History of Canonical Literature of Jainas

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

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

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

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

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

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PREFACE TO THE FIRST EDITION (1941) It was about a decade and a half ago that an idea struck me that I should write a comprehensive history of the canonical literature of the Jainas. This idea got crystallized when, on being invited by the Bhandarkar Oriental Research Institute, I commenced preparing a Descriptive Catalogue of Jaina Manuscripts deposited at this Institute by the Government of Bombay. While I was engaged in this work, I found that barring A Sacred Literature of the Jainas, an English translation of the valuable German contribution by the late Prof. A Weber, and A History of Indian Literature (vol.II) by Prof. Maurice Winternitz, Ph.D., there was no work which presented the history of the Jaina literature as a connected whole. And as regards these two works, too, I found that the first one was hardly accessible; and that full justice was not done to the history of the Jaina canonical literature by either of these scholars, who had treated the extant exegetical literature in a cursory manner and had practically neglected the extinct Agamas. Prof. Winternitz was in a better position to do the needful; but, since he had selected a much wider field than the history of the Jaina literature, he could not devote to it as many pages as might be desired. So I undertook this work, and by the time two parts of vol. XVII of D. C. G. C. M. got published, I finished the spade-work. Subsequently I found that the task undertaken by me presented far greater difficulties than I had foreseen. So I had half a mind to wait till I had completely surmounted them. But, on realising that such a desirable stage may not be reached in near future and even the work as it stood, would be useful to students, if not to scholars, I have taken this bold step of placing it before the public. Incidently I may invite the attention of veteran scholars to certain questions which require investigation. For instance they occur on pp. 40, 43-44, 76, 82, 123-124, etc. In this work I have given quotations in extenso in order that the general reader may be saved the trouble of procuring the original works, and may still judge for himself. I have given at the end two Indexes. Of these the first deals mainly with the names of authors and other personages and sects and tribes and the like. It has been compiled and arranged according to

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the English alphabet by my eldest son Vipinacandra B. A. (Hons.). The second is more extensive. It includes the names of works, their sections etc., arranged according to the 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. Considering the various topics dealt with in this book I have thought it sirable to give "Analysis". The portions pertaining to the main body of the work are printed in bigger types as compared with those used for the portions incorporated in foot-notes. Further, I have used abbreviations at times, e.g., DCGCM for 'Descriptive Catalogue of Government collections of manuscripts', Visesao for Visesavassayabhasa', Av. Lit. for "Uber sicht 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 ackowledge my indebtedness to the University of Bombay for the substantial help it has granted towards the cost of the publication of this book.* M. T. B. College Surat. 19th August 41 Hiralal R. Kapadia He has recently passed this examination with Samskrta (entire) and has secured the first class. I am deeply indebted to the following Jaina gentlemen each of whom has given me a sum of money by way of encouragement : (i) Raosaheb Kantilal Ishwarlal. (ii) Mr. Maneklal Chunilal, J.P. (iii) Messers Vadilal Poonamchand & Sons.

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

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Preface to sean desin It is after a lapse of about tiventy-five years that I undertook to revise and enlarge the first edition of "A History of the Canonical Literature of the Jainas" publisher by the in 1941. The firsh and the foremost reason for doing so is to contribute my knomble quota in the field of Indology in general Jainology in special. Another reason is that though the first edition has been out of print for the last good many years, it has bein recommended to m. A. students for Arthan magathi by some of the Indian universities, and the demand any scholars has not slakens by this time. This has given me an impetus to do the needful enon put this adnencer age and I am thankful to the publisher"....... - " for the doen interesh he has taken in issuing this edition in a sentable form. I hereby he has randered a Alendid service to hay cause ka sherehedge as very dear to him. in drenae a in issring the Alontid sener to him. kaparic 139 manch chi ft.R.Kapalic 7

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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 replies - tripadi, 15 nisadyas, similarity of some of the dvadasangis even in words, explanations about the differences of opinion regarding the order of the composition of the 12 Angas and that of the 5 sections of the 12th Anga, .contents of Anuoga, four anuyogas and their relative importance, various meanings of the word 'scripture', 2 definitions of sammasuya and 2 of 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 subdivisions, 7 extinctions of the Jaina scriptures and the corroborative evidences pertaining to them, names of the 24 Tirthankaras of the present age, delivery of the sermon by Lord Mahavira, names of his 11 Ganadharas, definitions of nisadya, sat and nitya, mention of tripadi and matskapadas, formation of 9 ganas, names of the five sections of Ditthivaya, orders pertaining to the composition and arrangement of the 12 Angas, synonyms of Anuoga, an example of synedoche, etymology and description of the contents of Anuoga, three interpretations for 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 Gandhara 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 tirtha).

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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 subclasses of srutajnana, definitions of kaliyasuya and ukkaliyasuya and a list of works grouped under these heads, 3 meanings of kaliyasuya, 6 popular groups of the Agamas, the usage of the word 'Anga' in Jaina and non-Jaina schools, references about the names of the 12 Angas, 6 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 1st 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, references about Painnaga and Prakirnaka, and the synonyms of the former, the number of Painnagas, different lists of Painnagas and their authorship, 2 Culiyasuttas, various groupings of Agamas, the corresponding standpoints being anuyoga, the number of their titles, a common ending and prefixes like culla etc., the Digambara classifications of the Agamas and their substitute canon viz. the 4 Vedas, and 45 and 84 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 Uvangas, the date of Siddhasena Gani, works of Jinabhadra 9

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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 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 the Digambaras. (References to 12-year famines in the times of Bhadrabahusvamin, Arya Suhastin and Vajrasvamin, the Hathigumpha inscription of the Emperor Kharavela, council at Pataliputra, the 3 Bauddha councils, mention of the Nagarjuniyas, vannaa and peyyalam, artifices employed while writing Mss., the code of Jainism, and the 3 periods pertaining to the history of Zoroastrianism). An infinite number of the Tirthankaras, loss of more than infinite 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 others, 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, 10

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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 subvarieties, nayas and the 7 Parikammas, 22 Suttas and 4 view-points such as chinnacchedanaya, acchinnacchedanaya etc., names, contents, padas and extent of the 14 Puvvas, quotations and works extracted from the Puvvas, the language and study of the Puvvas, 225 Vatthus, 84 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 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 extinciton. (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 Puvvas, 54 uttamapurusas, the 9 ajjhayanas of Ayara, and their subject-matter, definition of pada, restroration of Mahanisiha, a curriculum noted in Vavahara, the meaning of nijjuhana etc., reference to Mahaprana, definition of antarmuhurta, inability to count 46 mauyapayas of Ditthivaya, Matikas of the Bauddhas, reference about labdhis and names of the ajjhayanas of Antagadadasa and Pupphacula). 11

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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 Uvangas 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 Mahanistha 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 and 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 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. 12

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(English renderings of suyakkhandha, ajjhayana, uddesaga, hole and gole, 16 diseases, an example of a gama and 8 interpretations of " A 338 pagahepari", Prof. Jacobi's view criticized by Prof. K. H. Dhruva, anarya tribes, kinds of jewels and vessels, transference of the embryo, a list of commentaries on 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 Nijutti and the impossibility of separating them, definitions of Nijjutti 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 three-fold nature, distinguishing features of Bhasa and Cunni, Bhasas of 11 Agamas, a bird's-eye-view of Visesao and other Bhasas, Cunnis 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, cirticism 13

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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 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 pra paddhati, 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, palaeographic and educational data furnished by the canonical literature, ethnology, foot-wear and outfit, nautical, water, stick, and lullaby. (Evaluations of Jaina literature by occidental scholars from 18761903, the word 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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CONTENTS Pages Foreword Preface to the First Edition (1941) Preface to the Revised Edition (2010) Analysis Chapters I Genesis of the Jaina Scriptures Classifications of the Agamas Redaction of the Jaina Canon The Extinct Agamas of the Jainas The Extant Agamas of the Jainas The Canonical Exegetical Literature VII Comparison and Evaluation Appendix : Schubring's Acaranga Analysis Index-I : Names of Authors, persons, sects etc. Index-II : Names of works, their sections, doctrines etc. VI 75 118 179 213 238 261 272 15

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CHAPTER I GENESIS OF THE JAINA SCRIPTURES It seems that every person, male or female, likes the idea of substantiating his or her views, secular or religious, by quoting some authority or other. This becomes almost a necessity especially for those persons who profess to follow some religion at least and who are anxious to prove the validity and superiority of their religious beliefs. They naturally refer to the original works of their school as the best and final authority and attribute their authorship either to God or to a human being free from any blemishes whatsoever.1 Humanity and religion practically go hand in hand. If so, it is no wonder if we were to find that an enormously big number of religions has come into existence and several of them have become a dead letter by this time so much so that in spite of the advance science can claim to have made we are not in a position to give even a definite list of all these religions, leaving the question of their details apart. Of the various religions that had their origin and development in India during the last several millenniums and that have not still disappeared, Jainism is here singled out for being treated at length especially owing to its vast and varied literature. 1 - With these preliminary remarks, I shall now take up the question of the genesis of the Jaina scriptures. According to Jainism the universe is uncreated and unending. It has neither a beginning nor an end though it undergoes modifications in Such a human being in his own times or thereafter is looked upon as superhuman, and in course of time miraculous and mysterious stories gather round his life.

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THE CANONICAL LITERATURE OF THE JAINAS every samaya, the minutest division of time. Taking the entire universe into consideration Jainism flourishes for ever, and so do the Jaina scriptures. But if we were to examine this topic from the stand-point of India we shall find that such is not the case. Even during the present cycle of time known as Thunda 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, 4 out of 24 who flourished during the present avasarpini period.5 This does not mean that all the Jaina scriptures that were then composed or compiled still survive in words, though, of course, in spirit they do exist even now in some form or other. This is what the Jaina tradition says. 1. This name occurs in 'Kalikala sarvajna' Hemacandra Suri's Trisastisalaka. purusacarita (parvan 3, canto 7, v. 154) 2. Avasarpini (period of involution) has for its counter-part utsarpini (period of evolution) 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 ava sarpini 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. 3. Cf. the following lines occurring in Viahapannatti (XX, 8): "eesu NaM tevIsAe jiNaMtaresu purimapacchimaesu aTThasu 2 jiNaMtaresu ettha NaM kAliyasuyassa a vocchede pa0 majjhimaesu sattasu jiNaMtaresu ettha NaM kAliyasuyassa vocchede pa0 savvattha vi NaM vocchinne ditttthivaae|" (su. 677) Visesanavai (v. 103) of Jinabhadra Gani Ksamasramana, Pavayana saruddhara (v. 430-431) of Nemicandra Suri and Sattarisayatthana (v.213) of Somatilaka Suri may be also consulted. 4. A builder of a landing place in the sea of existence. 5. "sigeld op va ! Na 'RE' Th Fite Bitefoqufig afa P T FATT? t ! asene fremtaa taM jahA- usabhamajiyasaMbhavaabhiNaMdaNaM ca sumatisUppabhasupAsasasipupphadaMtasIyalase jaMsavAsupujaM ca vimalaaNaMtadhammasaMtikuMthuaramallimuNisuvvayanaminemipAsavaddhamANA 24 / " (su. 676) Viahapannatti (XX, 8)

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GENESIS OF THE JAINA SCRIPTURES Jainism enunciates a rule that on the attainment of omniscience a Tirthankara delivers a sermon,1 and generally some persons do come forward to follow the noblest and highest path chalked out by him technically speaking to take the Jaina diksa and thus to form a class of the Jaina clergy.2 Of them, those who are going to be the greatest apostles, technically known as 3Ganadharas, compose dvadasangis each of which forms a nucleus of the Jaina scriptures. Lord Mahavira (B.C. 599 B.C. 527) 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 "fa" (what is the essence underlying the animate and inanimate substances)? The Lord replied: "z an" (everything has a creation). Thereupon once more Indrabhuti asked the same question; for, he could not believe that there was nothing else but creation, when with his own eyes he could see destruction and permanence as well. The Lord replied: "fans ar" (everything perishes). This again led him to put the same question once more. This time the , 1 2 - 3 Kalikalasarvajna Hemacandra Suri observes in his Trisastisala kapurusacaritra (parvan X, sarga 5) : "na sarvaviraterahaH ko'pyatreti vidannapi / kalpa ityakarot tatra niSaNNo dezanAM vibhuH ||10|| " By clergy, I here mean both monks and nuns. These 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. In the Cunni (Pt. I, p. 325) on Avassaya it is said - "sAmI payAhiNaM karemANo puvvadAreNa pavisittA 'namo titthassa' tti namokkAraM kAUNa sIhAsaNe puvvAbhimuho nisIyati / " 3 Immediate principal disciples - heads of groups of monks. Bhadrabahusvamin says in his Avassayanijjutti: 4 "paDhamittha iMdabhUI biio uNa hoi aggibhUI tti / taie ya vAubhUI tao viyatte suhamme ya / / 593 / / maMDiya mariyaputte akaMpie ceva ayalabhAyA ya / meyajje ya pabhAse gaNaharA hoMti vIrassa / / 594 / / These verses occur almost ad verbatim as v. 20 & 21 in Nandi.

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THE CANONICAL LITERATURE OF THE JAINAS Lord replied "gas a" (everything is permanent). This final answer solved his doubts, and he could catch the real spirit of Jainism.1 For, all this while the answers had set him thinking, and as if by way of sudden realization, the ideas had rushed past in his mind in the following vein : 4 "What can be the distinguishing feature of a substance (dravya)? Well, it must be sat, and what is sat? It is nothing but a simultaneous possession of birth, decay and permanence.2 And what is permanence? It means indestructibility of the essence or quality of the substance, though accidental qualities of this substance can and do undergo a modification."3 This 'realization of facts spurred him on to compose a dvadasangi, an act evolving out of the fructification or operation of Ganadhara-namakarman. Before we proceed further and examine the question of other Ganadharas composing a dvadasangi, we may note that each of the three questions asked by Indrabhuti is styled as nisejja in Prakrtas and 1. In this connection I may quote the following lines from Haribhadra Suri's commentary (p. 277a) on Avassaya and its Nijjutti (v. 735) : 2 3 4 5 " tatra gautamasvAminA niSadyAtrayeNa caturddaza pUrvANi gRhItAni / praNipatya pRcchA niSadyocyate / bhagavAMzcAcaSTe - 'uppaNNei vA vigame vA dhuve vA' / etA eva timro niSadyA:, AsAmeva sakAzAd gaNabhRtAm 'utpAdavyayadhrauvyayuktaM sat' iti pratItirupajAyate, anyathA sattA'yogAt / tatazca te pUrvabhavabhAvitamatayo dvAdazAnamuparacayanti / " Cf. "y", the 29th sutra of Tattvarthadhigamasutra (adhyaya V) composed by Umasvati Vacaka. " tadbhAvAvyayaM nityam / " Tattvartha (V, 30) In Syadvadamuktavali (v. 22) Yasasvatsagara says: " utpAdo na vinA vyayena, na vinA tAbhyAM prasAdhyA sthiti: The Cunni (Pt.I, as under : santyete hi parasparaM khalu nijaiH paryAyabhAvAzritaiH / bhinnAstvekapadArthagA api mitho bhinnasvabhAvAditaH saiveyaM tripadI jinezagaditA tasyAstu vazyaM jagat / / 22 / / p. 370) on Avassaya and its Nijjutti (v. 735) may be here quoted "taM kahaM gahitaM goyamasAmiNA ? tivihaM (? tIhiM) nisejjAhiM coddasa puvvANi utpAditANi / nisejjA NAma paNavatiUNa jA pucchA / "

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GENESIS OF THE JAINA SCRIPTURES nisadya in Samskrta. Furthermore, all the three questions are collectively known as nisadyatraya in Sanskrta.2 Similarly every answer that the Lord gave goes by the name of pada, matrkapada,3 or adesai in Samskrta and all collectively by the name of tripadis or padatrayit or the like.7 1 2 3 4 5 See p. 4, fn. 1. See p. 4, fn. 1. Also see the following (last) line of the 2nd verse of Apapapurisanksiptakalpa of Jinprabha Suri : "jagranthuAdazAnI bhavajaladhitarI te niSadhAtrayeNa" Kalpakiranavali (p. 120b) of Dharmasagara Upadhyaya may be also referred to. Haribhadra Suri in his com. (p. 7a) on Dasaveyaliya and its Nijjutti (v. 8) says: "ekaM mAtRkApadaM, tad yathA-'uppanei vA' ityAdi, iha pravacane dRSTivAde samastanayavAdabIjabhUtAni mAtRkApadAni bhavanti, tad yathA-uppannei vA, vigamei vA, dhuvei vA," See p. 24, fn. 4 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. 141b) and Vinayavijaya Upadhyaya's Subodhika (p. 118a) may be also consulted. See Samantabhadra's Svayambhustotra (v. 114), too. See the following verse of Trisastisalakapurusacaritra (1, 3) :"utpAdo vigamo dhrauvyamiti puNyAM padatrayIm / uddideza jagannAtha: sarvavAGmayamAtRkAm // 658 // " Devendra Suri, too, has used this word in his com. (v. 1) on his own work Kammavivaga (v. 60). Laksmana Gani says in Supasanahacariya (patthava III Pt. 1, p. 97) - the work composed by him in Vikrama Samvat 1199 "paNanuvaisaMkhamuNipuMgavANa sayalatthasaMgahaparAI / uppannavigamadhuvalakkhaNAI tineva ya payAI / / 203 / / kahiyAiM tao antomuhuttametteNa tayaNusAreNa / takkAlullasiyaauvvabuddhivihavappabhAveNa // 204 // puvvabhavabbhatthasamatthasatthaparamatthavittharavaseNaM / savvehiM viraiyAI duvAlasaMgAI, evaM ca // 205 // " I do not remember to have noted a Prakrta equivalent of tripadi like tivai, in the Jaina literature. 7

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THE CANONICAL LITERATURE OF THE JAINAS 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.1 This shows that this particular Ganadhara 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. 6 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.2 This is rather a curious coincidence;3 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 1 The following lines from the Cunni (Pt. I, p. 337) on Avassaya may be here consulted : jadA ya gaNaharA savve pavvajitA tAhe kira eganisejjAe egArasa aMgANi coddasahiM coddasa puvvANi, evaM tA bhagavato attho kahito, tAhe bhagavaMto egapAse suttaM kareti, taM akkharehiM padehiM vaMjaNehiM samaM" 2 " Cf. Trisasti (X, 5): " evaM racayatAM teSAM saptAnAM gaNadhAriNAm / parasparamajAyanta vibhinnAH sUtravAcanAH / / 173 || akampitA'calabhrAtroH zrImetArya-prabhAsayoH / parasparamajAyanta sadRkSA eva vAcanA: // 174 // 3 This coincidence led to the formation of 9 ganas (schools) instead of 11; for, otherwise there would have been 11 schools, one school for each Ganadhara out of 11. That only 9 schools came into existence is borne out by the following line occurring in the Cunni (Pt. I, P. 337) on the Avassaya : "akaMpiya-ayalabhAtINaM ego gaNo, meyaja- pabhAsANaM ego gaNo, evaM Nava gaNA hoMti / "

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GENESIS OF THE JAINA SCRIPTURES 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 2five sections of Ditthivaya, were first composed, and they were followed by the composition of the rest of the dvadasangi.3 There is no explicit statement, so far as I know, which says that on 14 Puvvas being composed the remaining portion of Ditthivaya was composed, and then the 11 Angas commencing with 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. 1 These are the titles of 12 Angas. Angas 6 to 11 have their titles in plural. So some mention them in the nominative as Nayadhammakahao, Uvasagada sao, Antagadadasao, Anuttarovavaiya da sao and Panhavagaranaim. See Samavaya (s. 136) and Nandi (s. 45). 2 The pertinent portion in Nandi (s. 57) which mentions these five sections is : "diTThivAe NaM savvabhAvaparUvaNA Aghavijai, se samAsao paMcavihe pannatte, taM jahA - parikamme 1 suttAi 2 puvvagae 3 aNuoge 4 cUliA 5 // " 3 Cf. the following lines of the Cunni (pp. 56-57) on Nandi : "se kiM taM punagayaM ? kamhA puvvagataM ti ? ucyate - jamhA titthakaro titthapavattaNakAle gaNaharA savvasuttAdhArattaNato puvvaM puvvagatasuttatthaM bhAsai tamhA 'puvvaM ti bhaNitA, gaNaharA sattarayaNaM karentA AyArAirayaNaM kareMti ThaveMti ya, aNNAyariyamateNaM puNa puvvagatasuttattho puvvaM arahatA bhAsiyo gaNaharehi vi puvvagayaM ceva puvvaM raiyaM pacchA AyArAi / evamutto codaka Aha - NaNu puvvAvaraviruddhaM, kamhA ? AyAraNijuttIe bhaNitaM-'savvesiM AcAro' gAhA, AcArya Aha - satyamuktaM kintu ThAvaNA, imaM puNa akkhararayaNaM paDucca bhaNitaM, puvvaM puvvA katA ityarthaH" / Malayagiri Suri has reproduced this very view in his com. (p. 240b) on Nandi. Abhayadeva Suri, too, has done the same as can be seen from his com. (pp. 130b-131a) on Samavaya. Siddhasena Suri has also endorsed this very view in his com. (p. 208b) on Pavayanasaruddhara. In Siddhasena Gani's bhasyunusarini tika (p. 94) on Tattvartha (1, 20) and in Trisasti (X, 5, 172) only one view is mentioned i.e. to say 14 Purvas were first composed. Anyhow we can see that there have been two views propounded in this connection at least as early as the date of the Cunni referred to on p. 4.

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THE CANONICAL LITERATURE OF THE JAINAS From the above survey we come to the conclusion that 12 Angas were no doubt composed but the difference of opinion exists with regard to their order of composition, some believing Ayara to be the first and Ditthivaya to be the last, whereas others believing Ditthivaya to be the first and Ayara, Suyagada and other Angas as following it. 8 This finishes the question about the composition of 12 Angas but there remains one more knotty problem to be tackled before we can finish the discussion about the genesis of the dvadasangi. It refers to the order of the composition of the various sections of Dittthivaya. As already noted on p. 7 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 mentions the five sections in the order noted above whereas some works such as Hemacandra Suri's Abhidhanacintamani (II, 160)1, Devendra Suri's com. (p. 17)2 on his own work Kammavivaya (v. 6), Vinayavijaya Upadhyaya's Lokaprakasa (III, 792)3 and Akalanka's Tattvartharajavartika (p. 51)+ 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 2 3 4 I (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuoga and (5) Culiya. II (1) Parikamma, (2) Sutta, (3) Anuoga, (4) Puvvagaya and (5) Culiya. " parikarma - sUtra - pUrvAnuyoga- pUrvagata - cUlikAH paJca / syurdRSTivAdabhedAH pUrvANi caturdazApi pUrvagate // 160 // " "parikamma 1 sutta 2 puvvANuoga 3 puvvagaya 4 cUliyA 5 evaM / paNa diTThavAyabheyA caudasa puvvAiM puvvagayaM // " Herein there is the same verse as noted above in fn. 1. "sa paMcavidhaH parikarma sUtraM prathamAnuyogaH pUrvagataM cUlike ceti / " Taking this reference together with those noted above in fn. 1-2, we see that instead of Anuoga (Sk. Anuyoga), we have its synonyms Puvvanuoga (Sk. Purvanuyoga) and Prathamanuyoga (Pr. Padhamanuoga).

