day. This being agreed upon, 500 Jaina Sadhus with two attendants for every one of them, came to Nepal and tried to prosecute their studies. But all except Sthulabhadra left the place as they could not face this situation3 He (Sthulabhadra), too, could not completely master all the 14 Puvvas as for some reason or other Bhadrabahusvamin withheld the meaning of the last four Puvvas from him. Thus the meaning of the last 4 Puvvas got lost in Vira Sarvat 170 the year 1. "tammi ya kAle bArasavariso dukkAlo uvaTThito / saMjatA ito ito ya samuddatIre acchittA puNaravi 'pADaliputte' militA / tesiM aNNassa uddesao, aNNassa khaMDaM, evaM saMghADitehiM ekkArasa aMgANi saMghAtitANi, diTTivAdo natthi | 'nepAla' vattaNIe ya bhaddabAhusAmI acchati coddasapuvvI, tesi saMgheNaM patthavito saMghADao 'diTTivAdaM vAehi' ti / gato, niveditaM saMghakajjaM taM, te bhAMti - dukkAlanimittaM 'mahApANaM' na paviTTho mi, iyANi paviTTo mi, to na jAti vANaM dAtuM / paDiniyattehi saMghassa akkhAtaM tehi aNNo vi saMghAo visajjito jo saMghassa ANaM atikamati tassa ko daMDo ? te gatA, kahitaM, to akkhAi aghADijjai / te bhaNati mA ummADeha, peseha mehAvI, satta pADipucchagANi demi / " Cunni (pt II, p. 187 ) on avassaya 1 1 2. Parisistaparvan ( IX, 68-69 ) and Titthogaliya (v. 736) seem to differ from each other so far as the periods for the vacanas are concerned. The pertinent portions are respectively as under "tatraikAM vAcanAM dAsye bhikSAcaryAta AgataH / tisRSu kAlavelAsu tisro'nyA vAcanAstathA // 68 // sAyAhnapratikramaNe jAte tistro'parAH punaH / setsyatyevaM saGghakAryaM matkAryasyAvibAdhayA ||69 ||" " pAriyakAussaggo, bhattaTThito va ahava sejjAe / nito va ar3aMto vA evaM bhe vAyaNaM dAhaM // 736 // '' 3. "ujjutA mehAvI, saddhAe vAyaNaM alabhamANA / aha te thovA thovA, savve samaNA vinissariyA || 741 || eko navari na muMcati, sagaDAlakulassa jasakaro dhIro / nAmeNa thUlabhaddo, avihIsAdhammabho ti // 742||" 67 Titthogaliya

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68 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 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? Then, for some time at least, there flourished persons who were conversant with the first ten Puvvas, Vajrasvamin being the last in the lot. After his svargagamana, there remained none who knew all the ten Puvvas in toto. Aryaraksita Suri? who survived him, knew at least 9 Puvvas plus 24 javiyas of the 10th but he did not master the 10th completely. It appears that since his time the knowledge of the Puvvas went on getting curtailed so much so that by Vira Samvat 1000, all the Puvvas got forgotten, and thus Ditthivaya became extinct.4 It may be noted that in this cycle of time, there is no intermediate stage so far as the reduction of the knowledge from 14 Puvvas to 10 Puvvas is concerned. For, there has flourished none who knew. 13, 12 or 11 Puvvas. So says Drona Suri in his com. (p. 34)5 on Ohanijjutti. Some believe that Nagahastin or his contemporary knew five Puvvas, and that Skandila, Himavanta, Nagarjuna, Govinda Vacaka, Samyamavisnu, Bhutadinna, 1. "375 905 MTHET 3Tuuj Khai 7 fafa PETTI icchAmi jANiuM je ahamaM cattAri puvvAI // 800 / / nAhisi taM puvvAiM suyamettAiM vimuggahA hiMti (?) dasa paNa te aNujANe jANa paNadAI cattAri // 801 / / eteNa kAraNeNa u purisajuge aTThamammi vIrassa / F or yogis at yours II CORII-Ibid. 2. For his life see Avassayacunni (pt. I, pp. 397-415). He died in Vira Samvat 584, the very year when a schism named "Abaddhaditthi" arose in Dasapura. But according to Valabhi Theravali, he died in Vira Samvat 597. It may be noted in passing that this furnishes us with an example of the difference of 13 years in calculations in the case of the Skandiliya and Nagarjuniya schools. See p. 59. 3. In Avassayacunni (pt. I, p. 404) it is said : "acireNa nava puvvANi adhitANi, dasamamADhatto ghettuM, tAthe ajjavairA bhaNaMti-javiyAI karehi, eyaM parikammameyassa, tANi ya suhumANi, gADhaM gaNite taM suhumaM, cauvIsaM javiyA, so vi tAva taM ajjhAi / " Cf. the following lines occurring in Hemacandra's com. (p. 1003) on Visesavassayabhasa (v. 2509) :"zeSastu AryavairasvAminaH samIpe'dhIto yAvad nava pUrvANi, tathA caviMzatiyavikAni / " In Prabhavakacaritra (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. 4. "sigla u atare and Sath sirefoquing darufupi yri areti ya 3yufoorafa ." 5. See p. 19, fn. 1.

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THE EXTINCT AGAMAS OF THE JAINAS 69 Lohitya Suri, Dusya Gani and Devarddhi Gani ksamasramana and several Curnikaras, knew at least the first Puvva, over and above the 11 Angas. It may not be amiss if we were to take a note of what the Digambaras say regarding the gradual loss of the 14 Puvvas. There is no unanimity of opinion in this connection; for, different versions are given in different works. subhacandra's Angapannatti, Brahma-Hemacandra's Suyakkhandha, Indranandi's Srutavatara, Jinasena's Adipurana, Uttarapurana, Harivamsapurana and some of the Digambara Pattavalis in Prakrt 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 Jainasatyaprakasa (I, 7, pp. 213-214). Therein it is said : in Vira Samvat 62, Jambusvamin attained liberation. He was the last kevalin. Visnukumara, Nandimitra, Aparajita, Govardhana and Bhadrabahusvamin I were conversant with 14 Puvvas. This brings us down to a period upto Vira Samvat 162. Then came the era when he had persons who knew only 10 Puvvas. Their names are : Visakha, Prosthila, Ksatriya, Jaya, Nagasena, Siddhartha, Dhrtisena, Vijaya, Buddhilla, Deva (Gangadeva) and Dharmasena. This covers a period upto Vira Samvat 345. In Srutavatara it is said that in the time of Nagahastin, some one knew at least five Puvvas. Acarya Dharasena is said to be conversant with two Puvvas. As a passing reference, I may add that amongst persons who knew only 11 Argas and who were thus not conversant with any one of the Puvvas are mentioned Naksatra, Jayapala, Pandu, Dhruvasena and Kamsa. The last died in or about Vira Samvat 565. Then we come across the names of persons who knew Ayara, the 1st Anga only. They are : Subhadra, Yasobhadra, Bhadrabahu II and Loharya. This brings us down to Vira Samvat 683. The end of this year marked the extinction of the Jaina Agamas in their entirety. This view, strange as it is, is advocated by some of the Digambaras, and it has led some of the Svetambaras to question the very authority of the Digambara extant works. From this exposition it must have been seen that one and all the 14 Puvvas were not simultaneously lost or forgotten, but that their knowledge gradually dwindled so that by Vira Samvat 1000, the Puvvagaya became extinct. This finishes the discussion about the loss of the main section of ?" and published in 1. See Munii Darsanavijaya's article entitled as "fara urmare Jainasatyaprakasa (1, I, p. 15).

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

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THE EXTINCT AGAMAS OF THE JAINAS 71 these old discussions because their study could lead to a revival of heretical views and actions. The four parts of the Drstivada?, viz. parikamma, suttaim, puvvagaya and anuyoga, contained the "introductions", the "teachings" and the "purvapaksa" (this, and not "old texts" being the real meaning of "puvva"!) which were refuted by the "investigation" (anuyoga). This well-nigh excludes the possibility of legendary and biographical contents of the 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 Drstivada is probably genuine, the detailed tables of contents given in the Nandi and in the 4th Anga are entirely fantastic because at the time when they were composed the text was already lost and its contents were no longer known?. Now when the real contents of the 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 634 Great Men", was not found in the existing canon, it was attributed to the last part of the Drstivada. The Vasudevahindi, too, solemnly professes to be derived from the prathamanuyoga portion of the Drstivada, but it need hardly be pointed out that the Jain version of the Brhatkatha is not likely to have formed part of one the oldest works of the Jain canon." In my humble opinion, Drstivada got lost as its major portion Puvvagaya was extremely difficult to be remembered and studied in view of its gamass and bhangas, the latter requiring a great deal of the mathematical ability to grasp them. In short, this 12th Anga was a hard nut to crack. 1. If this view is accepted, how is it possible to account for the several heretical doctrines one comes across in Suyagada? 2. This has 5 parts in all, Culiya being the last. 3. It is not a rule that on a work being lost, its contents get forgotten. 4. It appears that originally we had 54 uttama purusas as is borne out by Samavaya (s. 54) and Silacarya's Caupanna-mahapurusacariya (composed in Samvat 925), and it is Hemacandra Suri who was probably the 1st to have dealt with 63 salakapurusas by adding 9 Prativasudevas to the list of 54 great men viz., 24 Tirthankaras, 12 Cakravartins, 9 Baladevas and 9 Vasudevas. 5. Cf. fch 731 ? Pfafgarsit, m431 of 131 qa" - Nandi (s. 44). In this connection, in Nandicunni (pp. 46-47) it is said :-"3414 4r ar fafa fa i gmfHIET paDhijjamANaM gamitaM bhaNNati, taM ca evaMvihaM ussaNaM didivAe" 6. See my intro. (p. xiii) to Ganitatilaka published along with Simhatilaka Suri's com. in G. O. Series as vol. LXXVIII.

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72 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS With this digression, if it can be so called, I shall once more take up the thread of the Svetambara trend of thought and notice what it has to say regarding the loss of works other than Ditthivaya already referred to. Turning to Ayarwe find that out of the nine ajjhayanas' which form its first suyakkhandha, Mahaparinna, its seventh ajjhayana2 is lost at least by the time of silanka Suri; for, he has mentioned this loss as a reason as to why he is not com it?. It is rather strange that at least some of the verses, if not all, which form a part of the Ayaranijjutti and which are said to pertain to this Mahaparinna, are preserved and are seen printed in the editions of Ayara containing its Nijjutti and Silanka Suri's com. It is difficult to say for certain as to when this Mahaparinna, got lost. It seems to be extant at least in the time of Vajrasvamin; for, he restored the extincto akasagamini vidya from this ajjhayana'. The second suyakkhandha of Ayara now-a-days consists of the four Culas viz. (1) Pindesanai', (2) Sattasattikkaga, (3) Bhavana and (4) Vimutti, and it had one more Cula viz. Nistha, in the time of Bhadrabahusvamin?. Out of them, the 2nd Cula has been evolved out of this 1. Cf. the following verses occurring in the Ayaranijjutti : "satthapariNNA 1 logavijao 2 ya sIosaNijja 3 sammattaM 4 / taha logasAranAmaM 5 dhuyaM 6 taha mahApariNNA 7 ya // 31 // aTThamae ya vimokkho 8 uvahANasuyaM 9 ca navamagaM bhaNiyaM / SCHITURI 3774RTIT A 113RII" 2. See p. 72, fn. 1. It is however the 9th ajjhayana according to Samavaya (s. 9). From Ind. Stud. (vol. XVI, p. 251 seq.) we learn that Nandi, Avassayanijjutti and Vidhiprapa, too, say so-S. B. E. (XXII, intro. p. XLIX). 3. "adhunA saptamAdhyayanasya mahAparijJAkhyasyAvasaraH, tacca vyavacchinnamiti kRtvA'tilabhyASTamasya sambandho vaacyH|" 4. Cf. "HETHRUUTTT favol TEST TU I T housa" -Avassayacunni (pt. I, p. 394) 5. See the following 769th verse of Avassayanijjutti : "jeNuddhariA vijjA AgAsagamA mhaaprinnaao| vaMdAmi ajjavairaM apacchimo jo asuaharANaM // 769 / / " 6. It seems that there is no specific name for the 1st Cula. So I have suggested this to facilitate the discussion. 7. This is corroborated by the following verse of Ayaranijjutti : "NavabaMbhaceramaio aTThArasapayasahassio veo / havaiya sapaMcacUlo bahubahutarao payaggeNaM // 1 // " From this verse, it may be inferred that the name of each of the ajjhayanas at least of the first suyakkhandha is Bambhacera and that the entire work is styled as Vea (Veda). Silanka Suri, while commenting upon this verse has said : "984 fagitezeri, 'bahubahutarao padaggeNaMti tatra catuzcalikAtmakadvitIyazrutaskandhaprakSapAd bahuH, nizIthAkhyapaJcama-cUlikAprakSepAda ar" A question may here arise as to who incorporated Nisiha in Ayara and who again separated it and restored it to a position of a separate treatise.

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THE EXTINCT AGAMAS OF THE JAINAS 73 Mahaparinna as stated in Ayaranijjutti (v. 290)'; but according to S. B. E. (vol. XXII, intro. p. 1), all the Culas. The ending portion of the Nijjutti on Mahaparinna explains the meanings of the two words which make up Mahaparinna from the standpoint of the four niksepas, whereas its 34th verse3 says that it deals with parisahas and upasargas, the outcome of infatuation. It may be added that Mahaparinna is a satisaya adhyayana. So says Malayagiri Suri in his com. (p. 46) on v. 146 of Kappanijjutti. By taking into account the description of Nayadhammakaha as given in Nandi (s. 51), we may infer that the portion of this Anga which exists now is practically a drop in the ocean. For, hundreds of akhyayikas, upakhyayikas and akhyayikopakhyayikas are lost. All these seem to have been extinct at least by the time of Malayagiri Suri, if not by the time of Jinadasa Gani. Angas 7 to 11 are said to have sankhyeya pada4-sahasras (vide Nandi s. 5256). So it may be that they, too, are not available in toto. If we examine the extant Panhavagarana, in the light of the contents of the 10th Anga noted in Nandi (s. 55), we are led to either of conclusions : (i) The old 10th Anga is altogether lost, and one similar in name is substituted for it by some one who flourished prior to Abhayadeva Suri. (ii) The extant Panhavagarana 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 dvadasangi of Sudharman'. As regards the 12 Uvangas, it is doubtful how far the Candapannatti 1. See Chap. V. 2. Here 'saisayattanena' is wrongly translated as 'superfluous'. 3. "nissaMgA ya chaDhe 6 mohasamutthA parIsahuvasaggA 7 / nijjANaM aTThamae 8 navame ya jiNeNa evaM ti 9 // 34 // " This verse along with the 33rd throws light on the subject matter of Ayara. So it may be here noted as under :"jiasaMjamo 1 a logo jaha bajjhai jaha ya taM pajahiyavvaM 2 / suhadukkhAtitikkhA viya 3 sammattaM 4 logasAro 5 ya // 33 // " 4. I do not know if there is any Svetambara source except Senaprasna (p. 55') which defines pada. Here pada is said to equal 510, 886, 840 slokas plus 28 aksars. But in The Sacred Books of the Jainas (vol. II, p. 29), a madhyamapada is said to consist of 16, 34, 83, 07, 888, letters, and on pp. 29-31, are given the specific numbers of these madhyamapadas for one and all the 12 Angas. 5. He outlived the rest of the Ganadharas, and as explained in J. S. E. (pp. 204-205), only his gana continued. So the dvadasangis of the other Ganadharas practically came to an end by the time they took up anasana, and handed over their pupils to him. HIST.-10

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74 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS available at present is genuine; for, it almost tallies with Suriyapannatti ad verbatim. So if this is not genuine, it must be looked upon as lost. So far as the 6 Cheyasuttas are concerned, some portion of Mahanistha must have been lost in the days Haribhadra Suri tried to restore it, when several leaves of its Ms. got decayed. As stated in its 3rd ajjhayana, by this time several Nijjuttis, Cunnis and Bhasas composed to explain Pancamangalasuyakkhandha had become extinct. This Pancamangalasuyakkhandha was once a separate work by itself, and was later on incorporated in a mulasutta by Vajrasvamin, who had a padanusarini labdhi.3 In Jaina Granthavali (p. 16) it is said that there were 3 vacanas of Mahanisha. Out of them only the brhadvacana is available now. So far as Pancakappa is concerned, it is not available now; but its Cunni and Bhasa 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 Nandi, and so probably a majority of them were lost in those days. Secondly, out of these 60 works, 12 kaliya works are lost. Their 1. Cf. the following 26th verse of Siddhantagamastava : "praNamAmi candrasUryaprajJaptI yamalajAtake navye / gumphavapuSaiva navaraM nAtibhidA'rthAtmanA'pi yayoH // 26 // " 2. "ettha ya jattha jattha paeNANulaggaM suttAlovagaM na saMpajjai / tattha tattha suyaharehiM kulihi ya doso na dAyavvo tti / kiMtu jo so eyassa aciMtaciMtAmaNikappabhUyassa mahAnisIhasuyakkhaMdhassa puvvAyariso Asi tarhi ceva khaMDAkhaMDIe uddehiyAiehiM heUhiM bahave pattagA parisaDiyA tahAvi accaMtasuhamatthAisayaM ti / imaM mahAnisIhasuyakkhaMdhaM kasiNapavayaNassa paramasArabhUyaM paraM tattaM mahatthaM ti kAliUNaM / pavayaNavacchallate (te) NaM bahubhavvasato(ttA)vayAriyaM ca kAuM tadA ya AyahiyATThayAe AyariyaharibhaddeNaM jaM tatthAyarise diTuM ta (taM) savvaM samatIe sAhiUNaM lihiyaM ti // annahiM pi siddhaseNadivAyara-buDavAi-jakkhaseNa-devagutta-jasavaddhaNa-khamAsamaNasIsaravigutta-NemicaMdajiNadAsagaNikhamagasavvarisi (? saccasiri)pamuhehiM ku(ju)gappahANa suyaharehiM bahumaniyamiNaM ti" -D.C. J. M. (vol. XVII, pt. II, pp. 32-33) 3. "eyaM tu jaM paMcamaMgalasuyakkhaMdhassa vakkhANaM taM mahayA pabaMdheNaM aNaMtagamapajjavehi suttassa ya pihabbhUyAhi nijjuttI bhAsa-cuNNIhiM jaheva aNaMtanANadaMsaNadharehiM titthayarehiM vakkhANi(yaM) taheva samAsao vakkhANijjaMtaM Asi / ahannayA kAlaparihANidoseNaM tAo nijjuttI-bhAsa-cunnIo vucchinnAo iu (? o) ya vaccaMteNaM kAlasamaeNaM mahiDDIpatte payANusArI vayarasAmI nAma duvAlasaMgasuyahare samuppanne teNeyaM paMca-maMgalamahAsuyakkhaMdhassa uddhAro mUlasuttassa majjhe lihio mUlasuttaM puNa suttattAe gaNaharehiM atthattAe arahatehi bhagavaMtehi dhammatitthakarehiM tilogamahiehi vIrajiNidehi pannaviyaM ti / esa vuddddsNpyaao|" -Ibid., p. 32 4. "bRhatuTippanikAmAM enI laghuvAcanA, madhyama vAcanA ane bRhadvAcanA ema traNa vAcanA anukrame zlo. 3500-4500-4548nI noMdhI che, paNa hAlamAM enI bRhadvAcanA ja upalabdha thAya che. "

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THE EXTINCT AGAMAS OF THE JAINAS _numbers are 11, 12, and 16-251. The following 5 additional kaliya works noted in Pakkhiyasutta are also lost : Asivisabhavana, Ditthivisabhavana, Caranabhavana, Mahasuminabhavana and Teyaganisagga. Turning to Nandi, we find that 14 ukkaliya works are lost by this time. Their_numbers are 2, 3, 4, 9, 10, 17, 18, 19, 21 and 23-272. From Pakkhiyasutta, no additional information can be had. Thus, in all 17 kaliya works and 14 ukkaliya works are lost so far as Nandi and Pakkhiyasutta are concerned. Taking Vavahara (X) into account, we find that Utthanapariyavaniya and Thiminabhavana3 are extinct, and looking to Thana (X, s. 755) Dogiddhidasa and portions of some of the remaining 9 dasas 4 are extinct. Over and above these works, 147 adhyayanas recited by Lord Mahavira at the time of his nirvana are lost, with the exception of those that may have been existing in the available Agamas. 75 These are the extinct works I have been able to trace up till now. So I shall now try to give details about them as far as possible and shall accordingly commence with Ditthivaya. Ditthivaya holds a unique place in the Jaina canon for several reasons, some of which are as under : 1. For their names see p. 23. 2. See p. 24. 3. "20 tivAsapariyAyassa samaNassa nigganthassa kappai Ayarapakappe nAmaM ajjhayaNe uddisittae / 21 cauvAsapariyAe kappara sUyagaDe nAmaM aGge uddittie / 22 paJcavAsapariyAe kappara dasa kappa - vavahAre uddittie / 23 aTThavAsapariyAe kappai ThANa-samavAe uddisittae / 24 dazavAsapariyAe kappai viyAhe nAmaM aGge uddittie / 25 ekkArasavAsapariyAe kappai khuDDiyAvimANapavibhattI mahalliyAvimANapavibhattI aGgacUliyA vaggacUliyA viyAhacUliyA nAmaM ajjhayaNe uddisittae / 26 bArasavAsapariyAe kappai asNovavAe gaslovavAe dharaNovavAe vesamaNovavAe velaMdharovavAe nAmaM ajjhayaNe uddittie / 27 terasavAsapariyAe kappai uDDANapariyAvaNie samudvANasue devindovavAe nAgapariyAvaNie nAma ajjhayaNe uddittie / 28 codasavAsapariyAe kappai TThimiNabhAvaNA nAmaM ajjhayaNe uddittie / 29 pannarasavAsapariyAe kappai cAraNabhAvaNA nAmaM ajjhayaNaM uddisittae / 30 solasavAsapariyAe kappai AsIvisabhAvaNA nAmaM ajjhayaNe uddisittae / 31 sattarasavAsapariyAe kappai diTThIvisabhAvaNA nAmaM ajjhayaNe uddisittae / 32 egUNavIsavAsapariyAe kappai diTThIvAe nAmaM aGge uddisittae / 33 vIsavAsapariyAe samaNe nigganthe savvasuyANuvAI bhavai / " Instead of giving the pertinent portion, I have here given the entire sutra as it throws light as to what works were known and probably even existed at least when Vavahara was composed; for, they form a curriculum. 4. See p. 51. fn. 2.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS (1) It is the first work composed by each of the Ganadharas'. (2) According to the opinion of Bhadrabahusvamin2 and others, females owing to some of their weaknesses are not entitled for its study. Thereby it is suggested that it is not within the reach of one and all, but it is meant for the deserving few. (3) There is not a single subject or a topic which does not come within its compass. It deals with mantras, tantras, and yantras, too. (4) It has got ten significant names, and thus it forms a glaring exception to the rest of the Jaina scriptures. (5) It is the very first work lost by the Jainas. (6) Its contents are so to say preserved by the Svetambaras and the Digambaras as well, though they differ in some of the details. (7) It is a splendid example of the gamika sruta." (8) It abounds in bhangas.? (9) Some of the works either partially or wholly are extracted from this Ditthivaya. As already noted on p. 6 Ditthivaya is divided into five sections viz., (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuoga, and (5) Culiya, out of which at least the 1st two had become extinct at least by the time Jinadasa Gani Mahattara wrote his Cunni on Nandi. 1. For a difference of opinion see pp. 6-7. 2. "To TCE afafael Corte feugi sfa 375 peu urait a cestui 11888I"-Kappanijjutti This very verse occurs in Visesavassayabhasa as v. 552. 3. By others I mean Jinabhadra Gani, Kotyacarya, Maladharin Hemacandra, Malayagiri Suri, Jinadasa Gani Mahattara and Haribhadra Suri. 4. See fn. 3 and J. S. E. (p. 239) 5. In Avassayacunni (pt. I, p. 35) it is said : "bahave dammedhA asattA diTrivAyaM ahijjiGa appAuyANa ya AuyaM Na pahappati, itthiyAo puNa pAeNa tucchAo gAravabahulAo calindiyAo dubbaladhiIo, ato eyAsiM je atisesajjhayaNA asaNovavAyaNisIhamAiNo diTTivAto a u fervifa " 6-7. See p. 71. 8. For their list see pp. 81, 81 and 89. 9. See p. 77, fn. 6 and See p. 78 fn. 1.

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THE EXTINCT AGAMAS OF THE JAINAS 77 Parikamma - Just as it is necessary to know fundamental operations such as addition, subtraction etc., before one can solve arithmetical problems, so one should study Parikamma before one can commence the study of Sutta, Puvvagaya etc. Thus Parikamma is a stepping-stone for further study. It is of seven kinds : (1) Siddhasenia-parikamma, (2) Manussasenia-pari', (3) Putthasenia-pari', (4) Ogadhasenia-pario, (5) Uvasampajjanasenia-pari', (6) Vippajahanasenia-pari', and (7) Cuacuasenia-pari'. Each of these kinds has subvarieties which, in all, come to 83. Siddhasenia-pario has 14 sub-varieties : Maugapaya, Egatthiyapaya, Atthapaya', Padhoamasapayao, Keubhua, Rasibaddha, Egaguna, Duguna, Tiguna, Keubhua, Padiggaha, Samsarapadiggaha, Nandavatta and Siddhavatta. Manussasenia', too, has 14 sub-varieties. Out of them the names of 13 are practically the same as those noted for Siddhasenia", the 14th being Manussavatta. Putthaseniao has 11 sub-varieties. The names of them are Padhoamasapaya upto Nandavatta as noted before, the 11th being Putthavatta. Each of the rest has 11 sub-varieties. The names of the 1st 10 of them are the same as noted for Putthasenia', while the respective names for the 11th are : Ogadhavatta, Uvasampajjanavatta, Vippajahanavatta and Cuacuavatta. See Nandi (s. 57). Practically we know next to nothing about all these 83 sub-varieties. Even there is no explanation given as to why Keubhua is mentioned twice, while enumerating the 14 sub-varieties of Siddhasenino. Out of these 7 kinds of Parikamma, the first six which refer to svasamaya, come within the range of the 4 nayas viz. Sangaha, Vavahara, Rjusutta and Saddai. Negama is of two kinds : Sangahiya and Asangahiya. The former is included in Sangaha, and the latter in Vavahara. The Saddai nayas which are 4, are to be counted as one. So says the Nandicunni (p. 106). It further says: All the 7 kinds are accepted by the Ajivagas*, and they are propounded by Gosala, and they are looked at in three ways. It seems Jinadasa Gani, the author of this Nandicunni makes no difference between the followers of Gosala, the Ajivagas and the Terasiyas. Sutta - This term is explained as one suggesting the meaning of all 1. Cf. "fich far o ui, 578 Tura HSE Of Tiferent force GT wafa, va feguich e t Hartsfigalgiak irit afa" --Nandicunni (p. 55). 2-5. In Samavaya (s. 147) we have Ogahanasenia-pario, Padotthapaya, Agasapaya and Siddhabaddha respectively. 6. "taM ca parikammaM siddhaseNitaparikammAdithUlabhedayo sattavidhaM uttarabhedayo tesItividhaM mAtaapadAdI, taM ca savvaM TATUS HT12377 alfreguuj ETICHETTI ai aca" -Nandicunni (p. 55) * See page 210 of addition.

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78 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS dravyas, paryayas and nayas.? There are 22 Suttas as under in this section : (1) Ujjusuya, (2) Parinayaparinaya, (3) Bahubhangia, (4) Vijayacariya, (5) Anantara, (6) Parampara, (7) Masana, (8) Sanjuha, (9) Sambhinna, (10) Ahavvaya, (11) Sovatthiavatta, (12) Nandavatta, (13) Bahula, (14) Putthaputtha, (15) Viavatta, (16) Evambhua, (17) duyavatta, (18) Vattamanappaya, (19) Samabhirudha, (20) Savvaobhadda, (21) Passasa, and (22) Duppadiggaha. See Nandi (s. 57).2 No information is available regarding the contents of any one of these. We may however note that herein we find names which remind us of the two nayas viz. Evambhuta and Samabhirudha. The 22 Suttas are chinnacchedanayika for svasamayikas where as they are acchinnacchedanayikas for the Ajivagas. Further, they are trikanayikas for the Terasiyas, while they are catuskanayikas for svasamayikas. According to the chinnacchedanaya, all the sutras 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 sutras are inter-connected i.e. to say they are not independent of one another. The four view-points from which 22 Suttas can be seen and which are just mentioned, give us 88 varieties of this section in all. Puvvagaya - This is fourteen-fold inasmuch as it consists of the following 14 Puvvas : (1) Uppaya, (2) Agganiya, (3) Viria, (4) Atthinathippavaya, (5) Nanappavaya, (6) Saccappavaya, (7) Ayappavaya, (8) Kammappavaya, (9) Paccakkhanappavaya, (10) Vijjanuppavaya,(11) Avanjha, (12) Panau, (13) Kiriavisala, and (14) Lokabindusara. These names are here given according to the Nandi (s. 57). In Pavayanasaruddhara (dvara 92), we come across almost these very names . "suttAI ti ujjusutAiyAI bAvIsaM suttAI, savvadavvANa savvapajjavANa savvaNayANa savvabhaMgavikappaNovadaMsagANi, savvassa Naya (? puvva)gatassa ya'tthassa ya sUyaga tti sUyaNato suttA aNitA jadhAbhihANatthAto, te ya idANi suttatthato alfaguun, 19(9)Graa.coal" - Ibid., (p. 56). 2. In Samavaya (s. 147), the 4th, 7th, 10th and 21st Suttas are named as Vippaccaiya, Samana, Ahaccaya, and Panama respectively. 3. For a variant see p. 83.

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THE EXTINCT AGAMAS OF THE JAINAS 79 except that for Kammappavaya, we have Samayappavaya and for Lokabindusara, Bindusara. For contents according to the Svetambara point of view, one may refer to the Cunni (pp. 57-58) on Nandi, Abhayadeva Suri's com. (p. 1314 and 1316) on Samavaya, Siddhasena Gani's Tika (pp. 207-208) Pavayanasaruddhara etc. From these sources we learn : The 1st Puvva deals with the origin of all the dravyas and paryayas; the 2nd, with their measurements (parimana); 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, kala and bhava; the 5th, with five kinds of knowledge; the 6th, with samyama and truth and their opposites; the 7th, with an exposition of atman from various stand-points; the 8th, with eight kinds of karman and their sub-divisions; the 9th, with pratyakhyana; the 10th, with vidyas - miraculous lores*; the 11th, with merit and demerit and their fructifications; the 12th, with 10 types of prana and various kinds of ayusya; the 13th, with activities pertaining to Samyama etc.; and the 14th, with a subject not mentioned. In the Cunni (pp. 57-58) on Nandi, in Malayagiri Suri's com. on it and in Pavayanasaruddhara (dvara 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 Subodhika, the quantity of ink required for writing the 1st Puvva equals the volume of one elephant, that for the 2nd, that of 2, for the 3rd, that of 4 and so on in G. P. so that for the 14th it equals that of 213 i.e. 8192 elephants. Quotations from the Puvvas - Maladharin Hemacandra Suri in his com. on Visesavassayabhasa has at times given the alavagas etc. from the Puvvas. He believes that v. 117 of this Visesa which runs as under belongs to Puvvagaya : "soiMdiovaladvI hoi suyaM sesayaM tu mainANaM mottUNaM davvasuyaM akkharalaMbho ya sesesu // 117 // He ends the explanations of this verse with the words "sfa A THEY Tef:"3 1. A list of the names of the 14 Puvvas along with their contents is found in the Digambara works, too, e. g. in Tattvartharajavartika (pp. 51-53). 2. It seems in doing so, he has probably followed Kotyacarya's com. on Visesao. 3. In Kotyacaryas com. (p. 53) we have : "sfa yarramientarief." * See page 210 of addition.

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80 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS That this v. 117 belongs to a Puvva, is corroborated by the words "tatpratipAdikA ceyaM pUrvAntargAthA" occurring in Devendra Suri's vivrti on Kammavivaga (v. 4). These words are followed by the 117th verse noted above. ___Maladharin Hemacandra while commenting on v. 128 ("buddhiddiTe") identifies it as a gatha from a Puvva. While commenting on v. 2335 of Visesao he observes on p. 946 : "AtmapravAdanAmakaM pUrvamadhIyAnasya tiSyaguptasyAyaM sUtrAlApakaH sA (?sa)mAyAtastad yathA- "ege bhaMte ! jIvapaese jIve tti vattavvaM siyA ? no iNaDhe samaDhe / evaM do, tinni, jAva dasa, saMkhejjA, asaMkhejjA bhaMte ! jIvapaesA jIva tti vattavvaM siyA ? / no iNaDhe samaDhe, egapaesUNe vi NaM jIve no jIve tti vattavvaM siyA / se keNaM aTeNaM ? / jamhANa kasiNe paDipunne logAgAsapaesatulle jIve tti vattavyaM siyA, se teNaM aTeNaM" iti / "] In the com. (p. 960) on v. 2390 of Visesadeg he says : "tatra cchinnacchedanakanayavaktavyatAyAmAlApakAH samAyAtAH, tad yathA-"paDuppannasamayavaneraiyA savve vocchijjissaMti, evaM jAva vemANiya tti, evaM bIyAisamaesu vi vattavvaM" / " Abhayadeva Suri in his com. (p. 9A) on Pancasaga, notes the following verse as occurring in Puvvagaya : "jArisao aibheo jaha jAyai jaha ya tattha dosaguNA / jayaNA jaha aiyArA bhaMgo taha bhAvaNA neyA // " For, there he says : "na ceyaM gAthA na pramANaM pUrvAntargatatayA'syAH pratipAdanAt / " Vinayavijaya in Lokaprakasa (III, V. 803 f.) says on p. 51" : "uktaM ca bhASyakRtA "sadasadavisesaNAo bhavaheujahicchiobalaMbhAo / nANaphalAbhAvao micchaddihissa annANaM // "3 pUrvAntargateyaM gAthA / " So this gatha, too, belongs to some Puvva. Before we proceed further we may note that in Visesadeg (v. 2513), its author alludes to Kamappavaya Puvva. The pertinent verse is as under : "kammappavAyapuvve baddhaM puTuM nikAiyaM kammaM / jIvapaesehiM samaM sUIkalAvovamANAo // 2513 // " 1. Cf. Kotyacarya's com. (p. 687). 2. In Kotyacarya's com. (p. 699) we have a variant "464444344771" for this. It appears that the entire alavaga is not given here. 3. This very verse occurs four times in Visesao as v. 115, 319, 521 and 2844.

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THE EXTINCT AGAMAS OF THE JAINAS 81 Extracts from the Puvvas :- According to the Jaina tradition the Dasapurvadharas extract portions from the Puvvas necessarily and the Caturdasapurvadharas, if a special occasion arises. This is what we learn from the following line occurring in Haribhadra Suri's com. (p. 124) on Dasaveyaliya : __ "cauddasapuvvI kamhi vi kAraNe samuppanne NijjUhati, dasapuvvI puNa apacchimo avassameva fofocles."-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?; (II) Ohanijjutti, Paccakkhanappavaya", (III) Kammapayadi, Karmaprakrti Prabhrta; (IV) Pratisthakalpa, Vijjappavaya;5 (V) Sthapanakalpa, Paccakkhanappavaya;6 (VI) Siddhaprabhrta, Agganiya, (VII) Pajjosanakappa, Paccakkhanappavaya;' (VIII) Dhammapannatti, Ayappavaya;* (IX) Pindesana, Kammappavaya;' (X) Vakkasuddhi, Saccappavaya;10 (XI) the rest of the ajjhayanas of Dasaveyaliya; Paccakkhanappavaya;' (XII) Parisahajjhayana; 1. The Prakrt word for this is nijjuhan, whereas the Samskrt one, niryuhana. The former occurs in Visesa (v. 551), and there it means "composition" (racana). The words food, frugti and frufe are found in verses 12, 14 and 15 of Dasaveyaliyanijjutti. Haribhadra Suri in his com. on this work says : "free gaatgeri farfari" (p. 96) and "Fech qaratmefaehilah nifi" (p. 106). The editor of this work observes : "76362 Frim Ergfifa ZRHEDE:" (p. 12, fn.). 1 In spite of these explanations, it remains to be ascertained whether nijjuhana means a re-production ad verbatim or that of an essence embodied in words by the author concerned. 2. See Rajasekhara Suri's Caturvimsatiprabandha (my edn., p. 7). 3. See Malayagiri Suri's com. (p. 341") on Avassayanijjutti (v. 665), Hemacandra Suri's com. (p. 842) on Visesao (v. 2040) and Drona Suri's com. (p. 1") on Ohanijjutti. In this last com. it is said : "37144141-371afteff:, YET HIT 'Fogforuc, ufaYTTIGERkalpa-vyavahAraH / tatra oghasAmAcArI ca navamapUrvAntarvati yat tRtIyaM sAmAcArIvastvarita tatrApi viMzatitamAt prAbhRtAt sAdhvanugrahArthaM bhadrabAhusvAminA nirmUDhA, dazadhA punaruttarAdhyayanebhyo ni!DhA icchAmicchetyAdikA" 4. See Malayagiri Suri's com. (p. 220") on Kammapayadi. 5. See Sakalacandra Gani's Pratisthakalpa. 6. See Yasovijaya Gani's Sthapanakulakasvadhyaya published in Pancapratikramana at Mhesana. 7. See Subodhika (p. 74). 8-11 "AyappayAyapuvvA nijjUDhA hoi dhammapannattI / kammappavAyapuvvA piMDassa u esaNA tivihA // 16 // saccappavAyapuvvA nijjUDhA hoi vakkasuddhI u| avasesA nijjUDhA navamassa u taiyavatthuo // 17 // " 4. See page 210 of addition. HIST.-11

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82 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Kammappavaya; (XIII) Pancakappa, a Puvva;2 (XIV-XVI) Dasasuyakkhandha, Kappa4 and Vavahara, Paccakkhanappavaya; (XVII) Mahakappa, a Puvva;6 (XVIII) Nistha, Paccakkhanappavaya; (XIX) Nayacakra, Nanappavaya; (XX) Sayaga, a Puva; (XXI) Pancasangaha, a Puvva;10 (XXII) Sattariya, a Puvva;11 (XXIII) Mahakarmaprakrtiprabhrta, a Puvva;12 (XXIV) Kasayaprabhrta, a Puvva13 and (XXV) Jivasamasa, a Puvva (?)14. XXVI Samsattanijjutti, the 2nd Puvva and XXVII Puyacauvis, some Puvva. The language of the Puvvas - This is usually supposed to be Samskrt and not Prakrt. This view is probably based upon the following references : (i) Vijayananda Suri in his Tattvanirnayaprasada (p. 412) quotes the following verse, with "yata uktamAgame"15 prefixed : "muttUNa diTThivAyaM kAliya-ukkAliyaMgasiddhataM / thI-bAlavAyaNatthaM pAiyamuiyaM jiNavarehiM // "16 (ii) Prabhacandra Suri in his Prabhavakacaritra (Vrddhavadiprabandha, v. 114) observes : "caturdazApi pUrvANi saMskRtAni purA'bhavan // 114 // " 1. See Vadivetala Santi Suri's com. (p. 50) on Uttarajjhayana where the following verse from it is quoted : "kammappavAyapuvve sattarase pAhuDammi jaM suttaM / saNayaM sodAharaNaM taM ceva ihaM pi NAyavvaM // 2-69 // " 2. See D. C. J. M. (vol. XVII, pt. II, p. 257). 3. Ibid., p. 60. 4-5. Ibid., p. 239. 6. See Hemacandra Suri's com. (p. 932') on Visesadeg (v. 2295). 7. Cf. "AyArapakappo puNa paccakkhANassa taiyavatthUo / AyAranAmadhijjA vIsaimA pAhuDaccheyA // 29 // " -Ayaranijjutti See Prabhavakacaritra (Mallavadiprabandha, v. 14). 9. See the Hindi prastavana (pp. 16-17) to Devendra Suri's Kammavivaga published by "Sri atmananda Pustakapracaraka Mandala in A. D. 1918. There it is said :"zvetAmbara-sampradAya meM 1karmaprakRti, 2 zataka,3 paJcasaMgraha, aura 4 saptatikA ye 4 grantha aura digambara-sampradAya meM 1 mahAkarmaprakRtiprAbhRta tathA 2 kaSAyaprAbhUta ye do grantha pUrvoddhata mAne jAte haiN|" 10-13. See fn. 9. 14. See Jivasamasa (v. 285). 15. Up till now I have not been in a position to trace this Agama. 16. As stated in the upodghata (p. 9) to Paiyasaddamahannava (pt. iv), this verse is quoted in Acaradinakara by Vardhamana Suri.

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THE EXTINCT AGAMAS OF THE JAINAS 83 (iii) Some of the Svetambaras of the present days state that the following 3 works written in Samskrt have been extracted from Puvvagaya : (1) Namo'rhat, (2) Namo'stu Vardhamanaya and (3) Visalalocana. While trying to verify this statement, I find that in Hiraprasna also called Prasnottarasamuccaya (prakasa III, p. 286) it is stated that Namo'rhat is extracted from a Puvva. It may be however noted that the quotations from the Puvvas given on pp. 86-87 suggest that the Puvvas were composed in Prakrt, in case these are reproductions ad verbatim. The study of the Puvvas - A Caturdasapurvadhara can go through all the 14 Puvvas, both in word and meaning in a muhurta, in case he has practised 'mahapranadhyana'. This is what is said in Parisistaparvan (IX, 623). Padmamandira Gani, however, in his com. (p. 1836)4 on Dharmaghosa Suri's Rsimandalaprakarana (v. 181) observes that in virtue of this dhyana having been practised, a Caturdasapurvadhara 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. 576). In all, they come to 225. Nowhere I have come across the names of all these Vatthus. Only the name of the 3rd Vatthu of the 9th Puvva is mentioned as Samayari in Drona Suri's com. (p. 1b) on Ohanijjutti and that of a Vatthu of the 10th as Neuniya in Visesa (v. 2390). 1. This is the 30th part of a day, and practically it equals 48 minutes. 2. This is alluded to in the following verse of Sirisirivalakaha : "mahapANajjhAyaduvAlasaMgasuttatthatadubhayarahasso / sajjhAyatapparappA esappA ceva uvajjhAo // 1330 // " 3. "Elgiut fe fight Affendi Hayaffor quent arterfezi gada: Ep11" 4. "qui af HEISTUT yaifu qurua fancti Bufaisai aagasi Elena: 113CCI." 5. This means a period which ranges from 9 samayas to a muhurta less by one samaya, as can be seen from the following verse of Lokaprakasa (III) : "samayebhyo navabhya: syAt prabhRtyantarmuhUrtakam / samayonamuhUrtAntamasaGkhyAtavidhaM yataH // 34 // " 6. "dasa codasa aTTha(5)TThAraseva bArasa duve a vatthUNi / solasa tIsA vIsA pannarasa aNuppavAyammi / / bArasa ikkArasame bArasame teraseva vatthUNi / tIsa puNa terasame coddasame paNNavIsAo // " From this it follows that the 10th Puvva is here named as Anuppavaya instead of Vijjanuppavaya.

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84 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS The Pahudas In Kammavivaga (v. 7) we find twenty varieties of suyanana referred to. Out of them Pahudapahuda, Pahuda and Vatthu and each with the word 'samasa' added to it deserve to be here noted. Devendra Suri in his com. (p. 19) on Kammavivaga (v. 7) explains them as under : "prAbhRtAntavartI adhikAravizeSaH prAbhRtaprAbhRtam 13 / tadhyAdisamudAvastu prAbhRtaprAbhRtasamAsa: 14 / vastvantarvartI adhikAravizeSaH prAbhRtam 16 / tadhyAdisaMyogastu prAbhRtasamAsaH 16 / pUrvAntarvartI adhikAravizeSo vastu 17 / tadhyAdisaMyogastu vastusamAsaH 18 / " Siddhasena Gani's com. (p. 94) on Tattvartha (1, 20) also throws light on this topic. There it is said : "ataifa ya taifise4:, afya: heyri, ard prAbhUtaprAbhUtamalpataraM, tato'dhyayanaM granthato'lpataraM tata uddezako'lpatara iti / " From this it follows that Vatthu (Sk. Vastu) is a section of a Puvva, d Pahuda (Sk. Prabhrta) is a sub-section of this section. This Pahuda has sections each known as Pahudapahuda. Vatthu is bigger than Pahuda and Pahuda is bigger than Pahudapahuda. The Digambaras believe that Kundakunda Acarya has composed 84 Pahudas out of which 8 are available at present; but, herein I am not dealing with any one of them; for, I am here concerned with the Svetambara literature on this point, and, moreover, these 8 extant Pahudas do not form a part of the canonical literature. I may say that in this literature, nowhere a list of all the Pahudas? is given; but we can surely collect the stray references which give us the names of the following Pahudas : (1) Ayarapahuda, (2) Kappapahuda, (3) Kammapayadipahuda, (4) Jayapahuda, (5) Jonipahuda, (6) Dukkhmapahuda, (7) Nadayavihipahuda, (8) Nimittapahuda, (9) Paitthapahuda, (10) Vijjapahuda, (11) Vinnanapahuda, (12) Saddapahuda, (13) Sarapahuda and (14) Siddhapahuda. Out of these, Ayarapahuda (Acaraprabhrta) is mentioned by 1. It may be noted that this Pahuda has nothing to do with the 20 pahudas of Suriyapannatti and 21 pahudas of Joisakarandaga 2. There seems to be no such work which mentions either the number or the names of the Pahudas of each Vatthu. From p. 82, fn. 7, we learn that the 3rd Vatthu of the 9th Puvva has at least 20 Pahudas, and that the name of this 20th is Ayara. From p. 82. fn.1, we learn that the 8th Puvva has at least 17 Pahudas, and from p. 85, fn. 2, we see that the 5th Vatthu of the 2nd Puvva has 20 Pahudas, and its 4th Pahuda is named as Kammapayadi. 3. This is mentioned in the intro. (p. 6) to Nirvanakalika.

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THE EXTINCT AGAMAS OF THE JAINAS 85 Bhadrabahusvamin whereas Kappapahuda (Kalpapaabhrta) and Vijjapahuda (Vidyaprabhrta) by Jinaprabha Suri in his Vividhatirthakalpa on pp. 5 and 6 respectively. Kammapayadipahuda (Karmaprakrtiprabhrta) is similarly mentioned by Malayagiri Suri in his com. (p. 219)' on Kammapayadi (v. 474) and Jonipahuda (Yoniprabhrta) by Ksemakirti Suri in his com. (p. 401) on Kappa (I). Jinadasa Gani, too, has mentioned Jonipahuda in his Visehacunni where Nimittapahuda (Nimittaprabhrta) is referred to. Bhadresvara Suri in his Kahavali, has mentioned Jonipahuda and Nimittapahuda as well as Vijjapahuda and Siddhapahuda (Siddhaprabhrta) while narrating the life of Padalipta in the section known as "Palittacarita". Suddapahuda (Sabdaprabhrta) is noted by Siddhasena Gani in his tika (p. 50) on Tattvartha (I, 5). The pertinent line is :- "prAbhRtajJa iti, zabdaprAbhRtaM tacca pUrve'sti yata idaM vyAkaraNamAyAtaM, tataH zabdaprAbhRtaM yo jAnAti Yash Thai Taifa garifa i" Sarapahuda (Svaraprabhrta) is mentioned by Abhayadeva Suri in his com. (p. 3956) on Thana (VII, s. 553). Similarly Nadayavihipahuda (Natyavidhiprabhrta) is referred to by Malayagiri Suri in his com. (p. 52) on Rayapaseniya (s. 23). Dukkhamapahuda is mentioned by Devendra Suri in his yantra viz. Dvisahasrayugapradhanasvarupa where he attributes this work to Bhadrabahusvamin. See D. C. J. M. (No. 828 of 18951902). Paitthapahuda is alluded to by Ratnasekhara Suri in his com. on Sraddhavidhi. See (p. 95). In the introduction to Nirvana-kalika (p. 6) attributed to Padalipta Suri, it is said that the Pahudas were composed between the period ranging from the life-time of Bhadrabahusvamin to the 2nd century A.D. If so, these cannot be looked upon as sections of the Puvvas composed by the Ganadharas. Ayarapahuda, Kappapahuda and Kammapayadipahuda - I have not come description pertaining to any one of these Pahudas except that as stated in Vividhatirthakalpa (p. 5) Bhadrabahusvamin extracted Satrunjayakalpa from Kalpaprabhrta, and Vajrasvamin and Padalipta Suri abridged it. Jonipahuda - In his com. (pp. 401 and 753) on Kappa it is said that this is a section of Puvva. Visehacunni of Nistha throws greater light on it. There it is said that animate objects from ekendriyas to pancendriyas can be generated by one who knows this Jonipahuda, and Siddhasena Suri had accordingly generated horses. The pertinent lines are : "TY 371uft fifcenfc 1. "tatra ca dvitIye'grAyaNIyAbhidhAne'nekavastusamanvite pUrve paJcamaM vastu vizatiprAbhRtaparimANam / tatra karmaprakRtyAkhyaM ___caturthaM prAbhRtaM caturviMzatyanuyogadvAramayam / tasmAdidaM prakaraNaM nItaM AkRSTamityarthaH / " 2. This act of generation is known as nirvartanadhikara.

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86 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS cefazi i wilfurgresif , FET Fharrarefigur 37691 Uhr 1"- Jainayuga (1, 3, p. 90). In the Visehacunni of Nistha (XVIII, 469) we have : "NisIhamAdiyassa cchedasuttassa jo attho Agato suttaM vA mokkalAmi vA pacchittavihANANi maMtANi vA joNipAhuDaM vA gAhaMto aNNattha gAheti." In Hemacandra's com. (p. 750) on Visesao (v. 1775) it is said : "yonividhAne ca yoniprAbhRte visadRzAnekadravyasaMyogayonayaH sarpasiMhAdiprANino maNayo hemAdayazca padArthA nAnArUpAH samupalabhyante / " In Prabhavakacaritra (Padaliptaprabandha, v. 115-127) we come across a narrative where it is said that Rudradeva Suri was teaching Yoniprabhrta to his upil when there came the portion dealing with the method of generating fish. A fisherman who was staying beside this place heard this conversation and carried on his profession accordingly. The Acarya, later on, came to know about this and dissuaded the fisherman from generating fish. In this very narrative (v. 128) we come across a line where it is said that lions were generated. A photo-copy as well as the original Ms. of a work known as Jonipahuda can be had at the Bhandarkar O. R. Institute; but as this work is in a fragmentary condition and even several folios are not properly arranged, it is difficult to make out a head or tail out of it. Even then some lines are given by me in D. C. J. M. (vol. XVII, Pt. I, pp. 383-384). From this we learn that this work is composed by Panhapravana Muni, and it is copied in Samvat 1582. In another place, we notice the name Prasnasravana mahamuni. Some take this work to be the same as Jonipahuda, but I have grave doubts about it. See my 'Preface' (p. xxiv) to D. C. J. M. (vol. XVII, pt. III). In the introduction (p. 6) to Nirvanakalika it is said : 'Dharmasena composed the Yoni-Prabhrita about 135 A.D.' Dukkhamapahuda and Nadayavihipahuda - It seems that we have no description available of any one of these Pahudas. All the same, it may be inferred that the latter must be dealing with dramas and their staging. Nimittapahuda - This is defined in Kahavali as under :"jattha uNa kevaliyAjoisasayaNAinimittaM suttijjai taM nimittpaahuddN|" 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 yogacurna vidya and nimittaprayoga.