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GENESIS OF THE JAINA SCRIPTURES And hence the knotty problem before us is: Is this difference really an outcome of some deliberate understanding or is it purely accidental, and as such it has no such significance as we may be inclined to attribute ? In other words, did this difference arise because in course of enumerating the sections of Ditthivaya, no special attention was paid to their order - the order being then looked upon as immaterial and enumeration the main goal to be achieved ? I do not know if there is any source which throws light on this problem. So I may try to solve this problem by assuming for the present that these orders represent two different views regarding the composition (racana) and the subsequent arrangement (sthapana) of the five sections of Ditthivaya with a view to facilitating their study. I have not come across any reference explicit or implicit wherefrom we can deduce that it was rather some other section of Ditthivaya which was first composed and not Puvvagaya comprising 14 Puvvas. It is true that there is a possiblity to construe that the composition of the 14 Puvvas is not to be taken in quite a literal sense; but it, after all, refers to the composition of Ditthivaya in its entirety though 14 Puvvas are specifically 'mentioned of their importance and the consequent unique position they hold, not only so far as the 12th Anga is concerned but all the 12 Angas are concerned. But even this construction does not at all improve the situation. It appears that looking to the nature of the five sections they must have been composed in the very order in which they are mentioned in 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 1 This so to say furnishes us with an example of the figure of speech known as 'synecdoche'.

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10 THE CANONICAL LITERATURE OF THE JAINAS the last two entrances are resorted to after one has been initiated into the portion concerned. Some may therefore look upon the first two entrances as the main ones; for, it is after mastering them that th study of the portion concerned is commenced whereas others may attach more importance to the last two as they help in cultivating and culminating the real study. It is this difference of opinion which may lead to the change in the assignment of the orders for Puvvagaya and 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 may place Puvvagaya ahead of Anuoga. This means that some believe that the right place for Anuoga is just where it is first made use of, whereas some may believe that the initial stage is not so important as the culminating one, and that the latter follows the initiation of the work in question, and hence it cannot be assigned a place prior to that work but only one following it. This is what can be roughly said by taking into account the subjectmatter of Anuogadara 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.2 On the contrary, the two main divisions of 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 / " Malayagiri Suri observes while commenting upon this sutra : "atha ko'yamanuyoga: ? anurUpo'nukUlo vA yogo'nuyoga: sUtrasya svenAbhidheyena sArdhamanurUpa: sambandhaH" Hemacandra Suri has said the same thing almost ad verbatim in his com. (p. 105) on Abhidhanacintamani (III, 160). See the ending portion of the Cunni quoted here in fn. 1. The lines that follow it may be also noted: "tattha mUlapaDhamANuyoge tti, iha mUlabhAvastu tIrthakaraH, tassa prathamaM pUrvabhavAdi athavA mUlassa paDhamA bhavANuyogo ettha titthagarassa atItabhavabhAvA vaTTamANavayajammAdiyA bhAvA kahejati, ahavA je mUlassa bhAvA te mUlapaDhamANuyogo, ettha titthakarassa je bhAvA prasUtAste pariyAyapurisattAi bhANiyavvA; gaMDiyANuyogo tti ikkhumAdiparvakaMDikAvat ekAdhikArattaNato gaMDiyANuyogo bhaNNati, te ca kulakarAdiyAto vimalavAhaNAdikulakarANaM puvvabhavvajammaNAmappamANa0 gAhA, evamAdi jaM kiMci kulakarasya battavvaM taM savvaM kulakaragaMDiyAe bhaNitaM, evaM titthagarAdigaMDiyAsu vi"

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GENESIS OF THE JAINA SCRIPTURES 11 Anuoga viz. Mulapadhamanuoga and "Gandiyanuoga2 and their contents lead us to assume that this Anuoga deals more or less with the 1 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 AuM cavaNAI jammaNANi abhiseA rAyavarasirIo pavvajjAo tavA ya uggA kevalanANuppayAo titthapavattANANi a sIsA gaNA gaNaharA ajapavattiNIo saMghassa caubvihassa jaM ca parimANaM jiNamaNapajjavaohinANI sammattasuanANiNo avAI aNuttaragaI a uttaraveubviNo a muNiNo jattiA siddhA siddhIpaho jaha desio jacciraM ca kAlaM pAovagayA je jahiM jattiAI bhatAi cheittA aMtagaDe muNivaruttame tamaraoghavippamukke mukkhasuhamaNuttaraM ca patte evamanne a evamAibhAvA mUlapaDhamANuoge kahiA, setaM muulpddhmaannuoge|" The word 'gandiya' may remind one of 'kandika' used for some of the sections of Brahmanas, Upanisads etc. 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 : " 'citaMtaragaMDiya' ti, cittA iti anekArthAH aMtare iti usabhaajiyaMtare vA diTThA, gaMDikA iti khaMDaM ato citaMtare gaMDikA diThThA, to tesiM parUvaNA puvvAyariehiM imA nidiTThAAdiccajasAdINa usabhassa paoppae NaravatINaM / sagarasuyANa subuddhI iNamo saMkhaM parikathei // 1 // coddasa lakkhA siddhA NivaINekko ya hoti savvaDhe / evekkakke ThANe purisaguNA hota'saMkhejjA // 2 // puNaravi coddasa lakkhA siddhA NivadINa doNNi savaDhe / jugaThANe vi asaMkhA purisajugA hoMti NAyavvA // 3 // jAva ya lakkhA coddasa siddhA paNNAsa hoMti sabaDhe / paNNAsaTThANe vi ya purisajugA hoMti'saMkhejA // 4 // eguttarA dulakkhA savvaTThANe ya jAva paNNAsA / ekkekuttaraThANe purisajugA hoti'saMkhejjA / / 5 / / viparIyaM sabaDhe coddasa lakkhA ya nivvao ego / sacceva ya parivADI paNNAsA jAva siddhIe // 6 // teNa paraM lakkhAdi do do ThANA ya samaga vaccaMti / sivagatisavvaDhehiM iNamo tAsiM vidhI hoi // 7 // do lakkhA siddhIe do lakkhA NaravadINa sabaDhe / evaM tilakkhacau paMca jAva lakkhA asaMkhejjA // 8 // sivagatisavvaDhehiM cittaMtaragaMDitA tato cauro / egA eguttariyA egAdi bitiuttarA taiyA // 9 // tatiegAdi tiottara nigamAdi ottarA cautthe ya / paDhamAe siddhakko doNNi ya savvaTThasiddhaMmi // 10 // tatto tiNNi NariMdA siddhA cattAri hoti sabaDhe / iya jAva asaMkhejA sivagatisavvaTTha siddhehiM / / 11 // tAe biuttarAe siddhakko tiNNi hoti sabaDhe / evaM paMca ya satta ya jAva asaMkheja do tini // 12 // ega cau satta dasagaM jAva asaMkheja hoti dotiNNi / sivagatisavvaDhehiM tiuttarA ettha NeyavvA // 13 / / tAhe tiyagAdibiuttarAe aUNatIsaM tu tiyaga ThAveuM / paDhame u patthi khevo sesesu ime bhave khevA / / 14 / / In all, there are 32 verses; but I have here given only 14.

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THE CANONICAL LITERATURE OF THE JAINAS biographies of the Tirathankaras, the Kulakaras1 (patriarchs2), the Ganadharas and several other persons who attained liberation or were born in the 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 dharmakathanuyoga 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 anuyogas3 viz. (1) dharmakathanuyoga, (2) ganitanuyoga, (3) dravyanuyoga and (4) caranakarananuyoga permeating the entire 1 For the lives of 7 Kulakaras the reader should refer to Samavaya (s. 157), Paumacariya (III, 50-58) and Trisasti (1, 2, 137-206). 12 2 This is, of course, a rough rendering. 3 Cf. the following lines occurring in Silanka Suri's com. (p. 1b) on Ayara : "ataH prArabhyate'rhadvacanAnuyogaH, sa ca caturdhA, tad yathA - dharmakathAnuyogo gaNitAnuyogo dravyAnuyogazcaraNakaraNAnuyogazceti, tatra dharmakathAnuyoga uttarAdhyayanAdikaH, gaNitAnuyogaH sUryaprajJaptyAdikaH dravyAnuyogaH pUrvvANiM sammatyAdikazca caraNakaraNAnuyogazca AcArAdikaH, sa ca pradhAnatamaH, zeSANAM tadarthatvAt " For further references and some details about 4 anuyogas, see Maladharin Hemacandra Suri's com. (pp. 931-932) on Visesavassayabhasa (v. 2295), Santicandra Upadhyaya's Prameyaratnamanjusa, a com. (pp. 2a-2b) on Jambuddivapannatti, etc. 4 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 mahANubhAvehiM 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 vocchinnA // 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 showing 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).

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13 GENESIS OF THE JAINA SCRIPTURES sphere of the Jaina scriptures. Furthermore, he must be aware of the fact that it is possible to say that 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 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 Tirthankara in question. This means that I should, first of all, define the phrase "Jaina scriptures" and then indicate the scriptures which are not included in the 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 H. W. Fowler): "The Bible with or 1 Cf. the following verse of the Avassayamulabhasa : "kAliyasuyaM ya isibhAsiyAI taiA ya suurpnnttii| savvo. ya diTThivAo cautthao hoi aNuogo // 124 // This very verse occurs in Visesavassayabhasa as v. 2294. 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 / nijahaNa tahAvi hai dummehe pappa itthI ya // 551 / / 2

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14 THE CANONICAL LITERATURE OF THE JAINAS without the Apocryphal (usually without article; also Holy scripture or the Ss.; a doctrine not found in S. or the Ss.); a or the quotation from the Bible; (attrib.) taken from or relating to the Bible (a s. text, lesson; cf. scriptural); sacred book of non-Christian community; (archaic) inscription." From this it follows that leaving aside the archaic meaning of the word 'scripture' viz. 'inscription', it signifies a sacred book of any community, Christian or non-Christian. So one may naturally take the phrase 'Jaina scriptures' to mean sacred books of the Jainas. This view is correct, but I may add that the phrase can be interpreted in another way, too. In order that this may be easily realized, I shall give here two definitions of sammasuya (Sk. samyak-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.2 According to the 2nd definition, all the works included in these two classes are sammasuya so far as a samyagdrsti (one having a right sort of faith) is concerned, whereas they are micchasuya so far as a mithyadrsti (one having wrong 1 The meanings of Apocrypha are given in this Dictionary on p. 50. They are : "Books of old Testament included in Septuagint and Vulgate, but not originally written in Hebrew, nor counted genuine by Jews, and excluded from Canon at Reformation. In order that we can follow this we may note the meanings of Septuagint and Vulgate. They are respectively as under: "Greek version of 0. T. including the apocrypha said to have been made about 270 B. C. by seventy translators." "Latin version of the Bible prepared by Jerome late in the 4th c." 2 "jaM imaM aNNANiehiM micchAdiTThiehiM sacchaMdabuddhimaivigappiraM taM jahA - bhArahaM rAmAyaNaM bhImAsurukkhaM koDillayaM sagaDabhaddiAo khoDa(? ghoDaga)muhaM kappAsi nAgasuhamaM kaNagasattarI vaisesiyaM buddhavayaNaM terAsiaMkAviliaM logAyayaM saTThitaMtaM mADharaM purANaM vAgaraNaM bhAgavaM pAyaMjalI pussadevayaM lehaM gaNiaMsauNaruaM nADayAI, ahavA bAvattari kalAo cattAri a veA saMgovaMgA, eAI micchadihissa micchattaparigahiAI micchAsuaM, eyAI ceva sammadihissa sammattapariggahiAI sammasuaM, ahavA micchadihissa vi eyAI ceva sammasuaM, kamhA ? sammattahe uttaNao, jamhA te of a ha h a 153T ATTUTTO 44 37 aifa, a 1931 "--Nandi (s. 42.)

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GENESIS OF THE JAINA SCRIPTURES 15 faith) is concerned.1 Consequently, according to this second definition any and every sacred work, Jaina or non-Jaina, is a Jaina scripture to a samyagdrsti.2 But I here do not use the phrase 'Jaina scriptures' in this wide sense but in the previous sense - the restricted sense. That is to say, I interpret 'Jaina scriptures' as authoritative works3 composed by eminent Jaina saints such as the Ganadharas, Srutakevalins, 4 Dasapurvadharas, Pratyekabuddhas and the like. To be explicit, I should now enumerate these works. Bhadrabahusvamins is the last i. e. the 65th Srutakevalin, in case we use this word Srutakevalin in the strictest sense; if not, he is last but 1 "jaM imaM arahaMtehiM ... paNIaM dubAlasaMgaM gaNipiyAM... cohasapuvvissa sammasuaM abhiNNadasapuvvissa sammasuaM, teNa paraM fairgun, a a "Nandi (s. 41). See also p. 14, fn. 2. 'Cf. the following lines ocurring in "The Linguistic Speculations of the Hindus" (p. 312) by Prabhatchandra Chakravarti', regarding Bhartrhari: "What he likes to impress upon us is that to a Brahmin who has Sanskrit as his mother tongue, a corrupt word (like gavi) may also convey the intended sense only by reminding him of the correct Sanskrit form (gauh) of which it is a corruption." 2 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. 2 on p. 14. 3 In this connection, I may quote the following verse : "arhayoktaM gaNadharadRbdhaM pratyekabuddhadRbdhaM ca sthaviragrathitaM ca tathA pramANabhUtaM tridhA sUtram // " 5 This is quoted by Drona Suri in his com. (p. 3a) on Ohanijjutti in support of his statement as under : "arthatastIrthaMkarapraNItaM sUtrato gaNadharanibaddhaM caturdazapUrvadharopanibaddhaM dazapUrvadharopanibaddhaM pratyekabuddhopanibaddhaM ca / " This idea can be seen in the following verse of Vattakerasvamin's Mulayara (V), too: "suttaM gaNadharakathidaM taheba patteyabuddhi (ddha) kathidaM ca / sudakevaliNA kathidaM abhiNNadarapuvvakathidaM ca // 80 // " 4 The Prakrta words for "srutakevalin' are suyakevali and sudakevali. The former is used and defined by Kundakunda Suri in his Pavayanasara (1, 33). He died in Vira Samvat 170. So says Hemacandra Suri in his Parisistaparvan (IX, 112). According to the Digambaras there are only five srutakevalins, Bhadrabahu being the fifth. The names of the first four are ( 1 ) viSNu, (2) nandimitra, (3) aparAjita, ( 4 ) govardhana. Some mention nandin for viSNu Whatever it may be none of these four is known to have composed any scripture. 7 The strictest sense means to use the word 'Srutakevalin' for one who is conversant with all the 14 Puvvas, both in words and meanings.

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16 THE CANONICAL LITERATURE OF THE JAINAS one, and Sthulabhadral 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.2 They were followed by Jambusvamin and four Srutakevalins viz. (1) Prabhavasvamin, (2) Sayyambhava Suri, (3) Yasobhadra Suri and (4) Sambhutivijaya. Out of all these Srutakevalins, we have already dealt with Ganadharas and 12 Angas composed by each of them. It is said that Avassaya is composed by Indrabhuti, the very first Ganadhara; but since the opinions differ in this connection and since the question of its genesis requires a lot of space, I reserve it for subsequent treatment. As regards 289 Srutakevalins, we do not know if any one of them had com work. The same is the case with Jambusvamin and Prabhavasvamin. Sayyambhava Suri (B. C. 491 - B. C. 429), a junior contemporary of Prabhavasvamin and a predecessor of Bhadrabahusvamin, has at least one work viz. Dasaveyaliyat attributed to him. This and the two Culiyas 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. 1 He completely knew the meaning of the first 10 Puvvas only, though he had studied all the 14 Puvvas in words. 2 Cf. the following 137th sutta of Pajjosanakappa : "samaNassa bhagavao mahAvIrassa tini sayA (300) cauddasapuvvINaM ajiNANaM jiNasaMkAsANaM savvakkharasaMnivAINaM jiNo Para fans amR470T J ART 23hyoeftui 84T ETET" (. 836)" 3 He is the last of the persons to have attained omniscience in this avasarpini. No doubt, he, too, is a Srutakevalin. But as Ganadharas are usually styled as Ganadharas and not sruta kevalins, 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 sruta kevalin. In short, the word 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. This work is named as "dasaveyaliya - pertinal text" by M. V. Patwardhan in "The Dasavaikalika sutra: A study" (p. 9). In "The Heart of Jainism" (p. 70) it is called "a monument of a father's love persisting even in the ascetic life." 5 There are two Culiyas in the case of Ayara, too, as we shall see hereafter. This is what Bhadrabahusvamin has himself said in the following verse of his Avassayanijjutti :"Avassayassa dasakAliyassa taha uttarajjhamAyAre / sUyagaDe nijuttiM vocchAmi tahA dasANaM ca // 82 // kappassa ya nijjuttiM vavahArasseva paramaniuNassa / sUriyapapNattIe vocchaM isimAsiyANaM ca / / 83 // "

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GENESIS OF THE JAINA SCRIPTURES 17 Over and above that, he is loqked upon as the author of Pajjosavanakappa, the 8th chapter of Dasasuyakkhandha and other Cheyasuttas (Chedasutras.) viz. Vavahara, Kappa,2 and Nisihas and that he is said to be the author of Pindanijjutti and Ohanijjutti as well. The ten Nijjuttis here referred to are versified commentaries in 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 Cheyasuttas, 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. 1 In all there are, roughly speaking, six Cheyasuttas viz., (1) Nisiha, (2) Mahanisiha, (3) Vavahara, (4) Dasasuyakkhandha, (5) Kappa and (6) Pancakappa or its substitute Jiyakappa. 2 Cf. the following verse of Pancakappabhasa composed by Sanghadasa Ksamasramana : "vaMdAmi bhaddabAhuM pAINaM carimasayalasuyaNANiM / suttatthakAragamisiM dasANa kappe ya vavahAre // " For this verse see Pt. II. pp. 259 and 67 of Descriptive Catalogue of the Govt. Collection of Manuscripts (Vol. XVII) deposited at Bhandarkar 0. Research Institute, and Peterson, Report IV, p. 100. 3 Vide the following lines occurring in the cunni on Pancakappabhasa (folio 1) : "teNa bhagavatA AyArapakappa-dasA-kappa-vavahArA ya navayapugvanIsaMdabhUtA nijUDhA' e following lines occurring in Yasodeva Suri's com. (p. 67a) on Pakkhiya sutta :: "isibhAsiyAI ti iha RSayaH pratyekabuddhasAdhavaste cAtra neminAthatIrthavartino nAradAdayo viMzatiH, pArzvanAthatIrthavartinaH paJcadaza, varddhamAnasvAmitIrthavartino daza grAhyAH, tairbhASitAni paJcacatvAriMzatsaGkhyAnyadhyayanAni zravaNAdyadhikAra (bha)vanti RSibhASitAni / "

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18 THE CANONICAL LITERATURE OF THE JAINAS Before proceeding further, I may mention that all these 10 works which are commented upon by 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 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. Vajrasvamin is said to be the last in the lot.2 We do not know if he or any other Dasapurvadharas except syama Suri who preceded him, ever composed any work. Pannavana is said to be the work of this very syama Suri (Vira samvat 280=B.C.247; Vira samvat 376= B.C. 151) It may be added in this connection that some of the Sangrahanis on Uvangas (Upangas) are compositions of some of the Dasapurvadharas; for, this is what we learn from Drona Suri's com. (p. 3a)3 on Ohanijjutti. 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. 3a) on Ohanijjutti may be quoted in this connection : "asyAmavasarpiNyAM caturdazapUrvya nantaraM dazapUrvadharA eva saJjAtAH, na trayodazapUrvadharA dvAdazapUrvadharA ekAdazapUrvadharA vA" In Subodhika (p. 169b) 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 // " Vajrasvamin was born in B. C. 31 and died in A. D. 57. The pertinent line is as under: "andet 379 Heinokoa 391515HI HETKY a gar 11" 3

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GENESIS OF THE JAINA SCRIPTURES This means that it now remains to examine the question of the works of the Pratyekabuddhas. Some of the ajjhayanas of Uttarajjhayana are said to be the works of some of the Pratyekabuddhas. Moreover, some of the works known as Painnagas (Prakirnakas) are attributed to them about which we shall refer to hereafter. This rough discussion about the works that can be termed as Jaina scriptures, gives us an idea as to the number of works of which the genesis remains to be attempted. They are: (1) Avassaya, (2) Dasaveyaliya, (3) Uttarajjhayana, (4) Dasasuyakkhandha, (5) Kappa, (6) Vavahara, (7) Suriyapannatti, (8) Pindanijjutti, (9) Ohanijjutti, (10) Culiyas and (11) Pannavana. 19 It may be noted that out of these 11 works, the first three along with the 8th and the 9th form a group known as mulasutta (Mulasutra). The 4th, 5th and the 6th are classed under the name of Cheyasutta, while the 7th and the 11th, under the name of the Uvanga. This will show that over and above the Jaina scriptures noted up till now, there are some more Jaina sacred works; for, the number of the Cheyasuttas as already stated is 5 or 6, and that of the Uvangas 12. No doubt, almost all of these works are anonymous, and it is very very difficult to ascertain their dates of composition. Even then an attempt must be made to examine their genesis, too; for, they are also, after all, Jaina scriptures, though perhaps not in the strictest sense. But as this chapter has already outswollen in size, I have to reserve this topic for a subsequent treatment. I may therefore conclude this chapter by mentioning only two facts as under : (1) There are works known as Prakirnakas. They were composed by the 14,000 disciples1 of Lord Mahavira the disciples who were endowed - 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. 208b) on Nandi : " eke sUrayaH prajJApayanti idaM kila caturazItisahasrAdikaM RSabhAdInAM tIrthakRtAM zramaNaparimANaM pradhAnasUtraviracanasamarthAn -

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20 THE CANONICAL LITERATURE OF THE JAINAS 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 Painnagas and enumerated under the two groups known as kaliya-suyaand ukkaliya-suya3 are perhaps some of the works composed by these Pratyekabuddhas. Whether it is so or not, their genesis will be taken up hereafter. (2) As stated in Pajjosavanakappa (s. 147) and in Trisasti (X, 13, v. 223-224)5, Lord Mahavira when he was about to attain nirvana, zramaNAnadhikRtya veditavyaM, itarathA punaH sAmAnyazramaNA: prabhUtatarA api tasmin 2 RSabhAdikAle AsIran, apare punarevaM prajJApayanti - RSabhAditIrthakRtAM jIvatAmidaM caturazItisahasrAdikaM zramaNaparimANaM pravAhataH punarekaikasmin tIrthe bhUyAMsa: zramaNA veditavyAH, tatra ye pradhAnasUtraviracanazaktisamanvitA: suprasiddhatadgranthA atatkAlikA api tIrthe vartamAnAstatrAdhikRtA draSTavyAH, etadeva matAntaramupadarzayannAha - 'athave'tyAdi, athaveti prakArAntaropadarzane, yasya RSabhAdestIrthakRto yAvantaH ziSyAstIrthe autpattikyA vainayikyA karmajayA pAriNAmikyA caturvidhayA buddhayA upetA:-samanvitA AsIran tasyaRSabhAdestAvanti prakIrNakasahasrANyabhavan, pratyekabuddhA api tAvanta eva, atraike vyAcakSate - iha ekaikasya tIrthakRtastIrthe'parimANAni prakIrNakAni bhavanti, prakIrNakakAriNAmaparimANatvAt, kevalamiha pratyekabuddharacitAnyeva prakIrNakAni draSTavyAni prakIrNakaparimANena 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, painnagasAmiaparimANataNao, 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 - 'titthayarapaNIyasAsaNapaDivannattaNao tassIsA havaMtI'ti, anye punarevamAhuH - 'sAmAnyena prakIrNakaistulyatvAt pratyekabuddhAnAmatrAbhidhAnaM, na tu niyogata: pratyekabuddharacitAnyeva prkiirnnkaaniiti'|" 1 See the ending portion of fn. 1 of p. 19. 2-3 See pp. 25-26. 4 The pertinent lines are as under : "chaThe bhatteNaM apANaeNaM sAiNA nakkhatteNaM jogamuvAgaeNaM paccUsakAlasamayaMsi saMpaliaMkanisaNNe paNapannaM ajjhayaNAI kallANaphalavivAgAI paNapannaM ajjhayaNAI pAvaphalavivAgAiM chattIsaM ca apuTThavAgaraNAI vAgarittA pahANaM nAma ajjhayaNaM vibhAvemANe 2 kAlagae" 5 They are "kalyANaphalapAkAni paJcapaJcAzataM tathA / tAvantyapavipAkAni jagAvadhyayanAni tu // 223 // SatriMzatamapraznavyAkaraNAnyamidhAya ca / pradhAnaM nAmAdhyayanaM jagadgurUrabhAvayat // 224 // "

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GENESIS OF THE JAINA SCRIPTURES 21 recited 55 ajjhayanas (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 is of deciding their authorship. Roughly speaking, we may attribute the authorship of all these 147 ajjhayanas 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. Same is the case with 54 topics expounded by Mahavira and mentioned in Samavaya (s. 54). One may be tempted to believe that some of the ajjhayanas of Vivaga suya, the latter portion of Ovavaiya and the like may have something to do with some of these 110 ajjhayanas. This is explained in Subodhika (p. 125b) as below : "pradhAnaM nAma ekaM marudevyadhyayanaM" 2

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2 Jainism deals with five kinds of knowledge (nana).1 One of them is known as suya-nana (Sk. sruta2-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 (abhinibohianana3). It can be variously classified.4 According to one of the classifications, it is two-fold: (i) angapavittha (Sk. anga-pravista) and (ii) ananga-pavittha (Sk. ananga-pravista).5 The former means 'contained in 1 Cf. the following sutta of Nandi: " nANaM paMcavihaM pannattaM, taM jahA - AbhiNibohianANaM suanANaM ohinANaM maNapajjavanANaM kevalanANaM / " (su. 1 ) The following sutra of the Tattvartha (1) may be also referred to: "matizrutAvadhimanaHparyAyakevalAni jJAnam / " (sU. 9) 3 4 5 CHAPTER II CLASSIFICATIONS OF THE AGAMAS "zrutamAptavacanamAgama upadeza aitihyamAmnAyaH pravacanaM jinavacanamityanarthAntaram. This line occurring in the Bhasya (p. 88) on Tattvartha (1, 20) gives the synonyms of sruta. This is also known as mai-nana. (i) This is borne out by the following sutta occurring in Nandi: "suyanANaparokkhaM coddasavihaM pannattaM taM jahA akkharasuyaM 1 aNakkharasuyaM 2 saNNisuaM 3 asaNNisuaM 4 sammasu 5 micchasuaM 6 sAiaM 7 aNAiaM 8 sapajjavasiaM 9 apajjavasiaM 10 gamiaM 11 agamiaM 12 aMgapaviDaM 13 anaMgapavi 14 / " (su. 38) (ii) Devendra Suri in his Kammavivaga (v. 6) has mentioned these very 14 varieties, but in the following verse incorporated by him 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 ya sasamAsA // 7 // "" This very verse is quoted by Maladharin Hemacandra Suri in Vineyahita (p. 42a), a com. on Sivasarman's Bandhasayaga (v. 37-38). It can be traced at least as far back as the Lahucunni (p. 18a) on this Bandhasayaga (v. 38-39 same as v. 37-38 noted above). This cunni is attributed to Yativrsabha by Hiralal Jain but it is generally believed to be anonymous. See the ending portion of the 1st part of the above fn.

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CLASSIFICATIONS OF THE AGAMAS the Angas', and the latter, 'not contained in the Angas'. Ananga-pavittha is designated as anga-bahira (Sk. anga-bahya), too1; for, it comprises works standing outside the Angas not belonging to the Angas. - The anga-pavittha suya-nana has 12 sub-divisions, each of which is known as an Anga2. 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.3 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 janghas+ (lower legs), 2 urus5 (thighs), 2 gatrardhas (back and belly), 2 bahus (hands), 1 griva (neck) and 1 siras (head)6. 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 srutapurusa; 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 Ganadharas is angapavittha whereas what is composed by Srutasthaviras is ananga-pavittha. 1 Cf. " taM samAsao duvihaM paNNattaM taM jahA - aMgapaviTThe aMgabAhiraM ca / " - Nandi (s. 44 ) 2 3 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 patrattA, taM jahA AyAre sUyagaDe ThANe" For instance we come across "garen forfast" twice in Samavaya (s. 148) and "galerit morfars" in suttas 1 and 136 of this very work. See also p. 15, fn. 1. 4-5 In The Standard Sanskrit English Dictionary by L. R. Vaidya, the meanings of these words are respectively given as 'leg from the ankle to the knee' and "the thigh." That a distinction is made between jangha and uru in Jaina works is borne out by Samaraiccacariya (vide the description of Aggisamma given in the 1st bhava). Cf. the following verse occurring in the Cunni (p. 47) on Nandi : "pAdayugaM jaMghorU gAtaduvagaM ca do ya bAhU tA / gIvA siraM ca puriso bArasaaMgo sutapaviDo || " 6 This very vese with variants (?) occurs in Yasodeva's com. (p. 59b) un Pakkhiyasutta. There it is said: makand grewery.' 23 7 See the opening lines of fn. 2 of p. 24. 8 A Sruta-sthavira means one conversant with Thana and Samavaya. Cf. " anet of a forrit geret"--Thana (III, 2; s. 159).

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24 THE CANONICAL LITERATURE OF THE JAINAS According to the other definition, that 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 Siddkacakra (IV, 8, p. 175)2 that even a Ganadhara can be an author of the ananga-pavittha works, and thus Avassaya, though coming under the class of ananga-pavittha, is a work composed by a Ganadhara. If this view is accepted, it follows that though the author of anga-pavittha is none else but 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 anangapavittha 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. 48b)3 on Avassaya where it is distinctly stated that anangapavittha has nothing to do with a question or questions of a Ganadhara, though it may be however the outcome of a question or questions from some one else or that without any body asking a question to a Tirthankara, he himself may have expounded a subject, and later on, it may have been embodied in words by some devotee of his. As regards the genesis of anga-pavittha, there are no such option; for, it after all originates from the nisadyas and tripadi.4 1 "iccetassa sutapurisassa jaM sutaM aMgabhAgaThitaM taM aMgapaviTTha bhaNaI, jaM puNa etasseva sutapurisassa bairege ThitaM aMgabAhiraM ti bhaNNati, ahavA gaNaharakayamaMgagataM jaM kataM therehiM bAhiraM taM ca / NiyataM aMgapaviTTha aNiyayasutaM bAhiraM bhaNitaM // " - Cunni (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 // 2 For the pertinent portion see my Gujarati work Arhata agamonum avalokana yane Tattvarasikacandrika (Pt. I, p. 63). 3 "vAratrayaM gaNadharapRSTena satA bhagavatA tIrthakareNa yat procyate 'uppanei vA, vigamei vA dhuvei vA' iti padatrayaM tadanusRtya yanniSpannaM tadaGgapraviSTa, yat punargaNadharapraznavyatirekeNa zeSakRtapraznapUrvakaM vA bhagavato mutkalaM vyAkaraNaM tadadhikRtya yanniSpannaM jambUprajJaptyAdi, yacca vA gaNadharavacAMsyevopajIvya dRbdhamAvazyakaniyuktyAdi pUrvasthaviraistadanaGgapraviSTaM yadi vA yat sarvatIrthakaratIrtheSvaniyataM tadanaGgapraviSTa, sarvapakSeSu dvAdazAGgAnyaGgapraviSTa, zeSamanaGgapraviSTaM" 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:-prativacanamutpAda-vyaya-dhrauvyavAcakaM padatrayamityarthaH, tasmAd yad niSpannaM tadaGgapraviSTaM dvAdazAGgameva, muktaM-mutkalaM-apraznapUrvakaM ca yad vyAkaraNam-arthapratipAdanaM tasmAd niSpannamaGgabAhyamabhidhIyate, tacca AvazyakAdikam / "

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CLASSIFICATIONS OF THE AGAMAS 25 This finishes a discussion about anga-pavittha and ananga-pavittha. So we shall now deal with the divisions of the latter. They are : (1) avassaya and (ii) avassaya-vauritta. Out of these avassaya has six sub-divisions viz, (i) samaiya, (ii) cauvisatthava, (iii) vandanaya, (iv) padikkamana, (v) kaussagga and (vi) paccakkhana, whereas avassayavauritta has two viz. (i) kaliya and (ii) ukkaliya. Before we mention the various works coming under the categories of kaliya and ukkaliya, we may present the results of this dichotomy in a tabular form as under : Suyanana Anga-pavittha Ananga-pavittha or Anga-bahira Avassaya Avassaya-vairitta Kaliya Ukkaliya Samaiya Cauvisatthava Vandanaya Padikkamana Kaussagga Paccakkhana From this discussion, it will be seen that there are four principal divisions of the sacred canon of the Jainas viz. (1) angapavittha, (2) avassaya, (3) kaliya and (4) ukkaliya. Leaving aside the six subdivisions of avassaya, we may define kaliya and ukkaliya as under: That sruta which is studied-recited during the first and last 2 paurusis3 Here, instead of tripadi we have its synonym padatraya. Malayagiri Suri, in his com. (p. 3a) on Jivabhigama has used the phrase matnkapadatraya as can be seen from the following line : "bhagavAn hi varddhamAnasvAmI....etanmAtRkApadatrayamuktavAn-uppanei vA vigamei vA dhuvei vA" ___ "se kiM taM aMgabAhiraM ? aMgabAhiraM duvihaM paNNattaM, taM jahA-AvassayaM ca AvassayavairittaM ca / se kiM taM AvassayaM ? AvassayaM chavvihaM paNNattaM, taM jahA-sAmAiaMcauvIsatthavo vaMdaNayaM paDikkamaNaM kAussaggo paccakkhANaM, settaM AvassayaM / se for 3 ataskai? 347964aska cfar courri, + 561f731 a selft31 a/" - Nandi (s. 44) 2 Malayagiri in his com. (p. 205a) on Nandi says: "sarvasyApi vastuno yadA svapramANacchAyA jAyate tadA pauruSI bhavati" Thus it means the period that elapses from sun-rise to the time when the shadow of an object is equal to its height. In short it practically comes to about 3 hours. 3 In Uttarajjhayana (XXVI) it is said :

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26 THE CANONICAL LITERATURE OF THE JAINAS of both day and night, is styled Kaliya-suya, while that sruta which is studied-recited at all times except kalavela, is designated as ukkaliya-suya. ___As already noted in the concluding lines (p. 12) of fn. 4, kaliyasuya 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. Before proceeding futher, we may take a note of the works coming under the classes of kaliya-suya and ukkaliya-suya. A list of these works is supplied by Nandi and Pakkhiyasutta as well; but they differ in "paDhamaM porisi sajjhANaM bIyaM jhANaM jhiyAyaI / taiyAe bhikkhAyariyaM puNo cautthIe sajjhAyaM // 12 // This is the arrangement for the day. As regards the night the following (v. 18 of Uttarajjhayana XXVI) may be noted : ___ "paDhama porisi sajjhAyaM bIyaM jhANaM jhiyaayii| taiyAe niddamokkhaM tu cautthI bhujo vi sajjhAyaM / / 18 / / 1 "tattha kAliyaM jaM diNarAdINa paDhame (carame) porisIsu paDhijjai / jaM puNa kAlavelAvaje paDhijai taM ukkAliyaM" So says the Cunni (p. 47) on Nandi. Akalanka in his Tattvartharajavartika (p. 54) observes : "svAdhyAyakAle niyatakAlaM kAlikaM / aniyatakAlamutkAlikaM" 2 "ukkAliaM aNegavihaM paNNattaM, taM jahA-dasaveAliaM kappiAkappi cullakappasuaM mahAkappasuaM uvavAiaM rAyapaseNiaM jIvAbhigamo paNNavaNA mahApaNNavaNA pamAyappamAyaM naMdI aNuogadArAI deviMdatthao taMdulaveAliaM caMdAvijjhayaM sUrapaNNattI porisimaMDalaM maMDalapaveso vijAcaraNaviNicchaogaNivijA jhANavibhattI maraNavibhattI AyavisohI vIyarAgasuaMsaMlehaNAsuyaM vihArakappo caraNavihI AurapaccakkhANaM mahApaccakkhANaM evamAi, se taM ukkaaliaN| se kiM taM kAliaM? kAliaM aNegavihaM paNNattaM, taM jahA-uttarajjhayaNAI dasAo kappo vavahAro nisIhaM mahAnisIhaM isibhAsiAI jaMbUdIvapannattI dIvasAgarapannattI caMdapannattI khuDDiAvimANapavibhattI mahalliAvimANapavibhattI aMgacUliA vaggacUliA vivAhacUliA aruNovavAe varuNovavAe garulovavAe dharaNovavAe vesamaNovavAe velaMdharovavAe deviMdovavAe uTThANasue samuTThANasue nAgapariAvaNiAo nirayAvaliyAo kappiAo kappavaDiMsiAo puSphiAo pupphacUliAo vaNhIdasAo, evamAiyAI caurAsII painnagasahassAI bhagavao arahao usahasAmissa Aititthayarassa tahA saMkhijjAI painnagasahassAI majjhimagANaM jiNavarANaM coddasa painnagasahassANi bhamavao vaddhamANasAmissa, ahavA jassa jattiA sIsA uppattiAe veNaiAe kAmmiyAe pAriNAmiAe cauvihAe buddhIe uvaveA tassa tattiAI paiNNagasahassAI, patteabuddhA vi tattiA ceva, settaM kAliaM, settaM AvassayavairitaM, se taM aNaMgapaviTTha (su0 44)" "namo tesiM khamAsamaNANaM jehi imaM vAiyaM aGgabAhiraM ukkAliyaM bhagavantaM taM jahA-dasaveyAliyaM kappiyAkappiyaM culaM kappasuyaM mahAkappasuyaM ovAiyaM rAyappaseNaiyaM jIvAbhigamo pannavaNA mahApannavaNA nandI aNuogadArAI devindatthao tandulave yAliyaM candAvijjhayaM pamAyappamAyaM porisimaNDalaM maNDalappaveso gaNivijA

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CLASSIFICATIONS OF THE AGAMAS some respects. In order that this may be realized, I give below the names of works forming a group known as kaliya-suya as given in Nandi (s. 44): (1) Uttarajjhayana1, (2) Dasa2, (3) Kappa, (4) Vavahara, (5) Nisiha, (6) Mahanisiha, (7) Isibhasia3, (8) Jambuddivapannatti, (9) Divasaagarapannatti, (10) Candapannatti, (11) KhuddiyaVimanapavibhatti, (12) Mahallia-Vimanapavibhatti, (13) Angaculiya, (14) Vaggaculiya, (15) Vivahaculiya, (16) Arunovavaya, (17) Varunovavaya, (18) Garulovavaya, (19) Dharanovavaya, (20) Vesamanovavaya, (21) Velandharovavaya, (22) Devindovavaya, (23) Utthanasuya, (24) Samutthanasuya, (25) Nagapariyavania1, (26) Nirayavaliya3, (27) Kappiya, (28) Kappavadimsiya?, (29) Pupphiya, (30) Pupphaculiya9 and (31) Vanhidasa1o. 27 On comparing these names with those given in Pakkhiyasutta (p. 66a and p. 66b), we find : (1) The following 7 additional works are mentioned there : (a) Surapannatti, (b) Vanhiya11, (c) Asivisabhavana12, (d) Ditthivisabhavana13, (e) Caranabhavana14, (f) Mahasuminabhavana15 and (g) Teyaganisagga16. (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. vijAcaraNaviNicchao jhANavibhattI maraNavibhattI AyavisohI saMlehaNAsuyaM vIyarAgasuyaM vihArakappo caraNavihi 313ky@elvi 48" (p. 61) Cf. Acaradinakara (pt. II, p. 303b & 304b) " Namo tesiM khamAsamaNANaM jehi imaM vAiyaM aGgabAhiraM kAliyaM bhagavantaM taM jahA - uttarajjhayaNAI dasAo kappo vavahAro isibhAsiyAiM nisIhaM mahAnisIhaM jaMbudIvapatrattI sUrapannattI candapannattI dIvasAgarapannattI khuDDiyAvimANapavibhattI mahalliyAvimANapavibhattI aMgacUliyAe baggacUliyAe vivAhacUliyAe aruNovavAe varuNovavAe garulovavAe vesamaNovavAe velandharovavAe devindovavAe uTThANasue samudvANasue nAgapariyAvaNiyANaM nirayAvaliyANaM kappiyANaM kappavaDiMsayANaM (p. 664) puSphiyANaM pupphacUliyANaM vaNhiANaM vahidasANaM AsIvisabhAvaNANaM diTThIvisabhAvaNANaM amornavni zerg faunami aemi" (p. 66b) Cf Acaradinakara (pt. II, p. 303b & 304b) 1-16 All these names are mentioned in plural.

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28 THE CANONICAL LITERATURE OF THE JAINAS As regards the works coming under the group known as ukkaliyasuya, 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) Devin datthaa, (14) Tandulaveyaliya, (15) Candavijjhyaya, (16) Surapannatti, (17) Porisimandala, (18) Mandalapavesa, (19) Vijjacaranavinicchaya, (20) Ganjivijja, (21) Jhanavibhatti, (22) Maranavibhatti, (23) Ayavisohi, (24) Viyaragasuya, (25) Samlehanasuya, (26) Viharakappa, (27) Caranavihi, (28) Aurapaccakkana and (29) Mahapaccakkhana. This list differs from the one given in Pakkhiyasutta (p. 61b) in the following respects : (1) There is no mention of Surapannatti there. (2) In all there are 28 works, all of which, of course, tally with those mentioned in 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 ukkaliya-suya. 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. Further there are several works which come under the class of kaliya-suya. 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 1. This name occurs in plural. 2. See Jaina Sahitya-no Sanksipta Itihasa (Short History of Jaina Literature) (p. 42) written in Gujarati.

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CLASSIFICATIONS OF THE AGAMAS questions as under : (1) Why are the 1st1 11 Angas referred to as kalika-sruta by Abhayadeva Suri in his com. (p. 792b) on Viahapannatti (XX, 8; s. 677) and by Hemacandra Suri in his 2com. (p. 931) on Visesavassayabhasa (v. 2294) ? (2) How is it that the Cunni (p. 47)3 of Nandi (s. 44) and Malayagiri Suri's com. (p. 203a)4 on this very Nandi, refer to Ayara etc., as works belonging to the kaliya-suya group ? 29 The answer appears to be that the word kaliya-suya is here used in the third sense out of 3: (i) in contrast with the word ukkaliya, (ii) etymologically and (iii) as a synonym of caranakarananuyoga5. 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 Cheyasutta.? 1. The 12th Anga is not mentioned here, for it is not a kaliyasuya as can be inferred from the following sutta of Nandi: "gamiyaM diTThivAo... agamiyaM kAliyasuyaM" (s. 43) 2. For the pertinent portion see Tattvarasikacandrika (pt. I, p. 68). 3. " taM ca prAyaso AyArAdi kAliyasutaM / " " tacca prAya AcArAdi kAlikazrutam / " 4. 5. This is what the Cunni (p. 2) on Dasaveyaliya says. The pertinent line is "varungen". See Avassaganijjutti (v. 777) quoted on p. 39. 6. 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. 7. Herein (Vol. V) the word 'culiyasutta' occurs. Does it mean the sixth group noted above ?