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THE EXTINCT AGAMAS OF THE JAINAS 87 Nimitta is defined in Visesao (v. 2163) as under :"lakkhijjaI subhAsubhamaNeNa to lakkhaNaM nimittaM ti / bhomAi tadavihaM tikAlavisayaM jiNAbhihiyaM // " That nimittajnana is looked upon as valid can be seen from the following verse occurring in Suyagala (I, 12, 9) : "saMvaccharaM suviNaM lakkhaNaM ca nimittadehaM ca uppAiyaM ca / aTuMgameyaM bahave ahittA logaMsi jANaMti T RIS II" Nimitta may be either eight-fold or six-fold. The former is referred to in the following gatha : "bhoma sumiNaMtalikkhaM divvaM aMgaM saralakkhaNaM taha ya / vaMjaNamaTThavihaM khalu nimittameva muNeyavvaM // " When nimitta refers to happiness, misery, profit, loss, life and death, it is looked upon as six-fold. It seems that Gosala knew this six-fold nimitta; for, in. Viahapannatti (xv; s. 539) it is said that he knew six types of nimitta. In Silanka Suri's com. (p. 218") on Suyagada we come across the following passage : "atra cAGgavarjitAnAM nimittazAstrANAmanuSTubhena chandasA ardhatrayodaza zatAni sUtraM tAvantyeva sahasrANi vRttiH tAvatpramANalakSA paribhASeti / " This means that the text of nimittasastras, Angas apart, comes to 1250 slokas, its vrtti to 12500 and its paribhasa to 12 lacs and a half. It remains to be ascertained as to which this text is. Is it Nimittapahuda or some other work probably based upon it ? There is a work known as Prasnavyakarana on which the late Mr. C. D. Dalal has noted 3 commentaries viz. Cudamani, Jyoti and anonymous. He has suggested that Jayaprabhrta is another name of Prasnavyakarana, but Muni Kalyanavijaya expresses his doubt about it. Vide Jainayuga (1, 3, p. 93). Pahudas 9 to 13 - We have practically no details available about these Pahudas except what I have practically already noted. About Saddapahuda I may add that Hemacandra Suri while commenting upon a grammatical portion (p. 1506) occurring in Anuogaddara (s. 130) expresses his inability to explain some part of it as Sabdaprabhrta is lost (vide Chap. VII). Jinamandana Gani, in his Kumarapalaprabandha (pp. 98b-99a) has said that 21 names of Satrunjaya are noted in Vidyaprabhrta. In the svopajna vrtti (p. 56") of Sraddhavidhi we have :"pratiSThAprAbhRtAt zrIpAdaliptoddhRtapratiSThApaddhatau ca yathAbhaNitam" From this it follows that Padalipta's Pratisthapaddhati is based upon

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88 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Pratisthaprabhrta. Siddhapahuda - This is defined in Kahavali as below: "Set Upstarurufsaisto fH S (: ? fawita a fhours" It appears that Aryasamita Sthavira could stop the flow of a river by yogacurna on account of his knowledge of Siddhapahuda. That Padalipta Suri and Nagarjuna Suri could fly by applying some thing on the sole of a foot, probably due to their knowledge of this work. It may be added that probably it was the knowledge of this Pahuda that helped the two pupils of Susthitacarya in remaining invisible by means of some anjana 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 Siddhapahuda. It is extracted from Agganiya (vide p. 88), but it should not be on that account confounded with the one in question. Anuoga - Etymology of this word is already given on p. 10. Furthermore its main divisions and their contents are also noted on pp. 1011. So, there remains very little to be said here. Extracts from the Anuoga - Some of the biographical sketches of the great men may have been extracted from Padhamanuoga.2 Vasudevahindi? is probably so; if not, it is at least based upon it as can be seen from the 1. In the com. (p. 98) Siddhantagamastava, Anuoga is styled as Purvanuyoga, and it is there described as having two sections viz. Prathamanuyoga and Kalanuyoga. 2. It may appear that Padhamanuoga was not only extant but even available to Jinadasa Gani, as can be inferred from the following words occurring in his Avassayacunni (pt. I, P. 160) : "etaM savvaM gAhAhi jahA paDhamANuyoge taheva ihaMpi vannijjati vittharato / " Moreover, the following lines thereof seem to substantiate this statement:(i) "reint fericifsat faunyoal C F G fa" - Ibid., pt. I, P. 214 (ii) " 3711 art, for et fericifsurg" -Ibid, pt., I, p. 488 From this it follows that Cittantaragandiya was available to him-a fact corroborated by its description given by him in Nandicunni. But this inference is not valid. For, by taking into account the date saka Sarvat 598 (Samvat 733) mentioned by him as the year in which he completed Nandicunni and the date of the extinction of Puvvagaya viz. Vira Samvat 1000 (Samvat 530), it seems more reasonable to believe that he got the traditional information about the contents of the Anuoga rather than to say that he had this part of the Agama directly accessible to him. 3. This is referred to in Avassayacunni (pt. II, 324).

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THE EXTINCT AGAMAS OF THE JAINAS 89 following lines occurring in it : "tattha tAva suhammasAmiNA jaMbunAmassa paDhamANuoge titthayara-cakkavaTThi-dasAravaMsaparUvaNAgayaM pariyaM kahiyaM ti tasseva pabhavo kaheyavvo, tappabhavassa ya pabhavassa tti / " Bambhadattacariya! is said to be extracted from Ditthivaya and hence perhaps from Padhamanuoga. Culiya - These Culiyas are also known as Culla-vatthus. Only the first four Puvvas have Culiyas. Therein the 1st Puvva has 4 four Culiyas, the 2nd 12, the 3rd 8, and the 4th 10. In all we have 34 Culiyas. They are studied last.4 This finishes the exposition about the contents of Parikamma etc. So, as stated on p. 75, I shall now deal with the order in which the five sections of Ditthivaya, became mostly extinct. Up till now none seems to have tackled this problem. I am probably the 1st to have done so in 1939 in Tattvarasikacandrika (pt. I, pp. 52-55) in Gujarati. I do not know if any one has even criticized my views by this time. So, once more I express them? in this connection and request the veteran scholars to examine them and to give their verdict. It appears that a work gets obliterated when its study ceases. If so, it means we should note how the 5 sections were being studied. It is well-nigh certain that the study of the 1st two sections preceded that of the rest. As 1. This episode is given by Haribhadra Suri in his com. on Uvaesapaya (v. 357). "Ela garce 378 # 4 eta bere for 371580 308 HATI Zf13 afer" --Nandi (s. 57) 3-4. "79 20131 fcycam , nary furado Hogaf afael yfcovifa a l...... orary fa Eri I" - Nandicunni (p. 61) 5. As stated in Samavaya (s. 46), Ditthivaya has 46 Mauyapayas. Each of the 14 varieties of Parikamma has only one Mauyapaya (vide p. 77). So it follows that some other section or sections of Ditthivaya must have Mauyapayas. Abhayadeva Suri in his com. (p. 696) on Samavaya (s. 46) makes a tentative suggestion in this connection as under : ""diTThivAyassa' tti dvAdazAGgasya 'mAuyApaya' ti sakalavAGmayasya akArAdimAtRkApadAnIva dRSTivAdArthaprasavanibandhanatvena mAtRkApadAni utpAdavigamadhrauvyalakSaNAni, tAni ca siddhazreNi-manuSyazreNyAdinA viSayabhedena kathamapi bhidyamAnAni SaTcatvAriMzad bhavantIti sambhAvyante / " 6. "afis yra fy" --Malayagiri Suri's com. (p.2386) on Nandi (s. 57). 7. These are rather somewhat revised ones. 8. For a tentative treatment of this topic see J.S.E. (pp. 235-237) 9. This assumption is based upon the fact that in all the reference about the 5 sections of Ditthivaya, know of, Parikamma is invariably assigned the 1st place and Sutta the second. HIST-12

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90 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 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 Aryaraksita 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 Samskrt grammar before they enter the field of literature, so Parikamma being a stepping-stone to Puvvagaya, some may have been mastering it completely before they began to study even the 1st Puvva. As regards the study of the Sutta, the Jaina literature-even the narrative branch of it, seems to be completely silent. So I may suggest that the case of the extent of the study of the Sutta is parallel to that of Parikamma, and equally so is its loss. So far as the Puvvas are concerned, it appears that their study must have been preceded by that of the pertinent portions or the entire ones of the Parikamma and the Sutta.? The study of Anuoga may have been partly preceded and partly followed by that of the corresponding Puvvas, in case it dealt with upakrama etc., as suggested on p. 9. As regards the branch of hagiology, its study may have been taken up after that of the corresponding portion of the Puvva or it may have preceded it, in case either the taught were inquisitive to know the lives of the persons referred to in the Puvva they were about to learn or the teacher wanted to create interest about the pertinent Puvva amongst his pupils. Whatever it may be, it is almost certain that the study of the 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 is question or to take an extreme case after that of all the Puvvas, was given up as soon as the study of the Puvvas came to an 1. See p. 68 fn. 3. 2. The Sutta seems to be an index to the aphorisms of Puvvagaya and their meanings. If so, it is more or less a tabulated summary-an analytical digest of the contents of Puvvagaya in extenso, and thus it may be compared with the Matikas of the Bauddhas, and it may be looked upon as forming a background for the study of the Puvvas.

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THE EXTINCT AGAMAS OF THE JAINAS 91 end. If so, it may be said that the loss of the last 4 Puvvas was followed by the cessation of the study of the corresponding Anuoga or as an extreme case by that of the Anuoga in its entirety, and this cessation must have finally led to its loss. The loss of the remaining Puvvas gives rise to a parallel case for the loss of the corresponding Anuoga. Turning to the 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. Further, their study seems to have been preceded by that of the 1st four sections in case we endorse the opinion? expressed in the Nandicunni that they are given the last place not only regarding the arrangement of the 5 sections but their study, too. This means that the Culiyas got forgotten or became extinct by the time Sthulabhadra With these words about the order of the loss of the different sections of Ditthivaya, I shall now resume the question about the nature etc, of the remaining extinct works, and shall accordingly commence with the works of the kaliya suya. Khuddiya-Vimanapavibhatti - This is an ajjhayana dealing with the vimanas which may or may not have entered avalika. It is the 1st ajjhayana of Sankhevitadasa (vide p. 55, fn. 2). From Samavaya (s. 37, 38 and 40) we learn that this ajjhayana had at least 3 vaggas, the 1st having 37 uddesanakalas, the 2nd 38 and the 3rd 40 respectively. This ajjhayana used to be prescribed as one of the text-books to a Sadhu whose diksaparyaya was of 11 years Mahalliya-Vimanaparibhatti - 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 Sankhevitadasa (vide p. 55, fn. 2). From Samavaya (s. 41-45) it can be seen that this work had at least 5 vaggas, the uddesanakalas 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. Arunovavaya - This is an ajjhayana dealing with the samaya (code) 1-2 urat' for feri fargand a ficha-ya-you-yoalueitt a sforci,.... Estara afurant ha Hoga afari yfvifa 2." The earlier portion of this seems to be erroneous; for, Malayagiri Suri in his com. (p. 246) quotes it as under : "diTTivAe jaM parikamma-suttaM-puvvA-'Nuyoge na bhaNiyaM taM cUlAsu bhaNiyaM." 3. The is mentioned in Avassayacunni (pt. 1, p. 35).

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92 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS and upapata 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. This work is the 6th ajjhayana of Sankhevitadasa, and it is satisaya (vide p. 82, fn. 6). It was one of the text-books for a Sadhu of 12 years' standing, the other text-books being Garulovavaya, Dharanovavaya, Vesamanovavaya and Velandharovavaya. Varunovavaya,2 Garulovavaya, Dharanovavaya, Vesamanovavaya, Velandharovavaya and Devindovavaya.- All these except the 3rd and the last, are also the ajjhayanas of Sankhevitadasa. They have Varuna, Garula, Dharana, Vaisramana, Velandhara and Devendra (Sakra) respectively as the main characters as is the case with Arunovavaya having Aruna. So it appears that some of the passages of Arunovavaya may be occurring mutatis mutandis in these ajjhayanas. Moreover, as stated in the Bhasa (p. 1094)3 on Vavahara (X) Varuna discharges a scented shower and Aruna and Garula give gold, when they are so to say invoked. Utthanasuya and Samutthanasuya- As stated in Nandicunni (p. 49), when an enraged Sadhu recites Utthanasuya 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 Samutthanasuya once, twice or thrice, whatever has been desolated, becomes re-inhabited. Such an event is narrated in the case of Damasara Muni in Atmaprabodha" composed by Jinalabha Suri in Samvat 1833. There he is represented as a contemporary of Lord Mahavira. Both of these works are satisaya. So says Kotyacarya in his com. (p. 201) on Visesa (v. 555). Maladharin Hemacandra Suri, too, says the same thing on p. 299. It may be noted that both these commentators have given Samutthana as the Samskrt equivalent of Samutthana; but Jinadasa Gani 1. In this connection, Abhayadeva Suri in his com. (p. 5136) on Thana (s. 756) observes :- "garuda i gnistfagta ya wafa" 2. According to Haribhadra Suri's com. (p. 964) on his own work Pancavatthuga (v. 585) this was one of the text-books for a Sadhu of 12 year's standing. 3. "mirarront ari FFT TE a areia 3riqu a d fche fer ffu fer 1188011" 4. See pp. 137-138 of the edition published by Hiralal Hansaraj in A. D. 1909.

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THE EXTINCT AGAMAS OF THE JAINAS 93 differs from them; for, he says in Nandicunni (p. 49) : vagAralovAto samuTThANasuya tti bhaNitaM" aguraci fa affod Samutthanasuya was a text-book for a Sadhu of 13 years' standing, as was the case with Utthanapariyavaniya. Nagapariyavaniya - This is an ajjhayana wherein the Nagakumaras play an important role. When a saint concentrates upon this work, the Nagakumaras bow to him, and without leaving their residential quarters, give them boons therefrom. Asivisabhavana - It is a work which more or less deals with venoms. As stated by Yasodeva Suri in his com. (p. 69a) on Pakkhiyasutta, this work says that there are two types of living beings having poison in their jaws. The first type of them is so by their very birth. They include scorpions, frogs, serpents and human beings. The poison of a scorpion can at best pervade a body equal to that of half of Bharata ksetra; that of a frog, double this body; that of a serpent, a body equal to Jambudvipa; and that of a human being, a body equal to the samaya-ksetra (i.e manusyaloka). The second type acquires poison by practising a penance or so. It includes the five-organed tiryacs, human beings and gods up to those of Sahasrara, so long as these gods are aparyapta. These beings kill others by cursing them. This act is tantamount to a serpent's bite etc.1 Ditthivisabhavana - This work deals with those who have poison in their drsti (eyes). This may remind one of the drstivisasarpas like Candakausika who was enlightened by Lord Mahavira. Caranabhavana - This work deals with Vidyacaranas and Janghacaranas. They are saints who can fly owing to the labdhi? power) acquired by them by practising austerities or by studying this work.3 1. It should be borne in mind that this exposition is based upon the significance of the title of this work. Same is the case with the following four works. This is what Yasodeva Suri says in his com. (p. 696) on Pakkhiyasutta, the actual wording being "375 cAzIviSabhAvanAdigranthapaJcakasvarUpaM nAmAnusArato darzitaM, vizeSasampradAyazca na dRSTa iti". 2. For the description of this labdhi and that of many more see Ovavaiya (s. 24, p. 16), Viahapannatti (XX, 9, s. 683-4), Visesao (v. 779-803), Haribhadra Suri's com. (p. 475) on Avassaya, Pavayanasaruddhara (v. 595-601), the svopajna com. (p.14) on Yogasastra (I, 9) and the English translation of Trisasti (vol. I, pp, 75 and 79). 3. "panarase cAraNabhAvaNaM ti uddisie u ajjhayaNaM / cAraNaladdhI tahiyaM upajjaMtI tu ahi(hI)yammi // 115 // "

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Mahasuminabhavana This work deals with great dreams.1 Teyaganisagga This work has for its subject-matter a discharge of a fiery substance. The acquisition of tejolesya3 and perhaps that of sitalesya may have been treated in this work. 94 Kappiyakappiya This is a work which deals with the two topics viz. kalpa (what should be practised or is acceptable) and akalpa, its opposite. - Culla-kappasuya-This work explains what is kalpa. Its title suggests that it is a smaller treatise as compared with Mahakappasuya. Maha- Kappasuya - This work, too, deals with kalpa. It is so named either because it is voluminous or because it is deep in meaning. This is probably a Cheyasutta; but, on that account it is not possible to identify it with any of the six well-known Cheyasuttas. It will be a folly to think that this work is the same as Kappa (Brhatkalpasutra); for, it is mentioned over and above Kappa, in Visesadeg (v. 2295) 4 As stated in the Bhasa (p. 108b) on Vavahara (X), Vaggaculiya is a Culiya of Mahakappasuya.5 The pertinent verse is as under : 1. In all there are 72 dreams. Out of them 30 are great as stated in Pajjosanakappa (s. 73). But the Bhasa (p. 109t) on Vavahara (X) says as under : " icchaMtI susumiNA bAyAlA ceva huMti mahAsumiNA / bAyattari savvasumiNA vannijjaMte phalaM tesiM // 114 // " 2. This may be due to a penance or the study of this work. This is what is said in the following verse of Bhasa (p. 110 ) on Vavahara : "teyassa nisaraNaM khalu AsIvisattaM taheva diTThabisaM / laddhIto samuppajje samahIesuM tu eesu // 117 // " " aMgANamaMgacUlI mahAkappasuyassa vaggacUlIo / vivAhacUliyA puNa paNNattIe muNeyavvA ||107 ||6 3. See Viahapannatti (XV; s. 548 ). 4. See p. 34. 5. Abhayadeva Suri in his com. (p. 513 ) on Thana (s. 755 ) however strikes a different note. For, he says: " 'aGgasya - AcArAdezcUlikA yathA''cArasyAnekavidhA, ihoktAnuktArthasaGgrAhikA cUlikA, vaggacUliya tti iha ca varga :adhyayanAdisamUhaH, yathA antakRddazAsu aSTau vargAstasya cUlikA vargacUlikA, vivAhacUliyatti vyAkhyAbhagavatI tasyAzcalikA vyAkhyAcUlikA / " " 6. Malayagiri Suri while commenting upon this says:--- 'aGgAnAmupAsakadazAprabhRtInAM paJcAnAM cUlikA nirAvalikA aGgacUlikA mahAkalpazrutasya cUlikA vargacUlikA vyAkhyA punaH prajJapteH - vyAkhyAprajJaptezcUlikA mantavyA / " - p. 108b

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THE EXTINCT AGAMAS OF THE JAINAS 95 Mahapannavana - This work treats of the topics of Pannavana to a greater extent than what is done in Pannavana. Along with this it makes up the two Uvargas of Samavaya.' From Abhidhanarajendra it appears that Mahapannavana is referred to in Panhavagarana and Avassaya. Pamayappamaya - This ajjhayana deals with five types of pramada and the cessation from them (i.e. apramada). Porisimandala - This work mentions the porisis pertaining to the different mandalas. Mandalapavesa - This work throws light as to how the sun and the moon go from one mandala to another. Vijjacaranavinicchaya - This work deals with the nature and fructification of knowledge and character. Jhanavibhatti - This work deals with the classifications of dhyana (meditation) Ayavisohi - This work points out repentence etc. as the ways of purifying a defiled soul. Viyaragasuya - This work explains the nature of the passionate and the dispassionate. Samlehanasuya - This is a work which deals with dravya-samlekhana and bhava-samlekhana. The former consists in reducing the necessities of life, and the latter, in controlling passions. Viharakappa - This work supplies a code governing the lives of the Sthavira-kalpins and the Jina-kalpins. Caranavihi - This work has carana (conduct of a clergy) as its subjectmatter. This carana includes the five great vows etc. Nirayavisohi - As stated on p. 26, some look upon this work as ukkaliya suya.But no additional information can be had about it except that it is extinct. Maranavischi - In Acaradinakara (pt. II, p. 303") we have a list of works belonging to the kaliya suya and ukkaliya suya, and therein this work is noted as ukkaliya. 1. See p. 29, fn. 1. 2. Cf. "Houi fag THPT FET FATTET 97 RT I TT 4 TAPI Bild is TA II" This is a verse quoted by Yasodeva Suri in his com. (p. 64") on Pakkhiyasutta. 3. On p. 26, 1. 22, read ukkaliya-suya for kaliya-suya.

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96 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Ayavibhatti - This work is noted as ukkaliya on p. 26. No further particulars are available except that it is extinct. Utthanapariyavaniyal - This was one of the text-books for a Sadhu of 13 years' standing. It seems to be the same as Utthanasuya for the following reasons: (i) In the edition of Vavahara having Bhasa and Malayagiri Suri's com., there is Utthanasuya instead of Utthanapariyavaniya. In Pancavatthuga (v. 585), too, it is so. (ii) In the Bhasa (p. 109a)? on Vavahara (X), Devindovavaya is equated with Devindapariyavana. So, on this analogy Utthanasuya may be identified with Utthanapariyavaniya. Thiminabhavana - This was the text-book for a Sadhu of 14 years' standing according to Vavahara. But, it is not so as can be seen from Pancavatthuga (v. 586).3 Now I shall deal with the 10 Dasas. Kammavivagadasa has 10 ajjhayanas. They are mentioned in Thana (X; s. 755) as under : "miyAputte 1 ta gottAse 2 aMDe 3 sagaDe ti yAvare 4 / mAhaNe 5 naMdiseNe 6 ta, soriya tti 7 uduMbare 8 // sahasuddAhe Amalate 9 kumAre lecchatI 10 iti / " Out of these the 1st, the 4th, the 6th, the 7th and the 8th ajjhayanas agree in name with the 1st, 4th, the 6th, the 8th and the 7th of the 1st suyakkhandha of Vivagasuya, whereas the 2nd, the 3rd, the 5th, the 9th and the 10th are equated with the 2nd, the 3rd, the 5th, the 9th and the 10th of the 1st Suyakkhandha by Abhayadeva Suri in his com. (pp. 5076, 5084 and 5085) on Thana. Thus it seems that none of the ajjhayanas of Kammavivagadasa is lost. Same is the case with the 10 ajjhayanas of Uvasagadasa. For, their names as 1. The word utthanapariyaniya occurs in Viahapannatti (XV; s. 540); but there it is not used to denote this or any other work. 2. " Hard 45 giura TEL HET I fara afraraut HOT 79 ufuauiter 1188811" 3. This verse and verses 582-585 and 587 and 588 are quoted by Abhayadeva Suri in his com. (p. 301b) on Thana (v. I; s. 399) 4. "Pregat a festeg 379 HS khis peti 3112 HIRUGT a dagat 9 315 " --Vivagasuya (1) 5. "Truia ? chluca ? 34 relafa muitfurt 3! surAdeve 4 cullasatate 5 gAhAvati kuMDakolite 6 // saddAlaputte 7 mahAsatate 8 NaMdiNIpiyA 9 sAlatiyApitA 10 / "

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THE EXTINCT AGAMAS OF THE JAINAS 97 given in Thana (s.755) tally with thosel given in Uvasagadasa (p. 1). Antagadadasa has 10 ajjhayanas, the names of which are mentioned in Thana (s. 755) as under: "Nami 1 mAtaMge 2 somile 3 rAmagutte 4 sudaMsaNe 5 ceva / jamAlI 6 ta bhagAlI ta 7 kiMkame 8 pallate ti ya 9 // phAle aMbaDaputte ta 10 emete dasa AhitA // " Turning to the available Antagadadasa, we do not find therein these 10 ajjhayanas but come across 8 vaggas, and that the 1st vagga has ten ajjhayanas as noted in its following verse : "goyama samudda sAgara gaMbhIre ceva hoi thimie ya / ayale kaMpille khalu akkhobha paseNai vaNhI // "2 Thus the names herein entirely differ from those mentioned above.3 1. We have here the above verses almost ad verbatim. 2. This verse is quoted by Abhayadeva Suri in his com. (p. 509", on Thana, but there instead of Vanhi we have Vinhu. 3. 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 Antagadadasa :"akkhobha sAgare khalu samudda himavaMta ayalanAme ya / dharaNe ya pUraNe vi ya abhicaMde ceva aTThamae // "-p.4 "aNIyase aNaMtaseNe ajiyaseNe ahiNayariU devajase sattuseNe sAraNe gae sumuhe dummuhe kUvae dAsae aNAhiTThI // " -p. 4 "jAli mayAli uvayAli purisaseNe ya vAriseNe ya / / pajjunna samba aNiruddha saccanemI ya daDhanemI ya // "-p. 19 "paumAvaI ya gorI gandhArI lakkhaNA susImA ya / jambavaI saccabhAmA sappiNi mUlasiri mUladattA vi // "-p. 20 "makAtI kiMkame ceva moggarapANI ya kAsave / khemae dhiidhare ceva kelAse haricandaNe // bAratta sudaMsaNa puNNabhadda sumaNabhadda supaiTe mehe / aimutte ya alakkhe ajjhayaNANaM tu solasayaM // "-p. 25 "nandA taha nandamaI nanduttara nandaseNiyA ceva / masyA sumasya mahamasya maradevI ya aTThamA // bhaddA ya subhaddA ya sujAyA sumaNA i yA / bhUyadinA ya boddhavvA seNiyabhajjANa nAmAI // "-p. 38 "kAlI sukAlI mahAkAlI kaNhA sukaNhA mahAkaNhA / vIrakaNhA ya boddhavvA rAmakaNhA taheva ya // piuseNakaNhA navamI dasamI mahAseNakaNhA ya / "-p. 38 (N. V. Vaidya's edn.) HIST.-13

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98 Abhayadeva Suri, however reconciles this incongruity by saying that this may be due to a difference in vacanas.' This view is strange; so, if it cannot be accepted, the old Antagadadasa should be looked upon as lost. A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS According to Thana (s. 755 ) Anuttarovavaiyadasa has 10 ajjhayanas as noted below : On examining the available Anuttarovavaiyadasa, we find that it has 3 vaggas having 10, 13 and 10 ajjhayanas respectively. Their names are given there as below : "IsidAse ya 1 dhaNNe ta 2 suNakkhatte ya 3 kAtite 4 ( ti y)| saTTANe 5 sAlibhadde ta 6 ANaMde 7 tetalI 8 ti t| / nabha 9 atimutte 10 emete dasa AhiyA // " 1. " jAli mayAli uvayAli purisaseNe ya vAriseNe ya 12 dIhadante ya laTThadante ya vehalle vehAse abhae i ya kumAre // " p. 48 "dIhaseNe mahAseNe laTThadante ya gUDhadante ya suddhadante / halle dume dumaseNe mahAdumaseNe a Ahie / sIhe ya sIhaseNe ya mahAsIhaseNe ya Ahie ! From this it follows that at best only the names of the 1st 3 ajjhayanas tally, and so Abhayadeva Suri suggests that the names noted in Thana are according to some other vacana. If this suggestion cannot be accepted, they must be supposed to be extinct. puNNaseNe ya boddhavve terasame hoi ajjhayaNe // " p. 50 " dhanne va (?) sunakkhatte isidAse ya Ahie / pellae rAmaputte ya candimA puTTimA iya || peDhAlaputte aNagAre navame poTTile iya / vele dasa vutte imee dasa AhiyA // p. 51 ( N. V. Vaidya's edn.) The 10 ajjhayanas of Ayaradasa as noted in Thana agree with those of the available one, and hence they are so to say intact. "vAcanAntarApekSANImAnIti sambhAvayAmaH, na ca janmAntaranAmApekSayaitAni bhaviSyantIti vAcyaM, janmAntarANAM tatrAnabhidhIyamAnatvAditi / " - p. 509b 2. These are also the names of the 1st 5 ajjhayananas of the 4th vagga of Antagadadasa. 3. In Abhayadeva Suri's com. (p. 509 ) on Thana, there is a variant "poTTike" / 4. "vIsaM asamAhiTTANA 1 egavIsaM sabalA 2 tettIsaM AsAyaNAto 3 aTThavihA gaNisaMpayA 4 dasa cittasamAhiTThANA 5 egArasa uvAsagapaDimAto 6 bArasa bhikkhupaDimAto 7 pajjosavaNA kappo 8 tIsaM mohaNijjadvANA 9 AjAiTThANaM 10 / "

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THE EXTINCT AGAMAS OF THE JAINAS 99 As regards the 10 ajjhayanas of Panhavagaranadasa mentioned in Thana (s. 755)', they seem to be lost in. toto; for, the available Panhavagarana has 5 ajjhayanas dealing with asrava and 5 with samvara, and the available Isibhasiya has probably nothing to do with the 3rd ajjhayana noted here, in fn. 4. As stated in Thana (s. 755) Bandhadasa has 10 ajjhayanas as under : "baMdhe 1 ya mokkhe 2 ya devaddhi 3 dasAramaMDalevita 4 AyariyavippaDivattI 5 uvajjhAtavippaDivattI 6 bhAvaNA 7 vimuttI 8 sAto 9 kamme 10 / " / If Bhavana and Vimutti noted here cannot be identified with the 3rd and the 4th Culas of Ayara, they, too, along with the remaining 8 ajjhayanas should be considered as lost. Dogiddhidasa has 10 ajjhayanas. They are mentioned in Thana (s. 755) as under : "vAte 1 vivAte 2 uvavAte 3 sukkhite kasiNe 4 bAyAlIsaM sumiNe 5 tIsaM mahAsumiNA 6 bAvattarri savvasumiNA 7 hAre 8 rAme 9 gutte 10" 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 Mahasuminabhavana. As regards Dihadasa, we learn from Thana (s. 755) that it has 10 ajjhayanas. The pertinent portion is as under : "caMde 1 "sUrate 2 sukke 3 ta siridevI 4 pabhAvatI 5 dIvasamuddovavattI 6 bahUputtI 8 (17) maMdare ti ta 9 (18) there saMbhUtavijayate 8 (19) there pamha 9 (?10) UsAsanIsAse / " In Pupphiya (p. 210) we come across the following verse which mentions its 10 ajjhayanas : "caMde 1 sUre 2 sukke 3 bahuputtiya 4 punnamANibhadde 5-6 ya / datte 7 sive 8 bale yA 9 aNADhiye 10 ceva boddhavve // " From this it may be inferred that the ajjhayanas 1, 2, 3 and 7 of 1. "uvamA 1 saMkhA 2 isibhAsiyAiM 3 AyariyabhAsitAiM 4 mahAvIrabhAsiAiM 5 khomagapasiNAI 6 komalapasiNAI 7 adAgapasiNAI 8 aMguTupasiNAI 9 bAhupasiNAI 10 / " While explaining this, Abhayadeva Suri notes on p. 512: " 'pasiNAI' ti praznavidyA yakAbhiH kSaumakAdiSa devatAvatAraH kriyate iti, tatra kSaumakaM-vastraM addAgo AdarzaH aGguSThaH - hastAvayavaH bAhavaH -bhujA iti / " 2. This appears to be a misreading. If so, if should be "sUre ta"

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100 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Dihadasa are perhaps the same as the 1st 4 ajjhayanas of Pupphiya. As regards the 4th, it may be equated with the 1st of Pupphacula. Thus the rest seem to be lost. So far as Sankhevitadasa is concerned, its 10 ajjhayanas as stated in Thana (s. 755) are those noted on p. 55, fn. 2. Out of them, only Angaculiya, Vaggaculiya and Vivahaculiya are extant; the rest are extinct. With these words about the 10 Dasas, I shall now refer to a remark in the introduction (p. 7) to Nirvanakalika. It is as under : "The most important feature of the work is that it contains nearly 70 verses (Gathas), some of which are actually quoted as from "Agamas" and others are also probably from "Agamas" although not expressly stated so to be. These verses cannot be identified in any of the available "Agamas".6 If this statement is correct, it follows that either the available Agamas are wanting in these Gathas or that the corresponding Agamas are now lost. As regards the exegetical literature of the canonical texts, it may be noted that we have lost several Nijjuttis? etc. For instance, Govinda Vacaka's Nijjuttis is not available now, and so are Bhadrabahusvamin's Nijjuttis on Suriyapannatti and Isibhasiya. Even some of the Nijjuttis on Pancamangalasuyakkhandha have long since become a dead letter. These are the details regarding the nature of the extinct Agamas that I have been able to gather from some of the Jaina sources. I admit that in many a case they are nothing more than a mere guessing based upon their 1. As stated herein it has 10 ajjhayanas noted in the following verse : "siri 1 hiri 2 dhiti 3 kitti(ttI )o 4 buddhiddhI) 5 lacchI 6 ya hoi boddhavvA / ilAdevI 7 surAdevI cheat picato 27 11" 2. Nirvanakalika. 3-6 No diacritical signs are here used. 7. That there was a fairly large number of Nijjuttis is borne out by the following line occurring in the Pakkhiyasutta (p. 666) "aMgabAhire kAlie bhagavaMte sasutte saatthe saggaMthe sannijjuttIe sasaMgahaNIe" 8. This is mentioned in Visehacunni on Nisiha (XI) and Dasaveyalihanijjutti (v.82). In the former we come across the following lines : "govindo nAma bhikkhU je to aTThArasa vArA pucchA teNa egindiyajIvasAhaNaM govindaNijjuttI kyaa| esa UNUTAUTI" 9. See p. 74, fn. 3.

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THE EXTINCT AGAMAS OF THE JAINAS 101 etymology. I may add that in certain cases it may be that even if the entire Jaina literature existing at present is fully investigated, it may not mend matters. Anyhow such an attempt is desirable as it can give us a final understanding about the nature of the extinct Agamas. In the end, before I conclude this chapter, I may tentatively suggest why these are lost. As already noted, certain ajjhayanas are satisaya, 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 four of them will exist up to the end of the present tirtha, and thereafter they, too, will perish, and thus there will remain no Agamas whatsoever, till a new epoch will dawn with the flourishing of Tirtharkaras in India when the dvadasangis etc. will be again composed. So says the Jaina tradition. 1. For instance, Mahaparinna (p. 78), Arunovavaya (p. 82), Utthanasuya (p. 101) and Samutthanasuya (p. 101) are some of them. 2. Out of them, Dasaveyaliya will be available only in meaning. 3. "arm HEKT. 2 Tasting s 'agi harfrestrent que falfa 114 11" "igavIsasahassAI vAsANaM vIragokkhagamaNAo / avvocchinnaM hohI AvassagaM jAva titthaM tu // 52 // " "igavIsasahassAI vAsANaM vIramokkhagamaNAo / aNuogadAra-naMdI avvocchinAu jA titthaM // 53 // " ---Titthogali as suggested in Vividhaprasnottara (p. 188)

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THE EXTANT AGAMAS 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 Agamas available at present, however, confirm to their critical editions prepared under the able supervision of Devarddhi Gani Ksamasramana. It appears that for several Agamas, we have palm-leaf Mss. at least as old as the second quarter of the 12th century of the Vikrama era. It is neither possible nor necessary to consult them while dealing with the extant Agamas; for, their printed editions seem to be fairly reliable. AYARA With these preliminary remarks, I shall now begin with Ayara, the 1st Anga. It is divided into two suyakkhandhas, the 1st having at present 8 ajjhayanas? (formerly 9) and the 2nd 16.Most of these ajjhayanas are subdivided into uddesas, * each of which consist of suttas. It appears that formerly there was only the 1st suyakkhandha comprising the following 9 ajjhayanas : 1. Literally this means a trunk of (the tree of) the scripture. It may be roughly translated as 'section'. H. Jacobi has translated it as 'book'. See S. B. E. (vol. XXII, p. 1). 2. This word has been translated as 'lecture' by H. Jacobi. --Ibid., p. 1 3. Cf. " ui Birger 96 3*, S TACE, was 37082mm, YaR EUCHTETI" - Nandi (s. 46) 4. H. Jacobi has translated this as 'lesson'. See S. B. E. (vol. XXII, p. 1). Ajjhayanas 1 to 6, 8 and 9 of the 1st section have 7, 6, 4, 4, 6, 5, 8 and 4 uddesas respectively, whereas ajjhayanas 1 to 7 of the 2nd have 11, 3, 3, 2, 2, 2, and 2. Thus ajjhayanas 8 to 16 of the 2nd have no uddesas.

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104 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS (1) Satthaparinna, (2) Logavijaya, (3) Siosanijja, (4) Sammatta, (5) Logasara, (6) Dhuya, (7) Mahaparinna, (8) Vimokkha and (9) Uvahanasuya.' By the time Bhadrabahusvamin wrote a Nijjutti on Ayara, there were Ayaraggas added to this 1st section. Ayaragga means a Culika. So says Silanka Suri in his com. (p. 6b) on Ayara. From Ayaranijutti (v. 11)3 we learn that Ayara, the 1st Anga, herein styled as Veda, has 9 ajjhayanas, each known as Bambhacera. It consists of 18000 payas (Sk. Padas), has 5 Culas and is vast and vasters on account of the extent of the padas. It may be noted that nowhere in the Ayaranijjutti, we come across the names of all the 5 Culas. From its v. 2976 we learn the names of Culas 2 to 5. They are (1) Sattikkaga, (2) Bhavana, (3) Vimutti and (4) Ayarapakappa. Further, we learn that the 1st Cula consists of 7 ajjhayanas,' and so is the case with the 2nd Cula. Each of the rest has, however, only one. That the second suyakkhandha is a later addition to the 1st, is borne out by the following considerations : 1. These are the names given in Ayaranijjutti (v. 31-32) quoted on p. 77, fn. 5. All these except the 7th are translated in S. B. E. (vol. XXII) as knowledge of the weapon, conquest of the world, hot and cold, righteousness, essence of the world, cleaning, liberation and the pillow of righteousness respectively. 2. "3r T ren 4HRE H ERE I Fisfa 4 Hreyfurt fufstren TS 118 " --Ayaranijjutti Ayaragga is also called Ayaranga. See p. 105, fn. 1. 3. See p. 72, fn. 7. 4. Cf. "Ta 4RT FI, 1761-refu tfacit etc.--Samavaya (s. 9) See also Samavaya (s. 51) and silanka's com. (p. 290') on Ayara. 5. For explanation see p. 72, fn. 7. 6. "Gamef5571377 4641 AFTER fa53TEGII raut-farf-3119R4Cmt fafa 537 a 1178611" 7. On this understanding can it not be named as Sattikkaga as has been done in the case of the 2nd Cula ? Thus, the 1st 4 Culas have 16 ajjhayanas. Their names are given as under by Malayagiri Suri in his com. (p. 211") on Nandi by way of a quotation :"PUSHUT () fun (3) T4 (8) Jaret (W) CITAT (E) I 37T89SAT (1) HerefteRIT (6-88) 3 TOUT (84) Para Fit (?)." Herein there are no specific names for ajjhayanas 8-14. In a way, this is justifiable since each of them is spoken of as Sattikkaya or Sattikkaga or the like. However, from the ending portion of each of them we learn the names of the 1st four Sattikkagas as Thana, Nisihiya, Uccarapasavana, and Sadda respectively. The rest can be named as Ruva, Parakiriya and Annamanakiriya. 9. This cannot be dated later than the composition of Ayaranijutti.

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THE EXTANT AGAMAS OF THE JAINAS 105 (i) (As suggested in Ayaranijjutti (v. 287) Ayarangas (i. e. to say the 5 Culas) have been composed by the Sthaviras - the Srutakevalins,? who extracted them from the 1st suyakkhandha known as Ayara. (ii) The sources for the five Culas are definitely pointed out in Ayaranijjutti (v. 288-291) (iii) Several European scholars hold this view.". Such being the case, I may mention the following particulars by way of a corroborative evidence : (i) silanka Suri points out the mangalas, the initial, the middle and the last from the 1st Suyakkhandha only. (ii) Both the suyakkhandhas evidently differ from each other in style and in the manner in which the subject is treated. By the by it may be noted that there is a difference in style in the case of the 3rd Cula and the two preceeding ones. This is probably due to the diversity of the matter.? 1. "erfesy MERI HAFESI Eto rise ai 3114113 3 rent RRTE Yayan RCOLI" 2. "perfet" sags:-Alacralfaroffertfa" -silanka's com. (p. 2824) "biiassa ya paMcamae aTThamagassa biiyaMmi uddese / bhaNio piMDo sijjA vatthaM pAugaho'-5 ceva // 288 // paMcamagassa cautthe iriyA vaNijjaI samAseNaM / chaTThassa ya paMcamae bhAsajjAyaM viyANAhi // 289 // sattikkagANi-14 satta vi nijjUDhAI mahAparinAo / satthaparinnA bhAvaNa5 nijUDhAo dhuya vimuttI // 290 // AyArapakappo puNa paccakUkhANassa taiyavatthUo / AyAranAmadhijjA vIsaimA pAhuDaccheyA // 29 // " 4. In S. B. E. (vol. XXII, intro., p. XLI), it is said : "I am of opinion that the first book of the Akaranga Sutra and that of Sutrakritanga Sutra 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 Akaranga Sutra; it is probably the old Akaranga Sutra itself to which other treatises have been added." In A His. of Ind. Lit. (vol. II, pp. 435-436) it is said : "The first Anga is the Ayaramga Sutta. In two lengthy sections (s'ruta-skandha) it treats of the way of life (ayara, Sansk. acara) 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 Culas, i. e., "appendices". 5. See intro. (p. XLVII) to S. B. E. (vol. XXII). Here it is said : "Slanka points out as such the first sentence of the first lesson of the first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the 16th verse in the fourth lesson of the eighth lecture of the first book." 6. Ibid., p. XLVII. 7. Ibid. p. LII. HIST-14

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

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THE EXTANT AGAMAS OF THE JAINAS 107 The 3rd Cula furnishes us with materials pertaining to the biography of Lord Mahavira - the materials embodied in several cases in phrases recurring in Pajjosanakappa. It also deals with the five mahavratas and the reflections associated with them. The 4th Cula which marks the end of the Ayara, contains 12 verses, the contents of which may remind a Bauddha scholar of Theragathas. This much may be deemed sufficient so far as the contents of Ayara are concerned. So I shall now mention the following factors whereby the 3rd and the 4th Culas cannot be looked upon as brought by Jyestha from Lord Simandhara, though, so suggested in Parisistaparvan (IX, v. 97-100). (i) Jyestha is a contemporary of Bhadrabahusvamin according to the Parisistaparvan, and this very Bhadrabahusvamin informs us in his Ayaranijjutti (v. 290) that Bhavana, the 3rd Cula is extracted from Satthaparinna, and Vimutti, the 4th Cula, from Dhuya. (ii) The last verse of Dasaveyaliyanijjutti, too, confirms this opinion; for, it speaks of only two Culas and not four, and they are supposed to be 1. For instance &$ 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhavana can be respectively compared with $$ 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of Pajjosanakappa. See S. B. E. (vol. XXII). 2. The author of Ayaranijjutti is supposed to be the same as that of Pajjosanakappa. If this is correct, the author of the latter must have borrowed from Ayara. For, firstly Bhavana is extracted from Satthaparinna, and secondly it is a work of a Sthavira other than the one who wrote a Nijjutti on it. 3. Incidentally it may be mentioned that in this Ayara (I, vi, 1) there is a description of the untarnished soul, and that there is a reference to 16 diseases as under :"gaNDI aduvA koTThI rAyaMsi avamAriyaM / kANiyaM jhimmiyaM ceva kuNiyaM khujjiyaM tahA / / uyariM ca pAsa mutta (? mUyaM) ca sUNiyaM ca gilAsiNaM / vevayaM pIDha-sappi ca silivaiM mahu-mehiNaM // solasa ee rogA akkhAyA aNupuvvaso / aha NaM phusanti AyaMkA phAsA ya asamavasA // " These 16 diseases may be translated as below :Boils (? scrofula), leprosy, consumption, epilepsy, blindness, stiffness, lameness, humpbackedness, dropsy, dumbness, apoplexy (?) morbid appetite from overdigestion, tremour, crippledness, elephantiasis and diabetes. It may be noted that these have very little in common with the 16 diseases mentioned in Vivagasuya (1) as under : "sAse kAse jare dAhe kucchisUle bhagandare / arisA ajIrae diTThImuddhasUle akArae / acchiveyaNA kaNNaveyaNA kaNDU uyare koDhe / "

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108 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS identical with the ones occurring at the end of Dasaveyaliya.? (iii) As already' noted on p. 45, Haribhadra Suri mentions a tradition dealing with one Cula only. All these factors go against Parisistaparvan. But then there arises a question as to on what basis Hemacandra Suri gave the episode in Parisistaparvan. Was it a tradition that he narrated or had he any specific work to rely upon ? Leav this question for future investigation, I may note the following points : (i) The 1st ajjhayana opens with the well-known sentence "e 37138 Aitan Tahari", and all its uddesas as well as those of the rest of the 1st suyakkhandha and some of the 2nd, too, end with "fa afi". (ii) So far as I know it is not specifically mentioned as to who separated Nistha from 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 Ayara. To be explicit, as already noted on p. 82, the nuns were debarred from studying Nischa, a satisaya work; but they were permitted to study Ayara. So, from the days the above-mentioned restriction came into force, Nistha must have got separated from Ayara. (iii) Ayara (II, 1, 10, 63) has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words 44 and 409 by meat and fish and thereby suggested that the Jaina ascetics in olden days accepted these articles of food. He, however, expressed his revised opinion in his letter dated 14-2-28. There he has said that "TE37fgetur 1. "37137 1137 37101371 waoui 34 TTATGT afauru faalGTV 118801" This verse is looked upon by some as spurious. But it should not be forgotten that in Dasaveyaliyanijjutti, there is a reference to two Culas. The pertinent verse is as under : "do ajjhayaNA cUliya visIyayaMte thirIkaraNamegaM / biie vivittacariyA asIyaNaguNAiregaphalA // 24 // " 2. 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. 212") on Nandi, while illustrating a gama from the stand-point of abidheya (artha), the other view-point beings abhidhana. 3. "se bhikkhU vA jAva samANe siyA NaM paro bahuaTThieNaM maMseNa vA bahukaMTaeNa maccheNa vA uvanimaMtijjA-AusaMto samaNA ! abhikaMkhasi bahuaTThiyaM maMsaM bahukaMTayaM macchaM vA paDigAhittae ? eyappagAraM nigdhosaM soccA nisamma se puvvAmeva AloijjA-Auso tti vA ra no khalu me kappai bahu0 paDigA0, abhikaMkhasi me dAuM jAvaiyaM puggalaM Gouf " (s. 281). 4. This original letter is in my possession and has been printed in my article Prohibition of Flesh-eating in Jainism published in "The Review of Philosophy and Religion" (vol. IV, No. 2).

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THE EXTANT AGAMAS OF THE JAINAS maMseNa vA maccheNa vA bahukaNTaeNa" has been used in the metaphorical sense as can be seen from the illustration of given by Patanjali in discussing a Vartika ad Panini (III, 3, 91) and from Vacaspatimisra's commentary on Nyayasutra (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 Pali works seem to contain no verses in the Arya metre; at least there is none in the Dhammapadam, nor have I found one in other works. But both the Akaranga and Sutrakritanga contain each a whole lecture in Arya verses of a form which is decidedly older than, and probably the parent of the common Arya...... From all these facts we must conclude that the chronological position of the oldest parts of the Gaina literature is intermediate between the Pali literature and the composition of the Lalita Vistara." 109 In this connection the late K. H. Dhruva has observed in his Evolution of Gujarati verse3 (p. 171) that the German scholar Jacobi believes that the composition of Suttanipata is followed by that Dhammapada, and those of Ayara and Suyagada 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 Gathanustubhi samsrsti" as the olden Ary and in assigning to Ayara and Suyagada a date later than that of Dhammapada, on the 1. The pertinent lines are : "kazcinmAMsArthI matsyAn sazakalAn sakaNTakAnAharati nAntarIyakatvAt / yAvadAdeyaM tAvadAdAya zakalakaNTakAnyutsRjati / evamihApi". This passage is repeated ad verbatim in the Mahabhasya ad IV, 1 92. 2. "tasmAnmAMsArthIva kaNTakAnuddhRtya mAMsamaznannAnarthaM kaNTakajanyamApnotItyevaM prajJAvAn duHkhamuddhatyendriyAdisAdhanaM sukhaM bhokSyate / " 3. This work is written in Gujarati and is named as under :"padyaracanAnI aitihAsika AlocanA." 4. This metre is used for Thiparinna and Uvahanasuya. The latter is edited as it is and also as it should be from the metrical view-point by K. H. Dhruva in Evolution of Gujarati verse (pp. 185-196).