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30 THE CANONICAL LITERATURE OF THE JAINAS The word 'chedasutra' along with niryukti' is used by sakatayana alias Palyakirti, a yapaniya, in Amoghavrtti, a com. on his own work Sakatayana-sabdanusasana (IV, 4, 133-140). This Amoghavrtti is composed sometimes between V.S. 771 and V.S. 824. Anga - Anga is a word common to both the Praksta and Samskrta languages. It is a term to be met with in the Vaidika literature wherein it signifies the l'six auxiliary sciences (helpful in the study of the Vedas) viz. (1) Siksa (phonetcs), (2) Chandas (prosody), (3) Vyakarana (grammar), (4) Nirukta (philology), (5) Kalpa (ritualism) and (6) Jyotis (astronomy). In the Bauddha literature, too, we come across this word. For instance, in the 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 Histroy of Indian Literature (vol. II, p. 10). He there adds : "This division does not allude to a canon complete in itself, or to definite books, but is only meant to classify the various types of Buddhist texts according to their form and contents." As already noted, in the Jaina literature, too,we find this word.2 Herein, it stands for a limb of the sruta-purusa, there being 12 such limbs, in all. 1. Cf. the lines reproduced from the com. on Anuogaddara on p. 32. 2. For instance see p. 23 and the following line from Vivagasuya (1): "dasamassa aGgassa paNhAvAgaraNANaM ayamaDhe pannate, ekkArasamassa NaM bhante ! aGgassa vivAgasuyassa"

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CLASSIFICATIONS OF THE AGAMAS 31 Under these circumstances, it is difficult to say as to which school first used this term 'Anga' and as to which school subsequently borrowed it. Prof. M. V. Patwardhan, however, remarks: "The 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."l It hardly remains to be added that the canonical texts that go by the name of 12 Angas, form the very first and fundamental group out of six, and that all the 12 Angas are mentioned in Samavaya (s. 12 and 1363), Nandi (s. 454), Anuogaddara (s. 425), Pakkhiyasutta(p. 70a), the Bhasya (p. 107) on Tattvartha (1, 21) etc. As regards the date of the word Anga, it may be said that it is as old as the composition of the Angas; for, this word occurs in Vivagasuya (I) etc., and the word Duvalasanga in Samavaya etc. Uvanga - This word has Upanga for its Samskrta 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) Dharmasastra. 1. See The Dasavaikalikasutra : A study (pp. 19-20). 2. "AyAre 1 sUyagaDe 2 ThANe 3 samavAe 4 vivAhapannattI 5 nAyAdhammakahAo 6 uvAsagadasAo 7 aMtagaDadasAo 8 aNuttarovavAidasAo 9 paNhAvAgaraNaM 10 vivAgasue 11 diTThivAe 12" 3. There is the same passage as noted above except that for the 9th and the 10th works we have : "37UFRACTUGATTI qugtatrung." 4. "Ayaro 1 sUyagaDo 2 ThANaM 3 samavAo 4 vivAhapannattI 5 nAyAdhammakahAo 6 uvAsagadasAo 7 aMtagaDadasAo 8 aNuttarovavAiadasAo 9 paNhAvAgaraNAI 10 vivAgasuaM 11 diTThivAo" 5. We have the same passage here ad verbatim as in Nandi (s. 45). 6. Here the passage differs from that in Nandi only regarding the 10th Anga; for, here we have paNhAvAgaraNaM instead of paNhAvAgaraNAI. 7. "Tel:, Elenci, peri, hart, Cyfti, utan, JTACTEZGYN:, F ERN:, 3gprifchen, 41hTUT, Paychi, fara sfa"

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32 THE CANONICAL LITERATURE OF THE JAINAS That there are Angas and Upangas for the Vedas is corroborated by Nandi (s. 42) and Anuogadara (s. 41). Besides Hemacandra Suri, too, in his com. (p.36b) on Anuogadara says: "catvArazca vedAH sAmaveda-Rgveda-yajurvedA-'tharvaNavedalakSaNAH sAGgopAGgAH; tatrAGgAni zikSA-kalpavyAkaraNa-cchando-nirukta-jyotiSkAyanalakSaNAni SaT; upAGgAni tadvyAkhyAnarUpANi taiH saha vartante iti saanggopaanggaaH|" 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. 315-32a we have : "iyANiM uvaMgA-AyAre uvAiyaM uvaMgaM 1 sUyagaDe rAyapaseNaiyaM 2 ThANe jIvAbhigamo 3 samavAe pannavaNA 4 bhagavaIe sUrapannattI 5 nAyANaM jaMbuddIvapannattI 6 uvAsagadasANaM caMdapannattI 7 tihiM tihiM AyaMbilehiM ekkakkaM uvaMgaM vaccai, navaraM tao patnattIo kAliyAo saMghaTuM ca kIrai, sesANa paMcaNhamaMgANaM mayaMtareNa nirayAvaliyAsuyakhaMdho uvaMgaM, tattha paMca vaggA nirayAvaliyAu kappavaDiMsiyAu pupphiyAu pupphacUliyAu vaNhIdasAu''2. 1. See A History of Indian Literature, p. 435, Fn. 3. 2. The late Vijayadana Suri (born in Samvat 1924) in his work Vividha-prasnottara (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 pannavaNA 4 ee ukkAliyA / bhagavaIe sUrapannattI 5 nAyAdhammakahANaM jaMbuddIvapannattI 6 uvAsagadasANaM caMdapannattI 7 ee kAliyA / savve vi a uddesasamuddesaaNunatthaM AyaMbilatigeNa vaccaMti / annesiM puNa pannavaNavajja tajjogamajjhe AyaMbilatigapUraNeNa tinni vi vaccanti / aMtagaDadasAiyANaM paMcanhamaMgANaM nirayAvalisuyakkhaMdhaM uvaMgaM, taMmi paMca vaggA 1 kappiAo, 2 kappavaDiMsayAo 3 pupphiAo, 4 puSphacUliyAo eesu dasa dasa ajjhayaNA vanhidasAsu bArasa evaM diNa 5 suakkhaMdhe diNa 2 savve vi diNa 7 / "

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CLASSIFICATIONS OF THE AGAMAS 33 From this we get the names of the 12 Uvangas. They are also suggested in the following verse (p. 346) of this very work : "u0 rA. jI. panavaNA sU0 jaM0 caM0 ni0 ka0 ka0 pu0 pu0 vahridasanAmA / 31TRISOMT tra 3tryoote lil Viyarasara (also called Viyaralesa) of Pradyumna Suri, too, furnishes us with the Praksta names of the 12 Uvangas. The pertinent verses are as under: "ovai rAyapaseNIya jIvAbhigamo taheva pnvnnaa| caMdassa ya sUrassa ya jaMbuddIvassa pannattI // 347 / / nirayAvaliyA kappiya pupphiya taha pupphacUliovaMgaM / a forgat GATTTTTTT A HUT 113XCII" 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 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. 63b) on Pakkhiyasutta, he says that Prajnapana and Mahaprajnapana are two Upangas for Samavaya.2 This is rather strange; for I have not come across any authority who mentions more than one Uvanga for any one of the Angas. Usually we find references 1. Practically this very verse with a slight difference is found in Vidhiprapa of Jinaprabha Suri. None of these verses, however, gives us the complete titles of all the 12 Uvangas. 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. 21-31) supplies us with the Samskrta 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. 2. "7901 quuraut fa' stalchi F SIFT I ETT HELYSIUSTI a 4atuse sfa "

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34 THE CANONICAL LITERATURE OF THE JAINAS wherein only one Uvanga is mentioned for every Anga.' It appears that Hiravijaya Suri has made an attempt to reconcile this difference2 by saying that Prajnapana and Mahaprajnapana are not two different works.3 This fails to satisfy me. But at the same time, I am not in a position to explain this situation. Will any veteran scholar of Jainism be therefore pleased to do so ? We shall now examine the exegetical literature of the 12 Uvangas if that can throw any light regarding their number and their relation with the corresponding Angas. The earliest com. on Ovavaiya, available at present, is composed by Abhayadeva Suri, the navangavsttikara". Therein he simply says that this is the Uvanga of Ayara, but does not mention its number. The same is the case with Malayagiri Suri? who has commented upon Uvangas 2 to 7 viz. Rayapaseniya, 1. It seems that the following verse of Abhidhanacintamani (kanda II), suggests that only the 1st 11 Argas 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. 2. In Prameyaratnamanjusa (p. 2a), 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) : "3 a 341856 Arrufat afere atselta" 3. This is what I infer from fn. 1 (p. 10) to Prameyaratnamanjusa where the following line occurs : " fecham AEFTITSU fan ut: (ER:o)" It may be noted that in fn. 2, on this very page it is said : "fufchenfa PITA (TTO)." This 2nd fn. is in connection with Candraprajnapti. 4. Some name this work as Uvavaiya. 5. This title is justifiable since he has commented upon Angas 3 to 11 as the earlier commentaries on these Angas were lost by his time as suggested in Prabhavakacarita. In Samvat 1120 he commented upon the 3rd, 4th and 6th Angas, and in 1128 on the 5th. 6. " ada, herge.... 1744164" (p. 14). 7. He was a contemporary of Kumarapala; for, in some of his works he has said HRY and in his grammar he has said : "3roura raritsata." 8. " TRIGG64 ? Jod Fore" (p. 1o). .

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CLASSIFICATIONS OF THE AGAMAS 35 Jivabhigama', Pannavana2, Surapannatti3, Candapannatti1 and Jambuddivapannatti. In his com. on the 3rd Uvanga, he refers to an earlier com., but he has not mentioned the commentator. So this does not help us. His com. on the 7th Uvanga was lost at least by the time 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. 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. "tRtIyAGgasya sthAnanAmno.... jIvAjIvAbhigamanAmakamupA pUrvaTIkAkRtA'tigambhIramalpAkSarairvyAkhyAtam " (p. 10). " prajJApaneti kaH zabdArthaH ?.... iyaM ca samavAyAkhyasya caturthAGgasyopAGgam" (p. 2 and p. 20). 2. 3. It seems nowhere in the com., it is said that it is an Uvanga, much less that it is an Uvanga of such and such an Anga. The com. on this work is in a Ms. form and is not available to me at present. See the ending portion of fn. 1. 6. " upAGgAnAM ca madhye prathamamupA zrI abhayadevasUribhirvivRtaM, rAjaprazrIyAdIni SaT zrImalayagiripAdairvivRtAni, paJcopAGgamayI nirayAvalikA ca zrIcandra [ prabha] sUribhirvivRtA, tatra prastutopAnasya vRttiH zrImalayagirikRtA'pi samprati kAladoSeNa vyavacchinnA" 4. 5. 7. According to Gathasahasri composed in Samvat 1630 he died in Samvat 535. Another tradition which can be traced till the 13th century gives 529 A.D. as the date. But several modern scholars believe that he lived from A.D. 700 to 770 or So. 8. He flourished sometime between the 6th and the 9th centuries. Probably he is an author of the com. on Ayara-the com. available at the time Silanka commented upon it, and he is the very one designated as Gandhahastin.

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36 Bhasya (p. 94), we come across the following line: " upAGgAni 1 rAjaprasenakIyopapAtikAdIni" THE CANONICAL LITERATURE OF THE JAINAS This very line occurs in Haribhadra Suri's com. (p. 76b) 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 first 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 subsequently2 the order was reversed? I am not in a position to give a final answer to these questions at present (vide p. 146 fn1). So leaving them aside I may note that at least by the time the Bhasya on Tattvartha was composed, a certain class of works was no doubt designated as Upanga,3 and the same was the case at least by the time when Nirayavalisuyakkhandha was composed.4 1. This name Rajaprasenakiya is rather unique, and the same is the case with the name Rajaprasenajit occurring in Devendranarakendraprakarana composed by Municandra Suri, the guru of Vadin Deva Suri; for, usually, in Samskrta we come across the name Rajaprasniya. It may however be added that the Samskrta equivalent of Rayapa senaiya, a name occurring in some of the Mss. of Nandi may be Rajaprasenakiya on the analogy of prakirnaka for painnaga. 2. The name Rayappasenaijja (Sk. Rajaprasenakiya) occurs in the cunni (Pt. I, p. 142) on Avassaya. 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 sahopAtraiH aupapAtikAdibhirvartante sopAGgAni " 3. " tasya mahAviSayatvAt tAMstAnarthAnadhikRtya prakaraNasamAptyapekSamaGgopAGganAnAtvam.... anyathA hyanibaddhamaGgopAGgazaH Aysgarvaa great"-- Bhasya (p. 94) on Tattvartha. 4. " uvaMgANaM maMte ! samaNeNaM, jAva saMpatteNaM ke aTThe pannatte ? // 3 // evaM khalu jaMbU ! samaNeNaM evaM uvaMgANaM paMca vaggA pannattA, taM jahA - nirayAvaliyAo 1 kappavaDiMsiyAo 2 pupphiyAo 3 pupphacUliyAo 4 vahidasAo 5 / " (pp. 3-4) Did all these 5 vaggas form one text originally, and were they separately counted subsequently?

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37 CLASSIFICATIONS OF THE AGAMAS Before I deal with the 3rd group viz. Cheyasutta, I think I should recapitulate the results arrived at during this investigation about the names and the number of the Uvangas. They are : (1) There is no mention of the group Uvanga in any of the Angas. (2) This word is not found in any canonical work earlier than Nirayavalisuyakkhandha. (3) Its Samskrta equivalent Upanga is met with in the Bhasya on Tattvartha, and in no other Samsksta Jaina work prior to it, so far as I know. (4) Only 5 Uvangas are mentioned in Nirayavalisuyakkhandha and 2 in the Bhasyanusarini tikas of Tattvartha, though more are alluded to in these tikas. (5) The earliest work to mention all the 12 Uvargas is Suhabohasamayari. (6) Viyarasara is perhaps the earliest work to note that some look upon Divasagarapannatti as the 12th Uvanga instead of Vahnidasa. (7) 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. (8) 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) Kappavadinsiya, (x) Pupphiya, (xi) Pupphaculiya and (xii) Vanhidasa. (9) Out of these, the 4th was regarded as Uvanga as early as the date of its com. composed by Haribhadra Suri. (10) Suhabohasamayari is perhaps the very first work to mention the 12 Angas to which the 12 Uvangas belong. (11) Abhayadeva Suri has noted that the 1st Uvanga belongs to the 1st Anga. Malayagiri Suri has similarly mentioned that the 2nd, 3rd and 4th Uvangas are respectively associated with Angas 2 to 4.1 1. Malayagiri Suri has referred to a Cunni on Jivabhigama in his com. (p. 73a) on Rayapa senaiya (s. 29). So it remains to be ascertained if any association of this Uvanga with any Anga is specified therein.

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38 THE CANONICAL LITERATURE OF THE JAINAS (12) We come across the names of certain works in Nandi (s. 44) which tally with those of all the 12 (or 13) Uvangas. If these works are identical, these Uvangas are at least as old as the Nandi. From fn. 3, p. 18 it may be inferred that some of them, if not all, are not later than Samvat 114, the year in which Vajrasvamin died. (13) In Nandi, the names of the Uvangas 1 to 5 are found included in the kaliya-suya group whereas the names of the rest in the ukkaliya-suya group. (14) Only the name of the author of the 4th Uvanga is recorded whereas the rest of the Uvangas are anonymous. (15) The 12 Uvangas are not arranged according to their dates of compostion; for, otherwise the 5th Uvanga would have been assigned a place prior to the 4th on the ground that it was commented upon by 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 their associations (real or assumed) with the 12 Angas viz. Ayara etc. (16) The Uvangas are subsidiary to the Angas; but on that account they are not their glosses or explanations but they rather develop some point or points referred to in the Angas. Cheyasutta - This word or its variant Chedasutta is a term which is to be found only in the Jaina works; for, it seems that neither the Vaidikas nor the Bauddhas have adopted it to denote any class of their sacred or secular works. Chedasutra is its Samskrta equivalent. It does not seem to have been defined by any sufficiently ancient author. So its meaning has become more or less a matter of conjecture. Prof. Schubring (Kalpasutra, p. 8 and Orientalistische Literaturzeitung, 1924, 484) assumes that the experessions Cheda-sutra and Mula-sutra are derived from Cheda and Mula, two kinds of penances? mentioned in 1. In all there are 10 types of penances. See Jiyakappa (v. 4).

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CLASSIFICATIONS OF THE AGAMAS 39 Jainism. 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.2 This is one of the conjectures. The other and more plausible may make, is based upon the following verse of Pancakappabhasa quoted in Abhidhanarajendra (vol. III, p. 1361) : 'pariNAma apariNAmA aipariNAmA ya tivihA purisA tu / 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. These are the two conjectures I may note at present. So I shall now refer to the oldest source where the word Cheyasuttas or its variant Chedasutta is to be met with. The former word occurs in the Avassayanijjutti, the pertinent verse being as under : "jaM ca mahAkappasuaM jANi a sesANi cheysuttaanni| RuocUTTTTTT for differet 30tenfor 11066116 The latter word occurs in Pancakappabhasa.? 1. See A History of Indian Literature, Vo. II, p. 461, fn.4. 2. Prof. W. Schubring has expressed this very view in his introduction (p. III) to "Dasaveyaliya Sutta". For, there he has said : "another group of texts which are intended to lay down rules of monkish life and to fix the course of procedure in case of transgression, is called Cheyasutta after the Eu (), a punishment which consists in "shortening" the seniority of the culprit, thus degrading him in rank." 3. Undeveloped; not properly developed in intelligence etc. 4. Overdeveloped; hyperlogical. 5. The word Cheya suya occurs in Jiyakappacunni (v. 9) of Siddhasena Suri. The verse in question is as under: "jeNa ya cheyasuyatthA AvattIdANavirayaNA jatteNaM / purisaviseseNa phuDA nijUDhA jIyadANakappammi vihI // 9 // " 6. This verse is incorporated as v. 2295 in Visesavassayabhasa. 7. In Visehacunni (XVIII, fol. 469) of Nisiha we come across this word in the following lines quoted by Muni Kalyanavijaya in his article " 19uti grat" published in "Jaina Yuga" (1, 3, p. 87): "NisIhamAdiyassa chedasuttassa jo attho Agato suttaM vA mokkalANi vA pacchittavihANANi maMtANi vA joNipAhuDaM vA gAhaMto aNNatthAgAheti"

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THE CANONICAL LITERATURE OF THE JAINAS Though the word 'Cheyasutta' thus occurs as early as the date of Avassayanijjutti, there is no mention about the number of Cheyasuttas till we come to a very very late date. The earliest source which I remember at present, and which mentions the number and names of Cheyasuttas is Bhavaprabha Suri's com. (p. 94) on his own work Jainadharmavarastotra (v. 30). There this Suri who attained this status in Samvat 1772 says: " atha nizItha 1 mahAnizItha 2 vyavahAra 3 dazAzrutaskandha | 4 bRhatkalpa 5 jItakalpa 6 iti SaT chedagranthAH / " 40 On this very page he has quoted the following verse which shows that in his days at least, the number of the Cheyasuttas was fixed as six : 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 Cheyasutta 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 monks 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)2 that Pancakappa 1. This is also called Dasa and Ayaradasa as well. 2. "paMcakalpanuM mUla saMvata 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 khaMkhAtamAM gorajI devacaMdajInA pAse je pustako che temAM te prata pAnA 10 nI tenI TIpamAM lakhelI jaNAya che to te tyAM hovAno saMbhava che, mATe sUtrarucizodhaka jainoe tyAM tapAza karavI joIe chIe.'' [Tra. "The original Pancakalpa was extant till Samvat 1612, but at present it is lost. Even after great search for it, no ms. of it is found. It is not found even in the collection of mss. preserved in Deccan College. But only this much information is available that in a ten page list of the books belonging to Goraji Devachandraji of Cambay the ms. is mentioned, so possibly it may be there, therefore Jaina researchers should search it there."]

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CLASSIFICATIONS OF THE AGAMAS 41 was available till Samvat 1612. Whatever it may be, it is possible to fix terminus ad quem and terminus a quo so far as the date of the composition of Pancakappa is concerned. A student of Jaina literature knows it full well that there are two Bhasas on the Pancakappa viz. Laghubhasa and Vuddabhasa. 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 Bhadrababusvamin. 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 Nisiha and Mahanisiha was composed by a Ganadhara but can they give any proof for it ? With these remarks about Pancakappa, I may now say a few words about Dasa, Kappa and Vavahara.4 They are mentioned together in several scriptures, e.g. in the following line of Vavahara (X, para 20): "Tahfeng 745 GHT-004-Qaert 3fefang" 1. "adhunA'sminAmaniSpanne nikSepe paMcakalpasaMjJake yenedaM dazAkalpasUtre pravacanahitArthAya pUrvAdAhRtaM tasya namaskAraM karomi T: TETHER: ".DCGCM (Vol. XVII, Pt. II, p. 257) It is said that in Vicaramsta sangraha Kulamandana Suri has suggested that Sanghadasa is the author of Pancakappa. 2. "Gretchy BEGITUfarfar Hraftfa" DCGCM (Vol. XVIII pt. II, p. 261) 3. See Jaina Sahityano Sanksipta Itihasa (Short History of Jaina Literature) p. 75 4. These are mentioned in various works e.g. in Avassayanijjutti (v. 82-85), Nandi (s. 44) etc. They are also noted in the following line occurring in Siddhasena Suri's Cunni (p. 1) on Jiya kappa: "ko vi sIso viNIo Avassaya-dasakAliya-uttarajjhayaNA-''yAra-nisIha-sUyagaDa-dasA-kappa-vavahAramAiyaM aMgapaviThU bAhiraM ca"

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42 THE CANONICAL LITERATURE OF THE JAINAS It may be noted that in the Bhasya (p. 90) on Tattvartha (I, 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 somehow connected. In A History of Indian Literature (Vol. II, p. 464), the question about the dates of the Cheyasuttas is discussed. The pertinent lines are as under : "The old, genuine Kalpa-Sutra is the fifth Cheda-Sutra, which is also called Bshat-Kalpa-Sutra or Bshat-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 Nisiha, 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 Ayaramga. Probably both these works originated in one and the same earlier source.... The PindaNijjutti and Oha-Nijjutti, which also deal with dicipline, are also occasionally classed among the Cheda-Sutras. A still later work than these two Nijjuttis is the Maha-Nisiha-Sutta, which appears as the second, and sometimes as the sixth Cheda-Sutta, but which in reality can scarcely be attributed to the Canon with correctness. The principal contents of the text which we have before us and which perhaps took the place of an earlier canonical MahaNisiha that went astray, are rules regarding confession and penance, which are emphasized as the most important steps towards liberation." From this we see that according to the late Prof. Winternitz the following is the order of the composition of the Cheyasuttas mentioned 1. ": ohru-aart Faxftery." Why Kalpa and Vyavahara are here jointly mentioned is explained by Yasovijaya in his com. (p. 51a-51b) on this work as under: "AbhavatprAyazcitta-dAnaprAyazcittayoH kalpanAd bhedanAd vyavaharaNAd dAnAcca kalpa-vyavahArau, ubhayavidhaprAyazcittajJApakatAyA ubhayatra paryAptatvAd dvitvavizrAntapadAbhidhAnam"

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CLASSIFICATIONS OF THE AGAMAS 43 in this para : (1) Kappa', (2) Vavahara, (3) Nistha, (4) Pindanijjutti, (5) Ohanijjutti and (6) Mahanisiha (available at present). I may add that since Nisiha is mentiond 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: 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,3 and when it was lost it was replaced by Jiyakappa of Jinabhadra Gani.4 As stated in the ending portions of the Bhasa on 1. In the Nijjutti (v. 266) on Kappa, it is stated that Kappa 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: "duNDaM aNANupuvvI na havai puvvANupuvio paDhamaM / pacchANupuvvi biiyaM jai u dasA teNa bArasamaM / / 266 // ' While commenting upon this verse Malayagiri Suri says on p. 81 : "kecidAcAryAH prAhuH - kalpa-vyavahAra-dazA ekazrutaskandhaH, tanmatena yadi dazA api gaNyante tadA pUrvAnupUrvyA prathamaM pazcAnupUrvyA dvAdazamam." 2. "HORE 463 REIS CAT A H MAH J Jeft UTETET II" -DCGCM (vol. XVII, pt. I, p. 7) If Pancakappa is a part of the Bhasa on Kappa as suggested on p. 40, its enumeration as the 6th Cheyasutta must have taken place after its having attained a status of being looked upon as an independent treatise. 4. He is the author of (i) Visesava ssayabhasa, (ii) its com. in Samskrta, (iii) Sangahani popularly known as Brhatsangrahani, (iv) Khettasamasa, (V) Jiyakappa, (vi) its Bhasa, (vii) Cunni on Anuogadara ('sarira' paya), (viii) Visesanavai, (ix) Jhanasaya and perhaps (x) a Bhasa on Nisiha. He is said to have died in Vira Samvat 1115. Some say he flourished in Vira Samvat 980. He lived for 104 years. So says Dharmasagara Gani. He is praised in Jiyakappacunni (v.5-11). For other details see Sri Haribhadra suri (pp. 92, 190, 210, 211, 214, 215, 219, 228, 230, 241, 247, 248, 251, 259, 270-273, 300, 358, 370, 374) 5. The pertinent verses are as under: 'appaggantha mahattho iti eso vaNNio samAseNaM / paMcamato vavahAro nAmeNaM jIyakappo tti // 2604 / / kappa-vvavahArANaM udahisaricchANa taha NisIhassa // sutarataNabinduNavaNItabhUtasAresa NAtavvo // 2605 / / 3.

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44 THE CANONICAL LITERATURE OF THE JAINAS Jiyakappa this Jiyakappa represents the essence of Kappa, Vavahara and Nisiha. Whatever may have been the number of the Cheyasuttas in the beginning it appears that at least one work of this type must have been composed during the life-time of a Ganadhara;' for, a work dealing with exceptions to the general rules for asceticism can have its origin almost side by side with the work embodying the general code. Even then if we were to assume for the time being that such a work owes its existence to a degenerated state of affairs that may have prevailed in the Jaina clergy after the nirvana of Lord Mahavira, it is in no way later than the date for Avassayanijjutti As recorded in the Mahanisiha 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.2 It seems rather strange that even in Viyarasara where a list of 45 Suttas (together with Pancakappa, Jiyakappa, Pindanijjutti, Ohanijutti, 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: arvu p4 FLITE PE GAMLET pleaaert" Can we hereby infer that the order and the number of the Cheyasuttas were not fixed for a pretty long time ? We may end this topic by noting one more point. Is 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 ? 1. Can we infer from fn. 7 of p. 39 that Nisiha is the oldest ? Nisiha is extracted from Paccakhana, the 9th Puvva. See Ayaranijjutti (v. 291) 2. See DCGCM. (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. 26, fn. 3.

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CLASSIFICATIONS OF THE AGAMAS Mulasutta I have not come across any Prakrta or Samskrta work of sufficient antiquity except Mahanisiha (vide p. 85, fn. 2) where the word mulasutta or mulasuya or its Samskrta equivalent Mulasutra occurs. Moreover it seems that this nomenclature is purely an element of the Svetambara school of thought. Further, no Jaina saint of olden 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 History of Indian Literature (Vol. II, p. 466, fn. 1) we have: "Why these texts are called "root-Sutras" is not quite clear. Generally the word 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 (UttaradhyayanaSutra, Introduction, p. 32) "Mahavira's own words," does not seem to me to be justified in any way.2 Schubring (Worte Mahaviras, p. 1, cf., also O L Z 1924, 484 and above, II, p. 461, note 4) 45 1. The late Prof. Weber in his Indische Studien (XVII, 41) has said that the term 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. 2. This view is however upheld by Prof. M. V. 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 expression 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 and defe) is sufficiently ancient to justify the claim made in their favour by their general title that they represent and preserve the original words of 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."

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46 THE CANONICAL LITERATURE OF THE JAINAS is of opinion that "the Mula-Sutras are" as there 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 form of the ten-fold religion for the clergy, can be designated as Mulasutra. On seeing that "sAmAiyAI ekkArasa aMgAI ahijjaI" 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 Mulasutra" 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 of the 'svadhyaya'." For further details see p. 162, line 1. These are the various explanations. My personal view is the same as one expressed by Prof. Schubring? and mentioned on p. 45-46. 1. This is what Prof. Schubring practically repeats in his introduction (p. III) to his edition of "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 (47) of their career.... At an early stage the monk has to become acquainted with the principal tenets and rules of the Order. To the latter belong the Avassaga (aut.) formulas and the rules regarding the acquition of alms (raus) from which two of the Mulasuttas derive their name." 2. It may be noted that Prof. Schubring has offered another explanation for mulasutta (vide p. 38). But there I differ from him.

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CLASSIFICATIONS OF THE AGAMAS 47 Usually the following works are designated as Mulasuttas :1 (1) Uttarajjhayana, (2) Dasaveyaliya, (3) Avassaya?, (4) Pindanijjutti and (5) Ohanijjutti. Occasionally some mention even Pakkhiyasutta as a Mulasutta.3 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. 161b) : "bhAvassuvagArittA etthaM davvesaNAi ahigaaro| tIi puNa atthajuttI vattavvA piMDanijjutti // 239 // 5 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: "379 uttarAdhyayana 1 Avazyaka 2 piNDaniyukti tathA odhaniyukti 3 dazavaikAlika 4 iti catvAri mUlasUtrANi / " 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. 2. In the introduction (p. III) to "The 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 Pinda nijjutti it forms a small group of texts named Mulasutta." 3. See A History of Indian Literature (Vol. II, pp. 430 and 471). 4. Some Sthanakavasins consider the following four works as mulasuttas : uttarajjhayaNa, dasaveyAliya, nandI and aNuogadAra. 5. While commenting upon this verse Haribhadra Suri says on p. 162a and p. 162b : "sA ca pRthaksthApanato mayA vyAkhyAtaiveti neha vyAkhyAyate." The editor of this work has written a foot-note on this as under: "piNDaniyukte: pRthaksthApitatvAt tatra bhadrabAhusvAminA'rthayuktirvyAkhyAteti nAtrAdhyayanArthAdhikAre tadvyAkhyAnam / anyathA vA'sti haribhadrasUrikRtA piNDaniyuktivRttiriti tAmAzrityApi syAdidaM vacaH / "

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48 THE CANONICAL LITERATURE OF THE JAINAS 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 that of Avassaya. Consequently if these off-shoots are not separately counted but are somehow looked upon as included in the works of which they are the off-shoots, the number of the 5 Mulasuttas comes to 3. Dr. Charpentier, Prof. Winternitz and Dr. Guerinot add to this number Pindanijjutti, and thus they consider the number of Mulasuttas 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 enumerated by different scholars. They are : (1) Uttarajjhayana, Avassaya and Dasaveyaliya. (2) These three works in this very order with Pindanijjutti as the 4th. (3) Uttarajjhayana, Dasaveyaliya, Avassayanijjutti, Pindanijjutti and Ohanijjutti. (4) Uttarajjhayana, Avassya, Pindanijjutti, Ohanijjutti and Dasaveyaliya. Of these various orders, the first is mentioned by Prof. Weber and Prof. Buhler; the second by Dr. Charpentier, Prof. Winterni Dr. Guerinot; the third by Prof. Schubring;1 and the 4th by Bhavaprabha Suri in his com. (p. 94) on Jainadharmavarastotra. It is very difficult to say as to which order is to be preferred in view of its being more scientific than the rest. If we were to examine this question from the stand-point of authorship, we may allot to Pindanijjutti and Ohanijjutti, the last place in the lot. Previous to them may be assigned a place to any of the remaining three Mulasuttas, and their inter-arrangement may vary according to the stand-point we 1. See my Preface (p. XVIII) to D C GCM (Vol. XVII, pt. III).

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CLASSIFICATIONS OF THE AGAMAS 49 may take regarding their authorship. As for Dasaveyaliya there is no difference of opinion pertaining to its authorship so far as the text embodying the first 10 ajjhayanas is concerned. This is of course the work of Sejjambhava (Sk. Sayyambhava) Suri who was born in Vira Samvat 36 and who died in Vira Samvat 98. The probable date of this 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.1 Hemacandra Suri, the well-known polygrapher observes in his Parisistaparvan (IX, v. 83100)2 that Jyestha, one of the sisters of Sthulabhadra and a Jaina nun 1. "evaM ca vRddhavAdaH - kayAcidAryayA'sahiSNuH kuragaDukaprAyaH saMyatazcAturmAsikAdAvupavAsaM kAritaH, sa tadArAdhanayA mRta eva, RSighAtikA'hamityudvignA sA tIrthakaraM pRcchAmIti guNAvarjitadevatayA 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 cAkhyannijAM kathAm ||83|| zrIyakaH samamasmAbhirdIkSAmAdatta kintvasau / kSudhAvAn sarvadA kartuM naikabhaktamapi kSamaH ||84 // mayoktaH paryuSaNAyAM pratyAkhyAdya pauruSIm / sa pratyAkhyAtavAnukto mayA pUrNe'vadhau punaH ||85|| tvaM pratyAkhyAhi pUrvArdhaM parvedamatidurlabham / iyAn kAlaH sukhaM caityaparipATyA'pi yAsyati // 86 // pratyapAdi tathaivAsau samaye'bhihitaH punaH / tiSThedAnImastvapArthamityakArSIt tathaiva saH // 87 // pratyAsannA'dhunA rAtriH sukhaM suptasya yAsyati / tat pratyAkhyAhyabhaktArthamityuktaH so'karot tathA // 88 // tato nizIthe samprApte smaran devagurUnasau / kSutpIDayA prasarantyA vipadya tridivaM yayau || 89|| RSighAto mayA'kArItyuttAmyantI tatastvaham / puraH zramaNasaGghasya prAyazcittAya DhaukitA ||10|| so'pyAkhyad vyadhAyIdaM bhavatyA zubhabhAvayA / prAyazcittaM tato neha kartavyaM kizcidasti te // 99 // tato'hamityavocaM ca sAkSAdAkhyAti cejjinaH / tato hRdayasaMvittirjAyate mama nAnyathA / / 92 / / atrArthe sakalaH saGghaH kAyotsargamadAdatha / etya zAsanadevyoktaM brUta kAryaM karomi kim ||13|| saGgho'pyevamabhASiSTa jinapArzvamimAM naya / sA''khyannirvighnagatyarthaM kAyotsargeNa tiSThata / / 94 / / saGgha tatpratipedAne mAM sA'naiSIjjinAntike / tataH sImandharaH svAmI bhagavAn vandito mayA ||95|| 'bharatA' dAgatAryeyaM nirdoSe tyavadajjinaH / tato'haM channasandehA devyA''nItA nijAzrayam ||16|| 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 sacena yojitam // 100 || "

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50 THE CANONICAL LITERATURE OF THE JAINAS brought from Lord Simandharasvamin, as a present to the Jaina church four adhyayanas viz., Bhavana, Vimukti, Ratikalpa and Vicitracarya. Of them the first two were allotted by the Jaina church a place in Ayara as its two 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 lifetime of Sthulabhadra and his Guru Bhadrabahusvamin, too; for, the 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 Bhadrababusvamin. 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 Culas are composed during the lifeperiod of Bhadrabahusvamin, especially when two Culas are alluded to in the Nijjutti (v. 24) of Dasaveyaliya but even then the question of the order of these two Culas with Pindanijjutti and Ohanijjutti remains practically unsolved. So far as Avassaya is concerned its authorship is either attributed to 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 1. "PERAT117 arziga'9774 1 950174 ANITTANf07 116611 yakSAdayo'pi vijJAya vatinyo'trAntare tu tAH / bhaginyaH sthUlabhadrasya vandanAya samAyayuH / / 78 // vanditvA gurumUcustAH sthUlabhadraH kanu prabho ! | ladhudevakule'stIha tAsAmiti zazaMsa saH // 79 / / tatastamabhicelustA: samAyAntIvilokya saH / AzcaryadarzanakRte siMharUpaM vinirmame // 8 // dRSTvA siMhaM tu bhItAstAH sUrimetya vyajijJapan / jyeSThArya jagrase siMhastatra so'dyApi tiSThati // 8 / / TUTTIGEURSecara TEST AT : HISPETTY 7 AT 11CRII" - Ibid 2. For instance, in Prof. K. V. Abhyankar's edition (p. 60) the last verse of this Nijjutti runs as under: "Ao do cUlAo ANIA jakkhiNIe ajaae| sImaMdharapAsAo bhaviyANa vibohaNaTThAe // 447 / / " Samayasundara resorts to this very verse in his com. (p. 111a) on Dasaveyaliya.

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CLASSIFICATIONS OF THE AGAMAS 51 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)1 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 his com. (p. 5)2 to this work observes that the 2nd ajjhayana is taken from Drstivada, the 10th is propunded 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 accroding to their composition : (1) Avassaya, (2) Uttarajjhyana, (3) Dasaveyaliya, (4) its two Culas, (5) Pindanijjutti and (6) Ohanijjutti. innaga ---- This is a term used in Nandi (s. 44 etc.),3 and its Samskrta equivalent Prakirmaka occurs in Trisasti (I, 3, 581)4 etc. Instead 1. "aMgappabhavA jiNabhAsiyA ya patteyabuddhasaMvAyA / baMdhe mukkhe ya kayA chattIsaM uttarajjhayaNA // 4 // " 2. "aGgAd-dRSTivAdAdeH prabhavaH-utpattireSAmiti aGgaprabhavAni, yathA pariSahAdhyayanaM, vakSyati hi - "kammappavAyapuvve sattarase pAhuDaMmi jaM suttaM / sanayaM sodAharaNaM taM ceva ihaMpi NAyavvaM // 1 // " jinabhASitAni yathA drumapuSpikA'dhyayanaM, taddhi samutpannakevalena bhagavatA mahAvIreNa praNItaM, yad vakSyati - "taMNissAe bhagavaM sIsANaM dei aNusahi'' ti, 'caH' samuccaye, pratyekabuddhAzca saMvAdazca pratyekabuddhasaMvAdaM tasmAdutpannAnIti zeSaH, tatra pratyekabuddhAH kapilAdayaH tebhya utpannAni yathA kApilAdhyayana, vakSyati hi-'dhammaTThayA gIya' tatra hi kapileneti prakamaH, tapraznottaravacanarUpastata utpannAni, yathA-kezigautamIyaM, vakSyati ca - "gotamakesIyo ya saMvAyasamuTThiyaM tu jamhe yaM' ityaadi|" See P. 19, fn. 1 and p. 26 fn. 2. 4. "vistRtaM bahudhA pUrvairaGgopAGgaiH prakIrNakaiH / syAcchabdalAJchitaM jJeyaM zrutajJAnamanekadhA // 581 // "

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THE CANONICAL LITERATURE OF THE JAINAS of Painnaga we have at times Painnagajjhayana1 (Sk. Prakirnakadhyayana) and Painna2 (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) Painnagajjhayana and (iii) Painna. Out of these the first and the last can be translated as "a miscellany",3 whereas the second as 'a miscellaneous lesson', but this is not what this special group stands for. It practically conveys the sense of avassaya-vairitta - a fact one can infer from the Cunni (p. 50)4 on Nandi (s. 44). One may even go a step forward and equate it with anga-bahira. 52 Number As regards the number of the Painnagas it is not fixed like the number of the Angas which is, of course, 12 for one and all the tirthas. This number differs from tirtha to tirtha. For instance, there were 84000 Painnagas in the tirtha of Lord Rsabha, sankhyata in the tirthas of subsequent 22 Tirthankaras, 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.5 At the time when Nandi was composed, the names of 60,7 (31+29) Painnagas were noted while at the time Pakkhiyasutta 1. 'paiNNagajjhayaNA vi savve kAliya-ukkAliyA caurAsIi sahassA " 2. " taMdulaveyAliyayA 33 caMdAvijjhaya 34 taheva gaNivijjA 35 / nirayavibhattI 36 Aurapaccak khANA 37 iya pannA ||350||" From this it appears that only the 5 works mentioned here are Painnagas. 3. In A History of Indian Literature (vol. II, p. 429) the word Painnas is translated as "scattered pieces", whereas on p. 473 the word "Prakirnakas" as "miscellanea". Further, on p. 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." See fn. 1. 46 Cunni (p. 50) on Nandi (s. 44) 4. 5. See p. 26, fn. 2. 6. This cannot be dated later than the date of the redaction of the canon which is either Vira Samvat 980 or 993. 7. See pp. 27 and 28. 8. Its date is to be settled, but it is certainly prior to Samvat 1180, the year in which Yasodeva Suri commented upon it.

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CLASSIFICATIONS OF THE AGAMAS 53 was composed, the names of 651 (37+28) Painnagas were noted. But at least since the time of Bhavaprabha Suri the number of Painnagas is fixed as ten.2 In his com. (p. 94) on Jainadharmavarastotra (v. 30) the 10 Painnagas are mentioned as under: "atha causaraNa payannu 2 3 AurapaccakkhANa 3 bhaktaparijJA 4 taMdulaviyAliyaM 5 'caMdAvijaya 6 gaNavijA 7 maraNasamAhi 8 devendrasUtra 9 saMstAraka 10 iti daza prakIrNakANi / " Here through over-sight one Painnga 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.5 However in Weber's Verzeichniss der Sanskrit und Prakrit-handschriften der Koniglischen Bibliothek zu Berlin (vo. II, pt. II), in La Religion Djaina by Guerinot, in A History of Indian Literature (vol. II, p. 429) and in D C G C M (vol. XVII, pt. 1) the following works are noted as 10 Painnagas : (4) (1) Causarana, (2) Aurapaccakkhana, (3) Bhattaparinna, Santharaga, (5) Tandulaveyaliya, (6) Candavijjhaya, (7) Devindatthaya, (8) Ganivijja, (9) Mahapaccakkhana and (10) Viratthava.7 1. See pp. 27 and 28. 2. See p. 40. 3-4. This is referred to in Bhagavai-arahana as No. 54 and Candayavejjha as No. 66. 5. This is borne out by Jaina Granthavali where different sets of 10 Painnagas are mentioned as under: (i) catuHzaraNa, AturapratyAkhyAna, bhaktaparijJA, saMstAraka, taMdulavaicArika, caMdravedhyaka, deveMdastava, gaNividyA, mahApratyAkhyAna and vIrastava pp. 44-46 (ii) ajIvakalpa, gacchAcAra, maraNasamAdhi, siddhaprAbhRta, tIrthodgAra, ArAdhanApatAkA, dvIpasAgaraprajJapti, jyotiSkaraMDaka, aMgavidyA and tithiprakIrNaka PP. 62-64 (iii) piMDavizuddhi, sArAvali, paryaMtArAdhanA, jIvavibhakti, kavacaprakaraNa, yoniprAbhRta, aMgacUliyA, baMgacUliyA, vRddhacatuHzaraNa and jaMbUpayanno- pp. 64-68 On p. 72 all these three sets are given; but through over-sight Pindaniryukti is mentioned there instead of Pindavisuddhi. 6. In Hemacandra's com. (p. 5a) on Anuogaddara, this work is named as Tandulavicarana. The pertinent line is as under : "AvazyakAdiSu taNDulavicAraNAdiprakIrNakeSvapi caiSa eva vidhiH" 7. 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, (x) Virastava. (ix) Mahapratyakhyana and

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54 THE CANONICAL LITERATURE OF THE JAINAS 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 DCGCM etc. along with two more viz. Tirthodgalika (Pr. Titthogaliya) and Aradhanapataka (Pr. Arahanapadaya) are dealt with. In DCGCM (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) Arahanapalaya, (6) Kavayaddara, (7) Gacchayara, (8) Jambusamiajjhayana, (9) Joisakarandaga, (10) Titthogali, (11) Divasagarapannattisangahani, (12) Pajjantarahana, (13) Pindavisuddhi, (14) Maranavihi, (15) Jonipahuda, (16) 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)4. Thus there remain 17 works for which the designation 1. These are same as noted by Bhavaprabha Suri. 2. Thus here instead of Candavejjhaya we have Gacchacara; the rest are common. 3. This work is also known as Jonivihana referred to in the following verse of Visesavassayabhasa as can be seen from its com. (p. 750) by Maladharin Hemacandra Suri : sfa cherede utforfatuta Panthreat I STHS JEET JEH ! TRACT 118094)." See the German Review of DCGCM (Vol. XVII, pts. I and II) published in Orientalistische Literaturzeitung (1937, Nr. 3, p. 185). Here it is said that Divasagarapannattisangahani is a part of Jivabhigama.

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55 CLASSIFICATIONS OF THE AGAMAS Painnaga should be justified. 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 as noted in its vivrti by a pupil of Visalaraja2 : and currenfer Freiren 'HET'-'ssatge i saMstAra-candravedhyaka-bhaktaparijJA-catuHzaraNam // 32 // vIrastava-devendrastava-gacchAcAramapi ca gaNividyAm / starfagafi qug ad arfec a 14: 113311" Authorship -- Most of Painnagas are anonymous, but some of them viz. Causarana, Aurapaccakkhanaand 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 Arahanapalaya which is composed in Samvat 1008,4 and which refers to Bhattaparinna.5 Vangaculiya (Vaggaculiya) is composed by Jassabhadda, Josipahuda by Panhapravana (?), Pajjantarahana by Soma Suri and Pindavisohi by Jinavallabha Gani. As regards Gacchayara, its author whoever he may be, has not flourished prior to the composition of Mahanistha, Kappa and Vavahara since as specifically mentioned in this Gacchayara it is based upon these works. 1. See DCGCM (Vol. XVII, pt. 1) 2. See my article entitled "Methods adopted by Jaina writers for recording their names and those of their Gurus in the works composed by them" and published in The Annals of B.O.R.I. (Vol. XVII, pt. I, pp. 84-86). 3. That the author of this work is Virabhadra is suggested in its com. See DCGC M (Vol. XVII, pt. I, pp. 276-278). 4. See DCGCM (Vol. XVII, pt. 1, p. 329) 5. Muni Punyavijaya in his private communication to me refers to his article "BTTTTTTTTTT it are for published several years ago in Jaina Hitaisi. 6. For his life and works see Apabhramsakavyatrayi (intro. pp. 5-37). He died in Samvat 1167. In Samvat 1125, he corrected Sarvegarangasala of Jinacandra Suri.