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110 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS ground that this metre is used in these two Jaina works. For, this metre is used even in Suttanipata' in its Mettasutta and Tuvattakasutta, and consequently it should be looked upon as younger to Dhammapada - a situation no scholar can approve of. On p. 174 he concludes this topic by saying that the canonical literature (suttasahitya) of the Jainas is as old as that of the Bauddhas, and to be more exact, it seems that some of the suttas of Suttanipata are anterior to and some are posterior to those of Ayara and Suyagada whereas some are even contemporaneous with those of these Jaina works. SUYAGADA Suyagada - This is the 2nd Anga having 3 titles as noted on p. 53. It is divided into 2 suyakkhandhas. Out of them the 1st has 16 ajjhayanas, whereas the 2nd 7. Thus, in all there are 23 ajjhayanas. But, only the 1st 5 ajjhayanas and those, too, of the 1st suyakkhandha only, have uddesas, their respective numbers being 4, 3, 4, 2 and 2; the rest have no uddesas whatsoever. The 1st Suyakkhandha has all its ajjhayanas except the 16th (last) entirely in verse. But, so far as the 2nd suyakkhandha is concerned, it has its 1st 2 1. In this connection, K. H. Dhruva has observed on p. 174 as under : "lupta thayelA zabdo jUnA prayogo ane bhikhunI sAdI asalI raheNIkaraNIne AdhAre TharI cUkyuM che ke suttanipAta jUnAmAM jUno bauddha paghAtmaka saMgraha che. bauddha saMghanI sthApanA te eno pUrva avadhi manAya che. AyAra ane sUyagaDa aMga eka ja jaina muninI kRti che, jayAre suttanipAta aneka bhinnakALanA bauddha bhiSmanAM suttono saMgraha che." 2. "enuM mettasutta samagra ane tuvaTTakasurano moTo bhAga paNa e ja mizra chaMdamAM che." -Ibid., p. 172 3. "padyabaMdhanI kasoTI sUcave che ke e saMgrahano trikhubhAnurubhI saMsRSTimAM racAyelAM suttavALo bhAga AyAra ane sUyagaDathI kaMIka jUno jaNAya che; ane kaukAlika kuTuMba sAthe saMbaMdha dharAvato bhAga ukta jaina aMgothI ardhI sadI moDo racAyelo saMbhave che. saMpUrNa AryA emAM upalabdha nathI te kAraNathI prastuta bauddha sutta zaabhava muninA dasaAliyanI pUrve goThavAya che." -Ibid., p. 174 4. "suttanipAtamAM keTalAMka sutto AyAra ane sUyagaDa aMga pahelAnAM, keTalAMka te benA pachInAM ane keTalAMka samakAlIna lAge che. Ibid., p. 174 5. I do not know if there is any source which mentions the specific names of both of these sections. From Silanka's commentary (p. 8a) on Suyagada we see that the 1st section is named as Gathasodasaka (Pr. Gahasodasaya), i. e. one of which Gatha is the 16th ajjhayana. 6. Cf. the following verse of Suyagadanijjutti : "do ceva suyakkhandhA ajjhayaNAI ca honti tevIsaM / tettisuddesaNakAlA AyArAo duguNamaGgaM // 22 // " 7. They are in different metres such as Anustup, Vaitaliya etc. Prof. Jacobi in 2. D. M. G. (vol. XXXVIII, 593 and vol. XLV, 101) has noted that Vaitaliya stanzas and Yamakas occur

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THE EXTANT AGAMAS OF THE JAINAS 111 ajjhayanas, the 4th and the 7th wholly in prose whereas the 3rd in prose with 4 verses almost at the end, and the 5th and the 6th entirely in verse. As regards the language of this 2nd Anga, it is said in A His. of Ind. Lit. (vol. II, p. 431) : "The most archaic language is to be found in the Ayaramga-Sutta, and next to this, in the Suyagadamga-Sutta and the Uttarajjhayana. Ardha-magadhi is quite different from Jaina-Maharastri, the dialect of the non-canonical Jaina texts." As regards the authorship of both the suyakkhandhas the Jaina tradition is unanimous in believing it to be a work of one and the same Ganadhara. It seems Prof. Winternitz differs; for, in A His. of Ind. Lit. (vol. II, p. 438) he says : "This Anga, too, consists of two books, the second of which is probably only an appendix, added later, to the old Anga which we have in the 1st book." 1, however, do not endorse this opinion especially when Prof. Schubring in his Worte Mahaviras (p. 17 f.) observes that Suyagada (II, I) "is closely related to Ayara I (Bambhaceraim) both in wording and mode of expression."I and when K. H. Dhruva attributes the authorship of both of these works to the same author.2 We may now note the contents of Suyagada.3 To begin with, we may quote Samavaya (s. 23) where the names of all the 23 ajjhayanas are given, since these names, being significant, help us in this direction : __"tevIsaM sUyagaDajjhayaNA pannattA, taM jahA samae 1 vetAlie' 2 uvasaggapariNNA 3 thIparinnA narayavibhattI 5 mahAvIrathuI 6 kusIlaparibhAsae 7 vIrie 8 dhamme 9 samAhI 10 magge 11 samosaraNe 12 Ahattahie 13 gaMthe 14 jamaIe 15 gAthA 160 puMDarIe 17 kiriyAThANA 18 AhArapariNNA 19 (apa) 1. See A His. of Ind. Lit. (vol. II, p. 441 n). 2. See p. 110, fn. 1. 3. "PLETENI 3931feita " -Siddhasena Gani's com. (p. 82) on Tattvartha 4. This name occurring in I, 2, 1, 22 is doubly interpreted in Suyagadanijjutti (v. 28): (i) vaidarika or destroyer of karmans and (ii) vaitalika, the metre in which it is composed. 5. This title is explained in two ways: (i) indicating the opening words and (ii) suggesting the srnkhalabaddha-yamaka. The latter fact has been noted in Suyagadanijjutti as under, while its another title Ayanijja is being explained : "jaM paDhamassa'ntimae biiyassa u taM havejja Adimmi / eeNAyANijjaM eso anno vi pajjAo / / 133 // " 6. In Samavaya (s. 16) the names of these 16 ajjhayanas are given with some slight variation here and there with the opening words viz. "HITH 2 TET ISTITI YFI." Can We hereby infer that the generic title of each of the 16 ajjhayanas is Gaha ?

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112 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS paccakkhANakiriyA 20 aNagArasuyaM 21 addaijjaM 22 NAlaMdajjaM 23" 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 Mahavira, description of the wicked, on exertion, the law, carefulness, the path, the creed, the real truth, the Nirgrantha, the Yamakas, the song, the lotus, on activity, knowledge of food, renunciation of activity, freedom from error, Ardraka and Nalanda." On p. 249 of this work he has written the following foot-note, in connection with the title of the 2nd ajjhayana: "The name of this lecture, which occurs in its last line, is veyaliya, because, as the author of the Niryukti remarks, it treats on Vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre. For either word, vaidarika (or rather vaidalika, cf. karmavidalana) and vaitaliya may, in Gaina Prakrit, become veyaliya or vetaliya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the Gaina Prakrit exhibited or in other words, that the text has been written down in about 1. "niryuktikArane anusarIne jarmana vidvAna jekobI sUyagaDa aMganA IMgrejI anuvAda (S. B. E. Series Vol. XLLamAM prAkRta vaitAlIya bola the destruction of Karman (= karmanuM vidAraNa ke vidalana) evA arthamAM le che, ane e prAkRta bolane veAlIyanuM rUpAMtara mAnI vaitAlIya chaMdano paNa artha UpajAve che. emAM bahu vAMdhA Ave che. prathama to saMvikTa athavA vi+dala dhAtu uparathI viAliya (saM. vidyArita) athavA to vialiya (saM. vidalita) zabda anukrame. agrima prAkRtamAM nIpaje, paNa veAliya na nIpaje. e rUpa to aMtaHpAtI e nahi. paNa uttara prAkRtamAM saMbhave. uttarakAlIna rUpanA prayoga sAme samayavirodhanA vAMdhA uparAMta bIjo eka vAMdho Ubho thAya che. enI vyutpatti saM. vi+da athavA to vi+da uparathI sAdhI "nAza' artha karI zakAya, paNa 'karmano nAza' evo artha zI rIte zakya bane ? potAnI kalpanA abAdhita che. ema mAnI leI jarmana vidvadharma sUyagaDanA prathama zrutaskaMdhanA paMdaramA ajhayaNanI jamaIya saMjJAno paDacho Ape che, paraMtu A saMjJA dviarthI che nahi. jamaa (saM. yamakita) bolano eka ja artha zakya che, yamakavALuM. e zabdane ajhayaNanA Adya pratIka jamaiyaM sAthe kaMI paNa saMbaMdha hoya, to yamakano prayoga sUcavavAno che. emaNe pasaMda karelA daSTAMtamAM be artha che ja nahi. paMdaramA ajhayaNanAM AyANiya ane saMkaliya nAmAMtara yamaka kiMvA zalAyamakanAM vAcaka che. bIjo koI artha emAMthI balAtkAre ja-kheMcI tANIne ja kaDhAya. jamaiya ane veAlIya zabda anukrame alaMkArazAsanA yamaka alaMkAranA ane chaMda:zAsanA vaitAlIya chandanA bodhaka che. prastuta be ajajhayaNanAM nAma viSaya uparathI nahi, paNa chandanA ane zabdAlaMkAranA prayoga uparathI ja rAkhavAmAM AvyAM che. - Evolution of Gujarati verse, p. 169n.

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THE EXTANT AGAMAS OF THE JAINAS 113 the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference, for it is called gamaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words gamaiyam (yad atitam)." As regards the title of the 15th lecture he has said as under on p. 329 by way of a foot-note : "This lecture has been named from its opening words gamasyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 101). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called srinkhala-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. adaniya-sankaliya. For sankaliya is the Prakrit for srinkhala (e.g. in our text, 1, 5, 2, 20), though Silanka here renders it wrongly sankalita; and adaniya by itself is used as a name of our lecture." This 2nd Anga wherein we come across a number of similes' deals with the refutation of heretical doctrines. Its 1st two ajjhayanas explain the holy life and give us a graphic description of the difficulties a monk should surmount and especially the temptations he should face boldly. The 3rd ajjhayana vividly depicts the various works exacted from a male who has become a slave of his wife owing to his being unduly attached to her, and thereby furnishes us with materials throwing light on the Hindu Society of those days. Then we have an entire ajjhayanas which treats of hells and the gruesome torments therein. This is followed by the praise of Lord Mahavira whom the author depicts as 'the standard of righteousness. Then we have later on the well-known four heresies : ajnanavada, vinayavada, akriyavada and kriyavada. This finishes a rough survey of the 1st suyakkhandha. Turning to the 2nd we find that it has practically the same themes as the 1st; for, 1. For example see I, 1, 2, 15, & 19; I, 2, I, 15; I, 3, 1, 2, and I, 14, 2. For additional illustrations, the reader may refer to such verses as begin with a7. The number of these verses is, no doubt, enormous. 2. In this connection, in A His. of Ind. Lit. (vol. II, p. 440) it is said : "Like the authors of so many texts of the Puranas and Buddhist Suttas, a section of this Jaina Anga, too dwells with truly Sadistic complacency on the fantastic description of the hells." 3. For details see my intro. (pp. 53-62) to Tattvartha (vol. II). For a discussion in German see F. 0. Schrader's Uber den stand der Indischen Philosophie zur Zeit Mahaviras and Buddhas (Strassburg, 1902). HIST.-15

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114 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS it, too, deals with polemics, which give us at least a glimpse of the various religious sects of the olden India. In the end we have disputations of Ard with Gosala, a Bauddha, a Vaidika priest, a Vedantin and a Hastitapasa, and that of Udaka, a follower of Lord Parsva with Gautama. Thus the contents of this 2nd Anga supply a young monk with materials whereby he can fortify himself against the heretical doctrines of alien teachers and preachers, can confirm himself in the right faith and can lead himself to the summum bonum. Metres - There seems to be no old source which discusses the metres of verses of Ayara and Suyagada. As already observed on p. 118 this question has been however handled in modern days by the late Prof. Jacobi and by the late K. H. Dhruva. The latter observes in Evolution of Gujarati verse (p. 152) as under : "suttakAlanA sAMprata vyAkhyAnamAM AdhAra tarIke svIkArelAM AyAra ane sUyagaDa aMgamAM cAra ja chaMdano prayoga che, anuSTrabhuno triSTrabhuno vaitAlIya (prA velIya)no ane gAthAnuNubhI saMsRSTino. saumAM adhika pracAra anujubhUno che." On p. 154 he quotes a verse from Suyagada (I, 1, 4, 8) and names its metre as Sautta anustubh. Further, on this page he says that in Suyagada, Arcika tristubh is used 46 times, Traistubhi upajati 92 times and Indravajra 25 times. As an illustration of Sautta tristubh he quotes on p. 156 Suyagada (1, 14, 17), and for that of Vaitaliya, 1, 2, 2, 20 on p. 157. Here he says that in Suyagada there is not a single verse in Vrddhavaitaliya 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 Vrddhavaitaliya 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 Gathanustubhi samsrsti in virtue of its being a combination of Anustubh and Gatha, is used in both the uddesas of Thiparinna and in the ending portions of some other ajjhayanas as well. On p. 159, 3 verses are quoted from Suyagada. They are : I, 4, 1, 4; I, 1, 3, 16; and I, 1, 8, 26. Out of these the 1st has its 1st and 3rd feet in Anustubh, the 2nd in Vrddhatara gathika khanda (18 matras) and the 4th in Vrddha khanda (15 matras). As regards the remaining two verses, each has its 1st 3 feet in Anustubh whereas the 4th in Gathika khanda of 15 and 18 matras respectively. 1, 2, 3, 222 of Suyagada is in Jagatanustubhi samsrsti. 4 1. See Schools and Sects in Jaina Literature by Mr. Amulya Chandra Sen. 2. In the edition used by K. H. Dhruva, it seems that this is written as if it is in prose. So he modifies it slightly on p. 162n and turns it into a verse. 456 See page 210 of addition.

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THE EXTANT AGAMAS OF THE JAINAS 115 THANA Thana is the 3rd Anga. It is divided into ten sections known as ajjhayanas, with no specific names from them except Ekasthanaka, Dvisthanaka, Tristhanaka etc., up to Dasasthanaka - the names probably coined by Abhayadeva Suri in his commentary on this Thana. Some of these sections have sub-sections known as uddesas. For instance, sections II, III, IV and V have 4, 4, 4, and 3 uddesas, whereas the rest have none. Nevertheless each section is divided into suttas.2 Their total number is 783. The entire work is mostly in prose?, each section of it deals with objects according to their number,4 the maximum number going up to 10. In section III (s. 128) persons are divided into 3 classes, best, mediocre and worst, and these are each further subdivided into 3 sub-classes. In section VII, are mentioned 7 nayas (s. 552), 7 svaras or the notes of the musical scale (s. 5535), 7 samudghatas or explosions (s. 586) and 7 schisms6 (s. 587). In section VIII we come across 8 types of philosophers (s. 607), 8 mahanimittas (s. 608), 8 vibhaktis (cases) with illustrations (s. 609) etc. Therein the 8 types of philosophers are : (1) Egavatis or Monists, Theists or Monotheists, (2) Anegavatis or Pluarists, (3) Mitavadis or Extensionists, (4) Nimittavadis or 1. For corroboration see p. 20, fn. I. At times ajjhayanas are called thanas. See the end of V, i. 2. The very 1st sutta is : " 37158 ! Moj ET TEHOREN" 3. Sutta 553 consists of several verses. 4. "ccf fyrrufu qua TPTT" - Siddhasena Gani's com. (p. 82) on Tattvartha (I, 20) 5. Over and above the svaras their sthanas, their generating organs animate and inanimate, the fruits of singing the musical notes, their gramas and murchanas, their sources etc. are dealt with, in this sutta, with a passing reference to Sakkata (Sk. Samskrta) and Pagata (Sk. Prakrta) and to Isibhasiya (Sk. Rsibhasita) The pertinent portion is as under : "sakatA pAgatA ceva duhA bhaNitIo AhiyA / FHSM firovia The SAFET II" (p. 394) This very verse with a variant "fun$37 ifa zifuoy q" for the 2nd foot occurs in Anuogaddara (p. 120). In short, this is a svaramandala, and it is entirely reproduced in Anuogaddara (s. 127). 6. See E. Leumann's article "Die alten Berichte von den Schismen der Jaina" published in Indischen Studien (vol. XXII, pp. 91-135). 7. The 6 verses given in this connection occur almost ad verbatim in Anuogaddara (s. 128)

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116 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Cosmogonists, (5) Sayavatis or Sensualists. (6) Samuccheda vatis or Annihilationists, (7) Nitavadis or Eternalists and (8) Na-santi-paraloga-vatis or Materialists-Hedonists. In section X we have 10 types of dravyanuyoga (s. 727), 10 kinds of satya (s. 741), 10 sorts of suddhavakyanuyoga (s. 744'), 10 types of calculations (s. 747), 10 sections of the Angas 7 to 9 (s. 755), 10 kinds of sons (s. 762) and 10 sorts of wonders (s. 777). At times, these enumerations contain parables in a nutshell. As for example, there are 4 kinds of baskets and also of teachers; there are 4 sorts of fish and also of mendicants; there are 4 varieties of ball and also of men etc. SAMAVAYA This is the 4th Anga. It is divided into 160 suttas. These mostly deal with objects according to their number, and thus, in a way continue the subject-matter of the 3rd Anga; for, suttas 1 to 135 enumerate different entities in rising numerical groups (samavayas) of 1 to 100,3 150, 200, 250, 300, 350, 400, 450, 500, 600 etc. up to 1100, 2000, 3000 etc. up to 10,000; 1 lac, 2 lacs etc., up to 9 lacs; 9000,4 10 lacs, 1 crore and 1 kotakoti of sagaropamas. This is followed by the description of the 12 Angas, two rasis and their sub-divisions, two types of hellish beings etc., varieties of avadhijnana etc., 6 types of samhanana, 6 sorts of samsthana, 3 vedas, the 7 Kulakaras of the past utsarpini, the names etc., of the 24 Tirthankaras, 12 Cakravartins, 9 Vasudevas and 9 Baladevas of the present avasarpini, names of the 24 Tirtharkaras of the Airavata zone and those of the Tirtharkaras to flourish, In s. 157, Kappa is referred to. 1. "dasavidhe suddhAvAtANuoge paM0 taM0-caMkAre 1 maMkAre 2 piMkAre 3 setaMkAre 4 sAtaMkare 5 egatte 6 pudhatta 7 saMjUhe (Haftas fh P01" 2. " gremar aderenfahi :" -Siddhasena Gani's com. (p. 82) on Tattvartha (1, 20) 3. Under number 18, 18 kinds of the Brahmi script are mentioned, and under number 36, names of the 36 ajjhayanas of Uttarajjhayana are given. This latter topic must have been incorporated in Samavaya after its compilation, and same must be the case with the mention of Nandi therein. 4. As regards this incongruity Abhayadeva Suri observes on p. 106 : idaM ca sahasrasthAnakamapi lakSasthAnAdhikAre yadadhItaM tat sahasrazabdasAdhAd vicitratvAd vA sUtragatelekhakadoSAda afa \" 5. The data regarding the extents of these Angas do not tally with their present extents. 6. They are : (i) jivarasi and (ii) ajivarasi.

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THE EXTANT AGAMAS OF THE JAINAS VIAHAPANNATTI' This is the 5th Anga having 5 titles as noted on pp. 48-49. It is divided into 41 sections known as saas, almost all of which have subdivisions styled as uddesas, and these, too, are further divided into suttas. Abhayadeva Suri observes in his com. (p. 8) on this work that it has 10,000 uddes'akas, 36,000 prasnas 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. 117 As regards the subject-matter, various topics are discussed in this work. But, since there seems to be no inter-connection between the uddesas of one and the same saa, much less between those of the different saas, we 1. Ten different meanings of this title are noted by Abhayadeva Suri in his com. (pp. 23) on this work. Therein he has suggested the following Samskrta equivalents of this title : (1) vyAkhyAprajJapti (2) vyAkhyAprajJAtti, (3) vivAhaprajJapti (4) vivAhaprajJApti (5) vibAdhaprajJapti, (6) vibAdhaprajJApti. 2. This word is used in the beginning of the 2nd Saa. In Samavaya (s. 81) we have "vivAhapatrattIe ekAsIti mahAjummasayA patratA": Abhayadeva Suri, while commenting upon this says on pp. 88 and 89": - "vyAkhyAprajJaptyAmekAzItirmahAyugmazatAni prajJasAni iha ca zatazabdenAdhyananAnyucyante tAni kRtayugmAdilakSaNarAzivizeSavicArarUpANi atrAntarAdhyayanasvabhAvAni tadavagamAvagamyAnIti / " 3. Saas 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. Saas 21 to 41 have the number of their uddesas as under : 80 (8 vaggas), 60 (6 vaggas), 50 (5 vagga), 24, 12, 11 (thanas), 11, 11, 11, 11, 28, 28, 124, 124, 132, 132, 132, 132, 132, 231 and 196. The saas 33 and 34 have each 12 avantarasaas, and saas 35 to 40 have each 12 mahajummasaas. The significant titles of almost all these uddesas are mentioned in verse, mostly in the beginning of each of the saas, and the corresponding verse is styled as sangrahanigatha (vide the beginning of the com. of the 6th saa). 4. Most of these prasnas are asked by Indrabhuti Gautama to Lord Mahavira; for, only at times we find that his other pupils Agnibhuti, Vayubhuti, Manditaputra, Makandiputra and Roha, Jayanti, a Sravika, and some non-Jainas ask him a question. In the answers given to these questions by Lord Mahavira we come across a queer case (XVIII, 3; s. 619) where Gautam is addressed instead of Makandiutra, though the answer is in connection with the question asked by the latter. This is due to an answer being here reproduced from Pannavana (XV, 1) Vide its com. (p. 742") 4. "vyAkhyAyante jIvAdigatayo yatra nayadvAreNa prarUpaNAH kriyante sA vyAkhyAprajJaptiH / " -Siddhasena Gani's com. (p. 82) Tattvartha (1, 20).

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118 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS find that for getting a complete view of any one topic, we have often to refer to different uddesas of the various saas. Sribhagavatisara, a chayanuvada prepared by Mr. G. J. Patel, however, solves this difficulty; for, he has rearranged the suttas and grouped them according to the subject they deal with. In doing so, he has divided the work into 10 khandas with their respective titles as under : Sadhana, caritra, siddhanta, anyatirthika, vijnana, ganita, kutuhala, deva, naraka and anyajiva, with the word khanda added to each of them. It may be here remarked that the following lines occur in Sribhagavatisara (p. 300) : "huM hamaNAM maraNa pAmavAno nathI, paNa 16 varSa jIvavAno chuM. mATe tuM maeNDhika nagaramAM revatI gRhapatnI che, tene tyAM jA. teNe mAre mATe be kabUtara rAMdhIne taiyAra karyA che. paNa tene kaheje ke mAre temanuM kAma nathI, paraMtu gaI kAle bilADAe mArelA kUkaDAnuM mAMsa teNe taiyAra kareluM che, te mAre mATe laI Ava." This translation was greatly resented by the Jainas especially when Mr. G. J. Patel's article "HEERTH HIHER" got published in Prasthana (Pustaka XXVII, No. 1, pp. 66-74, Samvat 1995, Kartika). Several articles were written as a rejoinder by some of the Jaina Sadhus and others. There they have pointed out that the words kapoya, majjAra and kukkuGa do not here mean a pige a cat and a cock; but stand for kuSmANDa, vAyuvizeSa or virAlika (a kind of vanaspati) and t o respectively. They have further supported their view by quoting Nighantus and Susrutasamhita (XLVI). I may note in passing that in II, 5 (s. 112) a spring (haraa) of hot water in Rajagrha is described, and in XII, 6 (s. 453) there are mentioned 9 names of Rahu. In the end, I may mention that by way of cross-references, the following Agamas are alluded to, in his 5th Anga : 1. The original passage is as under : "taM gacchaha NaM tumaM sIhA ! meMDhiyagAmaM nagaraM revatIe gAhAvatiNIe gihe / tattha NaM revatIe gAhAvaie mama aTThAe duve kapoyasarIrA uvakkhaDiyA tehi no aTTo asthi / se aNNe pAriyAsie majjAikaDe kukkaDamaMsae tamAharAhi, eeNa 3799/" -XVII, 9; S. 557. 2. Four of them have been published in Jaina satya prakasa (vol. IV, nos. 6 and 7). Therein the articles of Anandasagara Suri and Vijayalavanya Suri deserve to be specially noted. See page 210 of addition. 3. These words may have been singed out with a view to making the pertinent lines construable according to the 4 different anuyogas.

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THE EXTANT AGAMAS OF THE JAINAS 119 (1) Rayappasenaijja (s. 133), (2) Jivajivabhigama (s. 114), (3) Jambuddivapannatti (s. 362), (4) Pannavana (s. 173), (5) Anuogaddara (s. 593), (6) Ovavaiya (s. 383), (7) Nandi (s. 732) and (8) Avassaya (s. 384). Ayaradasa, too, is noted in A His. of Ind. Lit. (vol. II, p. 443). This Anga throws light on the biography of Lord Mahavira. For, not only do we here come across his various names but we find those of his several pupils, that of his pseudo-pupil Gosala, those of his antagonists Jamali and others, and those of his contemporaries who were the followers of Lord Parsvanatha. Further, this Anga (VII, 8; s. 299) mentions Vajji Videhaputta who conquered nine Mallai rulers and nine Lecchai rulers. It furnishes us with information about the initiation of Jayanti, sister of the father of King Udayana. Over and above this, in the 9th saa (33; s. 380) we come across the various tribes to which the female attendants of Devananda belonged.5 Names of the 16 jatis, grahas and heretical sciences viz. the 4 Vedas, Itihasa, Nighantu, Vaidika, Upangas and sasthitantra 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. NAYADHAMMAKAHA? This is the 6th Anga. Its name is mentioned in Samskrta in two or three ways, and it gives a nice food to one interested in etymological discussions. This 6th Anga is divided into two suyakkhandhas named as 1. In IX, 33; s. 381 we come across an account of the meeting of Lord Mahavira with his mother Devananda. As stated therein, at the sight of Lord Mahavira, milk began to flow from the breasts of this woman, her arms swelled beside her bangles, her bodice got stretched, and she experienced horripilation. 2. See the 15th Saa. Its English translation by R. Hoernle has been published as an appendix in his edition of Uvasagadasa (Bibliotheca India, Calcutta, 1888-1890). This Saa is referred to by W. W. Rockhill in the life of the Buddha and the early History of his Order, 1884. 3. See IX, 33. 4. See XII, 2. 5. "cilAiyAhi vAmaNiyAhiM vaDahiyAhiM babbariyAhi IsigaNiyAhi joNhiyAhiM cArugaNiyAhiM pallaviyAhi lhAsiyAhiM HfHF 31rafe afteife FHMF focif yemi yosh Hair TIF" (s. 380) Cf. the 6th Anga (s. 18) and the 10th (s. 4) 6. For details about this work see Puratattva (V, p. 81). 7. This is also named as Nayasuya. Vide Nayadhammakaha (II; p. 246"). 8. See Malayagiri's com. (pp. 230% and 231') on Nandi and "para heratch f27377 (p. 179), a Gujarati translation of the 6th Anga.

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120 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Naya1 and Dhammakaha. The former has 19 subdivisions, each styled as ajjhayana; and the latter has 104, each styled as vagga. Further, each vagga has subdivisions, each known as ajjhayana. As regards the contents, we have in the 8th ajjhayana, the narration. of Malli, the 19th Tirthankara as a female. She gets a mohanaghara ("a house intended for confusion") prepared in order to make the six princes (who wooed her) realize the filth of the human body and thereupon make them decide to renounce the world. In the 9th, we come across a mariner's fairy tale. Herein is mentioned the winged horse as is the case with the Valahassajataka (No. 196). The 16th ajjhayana furnishes us with a narration of Dovai (Sk. Draupadi) in the form of a story of her rebirth." In the 2nd suyakkhandha' there is a story of the goddess Kali. This entire work deals with narratives10 which have a moral and 1-2. Each of these names occurs in plural. 3. Their names are given in the following verses of this very works : "ukkhittaNAe 1 saMghADe 2 aMDe 3 kumme 4 ya selage 5 tuMba 6 ya rohiNI 7 mallI 8 mAyaMdI 9 caMdimA 10 i ya dAvaddave 11 udagaNAe 12 maMDukke 13 teyalI 14 vi ya / naMdIphale 15 avarakaMkA 16 atine 17 susamA 18 i ya / avare ya puMDarIyaNAyae 19 eguNavasatame / " It is said that out of these, the 14th ajjhayana may be compared with Avassayacunni (Pt. II) where paccakhana is explained. 4. "doccassa NaM bhate ! suyakkhaMdhassa dhammakahANaM samaNeNaM jAva saMpatteNaM ke aTThe pannatte ? evaM khalu jaMbU ! samaNeNaM jAva saMpatteNaM dhammakahANaM dasa vaggA pannattA" - II, 1; s. 148. 5. Their respective numbers are 5, 5, 54, 54, 32, 32, 4, 4, 8 and 8. The total comes to 196. In A His. of Ind. Lit. (vol. II, p. 449) it is remarked: "This is a monkish corruption of the legend from the Mahabharata of Draupadi's marriage to the five brothers." 7. As regards this suyakkhandha, Prof. Winternitz observes : "Book II of this Anga is a complete contrast to Book I both in form and contents, and is more closely associated with the seventh and the ninth Angas." -Ibid., p. 448 8. Herein almost in the beginning we come across the following line : "jati NaM bhaMte! samaNeNaM bhagavayA mahAvIreNaM.. paMcamassa aMgassa ayamaTTe patratte, chaTTussa NaM aMgassa NaM bhaMte! NAyAdhammakahANaM ke aTThe pannatte ? / " Similar lines are to be met with, in the Angas 7 to 11. From this it may be deduced that the meanings of Angas 5 to 11 have been propounded by Lord Mahavira. 9. Narratives, apologues, fables and the like wherein are clothed ethical and religious truth in the graceful and pleasing drapery of metaphor, serve a useful purpose of engaging the attention, of impressing the memory and strewing the path to abstract dogmas with flowers. This is what Rev. J. Long has said in his work entitled as Scripture truth in Oriental Dress (p. i). 10. " jJAtA :- dRSTAntAstAnupAdAya dharmo yatra kathyate tA jJAtadharmakathA: / " -Siddhasena Gani's Com. (p. 82) on Tattvartha (1, 20)

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THE EXTANT AGAMAS OF THE JAINAS 121 religious purpose behind them. They excite interest and arrest attention, are free from sectarian spirit and are useful to persons of any and every school of thought. Such is the opinion expressed by Mr. D. B. Kalelkar in Gujarati, in his foreword to the Gujarati translation of this work. This Anga (I, 1; s. 17), too, supplies us with names of some of the anarya tribes. Furthermore it mentions 16 jewels3 (I; s. 16) and 72 kalas (I; s. 20), and refers to 18 Desi languages (I; s. 22), 4 Vedas and Sasthitantra, 16 diseases4 (XIII; s. 100) etc. In IX; s. 90, we come across a pretended elegy of Rayanadivadevaya. In passing it may be noted that in this Anga, there are used reduplicatives6 e.g. (5)+(3)#4 (IX; s. 80), Sasa (IX; S. 80), etua (IX; s. 81), FHAPAHTU (I; s. 27) etc. While concluding this topic, I may mention that in this Anga we come across some graphic descriptions e.g. those of the bed-chamber of Dharani (I; s. 9), a voyage (VIII; S. 69), a Pisaca (VIII; s. 69), a ship-wreck (IX; s. 80) etc. Moreover, the six seasons are described in 6 verses, one for each of them (vide IX; s. 81). In the end it may be remarked that the Mss. of this 6th Anga present 1. The narrative of 4 daughters-in-law of a merchant given in VII (s. 63) may be cited as an instance. For its extract in English see A His. of Ind. Lit. (vol. II, p. 446). 2. This has been published in the Punjabhai Jaina Granthamala No. 3, 1931. 3. The pertinent lines are : "rayaNANaM 1 vairANaM 2 veruliyANaM 3 lohiyakkhANaM 4 masAragallANaM 5 haMsagabbhANaM 6 pulagANaM 7 sogaMdhiyANaM 8 joirasANaM 9 aMkANaM 10 aMjaNANaM 11 rayaNA (? yA)NaM 12 jAyarUvANaM 13 aMjaNapulagANaM 14 phalihANaM 15 riddhANaM 16 ahAbAyare poggale parisADeI" This same passage occurs almost ad verbatim in Rayapaseniya (s. 8). By Tyu is here meant u. Ten gems are noted in Kummaputtacariya in the following verse : "Atifete- 9U-HOT-T2-5rGFIICITU Tech- 4-46R TS-55-4fceTi 119811" In Arthadipika (p. 1594) 60 kinds of jewels are mentioned. 4. See pp. 107 and 126. 5. This is perhaps the earliest to be met with, in the Jaina literature. 6. It may be noted in this connection that an interesting article entitled Reduplicatives in Indo-Aryan and written by Dr. S. M. Katre has been published in "Bulletin of the Deccan College Research Institute" (Vol. I, no. 1, pp. 60-70), and a list of onometopoetic words occurring in Puspadanta's Nayakumaracariya (an Apabhramsa work of the 10th century) is given in its edition by Prof. Hiralal Jain on p. lvii. HIST.-16

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

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THE EXTANT AGAMAS OF THE JAINAS that s. 1841 mentions some of the vessels used in those days, and the suttas 94-95, 101-102 and 107 supply us with a graphic description of Pisaca, an elephant and a serpent the 3 forms assumed one after another by a god who had come to verify the statement of Indra regarding the unflinching faith of Kamadeva, one of the Mahasravakas of Lord Mahavira. ANTAGADADASA This 8th Anga consists of only one suyakkhandha. It has 8 vaggas with 10, 8, 13, 10, 10, 16, 13 and 10 ajjhayanas3 respectively. It deals with the lives of the Antakrtkevalins or those who attained omniscience when they were about to die and who on their death became Siddhas (liberated)." The narratives given here are not complete by themselves. For instance, the narration of Prince Goyama given in the 1st ajjhayana goes only so far as the dream of Dharini; for a further link up to the list of wedding presents we have to take passage mutatis mutandis, from the Bhagavai (XI, II; s. 430); then, after two short paras taken from this 8 and 5th Angas respectively, the material upto the taking of the vows is to be supplied from the 6th Anga; and thereafter this 8th Anga gives a little bit of information which gets completed on our referring to the 5th Anga. The 1st 5 vaggas supply us with some information about the city of - 123 1. " tattha NaM bahave purisA diNNabhaibhattagheyaNA kallA kalli bahave karae ya vArae ya pihaDae ghaDae ya addhaghaDae ya kalasae ya aliJjarae ya jambUlae ya uTThiyAo va karenti / " Abhayadeva Suri, while commenting upon this says: "karakAn - vArghaTikAH, vArakAMzca-gaDukAn piTharakAn sthAlI, ghaTakAn pratItAn, arddhaghaTakAMzca ghaTArddhamAnAn, kalazakAn AkAravizeSavato bRhadghaTakAn, aliJjarANi ca mahadudakabhAjanavizeSAn, jambUlakAzca lokarUDhyA'vaseyAn, uSTrikAMzca surAtailAdibhAjanavizeSAn- " Other vessels such as kaDAhaya (s. 129), kaDila (s. 94), kalanda, kilaJja (s. 94), koDiyA (s. 94), are mentioned. Further 380, F8 (s. 94), and free (s. 94), occur in this Anga, and they mean a crushing stone, a broad rectangular piece of stone and a cylindrical piece of stone respectively. The last two are spoken of, as Rau and fuel in nisAtaro Gujarati and as a and in Marathi. 2. This shows that this Arga is wanting in 2 sections. So some are inclined to interpret its title as 'the fortunes or vicissitudes of the Antagadas'. They do not translate dasa as 'ten'. 3. See p. 97, fn. 3. 4. Cf. antakRta : - siddhAste yatra khyAyante vardhamAnasvAminastIrthaM etAvanta ityevaM sarvakRtAntA antakRddazAH / " -Siddhasena Gani's com. (p. 82) on Tattvartha (1, 20)

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124 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Baravai (Sk. Dvaravati), Vasudeva, Devaki and her 8 sons, Kanha (Sk Krsna) being the 7th, and the destruction of Baravai. In the 6th vagga we have the story of Muggarapani and that of Prince Aimutta. The latter is a riddle story, its seed, so to say being implanted in the following riddle : "jaM ceva jANAmi taM ceva na jANAmi / jaM ceva na jAnAmi taM ceva jAnAmi"3 The 7th vagga mentions the names of the 13 queens of Seniya and the 8th, penances such as Rayanavali, Kanagavali, Sihanikkiliya (small and big), Savvaobhadda (small and big) and Muttavali. ANUTTAROVAVAUYADASA This is the 9th Anga. It is divided into 3 vaggas, each of which is further subdivided into 10, 13 and 10 ajjhayanas respectively. It deals with the lives of persons who after their death, were born as gods in Anuttaravimanas and who will therefrom descend to this world, will attain a human birth and will achieve final emancipation. In short, it treats about Ekavatarins, most of whom are the sons of King Seniya. It may be noted that the kathas 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 Mahavira. PANHAVAGARANA This work somehow looked upon as the 10th Anga is divided into 10 ajjhayanas, out of which the 1st five deal with asrava and the last five, with samvara. We find herein names of anarya tribes (s. 4) and those of 9 grahas 1. At the sight of her 1st 6 sons she experiences a similar condition as done by Devananda and described in the 5th Anga, See p. 119, fn. 1. 2. For a portion of his life see the 5th Anga (V, 3; s. 187) 3. Cf. -"Teana apa Hai Hd you 7 aG : fasinci fagra fantasaulritare l'" - Kenopanisad (II) 4. For their names see p. 99, fn. 1. 5. Cf. "375era fechar gal ng eller at Brgeraucher:" - Siddhasena Gani's com. (p. 91). on Tattvartha (1, 20) 6. In s. 21, we have 60 synonyms for ahimsa.

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THE EXTANT AGAMAS OF THE JAINAS 125 The contents of this work widely differ from those of Panhavagarana noted in Thana and Nandi. In Nandi this work is said to have consisted of 108 prasnas,' 108 aprasnas and 108 prasnaprasnas, vidyatisayas and discourses of saints with Nagakumaras. and other Bhavanapatis. Malayagiri Suri interprets prasnas, aprasnas, and prasnaprasnas as under : "yA vidyA mantrA vA vidhinA japyamAnAH pRSTA eva santaH zubhAzubhaM kathayanti te praznAH teSAmaSTottaraM zataM, yA punavidyA mantrA vA vidhinA japyamAnA apRSTA eva zubhAzubhaM kathayanti te'praznAH teSAmaSTottaraM zataM, tathA ye pRSTA apRSTAzca kathayanti te praznApraznAH" Thus it will be seen that the extinct work mostly dealt with vidyas and mantras. 41 VIVAGASUYA This is the 11th Anga. It deals with the fructification or matured fruits (vivaga) of deeds, bad and good, done in previous births. This work is accordingly divided into two suyakkhandhas styled as Duhavivaga" and Suhavivaga, 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 samsara ard their attaining liberation in the end, are summarily disposed of. In the Duhavivaga all the 10 persons concerned are not males as is the case with Suhavivaga; but, there are only 8 males, the remaining two being females. This Vivagasuya can be looked upon as a work on kathanuyoga as it deals with narratives. These narratives supply us with a beautiful picture of the society of those days when this work was composed. For instance, we learn therefrom (89) that a blind man led by a man having eyes and having a stick held in front of him used to earn his livelihood by going to various houses and by creating a feeling of compassion for him in the persons he 1. Cf. "ufuae sancia cer a GTI TE TOCHOTE" . - Siddhasena Gani's com. (p. 82) on Tattvartha (1, 20) 2. Cf. "fa417:- a y ati sefa-astafa og fauncher." -Siddhasena Gani's com. (p. 82) on Tattvartha (1, 20) 3. This may remind a Bauddha scholar of Avadanasataka and Karmasataka. 4-5. Each of these names is mentioned in plural in Vivagasuya. See SS 4. 6. In Suhavivaga only the first narrative is given in full, whereas the rest, in bare outlines. 441 See page 211 of addition.

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

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

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128 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS JIVAJIVABHIGAMA This Uvanga is divided into 9 sections known as pratipattis. It deals with the fundamental principles of Jainism, and thus furnishes us with details about the animate and inanimate objects. The 3rd pratipattio contains the description of continents and oceans, and it is looked upon by Prof. Winternitz as an interpolation (vide A His. of Ind. Lit. vol. II, p. 456). The entire treatment in this Uvanga is in the form of questions and answers, as is the case with the 4th Uvanga. PANNAVANAS This Uvanga is a master-piece of Jaina philosophy. It is divided into 36 sections, each known as paya. Each of these payas deals with one particular topic in all its aspects and may be hence looked upon as a thesis on the subject concerned, in an epitomized form. These 36 payas are named in Prakrta in v. 4-7. Malayagiri Suri in his com. (p. 66) on this work mentions their names in Samskrta. They are (1) Prajnapana, (2) Sthana, (3) Bahuvaktavya, (4) Sthiti, (5) Visesa, (6) Vyutkranti, (7) Ucchvasa, (8) Sanjna, (9) Yoni, (10) Carama, (11) Bhasa, (12) Sarira, (13) Parinama, (14) Kasaya, (15) Indriya, (16) Prayoga, (17) Lesya, (18) Kayasthiti, (19) Samyaktva, (20) Antakriya, (21) Avagahanasthana, (22) Kriya, (23) Karma, (24) Karmabandha, 1. This is styled as ajjhayana in its sutta I. 2. In A His. of Ind. Lit. (vol. II, p. 456) the number of sections has been given as 20. This gives rise to a sei of questions. Is this a slip or is it owing to some other method of counting? And, if latter, what is that method ? 3. This name occurs in Malayagiri Suri's com. on this 3rd Uvanga. Further more, therefrom we learn the specific names of one and all the pratipattis. They are Dvividha, Trividha etc. up to Dasavidha. 4. This is the biggest section out of 10. 5. This is styled as ajjhayana in v. 3, and it is referred to in Jivajivabhigama (s. 106). 6. Cf. "4310U 314 geared 3. fas 8 fatal 4 41 vakkantI 6 UsAso 7 sannA 8 joNI 9 ya carimAiM 10 // 4 // bhAsA 11 sarIra 12 pariNAma 13 kasAe 14 indie 15 paoge 16 ya / lesA 17 kAyaThiI 18 yA sammate 19 antakiriyA 20 y5|| ogAhaNasaNThANA 21 kiriyA 22 kamme iyAvare23 / (kammassa) bandhae 24 (kammassa) veda 25 (e) vedassa, bandhae 26 veyaveyae 27 // 6 // AhAre 28 uvaoge 29 pAsaNayA 30 sanni 31 saJjame 32 ceva / / 31187 33 fayRO 38 au 34 9 ATE BE 11011"- Pannavana

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THE EXTANT AGAMAS OF THE JAINAS 129 (25) Karmavedaka, (26) Vedabandhaka, (27) Vedavedaka, (28) Ahara, (29) Upayoga, (30) Darsanata, (31) Sanjna, (32) Samyama, (33) Avadhi, (34) Pravicarana, (35) Vedana and (36) Samudghata. 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 pastmaster of Jainism. It may be mentioned en passant that is 1st paya (s. 36-37) fumishes us with a geographical-ethnographic outline; for, herein there is a mention of the Ariyas (Aryas) and Milikkhus (Mlecchas) with their habitations. SURIYAPANNATTI This Uvanga is a work on astronomy from a Jaina standpoint. It is divided into 20 sections, each of which is styled as pahuda. This is likely to remind one of the sub-divisions of the Puvvas. The importance of this work for the study of the ancient Indian astronomy has been emphasized by various European scholars; e. g. Prof. H. Jacobi (S. B. E. vol. XXII, intro. p. XL), Prof. E. Leumann (Bezeihungen der Jaina-Literatur zu Andern Literaturkreisen Indiens, pp. 552-553) and Dr. G. Thibaut (Astronomie, Astrologie und Mathematik and J. A. S. B. vol. XLIX, p. 108). This work deals with the moon, too. So Prof. Winternitz is inclined to believe that "it almost looks as though the original Canda-Pannatti had been worked into the Sura-Pannatti." Vide A His. of Ind. Lit. (vol. II, p. 467). JAMBUDDIVAPANNATTI This is so to say a work on Jaina cosmology. It is divided into seven sections, each known as vakkhakkara. In the 3rd section, there is a description of Bharatavarsa (India), and, therein the legends about King Bharata are treated at length. According to Leumann (Z. D. M. G. vols. 48 and 82)" they can be called on exactly parallel text to Visnu-purana II and Bhagavata-purana V."2 CANDAPANNATTI This work as it is available now, differs very very little from Suriyapannatti, and such a state of affairs existed at least in the time of Jinaprabha Suri as can be seen from his Siddhantagamastava (v. 26). All the 1. Payas 3, 5, 6 and 33 are also named as Alpabahutva, Paryaya, Upapatodvartana and Unanaparinama. 2. Vide A His. of Ind. Lit. (vol. II, p. 457) HIST..17

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130 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS same, since Malayagiri Suri has commented upon it, and since this work is noted in Thana (II, 1; p. 126), Nandi (s. 44), etc., there must have existed in olden days some work of this name. NIRAYAVALISUYAKKHANDHA I use this title to indicate a collection of the 5 Uvargas viz. (1) Nirayavalia or Kappiya, (2) Kappavadimsaya, (3) Pupphiya, (4) Pupphaculiya, and (5) Vanhidasa. Dr. Weber and Prof. Winternitz believe that these works are separately counted to make the number of the Uvangas tally with that of the 12 Angas. Each of these five works except the last consists of 10 ajjhayanas whereas the last has 12. In Kappiya we have lives of Kala and others, the ten sons of Srenika. Similarly Kappavadimsaya deals with the lives of their 10 sons.2 Pupphiya describes 10 gods such as the moon, the sun and others, whereas Pupphaculiya furnishes us with some details about 10 goddesses such as Sri, Hri, Dhrti and the like. In Vanhidasa we come across legends of the 12 princes of the Vanhi race. Out of them, the 1st deals with Nisadha (Sk. Nisadha), son of Balarama and nephew of Krsna. NISIHA3 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. MAHANISIHA This Cheyasutta is divided into sections known as ajjhayanas. A threefold division referred to, in the beginning of this work, is not to be found. There are specific titles for the 1st, 2nd, 5th and 6th ajjhayanas. They 1. They were killed in their fight with their grand-father Cedaga of Vesali and have been born in the 4th hell. - Kappiya 2. They have been born in various heavens. - Kappavadimsaya 3. Jarl Charpentier says that the title Nisiha, though traditional, is wrong: it ought to be Niseha.

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THE EXTANT AGAMAS OF THE JAINAS indicate the subject-matter. The 3rd and the 4th ajjhayanas treat of Kusila 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 ajjhayana has supplied some materials for composing Gacchayara.' The 6th ajjhayana treats of prayascittas and contains a narrative pertaining to a teacher Bhadda and Rayya, the Aryika. The last two ajjhayanas which are styled as Culiyas, supply information about the daughter of Suyyasivi. Over and above these specific topics, this Cheyasutta has several topics in common with Nisiha. VAVAHARA 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 prayascittas 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 Upadhyaya 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 Gacchayara.2 DASASUYAKKHANDHA This Cheyasutta consists of ten significant sections. It seems that sections 1 to 7 and 9 are each known as dasa, whereas the rest as ajjhayanas. The respective topics treated therein are as under : (1) 20 asamahitthanas 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 asayanas associated with a guru, (4) ganisampada-the 8 sampadas of an Acarya along with their sub-divisions, four types of vinaya prescribed to a pupil and their sub-varieties, (5) 10 cittasamahitthanas, (6) 11 uvasagapadimas-the 11 pratimas-postures, penances etc., a Jaina layman resorts to, (7) 12 bhikkhupadimas, (8) pajjosanakappa.3 (9) 30 mohanijjatthanas-causes that lead to the amalgamation of mohaniya 131 1- 2. Cf. " mahAnisIha kappAo vavahArAo taheva ya / sAhusAhuNiaTThAra gacchAyAraM samuddhiaM // 135 // " 3. For details see pp. 131-133. -

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132 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS karman with the embodied soul, and (10) ayatitthanas. It may be added that each of the 7 dasas dealing with regulations pertaining to the discipline of the Sadhus and Sravakas, begins with suyam me ausam etc. as in Ayara, and each ends with ti bemi. In the 5th dasa, there is treated a sermon of Lord Mahavira delivered in the presence of King Jiyasattu. It goes up to 17 verses. The 9th Dasa furnishes us with a sermon of 39 verses preached by Lord Mahavira to King Koniya and others. In the 10th section we find King Seniya and his queen Cellana listening to Lord Mahavira's sermon. Their splendour etc. detract the mind of almost all the Sadhvis and Sadhus respectively; Candanabala and Indrabhuti, however, remain unaffected by wicked thoughts. Lord Mahavira thereupon delivers a lenghty sermon. PAJJOSANAKAPPA This work forms the 8th section of Dasasuyakkhandha. It is divided into 3 sections styled as vacyas by Jinaprabha Suri in his Sandehavisausadhi, a panjika on this work, and by Vinayavijaya Gani, too, in his Kalpasubodhika, a commentary on this very work. These three vacyas are named as Jinacariya (Sk. Jinacarita), Theravali (Sk. Sthaviravali) and Samayari (Sk. Samacari). In Jinacariya, the life of Lord Mahavira occupies the major 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 His. of Ind. Lit. (vol. II, p. 463). Here the conception, transference of the embryo? and the birth of Lord Mahavira are described in 1. The lives of 23 Tirthankaras are also given here. But they begin with that of Lord Parsva and go up to that of Lord Rsabha. Out of them, those of Parsva, Aristanemi and Rsabha are given in English by Dr. Bimala Churn Law in his article "The Kalpasutra" published in Jaina Antiquary (vol. II, Nos. III and IV). The episode about this given in this Pajjosanakappa practically tallies in words with one given in Ayara (s. 176). It is presented in a versified form v. 450, 457 and 458 of Avassayanijjutti. As suggested by Abhayadeva Suri in his com. on Viahapannatti (v. 3; s. 186) it is here alluded to. This episode is admitted as genuine by the Svetambaras only. The Digambaras distrust it. But strange to say, it is supported by the excavations carried out in the Kankali tila at Mathura, Alexander Cunningham in his Archaelogical 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 Jambu Svami. An Annual fair is held at this place." Amongst these excavations we come across sculpture and inscriptions and it is in the former section that we come across an engraved illustration (27 ft. by 1 ft.). This is what we learn from Epigraphica Indica p. 317, Mathura Sculptures, Plate II, and Cunningham's Reports for the Archaelogical Survey of India XX, Plate IV, 2-5.

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THE EXTANT AGAMAS OF THE JAINAS the same way as in Ayara. Further this work furnishes us with vivid information regarding the well-known 14 dreams, their interpretation, Lord Mahavira's grhavasa, his twelve years' life as an ascetic and his activities for about 30 years since he became omniscient. In Theravali, we find a list of ganas (schools), their sakhas (branches) and the Ganadharas (heads of schools). This list is borne out by inscriptions of the 2nd century A. D. Vide Dr. Buhler's Epigraphica Indica i (1892) 371 ff., 393 ff. This indirectly shows how far the works codified at Valabhi are genuine. It is true that this Theravali mentions some of the successors of Bhadrabahusvamin; but, as it is possible 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. 133 In Samayari 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 Kalpasutra" published in Jaina Antiquary (vol. II, No. IV, March 1937, p. 82) : "This Pajjusana corresponds to the Buddhist Vassa and is divided into two parts the 50 days that procede and the 70 that succeed the 5th of Bhadra, Suklapaksa. The Svetambaras observe fast during the former period and the Digambaras during the latter." This third section which is a code of rules for asceticism, is looked upon by Western scholars as the oldest nucleus, and they opine that Bhadrabahusvamin does not seem to be the author of all the three sections which have been united to form a whole in the Pajjosanakappa. Before proceeding further, it may be noted that out of these 3 vacyas the 1st is the biggest. Its extent is a little more than 900 slokas. It consists of 228 suttas.' It is mostly in prose; for, some verses? interspers it. Its 15th sutta is an eulogy of Lord Mahavira by Sakra. It is hence known as Sakrastava. Its wording is almost identical with Ovavaiya (s. 16 & 20). Sutta 13 of Antagadadasa (VI) and the last para of Anuttarovavaiyadasa have also something in common with this wording. Sutta 129 refers to a great planet 3 1. See D. L. J. P. F. Series, No. 18. 2. lbid. pp. 2, 11, 15, 32, and 39. 3. For the details see D. C. J. M. (vol. XVII, pt. III, p. 173).

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134 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Bhasarasi (Sk. Bhasmarasi) which is mentioned in Thana (II, 3), too. It has remained unidentified up till now. The 2nd vacya has more verses than any of the other two. Its last 14 verses are worth noting. Some of them remind us of the Theravalis to be met with, in Nandi and Avassayanijjutti. In this vacya we have a reference to sankhitta vayana on p. 51deg and to vittharavayana on p. 52. Just as Paijosanakappa is divided into 3 vacyas, so it is also divided by some of its commentators into 9 sections known as vacanas or vyakhyanas and into 9 ksanas as well. These 9 sections seem to be more or less arbitrary so much so that at times one and the same sutta is so split up that one portion of it belongs to one vacan, and the remnant, to the other. Vide s. 15. The extant Pajjosanakappa is known as Barasasutra, too. Its extent is said to be 1216 slokas; but, on actual counting it comes to 100 slokas more. So says Dr. Bimala Churn Law in Jaina Antiquary (vol. II, No. III, p. 72). This Pajjosanakappa has a very big number of commentaries, the only other Agama that can vie with it, to some extent in this respect, being Avassaya. As stated in Kalpasubodhika (p. 76) Pajjosanakappa 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 Sadhus used to recite it at night and sadhvis used 1. A tentative list of them may be given as under : (i) Bhadrabahusvamin's Pajjosanakappanijjutti (c. Vira Samvat 160); (ii) Psthvicandra Suri's Paryusanakalpatippanaka (13th century); (iii) Vinayacandra Suri's Durgapadanirukta (Samvat 1325); (iv) Jinaprabha Suri's Sandehavisausadhi (Samvat 1364); (v) Jnanasagara Suri's Kalpasutravacuri (Samvat 1443); (vi) Jayasagara Suri's Sukhavabodhavivarana 15th Century); (vii) Manikyasekhara Suri's Kalpasutraniryuktyavacuri (15th Century); (viii) Dharmasagara Gani's Kalpakiranavali (Samvat 1628); (ix) Subhavijaya's Kalpasutravrtti (Samvat 1971); (x) Sanghavijaya Gani's Kalpapradipika (Samvat 1674): (xi) Jayavijaya's Kalpadipika (Samvat 1677); (xii) Samayasundara Pathaka's Kalpalata (Samvat 1684-86): (xiii) Sahajakirti's Kalpamanjari (Samvat 1685); (xiv) Vinayavijaya Gani's Kalpasubodhika (Samvat 1696); (xv) Ajitadeva Suri's Kalpasutradipika (Samvat 1698); (xvi) Kamalakirti's Kalpabalavabodha (17th century); (xvii) Sivanidhana's Kalpabalavabodha (17th century); (xviii) santisagara's Kalpakaumudi (Samvat 1707); (xix) Khimavijaya's Kalpabalavabodha (Samvat 1707); (xx) Jnanavijaya's Kalpajnanadipika (Samvat 1722); (xxi) Vidyavilasa's Kalpabalavabodha (Samvat 1729); (xxii) Danavijaya's Danadipika (Samvat 1750); (xxiii) Udayasagara's Kalpasutravrtti (Samvat 1755); and (xxiv) Laksmivallabha's Kalpadrumakalika (18th century). Out of these the Mss. of Nos. i-iv, vii, viii, x-xiv, xviii, xx, xxiii and xxiv are described in D. C. J. M. (vol. XVII, pt. II. pp. 90-199). Further, herein are dealt with, some anonymous avacurnis dated Samvat 1469, 1568 and 1613 and a few Kalpantaravacyas.

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THE EXTANT AGAMAS OF THE JAINAS to hear it by day, too, according to the vidhi prescribed in Nisihacunni. KAPPA 135 This is a Cheyasutta. It is popularly known as Brhatkalpasutra. Some name it as Brhatsadhukalpasutra. It is divided into 6 uddesagas, and it deals with rules and regulations governing the lives of Jaina monks and nuns. Restrictions pertaining to their food, apparatuses, halting place etc. are here expounded, and expiations regarding violations or partial transgressions are prescribed. This Cheyasutta has some of the passages in common with other Agamas.' As already noted on p. 40, this Kappa along with Vavahara and Dasa forms one suyakkhandha. At times it is mentioned with Vavahara only.2 It is difficult to fix up the date of the compilation of this Cheyasutta; but its 50th sutta3 and the like may be helpful in this direction. JIYAKAPPA At least now-a-days this work is looked upon as the 6th Cheyasutta by several Svetambaras. It consists of 103 verses in Prakrta, and its authorship is attributed to Jinabhadra Gani Ksamasramana. Herein are prescribed penances pertaining to violations of rules enjoined for Jaina saints in their canon. It deals with 10 prayascittas as usual, and not wih 9 as in Tattvartha. Mr. M. D. Desai has noted in Jaina sahityno sanksipta itihasa (p. 83) that herein 19 kinds of prayascittas are treated, and that this work is a part and parcel of Nisiha, since the vidhana of Jitkalpa is mentioned there. UTTARAJJHAYANA As already noted on pp. 47-48, this is a Mulasutta3 of multiple 1. See D. C. J. M. (vol. XVII, pt. II, pp. 225-226). 2. See p. 36, fn. 2 and Drona Suri's com. (p. 1b) on Ohanijjutti where we have : "padavibhAgasAmAcArI kalpavyavahAraH ". 3. "kappai niggaMthANa vA niggaMthINa vA puritthameNaM jAva aMga-magahAo ettae, dakkhiNeNaM jAva kosaMbIo, paccatthimeNaM jAva thUNAvisesAo, uttareNaM jAva kuNAlAvisayAo ettae / etAva tAva kappai / etAva tAva Arie khet / No se kappara etto bAhiM / teNa paraM jattha nANa- daMsaNa-carittAiM ussappaMti tti bemi / " 4. He has been praised by Siddhasena Suri in his Cunni (v. 5-11) on this work Jiyakappa. His approximate date is Vira Samvat 1115. 5. Instead of this word, Kulamandana Suri has used the work Mulagantha as can be seen from the following lines quoted in Senaprasna (III, p. 80deg): " Avasya ohanijjutti 1 piNDanijjutti 2 uttarajjhayaNe 3 / dasakAliyaM 4 cauro vi mUlaganthe saremisayA // iti zrI kulamaNDanasUrikRtaprAkRtasiddhAntastavagAthA / etasyAM ca mUlagranthAzcatvAra ete proktAH santi" The use of this word Mulagrantha may remind one of the word Mulagrantha occurring in the Bauddha dictionary Mahavyutpatti and meaning Buddha's own words.

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136 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS authorship. It consists of 36 ajjhayanas. Their significant titles are given in the Uttarajjhayananijjutti (v. 13-17) as under : (1) Visayasuya, (2) Parisaha, (3) Cairangijja, (4) Asamkhaya, (5) Akamamarana, (6) Niyanthi, (7) Orabbha, (8) Kavilijja, (9) Namipavvajja, (10) Dumapattaya, (11) Bahusuyapujja, (12) Hariesa, (13) Citta-Sambhui, (14) Usuarijja, (15) Sabhikkhu, (16) Samahithana, (17) Pavasamanijja, (18) Sanjaijja, (19) Miyacariya, (20) Niyanthijja, (21) Samuddapalijja, (22) Rahanemiya, (23) Kesi-Goyamijja, (24) Samiia, (25) Jannaijja, (26) Samayari, (27) Khalunkijja, (28) Mukkhagai, (29) Appamaa, (30) Tava, (31) Carana, (32) Pamayathana, (33) Kammappayadi, (34) Lesa, (35) Anagaramagga, and (36) Jivajivavibhatti. In Samavaya (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 adanapada, one of the 10 types of names noted in Anuogaddara (s. 130). Some information pertaining to the Jaina canon can be had from this Mulasutta. For instance in XXIV, 3 we come across the word duvalasanga, and in XXVIII, 21 we find the words Anga and bahira. Similarly in XXXI, v. 13 there is a reference to 16 Gahas, in v. 14, to (19)4 ajjhayanas of Naya, in v. 16, to 23 ajjhayanas of Suyagada, in v. 17, to (26) uddesas of Dasa etc., and in v. 18, to (28 ajjhayanas of) Pagappa. As regards this last item, there seems to have been some confusion. Prof. Jacobi and Mr. G. J. Patel, too, have equated Pagappa with Ayara, and each of them has said that formerly Ayara had 28 ajjhayanas, and it now contains 24, the lost ones being Mahaparinna, Ugghaya, Anugghaya and Arovana. I think the author wants to convey by Paggappa, Ayara including Nisiha which as noted. on p. 117 was somehow separated from Ayara. Mahaparinna is lost as already stated on p. 78. Ugghaya, Anugghaya and Arovana are each a portion of the extant Nistha 1. Verses 18-26 mention the respective topics of these 36 ajjhayanas. 2. Ajjhayanas 6, 20 and 23 are respectively named here as Purisavijja, Anahapavvajja and Goyama-Kesijja. The rest have their names practically the same as noted above. These names may be compared with those given on p. 30 of D. C. J. M. (vol. XVII, pt. III). 3. These are the 16 ajjhayanas of Suyagada (I). 4. There are the 19 ajjhayanas of Nayadhammakaha (I). 5. By etc. are meant Kappa and Vavahara.

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THE EXTANT AGAMAS OF THE JAINAS 137 dealing with the penances having these very names. To be explicit, uddesas 25 and 12-19 deal with Ugghaya, 1 and 6-11 with Anugghaya and 20 with Arovana. Further, in support of this statement of mine I may quote the following line occurring in Avassaya (III) : "ugghAyamaNugghAyaM ArovaNa tivihamo nisIhaM tu / " So it follows that only one ajjhayana of Ayara is lost and not four. Besides, on this understanding it may be said that by the time Uttarajjhayana was composed, Nistha still formed a part and parcel of Ayara, and that it was composed after Ayaragga was added to Ayara (1). It is also possible to say that this is only a record of the old tradition. Before I deal with the contents of Uttarajjhayana, I may mention that leaving aside the 29th ajjhayana and some portion in the beginning of the 2nd and the 16th ajjhayanas, the rest of the work is in verse, and it comes to 1643 slokas. In this connection I may note the following observation made by Prof. Schubring in his intro. (p. v, fn. 2) to "The 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 Ayaranaga II, 15." Ajjhayanas 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 Brahmana. 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 Candala caste. The latter says that a Brahmana is not superior to others simply because he happens to be born as a Brahmana; for, it is rather the right sort of penance that makes a man dignified and lofty Moreover, undue importance should not be attached to external formalism and ceremonialism. Ajjhayana XIII is a dialogue between Brahmadatta (an emperor) and an ascetic. Both of them were once born as brothers in a Candala family, and 1. This very line with the following one occurs in santi Suri's com. (p. 617) on Uttarajjahayana "TE 37510TAFET hrany 50971 3 11" It may be noted that in this com. (p. 616") we have : "992: phy:- for ufat Wahmu:, terisha" HIST.-18

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138 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 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 diksa. Ajjhayana XXII is a dialogue between Rathanemi, an elder brother of Lord Neminatha and Rajimati. The former, though a Muni, makes an indecent offer to the latter, a nun. Thereupon this nun admonishes him and makes him steady in his asceticism. Ajjhayana XXIII furnishes us with a dialogue between Gautama, the 1st Ganadhara of Lord Mahavira and Kesin, a learned follower of Lord Parsva.2 The former was asked by the latter as to how he reconciled the five mahavratas of Lord Mahavira with the caujjama dhamma of Lord Parsva, and further, how he interpreted the acelakatva propounded by Lord Mahavira with sacelakatva of Lord Parsva. Both these points were satisfactorily explained by Gautama. Thereupon Kesin asked him several riddles pertaining to Jainism, 1. Herein it is mentioned that Krsna is a son of Vasudeva, and Neminatha, that of Samudravijaya, a brother of Vasudeva. As regarda Rajimati 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 : Yadu Sura Saurin Suvira Andhakavrsni Bhojavrsni Samudravijaya Vasudeva Ugrasena Devaka Rathanemi Aristanemi Balarama Vasudeva Kansa Rajimati Devaki (son of Rohini) (son of Devaki) Kamsa had married Jivayasa, sister of Jarasandha. 2. He is said to have attained salvation 250 years before Lord Mahavira. In one of his previous births he is represented as King Suvarnabahu. This episode reminds one of the description of Dusyanta's seeing Sakuntala and her female friends given in Abhijnanasakuntala (1).

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THE EXTANT AGAMAS OF THE JAINAS 139 and these, too, were beautifully answered. These riddles may remind one of the Brahmodyas. Ajjhayana XXV is a dialogue between Jayaghosa Muni and Vijayaghosa, a Brahmana engaged in performing sacrifice. The former goes to the latter for bhiksa (alms); but the latter refuses to give it to him on the ground that it is meant for the Brahmanas who are well-versed in the Vedas, who are for sacrifices, who are conversant with the Jyotisanga, etc. Thereupon Jayaghosa asks him question which Vijayaghosa fails to answer and which are replied by the former as the request to the latter. This answer given in verses provides us with a vivacious description of the characteristics of a true Brahmana. Vijayaghosa is satisfied by this answer and renounces the world. Ajjhayanas XXIV and XXVI-XXXVI deal more or less with the Jaina dogma. Ajjhayana XXVI forms the basis of dasavidhasamacari as stated by Malayagiri Suri in his commentary (p. 341") on Avassayanijjutti (v. 665), by Hemacandra Suri in his commentary (p. 842) on Visesao and by Drona Suri in his commentary (p. 1b) on Ohanijjutti. It appears that ajjhayana XXVIII may be looked upon as the basis of Tattvartha. Ajjhayana XXIX points out the different gunas which finally lead to salvation. In all, they are here given as 73, and each of them is separately treated in order with numbers 1, 2 etc. As regards the contents of the remaining 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 His. of Ind. Lit. (vol. II, p. 466) : "The oldest nucleus consists of valuable poems-series of gnomic aphorisms, parables and similes, dialogues and ballads-which belong to the ascetic poetry of ancient India, and also have their parallels in Buddhist 1. "fa fa daug 7 fa a J TEI nakkhattANa muhaM na jaM ca dhammANa vA muhaM // 11 // je samatthA samuddhattuM paramappANameva ya / na te tumaM viyANAsi aha jANAsi to bhaNa // 12 // " 2. Each of these verses has for its refrain : "Ha a hlevi". 3. "The earlier sections contain 'an abundance of archaic and curious forms' of Prakrit, s. R. Pischal, Grammatik der Prakrit-sprachen, in 'Grundriss' 1, 8 para 19."-A His of Ind. Lit. (vol. II, p. 466, fn. 3)

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140 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS literature in part. These poems remind us most forcibly of the Sutta Nipata." Verse 266 of the 36th ajjhayana runs as under :"ii pAukare buddhe nAyae parinivvue / chattIsaM uttarajjhAe bhavasiddhIyasaMmae // 266 / / " From this some are led to believe that these are the last words uttered by Lord Mahavira before he attained salvation. But commentators of this work as well as Malayagiri Suri, 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 Kalpalata to the effect that the exposition of 36 unasked questions is Uttarajjhaya; for, he says that there is no other canon which has got 36 ajjhayanas and which at the same time can be looked upon as unasked questions. I have already expressed my opinion in this connection on pp. 43-44. So I may now end this topic by noting the following verse from Uttarajjhayananijjutti : "kamauttareNa pagayaM AyArasseva uvararimAiM tu / tamhA u uttarA khalu ajjhayaNA hu~ti NAyavvA / / 3 / / This suggests that the word uttara occurring in Uttarajjhayana was used to convey that this Agama used to be read after Ayara. This arrangement lasted up to Sayyambhava; for, on his composing Dasaveyaliya it is being read after it and not after Ayara. DASAVEYALIYA This work is also a Mulasutta inasmuch as it explains the first and fundamental principles of the religious order preached by Lord Mahavira and serves as the foundation for the ascetic life. The title Dasaveyaliya is not to be met with in this work; but it is so mentioned twice by Bhadrabahusvamin in his Nijjutti (v. 6 and 330) on it. Moreover it is implied in v. 7, 12 and 15 of this Nijjutti, though therein he has named this work as Dasakaliya as he has done in v. 1, 14 and 25. Thus he has six times designated this work as Dasakaliya and twice as Dasaveyaliya. 1. Vide his com. (p. 2066) on Nandi. 2. Vadivetala Santi Suri explains this verse on p. 58 as under : "kramApekSamuttaraM zAkapArthivAditvAnmadhyamapadalopI samAsaH tena prakRtam-adhikRtam, ihaM ca kramottareNeti bhAvataH kramottareNa, etAni hi zrutAtmaka tvena kSAyopazamika bhAvarUpANi tad pasyaiva AcArAGgasyopari paThyamAnatvenottarANItyucyante, ata eva Aha-'AyArasseva uvarimAI' ti / evakAro bhinnakramaH / tatazca AcArasyoparyeva-uttarakAlameva 'imAni' iti hRdi viparivartamAnatayA pratyakSANi, paThitavanta iti gamyate / 'tu:' pUraNe, vizeSazcAyaM yathA-zayyambhavaM yAvadeSa kramaH, tadAratastu dazavaikAlikottarakAlaM paThyanta iti / 'tamhA u' tti 'tuH' pUraNe, yattadozca nityamabhisambandhaH tato yasmAdAcArasyoparyevemAni paThitavantastasmAd 'uttarANi' uttarazabdavAcyAni / " * See page 211 of addition.

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THE EXTANT AGAMAS OF THE JAINAS 141 As stated in v. 7, the title is based upon two ideas viz. the number and the time. The first gives us a clue to the fact that this work consists of ten ajjhayanas. As regards the time, from v. 12 we see that this work was extracted when the paurusi was over, whereas from v. 15 we learn that the 10 ajjhayanas which were extracted, were. (systematically) arranged at the veyaliya (Sk. vaikalika) i. e. to say in the evening. The Cunni on the Dasaveyaliya (pp. 5 and 7) explains the title Dasaveyaliya in various ways. One of them is that this work is read at vikala. 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 diksa and not after a lapse of 19 years. the period specified for it. Thus he was taught at the improper time (akala-vikala). Consequently this work goes by the name of Dasaveyaliya. He believes that the right name is Dasakaliya, the word kaliya therein implying its association with caranakarananuyoga of which kaliyasuya 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 ukkaliyasuya and not kaliyasuya 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 vikala. In this connection I, for one, believe that dasakalika is an abbreviation of Dasavaikalika, the Samskrta equivalent of Dasaveyaliya. Furthermore, I do not think that the term kaliya occurring in the title Dasakaliya has been used to denote its association with caranakarananuyoga; for, otherwise, at least once in the entire Jaina literature, we could have come across the name of at least one of the 1st 11 Angas wherein the word kaliya would have occurred in virtue of these Angas being called kaliyasuya, a fact noted on p. 26. Prof. Schubring has made an ingenious suggestion in his introduction (pp. iv-v) of The Dasaveyaliya Sutta as under : "Prefeta is the Prakrit substitute for more than one Sanskrit word."? In the fn. to this he says: "Besides "a cofetah 'connected with the evening time' it may be "vaicArika, vaitArika and "vaitAliSka. In the canonical Jaina work "Trgoauictu it is the first of these three words." Dasaveyaliya is divided into 10 ajjhayanas. Out of them the 5th has two sub-divisions known as uddesas and the 9th 4 whereas the rest have 1. They are : & fich, daifich, dafstan, afan4 and fagr. 2. I think this is a slip, if it is not a misprint. It should be dach.

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142 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS none. Ajjhayanas I-III, V-VIII and X are entirely in verse.' Ajjhayana IV2 begins with a number of passages in prose and ajjhayana IX has some portions in prose intersepted by verses. The titles of one and all these ajjhayanas are significant. They are: (1) Dumapupphiya, (2) Samannapuvvaga, (3) Khuddiyayarakaha, (4) Chajjivaniya,4 (5) Pindesana, (6) Dhammatthakama, (7) Vakkasuddhi,? (8) Ayarappanihi, (9) Vinayasamahi 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 ahimsa (non-injury) are the main features of this Mulasutta. It may be noted that Dasaveyaliya appears to be more of a nature of compilation or adaptation than that of an original treatise; for, Dasaveyaliyanijjutti (v. 16-18) mentions several Puvvas as the sources of its ajjhayanas. As one and all the Puvvas have become extinct by this time, we are not in a position to say whether the sources have been utilized ad verbatim or that their spirit is made use of. However turning to the extant Agamas we find : (i) Verses 7 to 11 of ajjhayana II of Dasaveyaliya agree word for word with v. 42 to 44, 46 and 49 of ajjhayana XXII of Uttarajjhayana. (ii) The five prose passages 10 dealing with the 5 mahavratas and 1. These have, 5, 11 15, 100+50, 69, 57, 64 and 21 verses respectively. 2. This ajjhayana has 29 verses. 3. The 1st 3 uddesas of IX has 17, 23 and 15 verses whereas the 4th 7. 4. This is named as Dhammapannatti in this very chapter and in Dasaveyaliyanijjutti (v. 16) as well. 5. Cf. the 1st ajjhayana of Ayara (II). 6. This is also called Mahayarakaha. 7. See the 4th ajjhayana of Ayara (II). 8. See p. 81, fn. 8-11. 9. The narrative of Rajimati and Rathanemi given here is looked upon by Prof. M. V. Patwardhan as only a mutilated version of the same narrative in Uttarajjhayana (XXII). 10. The ideas expressed herein and the phraseology in which they are clothed, are to be met with in 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 Brahmana (Pancika VII) which is reproduced in Dr. R. G. Bhandarkar's Second Book of Sanskrit (p. 192) may be cited as an instance.

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THE EXTANT AGAMAS OF THE JAINAS 143 occurring in ajjhayana IV of Dasaveyaliya tally almost word for word, with the ending portions of Ayara (II, 15)'. (iii) Ajjhayana VII of Dasaveyaliya can be compared with Ayara (II, 4) so far as ideas and phraseology are concerned. (iv) Ajjhayana X of Dasaveyaliya has many a point in common with Uttarajjhayana (XV). For instance, both have the same title, the same refrain for every verse, the same metre? and the same topic viz. the qualities of an ideal monk. In this connection it may be noted that Prof. A. M. Ghatage has reproduced in his article "Parallel Passages in the Dasavaikalika and the Acaranga"3 30 paras from Ayara II and certain verses from Dasaveyaliya 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 Dasavaikalik 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 suggestions are : (i) Not only Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Culas of Ayara i. e. to say Ayara (II), and Nistha, though in the Ayaranijutti,4 only Nistha is so mentioned. (ii) The original source for both of these Agamas is in verse and that, too, probably in Prakrta. (iii) Ayara (II) was composed prior to Dasaveyaliya; but, since the original verses were modified therein into prose, it appears to be posterior to Dasaveyaliya' where the verses must have been kept intact. In II, 9 there is mention of a plant named Hadha, and in II, 6 and 1. Prof. Walther Schubring, in his intro. (p. iv) on Dasaveyaliya observes : "It is evident that Dasav. 4 I-V, 5 and 7 show a very close connection with passages in the Culao of the Ayaranga, the existence of which, together with that of the Viyahapannatti and the Ditthivaya, is presupposed by Dasav. 8, 49." 2. This appears to be a strange combination of Tristubh and Vaitaliya padas. 3. This has been published in New Indian Antiquary (vol. I, No. 2, May 1938, pp. 130 137). 4. See p. 105.

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144 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 8, there is a reference to two types of serpents Agandhana and Gandhana. In III, 8 are mentioned 7 kinds of salt. In verses 13 to 25 occurring at the end of IV are described the stages of spiritual evolution. In VIII, 51 forbidden to say anything about stars, dreams, omens, spells, medicine etc. As already noted on p. 43, from the time of Bhadrabahusvamin or so, two Culas have been appended to this work. AVASSAYA This has got six sections known as Samaiya,' Cauvisatthava,2 Vandanaya, Padikkamana, Kaussaggas and Paccakkhana. 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 Avassayanijjuti belong to the Avassaya. See p. 47. The suttas treated by Haribhadra Suri in his commentary on this work are as under : (2) Heid, () MTKY, (3) curTYT, (8) af tici, (u) a Hui, () cattArI loguttamA, (7) icchAmi paDikkamiuM jo me devasio (8) iriyAvahiyasutta, (9) samaNasutta, (10) Fault 353 344 4., (28) T 3T), (?) 347174, (83) 3TRETT310, (88) yrarea, (84) FASIui quali, (EUR) STESH G4C441 ! gafcuift Bufortal.; () pakkhiyakhAmaNA, (18) sammattAlAvaga sAticAra, (19-30) egAdivaya sAticAra, (31) saMlehaNAvicAra and (32-34) 421461. Out of these (1) belongs to Samaiya, (2) to Cauvisatthava, (3) to Vandanaya, (4) to (9) to Paddikkamana, (10) to (18) to Kaussagga and (19) to (35) to Paccakkhana. But it should be noted that (14) and (15) are not the real constituents of Avassaya. It may be observed that the 1st 3 suttas are printed in Roman characters along with their German translation in Ubersicht uber die Avas'yakaLiteratur which is a splendid work of the late veteran scholar Leumann. This will be hereafter referred to as Av. Lit. An exposition of the AvasyakaLiterature is reserved for the next chapter. So the reader may refer to it or to D. C. J. M. (vol. XVII, Pt. III, pp. 132-137). In the end I may add that from Senaprasna (p. 20) it seems that Avassaya is a composition of 1-6. These may be roughly translated as (1) equanimity of mind (ii) eulogy of the 24 Tirthankaras, (iii) veneration (of the teacher), (iv) confession and expiation, (v) indifference to body and (vi) abstinence from food etc. 41 See page 211 of addition.

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THE EXTANT AGAMAS OF THE JAINAS Srutasthavira; but, on its p. 51a1 it is expressly said that there is every possibility of its being that of a Ganadhara. Cf. p. 47. OHANIJJUTTI This work deals with caranasattari, 2 karanasattari, 3 padilehana etc. Bhadrabahusvamin is said to be the author of this Mulasutta. The extant work has some verses of its Bhasa incorporated in it. The following lines occurring in Senaprasna (III, p. 80 ) show the relation of this Ohanijjutti with Avassayanijjuti and that of Pindanijjutti with Pindesana-ajjhayana. These lines are as under : "zrIhIravijayasUriprasAditapraznottarasamuccayagranthe ca kazcid bhedo dRzyate tat kathamiti praznaH / atrottaram-uktagAthAyAmoghaniryukterniryutvena AvazyakaniryuktyantarbhUtatvAtra pRthag vivakSA, piNDaniryuktestu niryuktitvenaiva piNDaiSaNAdhyayanasUtrAt pRthagvivakSayA; praznottarasamuccaye tu oghaniryukteH chuTakapatralikhitAnusAreNa vibhinnaviSayatvAt pRthag gaNanaM, piNDaniryuktestu pRthagavivakSaiva sarvamavadAtam / " 145 PINDANIJJUTTI This is a work which throws light on pinda (alms). It enters into a detailed discussion as to which sort of food can be accepted by a Jaina monk and which rocks he should steer clear of, while on his way to procure alms. Its authorship is attributed to Bhadrabahusvamin. 1. The pertinent lines are as under : "AvazyakAntarbhUtazcaturviMzatistavastvArAtIyakAlabhAvinA zrIbhadrabAhusvAminA'kArIti AcArAGgavRttau dvitIyAdhyAyanasyAdau tadatra kimidameva sUtraM bhadrabAhunA'kAri sarvvANi vA AvazyakasUtrANi kRtAnyuta pUrvaM gaNadharaiH kRtAnIti kiM tattvamiti praznaH / atrottaram - AcArAGgAdikamaGgapraviSTaM gaNabhRdbhiH kRtam, AvazyakAdikamanaGgapraviSTamaGgaikadezopajIvanena zrutasthaviraiH kRtamiti vicArAmRtasaGgahAvazyakavRttyAdyanusAreNa jJAyate, tena bhadrabAhusvAminA''vazyakAntarbhUtacaturviMzatistavaracanamaparAvazyakaracanaM ca niryuktirUpatayA kRtamiti bhAvArtha: zrIAcArAGgavRttau tatraivAdhikAre'stIti bodhyam / " p. 20a " SaDAvazyakamUlasUtrANi gaNadharakRtAnyanyakRtAni veti prabhanaH / atrottaram SaDAvazyakamUlasUtrANi gaNadharakRtAnIti sambhAvyate, yato vandAsvRttA siddhANaM buddhANamityasyAdyastistro gAthA gaNadharakRtA ityuktamasti tathA pAkSikasUtre namo tesiM khamAsamaNANamityatra sarvvatrAlApake sAmAnyenaivaikakartRkatvaM dRzyate, AvazyakaM mUlasUtraM mUlasUtrANi cAgamaH tato gaNadharakRtamityApanaM, tathA sakalasiddhAntAdipustakaTippAsu 'SaDAvazyakamUlasUtrANi sudharmasvAmikRtAni' iti likhitamasti, tathA 'sAmAiyamAiyAI ekkArasaaMgAI ahijjai' ityAdyuktezceti jJeyam / " p. 51 and p. 51. 2. " vaya 5 samaNadhamme 10 saMjama 11 veyAvaccaM 10 ca baMbhaguttIo 9 / nANAitiyaM 3 tava 12 kohaniggahAI 4 caraNameyaM // 2 // " - Ohanijjuttibhasa 3. " piMDavisohI 4 samiI 5 bhAvaNa 12 paDimA 12 ya iMdiyaniroho / paDilehaNa 25 guttio 3 abhiggahA 4 ceva karaNaM tu ||3||" - Ibid. HIST.- 19

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146 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS NANDI This work mainly indulges in the exposition of knowledge and its various classifications. It is partly in prose and partly in verse. In the beginning there are 47 verses. Out of them, the 1st is an eulogy of a Tirthankara. This is followed by two verses whereby Lord Mahavira 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 Avasarpini, as is done in Viahapannatti (II, 6; S. 676). Similarly verses 20-21 supply us with the names of Lord Mahavira's 11 Ganadharas. In v. 22 his sasana is extolled. Verses 23-43 form a Theravali. Herein the following 27 saints are praised : (1) Suhamma, (2) Jambu, (3) Pabhava, (4) Sijjambhava, (5) Jasabhadda, (6) Sambhuya, (7) Bhaddabahu, (8) Thulabhadda, (9) Mahagiri, (10) Suhatthi,2 (11) Bahula, (12) Sai, (13) Samajja, (14) Sandilla, (15) Jiyadhara, (16) Ajja Samudda, (17) Ajja Mangu, (18) Ajja Nandila khamana, (19) Ajja Nagahatthi, (20) Revainakkhatta, (21) Bambhaddivaga Siha, (22) Khandila, (23) Himavanta, (24) Nagajjuna, (25) Bhuyadinna, (26) Lohicca and (27) Dusa Gani. Verse 44 deals with 14 illustrations which deal with various types of pupils. It occurs as v. 1454 in Visesao and v. 334 in Kappabhasa. This is followed by 3 verses which point out the 3 types of the audience viz. intelligent, unintelligent and foolishly puffed up. Then we have mostly in prose a detailed exposition of the five kinds of knowledge. In the end there are 5 verses some of which occur in Visesao, too. Deva Vacaka, pupil of Dusya Gani is looked upon as the author of this work, and some identify him with Devarddhi Gani ksamasramana. 1. The total number of verses in this Nandi comes to 90, and that of suttas to 59. 2. "sahatthissa sudvita-supaDibaddhAdayo AvalIte jahA dasAsute tahA bhANiyavvA, iha tehiM ahigAro natthi / affia 3110city 3TR II" - Nandicunni (pp. 6-7) 3. Some believe this to be an attribute of Sandilla.--Ibid., (p. 7) 4. He is spoken of as Slurryfafa511405 by Haribhadra Suri in his com. (p. 16) on Nandi. 5. He is said to be an author of a grammar or Prasnavyakarana, Bhangika, and Kammapayadi.--Ibid., p. 16-17. 6. Out of them, the 1st two may be compared with v. 366 and 367 of Kappabhasa and the 3rd tallies with its v. 371.

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THE EXTANT AGAMAS OF THE JAINAS 147 As regards the date of this work it can be roughly ascertained by taking into account the list of non-Jaina works given in its s. 42. But this question will be taken up hereafter, as practically this very list is found in Anuogaddara. ANUOGADDARA* This is a Culiyasutta 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, pramana (valid proof), niksepa, anugama and naya are some of these sacred topics whereas 10 types of naman, grammatical exposition, 9 kavyarasas 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 : "bhArahaM rAmAyaNaM bhImAsurukkaM koDillayaM ghoDayamuhaM sagaDabhaddiAu kappAsiaM NAgasuhumaM kaNagasattarI vesiyaM vaisesiyaM buddhasAsaNaM kAvilaM logAyataM saTThiyaMtaM mADharapurANavAgaraNanADagAi, ahavA bAvattarikalAo cattArI a37 FCI" This is practically the same as s. 42 of Nandi given on p. 14, except that the latter notes a few more works or schools viz. Terasiya, Bhagava, Payanjali and Pussadevaya. As regards the importance of this Anuogaddara and Nandi the following remark occurring in A His. of Ind. Lit. (vol. II, p. 472) may be noted : "Both works are huge encyclopaedias dealing with everything which should be known by a Jaina monk." As regards the author of this work Prof. A. B. Dhruva has said in his intro. (p. XLIX, fn.) to Syadvadamanjari as under : "The Jaina tradition ascribes not only the division of Anuyoga, but also the compilation or composition of Anuyogadvara to Aryaraksita (Avasyaka I; 774)." It seems Prof. Dhruva alludes to v. 774 of Avassayabhasa noted on p. 12, fn. If this surmise is correct, it means that Prof. Dhruva has misunderstood this verse, the real meaning being one noted by me on pp. 48-49. The word anuoga occurring in this verse does not stand for Anuogaddara but it means 'exposition'. Such being the case, the date of Anuogaddara can be rather settled by taking into account the dates of the works noted on p. 147. But, since unfortunately the Jaina commentaries' are silent about them except the mention of the 4 Vedas and 1. Nandicunni (p. 39), Haribhadra Suri's com. (p. 83) on Nandi, Malayagiri Suri's com. (p. 1946) on Nandi, Anuogaddaracunni (p. 16), Haribhadra Suri's com. (p. 22) on Anuogaddara and Hemacandra Suri's com. (p. 366) on Anuyogaddara are the sources I have examined in this connection. * See page 211 of addition. * See page 211 of addition.

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148 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS their 6 Argas,' some of them cannot be at all identified. Further the dates of the rest are not still finally fixed. So I shall make a tentative suggestion in this connection as under : By Bharaha and Ramayana* are meant the two well-known Indian epics viz. Mahabharata and Ramayana. It seems at the time of the composition of Anuogaddara, the former was known as Bharata which later on went on increasing in size on account of the various verses interpolated therein from time to time and which finally received the name of Mahabharata. As stated in Anuogaddara (s. 25) Bharaha was read and heard in the morning and Ramayana in the afternoon. Bhimasurukka orokkha2 may be taken to be Bhimasura or Bhimasurakkhyana. Its subject and authorship are not known up till now. Kodillaya is equated with Kautilya's Arthasastra. Its date is not fixed. Some take it to be 326 B.C. and some even suppose it to be so very late as 400 A.D. Ghodayamuha? is supposed to be some work on kamasastra by Ghotakamukha, a predecessor of Vatsyayana. Sagadabhaddiya stands for sakatabhadrika. Nothing can be said about this work except that its title is in plural. Kappasia can be rendered as Karpasika or Kalpasika in Samskrta. In the former case it may be a work dealing with cotton and in the latter case with permissible food etc. Nagasuhuma stands for Nagasuksma. It may have something to do with serpents or the Naga tribes. Its date etc. are unknown. Kanagasattari (Sk. Kanakasaptati) can be equated with isvarakrsna's Sankhyakarika which is also known as Sankhyasaptati. It is based upon 1. Hemacandra Suri in his com. (p. 36") on Anuogaddara (s. 41) says : "catvArazva vedAH sAmaveda-Rgveda-yajurvedA'tharvaNavedalakSaNAH sAGgopAGgAH, tatrAGgAni zikSA 1 kalpa 2 vyAkaraNa 3 chando 4 nirukta 5 jyotiSkAyana 6 lakSaNAni SaT, upAGgAni tadvyAkhyAnarUpANi taiH saha vartante iti saanggopaanggaaH|" 2. See p. 12 fn. (here filiftsi is a misprint; it should be draftsi) 3. In p. 12 fn. and in D. C. J. M. (vol. XVII, pt. II, p. 292), too, there is mention of Khodamuha instead of Ghodayamuha. So it may be some unknown work. 4. He is referred to in Arthasastra. 5. There is a variant fufiri in D. C. J. M. (vol. XVII, pt. II, p. 292). * See page 211 of addition. 4 See page 211 of addition.

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THE EXTANT AGAMAS OF THE JAINAS 149 Sastitantra and is commented upon by Mathara and Gauda. This isvarakrsna was once identified as Vindhyavasin, a Sankhya leader;1 but now a days he is looked upon as different from him. Some place him in the second century A. D., and some say his period ranges from 340 A. D. to 390 A. D.2 Vesiya (Sk. Vaisika) is said to be some work on Kamasastra. Vaisesiya probably refers to either the Vaibesika system of philosophy or some standard work of this name of this school. Buddhasasana for which in Nandi (s. 42) we have Buddhavayana appears to be a Bauddha work by that name. If not, it means the Bauddha school of thought. Kavila seems to refer to the system of Kapila, the propounder of the Sankhya system or to a standard work so named by this school or some one else. Logayata (Sk. Laukayata) seems to imply the Lokayata system the Carvaka darsana 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 Vindhyavasin. He is assigned a period from 230 A. D. to 300 A. D. This work is referred to in Viahapannatti (II, 1; s. 893), Nayadhammakaha (1, v; s. 55), Ovavaiya (s. 774) and Pajjosanakappa (s. 85). Its authorship is attributed Asuri. Madhara (Sk. Mathara) is the name of the commentator of Sankhyakarika. He is placed in the 1st century A. D. by some scholars whereas some think that the correct date is cir. 500 A. D.' The word Madhara here used means a work of Mathara and seems to be his commentary above referred to. Purana stands for any one or more of the well-known 18 Puranas 1. He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv) to Tattvasangraha. 2. Ibid. See also Jagadisacandra Jaina's edition (p. 425) of Syadvadamanjari. 3-5. So far as the pertinent portion is concerned, it is practically the same in all of these suttas. It runs as under :"riuvveda-jajuvveda-sAmaveda-ahavvaNaveda itihAsapaMcamANaM nigghaMTuchaTThANaM cauNhaM vedANaM saMgovaMgANaM sarahassANaM sArae vArae dhArae pArae saDaMgavI sadvitaMtavisArae saMkhANe sikkhAkappe vAgaraNa chaMde nirutte jotisAmayaNe annesu ya bahUsu baMbhaNNaesu parivvAyaesu e nayesu supariniTThae yAvi" 6. See the edition (p. 424) of Syadvadamanjari noted on p. 149. 7. Vide Foreword (pp. lxxvi-lxxvii) to Tattvasangraha.

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150 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS which must have a date earlier than those of Nandi and Anuogaddara. Vagarana (Sk. Vyakarana) 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 Angas see p. 148, fn. 1. The Upangas are commentaries to these six Angas. See p. 148, fn. 1. We may now deal with other works noted in Nandi. Terasiya (Sk. Trairasika) stands for the school of the Trairasikas of whom Rohagupta, pupil of Gupta Suri is looked upon as the founder. Or it may be a name of some standard work of this school. Rohagupta's date is cir. Vira Samvat 544. Bhagava may be a misreading for Bhaggava. If so, it can be looked upon as a work of Bhargava, a distinguished follower of the Sankhya school. Prof. Winternitz, however, equates it with Bhagavata-Purana; but is this consistent when Purana is already mentioned prior to this? 4 Payanjali (Sk. Patanjali) stands for either the Yogasutra of Patanjali or the Mahabhasya. 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. 40, this is looked upon by some as a Mulasutta. It begins with the mention of the 5 mahavratas and supplies us with a list of canonical treatises. It also includes the worship of the ksamasramanas. It is a liturgy in verse for the fortnightly Padikkamana. It is recited by the Jaina clergy during this Padikkamana. CAUSARANA This work "four-fold refuge" also known as Kusalanubandhiajjhayana 4 See page 211 of addition.

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THE EXTANT AGAMAS OF THE JAINAS 151 consists of 63 verses in Prakrta. The first few ones mention the six essential daily duties (avasyakas) whereas the rest deal with the four-fold refuge viz. that of the Tirtharkaras, that of the liberated, that of the Jaina clergy and that of religion. AURAPACCAKKHANA This work "the sick one's refusal" is also designated as Brhadaturapratyakhyana. 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 Darsanavijaya in his article entitled Mulacara has stated that several verses of this painnnaga have been incorporated in Mulacara (II). BHATTAPARINNA This work "dispensing with food" consists of 173 gathas in Prakrta. It recommends bhattaparinnamarana? and deals with ethical precepts. The word bhattaparinna along with candagavejjha occur in v. 807 of Ohanijjutti. SANTHARAGA This work "the pallet of straw" consisting of 121 gathas or so points out the importance of samstaraka and praises those who rightly resort to it. It contains references pertaining to Arnikaputra, Sukosala Rsi, Canakya, Gajasukumala 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 alteren 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.". TANDULAVEYALIYA 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. 54) on Anuogaddarasutta. It is mostly in verses, their number being about 125. The main topics dealt with, herein are as under : 1. This has been published in Jainasatyaprakasa (vol. VI, No. I, pp. 6-10). 2. Death forms a subject-matter of several other Painnagas viz. Santharaga, Aurapaccakkhana, Mahapaccakkhana and Maranasamahi. 3. See A His. of Ind. Lit. (vol. II, p. 460).

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152 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Embryology, food in the embryonic conditions, births as a celestial being and a hellish being. 10 conditions of a living being,' description o yugmins, 6 types of osseous structure, and those of the shape of the body, condemnation of woman and resort to dharma. Thus this Agama is useful for the study of ancient notions about physiology, anatomy etc. It is quoted in Dasaveyaliyacunni (p. 5). CANDAVIJJHAYA 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 radhavedha. DEVINDATTHAYA This is a work containing about 292 verses in Prakrta. It deals with questions and answers pertaining to 32 Indras, their residential quarters, vimanas etc. Furthermore, it gives us information regarding all the four types of gods. GANIVIJJA This work consisting of 86 verses in Prakrta is more or less of an haracter. For, it deals with auspicious and unauspicious days, constellations, muhurtas, omens etc. In v. 63 the word hora occurs. MAHAPACCAKKHANA This Prakrta work "great refusal" contains 142 verses. It deals with rules pertaining to confession, renunciation etc. VIRATTHAVA This is a small work in Prakrta in 43 verses. It has for its main topic enumeration of the various names of Lord Mahavira. 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. ANGAVIJJA This is looked upon by some as Painnaga. It is written in Prakrta, 1. The pertinent verse is the same as v. 10 of Dasaveyaliyanijjutti. It runs : "bAlA 1 kiDDA 2 maMdA 3 balA 4 ya pannA 5 ya hAyaNi 6 pavaMcA 7 / pabbhArA 8 mummuhI 9 sAyaNI 10 ya dasamA ya kAladasA // 31 // "

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THE EXTANT AGAMAS OF THE JAINAS 153 some portions of which are in prose and some in verse. Its extent is indicated in Jaina granthavali as 9000 slokas. It seems to be an anonymous work. It appears that at least to some extent, it is a nimittasastra. AJIVAKAPPA This is a small work in Prakrta 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. AURAPACCAKKHANA This is also a work in Prakrta in verse. It deals with the glorification of the five Paramesthins. See D. C. J. M. (vol. XVII, pt. I, p. 326). GACCHAYARA This work "school rules" consists of 137 verses or so in Prakrta. As stated in its 135th verse, it is based upon Mahanistha, Vavahara etc. It deals with the following topics : The fruit accruing from staying in gaccha, characteristics pf a Gani alias Suri, prowess of gitartha, distinguishing features of gaccha, avoidance of undue contact with the Jaina nuns and behaviour of these nuns. JAMBUSAMIAJJHAYANA This is a work consisting of 21 sections known as uddesagas. It deals with the life of Jambusvamin. JOISAKARANDAYA This work is in verses in Prakrta. Its sections, like those of the Puvvas and Suriyapannatti are styled as pahudas. 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 Jivasamasa. TITTHOGALI This work consists of about 1251 verses in Prakrta. It has as one of its topics, the life of Bhadrabahusvamin. Its verses 620 to 622 throw light on the date of Candragupta's coronation-a subject dealt with by Shantilal Shah in "The Traditional chronology of the Jainas" (pp. 16-17). These are some of the Painnagas, out of the 20 supernumerary ones described by me in D. C. J. M. (vol. XVII, pt. I). For the description of the rest and the various references pertaining to the extant Agamas, the reader may refer to D. C. J. M. (vol. XVII, pts. I-III). HIST.-20

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154 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS ISIBHASIYA This is a work of which the title is in plural. It is associated with Dharmakathanuyoga.? Bhadrabahusvamin had composed a Nijjutti on it; but, unfortunately it is not available now. He has mentioned this work, over and above Uttarajjhayana. But si silanka Suri' and Malayagiri Surio include this Uttarajjhayana under the head Isibhasiya. Further, Siddhasena Gani too, seems to hold a similar view. I do not know if this difference of opinion is reconciled by any one. So I may tentatively suggest that all those works which are expounded by Rsis are classed as Isibhasiya by Silanka, Malayagiri and Siddhasena, and consequently Uttarajjhayana, too, is designated by them as Isibhasiya. As already noted on p. 14, fn. 2, Yasodeva Suri opines that Isibhasiya consists of 45 ajjhayanas, and they are expositions of 45 Pratyekabuddhas. Out of them 20 belong to the tirtha of Lord Neminatha, 15 to that of Lord Parsvanatha and 10 to that of Lord Mahavira. A majority of these is mostly in verse, and indulges in various similes. Turning to Samavaya (s. 44) we learn that the Isibhasiya contains 44 ajjhayanas and deal with 44 Rsis born here after the expiry of their life as celestial beings. Thana (X; s. 755) strikes altogether a different note; for, therein one of the ajjhayanas of 1. See p. 10. 2. See p. 10. 3. RSibhASiteSu-uttarAdhyayanAdiSu- com. (p. 386deg) on Ayara 4. "RSibhASitAni-uttarAdhyayanAdIni" -com. (pt. II, p. 399) on Avassaya 5. In his com. (p. 90) on the Bhasya (p. 90) of Tattvartha (I. 21) he has said : ___ "yad RSibhirbhASitAni pratyekabuddhAdibhiH kApilIyAdIni". 6. This is borne out by the Isibhasiya published in A. D. 1927 by Rsabhadeva Kesarimalaji Samstha, Rutlam. On its p. 40 we have the Isibhasiyasangahani as under : "patteyabuddhamisiNo vIsaM titthe addhinemissa / pAsassa ya paNNassa vIrassa vilINamohassa // 1 // NArada 1 vajjitaputte 2 asite 3 aMgarisi 4 puSphasAle 5 ya / vakkala 6 kuMbhA 7 keyali 8 kAsava 9 taha tetalisute 10 ya // 2 // maMkhali 11 jaNNa 12 bhayAlI 13 bAhuyamahu 14 soriyANa 15 vidU 16 vipU 17 / varise kaNhe 18 Ariya 19 ukkalavAdA ya 20 taruNe 21 ya // 2 // gaddabha 22 rAme 23 ya tahA harigiri 24 aMbaDa 25 mayaMga 26 vArattA 27 / taMso ya addae 28 vaddhamANe 29 vAU 30 ya tIsatime // 4 // pAse 31 piMge 32 asaNe 33 isigiri 34 yaTTAlae 35 ya vitte 36 ya / sirigiri 37 sAtiyaputte 38 saMjaya 39 dIvAyaNe 40 ceva / / 5 / / tatto ya iMdaNAge 41 soma 42 yame 43 ceva hoi varuNe 44 ya / vesamaNe 45 ya mahappA cattA paMceva akkhAe // " 4i See page 211 of addition.

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THE EXTANT AGAMAS OF THE JAINAS 155 Panhavagarana, is looked upon as Isibhasiya. Of course, as already noted on p. 98 such an ajjhayana is not to be found in the 10th Anga available at present. SAMSATTANIJJUTTI1 This is a metrical composition having 632 verses. Its first two verses run as under : "usahAivIracarime suraasuranamaMsie paNamiUNaM / saMkhevao mahatthaM bhaNAmi saMsattanijjutti // 1 // bIyAo puvvAo aggeNIyassa imaM suamuAraM / saMsaimasaMmucchimajIvANaM jANikaNaMga || 1||" From this 2nd verse it follows that this work is extracted from the 2nd Puvva. It deals with the birth of sammurcchima jivas 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 Saurastra while discussing the above-mentioned topic. 1. This is named as Jivasamsattanijjutti in one of the Mss. 2. In one of the Mss. there are only 24 verses. The 1st verse begins with y Its last verse runs as under : "saMsattanijjuttI e (sA) sAhUhI ve (?) paDhiyavvA attho puNa sobavvo saGgraha sAhupAsA ya / / " I

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

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

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THE CANONICAL EXEGETICAL LITERATURE 159 either the Kappabhasa or more probably that of Kappanijjutti seems to contain the gathas of both of them. Perhaps the 1st 4 or 5 gathas 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 gatha is that of the corresponding Nijjutti and which is that of the pertinent Bhasa. This is the view held by Muni Punyavijaya, a learned disciple of the late Muni Caturavijaya. Under these circumstances, almost all the extant Nijjuttis and Bhasas may be defined as under : Nijjutti contains verses really belonging to it and some of the corresponding Bhasa, too; but the former preponderate over the latter. Similarly Bhasa 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 Avassayanijjuti, Dasaveyaliyanijjutti, Uttarajjhayananijjutti, Dasasuyakkhandhanijjutti, Nisthabhasa, Vavaharabhasa, Kappabhasa and Pancakappabhasa 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 Bhasas. This may suffice so far as the general nature of the Nijjuttis is concerned. So I shall now deal with the extant Nijjuttis. .. Avassayanijjuti - This is a versified commentary on Avassaya. Its extent is differently noted in different Mss. Roughly speaking, it varies from 2575 slokas to 3550 slokas. 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 Bhadrabahusvamin, Siddhasena (Divakara) and Jinabhata respectively. After entering into a learned discussion pertaining to these redactions, he has presented it in a tabular form (p. 31) which may be given as under : 1. Vide his private communication dated 13-7-40. 2. Nijjuttis on Ayara and Suyagada seem to have very little spurious matter. They appear to have been preserved to us in a form almost free from later additions. 3. Vide D. C. J. M. (vol. XVII, Pt. III Nos. 1003, 1004, 1007-1009). 4. The authorship of Puyacauvvisi, a small work in Prakrta is attributed to him. It is published in Jainasatyaprakasa (vol. V, No. 11, pp. 1-2). From this it appears that it is extracted from some Puvva.