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56 THE CANONICAL LITERATURE OF THE JAINAS Culiyasutta - This is a designation used for only two works Nandi and Anuogaddara. Culikasutra is its Samskrta equivalent. How this name has arisen is not clear. Does it mean that these works are as it were appendages to the fundamental works and hence they are so named ? I do not know of any source of sufficient antiquity that employs this terminology for these two works. The earliest work I can point out at present is An Epitome of Jainism? (p. 692 & Appendix C, p. xxxvii) by Nahar and Ghosh, Published in A.D. 1919. This finishes a rough survey of the main types of classifications of the 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 first 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 1. Herein in Appendix C, pp. XXXVII-XXXVIII over and above the names of 45 Agamas, those of 36 works known as Jaina Nigamas or Upanisads are given. 2. The earliest source mentioning the 4 anuyogas seems to be the Nijjutti on Dasaveyaliya. The pertinent verses are as under: "suyanANe aNuogeNAhigayaM so caubviho hoi / caraNakaraNANuoge dhamme kAle ya davie ya // 3 // apuhuttapuhuttAI niddisiuM ettha hoi ahigAro / caraNakaraNANuyogeNa tassa dArA ime honti // 4 // " In the Cunni (p. 2) on this Nijjutti, we have : "so ya caubviho, taM jahA-caraNakaraNANuyogo, dhammANuyogo, gaNiyANuyogo, davvANuogo." There are ten types of daviyanuoga, see - Thana (s. 727). 3. Cf. caraNakaraNANuyogo NAma kAliyasuyaM, dhammANuyogo isibhAsiyAI uttarajjhayaNAdi, gaNiNA(?)Nuyogo sUrapaNNati vigetayuuffit pahifa, aforement une fefgart" - Dasaveyaliyacunni (p. 2)

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CLASSIFICATIONS OF THE AGAMAS account the rules and regulations governing the life of a Jaina clergy; dharmakathanuyoga1 deals with religious stories, parables and the like; ganitanuyoga of which kala2 is a synonym, is associated with mathematics; and dravyanuyoga3 deals with philosophy - metaphysics, logic etc.4 Scriptures are said to be of four types in the Bhasa (v. 11) on Ohanijjuti. They are : (I) Small in letters but great in meaning. (II) Profuse in letters but small in meaning. (III) Profuse in both letters and meaning. (IV) Small in both letters and meaning. In this Bhasa (v. 12) one example of each of these types is given as under : (1) ohasAmAyArI, (2) nAyajjhayaNa, (3) diTThivAa (4) kappAsa The Agamas can be also classified according to the number of their titles; for, there are at least some Agamas which have more than one title. For instance, out of the 12 Angas, the 1st has ten: Ayara, Acala, Agala, Agara, Asasa, Ayarisa, Anga, Ainna, Ajai and Amokha;5 and Vea (Sk. Veda); the 2nd has 3 Sutagada, Suttakada and Suyagada;' the Bhagavati, Viahapannatti, 5th 5 : Bhagavativiyahapannatti, 1. For this we have in Prakrta dhammakahanuoga and dhammanuoga. 2. See p. 56, fn. 2. 3. In Prakrta we have for this, davvanuoga and daviyanuoga, too. 4. The Digambaras, too, divide their works according to 1 to 4 anuyogas. Their names differ. For details see. pp. 61-62. 5-6. See the following verses of Ayaranijjutti : "AyAro AcAlo AgAlo Agaro ya AsAso / 57 Ayariso aMgaM ti ya AiNNA''jAi AmokkhA ||7|| " 'navabhaceramaio aTThArasapayasahassio veo / havai ya sapaMcacUlo bahubahutarao payaggeNaM // 11 // " 7. This is what we learn from the following verse of Suyagadanijjutti: "sUyagaDaM aGgANaM biiyaM tassa ya imANi / sUtagaDaM suttakaDaM sUyagaDaM ceva goNNAI || 2 || " 8. This name occurs in Siddhasena Gani's com. (pt. 2, p. 66) on Tattvartha (VIII, 8) and in Silanka Suri's com. (p. 50b, Rutlam edn.) on Ayara (s. 38).

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THE CANONICAL LITERATURE OF THE JAINAS Vivahapannatti and Pannatti1; the 10th 2: Panhavagarana and Panhavagaranadasa and the 12th 10 Ditthivata, Heuvata, Bhuyavata2, Taccavata, Sammavata, Dhammavata, Bhasavijata, Puvvagata, Anujogagata and Savvapanabhutajivasattasuhavaha.3 It may be mentioned en passant that the 6th, 7th and 9th Angas have more than one title in Samskrta, though each has only one in Prakrta. To be explicit, the 6th Anga has 3: Jnatadharmakatha, Jnatadharmakatha and Jnatrdharmakatha5; the 7th 2 Upasakadasa and Upasakadhyayanadasa; and the 9th 2: Anuttaraupapatikadasa and Anuttaropapatikadasa. 58 Turning to the anga-bahira works we find that some of them, too, have more Prakrta 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. Of the remaining Agamas, Nisiha has 4 Nisiha, Nisihajjhayana, Ayarapagappa and Paggappa'; Dasasuyakkhandha, 4 Dasasuyakkhandha, Ayaradasa, Dasa and Dasasuya; Uttarajjhayana, 2 Uttarajjhayana and Uttarajjhaya; Dasaveyaliya, 2: Dasaveyaliya and Dasakaliya; Causarana, 2: Causarana 1. 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 laddhaDe jahA paNNattIe gaMgadatte" " indabhUI nAmaM aNagAre jAva lesse chachaTTeNa jahA paNNattIe " 2. Instead of this we have Bhuyavaya too (vide p. 13, fn. 2). 3. " diTThivAyassa NaM dasa nAmavejjA paM0 taM0 - diTTivAteti vA heuvAteti vA bhUyavAteti vA taccAvAteti vA sammAvAteti vA dhammAvAteti vA bhAsAvijateti vA puvvagateti vA aNujogagateti vA savvapANabhUtajIvasattasuhAvaheti vA " Thana (X; s. 742). 4. See p. 31, fn. 7. 5. See the following line of Tattvartharajavartika (p. 51): " tadyathA - AcAraH, sUtrakRtaM, sthAnaM, samavAyo, vyAkhyAprajJapti:, jJAtRdharmakathA, upAsakAdhyayanaM, aMtakRddaza, anuttaraupapAtikadaza, praznavyAkaraNaM, vipAkasUtraM dRSTivAda iti / " 6. This word occurs in Nisihabhasa as can be seen from the following line occurring in D C G C M (Vol. XVII, pt. II, p. 10) " AyArapagappassa u imAI goNNAI NAmadhijjAI' See also Ayaranijjutti (v. 291). 7. Cf. D C G C M (Vol. XVII, pt. III, p. 437). 8. See p. 47, fn. 2.

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CLASSIFICATIONS OF THE AGAMAS and Kusalanubandhi-ajjhayana; Maranavihi, 2 Maranavihi and Maranasamahi; and Jonipahuda, 2 Jonipahuda and Jonivihana. So far as the Samskrta titles of the anga-bahira works are concerned, the 2nd Uvanga has 3 titles viz. Rajaprasniya, Rajaprasenakiya and Rajaprasenajit (vide p. 36, fn. 1). Same is the case with Tandulavaicarika. For, besides this title it has two more : Tandulavicarana and Tandulavaitalika (vide p. 53, fn. 6 and p. 54.) 59 As noted earlier, some of the scriptures have their titles in plural. So they can be divided into two classes: (i) those having their titles in plural and (ii) those having them in singular. Angas 6 to 11, Uvangas 8 to 12, Uttarajjhayana, Dasa, Isibhasiya and some noted on p. 27 belong to the former class whereas the rest to the latter class. It may be mentioned in passing that Pajjosavanakappa 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 : I Angas 6 to 11, Vanhiadasa, Ayaradasa, Bandhadasa, Dogiddhidasa, Dihadasa1 and 2Sankhevitadasa.3 1. This has 10 ajjhayanas some of which agree in name with those of Nirayavalisuyakkhandha-Narakavalikasrutaskandha as suggested by Abhayadeva Suri in his com. (pp. 512a-513b) on Thana (X; s. 755) 2. As stated in Thana (X; s. 755) it has the following 10 ajjhayanas : "khuDDiyA vimANapavibhattI 1 mahalliyA vimANapavibhattI 2 aMgacUliyA 3 vaggacUliyA 4 vivAhacUliyA 5 aruNovavAte 6 varuNovavAe 7 garulovavAte 8 velaMdharovavAte 9 vesamaNovavAte 10 " 3. Cf. the following sutra of Thana (X): " dasa dasAo paM0 taM0 kammavivAgadasAo uvAsagadasAo aMtagaDadasAo aNuttarovavAyadasAo AyAradasAo paNhAvAgaraNadasAo baMdhadasAo dogiddhidasAo dIhadasAo saMkhevitadasAo / " (sU. 755) The first suyakkhandha of Vivagasuya is known as Kammavivagadasa.

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60 THE CANONICAL LITERATURE OF THE JAINAS II Arunovavaya, Garulovavaya, Devindovavaya, Dharanovavaya, Varunovavaya, Velandharovavaya and Vesamanovavaya. III Utthanasuya, Culla-kappasuya, Maha-kappasuya, Viyaragasuya, Samlehanasuya and Samutthanasuya. IV Uttarajjhayana, Kusalanubandhiajjhayana, Jambusami-ajjhayana, Nandiajjhayana and Nisihajjhayana. V Asivisabhavana, Caranabhavana, Thiminabhavana, Ditthivisabavana and Mahasuminabhavana. VI Viahapannatti, Candapannatti, Jambuddivapannatti, Divasagarapannatti and Surapannatti. VII Khuddiya-vimanapavibhatti, Jhanavibhatti, Maranavibhatti and Mahalliya-vimanapavibhatti. VIII Angaculiya, Vaggaculiya and Vivahaculiya. IX Ohanijjutti, Pindanijjutti and Samsattanijjutti. X Ayavisohi, Nirayavisohi and Maranavisohi. XI 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 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) Nistha and Mahanisiha and (iv) Pannavana and Mahapannavana." 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 DCGCM (Vol. XVII, pt. III, p. 488).

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CLASSIFICATIONS OF THE AGAMAS 61 So much for the Agamas of the svetambaras. The Digambaras, too, divide their Agamas into two classes: (i) anga-pravista and (ii) angabahya. 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 Tattvarthasaradipikal, 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 noting are : Dasavaikalika, Uttaradhyayana and Kalpa-Vyavahara 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 Mulayara and Trivarnacara, Samantabhadra's 1. On the basis of this work a complete survey of the canonical treatises of the Digambaras is given in Bhandarkar's Report for 1883-4, p. 106 ff. As stated in A History of Indian Literature (Vol. II, p. 473 n) this may be compared with Weber, HSS.-verz. II, 3, 823 f., Guerinot, p. xxx f., and J. L. Jaini's preface (p. 12 ff.) to Sacred Books of the Jainas (S.B.J.) (vol. V).

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62 THE CANONICAL LITERATURE OF THE JAINAS Ratnakarandasravakacara make up the fourth group known as carananuyoga. This is what we learn from A History of Indian Literature (Vol. II, p. 474) where the following note occurs by way of substantiating this information : "Cf. G. 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 Anuyogas 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 who look upon 11 Angas, 12 Uvangas, 6 Cheyasuttas, 4 Mulasuttas, 10 Painnagas and 2 Culiyasuttas as the 45 Agamas.1 Some of them however believe that the number of the Agamas is 84 consisting of the following works : 11 Angas, 12 Uvangas, 5 Cheyasuttas, 3 Mulasuttas, 30 Painnagas, 2 Culiyasuttas, Pakkhiyasutta, Khamanasutta, Vandittusutta, Isibhasiya, Pajjosavanakappa, Jiyakappa, Jaijiyakappa, Saddhajiyakappa, 10 Nijjuttis, Pindanijjutti, Samsattanijjutti and Visesavassayabhasa. The late Rajendralal Mitra in his Notices of Sanskrit Manuscripts2 (Vol. III, p. 67) has given a list which is strikingly different from the traditional one. 1. These are also known as Suttas and Siddhanta as well. 2. This has been published from Calcutta in A. D. 1974.

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CHAPTER III REDACTION OF THE JAINA 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 pathasalas1 which teach Jainism, Samskrta 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 only 4000 years preceding the present century we can give ample proofs of the fact that India knew the art of writing in the remote past. Various scripts such as Brahmi, Mohenjo Dero etc., bear full testimony to this. It however seems true that the art of printing was unknown in ancient days in India. 1. For a brief description see my paper on The Jaina System of Education (J.S.E.) (pp. 218-219) published in Journal of the University of Bombay (vol. VIII, pt. 4). 2. For exposition of these 18 lipis see my paper on Outlines of Palaeography (pp. 93-94) published in Journal of University of Bombay (vol. VI, pt. 6) 3. Cf. the following line occurring in the Bhasa on Avassaya : "lehaM livIvihANaM jiNeNa baMbhIr3a dAhiNakareNaM" Abhayadeva Suri's com. (p. 36b) on Samavaya (XVIII) and his com. (p. 5a) on Viyahapannatti, Trisasti (1, 2, 968), Amaracandra Suri's Padmananda mahakavya (X, 79) and Subodhika (p. 149b) may be consulted in this connection. 4. Rev. H. Heras has written an article on "The Eastern Island script and the script of Mohenjo Dero". See Annals of BOR I (vol. XIX, pt. II, pp. 122-126).

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THE CANONICAL LITERATURE OF THE JAINAS That the sacred works of the Jainas were not freely reduced to writing for several centuries and thus for this period the services of the art of writing remained practically unutilized for lightening the burden of the memory, requires a satisfactory explanation. In the case of the Vaidika literature it may be argued that its sacred character was partly responsible for this; for, it was probably feared that the most sacred possession of the race might pass into profane hands, if the Vedas were committed to writing. Furthermore the necessary guidance for cultivating proper accent and intonation-a point of great could be had from the lips of an animate teacher and not from the pages of an inanimate book.2 Over and above this, there was a danger of a scribe committing dittographic and haplographic errors and at times misreading the characters and thus transforming the orig recognition. I do not think it is any one of these considerations that weighed heavily in the minds of the Jaina saints and that prevented them from reducing to writing the sacred works of their school. On the contrary it appears that their desire of strictly observing their noble and ennobling mahavrata viz. aparigrapha prevented them from resorting to writing. Moreover, those saints who kept Mss. were denounced. This is borne out by the Cunni (p. 21)4 on Dasaveyaliya, the Bhasas on Nisiha, 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 kaliyasuyalo, on finding that 1-3 See Dr. A. S. Altekar's Education in Ancient India (pp. 145-146). 4. "Taca duracy HT Has" 5-6. "Tren fru Pont ami ata un g" 7. "Eiferente ant jaifa dufa a sferen art 1 afa for fara a afa ET 37105 II" - Bhasa on Kappa 8. In the Cunni (p. 21) on Dasaveyaliya it is said: " CU TSE TUTAWIET avocchittinimittaM ca geNhamANassa potthae saMjamo bhavai / " 9. See my paper Outlines of Palaeography (pp. 101-102). 10. In the Bhasa on Nisiha (XII) it is observed : " fa tremount of more latest

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REDACTION OF THE JAINA CANON 65 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: ____It was in the time of Skandila Suri that a famine2 lasted for 12 years. Some say that it worked a havoc on the Jaina scriptures while others say that it so happened that all the principal Anuyogadharas except Skandila Suri died in Northern India.3 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.4 A similar attempt to this Mathuris or Skandili vacana was almost simultaneously made by Nagarjuna' at Valabhi (modern Vala of Kathiawar).7 Hemacandra Suri 1. In the Visehacunni on Nistha, it is remarked : "mehA-ogahaNa-dhAraNAdiparihANiM jANiUNa kAliyasuyaNijjuttiNimittaM vA potthagapaNagaM gheppati / koso tti smudaao|" 2. In the Jaina literature we come across references about three twelve-year famines prior to this. They occurred in the time of Bhadrabahusvainin, 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 dakkhiNAvahe viharati, dubbhikkhaM ca jAyaM bArasavarisagaM, savvato samaMtA chinapaMthA, nirAdhAraM jAtaM / tAhe vairasvAmI vijjAe AhaDaM piMDaM taddivasaM ANeti" 3. Cf. the following lines occurring in the Cunni (p. 8) on Nandi : "bArasasaMvaccharIe mahaMte dubbhikkhakAle bhattaTThA aNNato ThitAeM gahaNa-guNaNA-'NuppehA'bhAvato sute vippaNaDhe puNo subhikkhakAle jAte 'madhurA'e mahaMte sAdhusamudae khaMdilAyariyappamuhasaMgheNa jo jaM saMbharai tti evaM saMghaDitaM kAlitasutaM / jamhA ya evaM 'madhurA'ya kayaM tamhA 'mAhurA vAyaNA' bhaNNati / .... aNNe bhaNaMti-jahA sutaM Na NaTuM tammi dubhikkhakAle, je aNNe pahANA aNuyogadharA te viNaTThA, ege khaMdilAyarie saMthare, teNa 'madhurA'e aNuyogo puNa sAdhUNaM pavattiyo tti sA 'mahurA vAyaNA' bhaNNati / " It appears that this happened sometime between Vira Samvat 827 and 840. 5. As this vacana took place in the Saurasena region, it is possible that the Sauraseni Prakrta may have influenced it. 6. His vacana is known as Nagarjuni or Valabhi. 7. "atthi 'mahurA'urIe suyasamiddho khaMdilo nAma sUrI, tahA 'valahi'nayarIe nAgajuNo nAma sUrI / tehi ya jAe bArasavarisie dukkAle nivvaDabhAvao viphuTiM (?) kAUNa pesiyA disodisiM sAhavo / gamiuM ca kahavi dutthaM te puNo miliyA sugaale| jAva sajjhAyaMti tAva khaMDukhuruDIhUyaM puvvAhiyaM / tato mA suyavocchittI hou tti pAraddho sUrIhiM siddhaMtuddhAro / tattha vi jaM na vIsarIyaM taM taheva saMThaviyaM / pamhuTThANaM uNa puvvAvarAvaDaMtasuttatthANusArao kayA sNghddnnaa|" - A Ms. of Bhadresvara Suri's Kahavali

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66 THE CANONICAL LITERATURE OF THE JAINAS in his commentary (p. 207a) on Yogasastra (III, 120) 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.2 So an attempt to improve this situation was however later on made by the council that met at Valabhi, under the able presidentship of Devarddhi Gani Ksamasramang, 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'.4 It appears that the Skandiliyas who had 1. "jinavacanaM ca duSSamAkAlavazAducchinnaprAyamiti matvA bhagavadbhirnAgArjuna-skandilAcAryaprabhRtibhiH pustakeSu nyastam / " 2. "iha hi skandilAcAryapravRttau duSSamAnubhAvato durbhikSapravRttyA sAdhUnAM paThanaguNanAdikaM sarvamapyanezat / tato durbhikSAtikrame subhikSapravRttau dvayoH saGghayormelApako'bhavat / tad yathA-eko 'valabhyA'meko 'mathUrA'yAm / tatra ca sUtrArthasakaTane parasparaM arahat Fils " - Malayagiri's com. (p. 41) on Joisakarandaga. 3. This is thus the 3rd council that tried to restore the Jaina scriptures, and in a way it is the 4th, in case we admit that a council had met at Pataliputra in the life-time of 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." Journal of Baroda O. R. S. (IV, p. 236). In A History of Indian Literature (Vol. II, p. 431 n) it is said : "If Sten Konow (Acta Or. 1, 1922, p. 20 ff.) is right in his explanation of the 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 parallels to these Jaina councils. For instance as noted in A History of Indian Literature (Vol. II, pp. 4 and 5) 3 councils were convened in connection with the restoration and adjustment of the Bauddha scriptures : The 1st council was organized by the immediate disciples of Lord Buddha and was held in the city of 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. "zrIdevarddhigaNikSamAzramaNena zrIvIrAdazItyadhikanavazata(980)varSe jAtena dvAdazavarSIyadurbhikSavazAd bahutarasAdhuvyApattau bahuzrutavicchittau ca jAtAyAM... bhaviSyadbhavyalokopakArAya zrutabhaktaye ca zrIsakAgrahAd mRtAvaziSTatadAkAlInasarvasAdhUn 'valabhyA'mAkArya tanmukhAdavicchinnAvaziSTAn nyUnAdhikAn truTitAnutruTitAnAgamAlApakAnanukrameNa svamatyA saGkalayya pustakArUDhAH kRtAH / tato mUlato gaNagharabhASitAnAmapi AgamAnAM kartA zrIdevarddhigaNikSamAzramaNa eva jAtaH / " - Samacarisataka of Samayasundara

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67 REDACTION OF THE JAINA CANON attended this council believed that this Redaction of the Jaina canon could be dated as Vira Samvat 980 (A.D. 453) whereas the Nagarjuniyas said that the correct date was Vira Samvat 993 (A.D. 466) (vide lines 23-25 on this page). Thus this difference had its origin in the fact that some saints thought that 980 years had then elapsed since the 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 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 arra gu, 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 gacchai, vAyaNaMtare puNa ayaM teNaue saMvaccharai ii dIsaI" 1. Cf. "Preparatoriaa 31 JA PITTUTA" (pp. 118-119) 2. None seems to have fixed the order of the canonical works available at present. So I have taken up this problem. On a cursory examination I find that some of the Uvangas etc. were written first and then some of the Angas. See Tattvarasikacandrika (pt. I, p. 49).

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68 THE CANONICAL LITERATURE OF THE JAINAS In the latter case there was a reference to the Nagarjuniya school.1 (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 vannaas2 which were occurring in more than one Agama were written out at full length only once, and then they were not reproduced ad verbatim a second time but only a reference 1. "Maarenteg f ra Ergo 1" * sika (p. 245) on Ayara "Imetaflerts 982414977 HP HITT." - Ibid., p. 253 "maafteret hof-ut ato I" - Ibid p. 256 "Treffers you got ato ," . Ibid p. 303 "ENT arsitaret qof-HTOUT a Jaco". Tika (p. 64a) on Suyagada "Anaftertg cofftier HR Farmforeto" - Ibid., p. 64b nAgArjunIyAstu paThanti evam - "catuddhA saMpadaM laddhaM iheva tAva bhAyate / des que fa a 9108 11". Cunni (p. 99) on Uttarajjhayana (III) nAgArjunIyAstu paThanti foferi 4444 3TON J Potruga" . Ibid., p. 45 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 exercises, a bath-house, an audience-chamber, a palace and a procession. It may be noted in this connection that at times legends related after a stereotyped pattern are often represented in the Jaina canon as a mere skeleton which the reader is left to fill in with set words and phrases like cliches. As observed in A History of Indian Literature (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." 2.

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69 REDACTION OF THE JAINA CANON was made to them by writing the word vannaal, by indicating their source,2 by alluding to a parallel person or an object, by mentioning the words occurring in the beginning and the end or by writing the word java", a stenographic symbol.6 1. Cf. "qui aistui doi Hyuu 'aq714 te ETEZITT I qvurait I goure' oggi atoupant 1" - Dr. P. L. Vaidya's edition of "Uvasagadasao" (1, 1) 2. "ng of your start 'aforama 727, el your ritg Ter" - Ibid., (1, 79) Cf." # Ost 41 ano a Passi Thi x, 576T quit" - Ibid., (1, 66) 4. Cf. "auj arcu Qui sui To r Jia Tarot pa aereft." - Ibid., (1, 2) 5. In the 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 introduction (p. x) to "Uvasaga dasao". 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. This can be partly accounted for as under: In Viyahapannatti (IX, 33; S. 380, p. 457a) there is a complete description of a chariot. This Anga is written earlier than the seventh Anga as can be seen from yogavahana associated with the study of the Agamas. In $206-208 the full description that is given may have been an interpolation. In some Mss. it may have been written in a margin, and later on it may have been incorporated by a scribe who copied it. This surmise is corroborated by the following remark made by Abhayadeva Suri in his com. on Uvasagadasa : "pustakAntare yAnavarNako dRzyate, sa caivaM savyAkhyAno'vaseyaH' From this it follows that in some Ms. or Mss. this description was not given. 6. The idea of lessening the trouble in writing and perhaps of saving in materials like paper or palm, seems to have given rise to these artifices and some more to be just noted the artifices which may have been resorted to, at the time of this redaction or subsequently when manuscripts were written. The additional artifices are as under: (a) Instead of writing the entire form of the gerund when it is preceded by the very verb of which it is a gerund, only the number 2 along with tta is written after the verb concerned. See (b) III.