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160 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Avassaya Avassayanijjuti Redaction I Red. I Red. III Red. IV Theravali I Pedhiya II-VIII (Uvagghayanijjutti) Pancanamokkara IX I Samaiya II Cauvisatthava XI XII III Vandana IV Padikkamana XIII XIV (Jhanasaya) XVI (Sangahani) XV (Paritthavaniyanijjutti) XVII (Jogasangaha) XVIII (Asajjhayanijjutti) V Kaussagga XIX VI Paccakkhana XX In this connection it may be mentioned that no doubt some of the Mss. of Avassayanijjuti have in the beginning about 50 verses which form a Theravali and which tally with the verses occurring in Nandi. But the exposition of this Theravali has no place so far as Visesa', the Cunni on Avassayanijjuti and its commentaries by Haribhadra Suri, Malayagiri Suri? and Sritilaka Suri? are concerned. It is however in the 15th century or so that some of the commentators of Avassayanijjuti have assigned a place to it therein, e. g. 1. A Ms. dated Samvat 1483 (?) may be cited as an instance. See D. C. J. M. (vol. XVII, pt. III, No. 1002) 2. He has referred to a work named Pravacanasiddhi on p. 367. This work is probably extinct. 3. He has composed this com. in Samvat 1296.

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THE CANONICAL EXEGETICAL LITERATURE 161 jnanasagara," pupil of Devasagara and Manikyasekhara Suri, pupil of Merutunga Suri. Hence it may be inferred that this Theravali may have been inserted in Avassayanijjuti earliest in the 13th century of the Vikrama era. Avassayanijjuti explains the six ajjhayanas of Avassaya. Therein the portion dealing with ajjhayana I (Samaiya) is divided into two parts: Uvagghayanijjutti and Namokkaranijjutti. Out of them the 1st part is further sub-divided into 9 sections as under : (i) 'Pedhiya, (ii) Lahuvaravariya", (iii) Vuddhavaravariya", (iv) Uvassagga, (v) Samosarana, (vi) Ganahara also known as Ganaharavaya, (vii) Samayari, (viii) Ninhavavattava" and (ix) Sesauvagghayanijjutti.5 The Nijjutti of ajjhayanas II, III, V and Vi has no such sections, whereas that of IV has the following ones : (i) Jhanasaya, (ii) Paritthavaniyanijjutti, (iii) Padikkamasangahani, (iv) Jogasangaha and (v) Asajjhayanijjutti. 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 - Varavariya means proclamation of giving the desired object. This meaning is applicable here at least to some extent; for, the ending verse mentions the amount of donations given by a Tirtharkara in a year. This section consists of about 178 verses. Before commenting upon its verse Malayagiri Suri says : "ilutegiaren 45 MATE". Can this be constructed as suggesting that the Uvagghayanijjutti really commences henceforth and that Pedhiya is an interpolation ? The 1st 3 verses deal with salutations to the Tirthankaras in general, the liberated, Lord Mahavira, his 11 Ganadharas, Gandharavassa, Vacakavamsa and the holy canon. In the following verse the 1. He has composed the pertinent com. in Samvat 1440. See D. C. J. M. (vol. XVII, pt. III, p. 452) 2-3. See D. C. J. M. (vol. XVII, Pt. III, pp. 391 and 394). These are also named as Padhamavaravariya and Biiyavaravariya. Ibid., pp. 391-393. 4. At times this is not separately mentioned. 5. This is also designated as Uvagghayanijjutti. 6-7. Some do not look upon these two as forming a part and parcel of the Nijjutti on Avassaya (IV). 8. This is also styled as Jogasangahanijjutti. HIST.-21

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162 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS author says that he will compose the Nijjutti of suyanana, and in the subsequent two verses he mentions 10 works of which he intends to compose Nijjuttis. He then commences Samaiyanijjutti. There he discusses the relative importance of knowledge and character, and deals with upasamasreni', ksapakasreni, niksepas of anuyoga, and methods of exposition. This is followed by uddesa etc., which form 26 entrances of Uvagghayanijjutti. Then is depicted the life of Lord Mahavira wherein incidentally there is mention of 7 Kulakaras and 4 types of niti. The life of Lord Rsabha, too, is here narrated. Vuddhavaravariya - This section consists of about 348 verses. On examining the edition of Malayagiri Suri's commentary, it can be said that verses 243-2603 of the Avassayanijjuti along with v. 33-111 of its Bhasa 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 diksas of the 24 Tirthankaras. It, too, deals with the life of Lord Rsabha. It refers to the origin of the Veda (v. 366). It ends by giving some details about the life of Lord Mahavira, such as his donation, his renouncing the world and his going to Karmaragrama. On a cursory examination of the contents of this section and the preceding one, I am tempted to believe that only one of them and probably the former rightly constituted the Avassayanijjuti, and that the latter one which is more extensive than the former, is a later product subsequently incorporated therein probably at the time of the Redaction of the Jaina canon. This surmise is supported by another name of Vuddhavaravariya. Uvasagga - As this word suggests, this section consisting of about 70 verses, deals with various terrible hardships experienced by Sramana Mahavira till he attained omniscience. Samosarana - This section comprises about 69 verses, in case the portion dealing with various penances of Lord Mahavira given in the beginning is here included. Otherwise it consists of about 48 verses which describe the samosarana. Ganahara - This section having about 65 verses, deals with the doubts of the 11 Ganadharas of Lord Mahavira and their removal by the latter. 1-2. These are respectively the subsidential and destructive ladders useful for spiritual advancement. 3. After verse 415 we have vs. 1-17 dealing with the intervals between every two Tirthankaras out of 24. Similarly there are vs. 1-4 following v. 418. 4. Herein there are 14 interpolated verses, See D. C. J. M. (Vol. XVII, Pt. III, p. 394).

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THE CANONICAL EXEGETICAL LITERATURE 163 Samayari - 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 Suri observes on p. 341 : "sAmpratamoghaniyuktirvaktavyA, sA ca mahattvAt pRthaggranthAntararUpA kRtA // samprati dazavidhasAmAcArIufolyi-THIE I" Similarly, while commenting upon the last verse of this section he remarks on p. 3556 : "idAnI padavibhAgasAmAcAryAH prastAvaH sA ca kalpavyavahAratmA bahuvistarA, tataH svsthaanaadvseyaa|" The remaining portion of Uvagghayanijjutti consists of about 216 verses. It commences by mentioning 7 causes that decrease the life-period. It deals with 7 nayas, 4 anuyogas, 7 Nihnavas and samayika. Incidentally it narrates the lives of Vajrasvamin, Aryaraksita Suri, Damadanta, Metarya, Kalaka, Cilatiputra, Atreya, Dharmaruci, Ilaputra and Tetaliputra. This finishes the rough survey of Uvagghayanijjutti which is referred to, in the Nijjutti on other sections of Avassaya and which opens the doors for the treatment of suttapphasiyanijjutti wherein the 1st topic dealt with is the nature of sutta. This is followed by Namokkaranijjutti of about 144 verses. Then we have Samaiyanijjutti of about 111 verses. This completes the Nijjutti of Avassaya (I). Cauvisatthavanijjutti and Vandananijjutti consist of about 60 and 190 verses respectively. Jhanasaya? consists of about 106 verses, and it is composed by Jinabhadra Gani Ksamasramana. It is an exposition of meditation. Paritthavaniyanijjutti comprises about 153 verses, and Padikkamanasargahani 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 pratimas of a Jaina layman and 12 of a saint, 13 kriya-sthanas, 14 gunasthanas, 15 Paramadharmikas, 16 ajjhayanas of Suyagada (1), 17 kinds of self-control, 18 types of non-celibacy, 19 ajjhayanas of Nayadhammakaha (I), 22 hardships, 28 ajjhayanas of Ayara including Nistha, 29 types of papa-sruta and 31 attributes of the liberated. So leaving aside these two sections and 1. Its 1st verse is as under : "naMdimaNuogadAraM vihivaduvagghAiaMca nAUNaM / kAUNa paMcamaMgalamAraMbho hoi suttassa // " Do the words Nandi and Anuogadara here used refer to the two Culiyasuttas ? 2. This is referred to by Haribhadra Suri in his com. (p. 32-326) on Dasaveyaliya. 3. Its 15th verses defines sutta. It is as below : "puvvAvarasaMjuttaM veraggakaraM sataMtamaviruddhaM / porANamaddhamAgahabhAsAniyayaM havai sattaM // "

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164 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Jhanasaya, Padikkamananijjutti contains about 227 (51+60+5+111) verses. Therein Jogasangaha having about 60 verses has the 1st verse in common with Samavaya (s. 32). It runs as under : "AloyaNaniravalAve AvaIsu daDhadhammayA / aNissaovahANe ya sikkhA NippaDikammayA // " Kaussagganijjutti and Paccakkhananijjutti consist of about 172 and 94 verses respectively. Prof. E. Leumann has noted that Bhadrabahusvamin's Avassayanijjuti is the 1st redaction. This is due to his surmise that this work and Mulayara (VII)' are based upon some common source which he names as "originalNiryukti" consisting of 170 stanzas. Dasaveyaliyanijjutti - This is a Nijjutti on Dasaveyaliya. It consists of about 447 verses. Out of them there are about 63 verses belonging to its Bhasa, and they mostly occur in the Nijutti of the 4th ajjhayana. Haribhadra Suri in his com. (p. 84a) to it has noted one verse as f97acht. In this Nijjutti we come across the nikkevas of 1837 (v. 8), GHT (v. 9), GH (v. 34), Yus (v. 34), (v. 39), 444 (v. 153), H (v. 161), 4 (v. 166), 37 (v. 179), Na (v. 222), 8 (v. 269), Hose (v. 283), PR (v. 328), f9e (v. 333) etc., and niruttas of 375pu (v. 29-30), 4401 (v. 156), The (v. 342) etc. Egatthas also are given e.g. that of 37137 (v. 32), GA (v. 35), 4 (v. 36), FR (v. 52), 440 (v. 158-159), D (v. 270) and (v. 345-347). In v. 6 Kappa is mentioned. In v. 50 there is a reference to a syllogism consisting of 5 members and to one having 10, and in v. 157, a Jaina saint is compared with several objects. For varieties of gahiyapaya viz. gajja, pajja, geya and cunna are given in v. 170, and the following 4 verses define them. Verse 188 states four types of narration whereas the subsequent ones up to 201 deal with their varieties.? Verses 220, 221 and 224 explain the nature of the soul. In v. 252-253 are enumerated 24 kinds of corn and in v. 254-255 24 kinds of jewels. Verses 259-262 deal with erotic, and v. 351 mentions 8 qualities of gold. 3 1. 189 verses of this are printed in Av. Lit. (pp. 16-19). On the one hand this work is commented upon by Vasunandin in his Acaravrtti (VII) and on the other hand by Aparajita and Asadhara in Dharmamrta. 2. Cf Thana (IV, 2; s.282).. Samaraiccacariya (pp. 2-3), Upamitibhavaprapancakatha (v. 25-50) and Kuvalayamala of Uddyotana Suri. 3. For details see Prof. A. M. Ghatage's artical "Dasavaikalika-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 drstantas 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

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

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166 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Ajja Vaira and in v. 266, that of Tosali. These are anachronisms, and hence these verses must have been added at the time of the Redaction of the Jaina canon. On examining v. 1761 and Silanka Suri's commentary (p. 764)2 on it, it follows that Avassayanijjuti was composed earlier than this Ayaranijjutti, and from v. 298-2993 and 313 it follows that this Ayaranijjutti is posterior to Dasaveyaliyanijjutti. Besides it is posterior to Uttarajjhayananijjutti as well, as can be seen from v. 3434 and its commentary (p. 3976)5. Suyagadanijjutti - This consists of about 205 verses. Verses 18 and 20 explain the title Suyagada and Suttagada. In v. 68-69 there is mention of the 15 Paramadharmikas, and in v. 70-84 there is a vivid description of the harassments they cause to the denizens of hell. Verse 119 refers to 363 heterodox schools of thought and v. 127-131 mention the various types of teacher and the taught. In v. 189, Isibhasiya is referred to. Nikkevas of several words are noted e.g. those of gAhA (v. 23), solasa (v. 23), suya (v. 23), khaMdha (v. 23), purisa (v. 57), vibhatti (v. 66), samAhi (v. 104), magga (v. 107), AdANa (v. 132), gahaNa (v. 132), mahata (v. 142), ajjhayaNa (v. 143)', puMDarIya (v. 144), AhAra (v. 169), parinA (v. 178), paccakkhANa (v. 179), sutta (v. 181), adda (v. 184) and alaM 1. Herein Bhadrabahusvamin says : "logo bhaNio." 2. "bhadrabAhusvAminA'yamatidezo'bhyadhAyi sa ca pUrvamAvazyakaniyuktiM vidhAya pazcAdAcArAGganiyukti cakre, tathA coktam- 'Avassayassa dasakAliyassa taha uttarajjhamAyAre' tti sUktam / " 3. "piMDesaNAe jA NijjuttI sA ceva hoi sejjAe / vatthesaNa pAesaNa uggahapaDimAe saccevaM // 298 // savvA vayaNavisohI NijjuttI jA vakkasuddhIe / sacceva NiravasesA bhAsajjAe vi NAyavvA // 299 // " 4 . "jo ceva hoI mukkho sA u vimutti pagayaM tu bhAveNaM / desavimukkA sAhU savvavimukkA bhave siddhA // 343 // " 5. "nAmaniSpanne tu nikSepe vimuktiriti nAma, asya ca nAmAdinikSepa uttarAdhyayanAnta:pAtivimokSAdhyayana vadityatideSTaM niyuktikAra Aha / " 6. Prof. A. M. Ghatage has written an article on this, and it has been published in The Indian Historical Quarterly (vol.XII, No.2, pp.270-281, June 1936). Herein he has divided the Nijjuttis into 3 groups. In the 1st group he has included the Nijjuttis on the first two Angas. As regards the remaining groups he has said : "The Second group consists of those Niryuktis where verses of the so called mula-Bhasya 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 Bhasyas and Brhad-Bhasyas like these on Nisiha and others where it is not now possible to separate the original Niryukti and the latter commentary on it." (pp. 270-271) For comparison see p. 159. 7-9 Silanka Suri says that these niksepas are treated elsewhere. On p. 371-3710 he says: trAcAraH kSullikAcArakathAyAmabhihita;, zrutaM tu vinayazrute / " Haribhadra Suri in his com. (p. 9) on Dasaveyaliya says: "zrutaskandhayostu nikSepazcaturvidho draSTavyo yathA'nuyogadvAreSu"

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THE CANONICAL EXEGETICAL LITERATURE 167 (v. 201)' In v. 154 it is said that geometry is the best in Mathematics, and v. 191-200 delineate the life of Adda (Sk.Ardra). From the commentary (p. 241a)2 on v. 127 it follows that this Nijjutti is posterior to Uttarajjhayananijjutti, and from v. 182 and its commentary (p. 371-3716) it can be seen that this Nijjutti is preceded by Dasaveyaliyanijjutti, too. See fn. 1-3. Dasasuyakkhandhanijjutti - This contains 154 verses distributed over the 10 sections of Dasasuyakkhandha 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 Pajjosanakappa is the biggest as compared with those of the rest. Kappanijjutti - This is mixed up with its Bhasa, at least since the time of Malayagiri Suri. Pancakappa is associated with it. This name Pancakappa occurs in Avassayacunni (Pt. I, p. 415) and in Malayagiri Suri's commentary (p. 83) on v. 2744 of Kappanijjutti mixed up with Kappabhasa. Two Pancakappabhasas and Pancakappa-cunni are available. There is no mention of Pancakappanijjutti probably because its verses have got mixed up with those of either of the two Pancakappabhasas. I am inclined to equate the abovenoted Pancakappa with Pancakappanijjutti and consider the former name as the abbreviation of the latter. On this understanding I have attributed its authorship to Bhadrabahusvamin on p. 15. Pancakappa as its very name suggests, deals with five Kappas which are the five varieties of bhavakalpa noted on p. 167, fn. 3. I think the exposition of these varieties was reserved by Bhadrabahusvamin for being treated as a sepapate work on the following grounds : (i) This exposition was going to be a detailed one.5 (ii) It could be safely dropped from Kappanijjutti. Vavaharanijjutti - This is on the same footing as Kappanijjutti. Nisthanijjutti - It is from the Visehacunni of Nistha that we know about 1. These nos. of verses are according to Agamodaya Samiti Series. There the 50th verse is followed by the verse numbered as 53. 2. "grantho dravyabhAvabhedabhinnaH kSullakanairgranthyaM nAma uttarAdhyayanaSvadhyayanaM tatra pUrvameva saprapaJco'bhihitaH / " 3. "78169: 'Tofau: 494cht: 12631...... a af hru: che le coll: " 4. "ofa Fafal al Ghaa alustas y RC TRT 3 ofre faint on griecho 1179811" 5. In Brhattipanika, the extent of Pancakappa is noted as 1113 slokas.

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168 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS the existence of this work. It points out some of its verses and attributes their authorship to Bhadrabahusvamin. It has been practically superseded by Nisthabhasa wherein these verses have got amalgamated. Before we proceed further and examine the order of the Nijjuttis we may note : (i) Ohanijjutti and Pindanijjutti are not separate Nijjuttis. (ii) Samsattanijjutti is not a Nijjutti on any work, and same is the case with Arahananijjutti. (iii) The Nijjutti on Avassaya should not be confounded with Avassayanijjuti forming the seventh section of Mulayara, a Digambara work attributed to Vattakera. For, this seventh section is not a comme work either belonging to the Svetambara school or the Digambara one, though it is true that it resembles Bhadrabahusvamin's Nijjutti on Avassaya in several respects. for instance, both are divided into six sections corresponding to (i) Samaiya, (ii) Cauvisatthava, (iii) Vandanaya, (iv) Padikkamana, (v) Paccakkhana, and (vi) Kaussagga, the six well-known divisions of Avassaya. Besides, they deal with the same subject, and that, too, in gathas in Prakrta. Order - We may now take up the question as to the order in which Bhadrabahusvamin composed in Nijjuttis. Leaving aside the Nisthanijjutti, the 10 Nijjuttis appear to be composed in the very order mentioned by him in Avassayanijjuti (v. 82-83). As noted on p. 166 Avassayanijjuti was composed earlier than Ayaranijjutti, and the latter and Suyagadanijjutti, too, are posterior to Dasaveyaliyanijjutti and Uttarajjhayananijjutti (vide p. 166, fn. 7-9). Further this last one is preceded by Dasaveyaliyanijjutti (vide p. 165). Padmamandira Gani' however strikes a different note but adduces no arguments to support his statement. But I am inclined to side with silanka Suri and Vadivetala santi Suri and not with this Gani. Further, for the following reasons, I am led to believe that out of ten, Avassayanijjuti is composed first : (1) All the entrances such as uddesa etc., (vide p. 170) are treated at length in Uvagghayanijjutti, a section of this Nijjutti. (II) This Uvagghayanijjutti is referred to in the Nijuttis of other Agamas. 1. This Gani in his com. on Isimandalapayarana --the com. dated Samvat 1553 says : "kramAd dazacatuHpUrvavedI sUriguNAgraNIH / bhadrabAhuryazobhadaiya'staH sUripadakrame // dazavaikAlikasyAcArAGga-sUtrakRtAGgayoH / uttarAdhyayana-sUryaprajJaptyoH kalpakasya ca // vyavahArarSibhASitAvazyakAnAmimAH kramAd / dazAzrutAkhyaskandhasya niyuktIrdaza so'tanot / / "

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THE CANONICAL EXEGETICAL LITERATURE 169 (III) No Nijjutti except the Avassayanijjuti is as complete as desired. (IV) It is this Nijjutti alone that proceeds on a scientific basis and follows the order of the suttas it deals with. From this exposition of the extant Nijjuttis their nature must have been realized. So, in order to have an exact idea we shall note the explanations of the word Nijjutti given in several places. Some of them are as under: (1) Avassayanijjuti. Here we have :"nijjuttA te atthA, jaM baddhA teNa hoi nijjuttI / tahavi icchAveI, vibhAsiya suttaparivADI // " (2) Visesai. Herein the above-noted verse is incorporated and numbered as 1085. Besides, there runs a verse as under : "jaM nicchayA''ijuttA, sutte atthA imAe~ vakkhAyA / teNeyaM nijjuttI, NijjuttatthAbhihANAo // " (3) Haribhadra Suri's commentary (p. 26) to Dasaveyaliya and its Nijjutti. There it is said : "niryuktAnAmeva sUtre'rthAnAM yuktiH paripATyA yojanaM niryuktayuktiriti vAcye yuktshbdlopaaniyuktiH| (4) Silanka Suri's commentary (p. 44) to Ayara (I, 1, 1). There it is remarked : "nizcayenArthapratipAdikA yuktiniyuktiH / " (5) Maladharin Hemacandra Suri's commentary (p. 258b) to Anuogaddara (s. 151). Here it is said : "nitarAM yuktAH- sUtreNa saha lolIbhAvena sambaddhA niryuktA arthAsteSAM yuktiH sphuTarUpatApAdAnam, ekasya yuktazabdasya lopAniyuktiH" (6) Mulayara. In its 515th verse it is said as under :"Na vaso avaso avasassa kammamAvAsayaM ti bodhavvA / jutti tti uvAya tti ya NiravayavA hodi nnijjuttii||" These definitions, no doubt, explain to some extent the meaning of Nijjutti; but, in order that its nature may be completely realized, it is necessary to tap another source wherein there is a specific mention of at least its constituents. Up till now I have not come across such a source. So I shall, first of all, quote from the Dasaveyaliyanijjutti the following verses which throw some light in this direction and then refer to Anuogaddara : "nikkheveganiruttavihI pavittIya keNa vA kassa / taTThArAbheyalakkhaNa tayarihaparisA ya suttattho // 4 // "bhikkhussa ya nikkhevo 1 niruta 2 egaTThiyANi 3 liMgANi 4 / aguNaTrio na bhikkhU avavAyA paMca dArAI // 332 // " are the main This shows that nikkheva, egattha2 and nirutta constituents of Nijjutti. 1-3. These are treated in Chapter VII. HIST.-22

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170 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS From Anuogaddara (s. 151) it can be inferred that Nijjutti is threefold: (i) Nikkheva-Nijjutti, (ii) Uvagghaya-Nijjutti and (iii) Suttapphasiyanijutti. The 1st type deals with nikkevas, and the 2nd brings us nearer the sutta by dealing with 25 items noted in the following two verses occurring in Anuogaddara (s. 151) : "uddese 1 niddese 2 a niggame 3 khetta 4 kAla 5 purise 6 ya / kAraNa 7 paccaya 8 lakkhaNa 9 nae 10 samoAraNANumae 11 // kiM 12 kaivihaM 13 kassa 14 kahiM 15 kesu 16 kahaM 17 kicciraM havai kAlaM 18 / kai 19 saMtaraM 20 avirahiyaM 21 bhavA 22 garisa 23 phAsaNa 24 nirutI 25 // " The 3rd type explains the sutta under consideration. All the Nijjuttis attributed to Bhadrabahusvamin must have been concise and written in gathas 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 Samskrta, thus making the exegetical literature on the Agamas of the Jainas of four types : (1) Nijjutti, (2) Bhasa, (3) Cunni and (4) Tika. I use this last word to denote Samskrta commentaries. This Nijjutti etc. are mostly in the chronological order of development. For, Cunni seems to be an intermediate stage between Bhasa on the one hand and ?ika on the other, on the ground that it is neither entirely in Prakrta like its predecessors Nijjutti and Bhasa nor mostly or completely in Samskrta like its successor Tika; but it is a mixture of Prakrta and Samskrta so much so that not only one and the same sentence contains portions written in two languages, but even a Samskrta stem has 1. These very verses occur in Avassayanijjutti as v. 137-138. But therein 310437 is separately counted as it should be. 2. Dhanapala has written Virastuti of 11 verses wherein the 1st hemistich of every verse is in Samskrta and the 2nd in Prakta, 45 and Ramacandra Suri, too, has written Adidevastava of 8 verses in this manner whereas Haribhadra Suri's Samsaradavanala, Ratnasekhara Suri's Caturvimsatistavana and Bhatti's Bhattikavya (XII) are so composed that they can be considered to be works both in Samskrta and Praksta and can hence be looked upon as examples of bhasaslesa. 4. See page 211 of addition.

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THE CANONICAL EXEGETICAL LITERATURE 171 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 Bhasa. Bhasa is styled as Gaha, too, since it is composed in gathas in Prakrta. This is what we learn from the Vyakhya of Visehacunni of Nistha (XX). There its author Sricandra Suri, pupil of silabhadra has made the following observation : " Meria 1 77977 Torej efia rarefeitud I" Just as we have not got Nijjuttis for all the canonical texts, similarly there are not Bhasas for every Nijjuttil - much less for every Agama. It seems that Bhasas were composed in the case of at least the following 11 Agamas : (1) Avassaya, (2) Dasaveyaliya, (3) Uttarajjhayana, (4) Kappa, (5) Pancakappa,? (6) Vavahara, (7) Nistha, (8) Pancamangalasuyakkhandha,>> (9) Jiyakappa, (10) Ohanijjutti* and (11) Pindanijjutti. For Avassaya, there are three Bhasas, one of which is known as Mulabhasa.4 The others are known as Bhasas and Visesao. There are about 183 verses in Mulabhasa, about 350 in Bhasa and about 4314 in Visesao. Visesao-This is Samaiyabhasa i. e. to say a Bhasa on the Nijjutti of Avassaya (1). Not only are some of the verses of this Nijjutti incorporated in it'; but, even some of the gathas of two earlier Bhasas on this Nijjutti, too, are assigned a place herein. This work is named as Visesao in order to distinguish it from this Bhasa* and that, too, probably by some commentator other than Jinabhadra. It refers to Vasavadatta and Tarangavai in v. 1508.' The former 1. For instance there seem to be no Bhasas pertaining to the Nijjuttis on Ayara, Suyagada, Suriyapannatti, Dasasuyakkhandha and Isibhasiya. 2. I have included Pancakappa in this list, as I think that it is after all a Nijjutti on a portion of Kappa. Herein there is a reference to Kalika Suri's going to an Ajivaka for studying the astanga-nimitta. 3. The Bhasa on this is extinct. See p. 74, fn. 3. 4-5 See the edition (pp. 573 and 591) of Visesa with Gujarati translation. 6. Cf. " Halutmesi A HTTK 1501 Es f ehIFT 193117 11838801"_Visesadeg 7. For a list of these verses see Av. Lit. (pp. 35-36). 8. In Kappacunni (pedhabandha 93) we have: "Efatha TTH." Vide Av. Lit. (p. 31 fn.). 9. "jaha vA niddiTTavasA vAsavadattA-taraMgavaiyAI / taha niddesagavasao loe maNurakkhavAu tti // 1508 / / * See page 212 of addition. * See page 212 of addition.

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172 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS seems to be none else than the work of Subandhu, a predecessor of Bana and the latter that of Padalipta Suri. Further, in Visesa", there are some verses which tally with those of Kappabhasa and Vavaharabhasa.? 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. 37-38.4 All these facts along with the mention of Jinabhadra Gani by Haribhadra Suri may be utilized for verifying his traditional date (Samvat 645). He himself has composed a commentary on Visesa - a statement made by Kotyacarya in his commmentary (p. 245) on Visesa. This Kotyacarya is identified by some as Silanka Suri, the commentator of Ayara etc. But this view is challenged by Anandasagara Suri in his intro. (p. 3) to Part II of Visesao edited by him with Kotyacarya's commentary Maladharin Hemacandra Suri, too, has written a commentary on Visesao.? The Bhasa on Dasaveyaliya comprises about 63 verses, and that on Uttarajjhayana about 458 verses. For Kappa, there are two Bhasas small and big. The former is composed by Sanghadasa Gani Ksamasramana and contains about 6600 gathas. The latter is anonymous, and its extent is 8600 slokas or so. This latter Bhasa appears to be preceded by the corresponding Cunni and Visehacunni.10 1. He is referred to in Nisthabhasa 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 Desinamamala as can be inferred from Kalikalasarvijna Hemacandra's com. on his own work Rayanavali (v. 2). 2. See Av. Lit. (p. 34) and pp. 20-21 of the portion preceding the Gujarati prastavana to Visesao (Part II). 3. Some of these occur in the Cunni on Avassaya, in Haribhadra Suri's com., on it, in various commentaries on Visesa', in Kincidganadharavada and in a laghuvetti in Dasaveyaliya, too, 4. They are reproduced in Jaina sahitya samsodhaka (vol. II, No. 1, pp. 84-91). 5. This com, is now extinct; but it existed in the time of Maladharin Hemacandra Suri (Vide his com. on v. 500 of Visesa) and also Malayagiri Suri as can be seen from his com. (pp. 4246-425') to Pannavana (paya XXI). 6. "370 ta yoeleng: FachrI R EUT 794". 7. In this com.(p. 649) on v. 1508, he has mentioned Bhadrabahunimitta, Nandasamhita and Kapiliya. The last two are once more mentioned in the com. on v. 1509 where even the name of Manu occurs. 8. Two gathas of this Bhasa are noted in Vadivetala santi Suri's com. (p. 181") on Uttarajjhayana where on p. 1785, Pancakappa is referred to. 9-10. See D. C. J. M. (vol. XVII, pt. II, p. 254).

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THE CANONICAL EXEGETICAL LITERATURE There seem to be two Pancakappabhasas (vide p. 36). Out of them the authorship of the bigger one is attributed to Sanghadasa Gani Ksamasramana.' It comprises about 2574 verses.2 The available Bhasa on Vavahara is printed. It is anonymous and consists of about 4629 verses. In Jainagranthavali (p. 10) there are noted two Nisihabhasas. Out of them, one having about 6439 verses is anonymous. But it may be that either this work or the bigger one is composed by Jinabhadra Gani3 Ksamasramana." Muni Kalyanavijaya in his Gujarati intro. (p. 48) to Prabhavakacaritra says that either this Bhasa itself or a metrical composition expounding Nisha may be the work of Siddhasena Divakara. He further says on p. 49 that this Siddhasena seems to have written Tikas and Bhasas on several Agamas; but, now all of them are lost. 173 Jiyakappabhasa is anonymous, and its extent is about 3300 slokas. There is one Ms. of it in the Limbdi Bhandara. Its first 3 verses and the last 3 ones are given on p. 17 of the intro. to Jitakalpasutra. Therein it is stated on p. 18 that this Bhasa is posterior to Siddhasena Suri's Jiyakappacunni. Ohanijjuttibhasa and Pindanijjuttibhasa are each anonymous, and some of the verses of each of them have got mixed up with Ohanijjuttis and Pindanijjutti respectively. It may be noted that it will be committing oneself to say that any and every Bhasa is older than one and all the Cunnis, though it is true that that Bhasa on which we have a Cunni, is certainly anterior to that Cunni. Visesa" is posterior to some of the Cunnis. Vuddhabhasa of Kappa is preceded by its Cunni and Visehacunni, and same is the case with Jiyakappabhasa. 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 Bhasa is designated as Gaha so Cunni* seems to be styled as Paribhasa, 1-2. Ibid., p. 261. 3. In his Visesa, v. 235 begins with "ca". This very verse and the illustrations here refered to occur in Nisihabhasa. This is borne out by Kotyacarya's com. (p. 95) on Visesa" where he says: "graft fryfta geam:". Further, the 1st hemistich of this verse occurs in Jiyakappacunni (p. 29). 4. See D. C. J. M. (vol. XVII, pt. III, p. 468) 5-6 See the printed editions of these works. See page 212 of addition.

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174 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS too. Cunnis seem to have been written on at least the following 20 Agamas : (1) Ayara, (2) Suyagada, (3) Viahapannatti,3 (4) Jivabhigama, (5) Jambuddivapannatti,4 (6) Nisiha, (7) Mahanisiha, (8) Vavahara, (9) Dasasuyakkhandha, (10) Kappa, (11) Pancakappa, (12) Ohanijjutti Pancamangalasuyakkhandha, (14) Jiyakappa, (15) Uttarajjhayana," (16) Avassaya, (17) Dasaveyaliya,' (18) Nandi,9 (19) Anuogaddara' and (20) Pakkhiyasutta. There were two Cunnis for (6) and (14); but, now-a-days only one is available in each case. The available one for (6) is called Nisthavisehacunni, and it is very prolific in contents 10. Its author Jinadasa Gani himself has given it this name in this very work itself. Herein the author has ingeniously mentioned his name, 11 and has referred to Pradyumna Ksamasramana as his vidyaguru. Further he has explained the meaning of Addhamagaha,* a Praksta language, has mentioned works such as Siddhivinicchaya,* Sammai, Jonipahuda, Naravahanadattakaha, 12 Magahasena,13 Tarangavail etc., and has referred to Siddhasena Divakara and his creation of horses15 and to a famine during the reign of Candragupta. He has composed Nandicunni, too, and there in the end, he has si cleverly mentioned his name. 16 In its several Mss., it is assigned a date Saka Samvat 598 i.e. Vikrama Samvat 733. Anandasagara Suri 1-2 The Cunnis of these Agamas are in press. 3. Its Cunni will be printed hereafter. Its press-copy is being revised by Anandasagara Suri. He says that the Cunnis on Nandi, Anuogaddara, Avassaya, Dasaveyaliya, Uttarajjhayana, Ayara, Suyagada and Viahapannatti are in their order of composition. Vide his article " ON BALL ylitzat aj 4501" published in Siddhacakra (vol IX, NO. 8, p. 165). 4. It is doubtful if there is really a Cunni on this work. One noted by me in D. C. J. M. (vol XVII, pt. I pp. 233-236) is not any com.; but it is a treatise dealing with calculations pertaining to the Jambudvipa. This is what Prof. Schubring says. See my preface (p. xxv) of D. C. J. M. (vol. XVII, Pt. III). 5-9 The Cunnis of these Agamas are published from Rutlam. 10. Cyclostyled copies of this Nisthavisehacunni have been recently prepared and presented to several Acaryas and Bhandaras. Therein the topics are given in margins. 11. See D. C. J. M. (vol. XVII, pt. II, p. 357), 12-14 All these 3 works are extinct as is the case with Dvasaptatiprabandha-a work mentioned by Kalyanavijaya in his intro. (p. 7) to Prabhavakacaritra. 15. For pertinent extracts see my article The Jaina Commentaries (pp. 299-300) published in the Annals of B. O. R. I (vol. XVI, pts. III-IV). 16. See D. C. J. M. (vol. XVII, Pt. III, p.xxv of Preface). * See page 212 of addition. * See page 212 of addition. See page 212 of addition.

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THE CANONICAL EXEGETICAL LITERATURE 175 has edited this Cunni, and therein the date is given as Saka 500. This date as well as the upper one are challenged by him. He says that the line pertaining to the date comes from the pen of a scribe and not that of the author.' He has not assigned any reason for it; but it appears that he says so as this date upsets his belief to the effect that Haribhadra Suri died in Vira Samvat 1055.2 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 kevalajnana (omniscience) and kevaladarsana (absolute undifferentiated cognition). At times there are quotations in Prakrta (vide p. 40). From the last line of the printed edition of Anuogaddaracunni, it follows that this Cunni, too, is composed by Jinadasa Gani Mahattara. Several works are mentioned here e.g. Nandicunni (p. 1), Avassaya (p. 3), Tandulaveyaliya (p. 3), Dharmasamhita (p. 12), Nandi (p. 16), Saddapahuda (p. 47), Jinabhadra Gani Ksamasramana's Cunni on sarirapada (p. 74) etc. Further this Cunni supplies us with quotations in Praksta" and notes differences of opinions. It explains the word dharmastikaya on p. 29 as "astIti dhrauvyaM Aya tti kAyaH utpAdavinAzo (?zau) asti cAsau kAyazca astikAyaH, Utforeafiriching Effect:" On pp. 37-40, are defined Puvvanga etc., up to Sisapaheliya, and their dots and numerical figures are explicitly mentioned. Avassayacunni is also a work of Jinadasa Gani Mahattarra according to Anandasagara Suri and Jaina Granthavali (p. 18); but, in none of the Mss. deposited at B. O. R. I., there is an entry whereby its authorship may be so attributed. \ This work is published in two parts. Several works are mentioned therein e.g. in Pt. I Govindanijjutti (p. 31), Ohanijjutticunni (p. 341), Pancakappa (p. 415), Risibhasita (p. 501) and in Pt. II Divasagarapannatti (p. 6), Uttaraculiya (p. 157) and Vasudevahindi (p. 324). There are quotations in Samskrta? and 1. See his preface to Nandicunni. 2. For details see my article "nandIsutta ane enI caNinuM vihaMgAvalokana" published in Jainadharmaprakasa (vol, LVI, no. 156-163). 3. "sarIrapadassa cuNNI jiNabhaddakhamAsamaNakittiyA samattA // " From this I am inclined to infer that Jinabhadra had composed a Cunni and that, too probably on Pannavana. 4. See p. 32 etc. 5. See pp. 12, 15, 82, 84 etc. 6. For some of the other works or their sections see pp. 31, 35, 80 83, 142, 146, 151, 160, 210, 214, 341, 354, 384, 390, 416, 453, 504, 600 and 601 of part I. 7. See pp. 84, 85, 121, 375, 427, 435 and 462 of part I and pp. 52, 202, 306 and 307 of Part II. 4 See page 212 of addition.

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176 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Prakrta.' This Cunni is mostly in Prakrta, and on pp. 416-417 and 569-576 of its Pt. I, we have passages in Samskrta. In Pt. I, pp. 374 and 377, a pitcher is described, on p. 530 there is a reference to a writing on bhurjapatra, on p. 566 Canakka is mentioned, and on p. 601 we have " gra H4GI" In Pt. II, p. 233 there is mention of Siddhasena Khamasamana. Differences of opinion are noted in some places e.g. on pp. 380 and 553 of Pt. I and on p. 147 of Pt. II. On p. 548 we have the well-known story of weighing an elephant, and there is a discourse between Kalaka Suri2 and King Datta about the fruit of a sacrifice. Anandasagara Suri attributes the authorship of Dasaveyaliyacunni to Jinadasa Gani Mahattara in his preface to this work. Herein, too, there are quotations in Samskrta and Prakrta. Several sutras which can be traced to Panini's Astadhyayi are given here (vide pp. 66, 67, 75, 271-274 etc.) Tarangavai is mentioned on p. 109, Avassagacunni on p. 118, Ohanijjutti on p. 175, Pindanijjutti on p. 178, and Anuogadara on p. 300. Jinadasa Gani Mahattara has composed Uttarajjhayanacunni. So says Anandasagara Suri 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 Govaliya Mahattara of Vanija kula, Kodiya gana and Vayara sakha. In this Cunni we come across quotations in Samskrta and 1. See pp. 515 and 609 of Part I and pp. 24 and 306 Part II, There are good many verses in Prakrta. See pp. 202-203 of Pt. I and 115, 140-142 and 302 of Pt. II. 2. There have been in olden days at least 3 Suris by name Kalaka. Kalaka I lived from Vira Samvat 300 to 376. Kalaka 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 Theravali (?) given in Pajjosanakappa, this exposition is associated with Kalaka I. Kalaka III died in Vira Samvat 465 or so. He is said to have gone to an Ajivaka for studying Astanganimitta (vide Pancakappacunni). He translated the versified prakaranas of the Jaina canon and became the founder of gandikanuyoga. Further he composed a standard work of narration known as Prathamanuyoga. He is the author of Kalakasamhita dealing with nimittas and associated with lokanuyoga. 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 Suvarnabhumi. Out of these 3 Kalaka Suris, the one here referred to, may be Kalaka I or he may have nothing to do with any one of these. See Muni Kalyanavijaya's intro. (pp. 23-26) to the Gujarati translation of Prabhavakacaritra. 3. See pp. 105, 123 etc. 4. See pp. 35, 46, 159, 173, 217 etc. 5. It extent is about 5850 slokas. 6. See pp. 26, 30, 65, 152, 206, 223-224, 225 etc.

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THE CANONICAL EXEGETICAL LITERATURE 177 Prakrtal and differences of opinion regarding philosophical topics. On p. 274 we have : "tadanyatrAbhihitaM zeSaM dazavaikAlikacUrNI abhihitaM". This Dasaveyaliyacunni may or may not be belonging to this very author. If it is his work it follows that Dasaveyaliyacunni was composed by him before he composed Uttarajjhayanacunni. Abhayadeva Suri has used a Cunni and a commentary on Viahapannatti while commenting upon it.3 On Kappa there are two anonymous Cunnis. But according to Jaina Granthavali (p. 12), one of them is composed by Pralamba Suri. Vavaharacunni narrates an episode" pertaining to King Gardabhilla and Kalaka Suri wherein the latter succeeds in relieving his sister Sarasvati, a nun from this king who had abducted her, and in dethroning this king. In its 8th section it is stated that Arya Raksita Suri gave permission to the Jaina clergy to keep a matraka (a kind of small vessel) during the rainy season. Dasasuyakkhandhacunni is anonymous and it mentions Siddhasena (Divakara). See D. C. J. M. (vol. XVII, pt. II, p. 70). Jiyakappacunni, a Prakrta work of Siddhasena Suri, is mostly in prose. From p. 19, II. 20-215 and p. 23, I. 226 it follows that some one else also had composed a Cunni on Jiyakappa; but it seems that this is now lost. The extant Cunni explains the five varieties of vyavahara with their sub-varieties, gives etymologies and synonyms of some words (vide pp. 4-5, 28 and 30) and explains a rule of Praksta grammar on p. 2.? This Cunni mentions some works as well. Out of them Pindanijjutti (p. 14) and Jonipahuda (p. 28) may be here noted. On p. 17, there is a reference to games viz. atthavaya and cauranga, to gambling, and to Samasa, Paheliya* and kuhedaga. So far as the date of this Cunni is concerned, only its lower limit can be fixed; for, Sricandra Suris, devotee of Dhanesvara Suri, pupil of Silabhadra Suri has composed a 1. See p. 198, 225. 230 etc. 2. See pp. 145-146 etc. See D. C. J. M. (vol. XVII, Pt I, p. 86). 4. This episode and the transference of the date of the paryusanaparvan are mentioned in Nisihacunni. 5. "fasse g ut rerum fagfs." 6. "36a fafarrefouTut a fa fa fen" 7. "Trg an tarafush" 8. Before he became Suri, he was known as Parsvadeva Gani. * See page 212 of addition. HIST.-23

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178 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS commentary on it in Samvat 1227. As regards its upper limit, it is certainly posterior to the date of the composition of Jiyakappa by Jinabhadra Gani. As regards the remaining Cunnis, I may simply say that those on Ayara, Suyagada and Pancakappa are described by me in D. C. J. M. (vol. XVII) whereas the Cunnis on Jivajivabhigama, Ohanijjutti and Pakkhiyasutta are noted in Jaina Granthavali etc., and one on Mahanistha 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 Tika we may note that out of the terms Nijjutti, Bhasa and Cunni, the first does not appear to have been used for a commentary on any one of the non-Agamika works. Such is not however the case with the terms Bhasa and Cunni; for, they are used for other works, too, though seldom. As the typical examples may be mentioned the following works for which Bhasa is composed : (1) Kammatthaya, (2) Sadasu, (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, Samanovasagapadikkamana s it will be seen that the non-Agamika works of which the commentaries are styled as Bhasa and Cunni are few and far between, and at least, so far as the Svetambara literature is concerned, these terms seem to have been used for works of sufficient antiquity. It may not be amiss to note that the three works viz. Ceiyavandanabhasa, Guruvandanabhasa and Paccakkhanabhasa collectively known as Bhasyatraya and Ceiyavandanamahabhasa? are not commentaries, though the ending word Bhasa occurring there seems to suggest that. It is however true that each of them is a small work written in Prakrta in gathas. As regards Tikas i.e. the Samskrta commentaries on the Agamas, it may be said that there is at least one commentary for almost every Agama. Further, all the Samskrta commentaries are not available now, and Haribhadra Suri's commentaries are the first amongst the extant ones. That this Suri had written two commentaries on Avassaya and that the extinct commentary, was 1. See its printed edition (p. 59). 2. See D. C. J. M. (vol XVII, pt. III, pp. 290-293). 3. This is a work by santi Suri who has not been identified up till now.

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THE CANONICAL EXEGETICAL LITERATURE 179 bigger than the available one, is an inference one can draw from its v. 2deg. He refers to one of these in his commentary on Dasaveyaliya (pp. 2, 4, 9, 15,6 19, 20a) as Avasyakavisesavivarana. He has commented upon Jivajivabhigama,? Pannavana, Pindanijjutti, Nandi and Anuogaddaras, too. Next to him comes Silanka Suri (Silacarya) alias Tattvaditya.5 He had commented upon the 1st 11 Angas as stated in Prabhavakacaritab; but, nowa-days his tikas on only Ayara* and Suyagada are available. Different dates are given in different Mss. for Ayaratika. They are Saka 772, Saka 784, Saka 798 and Gupta 772.? Out of these, I believe the third date is reliable. This Silanka Suri appears to be the author of Caupannamahapurisacariya composed in Samvat 925. Herefrom we learn that Vimalamati is his real name. As stated by him in his Ayaratika (v. 3) Gandhahastin* had commented upon sastraparijna i.e. Ayara (I, 1); but this commentary is now lost to us. It was utilized by Silanka. Some identify this Gandhahastin with Siddhasena Gani, 10 pupil of 1. "yadyapi mayA tathA'nyaiHkRtA'sya vivRtistathApi sakSepAt / tadrucisattvAnugrahahetoH kriyate prayAso'yam // " From this it follows that persons other than Haribhadra Suri had commented upon Avassaya. One of them is probably Jinabhata. See Catalogue of Mss. at Jesalmere (p. 18). 3. See D. C. J. M. (Vol XVII, Pt. III, p. 484). 4. In the com. (p.22) on this Avasyakavivarana and Nandivisesavivarana are mentioned. These seem to be his own works. 5. "nirvRtikulInazrIzIlAcAryeNa tattvAdityAparanAmnA vAharisAdhusahAyena kRtA TIkA parisamApteti" -Ayara with tika (p.317) Some identify this Tattvaditya with Tattvacarya, the diksaguru of Uddyotana Suri who completed Kuvalayamala when one day of Saka 700 was to elapse. This view is criticized by Anandasagara Suri in his Samskrta intro. (pp. 3-4) to Part II of Visesao edited with Kotyacarya's com. See Abhayadevasuriprabandha (v. 104-105). This statement seems to be unreliable. For, Abhayadeva Suri in his com. (p. 1) on Thana says: "vividhArtharatnasArasya devatAdhiSThitasya vidyAkriyAbalavatA'pi pUrvapuruSeNa kuto'pi kAraNAdanunmudrita-sya.... TETSR.....1gufHne: T " Besides Jinavallabha Suri, too, says in Astasaptatika that there are no commentaries on Thana etc. composed by the Suris of olden days. 7-8 See D. C. J. M. (vol. XVII pt. II, p. 339). 9. Is he the very one who is referred to in the com. on Rayanavali (II, 20; VI, 96; and VII, 40 )? 10. This Siddhasena Gani is addressed as Gandhahastin in the com. (p. 521) on Tattvartha by a pupil of Yasobhadra Suri. 11. He is a pupil of Simhasura, pupil of Dinna Gani, Ksamasramana. Some are inclined to believe that this Simhasura is Simha Suri, a commentator of Mallavadin's Nayacakra. * See page 212 of addition. * See page 212 of addition.

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180 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Bhasvamin" and the well-known commentator of Tattvartha. If this is correct, he flourished sometime between the 7th and 9th centuries of the Vikrama era. In the Suyagadatika (p. 215) silanka Suri has expounded the five anantarya sins-a subject treated by Siddhasena Gani in his commentary (pt. II, p. 67) on Tattvartha. Vadivetala santi Suri has written a commentary on Uttarajjhayana. He has given narratives therein in Prakrta' as has been done by Haribhadra Suri. He is said to have died in Samvat 1096. In the period between the 12th and 13th centuries of Vikrama era there flourished 8 commentators of Agamas. They are : (1) Abhayadeva Suri, (2) Drona Suri, (3) Malayagiri Suri, (4) Maladharin Hemacandra Suri, (5) Nemicandra Suri, (6) Sricandra Suri, (7) Yasodeva Suri and (8) Sritilaka Suri. The former wrote commentaries on the Angas 3, 4 and 6 in Samvat 1120, a commentary on the 5th Anga in Samvat 1128 and commentaries on Angas 74-11 during this interval or at some other time. As stated by him in his commentary on Anga V there was a Tika for Anga V which enabled him to compose his commentary and this Tika may be the work of Silanka Suri. But for Thana etc., he had no previous commentaries to consult. Abhayadeva Suri has also commented upon Ovavaiya by taking the help of a previous commentary, which is now extinct. He has written Sangahani on Pannavana (III).5 Drona Suri has commented upon Ohanijjutti. He assisted Abhayadeva Suri by revising his commentaries on Angas 3 etc. Malayagiri Suri has commented upon Uvargas II-VII. His commentary on Pannavana is based upon that of Haribhadra Suri. For the rest, the sources, if any, remain to be investigated. He has written a commentary on Viahapannatti (II), Avassaya, Kappa, Vavahara, Nandi, * Joisakarandaga and Pindanijjutti. 1. This topic is dealt with Nagarjuna in Dharmasangraha (p. 13). 2. This is why this com. is known as Paiyatika. 3. Thus he has not followed silanka Suri Who translated into Samskrta narratives etc. occurring in Cunnis. 4. The com. on the 7th was preceded by the com. on the 6th as the latter is there referred to, in the end. Same is the case with the com. on the 8th. 5. He is the author of Jayatihuyanathotta, a hymn in Apabhramsa and that of Mahavirastora of 22 verses. He is said to have converted in A. D. 1054 Sankaradasa a Brahmana guru of the Paramara kings of Dhara. 6. In Jaina Granthavali (p. 20) it is said that in the Brhattippanika is noted Malayagiri Suri's com. on Visesa", but no Ms. is traced up till now. * See page 212 of addition.