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70 THE CANONICAL LITERATURE OF THE JAINAS The 1alavagas, too, were similarly treated. (vi) The former practice of referring to to a third party all the controversial questions, was set aside, and the codified works were thenceforth looked upon as final authorities. (vii) Important events and incidents which were subsequent in origin to those noted in the original works and which were even at times almost contemporaneous with the sitting of the council held for the Redaction of the Jaina canon, were embodied in words by this council. It incorporated them in the works composed long ago even at the cost of anachronism. For, it (b) Sometimes only a number such as 3, 4, 5 or so occurs after a word. This suggests an association of similar ideas or topics, or at times it refers to a part of the usual formula. In order that this may be fully grasped I may quote the following examples: (i) "tae NaM ahaM saMkie 3" Uvasagadasa (1, 86) and " 3" - Ibid., (I, 17) asaNaM 4" Ibid., (1, 66) (ii) "taM seyaM khalu mamaM kallaM jAva jalante viulaM (iii) "taM mitta jAva viuleNaM puppha 5 sakkAreI" Ibid., (1, 66 ), "dhammakaMkhiyA 5 dhammapivAsiyA 5" Ibid., (Ill, 95) and " pAsai, 2 ttA Asurate 5 " (iv) "cat" - Ibid., (II; 113) and Ibid., (II; 99) - - 244) 1. The word 'alavaga' is used in Thana (s. 83, 127 & 160). 2. See Jaina System of Education (pp. 226, 227 and 246). 3. Some may be inclined to suggest that this council has nothing to do with this embodiment as this came from the very pens of the original authors of the corresponding works the authors who could foresee what was going to happen in future. But it seems that such a suggestion can hardly carry any weight at least in these days. of facts" - Ibid., (VIII; 4. It appears that the question of anachronism is not of so vital importance to a Jaina as the soundness and veracity of what he accepts as a part and parcel of Jainism. Whatever is said or written by a 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. It may be that originally there was an episode with different characters but the names of these characters were modified, the episode however remaining the same as is possible since the history repeats itself many a time."

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71 appears that it was believed that if they were not to be so1 noted, it would not be so well preserved for the later generations.2 But it seems that though this purpose may have been served to some extent, it has added to our difficulties so far so the fixing of dates of certain persons, events and the like is concerned. REDACTION OF THE JAINA CANON (viii) Devarddhi Gani Ksamasramana in a way virtually became the author of the works codified under his supervision.3 (ix) This codification acted as a preventive from further modernization of the sacred works. Before concluding this chapter I think it necessary to point out the pitfall to which some are likely to succumb, in case they confound this codification of the Jaina sastras with that of their composition by identifying these two different events. It will be a sheer folly, therefore, to believe that the dates of the compostions of the various sastras codified at Valabhi are none else but the date of their codification. This, folly, if committed, will not only amount to accepting at best terminus ad quem as the date of the sastras but taking it to be the same as terminus a quo. In short, the dates of the compostion of the various sastras codified are much earlier than the date of their codification though it is true that the dates of the new portions that may have been then incorporated in the sastras are the same as that of the codification. 1. Had they noted the additions separately, they would have been obliged to mention their locations in the corresponding works, not by pointing out the pages and lines but by reproducing the necessary portion to which they were to be appended. Even such an attempt would not have been so very serviceable as embodying the required portion in the very work itself. For, the reader would have been then often obliged to refer to this appendix, which, if not by his hand, was likely to be neglected by him. 2. No Jaina author of the olden days was prepared to say that he was contributing something original; for, he believed that the omniscient did know whatever he said. Consequently he was satisfied if his work became helpful to the pupils concerned-no matter even if it was looked upon as a compendiun. This view, too, may have induced the council to take the step it did. 3. See p. 66, fn. 4. 4. Dr. A. N. Upadhye in his introduction (p. 17) to Brhatkathakosa of Harisena writes: "Turning to Jaina literature, the Ardhamagadhi canon, though recast into its present shape much later, contains undoubtedly old portions which can be assigned quite near to the period of Mahavira, the last Tirthankara of the Jainas."

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72 THE CANONICAL LITERATURE OF THE JAINAS There is another pitfall one should be beware of. Some of the Digambaras maintain that all the canonical treatises got forgotten during the 12 years of famine in the reign of Candragupta Maurya, and the canon as shaped at Pataliputra by the Svetambaras is at best a patchwork and is not genuine. They believe that the end of the Vira Samvat 683 or so marks the complete extinction of the Jaina canon. This sounds very strange; for, one can understand if some works or their parts get forgotton in course of time in adverse circumstances; but a sweeping remark that not even an iota of the Jaina canon survived the year Vira Samvat 683 or so passes comprehension, unless it may be due to a miracle or a catastrophe of terrible intensity. So far as I know there is no record or reference to any such thing in the annals of the Indian History1. No migration of the Jainas is referred to as leaving this land for some other country as was the case with the Zoroastrians who left their native land as suggested by scholars on being persecuted by the followers of a different faith. Even then they do possess at least some fragments of their Holy scriptures. Moreover, there is no mention of any 1. There is no mention of any overflowing of the banks by some gigantic river or that of the shores by the Arabian sea of the Indian ocean leading to the submersion of the country all around and the consequent death of each and every one who knew the Jaina canon in part or entirety. No deluge is referred to as submerging this sub-continent. There is no reference to any volcanic eruption of which the lava reduced the surroundings to nothing. No conflagration laying its cruel hands on the country inhabited by the Jainas, is mentioned to have occurred. No earthquake on a huge or small scale is referred to as having brought about the ruins of the Jainas. Nowhere the crust of the earth seems to have given way and swallowed all it could lay hand on. 2. Cf. History of Zoroastrianism by Dastur Dr. M. N. Dhalla (Oxford University Press, New York). In its review published in the moffusil edn. of the "Times of India" dated 15th Oct., 38 it is said: "The History of Zoroastrianism falls into three well-defined linguistic periods: The Gathic, the later Avestan, and the Pahalvi. Its beginning is lost in the mist of forgotten ages, and the scriptures that have survived are only blurred and broken fragments." P.B.V.

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REDACTION OF THE JAINA CANON 73 political or social revolution-a cataclysm that seriously disturbed the atmosphere. Even granting that any one or more of the catastrophes here alluded to or the like may have befallen the unlucky, how is it that it could produce such a terribly adverse effect only so far as the knowledge of the Jaina canon was concerned, whereas it failed to produce any perceptible effect on the Holy scriptures of the non-Jainas who were the coinhabitants of the Jainas? Without any further dilation I may add that this idiosyncrasy to which some of the Digambaras seem to have fallen a prey--the view that the lamp of the Jaina canon ceased to burn and illuminate from Vira Samvat 683 or so is a thing I shudder at. It has deprived us of the valuable legacy we could have got by way of the preservation of at least some part or parts of the Jaina canon and its enrichment by way of its exposition at the hands of eminent Digambara scholars like Akalanka and others. As regards the allegations viz. (1) that the 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 purpose. Moreover, I do not intend to enter into a controversy in this connection; but at the same time I am prepared to hear convincing arguments that may be advanced to support the allegations, and if satisfied, I shall identify myself with persons making these allegations. But, at least for the present I hold a contrary view, though I admit that some passages here and there appear to wear a colour of a patch-work. Under these cumstances I shall therefore sum up this discussion by quoting the following lines from the late Prof. Jacobi's introduction to The Sacred Books of the East (Vol. xxii, p. xxxix) : "Devarddhi's position relative to the sacred literature of the Jainas appears therefore to us in a different light from what it is generally believed to have 1. Cf. A History of Indian Literature (Vol. II, pp. 434-435).

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74 THE CANONICAL LITERATURE OF THE JAINAS been. He probably arranged the already existing MSS. in a canon, taking down from the mouth of learned theologians only such works of which MSS. were not available. Of this canon a great many copies were taken, in order to furnish every seminary with books which had become necessary by the newly introduced change in the method of religious instructions. Devarddhi's edition of Siddhanta is therefore only a redaction of the sacred books which existed before his time in nearly the same form. Any single passage in a sacred text may have been introduced by the editor, but the bulk of Siddhanta is certainly not of his making. The text of the sacred books, before the last redaction of the Siddhanta did not exist in such a vague form as it would have been liable to if it were preserved by the memory of the monks, but it was checked by MSS."

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CHAPTER IV THE EXTINCT AGAMAS OF THE JAINAS In each of the two cycles of kalacakra, avasarpini and utsarpini there flourish 24 Tirthankaras 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 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 we have no means to exactly point out all those scriptures which are now lost to us and of which the composition does 1. I use this word to indicate the following items : (i) Lord Mahavira while renouncing the world uttered a Samauyasutta. 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 ommiscience. 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. 2. In Outlines of Jainism (p. xxxviii) it is said : "As to the later history of these scriptures the Jaina tradition proceeds to relate that they were sunk in boatfills by sankara Acarya (A.D. 788-820) about the Vikrama year 846 (A.D. 789)."

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76 THE CANONICAL LITERATURE OF THE JAINAS not go beyond 2550 years. It is a pity that we do not possess even a list regarding the scriptures codified at the Valabhi council convoked by Devarddhi Gani. So our attempt, however serious and sincere it may be, to make a note of all these extinct works cannot yield the desired result. Even then it should be made so that we can have at least a glimpse of the works lost to us by this time. This endeavour of ours would have been surely facilitated, and the results we are going to arrive at would have been quite precise, in case a scientific Catalogus catalogorum of Jaina manuscripts had been prepared and published by this time. In the absence of such a source it now remains to examine the Jaina works wherein incidentally a loss of some work or works may have been noted; but, owing to the want of sufficient time and free access to printed and unprinted works a thorough investigation of these materials is not possible for the present writer. Even then an attempt is being made in this direction with the hope that it will act as a stimulus to others finally leading them to a complete success in view of the thorough investigation of this problem they may be inclined to carry out in near future. Broadly speaking we can divide the 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 directions. 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 1. That some portion is lost is certain; for, in the extant literature there is no mention of an ayagapata. Further, there is no reference to Kharavela except in Himavanta Theravali.

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THE EXTINCT AGAMAS OF THE JAINAS 77 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 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 aswered : one who does not obey the order of the Jaina church deserves to be excommunicated. Thereupon the two Munis said that the Jaina church assembled in Magadha had prescribed this very penalty to him inasmuch as he had refused to teach 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 1. af u arhaat at af HEAT SHIT THE FEESTIT gorfa afya faftari tesiM aNNassa uddesao, aNNassa khaMDa, evaM saMghADitehiM ekkArasa aMgANi saMghAtitANi, divivAdo natthi / 'nepAla'vattaNIe ya bhaddabAhusAmI acchaMti coddasapuvvI, tesiM saMgheNaM patthavito saMghADao 'diDhivAdaM vAehi' tti / gato, niveditaM saMghakajaM taM, te bhaNaMti-dukkAlanimittaM 'mahApANaM' na paviThTho mi, iyANiM paviTTho mi, to na jAti vAyaNaM dAtuM / paDiniyettehiM saMghassa akkhAtaM / tehi aNNo vi saMghADao visajjito-jo saMghassa ANaM atikkamati tassa ko daMDo? / te gatA, kahitaM, to 374013-Jenss1 uifa-HT JEISE, TE ETET, HE gifs anfor "- Cunni (pt. II, p. 187) on Avassaya 2. Parisistaparvan (IX, 68-69) and Titthogaliya (v. 736) seem to differ from each other so far as the periods for the vacanas are concerned. The pertinent portions are respectively as under: "tatraikAM vAcanAM dAsye bhikSAcaryAta AgataH / tisaSu kAlavelAsu timro'nyA vAcanAstathA // 68 / / sAyApratikramaNe jAte timro'parAH punaH / setsyatyevaM saGkakArya matkAryasyAvibAdhayA // 69 // " "pAriyakAussaggo, bhattadvito va ahava sejAe / nito va aiMto vA evaM bhe vAyaNaM dAhaM / / 736 // "

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78 THE CANONICAL LITERATURE OF THE JAINAS one of them, came to Nepal and tried to prosecute their studies. But all except Sthulabhadra left the place as they could not face this situation.1 He ( 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 Samvat 170, the year in which Bhadrabahusvamin died. Later on, with the death of Sthulabhadra, even the verbal embodiment of these four Puvvas came to an end, as he was debarred from teaching them to others.2 Then, for some time at least, there flourished persons who were conversant with the first ten Puvvas, Vajrasvamin being the last in the lot. After his svargagamana there remained none who knew all the ten Puvvas in toto. Aryaraksita Suri3 who survived him knew at least 9 Puvvas plus 24 javiyas of the 10th 4 but he did not master the 10th completely. It appears that since his 1 "ujjuttA mehAvI, saddhAe vAyaNaM alabhamANA / 2 aha te thovA thovA, savve samaNA vinissariyA / / 741 / / konavara na muMcati, sagaDAlakulassa jasakaro dhIro / nAmeNa thUlabhaddo, avihIsAdhammabhaddo tti / / 742 / / " -Titthogaliya "aha bhaNai thUlabhaddo aNNaM rUvaM na kiMci kAhAmo / 3 icchAmi jANiuM je ahamaM cattAri puvvAI / / 800 / / nAhisi taM puvvAI suyamettAiM vimuggahA hiMti ( ? ) / dasa puNa te aNujANe jANa paNaTThAI cattAri / / 801 / / eteNa kAraNeNa u purisajuge aTThamammi vIrassa / sayarAheNa paNaTThAI jANa cattAri puvvAI // 802 / / " - Ibid. For his life see Avassayacunni (pt. I, pp. 397-415 ). He died in Vira Sarivat 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. 67. In Avassayacunni (pt. I, p. 404) it is said : 4 " acireNa nava puvvANi adhitANi, dasamamADhatto ghettuM tAthe ajjavairA bhaNaMti-javiyAI karehi, eyaM parikammameyassa, tANi ya suhumANa, 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 caturviMzatiyavikAni / " In Prabhavakacarita (II, v. 117), there is mention of nine and a half Puvvas, and this very thing is noted there in the case of Aryanandila, too.

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79 THE EXTINCT AGAMAS OF THE JAINAS 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 Ditethivaya became extinct.1 It may be noted that in this cycle of time, there is no intermediate stage so far as the reduction of the knowledge from 14 Puvvas to 10 Puvvas is concerned. For, there has flourished none who knew 13, 12 or 11 Puvvas. So says Drona Suri in his com. (p. 3a)2 on Ohanijjutti. Some believe that Nagahastin or his contemporary knew five Puvvas, and that Skandila, Himavanta, Nagarjuna, Govinda Vacaka, Samyamavisnu, Bhutadinna, Lohitya Suri, Dusya Gani and Devarddhi Gani Ksamasramana and several Curnikaras, knew at least the first Puvva over and above the 11 Angas.3 It may not be amiss if we were to take a note of what the Digambaras say regarding the gradual loss of the 14 Puvvas. There is no unanimity of opinion in this connection; for, different versions are given in different works. Subhacandra's Angapannatti, BrahmaHemacandra's Suyakkhandha, Indranandi's Srutavatara, Jinasena's Adipurana, Uttarapurana, Harivamsapurana and some of the Digambara Pattavalis in Prakrta may be cited as instances. This is not the place where I can try to examine each of them separately and come to any definite conclusion by attempting reconciliations where possible. I shall therefore remain contented by giving only one version in this connection - the version noted in Jaina Satya Prakasa (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 Puwas. This brings us down to a period upto Vira Samvat 162. Then came the era when we had persons who knew only 10 Puvvas. Their names are: Visakha, Prosthila, Ksatriya, Jaya, 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 1 2 3 "geta of ata 'ra'ah Hita itafaqurte daruraami pri ATHERI Gourg staff ," See p. 18, fn. 1. See Muni Darsana vijaya's article entitled as "Fair TET ?" and published in Jaina Satya Prakasa (1, I, p. 15).

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80 THE CANONICAL LITERATURE OF THE JAINAS two Puvvas. As a passing reference, I may add that amongst persons who knew only 11 Angas and who were thus not conversant with any one of the Puvvas, are mentioned Naksatra, 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 Ditthivaya. So it now remains to note the stages about the loss of its aining four sections. But as it requires an investigation about their contents I defer its treatment for the time being, and in the meanwhile I note the various reasons assigned by modern scholars for the loss of Ditthivaya in general and the 14 Puvvas in particular. Prof. Jacobi in his introduction (p. XLVI) to S. B. E. (Vol. XXII) observes : "Professor A. Weber assigns as the probable cause of the Drishtivada 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 Drishtivada, 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 Jainism during the two first centuries after the Nirvana should have gone on at so rapid a pace that its two principal sects should have been brought to the necessity of discarding their old canon. For, as stated above, after the splitting of the church in these two sects the philosophical system of the Jainas remained stationary, since it is nearly the same with both sects. As regards ethics, both sects, it is true, differ more. But as the extant canon of the Svetambaras is not falling into neglect, though many practices enjoined in it have long since been abandoned, it is not more probable that they should have been more sensible on the same score at the time when the Purvas formed their

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THE EXTINCT AGAMAS OF THE JAINAS 81 canon. Besides, some of the Purvas are said to have continued to be extant long after the time which we have assigned for the formation of the new canon. At last they disappeared, not by an intentional neglect, I presume, but because the new canon set into clearer light the Jaina doctrines, and put them forward more systematically than had been done in the controversial literature of the Purvas." The latest information we can gather on this point is to be found in L. Alsdolf's article A new version of the Agadadatta story published in "New Indian Antiquary" (vol. I, No. 5, August 1938). There on p. 287 it is said: "I must confess that 1. do not believe in the legendary and biographical contents of the fourth part of the 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 these old discussions because their study could lead to a revival of heretical views and actions'. The four parts of the Drstivada2, 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 known3. Now when the real contents of the Drstivada had been forgotten, this text became a convenient place where everything could be located which it was thought desirable to invest with canonical authority. And since a continuous and systematical account of the Jaina mythology and hagiology, the "History of the 63 Great Men", was not found in the existing canon, it was 1 If this view is accepted, how is it possible to account for the several heretical doctrines one comes across in Suyagada ? This has 5 parts in all, Cultya being the last. It is not a rule that on a work being lost, its contents get forgotten. 3 4 It appears that originally we had 54 uttama-purusas as is borne out by Samavaya (s. 54) and Silacarya's Caupanna-mahapurusacariya (composed in Samvat 925), and it is Hemacandra Suri who was probably the first to have dealt with 63 sala kapurusas by adding 9 Prativasudevas to the list of 54 great men viz., 24 Tirthankaras, 12 Cakravartins, 9 Baladevas and 9 Vasudevas.

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82 THE CANONICAL LITERATURE OF THE JAINAS 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 of the oldest works of the Jain canon." In my humble opinion, Ditthivaya got lost as its major portion Puvvagaya was extremely diffcult to be remembered and studied in view of its gamasand bhangas, the latter requiring a great deal of the mathematical ability to grasp them. In short, this 12th Anga was a hard nut to crack. With this digression, if it can be so called, I shall once more take up the thread of the Svetambara trend of thought and notice what it has to say regarding the loss of works other than Ditthivaya already referred to. Turning to Ayara we find that out of the nine ajjhayanas3 which form its first suyakkhandha, Mahaparinna, its seventh ajjhayana4 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 commenting upon 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 Sianka Suri's commentary. 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 extinct akasagamini 1 Cf. " foi m ai ? feffaruit, 3773 Dalfstaj " -Nandi (s. 44). In this connection, in Nandicunni (pp. 46-47) it is said : " S ETT at fara fatto dugAdisatamgaso paDhijjamANaM gamitaM bhaNNati, taM ca evaMvihaM ussaNNaM diTThivAe." 2 See my introduction (p. xiii) to Garitatilaka published along with Simhatilaka Suri's com. in G. 0. Series as Vol. LXXVIII. 3 Cf. the following verses occurring in the Ayaranijjutti : "satthapariNNA 1 logavijao 2 ya sIosaNija 3 sammattaM 4 / taha logasAranAmaM 5 dhuyaM 6 taha mahApariNNA 7 ca / / 31 / / aTThamae ya vimokkho 8 uvahANasuyaM 9 ca navamagaM bhaNiyaM / Sun Grenet TRIKOT AHIT I BP!!" 4 See fn. 3. It is however the 9th ajjhayana according to Samavaya (s. 9). From Indsche Studien (Vol. XVI, p. 251 seq.) we learn that Nandi, Avassayanijjutti and Vidhiprapa, too, say so. - S. B. E. (XXII, intro. p. XLIX). 5 "adhunA saptamAdhyayanasya mahAparijJAkhyasyAvasaraH, tacca vyavacchinnamiti kRtvA'tilaghyASTamasya sambandho vAcyaH / " 6 Cf. "Harfuung Part TEET 3T AT TEITHIUT dualar" -Avassayacunni (pt. I, p. 394)

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THE EXTINCT AGAMAS OF THE JAINAS 83 vidya from this ajjhayana. The second suyakkhandha of Ayara now-a-days consists of the four Culas viz. (1) Pindesanaia, (2) Sattasattikkaga, (3) Bhavana and (4) Vimutti, and it had one more Cula viz. Nisiha in the time of Bhadrabahusvamin.3 Of them, the 2nd Cula has been evolved out of this Mahaparinna as stated in Ayaranijjutti (v. 290)4; but accordi to S. B. E. (Vol. XXII, introduction 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 verse says that it deals with par upasargas, the outcome of infatuation. It may be added that Mahaparinna is a satisaya adhyayana. So says Malayagiri Suri in his commentary (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 1 See the following 769th verse of Avassayanijjutti: ___ "jeNuddhariA vijjA AgAsagamA mahAparinnAo / vaMdAmi ajavairaM apacchimo jo a suaharANaM // 769 // 2 It seems that there is no specific name for the 1st Cula. So I have suggested this to facilitate the discussion. 3 This is corroborated by the 11th verse of Ayaranijjutti : "NavabaMbhaceramaio aTThArasapayasahassio veo| havai ya sapaMcacUlo bahuvahutarao payaggeNaM / / 11 // " 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). Sllanka Suri, while commenting upon this verse has said : "paJcamI nizIthAdhyayanaM, 'bahubahutarao padaggeNaM'ti tatra catuzzUlikAtmakadvitIyazrutaskandhaprakSepAd bahuH, nizIthAkhyapaJcamacUlikAprakSepAd bahutaraH", 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. 4 See Chap. V. 5 Here 'saisayattanena' is wrongly translated as 'superfluous'. 6 "Ain T & ATEHERET THE TEGI ATTU 37548 C Tata futut a fa Il 38 11" This verse along with the 33rd throws light on the subject matter of 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 // "