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THE CANONICAL EXEGETICAL LITERATURE 181 Maladharin Hemacandra Suri, a senior contemporary of Kalikalasarvajna Hemacandra Suri, has written a tippanaka on Haribhadra Suri's commentary on Avassaya, a tippanaka on Nandi and a commentary on Anuogaddara. Devendra Gani, later on known as Nemicandra Suri has written a commentary on Uttarajjhayana in Samvat 1129. Herein he has given narratives in Prakrta and thus followed in the foot-steps of Haribhadra Suri and Vadivetala santi Suri and not in those of silanka Suri. Sricandra Suri, pupil of silabhadra Suri has written a commentary on Nisthavisehacunni (XX) in Sarvat 1174. According to Mr. M. D. Desai, he is not a pupil but a grand-pupil. He takes him to be the author of (i) the commentary on Samanovasagapadikkamana composed in Samvat 1222, (ii) Nandidurgapadavyakhya composed in Samvat 1226, (iii) the commentary on Jiyakappacunni composed in Samvat 1227, and (iv-viii) the commentaries on Uvangas VIII-XII composed in Samvat 1228. Yasodeva Suri, pupil of Sricandra Suri, pupil of Vira Gani has commented upon Pakkhiyasutta in Samvat 1180. Sritilaka Suri, pupil of Sivaprabha Suri has written a commentary on Avvasaya in Samvat 1296. Ksemakirti has completed Malayagiri Suri's commentary on Kappa in Samvat 1332. So far as Painnagas are concerned, only a few are commented upon. For instance, Bhuvanatunga Suri2 has commented upon Causarana, Aurapaccakkhana and Santharaga, Gunaratna upon Bhattapparinna and Santharaga and Vijayavimala upon Tandulaveyaliya and Gacchacara. There are several commentaries on Jambuddivapannatti. Out of them one is composed by Hiravijaya Suri in Samvat 1639 and another named as Prameyaratnamanjusa by Santicandra Gani in Samvat 1650. Over and above these tikas on the Agamas there are some more. For instance, in Samvat 15725 (?) Jinahamsa has written a commentary on Ayara and in Samvat 1583, Harsakula on Suyagada. Further there are Laksmikallola Gani's This shows that there is no hard and fast rule that since time of silanka Prakrta narrations got replaced by Samsksta ones in commentaries, though such a rule is practically laid down by Prof. Leumann in Z. D. M. G. (vol. XLVI, p. 581 ff.). 2. He is a pupil of Mahendra Suri who revised in Samvat 1294 his guru Dharmaghosa Suri's Satapadi. 3. A com. on this was composed before Samvat 1484. 4. The com. on it was composed in Samvat 1634. 5. According to Jaina Granthavali (p. 2) this should be 1582.

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182 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS commentary on Ayara, Danasekhara Suri's commentary on Viahapannatti, Vinayahamsa's commentary on Uttarajjhayana etc. Besides these there are some anonymous avacurnis and avacuris, too. Thus it will be seen that a very great number of commentaries has been written on the Agamas. But several have been lost by this time. Out of them the following may be here tentatively mentioned : (1-3)Nijjuttis on Suriyapannati,2 Isibhasiya and Pancamangalasuyakkhandha, (4-5) Bhasa and Cunni on the last of these, (6-8) Cunnis on Nistha, Mahanistha and Jiyakappa, (9) Padalipta Suri's commentary on Joisakarandaga,o (10) Gandhahastin Suri's commentary on Ayara, (11) Jinabhata's commentary on Avassaya, (12-13) Haribhadra Suri's commentary on Avassaya, and one on Pindanijjutti, (14) a commentary on Suyagada, (15-23) Silanka Suri's commentaries on Angas III-XI,* (24) Malayagiri Suri's commentary on Jambuddivapannatti, (25) Maladharin Hemacandra Suri's tippanaka? on Nandi and (26) a commentary on Ovavaiya. 4 As already noted, Samskrta commentaries on the Agamas are here spoken of as Tika. This name is applicable to the Samskrta commentaries to the non-Agamika literature, too. There are other names which both the cases e. g. (1) vrtti, (2) vivrti, (3) vivarana, (4) Vivecana, (5) vyakhya, (6) vartika, (7) dipika, (8) phakkika, (9) avacuri, (10) avacurni, (11) arthalava, (12) aksarartha, (13) balavabodha, (14) panjika, (15) tippanaka, (16) paryaya and (17) chaya. Out of them the avacuri 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 super-commentaries. Kotyacarya is perhaps the 1st amongst them in case we neglect Bhasas and Cunnis and the extinct Tikas. He has written a Tika on Vicesa, a commentary on 1. See D. C. J. M. (vol XVII, pts. I-III). 2. Quotations from its Nijjutti are given by Devabhadra Suri in his com. on Sangrahani, a work of his guru Sricandra Suri. See Mr. M. D. Desai's work (p. 254) noted on p. 147. 3. He is the author of Kalajnana, Prasnaprakasa, Nirvanakalika etc. 4. See (p. 26) of Malayagiri Suri's com. on it. 5. Silanka Suri in his com. (p. 1a) on Suyagada says: "21CITHSHE Fut qen;" Believing that this com. is not a Cunni, I take it to be extinct. 6. In Catalogue of Mss. at Jeselmere (p. 19) it is said : " Heeft ied" If this inference is correct, this name should be dropped. 5 7. See D. C. J. M. No. 1099. 8. I have excluded from this list Jinabhadra Gani's com. on Visesao since there is a Ms. of this work in Jesalmere. Vide Catalogue of Mss. at Jesalmere (p. 19). * See page 212 of addition. 55 See page 213 of addition. See page 213 of addition.

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THE CANONICAL EXEGETICAL LITERATURE an Agama (and there on p. 416 he has styled this Visesa" as vartika). Thus his work is a super-commentary 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 Anandasagara Suri infers that either Kotyacarya must be his predecessor or his contemporary. On pp. 978-980 there is an exposition of jnana-Naya and kriya-Naya, and it tallies with one occurring in Haribhadra Suri's commentary (pp. 488-490) on Avassaya. This coincidence may be due to both of them borrowing from Jinabhata's commentary on Avassaya. Kotyacarya has referred to the Mulatika of Avassaya in several places e. g. pp. 609, 674, 675, 793, 846 and 855, and this Mulatika appears to be none else than that of Jinabhata whom he even mentions. Kotyacarya has hardly mentioned the name of Jinabhadra Gani ksamasramana but has mostly referred to him by honorifics. This may be owing to his being a grand-pupil or so. For, he cannot be his direct pupil as can be inferred from the following line occurring on p. 224 : "bhASyAnanuyAyi pAThAntaramidaM... na cedaM bhUyasISu pratiSu dRzyate. " So he may be Jinabhadra's grand-pupil or so.' He is referred to as an old 183 1. Prof. H. D. Velankar in his Descriptive Catalogue of Sanskrta and Prakrita 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 Kotyacarya had written a com. on his own Bhasya. 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):"jinabhadragaNikSamAzramaNaprArabdhA samarthitA zrIkoTyAcAryavAdi (hari) gaNimahattareNa0 " The full quotation is given as under at the end of a Ms. of a com. on Visesa" 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 : "sUtrakAraparamapUjya zrIjinabhada gaNikSamA zramaNaprArabdhA samarthitA zrIkoTyAcAryavAdigaNimahattareNa zrI vizeSAvazyakalaghuvRttiH ' The word ft in the 1st quotation seems to be added by the late Mr. C. D. Dalal, who probably thought anfe to be a misreading for eft. If so, it is wrong. Prof. Velankar seems to have taken this quotation as coming from the pen of Hemacandra. But, from p. 17 of A Des. Cat of MSS. in the Jain Bhandars at Pattan it appears that it occurs in a MS. of Kotyacarya's work. Whatever it may be, I am unable to accept his view unless I get a satisfactory reply to each of the following querries: (i) Does this quotation occur in other Mss? And, if so, what are those Mss ? (ii) Who is the father of this quotation? (iii) Does the word Samarthita convey the idea of collaboration ? (iv) If Kotyacarya had helped Jinabhadra Gani as suggested by Prof. Velankar, they would be contemporaries. And, in that case how can the inference drawn from the line qufa... be reconciled with this view?

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184 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS commentator by Maladharin Hemacandra Suri in his commentary on Visesao. So he must be a senior to him at least by about 300 years or so. Anandasagara Suri says that since in the time of Haribhadra Suri Amba, Kusmandi and others are mentioned as vidyas and Vidyaraja Harinaikamisin* for mantra whereas Kotyacarya mentions only Kusmandi vidya and Harinaikamisi mantra, the latter must be a predecessor of the former. If this argument is correct, we must assign to Kotyacarya, a datel prior to that of Haribhadra Suri, and in that case there remains no possibility of identifying Kotyacarya with Silanka Suri, the commentator of Ayara, though so done by Prof. H. D. Velankar in No. 1520. As regards others who have written super-commentaries in Samskrta, Maladharin 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 semi-historical traditions on the one hand, and of a great mass of popular narrative themes of the other."2 About the date of the Samskrta commentaries pertaining to Jaina canonical literature it may be safely asserted that they had been composed even before the time of Haribhadra Suri. If we do not confine ourselves to this Agamika literature, we can very well point out Vacakavarya Umasvati's Bhasya on his excellent work Tattvartha as the oldest Jaina Samskrta commentary, that has come to our hands. Besides, this Bhasya stands first amongst the Jaina Samskrta svopajna commentaries available at present. Several Jaina authors have written svopajna commentaries to their works written in Prakrta and Samskrta, and so far as the Agamas are concerned only two names viz. those of Bhadrabahusvamin and Jinabhadra Gani Ksamasramana may be mentioned. The exegetical literature of the Agamas is not only in Samskrta and Prakrta; for, it is in Gujarati, too. The Gujarati commentaries are given 1. Anandasagara Suri considers it to be the 10th century of Vira era. 2. See A His. of Ind. Lit. (vol. II, p. 484). 3. (1) Candrarsi Mahattara, (2) Haribhadra Suri, (3) the celebrated polygrapher, Hemacandra Suri, (4) Munisundara Suri, the sahasravadhanin and (5) Nyayavisarada Nyayacarya Yasovijaya Gani may be cited as the Svetambara authors, and Akalanka and Vidyanandin as Digambara ones. * See page 213 of addition.

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THE CANONICAL EXEGETICAL LITERATURE 185 different names such as (1) Tabo, (2) Balavabodha, (3) Aksarartha, (4) Vartika, (5) Bhasa-tika etc. The words Tabbo, Taba,2 Tabu, Tabanka" and Tabarthas are also used for Tabo, and the last has Stabakartha for its Samskrta equivalent. It means a small commentary. Words such as Balavabodha need no explanation. There are Gujarati commentaries for several Agamas. For instance we have Tabos for Argas III, X and XI, Jambuddivapannatti, Nirayavalisuyakkhandha, Mahanistha, Vavahara, Kappa, Uttarajjhayana, Sadavassaya, Causarana and Aurapaccakkhana, Balavabodhas for Angas I, III and VI, Uttarajjhayana, Sadavassaya, Santharaga and Nandi, Aksarartha for Aurapaccakkhana and Vartika for Ayara and Anuogaddara. 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 Gujarati commentaries were composed at best in the 13th century or so when Gujarat became a powerful centre of Jaina activities and when Jaina saints commenced to preach and explain their holy canon in 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 Gujarati 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 Aryaraksita Suri specified the anuyogas for different 1. In the Catalogue of Mss. of the Limbdi Bhandara, the word Stabbaka is used in this sense. See pp. 2, 5 etc. 2. This is the designation used by H. T. Colebrooke. See Prof. A. B. Keith's Descriptive Catalogue of the Mss. in the Library of the India Office (p. 1257). 3. See D. C. J. M. (vol. XVII, pt. I, p. 186). 4. This word occurs in the Ms. (702 c cf 1899-1915, B. O. R. 1) of santisagara's Tabo of Bandhasamitta. 5. See D. C. J. M. (vol. XVII, pt. I, p. 230). 6. For description of the corresponding Mss. see D. C. J. M. (vol. XVII, pts.I-III). 7. Vacanika is a name for a Hindi com. usually belonging to a Digambara school which seems to designate sutra as Kaphi. 8. Parsvacandra, pupil of Sadhuranta has written a Balavabodha on Ayara. One of its Mss. is dated as Samvat 1606. 9. It was from the 5th century of the Vikrama era that Jainas had begum to settle in Gujarat, and by the 12th or 13th century, Gujarat had become a chief centre of Jainism. This is what Muni Kalyanavijaya says in his intro. (pp. 11-12) to the Gujarati translation of Prabhavakacaritra. HIST.-24

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186 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Agamas, 3 Anuyogas out of 4 for the various Agamas became extinct. Jinaprabha Suri furnishes us with a specimen' where we see the application of all 4 anuyogas. Vide Anekartharatnamanjusa (pp. 127-133). These anuyogas may be regarded as exegesis. The English translations (and the like) of the Agamas may not be 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 and XII wherein he has given glossary, notes and introduction. Before I conclude this chapter I may note that Sargahanis are in a sense a type of exegetical literature, and it consists of verses in Prakrta-the verses which are so to say mnemonic. It seems some Sangahanis have got mixed up with their corresponding Agamas. Sangahanigahas occurring in Anga V (vide p. 127), Jogasangaha and Padikkamanasangahani are probably some of them. There is Isibhasiyasangahani. Besides these, as noted on p. 15 there were Sangahanis for Uvangas, and their authors were Dasapurvadharas. 1. It is v. 336 of Avassayanijjutti, and it begins with 73474. 2. Out of them the following may be here noted : Ayara and Pajjosanakappa 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 Suyagada and Uttarajjhayana on the same lines. This forms vol. XLV of S. B. E. Dr. Rudolf A. F. Hoernle translated the 7th Anga in A. D. 18881890, 41 and Dr. L. D. Barnett the 8th and the 9th Angas in A. D. 1907. Dr. Schubring translated and annotated Dasaveyaliya in A. D. 1932 and Prof. K. V. Abhyankara, too, in the same year. Mr. A. T. Upadhye has translated the 11th Anga with notes etc. in A. D. 1935. Prof. H. B. Gandhi has translated and annotated 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 IX in 1937. 4 3. This word is used in Pakkhiyasutta (p. 66') and in Pupphiya (the last sutta). 4 4. This is the inference I draw from sangahanigahas occurring in Anuogaddara (s. 130, p. 145'), Pajjosanakappa (s. 117) etc. See page 213 of addition. $ See page 213 of addition. $ See page 213 of addition.

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VII 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, til recently, their value was not probably realized.' The Jaina contributions have many new things to suggest; but this requires a deep and 1. Prof. A. Weber has said very little about the Jaina literature in his famous Lectures on the History of Indian Literature (2nd German edn., 1876). But that was not his fault; for, it may be ascribed to the state of knowledge at that time. He made up this deficiency by giving a splendid account of the Jaina literature in the "Indische Studien" vols. XVI and XVII (1833-85) and in his Reports on Jaina Mss. in the Royal Library at Berlin (1888-91). He was the very pioneer of the Jaina Studies in Europe. "The brilliant and much-read book on the Literature and Culture of India by Leopold von Schrader, published in 1887, devotes half a page to the sect of the Jainas without even mentioning anything about Jaina literature." This is what is said by Prof. Winternitz in The Jainas in the History of Indian Literature published in "Indian Culture" (vol. I, No. 2, p. 143). History of Sanskrit Literature by the late Prof. A. A. Macdonell, published in 1900 has nothing to say about the Jaina literature.-Ibid., p. 143. A. Baumgartner in his learned compilation Die Literaturen Indiens und Ostasiens (forming a part of a voluminous Geschichte der Weltliteratur, 3rd and 4th edn. 1902) devotes 4 pages to the Jainas and their literature, and winds up this topic by quoting the following line from E. Washburn Hopkin's Religions of India (Boston, 1895, p. 296 f.) :"The Jainas have no literature worthy of that name."Ibid., p. 143. R. W. Frazer in his Literary History of India (1898) has well pointed out on p. 310 f., the great influence the Jainas have exercised on the Dravidian literature of the south India but he has nothing to say about Jaina literature and its place in the Samskrta and Prakrta literature of India.-Ibid., p. 144. H. Oldenburg in Die Literatur des alten Indian, published in 1903 disposes of the Jainas in three lines.-Ibid, pp. 143-144.

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

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COMPARISON AND EVALUATION 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, Suklayajuhpratisakhya, Atharvasamhita, Taittiriyasamhita, Vajasaneyisamhita, Satapatha Brahmana, Gopatha Brahmana, Taittiriya aranyaka etc.1 Now a word about Apabhramsa 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 Suri is the Panini of Apabhramsa grammar, and he has quoted several verses from the works of his predecessors. It remains to be ascertained if the following verse occurring in Silanka Suri's com. (p. 107) on Suyagada is found in any of his works : 189 "koddhAyao ko samacittu kAho'vaNAhiM kAho dijjau vitta / ko ugghADau parihiyau pariNIyau ko va kumAru paDiyau jIva khaDapphaDehiM baMdhai pAvaha bhAru / " Probably the following verse, too, occurs in this commentary "vari visa khaiyaM na visayasuhu ikkasi visiNa maraMti / visayAvisa puNa ghAriyA Nara NaraehiM vi paDaMti // " These verses help us to some extent in fixing the period of the origin of Apabhramsa literature, though it may be argued that the very fact that the Addhamagahi language also known as Arsa and Rsibhasita is defined as one consisting of 18 Desi bhasas* distinctly suggests that Apabhramsa is very very old and can be said to have its origin at least as early as the composition of the Jaina canon. I may now turn to the Samskrta language. We do not come across any Jaina canonical treatise which is written in Samskrta; but, if we can believe that the Puvvas were composed in Samskrta (vide p. 82), their bulk can speak volumes about the Jaina contributions in Samskrta. But, as these Puvvas are now extinct, I may refer to the Cunnis* and Samskrta commentaries on the canonical treatises. Just as in the Vaidika mythology, we hear about the Nrsimha avatara (the 4th incarnation) of Visnu and about Ardhanarisvara rupa (form) of Mahadeva, so in the Cunnis almost in every sentence we come across a portion in Prakrta2 followed by a portion in Samskrta. This hybrid as some might term it, is probably due to the transitional period when an attempt was slowly but surely being made to compose the Jaina exegetical 1. For illustrations see Paia-sadda-mahannava (vol. IV, intro., p. 11). Dr. P. D. Gune's An Introduction to Comparative Philology (p. 192) may be also consulted. 2. At times this presents some features to be had in the Sauraseni language. See page 213 of addition. See page 213 of addition. See page 213 of addition. See page 213 of addition.

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190 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS canonical literature in Samskrta and not in Prakrta as before. Is there any parallel instance of this type anywhere else ? Samskrta language has been freely and fairly resorted to by Haribhadra Suri and other saints who followed him, while they were engaged in composing Samskrta commentaries on the Jaina canon. These commentaries and the Samskrta quotations occurring in Cunnis enrich the Samskrta literature. In the end I may say that the 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 is concerned. But it is not so; for, in Anuogaddara (s. 151) we find the word ghosa used while defining this sutta and while indicating as to how it shold be pronounced. This word ghosa meaning udattadisvaravisesa occurs in Vavahara (X), too. In Tattvartha which is a compendium of a portion of the preachings of Arhat as stated in its Bhasyakarika (v. 22) we have in IX, 25, the word amnaya. It is explained as under in its Bhasya (p. 258) : "AmnAyo ghoSavizuddhaM parivartanaM guNanaM, rUpAdAnamityarthaH / " Siddhasena Gani while commenting upon it observes on p. 258 : "AmnAyo'pi parivartanaM udAttAdiparizuddhamanuzrAvaNIyamyAsavizeSaH." 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 commentaries on one and the same text of the canonical literature of the Jainas, is still a greater novelty. For, I do not think that in the Indian literature there is any parallel to this feature of the Jaina literature. $ Synonyms - We have already noticed that egattha is one of the 1. One of them is a Nijjutti and the other a Bhasa or at times Bhasas. 2. These occur in Sudraka's Mrcchakatika (Act I, v. 18, 21, 22, etc.). " See page 213 of addition.

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COMPARISON AND EVALUATION 191 features of Nijjutti, and it should be so; for, otherwise a commentary is not worth the name. A thing or a point gets correctly understood, when synonyms are suggested. This is one of the reasons why even in the original texts we find at times words practically having the same meaning used in one and the same sentence. Some of the Bauddha texts may be cited as parallels. The egatthas of several words are referred to in Chapter VI. To this list may be added egatthas of nikkheva (v. 150), sutta (v. 1743), anuoga (v. 187) and vihi (v. 208) given in Kappanijjutti above referred to. Some scholars go to the length of suggesting that the egattha we come across in the Nijjuttis is a progenitor of lexicography. If so, it immensely adds to the value of the canonical literature of the Jainas. I may add that at times the synonyms are purely Desya words, and hence they are very useful for the study of languages of olden India. Nikkhevas - Nikkheva is another constituent of Nijjutti, and it seems to be a special feature of the Jaina literature. I think it owes its origin to anekantavada popularly known as syadvada. It leaves no room for confusion so far as metaphysical discussions are concerned. For, every object is denoted by a word, and every word is usually seen to be used in four senses viz. naman, sthapana, dravya and bhava. Out of them dravya has further varieties, and they are to be met with, in several Jaina works e. g. Anuogaddara (s. 827). Here the word avassaya is discussed, and all the varieties pertaining to it are noticed therein. Nirutta - Nirukta is an etymological interpretation. It is a name of one of the six Vedangas, and it contains glossarial explanation of obscure words occurring in the Vedas. It is also a name of Yaska's commentary on the Nighantu; 1. Cf. "HYGTUAHETAMA 2499f4ylor AMAZE --Haribhadra's com. (p. 176) on Dasaveyaliya. 2. Cf. the following verse of Kappanijjutti : "baMdhANulomA khalu suttammi ya lAghavaM asammoho / satthaguNadIvaNA vi ya egaTTagaNA havaMtee // 173 // " 3. "suya sutta gaMtha siddhaMta sAsaNe ANa vayaNa uvaeso / paNNavaNamAgame iya egaTThA pajjavA sutte // 174 // " In v. 179 the etymology of siddhanta (scripture) is given, and in v. 181-183 4 types of a scripture are outlined. 4. See Haribhadra Suri's com. (p. 176) on Dasaveyaliya. 5. The nikkevas of several words have been already noted. So it will suffice if I add that those of mangala, inda, nandi, suya, sutta, gantha and vayana are treated in Kappanijjutti mixed up with its Bhasa in its verses 5, 12-15, 24, 175-177, 178 and 185 resnectively

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192 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS but it may be noted that this is not the name given by Yaska himself. This topic of nirukta (Pr. nirutta) is discussed in Anuogaddara (s. 130; p. 150a) etc. Some of the words for which niruttas occur in Nijjuttis are noted by me in Chapter VI. So I shall here simply add that in v. 188 of Kappanijjutti with its Bhasa, nirutta is defined, and its two varieties viz. sutta-nirutta and atthanirutta are mentioned, and in v. 29-30 of Dasaveyaliyanijjuttil the word ajjhayana is derived. All the extant Nijjuttis more or less indulge in the discussion of niruttas. So it will be a matter of great pleasure, if some one undertakes to collect and co-ordinate them; for, it will be then easy to compare these etymologies with ones discussed elsewhere. This is another instance how the Indian literature gets enriched by Jaina contributions. Grammar - The canonical literature furnishes us with some grammatical information, which has its own importance, though it does not by any means add to occur stock of knowledge by way of an original contribution. To begin with, Ayara (II, 4, 1; s. 355) mentions 3 numbers, 3 genders, 3 tenses and 3 persons. Thana (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 bhavappamana and its 4 varieties viz. samasiya, taddhiya, dhauya 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 siloanama Maladharin Hemacandra Suri says that since Sabdaprabhrta is extinct, it is not possible to explain it in its entirety. Under the 3rd variety we have " FERI 101 Te qast" etc., whereas under the 4th we have etymologies attended to e.g. "HET Hf69:" etc. This portion is to some extent in Samskrta which is rather unusual. In s. 123 there is an exposition of genders and the corresponding endings (see pp. 1116-1120), and in s. 124 that of euphony. Verse 325 of Kappanijjutti mixed up with its Bhasa mentions 5 types of paya - a topic discussed in s. 125 of Anuogaddara, and v. 326, 4 types of payattha such as samasiya etc., already noted. In the commentary (p. 3) to v. 2 of this work, it is noted that certain letters and the dual number have no place in Prakrta whereas in the commentary (p. 99) on v. 326, are 1. Haribhadra Suri in his com. on this work mentions etymologies of some words e. g. pe (p. 21), faqe (p. 22), afa (p. 23), hu (p. 23) etc. 2. For instance, it is in Prakrta. Bharata's Natyasastra (XVII, pp. 367-369) is another example of this type; for, it mentions in Prakrita some characteristics of this language. Further the Agamas give us an idea about concord in Prakrita 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. I." (vol. XXI, pts. I-II, pp. 73-96). 3. "1 ftalaan 3706154 for a fre e at Malaruan fileg 1132411" 4. See Visesa (v. 3455). It begins with "Tres cianisuj"

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COMPARISON AND EVALUATION given the names of 7 kinds of compounds along with their examples, 8 varieties of taddhita etc. Kotyacarya in his commentary (p. 129) on Visesa" quotes a verse1 whereby we learn that in Prakrta, the dual number is represented by the plural, and the dative case is replaced by the genitive." As noted on p. 161 Anuogaddara (s. 130) mentions 9 kavyarasas along with their illustrations. Therein the mention of vedanaa as one of the rasas seems to be unique. Incidentally I may state that Thana supplies us with a lot of upamas, and various descriptions occurring in the Agamas show the poetical ability of the authors concerned. Poetics -- 193 Sutta Leaving aside the 1st suyakkhandha of Suyagada and the 6th ajjhayana of its 2nd suyakkhandha, and several ajjhayanas of Uttarajhyana and some of the Painnagas, we have the rest of the Jaina canon mostly written in prose. They consist of small sentences which are styled as sutras (Pr. suttas), and this is supposed to have led to every Agama being designated as sutra. Even Prof. Winternitz uses this terminology; for, he has used the word Ayaramgasutta in his article (p. 147) referred to on p. 206, fn. 17. It 1. Its 2nd foot is quoted by Haribhadra Suri in his com. (p. 1') on Dasaveyaliya. 2. For details see my article Grammatical topics in Paiya to be 3. For details see my article "aaa za" published in Manasi (vol. VI, No. 1, pp. 19-24). 4. Some of these are noted in the foregoing pages. To these may be added the description of Kacchulla Narada given in Nayadhammakaha (I, XVI; s. 122) and that of a person to be executed occurring in Vivagasuya (II; SS37). 5. This word is used in the Indian literature of olden days in various senses : (i) A short rule, a concise sentence or an aphorism used as an aid to memory. This is what is conveyed by the following verse : "alpAkSaramasandigdhaM sAravad vizvatomukham / astobhamanavadyaM ca sUtra sUtravido viduH // " Cf. p. 194, fn. 4. The main idea is to achieve the utmost economy of language that can be had without marring the intended sense. (ii) A work consisting of pithy sentences e. g. Astadhyayi known as Paninisutra. (iii) A work having short sentences where the utmost verbal economy is not strictly aimed at. The Pratisakhyas, Srautasutras, Grhyasutras and Dharmasutras are the works which may be cited as instances. HIST.-25 (iv) A discourse or a sermon. This meaning is applicable to the sacred works of the Jainas and the Bauddhas. 6. I am inclined to believe that this word here means a scripture and not a pithy sentence, though both these meanings are conveyed by this word. 7. It remains to be ascertained as to who was the first to have added the word sutta as a suffix to the name of an Agama. I do not think that the author of the work concerned, has done so. See page 213 of addition. See page 214 of addition.

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A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS is true that these suttas appear at times as disconnected members of a joint family.' Commentators have tried their level best to show how a subsequent sutta is connected with the preceding one; but, even then this has failed to satisfy some of the modern critics. The nature of some of the suttas is such that the free translation is desirable, and Mr. G. J. Patel in his nivedana (p. 5) to Ayara has already said so, while justifying as to why he has preferred chayanuvada to the literal translation. In doing so he has said that the method he has adopted is one approved of by Prof. A. B. Dhruva2. In this very Ayara we find that Prof. Schubring splits up sentences - suttas in a way that differs from one to be noticed in the Agamodaya Samiti edition. So it seems that the suttas are so composed that there is ample space for such differences of opinion. Perhaps this is true not only in the case of the Jaina suttas but also in the case of some of the Bauddha suttas and Vaidika sutras, too. 194 The word sutta is used in special senses in the Jaina canon. One of them is defined as under in Kappanijjutti mixed up with its Bhasa : "apparagaMdha mahatthaM battIsAdosavirahiyaM jaM ca lakkhaNajuttaM sutaM ahi ya guNehiM uvaveyaM // 277 // " From this it will be seen that brevity of expression is only one of the characteristics of a sutta, the others being absence of 32 defects and presence of 8 attributes. These 32 defects are treated in v. 278-281, and the 8 attributes in v. 282. Verses 3103 gives the various etymologies of the word sutta, and they, too, point out the special significance of this word. Verse 285 defines a sutta spoken of by an omniscient being, and v. 315 mentions 3 varieties of sutta from two different stand-points. From one angle of vision, sutta is three-fold viz. sanna-sutta, karaga-sutta, and payarana-sutta,' and from another it is of two kinds viz. ussaggiya and avavaiya. In the commentary (p. 97) on v. 318, 3 varieties* of a sutra are differently noted. They are utsargasutra, apavadasutra and utsargapavadasutra. Further, this 1. They can be grouped as has been done by Mr. G. J. Patel in his translation of Arga V. 2. "AyAraMgasUtrano A anuvAda sUtrakRtAMganA anuvAdanI mAphaka chAyAnuvAda jache. jUnAM AgamonI bAbatamAM e anuvAdapaddhati ja vadhu upayogI che, ema AcAryazrI AnaMdazaMkarabhAI jevA zAstrajJa paMDitoe paNa kabUla karyuM che. 3. sutta tu suttameva u ahavA suttaM tu taM bhave leso atthassa sUyaNA vA suvuttamii vA bhave suttaM // 310||" 4. "appakkharamasaMdiddhaM sArakhaM vissajomuhaM / atthobhamaNavajjaM ca suttaM savvannubhAsiyaM // 285 // " 5-7. Ayara (1, 2, 5, 88), Viahapannatti (1, 9, 79) and Namipavajja are the respective instances of these suttas. 8. By adding vihi-sutta, ujjama-sutta, vannaya-sutta and bhaya-sutta to these 3 varieties we get 7. See Arhatadarsanadipika (p. 816). See page 214 of addition. See page 214 of addition. See page 214 of addition.

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COMPARISON AND EVALUATION 195 commentary adds apavadotsargasutra to these three and thus notes 4 varieties of a sutta. It also furnishes us with corresponding examples. This exposition of the various varieties of a sutta has its own value, even when it has a parallel in the non-Jaina literature. The word sutta has several Samskrta equivalents such as supta, sruta, sukta, sutra, stotra and stotras. 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 thread of tradition - the tradition preserved and perpetuated by a succession of Tirtharkaras. There are two allegations made by some of the scholars? regarding the word sutta used by the Jainas and the Bauddhas. They are : (i) The word sutta is used in the loosest sense possible. (ii) The name sutra is adopted "for the canonical writings more as a sort of formal counterpoise or set-off against Brahmanism than with a view to imitating the style and modes of expression of the Brahmanical sutra literature." May I request these scholars and those who hold similar views to go through my exposition of sutta and to pronounce their verdict in this connection after linking it with the Jaina tradition that every sutta was originally associated with 4 anuyogas and that a sutta has got a number of meanings ?4 Incidentally I may add that some of the Brahmanas and Upanisads are said to be loose in style, wanting in compactness and full of 1. A sutta becomes six-fold when two more varieties of it viz. utsargotsargasutra and apavadapavadasutra, are taken into account along with this. Ibid., pp. 818-819. 2. Prof. Jarl Charpentier is one of them. In his intro. (p. 32) to his edition of The Uttaradhyayanasutra he says : "It may further be noted that the term sutra is in reality very inappropriate to the sort of compositions included in the Siddhanta, inasmuch as we usually understand by sutra's the very short and concise compendiums of ritual, grammar, philosophy and other sciences. But sutra 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 sutra-literature." 3. See The Dasavaikalikasutra : A Study (p. 19). 4. Cf. "3774749fecara rea" occurring in Haribhadra Suri's com. (p. 4deg) on Dasaveyaliya.

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196 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS dreary repetitions. If so, it is perhaps owing to the mode of the theological style of olden days in India. Gata-pratyagata-sutras2 - one of the striking features of Ayara is that it consists of a number of gata-pratyagata-sutras. They may be roughly designated as samavyaptika-sutras or double-baralled pithy sentences. These sutras, though simple, are more than forcible in producing a desired effect on the listener. As specimens I may note the following : "je loyaM abbhAikkhai se attANaM abbhAikkhai je attANaM abbhAikkhai se loyaM abbhAikkhai." (s. 23 & 32) "je dIhalogasatthassaH kheyaNNe se asatthassa kheyaNNe; je asatthassa kheyaNNe se dIhalogasatthassa kheyaNNe." (s. 33) "je guNe se AvaTTe; je AvaTTe se guNe." (s. 41) "je ajjJatthaM jANai se bahiyA jANai." "je bahiyA jANai se ajjhatthaM jANai" (s. 57) "je guNe se mUlaTThANe; je mUlaTThANe se guNe" (s. 63) "jahA aMto tahA bAhiM; jahA bAhiM tahA aMto" (s. 94) "je aNannadaMsI se aNaNNArAme; je aNaNNArAme se aNannadaMsI." (s. 102) "je pajjavajjAyasatthassa kheyaNNe se asatthassa kheyaNNe; "je asatthassa kheyaNNe se pajjavajjAyasatthassa kheyaNNe."(s. 110) "jaM jANijjA uccAlaiyaM taM jANijjA dUrAlaiyaM "je jANijjA dUrAlaiyaM taM jANijjA uccAlaiyaM" (s. 119) "je egaM jANai se savvaM jANai; je savvaM jANai se egaM jANai" (s. 123) "je AsavA te parissavA. je parissavA te AsavA." (s. 131) "je aNAsavA te aparissavA. je aparissavA te aNAsavA". (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 aquire the right sort of knowledge is to make an inquiry. This means putting 1. See Mr. M. C. Modi's intro, (p. xxxvii) to his edition of Angas VIII and IX. 2. This is the designation we come across in Silanka Suri's com. (p. 153deg) on Ayara. 3. dIhalogasattha means fire; for, dIhaloga signifies vanaspati. Similarly eja (s. 56) means wind. Words like vasuya (s. 62), AmagaMdha (s. 88) etc. may be also noted in this connection.

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COMPARISON AND EVALUATION 197 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 prasnottara 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 Viahapannatti, Pannavana, 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 ahimsa 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 ahimsa, are taken into account. The doctrine of ahimsa is not so simple as it appears. It is a subtle science, and the Jaina pontiffs3 have pointed out its various intricacies.4 Panhavagarana (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 (subhasitas). In the canonical literature we find a lot of them. Mr. G. J. Patel has singled out some of them in his following works : 1. metattareita? STEREY (57 341-14 3erri' srirac) pp. 193-203. 2. weraitetarit 2994 (stat 314 'Paganin' # Errara) pp. 241-250. 3. Teekannt sifaru 34A ( 3Trezet 37417ara) pp. 271-281. 4. WAHISHI SYARI (SiGerda Tahu) pp. 138-146. The following remark made by Prof. Winternitz in connection with the contents of Uttarajjhayana may be here noted : 1. Indrabhuti and others did so. 2. It appears that this subject has not attracted as much attention of the scholars as it should, though there are materials whereby a comprehensive treatise can be written in this connection. I know of only three attempts made in this direction. One of them was made by Dr. Charlotte Krause as can be seen from her article An interpretation of Jaina Ethics. I think she has written another article in this connection and it has been published in some standard journal of India. I remember to have read one article in German where the Jaina view about ethics was compared with the Zoroastrian one; but I am not in a position at present to specify the source. 3. See Arhatadarsanadipika (pp. 835-849). 4. See Viahapannatti (1, 8; 68), Dasaveyaliyanijjutti (v. 45) and Haribhadra Suri's com. (pp. 246-25") on this last work.

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198 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS "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 His. of Ind. Lit. (vol. II, p. 467). Metaphysics - It is a well-known fact that the theory of karman plays an important part in the Jaina metaphysics and ethics as well. It has engaged the attention of several Jaina authors who have developed it into a science. This has been possible in view of the various particulars pertaining to this theory being dealt with in the Agamas such as Thana (II, 4; s. 105; IV, s. 268; & VIII; s. 596), Samavaya (s. 51, 52, 58, 69 & 97), Viahapannatti (I, 4, 1; VI, 3, 4-5; VI, 9, 1; & VIII, 10, 7), Kammapayadi-pahuda, the 8th Puvva, Pannavana (XXIII-XXVII) and Uttarajjhayana (XXXIII). Logic - By logic I mean pure logic having only one category viz. pramana which, of course, touches upon other categories as far as they are necessary for its proper elaboration. Thus the doctrine of the nature and salvation of the soul has no direct place in this pure logic. So far as the Jainas are concerned, their logic deals with 3 topics viz. pramana, naya and niksepa. The latter two topics are the special features of this logic. In Thana (VII; s. 552), Anuogaddara (s. 152) and Visesao (v. 2180-2278) there is a description of naya and its 7 kinds. Pramana or valid knowledge is classified in Thana (IV, 3; s. 338'), Viahapannatti (V, 4; 192) and Anuogaddara (s. 144; pp. 211"-21942). The word heu (Sk. hetu) is used in Thana in 2 senses viz., pramana4 and reason 1. " fog qura, A 046-471 37THU 19 THI" 8. Herein pramana is said to be four-fold : pratyaksa, anumana, aupamya and agama. Out of these pratyaksa has two varieties viz. indriya-pratyaksa and no-indriya-pratyaksa. The former has 5 sub-varieties and the latter 3. Anumana is of 3 kinds : purvavat, sesavat and drstisadharmyavat. 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 pramanas. Visesa (v. 95) says that inferential knowledge is absolutely paroksa, avadhijnana etc. absolutely pratyaksa, and one based upon sense-organs and mind samvyavahari-pratyaksa. 3. Hemacandra Suri in his com. (p. 213-p. 213b) on Anuogaddara has discussed the characteristics of a hetu. While doing so he has quoted several verses one of which is ascribed to Nyayavadin Purusacandra by him. 4. See fn. 1.

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COMPARISON AND EVALUATION inference based on reason.' The word heu occurs in Dasaveyaliyanijjutti2, too. In its v. 86, it is said to be four-fold. Several terms of debate occur in Suuyagada. They are : pakkha (a party), chalas ( a quibble ), viyakka' (speculation) and takka' In Thana (s. 338) we come across the word nad (Sk. jnata) meaning an example. It is there divided into 4 kinds, each having 4 varieties. Further this Anga enumerates 6 expedients employed in a hostile debate or debate a l'outrance', and it enumerates 10 defects of a debate." In Dasaveyaliyanijjutti (v. 137)" are mentioned 10 members of a syllogism, and in v. 138-148 is given a demonstration of this syllogism as applied to ahimsa. 199 Syadvada Syadvada having anekantavada 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 mahanisiha as can be seen from its quotation in Upadesaratnakara of Munisundara Suri (B. O. R. I., No. 1263 of 1884-87). The word siya (Sk syat) is found in Jivajivabhigama (s. 125 ) and Anuogaddara (s.142), and the word syadvada occurs in Hemacandra's commentary (p. 266 ) on Anuogaddara. The origin and usage of syadvada can be traced 1. atthi taM atthi so heU 1, atthi taM Natthi so heU 2, Natthi taM atthi so heU 3, Natthi taM Natthi so heU / " (IV, 3; s. 338 ). Herein one can see the germs of a syllogism. 2. "jiNavayaNaM siddhaM caiva bhaNNae katthaI udAharaNaM Asajja u soyAraM heU vi karhici bhaNNejja // 49 // " 3. "ahavA vi imo heU vinneo tatthimo cauviappo / jAvaga thAvaga vaMsaga lUsaga heU cautthou // 86 // " 4-5. "imaM dupakkhaM imamegapakkhaM AhaMsu chalAyayaNaM ca kammaM // " - 1, 12, 5. 6. " evamege viyakkAhi no annaM pajjuvAsiyA / appaNo ya viyakkArhi ayamaMjU hi dummaI // 21 // "-I, 1, 2 "evaM takkAi sAhentA dhammAdhamme akoviyA / dukkhaM te nAituTTenti sauNI paMjaraM jahA // 22 // - 1, 1, 2 7. 8. " cauvvihe NAe paNNatte, taM jahA- AharaNe, AharaNataddese, AhAraNataddose, uvaNNAsovaNae" (s. 338). Cf. Dasaveyaliyanijjutti (v. 53 ). 9. "chavvihe vivAde paNNatte, taM jahA osakkatittA, ussakkaittA, aNulomaittA, paDilomaittA bhaittA bhelatittA / " Thana (VI; s. 512) 10. " dasavihe dose paNNatte, taM jahA tajjAyadose, mahabhaMgadose, pasatthAradose, pariharaNadose / salakkhaNa-kAraNa- heudose, saMkAmaNaM nigAha vatthudose // " 11. "te u patra vibhattI he vibhattI vivakkha paDiseho / diTTaMto AsaMkA tappaDiseho nigamaNaM ca // 137 // " 12. In v. 50, a syllogism having 5 members is referred to. These members appear to be the same as pratijna, hetu, udaharana, upanaya and nigamana mentioned in Gautama's Nyayasutra (1, i, 32). 13. For a tentative list of sources dealing with syadvada see my intro. (pp. xi-xii) to Anekantajayapataka (vol. 1) published with two commentaries. (G. O. S.)

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200 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS in Viahapannatti (V, &, 1) where it is said : "424144 u vja vufa aufa fla taM taM bhAvaM pariNamati ? goyamA / siya eyati, veyati jAva pariNamati, siya No eyati jAva No aftupefa". Another passage occurring in this Anga (s. 318) may be also noted: " al lui fa 37alut at." Saptabhangi - We notice the three fundamental Bhangas which lead to seven on further investigation, in the following lines of the 5th Anga : __ "goyamA ! appaNo AdiDhe AyA, parassa AdiTTe no AyA, tadubhayassa AdiDhe avattavvaM AtAti a un alfa 21" Parallels in non-Jaina Literature* - Just as the word tripitaka and its Pali equivalent occur in the Bauddha literature so do the word ganipitaka and its Praksta equivalent tipitaka ganipidaga in the Jaina literature. This ganipidaga is twelve-fold inasmuch as it consists of 12 Angas. Out of them Ayara may be compared with the Vinayapitaka of the Bauddhas, and Thana and Samavaya, with their Anguttaranikaya. Further, the stories pertaining to the fructification of merit and demerit which are embodied in Vivagasuya may be compared with Avadanasataka and Karmasataka of the Bauddhas. Similarly the Paesi-Kesi dialogue occurring in Rayapaseniya has a parallel in the Payasisutta of the Dighanikaya Nr. 23. In this connection Prof. Winternitz says in The Jainas in the His. of Ind. Lit. (p. 147) : "The original may in this case be the Jaina dialogue, but it is also possible that both have to be derived from an older Itihasa-samvada, forming part of the ancient ascetic literature."2 All the Cheyasuttas such as Nistha etc., have almost the same contents as we meet with under the name of vinaya in the Bauddha literature. Just as Pajjosanakappa deals with the life of Lord Mahavira, so does Lalitavistara, a Bauddha work so far as the life of Lord Buddha is concerned. The famous saying of King Janaka of Mithila (after he had adopted asceticism) viz. 'How boundless is my wealth as I possess nothing ! When Mithila is on fire, nothing 1. Cf. "37791 go f uit, FHI 3770" --Anga V 4 2. Prof. Winternitz in The Jainas in the His. of Ind. Lit. (p. 145, fn.) says : "If I am not mistaken, e. Leumann (2. D. M. G. 48, 1894, p. 65 ff.) was the first to speak of a 'Parivrajaka Literature', though not quite in the same sense as I use the term 'Ascetic Literature'. See my lecture on 'Ascetic Literature of Ancient India' in Some problems of Indian Literature (Calcutta University, Press, 1925), p. 21 ff." * See page 214 of addition. $ See page 214 of addition.

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

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202 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Ayara and Suyagada which in form and contents, can just as well be included the Bauddha Suttanipata 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 Puranas. Jaina literature, therefore, is closely connected with the other branches of post-Vedic religious literature." - The Jainas in the His. of Ind. Lit. (p. 147). Narrative Literature and folk-Lore - Students of narrative literature need not be reminded of the fact that as shown by Prof. Johannes Hertel, the most popular recensions of the Pancatantra 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 Pancatantra, and the Jaina saint Puranabhadra completed in 1199, the Pancakhyanaka or the Pancatantra 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 1. See The Jainas in the His. of Ind. Lit. (p. 149). 2. For 4 varieties of narrations see Thana (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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COMPARISON AND EVALUATION 203 stories handed down in the books of the Bauddhas.". p.9. These remarks and one made by him on p. 11 goad me to say that the narrative literature embodied especially in the Cunnis and Tikas 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 Ramayana. 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 sthanas, the birds and beasts that utter these notes, the musical instruments which give rise to these notes, the advantages occurring from singing particular svaras, 3 gramas, 21 murcchanas, and the art of singing are dealt with in Anuogaddara (s. 127).* Further Abhayadeva Suri in his com. (p. 6596) on Viahapannatti (XV; s. 539) notes gitamarga, the pertinent line being "Frit itaunt-TRITTENUTE H OT" | Staging of dramas - In Rayapaseniya (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 commentary (p. 196') on Uttarajjhayana (XIII), there is mention of a natyavidhi named Mahuyarigiya, 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 Anuogaddara (s. 41) and Nandi (s. 42). Even the Dasaveyaliyanijjutti (v. 259-262) furnishes us with some materials in this 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), Pannavana (XXXIV) etc. Mathematics - In 1923 I was given a Research grant by the University of Bombay to carry on research on "Jaina Mathematics". The various results 1. This is an article by Mr. P. C. Dharma, M. A., L. T., and it is published in the Annals of B. O. R. I. (vol. XIX, pt, II, pp. 127-146). 2. Names of some of the musical instruments are given in, Viahapannatti (V, 4, 1), Rayapaseniya (s. 23), Malayagiri Suri's com. (p. 26) on Nandi etc. * See page 214 of addition.

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204 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS then arrived at have been dealt with at length by me in the intro. (pp. i-xlvii) to Ganitatilaka. So I shall here mention only a few points : (i) Viahapannatti (s. 90) and Uttarajjhayana (XXV, v. 7, 8 & 38) inform us that knowledge of Sarkhyana and jyotisa is one of the main accomplishments of a Jaina saint. (ii) Geometry is spoken of in Suyagadanijjutti (v. 154) as the lotus of Mathematics. (iii) Bhangas are likely to remind a student of Mathematics of 'Permutations and Combinations'. They are mentioned in Thana (X; s. 716), and their two varieties are noted and explained by Abhayadeva Suri in his com. (p. 478b) to this Anga. Silanka Suri in his com.2 (p. 90) to Suyagadanijjutti (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. (iv) Thana (X; s. 747) mentions 10 kinds of calculation which are differently interpreted by different scholars. (v) Thana (II, 4; s. 95), Suriyapannatti (VIII, 29; p. 864), Jambuddivapannatti (s. 18) and Anuogaddara (s. 137) give us names of notational places, the last being Sisapaheliya which stands for (84 lacs) 28 years, but which according to Joisakarandaga (v. 64-71) stands for (84 lacs) 36 years. (vi) Uttarajjhayana (XXX, v. 10, 11) furnishes us with the names of powers 2, 3, 4, 6 and 12, whereas Anuogaddara (s. 142) deals with successive squares and square-roots. (vii) 21 kinds of numbers are treated in Anuogaddara (s. 146). In this connection Dr. Bibhutibhusan Dattas says : 1. This is edited by me with the com. of Simhatilaka Suri, and it is published in Gaekwad's Oriental Series as No. LXXVIII. 2. In this com. (p. 3175) there is mention of Simandharasvamin. He is a Tirthankara living in Mahavideha ksetra according to the Jaina belief. 3. See my intro. (p. xiii) to Ganitatilaka. 4. Visesa (v. 942-943) gives us a method of working out ananupurvi, leaving aside purvanupurvi and pascanupurvi, a subject pertaining to bhangas.

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COMPARISON AND EVALUATION 205 "It will be noticed that in the classification of numbers stated above, there is an attempt to define numbers beyond Alef-zero....The fact that an attempt was made in India to define such numbers as early as the first century before the Christian era, speaks highly of the speculative faculties of the ancient Jaina mathematicians." The Jaina School of Mathematics (p. 142) published in "The Bulletin of the Calcutta Mathematical Society" (Vol. XXI, No. 2, 1929). (viii) Anuogaddara (s. 131) supplies us with various tables of measurement which can be compared with those given in Kautilya's Arthasastra and elsewhere. Further, these tables incidentally throw light on the history of Magadha. (ix) Viahapannatti (XXV, 3; s. 724-726), Anuogaddara (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), Jivajivabhigama (s. 82 & 109) and Suriyapannatti (s. 20) furnish us with values of 11. (xi) Suriyapannatti' and Joisakarandaga supply us with astronomical knowledge. Prof. Weber observes: "That not only do the astronomical works of Jainas furnish information. about the conceptions of a religious sect but may, if rightly investigated, yield valuable material for the general history of Indian ideas." (xii) Visesa (v. 351-372) provides us with a chapter on sound (accoustics) and Punnavana, with that of light (optics) subjects coming under the class of Applied Mathematics. (xiii) It may be that the 3 Prakrta verses quoted by Bhaskara I in his commentary on v. 10 of the Ganitapada of the Aryabhatiya of Aryabhata I, may be belonging to some extinct Agama." (xiv) Rajaditya (1120 A. D.) has written Jaina-ganitasutrodaharana.' It 1-2. These two works along with Lokaprakasa (pt. IV) were found very useful in understanding the knotty points of Vedanga-jyotisa. So says Mr. B. R. Kulkarni in his article entitled "aitihAsika dRSTise prAcIna jaina vAGmayakA mahattva aura usake saMzodhanakI AvazyakatA" and published in Jainasatyaprakasa (vol. VI, No. 11, pp. 418-420). 3. See "Sacred Literature of the Jainas" (I, p. 372 and II, p. 574 ff.), and "Indian Antiquary" (XXI, p. 14 ff.). 4. See Dr. B. Datta's article entitled as A lost Jaina treatise on Arithmetic and published in "The Jaina Antiquary" (vol. II, No. 2, pp. 38-41, September 1936).

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

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COMPARISON AND EVALUATION 207 Some of them are : (i) The word leha occurs in Samavaya (LXXII), Uvasagadasa (s. 7), Pajjosanakappa (s. 210) and Jambuddivapannatti (s. 30). (ii) Samavaya (XVIII) supplies us with a list of 18 lipis. Punnavana (s. 37) gives us practically the same list ad verbatim. But Hemacandra's commentary (p. 256) on Visesao gives altogether a different list of 18 lipis. A third type of the list is furnished by Kalpadrumakalika (p. 203). (iii) Samavaya (LXVI) notes 46 letters of the Bambhi (Brahmi) script; but Abhayadeva Suri is not in a position to say for certain as to which these 46 letters are. (iv) Shapes of some of the letters in different scripts are recorded in the canonical literature. For instance shapes of ta and tha are noted in the commentary (p. 256) on Visesa, those of dha and na by Malayagiri Suri in his commentary (p. 188a) on Nandi and those of ca and dha by him in his commentary (p. 464) on Avassaya, that of ma in the Puskarasari lipi in the Cunni on Kappanijjutti (v. 44) etc. (v) Five types of Mss. are mentioned in Thana (IV, 2), Nisthavisehacunni, Haribhadra Suri's commentary (p. 25) on Dasaveyaliya etc. (vi) Rayapaseniya (s. 43) furnishes us with a list of nine materials associated with writing. Educational topics - These are discussed in the canonical literature, and they have been treated by me in J. S. E., prepared in connection with the Research Grant given to me in 1938. So I shall here note only a few points: (i) Five types of svadhyaya are referred to in Thana (s. 465). (ii) When is artha to be taught and in what manner ? This is discussed in Nandi (s. 59). (iii) A curriculum for the study of the Jaina scriptures is furnished by Vavahara (X). (iv) A question of the relative importance of jnana and kriya is treated in Anuogaddara (s. 152) etc. (v) 29 types of papasruta are mentioned in Samavaya (s. 291). 1. My article A detailed Exposition of the Nagari Gujarati and Modi Scripts partly published in the Annals of B. O. R. I. (vol. XIX, pt. I) and "%ld Hat CASE45, avaleru stell 2442 [LAL" published in 6 instalments so far, in the "Forbes Gujarati Sabha Traimasika", may be also consulted.

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208 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS (vi) The oral transmission of knowledge and prohibition of books for some time and the permission given later on are already referred to on p. 56. Ethnology - Several tribes are noted in the Jaina canon. Vide pp. 129, 131 and 140. Characteristics of Arya and Mleccha along with their varieties are noted in Pannavana (1, 37), and 7 varnas and 9 varnantaras in Ayaranijjutti (v. 18-27). Incidentally it may be mentioned that in Anga VI (s. 18) there is a reference to 18 senippasenis, and in Prameyaratnamanjusa (p. 193) names of 18 srenis (guilds ?) are given. Further, several types of hermits are mentioned in Ovavaiya (s. 39) and Pupphiya (pp. 25-26") etc. Several heterodox schools are referred to by Silanka in his commentary on Suyagada, and heretical works, in Anuogaddara and Nandi. fi Foot-wear and outfit - Five types of foot-wear to which a Jaina saint may resort to, under extra-ordinary circumstances are mentioned in Ayara. The out-fit of a Jaina monk and that of a Jaina nun, too, are dealt with in Ohanijjutti etc. Nautical - In Siddhasena Suri's Cunni (p. 11) on Jiyakappa four types of ships are mentioned.? In Anga VI we come across several terms connected with a ship, its movement etc. For instance, in VIII (s. 69) we have : O lafort, IACEVI HEC137, a, opOEIER, CET, 973 and . In IX (s. 80) there are sau facoiak, Afo, 44, RUT, Tucs and any and in XVII (s. 132) 1437 and 1979. Water - In Ohanijjutti (v. 33) water is said to be of 4 types accordingly as it flows over (i) a stone, (ii) mud which is heel-deep, (iii) sand and (iv) 1. "eguNatIsaivihe pAvasuyapasaMge NaM pannatte, taM jahA-bhome 1 uppAe 2 sumiNe 3 aMtarikkhe 4 aMge 5 sare 6 vaMjaNe 7 lakkhaNe 8; bhome tivihe pannatte, taM jahA-sutte vittI vattie, evaM ekkakkaM tivihaM 24; vikahANujoge 25 vijjANujoge 26 maMtANujoge 27 jogANujoge 28 aNNatitthayapavattANujoge 29 / " 2. In Suyagada (1, 3, 3, 18) a hill-tribe named Tankana is mentioned. 3. For details see my article Ethico-religious classifications of mankind as embodied in the Jaina Canon. It is published in the Annals of B. O. R. 1. (vol. XV, pts. I-II, pp. 97-108). 4. These names differ from those given in two ways by Virasena in his Dhavala (pt. I, p. 57), a com. on Khandasiddhanta. 4 5. For details see p. 593 of Padmanandamahakavya (G. O. S.). 6. See also Haribhadra Suri's com. (p. 25') on Dasaveyaliya. 7. In Sirisirivalakaha (v. 381-383) names of some of the varieties of ships are given. 4 See page 214 of addition. 4 See page 214 of addition.

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COMPARISON AND EVALUATION 209 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 sanghatta and one having a depth equal to that of a navel, leva Stick - In Ohanijjutti (v. 730) measures of mis, famig as and face are mentioned whereas in its v. 731-738, different kinds of the former are described. Lullaby - Its specimen is given by silanka Suri in his commentary (p. 1196) on Suyagada (I, 4, 2, 17). It runs as under : "sAmio si Nagarasya ya Nakkaurasya ya hatthakappagiripaTTaNasIhapurassa ya uNNayasya ya ninnarasa ya kucchipurasya ya kaNNakujjaAyAmuhasoriyapurassa ya." Amusements etc.--Veha, a kind of gambling is referred to in Suyagada (I, 9, 17) and gotthi (a club) in Nayadhammakaha (XVI; s. 114). Several festivites 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." het en was het in der 1. See his intro. (p. ix) to Argas VIII and IX. HIST.-27

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ADDITIONS si * indicates addition in the text matter. indicates addition of the footnotes. Page Mark 40 4 On seeing that H1415415 TERRA 315 3ft occurs in Antagadadasa (12, 89), Vivagasuya (212), Nirayavaliya (71, 72, 186) etc., and on taking into account Avassayanijjutti, Jiyakappa and its Cunni (p. 5) and Dasaveyaliyanijjutti, Dr. A. M. Ghatage, in his article The Title Mula-sutra published in "The Jaina Vidya" (vol. I, No. 1, July 1941) remarks on p. 11 : "The expression mulasutra, therefore would mean 'the texts which are to be studied at the beginning for the 'svadhyaya?" For further details see addition for p. 140, 1. 21. 61 4i It may be that originally, there was an episode with different characters but the names of these characters were modified, the episode however, remaining the same as is possible since the history repeats itself many a time. 77 * See "ajivaka sect-A New Interpretation" by Prof. A. S. Gopani published in "Bharatiya Vidya" (vol. II, pt. II, pp. 201-210 and vol. III. pt. I, pp. 47-59). 79 * According to Sirisirivalakaha, the description of Siddhacakra given in its verses 196-206 is based upon the 10th Puvva. 81 4 foafat occurs in Viahapannatti (XV, s. 1). Abhayadeva Suri explains it as "nirmUthayanti-pUrvalakSaNazrutaparyAyayUthAn, nirdhArayanti, uddharantItyarthaH" 114 4 The late Prof. Madhav T. Patvardhan has discussed the Vaitaliya metre of several verses of Suyagada in his Chandoracana (pp. 107-108). 118 4 Mr. G. J. Patel must have seen at least some of these articles and must have come to a certain decision. I do not know what it is. It may be however inferred from the following lines occurring in his work SriMahavirakatha (p. 388) published very recently : huM hamaNAM kAMI maraNa pAmavAno nathI. haju to huM bIjAM 16 varSa jIvavAno chuM. mATe tuM meMDhika nagaramAM revatI nAme gRhapatnI che tene tyAM jA. teNe mAre mATe rAMdhIne bhojana taiyAra kareluM che. tene kaheje ke, mAre te bhojananuM kAma nathI. paraMtu teNe potAne mATe je bhojana taiyAra kareluM E, a HR HE LES 2419." Here he has changed his original translation as can be seen from the

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ADDITIONS 211 omission of certain words which according to him conveyed flesh-eating. 125 41 Dr. Amulya Chandra Sen has composed A Critical Introduction to the Panhavagaranaim the Tenth Anga of the Jaina Canon; but as I have not come across it, I cannot give any details. 140 * Keeping in mind the meanings of mulaguna and uttaraguna and mulaprakrti and uttaraprakrti, Dr. A. M. Ghatage contrasts uttaraddhyayanani with muladdhyayanani 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 Dasavaikalika and Uttaradhyayana is probable from the fact that both of them are divided into ajjhayanas or addhyayanas. Not so the first book of this list. The six Avasyaka tracts are only known by the name sutra and they can be only referred to by an expression like mulasutra. To conclude, it may be suggested that the expression mulasutra 'sutra texts to be studied at the beginning of the svadhyaya' referred to the Avasyaka formulae, the expression Muladdhyayana referred to the first group of addhyayanas now forming the Dasavaikalika and the next thirtysix chapters got the name Uttaradhyayana. 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 Mulasutra" (p. 11). 144 1 As regards the metres of Dasaveyaliya, the reader may refer to p. 119, fn. 1, p. 157, fn. 1, Prof. K. V. Abhyankar's article "Dissertation on an old metre etc." published in "Gujarat College Magazine" (No. 31 of February 1931), The Dasavaikalikasutra : A Study (chs. I-VI, pp. 20-27 & chs. VII-XII, pp. 101-106) and Chandoracana (p. 69). In this last work v. 2 of Dasaveyaliya (IV) is quoted as an illustration of the use of 371, and 31 as short vowels. 147 * This work is styled as prakarana by Siddhasena Gani in his com. (pt. I, p. 136) on Tattvartha. 147 * Caraka and Susruta are mentioned in the com. (p. 42") of Ohanijjutti. 148 * This is also the name of a work on dramaturgy. Vide Bhasa's Avimaraka (TSS No. 20, p. 16). 148 4 Kappasa (Sk. Karpasa) is mentioned in v. 12 of Ohanijjuttibhasa. 150 41 and especially when the word vagaranam intervenes puranam and Bhagavatam 154 4 Haribhadra Suri (vide p. 42 of his com. on Dasaveyaliya), 170 as is the case with silavatikatha occurring in Arthadipika (pp. 856-994) and

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212 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 171 171 * * 173 * 174 174 * * 174 4 175 45 177 * 179 * Bhimakumarakatha, a Ms. of which exists in a Jaina Bhandara in the Punjab. A. Ms. of its Bhasa is in Jesalmere. It appears that Haribhadra Suri in his com. (p. 216) on Dasaveyaliya uses the word Samayikabrhadbhasya to denote Visesao. A com. composed by Vativrsabha Acarya on Kasayaprabhrta is known as Curnisutra. This is defined by Abhayadeva Suri in his com. (p. 78) on Ovavaiya. See my article "A Note on Siddhiviniscaya and Srstipariksa" published in the Annals of B. O. R. I. (vol. XIII, pts. III-IV, pp. 335-336). used the word Hindu in this Cunni. That this is the first reference of its kind in the Jaina literature is a statement occurring in " Red Elural vis" (p. 63) dated 19-10-41. An avacuri on Siddhantagamastava published in the Kavyamala is silent about the name of the author of this Cunni. It means a poetical riddle. Dandin has mentioned 16 kinds of prahelika in his Kavyadarsa (III, 96-124). In its com. (pp. 50, 87, 112, 118 and 131) grammatical forms are explained on the basis of prosody. Is he the same as one mentioned by Gunaratna Suri in his Tattvarahasyadipika (p. 81"), a com. on Saddarsanasamuccaya ? The pertinent line is as under: "yathoktaM zrIgandhahastinA mahAtakeM-dvAdazAGgamapi zrutaM vidarzanasya mithyA / " I find this quotation in Devagupta Suri's com. (p. 2) on the bhasyakarikas of Tattvartha. I do not think it occurs in Siddhasena Gani's com. on it. So has there been any confusion regarding the names and can Mahatarka be identified with this com. ? The late Dr. Tessitori has discussed in Indian Antiquary (vol. 42, pp. 148 ff.) 4 versions from the Jaina literature regarding an example of Solomon's judgement motif. One of them is taken from Malayagiri Suri's com. on Nandi. See the English translation (vol. II, intro.) of Trisasti. There it is said : "Hemacandra follows Malayagiri in his com. to the Nandisutra." Abhayadeva Suri in his com. (p. 659b) on Anga V says: "Teremtua sfa a chiari: Trafo fa afurahri:". Does he here allude to Silanka Suri by the word tikakara ? If not, the com. here referred to should be included in the list of the extinct ones. 179 * 180 * 182 *

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ADDITIONS 213 1824 (27) a com. on Anga V noted by Abhayadeva Suri and (28) a com. on Jivajivabhigama (vide p. 30, fn. 3). 182 41 Malayagiri in his com. (p. 382) on Jivajivabhigama mentions Jambudvipaprajnaptitika. 184 * He is referred to as Harinegamesi in Thana (V. 1; s. 302), Viahapannatti (V, 3; s. 186), Antagadadasa (VII, 8; s. 38, 42) and Pajjusanakappa (s. 20), as Harinagamesi in Paumacariya (III, 104), and as Harinaigamesin by Hemacandra in Trisasti (1, 2, 338). 186 $ wherein he has given an Appendix entitled as The History of Gosala Mankhaliputta briefly translated from Bhagvati, saya XV, uddesa I". 186 55 It also occurs in v. 1 & 364 of Brhatsangrahani, and its meaning is explained in its com. by Malayagiri Suri. 186 $ As regards translation of the exegetical literature, Dummuhacariya, Bambhadattacariya, Agadadattacariya and Mandiyacariya given by Nemicandra Suri in his com. on chapters IX, XIII, IV and IV of Uttarajjhayana on pp. 1350-1361, 1856-197', 842-949 and 95-956 respectively are translated into English. Of them the 1st and the last are translated by Prin. A. Woolner in his Introduction to Prakrit on pp. 143-145 and 137-139 respectively. 1894 This verse occurs in the com. (p. 107) on Suyagada according to Apabhramsapathavali, though I do not find it in this com. 189 451 The following verse quoted in Apabhramsapathavali (p. 155) is quoted by Haribhadra Suri in his com. (p. 694) on Dasaveyaliya and it occurs in Avassayacunni, too. 189 * See Nayadhammakaha (p. 38), Vivagasuya (I, II; $ 34) and Ovavaiya (p. 98) where the phrase HERHEHYTHICARE occurs. See also a Ms. (fol. 76) of Daksinyacihna Suri's Kuvalayamala at B. O. R. I. 189 * These are useful even for etymological information. For instance Dasaveyaliyacunni (p. 11) supplies us with the etymologies of hoa, ga, da and day, in a way which may remind one of Nirukta by Yaska. 190 451 It may be added just as Nijjutti is looked upon as an Agama, so is the case with the Niddesa, a section of Khuddakanikaya of the Bauddhas. This Niddesa has two divisions : Mahaniddesa and Cullaniddesa. The former is a com. on Atthakavagga, whereas the latter on Khaggavisana and on Parayanavagga, Vatthugatha excluded. 193 * For the appreciation of similes see pp. 88-89 of Dr. Amulyacandia Sen's article "Mahavira as the ideal teacher of the Jainas" published in Bharatiya Apabbrar

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214 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 193 194 45 % 194 194 200 * * * 2004 2014 Vidya (vol. III, pt. 1). recently published in The Sarvajanikan (No. 43, October 1941, pp. 22-32). as is the case with the words astikaya, darsana, hetu, karman, gama, gaccha, dharma, tiryac etc. Sutta is also defined on p. 163. See fn. 3. There are 3 varieties of an authoritative sutra. See p. 12. see Prof. A. M. Ghatage's article "A few parallels in Jaina and Buddhist works" published in the Annals of B. 0. R. I. (vol. XVII, pt. IV, pp. 340350). This is what is said in "Jaina Sahitya Samsodhaka" (I, 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. Verses 19-27 of ajjhayana XXV have a parallel in 63 verses of Vasetthasutta, having the refrain "Him I call a Brahmana." Prof. P. V. Bapat's article A Comparatative Study of 3 84474F with Pali Canonical Books published in "Jaina Sahitya Samsodhaka" (vol. I, No. 1, 1920) and Upadhyaya Atmarama's article to sit altes 24747" published in "the Jaina Vidya" (vol. I, No. 1, pp. 13-18) may be here noted. Cf. the inscription pertaining to music and got prepared by King Mahendravarman. Vide Epigraphica Indica (vol. XII) as suggested in Jainasatyaprakasa (vol. VII, Nos. 1-3, p. 232). Ohanijjutti mentions Caraka and Susruta, and Malayagiri Suri's com. (p. 17o) on Nandi, Kumarasambhava. It may be mentioned en pussant that this com. contains quotations from Ayara, Thana, kappe, Dasaveyaliya, Anuogaddara and Avassayanijjutti and the text the first 5 padas of Navakara of which two occur in Kharvela's inscription. 203 * 208 4 208 41

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INDEX I (Names of authors and other persons and sects and the like) The numbers refer to pages. Abhayadeva 6, 25, 29, 30, 32, 50, 55, 73, 79, 80, 85, 89, 92, 94, 97, 115, 116, 117, 122, 123, 126, 132, 177, 180, 203, 204, 207. Abhinandana 2. Abhyankar K. V. 43, 186. Acalabhratr 5. Adda 154, 167. Adiccajasa 9. Aggibhui 3. Agnibhuti 117. Aimutta 124. Ajita 10. Ajitadeva 134. Ajivag(k)a 77, 78, 171, 176. Ajiya 2, 9. Ajja Mangu 146. Aija Nagahatthi 146. Ajja Nandila 146. Ajja Rakkhiya 165. Ajja Samudda 146. Ajja Suhamma 60. Ajja Vaira 10, 68, 166. Akalanka 7, 22, 63, 184. Akampit (y) a 3, 5. Akkhavaya 171. Alsdolf L., 70. Altekar A. S., 56. Amaracandra 55. Amba 184. Ammada 127, 154. Amurtipujaka 25. Ananda 122. 179, 183, 184. Ananta 2. Anarya 121, 124. Andhakavrsni 138. Anegavati 115. Angarisi 154. Annihilationist 116. Aparajita 69, 164. Ara 2. Arabi 119. Aradhanarisvara 189. Ardra 114, 167. Aristanemi 132, 138. Aritthanemi 154. Ariya 129, 154. Arnikaputra 151. Aruna 92; 154. Arya 129, 208. Aryabhata I 205 Aryanandila 68 Arya Raksita 48, 68, 90, 147, 163, 177, 185. Aryasamita 88. Arya-Syama 33. Arya-vairasvamin 68. Aryika 131. Asadhara 164. Asita 154. Asoka 58, 201. Asuri 149. Atmaramji 44. Atreya 163. Ayalabhata(i) 3, 5. Anandasagara 20, 118, 172, 174-176, Ayalabhaya 3.

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216 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Babbariya 119. Brahma-Hemacandra 69. Bahula 78, 146. Brahmana 137, 139, 180, 195, 201. Bahuyamahu 154. Brahmanical 26. Bala 137. Brahmi 55. Baladeva 71, 116. Buddha 26, 58, 113, 119, 126, 135, 200. Balarama 130. 138. Buddhilla 69. Bambhaddivagasiha 146. Buddhist 26, 113, 133, 139, 195, 201, Bambhana 201. 202. Bambhi 55, 207. Buhler 40, 41, 53, 133. Bana 172. Canakk(y)a 151, 176. Banarasidas Jain 14. Candakausika 93. Barnett L. D., 186, 209. Candala 137. Bauddha 26, 27, 33, 58, 90,107 110, 114, Candanabala 132. 125, 135, 149, 188, 191, 193, 194, Candragupta 62, 88, 153 174. 195, 200, 201, 203, 213. Candrarsi 184. Baumgartner A., 187. Caruganiya 119. Bengali 59. Carvaka 149. Bhadda 131. Caturavijaya 159. Bhaddabahu (sami) 14, 67, 146, 158, 165. Caturdasapurvadhara 81, 83. Bhadrabahu (svamin) 3, 13, 14, 33, 35, Cedaga 130. 40, 43, 57, 66, 67, 68, 69, 72, 76, 85, Cellana 132. 100, 104, 107, 133, 134, 140, 144, Charpentier Jarl 39, 41, 130,195, 201. 145, 153, 154, 158, 159, 164, 166, Cilaiya 119. 167, 168, 170, 184. Cilatiputra 163. Bhadragupta 15. Citta 201. Bhadresvara 57, 85. Colebrooke H. T., 185. Bhandarkar R. G., 52, 142. Cosmogonist 116. Bharata (author) 192. Cunningham Alexander 132. Bharata (king) 129. Dadhapaznna 127. Bhargava 150. Dalal C. D., 87, 183. Bhasarasi 134. Damadanta 163. Bhasmarasi 134. Damasara 92. Bhasvamin 179. Damili 119. Bhatti 170. Danasekhara 182. Bhavanapati 125. Danavijaya 134. Bhavaprabha 34, 41, 45. Darsanavijaya 69, 151. Bhayali 154. Dasapurvadhara 12, 15, 81, 186. Bhimbhasaraputta 126. Datta B., 204, 205. Bhojavrsni 138. Datta (king) 176. Bhutadinna 68. Dutta R. Ch., 122. Bhuvanatunga 181. Desai M. D., 135, 181, 182. Bhuyadinna 146. Devabhadra 182. Bindusara 79. Devacandji 35. Brahmadatta 138. Devagutta 74.

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

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

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INDEX-I 219 Kalakas I-III 176. Kusila 131. Kalelkar 121. Kusmandi 184. Kali 120. Laksmikallola 181. Kalika 171. Laksmivallabha 4, 134. Kalyanavijaya 34, 87, 173, 174, 176, 185. Laukayata 149. Kamadeva 123. Lausiya 119. Kamalakirti 134. Law Bimal Churn 132, 133, 134. Karsa 69, 138. Lecchai 119. Kanha 124, 154. Leopold von Schrader 187 Kapila 44, 149. Leumann E., 115, 129, 144, 159, 164, Kasava 154. 181, 200, 201. Katre S. M., 121, 188. Lhasiya 119. Kautilya 148, 205. Logayata 149. Kavila 149. Loharya 69. Keith A. B., 185. Lohicca 146 Kesi 127, 136, 200. Lohitya 69. Kes(s)i(n) 44, 127, 138. Lokayata 149. Keyali 154. Long J., 120 Khandila 57, 146. Macdonell A. A., 187. Kharavela 58, 66. Madhara 149. Khimavijaya 134. Mahadeva 189. Kodillaya 12, 148. Mahagiri 15, 146. Kodiya 176. Mahasayaya 122. Koniya 132 Mahattara 76, 175, 176, 184. Konow Sten 58. Mahavira 3, 13, 16, 17, 27, 35, 38, 39, Kotyacarya 76, 79, 80, 92, 172, 173, 179, 44, 45, 47, 59, 65, 113, 117, 119, 120, 182, 183, 193. 138, 201, 210, 213. Krause Charlotte 197. Mahendra 181. Krsna 124, 130, 138. Makai 49. Ksamasramana 2, 14, 35, 58, 61, 69, 103, Makandiputra 117. 135, 146, 150, 163, 172, 173, 174, Malayagiri 6, 8, 16, 21, 25, 30, 32, 73, 175, 179, 183, 184. 79, 85, 96, 125, 128, 130, 139, 140, Ksatriya 69, 137. 154, 158, 160, 161, 162, 163, 167, Ksemakirti 85, 181 180, 181. Kulakarni B. R., 205. Mallai 119. Kulamandana 35, 135. Mallavadin 179, 214. Kumarapala 30. Malli 2, 120. Kumma 154. Manaka 141. Kundakoliya 122. Manditaputra 117. Kundakunda 52, 84. Mandiya 3. Kuniya 126, 127 Manikyasekhara 134, 161. Kunthu 2. Mankhali 154. Kuragaduka 42. Manu 171. Kurt von Kamptz 151. Marudeva 88.

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220 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Mathara 149. Maurya 58, 62. Mayanga 154. Megasthanes 201. Merutunga 161. Metarya 163. Meyajja 3, 5. Milikkhu 129. Mitavadin 115. Mithyadrsti 12. Mleccha 129, 208. Modi M. C., 196. Monist 115. Monotheist 115. Moriyaputta 3. Muggarapani 124. Municandra 31. Muniratna 4. Munisundara 184, 199. Munisuvvaya 2. Murtipujaka 25, 53. Murunda 172. Murundi 119. Naga 92, 148. Nagahastin 68, 69. Nagajjuna 57, 146. Nagakumara 93, 125. Nagarjuna 57, 68, 88, 180. Nagarjuniya 58, 59, 68. Nagasena 69. Nahar 48. Naila 131. Naksatra 69. Nami 2, 137, 201. N(N)arada 14, 154, 193. Na-santi-paraloga-vati 116. Nastika 164. Nemi 2. Nemicandra 2, 74, 180, 181, 202, 203, 213. Neminatha 138, 154. Nihnava 163, 165. Nimittavadin 115. Nis(s)ad(d)ha 130. Nitavadi 116. Nrsimha 189. Oldenburg H., 187. Pabhasa 3, 5. Pabhava 146. Padalipta 85, 87, 88, 172, 182, 206. Padmamandira 83, 168. Paesi 127, 200. Pallaviya 119. Pandu 69. Panhapravana 47, 86. Panini 109, 176, 189. Paramadharmika 163, 166. Paramesthin 153. Parasi 119. Parivayaga 127. Parsva 114, 127, 132, 138, 154. Parsvacandra 185. Parsvadeva 177. Parsvanatha 14, 119, 154. Pasa 2, 154. Patanjali 109, 150. Patel G. J., 118, 136, 140, 141, 194, 197. Patwardhan M. V., 26, 39, 142. Payanjali 12, 147, 156. Peterson 14. Pinga 154. Pischel 139. Pluarist 115. Prabhacandra 82. Prabhasa 5. Prabhavasvamin 13. Prabhrtajna 85. Pradyumna 28, 174. Pralamba 177 Prasnasravana 86. Pratyekabuddha 12, 14, 15, 16, 43, 154. Pravartini 131. Prosthila 69. Prthvicandra 134. Pukkhali 119. Pulinda 119. Punyavijaya 47, 159. Pupphasala 154.

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INDEX-I 221 Purana 60. Puranabhadra 202. Purohita 137, 138. Purusacandra 198. Puspadanta 121. Puspamitra 48. Pussadeva 150. Pusya 150. Pusyadaivata 150. Rahu 118. Rajaditya 205. Rajasekhara 81. Rajendralal Mitra 53 Rajimati 138, 142. Rakkhiyajja 10. Rama 154. Ramacandra 170. Rathanemi 138, 142. Ratnasekhara 85, 170. Ravigutta 74. Rayanadivadevaya 121. Rayya 131. Revai 122. Revainakkhatta 146. Revati 122. Revatimitra 15. Rockhill 119. Roha 117. Rohagupta 150. Rohini 138. Ross E. Denison 188. Rsabha 10, 45, 55, 162, 132, 154. Rudolf A. F., 186. Rudradeva 86. Sabari 119. Saccasiri 74. Saddalaputta 122. Sadhuratna 185. Sagadala 67 Sagara 9, 88, 176, 202. Sahajakirti 134. Sahasravadhanin 184. Sai 146. Saka 88, 174, 175, 179. Sakalacandra 81. Sakra 92, 133, 176. Sakuntala 138. Salakapurusa 71. Salihipiya 122 Samajja 146. Samana 201, 202. Samantabhadra 52. Samayasundara 58, 134. Sambhava 2 Sambhuta 201 Sambhutivijaya 13. Sambhuya 146. Samucchedavati 116. Samudravijaya 138. Samyagdpsti 12. Samyamavisnu 68. Sandilla 146. Sanghadasa 14, 35, 172, 173. Sanghavijaya 134. Sanjaya 154. Sankhya 149, 150. Sankaradasa 180. Santi 2. Santicandra 10, 29, 181 Santinatha 2. santisagara 134, 185. santi (Suri) 43, 137, 165, 178. santi (Suri, Vadivetala) 43, 82, 140, 165, 168, 172, 180, 181. Sarasvati 177. Sarvastivadin 59. Sasipupphadanta 2. Satiyaputta 154. Saurin 138. Savvarisi 74. Sayavati 116. S(s)ayyambhava 13, 42, 110, 140. Schrader F. O., 113. Schubring Walther 27, 33, 39, 40, 41, 70, 111, 137, 141, 174, 186, 194. Sejjambhava 42. Sejjamsa 2. Sen Amulya Chandra 114.

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222 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Sen Dinesh Chandra 59. Seniya 124, 132. Sensualist 116. Shah Shantilal 153. Siddha 123. Siddhartha 69. Siddhasena 6, 30, 34, 36, 79, 84, 85, 106, 111, 115, 116, 117, 120, 122, 123, 124, 126, 135, 140, 154, 176, 179, 180, 190, 208, 211, 212. Siddhasena (Divakara) 159, 173, 174, 177. Siha 118. Sijjambhava 146. silabhadra 171, 177, 181. Silacarya 71, 179 *Silanka 10, 30, 72, 87, 104, 105, 110, 166, 169, 180, 181, 182, 196, 212. Simandhara (svamin) 42, 107, 204. Simha 179. Simhasura 179. Simhatilaka 71. Sindhali 119. Sirigiri 154. Sivanidhana 134. Sivaprabha 181. Siyala 2. Skandila 15, 57, 68. Skandiliya 58, 68. Soma 154 Somaprabha (Satarthika) 165 Somatilaka 2. Soriyana 154. Sramana 201. Sravaka 3, 132. Sravika 3, 117. Sri 130. Sricandra 28, 30, 171, 177, 180, 181, 182, 184. Sritilaka 160, 180, 181. Sriyaka 42 Srutakevalin 12, 13, 14, 15, 105. Srutasthavira 20, 43, 145. Sthanakavasin 25, 40. Sthavira 88, 95, 105, 107. Sthavirakalpin 95, 105, 107. Sthulabhadra 13, 14, 42, 43, 58, 67. 68, 90, 91. Subandhu 172. Subhacandra 69. Subhadra 69. Subhavijaya 134. Sudharma (svamin) 73, 145. Sudraka 190. Suhamma (sami) 3, 46, 89, 146. Suhastin 15, 57. Suhatthi 146. Sukosala 151. Sumati 2, 131. Supasa 2. Suppabha 2. Suppadibaddha 146. Sura 138. Suriabha 127. Susthitacarya 88. Sutthita 146. Suvarnabahu 138. Suvira 138. Suyyasivi 131. Syama 138. Syamarya 138. Suyyasivi 131. Svetambara 25, 26, 38, 52, 62, 63, 69, 72, 73, 76, 79, 83, 84, 132, 133, 135, 168, 178. syama 15, 33. syamarya 15. Tankana 208. Taruna 154. Tattvacarya 179. Tattvaditya 179. Tavasa 127. Terapanthi 25. * For a connected account about silanka see my article "lellaise a siel? published in Jainasaiyaprakasa (vol. VII, Nos. 1-3, pp. 117-119)

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INDEX-I Terasiya 77, 78, 147, 150. Tetaliputra 163. Tetalisuta 154. Theist 115. Thibaut G., 129. Thulabhadda 67, 146, 165. Tisyagupta 80. Tosali 166. Trairasika 150. Tuladhara 201. Udaka 114. Udayana 165. Udayana (king) 119. Udayasagara 134. Uddyotana 164, 179. Ugrasena 138. Ukkalavada 154. Umasvati 3, 52, 184. Upadhye A. T., 186. Usabha 2, 9. Usaha 155. Vaidya L. R., 20. Vaidya N. V., 97, 122. Vaidya P. L., 60, 86. Vaira 166. Vairasvami 57. Vaisesika 149. Vaisesiya 149. Vaisramana 92. Vajjitaputta 154. Vanija 176. Varatta 154. Vardhamana (suri) 82. Vardhamana (svamin) 14, 21, 23, 123. Varisa 154. Varisena 97, 98. Varsagana 149. Varsaganya 149. Varuna 154. Vasavadatta 165, 171. Vasudeva 124, 138. Vasudeva 71, 116, 138, 171. Vasunandin 106, 164. Vasupujja 2. Vatsyayana 148. Vattakera (svamin) 12, 52, 168, 176. Vau 154. Usahasami 23. Vacaspatimisra 109. Vadahiya 119. Vaddhamana (sami) 23, 154. Vahari 179, 183. Vidu 154. Vaidika 26, 27, 33, 55, 56, 114, 119, Vidyacarana 93. 142, 172, 189, 194. Vidyanandin 184. Vidyavilasa 134. Vijaya 69. Vaubhui 3. Vauliya 164. Vayara (sakha) 176. Vayarasami 74. Vayubhuti 117. Vedantin 114. Vedic 44, 202. Velandhara 92. Velankar H. D., 183, 184. Vesamana 154. Vijayadana 28. Vijayaghosha 139. Vijayalavanya 118. Vajji Videhaputta 119. Vimala 2. Vajra (svamin) 15, 32, 57, 68, 72, 74, 85, Vimalamati 179. 163, 185. Vimalavahana 9. Vakkala 154. Vamaniya 119. Vijayananda 44, 82. Vijayavimala 181. Vikrama 25, 27, 28, 103, 174, 178, 180, 185. 223 Vimpu 154. Vinaspharni (?) 172. Vinayacandra 134. Vinayahamsa 182.

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

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INDEX II ('Names of works, their sections, doctrines, metres etc.) The numbers refer to pages. Aimutta 124. 108, 110, 111, 112, 113, 114, 115, Akamamarana 136. 116, 120, 122, 124, 128, 130, 136, Akkhobha 97. 137, 138, 139, 140, 141, 142, 164, Akriyavada 113. 166. Agganiya 78, 81, 88. Ajnanavada 113. Aggia 126. Anjana 88. Aggeniya 155. Anju 96. Agrayaniya 85. Atthapaya 77. Anga 5, 6, 7, 13, 19, 20, 25, 29, 49, 69, Atthavaya 177 71, 73, 105, 110, 111, 113, 114, 117, Anagaramagga 136. 118, 119, 120, 121, 122, 123, 124, Anagarasuya 112. 126, 127, 136, 155, 180, 186, 199, Ananatara 78. 200, 206, 208, 211, 212, 213, 214. Anantasena 97. Angaculik(y)a 23, 46, 57, 75, 94, 100. Anahitthi 97. Angapannatti 69. Anadhiya 99. Angapavittha 19-22. Anahapavvajja 136. Angapravista 19, 52 Aniyasa 97. Angabahira 19, 22, 43, 49, 50. Aniruddha 97. Angabahya 19, 52. Anuoga 6-11, 88, 90, 91, 147, 191. Angavijja 46, 51, 152. Anuogad(d)ara 8, 26, 27, 46, 87, 115, Anga-saptika 58. 119, 136, 147, 148, 150, 169, 170, Angutthapasina 99. 174, 179, 181, 185, 186, 190, 191, Anguttaranikaya 26, 200. 192, 193, 197, 198, 199, 203, 204, Acchinnacchedanaya 78. 205, 207, 208, 214. Acchinnacchedanayika 78. Anuogaddaracunni 147, 175. Ajiyasena 97. Anuogaddarasutta 151. Ajivakappa 46, 153. Anugghaya 136, 137. Ajivarasi 116. Anujogagata 49. Ajjhayana 1, 4, 15, 16, 20, 28, 41, 43, Anutthanavihi 27. 44, 50, 72, 74, 75, 81, 91, 92, 93, 96, Anuttarovavaiyadasa 5, 27, 51, 98, 124, 97, 98, 99, 100, 101, 103, 104, 106, 133. 1. Names of works etc. written in English, German etc. are arranged according to their pronunciation. HIST.-29

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226 Anuppavaya 83. Anuyoga 35, 71. Aneganta 199. Anda 96, 120. Atinna 120. Atimutta 98. Artha-nirutta 192. Atthinatthippavaya 78. Atharvanaveda 27, 148. Atharvasamhita 189. A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Addaijja 112. Addagapasina 99. Addhamagaha 174. Adhyayana 17, 42, 73, 75. Anangapavittha 19-22. Anangapravista 19. Ananupurvi 37. Anugama 8, 147. Anuttara 10. Anuyogadvara 147 "Anuyogadhara 57. Anustup(bh) 110, 114. Anekantajayapataka 199. Anekantavada 199. Anekartharatnamanjusa 186. Antakrtkevalin 123. Antakrddasa(a) 123. Antakriya 128. Antagada 123. Anuttaraupapatikadasa 27, 49, 124. Anuttaraupapatikadasa (a) 49. Anuyoga 7, 8, 10, 11, 48, 52, 53, 147, Arthadipika 121, 211. 162, 163, 185, 186, 195. Arthasastra 148, 205. Ardhamagadhi 111. Ardhamagadhi Reader 14. Arhat 190. Alakkha 97. Antagadadasa 5, 49, 97, 98, 133. Antarmuhurta 83. Annamannakiriya 104. Anyajiva (khanda) 118. Anyatirthika (khanda) 118. Apabhramsakavyatrayi 47. Aparyapta 93. Apavadasutra 194. Apavadapavadasutra 195. Apavadotsargasutra 195. Apapapurisanksiptakalpa 4. Appamaa 136. Apramada 95. Aprasna 125. Abaddhaditthi 68. Abhaa 98. Abhagga 96. Abhayakumaracaritra 206. Abhicanda 97. Abhijnanasakuntala 126, 138. Abhidhanacintamani 6, 8, 29, 31. Abhidhanarajendra 34. Abbhutadhamma 26. Amamacaritra 4. Ambadaputta 97. Ayala 97. Ara 55. Arunovavaa 75. Arunovavaganisiha 76. Arunovavat (y)a 23, 51, 91, 92, 101. Alpabahutva 129. Avagahanasthana 128. Avacuri 182, 206, 212. Avacurni 182, 134. Avanjha 78. Avadanasataka 125, 200. Avadhi 129. Avadhijnana 116, 122, 198. Avantarasaa 117. Avarakanka 120. Avavaiya 194. Avasarpini 2, 13, 15, 55, 65, 116, 146. Avestan 62. Astasaptatika 179. Astanga-nimitta 176. * This sign indicates the name of a particular class of human beings.

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INDEX-II Astadhyayi 176, 193. Asankhaya 136. Asajjhayanijjutti 160, 161 Asamahitthana 131. Ahavvanaveda 149. Ahaccaya 78. Ahinayariu 97. Outlines of Palaeography with special reference of Jaina Palaeographical data and their evaluation 206. Aurapaccakkhana 24, 46, 47, 51, 81. Akasagamini Vidya 72. Akhyayika 73. Akhyayikopakhyayika 73. Agama 48, 59, 88, 134, 140, 152, 183, 193, 198. Agamika 184. Agasapaya 77. Acara 6, 10, 25, 27, 29, 42, 49, 94, 106, 140, 145. Acaradinakara 82, 95. Acaraprabhrta 84. Acaravrtti 106, 164. Acaranga (sutra) 105, 109, 137, 143, 168. Ajaitthana 98. Ananda 96, 98. Aturapratyakhyana 46. Atmaprabodha 92. Atmapravada 80. Adanapada 136. Adidevastava 170. Adipurana 53. Anantarya (sins) 180. Aptamimamsa 52. Abhinibohia-nana 19. Amalata 96. Amnaya 190. Ayatitthana 132. Ayappavaya 78. Ayariyabhasita 99. Ayariyavippadivatti 99. Ayavibhatti 24, 96. Ayavisohi 24, 51, 95. Ayagapata 66. Ayanijja 111. Ayara 6, 10, 20, 25, 33, 42, 60, 72, 106, 107, 108, 109, 110, 111, 114, 132, 136, 137, 142, 143, 159, 163, 169, 172, 179, 181, 185, 186, 188, 192, 194, 196, 200, 201, 202, 206. Ayaragga 104, 137. Ayaranga (sutta) 36, 104, 105, 111, 143, 193. Ayaraculiya 20. Ayaratika 179. Ayaran(n)ijjutti 37, 72, 73, 104, 105, 107, 165, 166, 168, 208. Ayaradasa 34, 50, 98, 119. Ayarapak (g)appa 50, 75, 82, 104, 105, 137. Ayarapahuda 84, 85. Ayarappanihi 142. Ayurveda 206. 227 Aradhanapataka 45, 47. Arahananijjutti 168. Arahanapadaya 46, 47. Arovana 136, 137. Archaelogical Survey of India 132. Arcika 114. Ardraka 112. Aryabhatiya 205. Arya 42, 137. Arhata agamonum avalokana yane Tattvarasikacandrika 21. Arhatadarsanadipika 194, 197. Alavaga 60, 79, 80. Avalika 91. Avasyaka 21, 40, 46, 145, 151, 168. Avasyakaniryukti 21, 151, 166. Avasyakavivarana 179. Avasyakavisesavivarana 179. Avassag(y)a 3, 4, 5, 13, 14, 15, 21, 22, 34, 41, 43, 55, 57, 119, 137, 144, 161, 163, 168, 171, 175, 178, 183. Avassag(y) anijjutti 3, 10, 13, 34, 36, 38, 41, 72, 81, 132, 134, 139, 170, 186, 210, 214. Avassayacunni 68, 72, 76, 88, 120, 127,

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228 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 167, 175, 191, 213, 166. Ukkaliyasuya 16, 22. Avassayabhasa 10, 147. Ukkhitanaa 120. Avassayamulabhasa 10. Uggahapadima 104. Avassaya-vairitta 22, 45. Ugghaya 136, 137. Asayana 131. Uccarapasavana 104. Asivisabhavana 23, 51, 75, 93. Ucchvasa 128. Asrava 99, 124. Ujjama-sutta 194. Ahattahia 111. Ujjusut(y)a 78. Ahavvaya 78. Ujjhiyaa 96. Ahara 129. Utthanapariyaniya 96. Aharaparinna 111. Utthanapariyavaniya 51, 75, 93, 96. Itivuttaka 26. Utthanasu(y)a 23, 51, 92, 101. Itihasa 119, 135. Utkalika 52. Itihasa-samvada 200, 201. *Uttama-purusa 71. Interpretation of Jaina Ethics, An 197. Uttara 9, 135, 140. Introduction to Comparative Philology, AN Uttaraculiya 175. 189. Uttarajjha 13, 140. Indian Ocean 62. Uttarajjhayana 14, 15, 23, 40, 41, 43, 44, Indian Historical Quarterly, The 166. 48, 50, 51, 111, 137, 140, 142, 143, India 1, 2, 26, 62, 70, 119, 120, 148, 154, 171, 172, 174, 180, 181, 182, 157, 187, 188, 190, 192, 197, 202, 185, 197, 201, 203, 204. 203, 205, 209. Uttarajjhayanacunni 176, 177. Indische Studien 38, Uttarajjhayananijjutti 136, 140, 165, 166, Indravajra 114. 168, 176. Indriya 128. Uttarajjhayanasutta 201. Indriya-pratyaksa 198. Uttarajjha(y)a 41, 50, 135, 140. Uber ein Fragment der Bhagavati 126. Uttarapurana 69. Uber die vom Sterbefasten handelden Uttaradhyayana (sutra) 10, 39, 154, 166, alteren Painna der Jaina-Kanons 151. 167, 168, 214. Uber den stand der Indischen Philosophie Utsargasutra 194. zur Zeit Mahaviras und Buddhas 113. Utsargapavadasutra 194. Ubersicht uber die Avasyaka-Literatur 144, Utsargotsargasutra 195. 164, 171, 172. Utsarpini 2, 65, 116. Iriya 105, 165. Udaga 120. Iriyavahiyasutta 144. Udatta 190. Iladevi 100. Udattadisvaravisesa 190. Evolution of Gujarati verse 109, 112, 114. Udana 26. Isidasa 98. Udunbara 96. Isibhasi(y)a 14, 48, 50, 53, 99, 100, 115, Uddesa(ka) 84. 154, 155, 166, 171, 182. Uddesa(ga) 130, 131, 135, 153. Isibhasiyasangahan(n)i 154, 186. Uddesanakala 91. Isimandalapayarana 168. Upakrama 8, 90, 147. Iryapathiki kriya 65. Upajati 114. Ukkaliya 10, 21, 22, 75, 82, 95, 96. Upadesaratnakara 199.

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INDEX-II 229 Upanisad 48, 95. Egattha 164, 169, 190, 191. Upapata 92. Egatthiyapaya 77: Upapatika 28. Education in Ancient India 56. Upapatodvartana 129. A detailed Exposition of the Nagari, Upamitibhavaprapancakatha 164. Gujarati and Modi Scripts 207. Upayoga 129. Ethico-religious classifications of Mankind Upasamasreni 162. as embodied in the Jaina Canon 208. Upasarga 73. Annals of B. O. R. I., The 208. Upakhyayika 73. Epigraphica Indica 133, 214. Upanga 15, 27, 29, 31, 32, 119, 150, Epitome of Jainism, An, 48. 165. Apocrypha 11. Upasakadasa 49, 94, 122. Arabian Sea 62. Upasakadhyayana (dasa) 27, 49. Evambhua 78. Uppaya 78. Esana 81. Umbara 96. Astronomie, Astrology und Mathematik Uvaesapaya 89 129. Uvagghayanijjutti 160, 161, 162, 163, 168, Aitareya Brahmana 142. 170. Airavata 2, 65, 116. Uvanga 25, 27, 28, 29, 30, 31, 32, 33, Occupations and Professions as seen in the 49, 50, 53, 73, 95, 126-130, 180, 181. Ramayana 203. Uvajjatavippadivatti 99. Ogadhasenia-pario 77. Uvama 99. Ogadhavatta 77. Uvayali 97, 98. Ogahanasenia-pario 77. Uvavai(y)a 24, 29, 49. Oghaniryukti 211. Uvavata 99. On the literature of the Shvetambars of Uvasagga 162, 192. Gujarat 202. Uvasaggaharathotta 81 Orabbha 136. Uvasampajjanaseniapario 77. Orientalistische Literatur-Zeitung 33. Uvasampajjnavatta 77. Ovai 28. Uvahanasuya 104, 109. Ovavaiya 17, 213. Uvaiya 27. Ovaiya 23. Uvasaga 122 Ohanijjutti 12, 14, 15, 35, 37, 38, 40, 41, Uvasagadasa(o) 5, 28, 60, 96, 106, 119, 43, 44, 51, 68, 81, 83, 135, 139, 145, 207 151, 159, 168, 171, 173, 174, 175, Uvasaggaparinna 111. 174, 176, 178, 180, 208, 209, 211, Uvasagapadima 98, 131. 214. Usuarijja 136. Ohanijjutticunni 175. Ussaggiya 194. Ohanijuttibhasa 145, 173. Rkkhayuveda 46. Aupacchandasika 114. Rgveda 27, 148 Aupapatika 29, 31, 126. Rsibhasita 115, 189. Kankali Tila 132. Rsimandalaprakarana 83. Kanagasattari 148. Ekasthanaka 115. Kanha 97. Egaguna 77. Kathanuyoga 10, 11, 125.

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230 Kanakasaptati 148. Kalpabalavabodha 134. Kappa 13, 36, 37, 56, 85, 94, 116, 135, Kalpamanjari 134. 136, 158, 164, 173, 177, 181. Kalpalata 134, 140. Kalpavyavahara 135. Kappacunni 171. Kappanijjutti 73, 76, 159, 167, 192, 194, Kalpasubodhika 132, 134. 198. 207. Kalpasutra 33, 50, 132, 133. Kalpasutradipika 134. Kalpasutraniryuktyavacuri 134. Kalpasutravrtti 134. Kalpasutravacuri 134. Kalpantaravacya 134. Kalpavatamsika 28. Kalpasika 148. Kavayaddara 46, 47. Kasaya 128. A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Kappapahuda 84, 85. Kappabhasa 146, 159, 167, 172. Kappavadimsa (i)ya 23, 32, 130. Kappasuya 23. Kappasia 148. Kappia 23, 28. Kappiya(a) 23, 49, 130. Kappiyakappiya 24, 94. Kampilla 97. Kamma 99. Kammatthaya 178. Kammapayadi 81, 84, 85, 146, 178. Kammapayadipahuda 84, 85, 198. Kammappavaya 78, 79, 81, 82. Kammavivaga 80, 84. Kammavivagadasa 51, 96. Karana 165. Karanasattari 145. Karananuyoga 52. Karman 111, 112, 214. Karmaprakrti 81. Karmaprakrtiprabhrta 85. Karmabandha 128. Karmavedaka 129. Karmasataka 125, 200. Karmaragrama 162. *Kalikalasarvajna 2, 181. Kalinga 155, Kalpa 37. Kalpa (Vaidika) 26. Kalpaka 168. Kalpakiranavali 4, 134. Kalpakaumudi 134. Kalpajanadipika 134. Kalpadipika 134. Kalpadrumakalika 134, 207. Kalpapradipika 134. Kalpaprabhrta 85. Kasayaprabhrta 82, 212. Kasina 99. Kahavali 85, 86, 88. Kaussagga 21, 22, 144, 168. Kaussagganijjutti 164. Katita 98. Kapila 44. Kapiliya 154. Kaphi 185. Kama 203. Kamadeva 123. Kamasastra 148, 149. Kayasthiti 128. Karaga-sutta 194. Karpasika 148. Kala 25, 79, 130. Kalakasamhita 176. Kalacakra 2, 65. Kalajnana 182. Kalavela 22. Kalanuyoga 88. Kalik(y)a 10, 21, 22, 25, 28, 52 74. Kaliyasuya 10, 16, 21, 25, 23, 33, 56. Kali 120. Kavilijja 136. Kavyarasa 147, 193. Kasava 97. Kinkama 97. Kitti 99.

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INDEX-II 231 Khandasiddhanta 208. *Khamasamana 176. Khalunkijja 136. Khamanasutta 53. Khuddiyayarakaha 142. Khuddi(y)avimanapavibhatti 23, 51, 52, 91. Kincidganadharavada 172. Kiriavisala 78. Kiriyathana 111. Kunala 135. Kundakolita 96. Kutuhala (khanda) 118. Kumarapalaprabandha 87. Kumaravalapadiboha 165, 206. Kumma 120. Kummaputtacariya 121. Kula 176. *Kulakara 9, 116, 162. Kuvalayamala 164, 179, 213. *Kusila 131. Kusalanubandhi ajjhayana 50, 51, 150. Kusilaparibhasaa 111. Kuhedaga 177 Kuvaa 97. Catalogue of Mss. at Jeselmere 178. Catalogue of Mss. of the Limbdi Bhandara 185. Kenopanisad 124. Kelasa 97. Kevalajnana 175. Kevaladarsana 175. *Kevalin 13, 69. Kesi-Gautamiya 44. Kesi-Goyamijja 136. Kotakoti 116. Concord in Prakrit Syntax 192. Concise Oxford Dictionary of Current English, The 11. Komalapasina 99. Kosambi 135. Kriya 207 Kriya-naya 183. Kriyavada 113. Kriya-sthana 163. Ksana 134. Ksapakasreni 162. Ksullakanairgrantha 167. Ksullikacarakatha 166. Ksetra 2, 65, 79, 93, 204. Khanda 114, 118. Khettasamasa 37. Khema 97. Khodamuha 12, 148. Khomagapasina 99. Gaa 97. Gaccha 153, 214. Gacchac(y)ara 46, 47, 48, 131, 153, 181. Gajja 164. Gana 5, 73, 133, 176. *Ganadhara 3, 4, 5, 9, 12, 13, 20, 21, 37, 38, 65, 73, 76, 85, 111, 127, 133, 138, 145, 146, 157, 158, 161, 162. Ganadhara-nama-karman 4. Ganavijja 45. Ganahara 161. Ganaharavaya 161. Ganita(khanda) 68, 118. Ganitatilaka 71, 204, 206. Ganitapada 205. Ganitanuyoga 49. Ganipit (d)ak(g)a 20, 200. Ganiviija 24, 46, 51. Ganividya 46. Ganisampad(y)a 131. Gandikanuyoga 176. Gandiya 9. Gandiyanu(yoga 9. Gata-pratyagata-sutra 196. Gantha 191. Gandhadevi 100. *Gandhahastin 179, 182. Gandhari 97. Gama 108. Gamika 76. Gambhira 97. Garudovavaya 23. Garulovavaa 51.

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232 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Garulovavat(y)a 23, 51, 75. Caturvimsatistavana 170. Gahiyapaya 164. Catuhsarana 46. Gatha 26, 38, 80, 87, 100, 110, 114, 151, Catuskanayika 78. 159, 168, 170, 171, 172, 178, 201. Canda 99. Gathanustubhi samsrsti 109, 114. Candagavejjha 151, 152. Gathasodasaka 110. Candagavijjha 152. Gathasahasri 30. Canda(a)pan(n)n(n)atti 23, 28, 30, 32, 51, Gathic 62. 73, 129. Gathika khanda 114. Candavijaya 45. Gaha 111, 136, 171, 173. Candavijjhaya 24, 46, 152. Gahajuyalathui 206. Candima 98, 120. Gahasodasaya 110. Candraprajnapti 28, 29, 52. Gitamarga 203. Candra(a)vedhyaka 46. Gitartha 61, 153. Campa 60, 126, 127. Gunana 83, 92. Carana 95. Gunasthana 163. Caranakarananuyoga 10, 25, 48, 106, 141. Gutta 99. Caranavihi 23, 24, 95. Guruvandanabhasa 178. Caranasattari 145. Gudhadanta 98. Carananuyoga 53. Grhyasutra 193. Carama 128. Ganges 202. *Caramasayalasuyanani 158. Geya 164 Caujjama dhamma 138. Geyya 26. Caranabhavana 24, 75, 93. Geschichte der Welt-literatur 187. Caritra (khanda) 118. Gotama-Kesiya 44. Cittantaragandit(y)a 9, 88. Gottasa 96. Cittasamahitthana 131. Gopatha Brahmana 189. Citta-Sambhui 136. Goyama-Kesijja 136. Citramayajagat 206. Gori 97. Cuacuaseniapario 77. Gole 106. Cuacuavatta 77. Govindanijjutti 175. Cunna 164. Gautamastaka 4. Cunni 25, 35, 38, 45, 56, 74, 76, 79, 141. Grama 203. Cullakappasuya 51, 52, 94. Grammatical topics in Paiya 193. Cullavatthu 89. Ghodag(y)amuha 12, 148. Cullasatata 96. Ghosa 190. Cudamani 87. Caupannamahapurisacariya 179. Curnikara 69. Cauranga 177 Culanipita 96. Caurangijja 136. Cula 43, 44, 72, 99, 104-108, 143, 144, Cauvisatthava 144, 168. 165. Cauvvisatthavanijjutti 163. Culika 104. Causarana 46, 47, 50, 181, 185. Culikasutra 48. Caturvimsatiprabandha 81, 206. Culiya 6, 7, 13, 15, 42, 50, 71, 76, 89, Caturvimsatistava 52. 94, 131.

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INDEX-II 233 Culiyasutta 25, 53, 147, 163. Jiyakappabhasa 173. Ceiyavandanabhasa 178. Jivarasi 116. Ceiyavandanamahabhasa 178. Jivasamsattanijjutti 155. Chajjivaniya 142. Jivasamasa 82, 153. Chanda 26. Jivajivavibhatti 136. Chaya 182. Jivajivabhigama 49, 119, 178, 179, 199, Chayanuvada 118. 205, 206, 213. Chinnacchedanaya 78. Jivabhigamasadhyanana) 21, 23, 27, 28, Chinnacchedanayika 78. 30, 47, 174. Cheda 32, 33. Jaina Antiquary 132-134, 205. Chedasu(u)tt(t)a 25, 33, 34. Jaina Commentaries, The 147, 174. Cheyasutta 25, 31, 35, 38, 53, 74, 94. Jaina-ganitasutrodaharana 205. Cheyasuya 34. Jaina granthavali 35, 45, 47, 74, 153, Jaijiyakappa 53. 175, 177, 178, 180, 181. * Janghacarana 93. Jainatattvaprakasa 39. Jajuvveda 149. Jaina treatise on Arithmetic, A lost 205. Jannaijja 136. Jainadharmavarastotra 34, 35, 40. Jamali 119. Jaina Prakta 112. Jamia 111. Jaina Maharastri 111. Jambavai 97. Jaina Manuscripts, The 206. Jambuddiva 2. Jaina yuga 34, 86, 87. Jambuddivapannatti 10, 23, 30, 32, 48, Jainasatyaprakasa 69, 151, 159, 205, 214. 51, 119, 174 181, 182, 185, 204, 206, Jainasahityano sanksipta itihasa 135. 207. Jaina sahitya samsodhaka 172. Jambudvipa 93. Jains in the History of Indian Literature, Jambu(dvipa)prajnapti 21, 28, 52. The 187, 198, 200. Jambusamiajjhayana 46, 51. Jaina System of Education, The 55, 60, Jayatihuyanathotta 180. 73, 76, 158, 207. Jayapahuda 84. Jaina School of Mathematics, The 205. Jayaprabhita 87. Jaina Stupa and other Antiquities of Journal of the German Oriental Society Mathura 63. 113. Jainahitaisi 47. Javiya 68. Joisakarandag(y)a 84, 180. Jagatanustubhi samsrsti 114. Jogasangaha 160, 161, 164, 186. Jataka 26, 120, 201. Jogasangahanijjutti 161. Jati 119. jonipahuda 46, 50, 54, 85, 86, 174, 177. Jaii 97, 98. Jonivihana 46, 50. Java 60, 126, 127 Jnata 199. *Jina 202. Jnata(a)dharmakaha 27, 49, 120. Jinacaritra 132. Jnatndharmakatha 49. Jinacariya 132. Jnana-naya 183. Jitakalpa (sutra) 34, 135, 173. Jnanaparinama 128, 129. Jiyakappa 33, 35-38, 178, 208, 210. Jyoti 26, 186. Jiyakappacunni 34, 173, 181. Jyotisa 204. HIST.-30

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234 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Jyotisanga 139. Jyotis 26, 86. Jhanavibhatti 24, 51, 95. Jhanasaya 37, 161, 163, 164. Zoroastrianism 62. Tabanka 185. Taba 185. Tabartha 185. Tabu 185. Tabo 185. Tabbo 185. Times of India 62. Testament 11. Tthiminabhavana 75. Thana(nga) 5, 20, 48, 49, 50, 51, 75, 85, 92, 94, 96, 97, 98, 99, 100, 115, 125, 130, 134, 154, 164, 179, 180, 192, 193, 195, 198, 199, 200, 202, 203, 204, 206, 207, 213, 214. Thana 104. Thiminabhavana 51, 75, 96, Descriptive Catalogue of Jaina Manuscripts 30, 35, 37, 38, 41, 46, 47, 50 52, 74, 82, 85, 86, 133-136, 144, 148, 158-161, 172-174, 177-179, 182, 185. Descriptive Catalogue of the Mss. in the Library of the India Office 185. Descriptive Catalogue of Mss. in the Jaina Bhandars at Pattan, A 183. Descriptive Catalogue of Sanskrta and Prakrta Mss. in the Library of the B.B.R.A. Society 183. Nandinipiya 122. Nami 137, 201. Namipavvajja 136. Nayadhammakaha 5, 73, 149, 163, 209, 213. Nalandajja 112. Nisiha 13, 23, 34-38, 56, 72, 100, 130, 166. Taccavata 49. Tandulavicarana 46, 50, 151. Tandulavaitalika 47, 50. Tattvanirnayaprasada 82. Tattvarasikacandrika 21, 25, 89. Tattvasangraha 149. Tattvartha (adhigamasastra) 3, 6, 19, 22, 27, 30, 31, 32, 49, 52, 79, 84, 85, 106, 111, 113, 115, 116, 117, 120, 122, 123-126, 139, 154, 179, 180, 184, 190, 211, 212. Tattvartharajavartika 7, 22, 49, 52, 79. Tattvarthasaradipika 52. Taddhit(y)a 193. Tantra 76. Tandulaviyaliya 46. Tandulavealia 23. Tandulaveyaliya(ya) 24, 46, 51, 175, 181. Tandulavaicarika 46, 50. Tarangavai 174, 176. Tava 136. Tiguna 77. Titthogali(ya) 46, 66, 67, 101, 153. Tiryac 214. Tilakamanjari 41. Tivai 4. Tirtha 11, 20, 45, 101, 154. Tirthankara 2, 3, 7, 9, 11, 21, 45, 65, 101, 116, 120, 132, 146, 151, 161, 162, 195. Tirthodgalika 46. Tumba 120. Tuvattakasutta 110. Tejolesya 94. Tetali 98. Teyaganisagga 24, 75, 94. Teyali 120. Taittiriya aranyaka 189. Taittiriyasamhita 189. Trasa 206. Trikanayika 78. Tripadi 4, 5, 21. Tripitaka 200. Trivarnacara 52. Trividha 128. Trisastisalakapurusacaritra 4-6, 9, 55, 93, 212-213. Tristubh 114, 143.

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INDEX-II 235 Tristubhi 114. Ditthivai 49. Tristhanaka 115. Ditthivat(d)a 49, 67, 76, 91. Z.D.M.G. (Zeitschrift der Deutschen Ditthi(1) vaya 5-11, 20, 57, 58, 66-68, 70, Morgenlandischen Gezellschaft) 110, 75, 76, 89, 91, 143. 129, 181, 200-201. Ditthi(1) visabhavana 24, 51, 75, 93. Thimia 97. Die alten Berichte von den Schismen der Thiparinna 109, 111. Jaina 115. Theragatha 107. Diksaparyaya 91. Theravali 66, 68, 132-134, 146, 160-161. Dighanikaya 200. Dadhanemi 97. Dipika 182 Datta 176, 204-205. Die Literaturen Indiens und Ostasiens 187. Darsanata 129. Die Literatur der alten Indien 187. Daviyanuyoga 49. Divasamuddovavatti 99. Davvanuoga 49. Divasagarapannatti 23, 32. Dasavidhasamacari 139. Divasagarapannattisangahani 46. Dasavidha 128. Divasagarapannatti 51, 175. Dasavaikalika 52, 141, 143, 164, 211. Dihadanta 98. Dasavaikalikaniryukti 165. Dihadasa 50, 99, 100. Dasavaikalikasutra : A Study, The 195. Dihasena 98. Dasasthanaka 115. Dukkhamapahuda 85, 86. Dasa(srutaskandha) 37, 168. Duguna 77. Dasakalik(y)a 13, 36, 50, 135, 141, 166. Duppadiggaha 78. Dasannabhadda 98. Duma 98. Dasaveyaliya 4, 13, 25, 33, 39-41, 43, 48, Dumapattaya 136. 50, 81, 137, 140-142, 169, 172, 179, Dumapupphiya 142. 206, 207, 211-213. Dumasena 98. Dasaveyaliyacunni 48, 81, 141, 152, 176, Dummuha 97. 177. Duyavatta 78. Dasaveyaliyanijjutti 41, 43, 81, 108, 142, Durgapadanirukta 134. 152, 158, 159, 164-169, 192, 197, 199, Duvalasanga 20, 27, 136. 203, 210. Duhavivaga 125. Dasaveyaliyasutta 33, 39, 40, 137. Drstip(v)at(d)a 44, 52, 70, 71. Dasaveyaliya sutta, The 141. Drstivisasarpa 93, 206. Dasa 13, 14, 23, 34, 36, 37, 50, 51, 75, Drstisadharmyavat 198. 96, 100, 123, 132, 135-137, 158. Deva(khanda) 118. Dasaramandalevita 99. Devajasa 97. Dasasut(y)a 50, 146. Devadatta 96. Dasasuyakkhandha 13, 14, 15, 50, 82, Devaddhi 99. 132, 167, 174. Devindattha(y)a 24, 46, 51 152. Dasasuyakkhandhacunni 177. Devindapariyavana 96. Dasasuyakkhandhanijjutti 159, 167. Devindovava(y)a 23, 51, 75, 92, 96. Danadipika 134. Devendranarakendraprakarana 31. Darua 97. Devendrasutra 45. Davaddava 120. Devendrastava 46, 47.

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236 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Desinamamala 172. Desibhasa 189. Desya 191. Dogiddhidasa 50, 75, 99. Dravida 155. Dravya 3, 78, 79, 95, 191. Dravyasamlekhana 95. Dravyanuyoga 10, 11, 48, 89, 52, 116. Drumapuspika 44. Dvadasanga 20. Dvadasangi 3-6, 11, 12, 20, 43, 65, 73, 101, 157, 158. Dvara 78, 79. Dvaravati 124. Dvasaptatiprabandha 174. Dvividha 128. Dvisahasrayugapradhanasvarupa 85. Dvisthanaka 115. Dvipabdhiprajnapti 47. Dhanna 98. Dhamma 138. Dhammakaha 120. Dhammakahanuoga 48. Dhammatthakama 142. Dhammapada(m) 109. Dhammapannatti 81, 142. Dhammanuyoga 48. Dhammavata 49. Dharana 92. Dharanovava(y)a 23, 24, 51, 92. Dharma 15. Dharma 131, 142, 154, 163, 203, 214. Dharmakathanuyoga 10, 48, 154. Dharmasastra 27. Dharmasamhita 175. Dharmasangraha 180. Dharmasutra 193. Dharmasunu 30. Dharmamrta 164. Dharmastikaya 175. Dhavala 25, 208. Dhauya 192. Dhidhara 97. Dhiti 100. Dhuya 104, 107, 112. Dhyana 66, 83, 95. Nandamai 97. Nandasamhita 172. Nandaseniya 97. Nanda 97. Nandavatta 77, 78. Nandiajjhayana 51. Nandisena 96. Nandi 5, 8, 9, 12, 16, 19, 25, 27, 31, 32, 35, 36, 44, 45, 48, 57, 65, 71, 73, 75, 77, 78, 83, 89, 110, 116, 119, 125, 130, 134, 141, 146, 147, 149, 150, 161, 163, 175, 179, 181, 182, 197, 203, 206, 207. Nandicunni 71, 77, 88, 91, 92, 146, 174, 175. Nandidurgapadavyakhya 181. Nandiphala 120. Nandivisesavivarana 179. Nanduttara 97. Namipav(v)ajja 136, 194. Namokkaranijjutti 161, 163. Namo'rhat 83. Namo'stu Vardhamanaya 83. Naya 8, 147, 198, 214 Nayacakra 82, 179. Naraka 117. Narakavalikasrutaskandha 50. Narayavibhatti 111. Naravahanadattakaha 174. Navangivrttikara 29. Naa 199. Naga 96, 148. Nagapariyavania(ya) 23, 51, 75, 93. Nagasuhuma 12, 148. Nagasuksma 148. Nagarjuni 57. *Nagarjuniya 59, 68. Natyavidhi 203. Natyavidhiprabhita 85. Natyasastra 192. Nadayavihipahuda 84. Nanappavaya 78, 82.

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INDEX-II 237 Naman 147, 191. Nisithadhyayana 72. Naya4 140. Nisadya 4, 21. Nayakumaracariya 121. Nisadyatraya 4. Nayasuya 119. Nisiha 23, 35, 37, 38, 49, 52, 56, 72, 85, Naya 28, 120, 136. 86, 100, 106, 108, 136, 137, 143, 166, Nayadhammakaha(o) 5, 73, 106, 119, 167, 171, 173 200. 136, 149, 163, 193, 209, 213. Nisthacunni 135, 177. Naraka(khanda) 118. Nisihajjhayana 50, 51. Nalanda 112. Nisihanijjutti 167, 168. Nikkheva 169, 170, 191. Nisihabhasa 50, 159, 168, 172, 173. Nikkheva-nijjutti 170. Nisihavisehacunni 174, 181, 207. Niksepa 8, 73, 147, 162, 166, 198. Nisihiya 104. Nigama 48. Nisejja 4. Nigoda 176. Niseha 130. Nighantu 118, 191. Names of Prakrit Languages 188. Nijjutti 35, 37, 40, 43, 48, 72, 73, 104, Neuniya 83. 107, 140, 154, 158, 159, 161-165, 167, Nepal 67. 170, 171, 182, 190, 213. No-indriya-pratyaksa 198. Nijjuhan. 81. Notices of Sanskrit Mss. 53. Ninhavavattavva 161. Nyaya 27. Nimitta 86, 87, 171, 176. Nyayasangraha 81. Nimittajnana 87. Nyayasutra 109, 199. Nimittapahuda 84.87. New Indian Antiquary 70, 143. Nimittaprayoga 86. New version of the Agadadatta Story, A Nimittaprabhrta 85. 70. Nimittasastra 87, 153. Paitthapahuda 84, 85. Niyanthi 136. Painna(ga) 25, 44-47, 53, 65, 74, 152, Niyanthijja 136. 153, 181, 193. Nirayavibhatti 44. Painnagajjhayana 44. Nirayavisohi 24, 51, 195. Paimnajjhayana 44. Nirayavali(k)a 28, 94, 130. Paumacariya 9, 213. Nirayavaliya 23, 28, 49, 210. Paumavai 97. Nirayavali(ya) suyakkhandha 31, 32, 50, Pakkhiyasutta 14, 23, 24, 27, 29, 40, 45, 130, 185. 75, 93, 95, 100, 150, 174, 178, 181, Niruk(t)ta 164, 169, 191, 192. 186. Niruttiya 192. Pag(g)appa 50, 136. Nirgrantha 112. Paccakkhana 21, 50, 80, 82, 144, 166. Niryukti 112, 113, 158, 164, 166. Paccakkhana kiriya 112. Niryuhana 81. Paccakkhananijjutti 164. Nirvartanadhikara 85. Paccakkhanappavaya 78, 81, 82. Nirvana 17, 35, 38, 44, 58, 75, 85. Paccakkhanabhasa 178. Nirvanakalika 84, 86, 100, 182. Pajjantarahana 46, 47. Nivedana 194. Pajjunna 97. Nisitha 34, 36, 38, 42, 173. Pajjusana 133.

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238 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 90. Pajjosanakappa 13, 17, 50, 53, 59, 81, Padmanandamahakavya 55, 208. 94, 107, 131, 133, 134, 149, 167, 200, Pannatti 28. 207, 107, 132, 176, 186, 213. Pannavana 28. Paijosanakappanijjutti 134. Pabhavati 99. Pajjosavana 98. Pamayathana 136. Pancakappa 13, 35, 37, 74, 158, 167, Pamayappamaya 24, 95. 171, 172, 175, 178. Pamha 99. Pancakappacunni 167, 176. Paya 104, 128, 129, 192. Pancakappanijjutti 167, 176. Payattha 192. Pancakappabhasa 14, 34, 159, 167, 173. Payannaya 151. Pancakalpa 35, 167. Payarana-sutta 194. Pancatantra 202. Parakiriya 104. Pancanamokkara 160. Parampara 78. Pancapratikramana 81. Pariavania 23. Pancamangala 74. Parikam(r)ma 6, 7, 52, 71, 76, 77, 89, Pancamangalasuyakkhandha 74, 100, 171, 178, 182. Parinayaparinaya 78. Pancavatthuga 92, 96. Parinama 128. Pancasang(r)aha 82. Paribhasa 87. Pancakhyanaka 202. Paribhasa See Cunni 173. Pancasaga 80. Parisista 44. Panjika 132, 182. Parisistaparvan 12, 42, 67, 83, 107, 108. Padikkamana 21, 22, 144, 150, 160, 168. Parisahadhyayana 44. Padikkamananijjutti 164. Parisaha 136. Padikkamanasangahani() 163, 186. Parisahajjhayana 81. Padikkamasangahani 161. Paryaya 78, 79, 129, 182. Padiggaha 77. Paryusanaparvan 176, 177. Padilehana 145. Paryusanakalpatippanaka 134. Padhamanuoga 7, 88, 89. Parvan 201. Padhamavaravariya 161. Pallata 97. Panama 78. Pavayanasara 52. Pannatti 49, 50, 60, 94. Pavayanasaruddhara 2, 6, 78, 79, 93. Pannavana 15, 24, 28, 30, 32, 52, 95, Pascanupurvi 37, 204. 117, 119, 128, 179, 180, 197, 198, Pasenai 97. 203, 206, 208. Passasa 78. Panhavagarana(dasa) 5, 49, 73, 95, 99, Pahana 17. 125, 154, 157, 206. Paheliya 177. Panhavagaranaim 5. Paiyatika 180. Pada 4, 73. Paiyasaddamahannava 82. Padatraya(1) 4, 21. Pauggaha 105. Padavi 82, 131, 135, 162. Paesa 104. Padanusarinilabdhi 74. Paksika(sutra) 29, 145. Padotthapaya 77. Pagata 115. Padmapurana 52. Pat(d) aliputr(t)a 58, 62, 172.

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INDEX-II Padhoamasapaya 77. Panau 78. Paninisutra 193. Papa-sruta 163, 207. Payasisutta 200. Paritthavaniyanijjutti 160, 161, 163. Pali 60, 188, 200, 201. Pavasamanijja 136. Pahuda 84, 85, 86, 87, 129 153. Pahudapahuda Piusenakanha 97. 84. Pinda 81, 105, 145. Pindanijjutti 14, 15, 35, 37, 39, 40, 43, 44, 51, 52, 53, 145, 159, 168, 171, 173, 176, 177, 179, 180, 185. Pindanijjuttibhasa 173. Pindaniryukti 45, 211. Pindavisuddhi 46. Pindavisohi 47. Pindesana 52. Pindesananijjutti 52. Pindesana 41, 81, 142, 145. Pindesanai 72. Pindesana-ajjhayana 145. Pindaisana 145. Putthasenia-parideg 77. Putthaputtha 78. Putthavatta 77. Putthima 98. Pundaria 111. Pundariya 120. Punnabhadda (ceiya) 126. Punnabhadda 126. Punnamanibhadda 99. Puvva 79, 82, 83, 89, 90, 84. Puvvagat(y)a 5, 6, 7, 8, 10, 11, 48, 49, 69, 71, 76, 77, 78, 79, 80, 83, 88, 90, 91. Puvvanga 175. Puvvanuoga 7. Puskarasari 207. Puspaculika 28. Puspika 28. Pusyadaivata 150. Pustakarohana 58. Pussadevaya 147, 150. Puyacauvvisi 82, 159. Purana 97. Purva 70. Purvapaksa 71. Purvavat 198. Purvanupurvi 37. Purvanuyoga 7, 88. Pedhabandha 171. Pedhalaputta 98. Pedhiya 160, 161. Peyyalam 60. Parallel Passages in the Dasavaikalika and the Acaranga 143. Pellaa 98. Pahalvi 62. Pottila 98. Porisi 95. Porisimandala 23, 24, 95. Paurusi 22, 141. Prakarana 176, 211. Prakalpa 137. Prakirna(ka) 15, 16, 44, 52. Prakirnakadhyayana 44. Punnasena 98. Pupphacula(i)(y) 23, 32, 100, 130. Prajnapti 94. Pupphia 28. Prajnapana 29, 128. Pupphiya (a) 23, 32, 99, 100, 130, 186, Pratikramana 52. 208. Purana 52, 150, 201. Puratattva 119. Purisavijja 136. Purisasena 97, 98. Purohita 137, 138. 239 Pratipatti 128. Pratima 131, 163. *Prativasudeva 71. Pratisthakalpa 81. Pratisthapaddhati 87. Pratisthaprabhrta 87.

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240 Baratta 97. Pratyakhyana 79. Prathamanuyoga 7, 52, 71, 88, 176. Barasasutra 134. Baravai 124. Pradhana 17. Prabhavakacaritra 29, 68, 82, 86, 173, Bahira 19, 22, 45, 49, 50, 136. 174, 176, 185 179. Prameyaratnamanjusa 10, 29, 30, 181, Biiyavaravariya 161. Bahupasina 99. Buddhavayana 149. Buddhasasana 149. Buddhi 100. Brhattipanika 167, 180. Brhatkatha 71. Brhatkalpa (sutra) 34, 36, 50, 94, 135. Brhatprajnapana 29. Brhatsangrahani 37, 213. Brhatsadhukalpasutra 135. Brhadaturapratyakhyana 151. Brhadbhasya 166. Brhadvacana 74. 208. Prayoga 128. Pravacanasiddhi 160. Pravicarana 129. Prasnaprakasa 182. Prasnaprasna 86. Prasnavyakarana 27, 49, 87, 125, 146. Prasnottara paddhati 197. Prasnottarasamuccaya 83. Prasthana 118. Prakrta 4, 14, 25, 38, 44, 128, 135, 143, 151-153, 158, 168, 170, 171, 174-178, 180, 181, 184, 186, 188-190, 192, 193, 200, 205, Prakrit 139. Pracina 28. Pratisakhya 193. Prabhrta 81, 84. *Prabhrtajna 85. Prayascitta131, 135. A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Phala 97. Forbes Gujarati Sabha Traimasika 207. Bandha 99. Bandhadasa 50, 99. Bandhasamitta 185. Prohibition of Flesh-eating in Jainism 108. Bhagali 97. Phakkika 182. Bambhadattacariya 89, 213. Bambhi 207. Bala 152. Bahassai 96. Bahubhangia 78. Bahula 78, 146. Bahuvaktavya 128. Bahusuyapujja 136. Bahuputti 99. Bahuputtiya 99. Bible 11. Bezeihungen der Jaina-Literatur zu Andern Literature-Kreisen Indiens 129. Brahmagupti 163. Brahmodya 139. Brahmi 55, 116, 207. Bhaktaparijna 46. Bhagava(t)i 49, 126. Bahagavati-Viahapannatti 49. Bhaggava 150. Bhanga 71, 76, 200, 204. Bhangika 146. Bhattikavya 170. Bhattaparinnamarana 151. Bhattaparinna 46, 47, 151, 181. Bhadda 131. Bhadrabahunimitta 172. Bhaya-sutta 194. Bharata 2, 65, 93, 129. Bhasmaka 126. Bhagava 12, 147, 150. Bhagavata-purana 129, 150. Bhadra 133. Bharata 148. Bharaha 148. Bhava 79, 191.

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INDEX-II 241 Bhavakalpa 167 Manusyaloka 93. Bhavana 104. Manusyasreni 89. Bhavana 42, 50, 72, 80, 99, 104, 107. Manussaseniapario 77. Bhavappamana 192. Mantra 76, 125, 184. Bhavasamlekhana 95. Mandara 146. Bhasa 128. Mayali 97, 98. Bhasa-tika 185. Maranavibhak(t)ti 24, 46, 51. Bhasaslesa 170. Maranavischi 24, 51, 95. Bhasya 27, 30, 31, 32, 36, 154, 166, 183, Maranavihi 46, 50, 51. 184, 190. Maranasama(d)hi 46, 50, 151. Bhasyakarika 190, 212. Marudevi 97. Bhasyatraya 178. Marudevyadhyayana 17. Bhasa 35, 37, 38, 43, 55, 56, 74, 92, 94, Maruya 97. 96, 145, 158, 159, 162, 164, 167, 170, Malli 120. 171, 172, 173, 178, 182, 192, 211, Mahatpancakalpabhasya 35. 212, Mahapana 83. Bhasajjaya 104-105. Mahamaruya 97. Bhasavijata 49. Mahallia-Vimanapavibhatti 51, 52. Bhikkhupadima 131. Mahalliya-Vimanapavibhatti 51, 52, 91. Bhimasura 148. Mahakanha 97. Bhimasurakhyana 148. Mahakappa 82. Bhimasurukk(h)a 148. Mahakappasu(y)a 23, 34, 38, 51, 94. Bhuyadinna 146. Mahakarmaprakstiprabhrta 82. Bhuyava(t)a 49. Mahakalpasruta 94. Bhuyava(y)a 11, 49. Mahakali 97. Bhurjapatra 176. Mahajummasaa 117. Mai-nana 19. Mahadumasena 98. Makai 49. Mahanimitta 115. Magadha 66, 67. Mahanisitha 37. Magahasena 174. Mahanisiha(sutta) 13, 23, 35, 37, 38, 48, Magahaa 135. 52, 53, 74, 174, 178, 182, 185, 199. Magga 111. Mahapaccakkhana 24, 45, 46, 51, 151. Mankati 97. Mahapannavana 24, 52, 95. Majjhimanikaya 26. Mahaparijna 72. Manussaseniapario 77. Mahaparin(n)n(n)a 72, 73, 101, 104, 136. Manussavatta 77 Mahapurana 52. Mandala 82, 95. Mahaprajnapana 29. Mandalapavesa 23, 24, 95. Mahapratyakhyana 46. Mandukka 120. Mahaprana 66, 83. Mati 65. Mahabharata 148, 201. Mati-jnana 16. Mahabhasya 109, 150. Mathura 57, 58, 132. Mahayarakaha 142. Mathura sculpture 132. Mahavideha 204. Madhyamapada 73. Mahavirathui 111. HIST.-31

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242 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Mahavirabhasia 99. Mulasutta 25, 38, 39, 40, 41, 44, 53, 74, Mahavirasvamino Antima Upadesa 197. 135, 136, 140, 142, 144, 145, 150. Mahavirasvamino Acaradharma 197. Mulasuttagaha 38. Mahavirasvamino Samyamadharma 197. Mulasuya 38. Mahavyutpatti 135. Mulasutra 15, 33, 38, 39, 40, 210, 211. Mahavrata 56, 107, 138, 142. Mulac(y)ara 12, 52, 106, 151, 164, 168, Mahasatata 96. 169. Mahasihasena 98. Mrcchakatika 190. Mahasumina 99. Mettasutta 110 Mahasuminabhavana 24, 51, 75, 94, 99. Meru 146. Mahasena 98. Meha 97. Mahasenakanha 97. Mokkha 98. Mahuyarigiya 203. Moggarapani 97. Mahura 57. Mohanijjathana 131. Maug(y)apaya 77, 89. Mohanaghara 120. Matanga 96. Mohaniya 131. Matangajataka 201. Mohaparajaya 195. Matika 90. Yajurveda 27, 148. Matuapada 77. Yantra 76, 85. Matrkapada 4. Yamaka 110, 111, 112, 113. Matnkapadatraya 21. Yogacurna 86, 88. Matraka 177. Yogasastra 57, 93. Mathuri 57. Yogasutra 150. Manasi 193. Yoni 128 Mayandi 120. Yoniprabhrta 85, 86. Markandeya-purana 201. Yonividhana 86. Masana 78. Raivakka 42. Mahana 96. Ratikalpa 42. Micchasuya 12. Ratnakarandasravakacara 53. Mithila 200. Rayanavali 124, 172, 179. Mithyasruta 12. Rasadevi 100. Miyacariya 136. Rahanemiya 136. Miyaputta 96 Rajagaha 58. Mimamsa 27. Rajagir 58. Mukkhagai 136. Rajaglha 118. Murcchana 203. Rajaprasniya 28, 31, 50. Mula 39. Rajaprasenakiya 31, 50. Mulag(r)antha 135. Rajaprasenjit 31, 50. Mulatika 183. Radhavedha 152. Muladatta 97. Rama 100. Mulapadhamanuoga 9. Ramakanha 97. Mulabhasya 166 Ramagutta 96 Mulabhasa 171. Ramaputta 98. Mulasiri 97. Ramayana 148, 203.

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INDEX-II 243 Rayapasenaijja 127. Rayapasenaiya 31, 32. Rayapaseni(y)a 24, 30, 85, 186, 200, 203, 207. Rayapaseniya 28. Rasibaddha 77 Rasi 117. Riuvveda 148. Reduplicatives in Indo-Aryan 121. Religions of India 187. Review of Philosophy and Religion, The 108. Risibhasita 175 Ruppini 97. Ruva 104. Rohini 120. Lakkhana 97. Laghubhasa 35. Laghuvrtti 172. Lacchi 100. Latthadanta 98. Labdhi 74, 93, 161. Lalitavistara 200. Lalita Vistara 109. Lahuvaravariya 161. Life of the Buddha and the early history of his Order, The 119. Literary History of India 187. Lectures on the History of Indian Literature 119, 187. Lecchati 96. Latin 11. Leva 209. Lesya 128. Lesa 136. Lehre der Jainas (nach der alten Quellen dargestellt, Die) 46. Lokaprakasa 7, 80, 83, 205. Lokabindusara 78, 79. Lokanuyoga 176. Logavija(y)a 104. Logasara 104. Logayat(y)a 149. Laukagata 149. Vaisesiya 149. Vakkasuddhi 81, 142, 166. Vakkhakkara 129. Vagga 31, 49, 91, 97, 98, 117, 120, 123, 124, Vaggaculi(y)a 23, 47, 51, 94, 100. Vaggaculi 94. Vangaculiya 47. Vacanika 185. Vanna 127, 165. Vannaa 60. Vannaya-sutta 194. Vanhi 130. Vanhia(a) 24. Vanhidasa(a) 24, 28, 32, 130. Vanhiya 24. Vattamanappaya 78. Vattha 104, 105. Vatthu 83, 84, 89. Vandana 160. Vandananijjutti 163. Vandanaya 21, 22, 144, 160. Vandana 52. Vandaruvstti 145. Vandittusutta 53. Varavariya 161. Varunovavaya 23, 51, 92. Vargaculika 94. Varnaka 59. Valabhi 57-59, 61, 66, 127, 133. Valahassa-jataka 120. Vavahara 13, 14, 15, 23, 35, 36, 37, 48, 75, 77, 82, 92, 94, 96, 135, 153, 171, 173, 174, 180, 185, 190, 207,. Vavaharacunni 177 Vavaharanijjutti 167 Vavaharabhasa 159, 172 Vasudevacariya 89. Vasudevahindi 71, 88, 175 Vasule 106 Vastu 84. Vassa 133. Vagarana 150. Vacaka 3, 68, 100, 161.

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244 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Vacana 57, 67, 74, 78, 134. Vacya 132, 133, 134. Vajasaneyisamhita 189 Vaniyagama 60. Vata 99. Vadivetala 43, 82, 165, 168, 172, 181, Vayana 134. Varisena 97, 98. Vartika 109, 182, 183, 185. Valabhi 57, 59, 68, 153. Viavatta 78. Viahapannatti 2, 5, 25, 49, 87, 93, 94, 96, 129, 132, 146, 149, 174, 177, 180, 182, 194, 197, 198, 200, 203, 204-206, 210, 213. Vicaramotasangraha 35, 145. Vicitracarya 42. Vijayacariya 78. Vijjappavaya 81. Vijjacaranaviniccha(y)a 25, 95. Vijjanuppavaya 83. Vijjapahuda 84, 85. Vijnana(khanda) 118. Vinayasamahi 142. Vinayasuya 136. Vinnanapahuda 84. Vinhu 97. Vittharavayana 134. Vidya 72, 79, 86, 125, 184, 210, 213, 214. Vidyatisaya 125. Vidyaprabhrta 85, 87. Vidhiprapa 28, 72. Vinayapitaka 200. Vinayavada 113. Vinayasruta 166. Vipakasutra 27, 49, 125. Vippaccaiya 78. Vippajanasenia-pario 77. Vippajahanavatta 77. Vimanapavibhatti 23, 51, 52, 91. Vimana 10, 91, 127, 152. Vimuk(t)ti 42, 72, 99, 104, 107. Vimutti 72, 99, 104, 107. Vimokkha 72, 104. Vimoksa 166. Viyatta 3. Viyaralesa 28. Viyarasara 28, 32, 38, 53. Viyaha 75. Viyahaculiya 75. Viyahapannatti 55. Vivagasuya 5, 6, 26, 27, 49, 51, 96, 125, 193, 200, 210, 213. Vivata 99. Vivahaculiya 23, 51, 94, 100. Vivahapan(n)n(n)atti 26, 49, 87, 129. Vivittacari(y)a 42, 108. Vividhatirthakalpa 85. Vividhaprasnottara 28, 101. Vivrti 80, 182. Visalalocana 83. Visesa 128. Visesavasyakalaghuvrtti 183. Visnupurana 129. Visesanavai 2, 37. Visesavassayabhasa 10, 11, 20, 21, 25, 34, 37, 46, 53, 68, 76, 79. Visehacunni 34, 56, 85, 86, 167, 171, 171, 172, 173. Viharakappa 24, 95. Vihi-sutta 194. Weiner Zeitschrift fur die Kunde des Morgenlandes 201 Viyaragasu(y)a 24, 51. Virakanha 97. Viratthay(v)a 51, 152. Virastava 46. Virastuti 170. Viria 78, 111. Vuddhabhasa 35, 173. Vuddhavaravariya 161, 162. Vrddha khanda 114. Vrddhataragathikakhanda 114. Vrddhavaitaliya 114. Vrsnidasa 28 Vea 72. Vetalia 111.

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INDEX-II Veda 12, 26, 27, 52, 56, 72, 104, 116, 119, 121, 139, 147, 150, 162, 190, 191. Vedana 129. Vedabandhaka 129. Vedalla 26. Vedavedaka 129. Vedanga 27, 191. Vedanga-jyotisa 205. Veya 139, 150. Veyaliya 50, 141. Velana 193. Velandharovavaa 23. Velandharovavat(y)a 23, 51, 92. Vesamanovavaa Vesamanovava(y)a 23, 51, 92. Vesali 58, 130. Vesiya 149. Vehalla 98. Vehasa 98. Vaitaliya 110, 112, 114, 143. Vaisika 149. Worte Mahaviras 27, 111. Vyavahara 34, 36, 52, 81, 163, 168, 177. Vyakhya 94, 171, 182. Vyakhyaculika 94. Vyakhyana 134. Vyakhyaprajnapti 27, 49, 94, 117. Vyakhyabhagavati 94. Vyutkranti 128. Sakatabhadrika 148. Sakrastava 133. Sataka 82. Satapatha Brahmana 189. Satapadi 181. Satrunjayakalpa 85. Sabdaprabhrta 85, 87, 192. Sarira 128. Salakapurusa 71. Sakha 133, 176. Sastraparijna 179. Siksa 26. Sitalesya 94. Suklayajuhpratisakhya 189. Suddhavakyanuyoga 116. Sesavat 198. Sraddhavidhi 85, 87. Sribhagavatisara 118. Sruta 12, 19, 20, 22, 25, 26, 76, 163, 195. Srutajnana 13, 19. Srutapurusa 20, 26. Srutaskandha 37. Srutavatara 69. Sreni 208. Srautasutra 193. Sadavasyaka 145. Sasthitantra 119, 121, 149. Saa 117, 118, 119. Samnyama 79, 131. Samlekhana 95. Samlehanasuya 24, 51, 95. Samvat 12, 25, 28-30, 32, 33, 34, 35, 37, 42, 45, 47, 57, 58, 62, 63, 67, 68, 69, 71, 86, 88, 92, 118, 134, 135, 150, 158, 160, 161, 168, 174, 175, 178, 179, 180, 181. Samvara 99, 124. 245 Samvegarangasala 47. Samsattanijjutti 51, 53, 82, 168. Samsaradavanala 170. Samsarapadiggaha 77. Samskrta 25, 46, 115, 119, 128, 141, 148, 158, 170, 171, 175, 176, 178, 179, 181, 182, 184, 185, 187, 189, 190, 192, 195. Samstaraka 46, 151. Samsthana 116. Samhanana 116. Sakkata 115. Sagada 96. Sagadabhaddiya 148. Sankha 99. Sankhitta 134. Sankheya 73. Sankhevitadasa 51, 91, 92, 100. Sankhyata 45. Sankhyana 204.

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246 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS Sangahani 37, 160, 186. Sangahanigaha 186. Sangrahani 15. Sangrahanigatha 117. Sangha 3, 67, 146. Sanghatta 209. Sanghataka 66. Sanghada 120. Saccanemi 97. Saccappavaya 78, 81. Saccabhama 97. Saccasiri 74. Sanjaijja 136. Sanjuha 78. Sanj7a , 129. Satthana 97. Satthit(y)anta 12, 149. Sadasii 178. Sadavassaya 185. Saddhajiyakappa 53. Saddhasayaga 178. Sattariya 82. Sattarisayatthana 2. Sattasattikaga 72. Sattasattikaya 104. Sattikag(y)a 104, 105. Sattusena 97. Satthaparin(n)n(n)a 72, 104, 107. Sadda 104, 189. Saddapahuda 84, 87, 175. Saddalaputta 122. Santharaga 46, 151, 181, 185. Sandehavisausadhi 132, 134. Sanna-sutta 194. Saptatika 58. Saptabhangi 200. Sabaladosa 131. Sabala 207 Sabhikkhu 136, 142. Samaa 111. Samanasutta 142. Samanovasagapadikkamana 178, 181. Samabhirudha 78. Samaya 2, 91, 83. Samayaksetra 93. Samayappavaya 79. Samaraiccacariya 20, 164. Samava(y)a 5, 6, 9, 20, 26, 27, 55, 71, 72, 77, 78, 79, 89, 91, 104, 111, 116, 117, 136, 154, 164, 191, 200, 207. Samavyaptika-sutra 196. Samana 78. Samahi 111. Samahitthana 136. Samira 136. Samisanjano Upadesa 197. Samutthana 92. Samutthanasu(y)a 23, 51, 92 93, 101. Samudghat(y)a 115, 129. Samudda 146. Samuddapalijja 136. Samuvatthanasuya 93. Samosarana 127, 161, 162. Sampada 131. Samba 97. Sambhinna 78. Sambhutavijata 100. Sammai(payarana) 172, 174. Sammati 10. Sammatta 72, 104. Sammasuya 12. Sammavata 49. Sammurochima 155. Samyaktva 39, 128. Samyaksruta 12. Sayaga 82, 178. Sarapahuda 84, 85. Sarirapada 175. Savvaobhadda 78, 124. Savvapanabhutajivasattasuhavaha 49. Savvarisi 74. Savvasumina 99. Sahasuddaha 96. Sahasrara 93. Samvyavahari-pratyaksa 198. Sagara 176, 202. Sagaropama 116. Sankhyakarika 148, 149.

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INDEX-II 247 Sankhyasaptati 148. Sata 99. Sadhana(khanda) 118. Samannapuvvaga 142. Samaveda 27, 148, 149. Samaiya 21, 22, 144, 160, 161, 168. Samaiyanijjutti 162, 163. Samaiyabhasa 171. Samaiyasutta 65. Samacari 28, 128, 132. Samacarisataka 58. Samayari 83, 132, 133, 136, 161. Samayika 52, 163. Sarana 97.. Saravali 47. Salatiyapitu 96. Salibhadda 97. Sijja 105. Sittari 178. Siddhacakra 20, 21, 174, 210. Siddhanta 195. Siddhapahuda 47, 84, 85, 88. Siddhaprabhita 81, 85. Siddhabaddha 77. Siddhasreni 89. Siddhasenia 77. Siddhaseni(t)a-parikkama 77. Siddhanam buddhanam 145. Siddhanta 53, 105, 118, 191. Siddhanta (khanda) 118. Siddhantastava 135. Siddhantagamastava 28, 47, 74, 88, 129, 212. Siddhavatta 77. Siddhivinicchaya 174. Siridevi 99. Sirisirivalakaha 83, 208, 210. Siri 100. Siloanama 192. Siva 99. Siosanijja 72, 104. Sisapaheliya 175, 204. Siha 146. Sihasena 98. Sumsama 120. Sukanha 97. Sukali 97. Sukka 99. Sukkhitta 99 Sukhavabodhavivarana 134. Sujaya 97. Sunakkhatta 98. Sutta 78, 89, 113, 115, 126, 128, 146. Suttak(g)ada 49. Sutta-nirutta 192. Suttanipata 109, 110, 198, 202. Suttapphasiyanijjutti 163, 170. Suttim 71. Sudarsana 97. Suddhadanta 98. Sunakkhatta 98. Supaittha 97. Suppadibaddha 146. Subodhika 4, 15, 17, 55, 79, 81. Subhadda 97. Sumanabhadda 97. Sumana 97. Sumaruya 97. Sumina 99. Sumuha 97. Suya 10, 50, 91, 95, 191. Suyakkhandha 51, 69, 72, 96, 103, 104, 105, 106, 108, 110, 111, 113, 119, 120, 123, 125, 135, 193. Suyanana 19, 22, 84, 162. Suradeva 96. Suradevi 100. Suvan(r)nabhumi 165, 176. Susrutasamhita 118. Susima 97. Suhabohasamayari 27, 32, 29. Suhavivaga 125. Sutagada 49. Sutra 3, 8, 19, 20, 36, 51, 65, 75, 105, 176, 185, 193, 194, 195, 196, 211, 214. Sutraksta 27, 30, 49, 111. Sutrakrtanga 30, 105, 168, 197. Suyagada 6, 14, 20, 49, 59, 71, 87, 109, 110, 111, 114, 136, 159, 166, 171,

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248 A HISTORY OF THE CANONICAL LITERATURE OF THE JAINAS 174, 178, 179, 181, 182, 186, 193, Sthaviravali 132. 199, 201, 202, 208, 209, 210, 213. Sthana 27, 49, 111, 115, 128, 179, 203, Suyagadamgasutta 111. 204. Suyagadatika 180. Sthapana 191. Suyagadanijjutti 110, 111, 166, 168, 204. Sthapanakalpa 7, 81. Sura 99. Sthapanakulakasvadhyaya 81. Surata 99. Sthiti 128. Surapan(n)n(n)atti 14, 15, 24, 29, 30, 32, Syadvada 191, 199. 48, 51, 204. Syadvadamanjari 147, 149. Suriyapannatti 14, 15, 74, 84, 129, 153, Svara 115, 203. 171, 204, 205. Svaraprabhrta 85. Suryaprajnapti 10, 74, 28, 52. Svaramandala 115. Seubandha 206. Svarita 190. Second Book of Sanskrit 142. Svopajna 87, 93, 184. Sacred Books of the East, The 63, 70, 72, Hariesa 136 73, 100, 103-107, 109, 112, 129, 186. Haricandana 97. Sejja 104. Harivamsa-purana 52, 53, 69. Seniya 124. Halla 98. Senippaseni 208. Hathigumpha 58. Senaprasna 73, 135, 144, 145. Hara 99. Septuagint 11. Hebrew 11. Selaga 120. Himavanta 68, 97, 146. Sesauvagghayanijjutti 161. Himavanta Theravali 66. Somila 97 Hiri 100. Soriya 96. History of Indian Literature 26, 27, 36, Soriyadatta 96 39, 40, 44, 46, 52, 53, 58, 59, 63, Sovatthiavatta 78. 105, 106, 111, 113, 119, 120, 121, Sautta anustubh 114. 127, 128, 129, 132, 139, 147, 151, Saurasena 57 184, 187, 188, 198, 200, 201, 202, Sauraseni 57. History of Zoroastrianism 62. Saurastra 155. History of the non-canonical Literature of Skandili 57. the Jainas, A 188. Schools and Sects in Jaina Literature 114. History of Bengali language and Literature Scripture truth in Oriental Dress 120. 59. Stabakartha 185. History of Sanskrit Literature 187. Stabbaka 185. History of Civilization in Ancient India, A Standard Sanskrit English Dictionary, The 20. 122. Studien zur indischen Erzalungs-literatur Hiraprasna 83 201. Hunda 2. *Sthavira 88, 95, 105, 107. Heuvata 49. *Sthavira-kalpin 95. Hora 152. Hole 106. 1. Names occurring both in Samskrta and Parya are given together where possible; in other casses they are given separately.

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1600/ 600/600/250/ 200/ 30/120/ 150/ QUR PUBLICATIONS Catalogue of the Manuscripts of Patan Jaina Bhandara Parts I, II, III, IV saMkalana kartA-sva0 munizrI puNya vijayajI; saMpAdaka-muni jambUvijayajI Makaranda : M. A. Mehendale Amrita : A. M. Ghatage A History of The Canonical Literature of the Jainas A Treasury of Jaina Tales : Prof V. M. Kulkarni Concentration : Virchand Raghavji Gandhi pAtaJjala yogadarzana tathA hAribhadrIya yogaviMzikA : saMpAdaka-paM0 sukhalAlajI tattvArthAdhigama sUtra (sabhASya): zrImad umAsvAti praNIta, gujarAtI anuvAda dharmaratnakaraNDaka : zrIvardhamAna sUri viracita, saMpAdaka-A. municaMdra sUri candralekhA vijaya prakaraNa : zrI devacandramuni praNIta, saM. A. pradyumnasUri zodhakhoLanI pagadaMDI para : pro0 harivallabha bhAyANI usANiruddhaM : le. rAmapANivAda; saMpAdaka-vI. ema. kulakarNI mAnatuMgAcArya aura unake stotra : saM. : prA. madhusUdana DhAMkI aura DaoN. jitendra zAha kalpAntarvAcya : lekhaka-nagarSigaNi (vi0 saM0 1657), saM. pradyumnasUri kavi samayasundara : eka abhyAsa : lekhaka : vasaMtarAya bI. dave vIra nirvANa saMvat aura jaina kAla-gaNanA : munizrI kalyANa vijayajI upadezamAlA : dInAnAtha zarmA zabdacarcA : DaoN. harivallabha bhAyANI 250/ 50/150/70/ 130/ 50/ 125/ 100/ 100/ 40/ For Privarespersonase