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84 THE CANONICAL LITERATURE OF THE JAINAS not by the time of Jinadasa Gani. Angas 7 to 11 are said to have Sankhyeya pada-sahasras (vide Nandi s. 52-56). 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 the two conclusions : (i) The old 10th Anga is altogether lost, and one similar in name is substituted for it by some one who flourished prior to Abhayadeva 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.2 As regards the 12 Uvangas, it is doubtful how far the Candapannatti available at present is genuine; for, it almost tallies with Suriyapannatti ad verbatim.3 So if this is not genuine, it must be looked upon as lost. So far as the 6 Cheyasuttas are concerned, some portion of Mahanisiha must have been lost in the days Haribhadra Suri who tried to restore it, when several leaves of its Ms. got decayed. As stated in 1 3 I do not know if there is any Svetambara source except Senaprasna (p. 55a) which defines pada. In Senaprasna (p. 55a) a pada of an Anga is said to equal 510886840 slokas + 28 aksaras as stated in the com. on Anuogadara (Karmagrantha). But in The Sacred Books of the Jainas (vol. II, p. 29), a madhyamapada is said to consist of 16, 34, 83, 07, 888 letters, and on pp. 29-31, are given the specific numbers of these madhyamapadas for one and all the 12 Angas. He outlived the rest of the Ganadharas, and as explained in The Jaina System of Education' (JUB) (pp. 204-205), only his gana continued. So the dvadasangis of the other Ganadharas practically came to an end by the time they took up anasana, and handed over their pupils to him. Cf. the following 26th verse of Siddhantagamastava : "praNamAmi candrasUryaprajJaptI yamalajAtake navye / gumphavapuSaiva navaraM nAtibhidA'rthAtmanA'pi yayoH / / 26 / / "ettha ya jattha jattha paeNANulaggaM suttAlAvagaM na saMpajjai / tattha tattha suyaharehiM kulihi ya doso na dAyavvo tti / kiMtu jo so eyassa aciMtaciMtAmaNikappabhUyassa mahAnisIhasuyakkhaMdhassa puvvAyariso Asi tahiM 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 AyahiyaTThiyAe AyariyaharibhaddeNaM jaM tatthAyarise diDhe ta(taM) savvaM samatIe sAhiUNaM lihiyaM ti // annehiM pi siddhaseNadivAyara-vuhavAi-jakkhaseNa-devagutta-jasavaddhaNakhamAsamaNasIsaravigutta-Ne micaMdajiNadAsagaNikhamagasavvarisi(? saccasiri)pamuhehiM ku(ju)gappahANasuyaharehiM bahumaniyamiNaM ti" - DCGC M. (Vol. XVII, Pt. II, pp. 32-33)

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THE EXTINCT AGAMAS OF THE JAINAS 85 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.2 In Jaina Granthavali (p. 16) it is said that there were 3 vacanas of Mahanisiha. Of them only the brhadvacana is available now.3 So far as Pancakappa is concerned, it is not avilable 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 numbers are 11, 12, and 16-25.4 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 23-275 1 In Vasudevahindi we have in the beginning : "namo viNayapaNayasuriMdaviMdavaMdiyakayAraviMdANaM arahaMtANaM / namo parisuddhanANadasaNasamiddhANaM siddhANaM / / namo jiNapaNIyAyAravihiviyakkhaNANaM AyariyANaM / namo sIsagaNaparamasuyasaMpaya'jjhAvayANaM uvajjhAyANaM / namo siddhivasahigamaNakAraNajogasAhagANaM sAhaNaM / " 2 "eyaM tu jaM paMcamaMgalasuyakkhaMdhassa vakkhANaM taM mahayA pabaMdheNaM aNaMtagamapajjavehiM suttassa ya pihanbhUyAhi nijuttI-bhAsa cuNNIhiM jaheva aNaMtanANadaMsaNadharehiM titthayarehiM vakkhANi(yaM) taheva samAsao vakkhANijjataM Asi / ahannayA kAlaparihANidoseNaM tAo nijuttI-bhAsa-cunnIo vucchinnAo iu(?o) ya vaccaMteNaM kAlasamaeNaM mahiDDIpatte payANusArI vayarasAmI nAma duvAlasaMgasuyahare samuppanne teNeyaM paMcamaMgalamahAsuyakkhaMdhassa uddhAro mUlasuttassa majjhe lihio mUlasuttaM puNa suttattAe gaNaharehiM atthattAe arahaMtehiM bhagavaMtehiM dhammatitthakarehiM tilogamahiehiM vIrajiNiMdehiM pannaviyaM ti / esa vuddsNpyaao|" - DCGCM (Vol. XVII, pt. II, p. 32). 3 "bRhaTippanikAmAM enI laghuvAcanA, madhyama vAcanA ane bRhadvAcanA ema traNa vAcanA anukrame lo. 3500-4500-4548nI noMdhI che, paNa hAlamAM enI brahavAcanA ja upalabdha thAya che.' [Translation : "Brhattippanika mentions its three recensions (vacanas), viz. short recension (laghuvacana) of 3500 verses, medium recension (madhyamavacana) of 4500 verses and long recension (brhadvacana) of 4548 verses, but at present its only long (brhad) recension is available."] 4 For their names see p. 27. 5. See p. 28.

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86 THE CANONICAL LITERATURE OF THE JAINAS 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 Thiminabhavanal are extinct, and looking to Thana (x, s. 755) Dogiddhidasa and portions of some of the remaining 9 dasas2 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. A portion of Uttarajjhayana dealing with the eight drstis is lost. This is how I interpart the com. (p. 3) on Yogarstisamuccaya. See my introduction to Anekantajayapataka (Vol. II). These are the extinct works I have been able to trace up till now. So I shall now try to give details about them as far as possible and shall accordingly commence with Ditthivaya. Ditthivaya holds a unique place in the Jaina canon for several reasons, some of which are as under : (1) It is the first work composed by each of the Ganadharas.3 1 "20 tivAsapariyAyassa samaNassa nigganthassa kappai Ayarapakappe nAma ajjhayaNe uddisittae / 21 cauvAsapariyAe kappai sUyagaDe nAma aGge uddisittae / 22 paJcavAsapariyAe kappai dasA-kappa-vavahAre uddisittae / 23 aTThavAsapariyAe kappai ThANa-samavAe uddisittae / 24 dasavAsapariyAe kappai viyAhe nAmaM aGge uddisittae / 25 ekkArasavAsapariyAe kappai khuDDiyAvimANapavibhattI mahalliyAvimANapavibhattI aGgacUliyA vaggacUliyA viyAhacUliyA nAmaM ajjhayaNe uddisittae / 26 bArasavAsapariyAe kappai aruNovavAe garulovavAe dharaNovavAe vesamaNovavAe velaMdharovavAe nAmaM ajjhayaNe uddisittae / 27 terasavAsapariyAe kappai uTThANapariyAvaNie samuThANasue devindovavAe nAgapariyAvaNie nAma ajjhayaNe uddisittae / 28 codasavAsapariyAe kappai TThimiNabhAvaNA nAma ajjhayaNe uddisitte| 29 pannarasavAsapariyAe kappai cAraNabhAvaNA nAmaM ajjhayaNaM uddisittae / 30 solasavAsapariyAe kappai AsIvisabhAvaNA nAma ajjhayaNe uddisittae / 31 sattarasavAsapariyAe kappai diTThIvisabhAvaNA nAma 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. 2 See p. 59, fn. 3. 3 For a difference of opinion see p. 7.

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87 THE EXTINCT AGAMAS OF THE JAINAS (2) According to the opinion of Bhadrabahusvamin and others, females owing to some of their weaknesses are not entitled for its study. Thereby it is suggested that it is not within the reach of one and all, but it is meant for the deserving few. (3) There is not a single subject or a topic which does not come within its compass. It deals with mantras, tantras, and yantras, too. (4) It has got ten significant names, and thus it forms an almost glaring exception to the rest of the Jaina scriptures. (5) It is the very first work lost by the Jainas. (6) Its contents are so to say preserved by the Svetambaras and the Digambarass 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 worksa either partially or wholly are extracted from this Ditthivaya. As already noted on p. 7, Ditthivaya is divided into five sections viz., (1) Parikamma, (2) Sutta, (3) Puvvagaya, (4) Anuoga and (5) Culiya, out of which at least the first two had become extinct at least by the time Jinadasa Gani Mahattara wrote his Cunni on Nandi. 1 "Tot Maan alaput goom fursa sfa 375#HERIOTT Teratit a fi 11 88EUR II" - Kappanijjutti This very verse occurs in Visesavassayabhasa as v. 552. By others I mean Jinbhadra Gani, Kotyacarya, Maladharin Hemacandra Suri, Malayagiri Suri, Jinadasa Gani Mahattara and Haribhadra Suri. 3 See fn. 1 and The Jaina System of Education (p. 239). 4 In Avassayacunni (pt. I, p. 35) it is said : "bahave dummedhA asattA diTTivAyaM ahijiuM appAuyANa ya AuyaM Na pahuppati, itthiyAo puNa pAeNa tucchAo gAravabahulAo calindiyAo dubbaladhiIo, ato eyAsiM je atisesajjhayaNA aruNovavAyaNisIhamAiNo diTThivAto ya oferita ," 5 For comparison of the nature of the contents and extent of Ditthivaya see Dhavala (Vol. II, introduction pp. 41-68). 6-7 See p. 82. 8 For their list see pp. 93, 94 and 95. 9 See p. 88, fr. 8 and p. 89, fn. 2.

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88 THE CANONICAL LITERATURE OF THE JAINAS 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-parikamma, (3) Putthasenia-parikamma, (4) Ogadhasenia-parikamma,2 (5) Uvasampajjanasenia-parikamma, (6) Vippajahanasenia-parikamma and (7) Cuacuasenia-parikamma. Each of these kinds has sub-varieties which, in all, come to 83. Siddhaseniaparikamma has 14 sub-varieties : Maugapaya, Egatthiyapaya, Atthapaya", Padhoamasapaya,4 Keubhua, Rasibaddha, Egaguna, Duguna, Tiguna, Keubhua, Padiggaha, Samsarapadiggaha, Nandavatta and Siddhavatta.5 Manussasenia parikamma, too, has 14 sub-varieties. Of them the names of 13 are practically the same as those noted for Siddhasenia parikamma, the 14th being Manussavatta. Putthasenia parikamma 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 first 10 of them are the same as noted for Putthasenia parikamma, while the respective names for the 11th are: Ogadhavatta, Uvasampajjanavatta, Vippajahanavatta and Cuacuavatta.7 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 Siddhasenia parikamma. 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. 1 Cf." - fo TORUT, FTET U T HIGH TR4141 amftauaren foar it wafa, kai megfo ret hayastafarguay UIT wafa" - Nandicunni (p. 55). 2-5 In Samavaya (s. 147) we have Ogahanaseniaparikamma, Padotthapaya, Agasapaya and Siddhabaddha respectively. 6 Thus the total comes to 14+14+11+11+11+11+11=83. 7 See Nandi (s. 57) 8 "taM ca parikammaM siddhaseNitaparikammAdithUlabhedayo sattavidhaM uttarabhedayo tesItividhaM mAtuapadAdI, taM ca savvaM TRUS TEST DRESSUUT FETISHGTi a da" - Nandicunni (p. 55)

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THE EXTINCT AGAMAS OF THE JAINAS 89 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.1 Sutta - This term is explained as one suggesting the meaning of all dravyas, paryayas and nayas. There are 22 Suttas as under in this section : (1) Ujjusuya, (2) 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).3 No information is available regarding the contents of any one of these. We may however note that herein we find names which remind us of the two nayas viz. Evambhuta and Samabhirudha. The 22 Suttas are chinnacchedanayika for svasamayikas whereas 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. 1 In this connection see "Ajivaka sect - A new Interpretation", an article by Prof. A. S. Gopani published in "Bharatiya Vidya". (Vol. II, pp. II, pp. 201-211 & Vol. III, pt. I, pp. 47-59). 2 "suttAI ti ujjusutAiyAI bAvIsaM suttAI, savvadavvANa savvapajjavANa savvaNayANa savvabhaMgavikappaNovadaMsagANi, savvassa Naya(? puvba)gatassa ya'tthassa ya sUyaga tti sUyaNato suttA aNitA jadhAbhihANatthAto, te ya idANiM suttatthato vocchiNNA, GETTH(ar agar" - Nandicunni, (p. 56). 3 In Samavaya (s. 147), the 4th, 7th, 10th and 21st Suttas are named as Vippaccaiya, Samana, Ahaccaya and Panama respectively.

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90 THE CANONICAL LITERATURE OF THE JAINAS 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 (dara 92), we come across almost these very names 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. 131a and p. 131b) on Samavaya, Siddhasena Gani's Tika (pp. 207-208) on Pavayanasaruddhara etc. From these sources we learn: The 1st Puva 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 their subdivisions; the 9th, with pratyakhyana; the 10th with 4vidyas-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. 1 For a variant see p. 95, fn. 6. 2 A list of the names of the 14 Puvvas along with their contents is found in the Digambara works, too, e.g. in Tattvartharajavartika (pp. 51-53). 3 In silanka Suri's com. (p. 167a) on Suyagada (suya I, VIII) and its Nijjutti (v. 96) it is said that in Viryapravada infinite viryas (potentialities) are propounded. Further here the meanings of a purva are said to be infinite. The following two quotations are given by way of corroboration: "savvaNaINaM tA hoja vAluyA gaNaNamAgayA santI / tatto bahu yatarAgo attho egassa puvvassa / / savvasamuddANaM jalaM jaipatthamiyaM havija saMkaliyaM / gat afTaMT 377 TEH goath 11". 4 Cf. the outlines of siddhacakra given by Ratnasekhara Suri in his Sirivalakaha (v. 196-206). As stated there these verses are based upon the 10th Puvva.

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91 THE EXTINCT AGAMAS OF THE JAINAS In the Cunni (pp. 57-58) on Nandi, in Malayagiri Suri's com. on it and in Pavayanasaruddhara (dara 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 Kalpakiranavali (p. 9a) composed by Dharamasagara Gani in V. S. 1626 the quantity of ink required for writing the 1st Puvva equals the volume of one elephant, that for the 2nd, that of 2, for the 3rd, that of 4 and so on in the geometrical progression so that for the 14th it equals that of 213 i. e. 8192 elephants. 2Quotations from the Puvvas - Maladharin Hemacandra Suri in his com. on Visesavassayabhasa has at times given the alavagas etc., from the Puvvas. 3 He believes that v. 117 of this Visesadeg which runs as under belongs to Puvvagaya : "misfeitastest ets i den I 454101 mottUNaM davvasuyaM akkharalaMbho ya sesesu // 117 // " He ends the explanations of this verse with the words "sfa qoramugarf:"4 That this v. 117 belongs to a Puvva is corroborated by the words "Taufanfact ti galimfer" occurring in Devendra Suri's vivrti on Kammavivaga (v. 4). These words are followed by the 117th verse noted above. Maladharin Hemacandra while commenting on v. 128 ("greeso)" identifies it as a gatha from a Puvva. While commenting on v. 2335 of Visesao he observes on p. 946 : "Chat-14% qoftare poeir Hal1147: (? )HTTg 29 "gt Ha! jIvapaese jIve tti vattavvaM siyA ? | no iNaDhe samaDhe / evaM do, tinni, jAva dasa, saMkhejjA, asaMkhejA bhaMte ! jIvapaesA jIva tti vattavvaM siyA ? / no iNaDhe samaDhe, egapaesUNe vi NaM jIve no jIve tti vattavvaM siyA / se keNaM aTeNaM ? / jamhA NaM kasiNe paDipunne logAgAsapaesatulle jIve tti vattavvaM siyA, foi ursor sa i''S 1 In all the number of elephants comes to 16383. Vide Kalpakiranavali (p. 9a). 2 For quotation from the Pahudas see pp. 100-101. 3 It seems in doing so, he has probably followed Kotyacarya's com. on Visesa. deg 4 In Kotyacarya's com. (p. 53) we have : "fa gerora etateret." 5 Cf. Kotyacarya's com. (p. 687) on Visesao and Vadivetala santi Suri's com. (p. 157a) on Uttarajjhayana (III) and its Nijjutti (v. 168).

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92 THE CANONICAL LITERATURE OF THE JAINAS _In the com. (p. 960) on v. 2390 of Visesadeg he says : "tatra cchinnacchedanakanayavaktavyatAyAmAlApakA: samAyAtA: tad yathA-"paDuppanasamayaneraiyA savve vocchijissaMti, evaM jAva vemANiya tti, evaM bIyAisamaesu vi vttvvN'|" Abhayadeva Suri in his com. (p. 9a) on Pancasaga notes the following verse as occurring in Puvvagaya : "jArisao aibheo jaha jAyai jaha ya tattha dosgunnaa| jayaNA jaha aiyArA bhaMgo taha bhAvaNA ne yA // " For, there he says : "na ceyaM gAthA na pramANaM, pUrvAntargatatayA'syA: pratipAdanAt / " Vinayavijaya in Lokaprakasa (III, v. 803 f.) says on p. 51b: "uktaM ca bhASyakRtA-- "sadasadavisesaNAo bhvheujhicchioblNbhaao| nANaphalAbhAvAo micchAdiTThissa anANaM // '2 - pUrvAntargateyaM gAthA / " So this gatha, too, belongs to some Puvva. Before we proceed further we may note that in Visesao (v. 2513) its author alludes to 3 Kammappavaya Puvva. The pertinent verse is as under: "kammappavAyapuvve baddhaM puDhe nikAiyaM kammaM / jIvapaesehiM samaM sUIkalAvovamANAo // 2513 // " Extracts4 from the Puvvas -- According to the Jaina tradition the last Dasapurvadharas extract portions from the Puvvas necessarily and the Caturdasapurvadharas, if a special occasion arises. This is what we learn 1 In Kotyacarya's com. (p. 699) on Visesadeg we have a variant paDhamasamayauppannA" for this. It appears that the entire alavaga in not given here. 2 This very verse occurs four times in Visesadeg as v. 115, 319, 521 and 2844. 3 Similarly Ayappavayapuvva is mentioned in v. 2335. 4 The Prakrta word for this is nijjuhan, whereas the Samskrta one, niryuhana. The former occurs in Visesao (v. 551), and there it means "composition" (racana). The words nijUDhaM, nijUhagaM and nijUhiyA are found in verses 12, 14 and 15 of Dasaveyaliyanijjutti. Haribhadra Suri in his com. on this work says: "FREE pUrvagatAduddhRtya viracitaM" (p.9b) and ni!hakaM pUrvagatoddhRtArthaviracanAkartAraM" (p. 10b). The editor of this work observes : "yUhaM uddharaNa ityAgamiko dhAturiti nyAyasaGgrahaH" (p. 12, fm.) "nijUhaMti" occurs in Viyahapannatti (XV, s.1). Abhayadeva Suri expains it as under: ni!thayanti - pUrvalakSaNazrutaparyAyayUthAnirdhArayanti, uddharantItyarthaH' 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.

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THE EXTINCT AGAMAS OF THE JAINAS 93 from the following line occurring in Haribhadra Suri's com. (p. 12a) on Dasaveyaliya : "cauddasapuvvI kamhi vi kAraNe samuppanne NijjUhati, dasapuvI puNa apacchimo avassameva NijjUhai." Cf. Dasaveyaliyacunni (p. 7). I may give below the names of works along with those of the Puvvas from which they are extracted : __(I) Uvasaggaharathotta, some Puvva;1 (II) Ohanijjutti, Paccakkhanappavaya, (III) Kammapayadi, Karmaprakrtiprabhrta;3 (IV) Pratisthakalpa, Vijjappavaya;4 (V) Sthapanakalpa, Paccakkhanappavaya;5 (VI) Siddhaprabhita, Agganiya; (VII) Pajjosanakappa, Paccakkhanappavaya;6 (VIII) Dhammapannatti, Ayappavaya?; (IX) Pindesana, Kammappavaya,8 (X) Vakkasuddhi, Saccappavaya;' (XI) the rest of the ajjhayanas of Dasaveyaliya; Paccakkhanappavaya;10 (XII) Parisahajjhayana, Kammappavaya;11 (XIII) Pancakappa, a Puvva;12 (XIV-XVI) Dasasuyakkhandhal3, Kappal4 and Vavahara15, Paccakkhanappavaya; (XVII) Mahakappa, a Puvva:16 1 See Rajasekhara Suri's Caturvimsatiprabandha (my edn., P. 7). 2 See Malayagiri Suri's com. (p. 341b) on Avassayanijjutti (v. 665), Hemacandra Suri's com. (p. 842) on Visesadeg (v. 2040) and Drona Siri's com. (p. 1b) on Ohanijjutti. In this last com. it is said : "oghasAmAcArI-oghaniyuktiH , dazadhA sAmAcArI 'icchAmicchetyAdi, padavibhAgasAmAcArI-kalpa-vyavahAraH / tatra oghasAmAcArI ca navamapUrvAntarvati yat tRtIyaM sAmAcArIvastvasti tatrApi viMzatitamAt prAbhRtAt sAdhvanugrahArthaM bhadrabAhusvAminA nirmUDhA, dazadhA punaruttarAdhyayanebhyo niyUMDhA icchAmicchetyAdikA" See Malayagiri Suri's com. (p. 220a) on Kammapayadi. 4 See Sakalacandra Gani's Pratisthakalpa. 5 See Yasovijaya Gani's Sthapanakulakasvadhyaya published in Pancapratikramana at Mhesana. 6 See Subodhika (p. 7a) and Senaprasna (p. 41a) 7-10 "AyappavAyapuvvA nijUDhA hoi dhammapannattI / kammApavAyapuvvA piMDassa u esaNA tivihA // 16 / / saccappavAyapuvvA nijUDhA hoi vakkasuddhI u / avasesA nijUDhA navamassa u taiyavatthUo / / 17 / / " 11 In the Cunni (p. 7) on Uttarajjhayana it is said : "parIsahA bArasamAo aMgAo kammappavAyapuvvAo NijjUDhA.' See Vadivetala Santi Suri's com. (p.5b) on Uttarajjhayana where the following verse from it is quoted : "kammappavAyapuvve sattarase pAhuDammi jaM suttaM / - saNayaM sodAharaNaM taM ceva ihaM pi NAyavvaM // 2-69 // " 12 See DCG C M. (Vol. XVII, pt. II, p. 257). 13 Ibid., p. 60. 14-15 Ibid., p. 239 16 See Hemacandra Suri's com. (p. 932b) on Visesadeg (v. 2295).

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THE CANONICAL LITERATURE OF THE JAINAS (XVIII) Nisiha, Paccakkhanappavaya;1 (XIX) Dvadasaranayacakra,2 Nanappavaya,3 (XX) Sayaga, a Puvva;4 (XXI) Pancasangaha, a Puvva;5 (XXII) Sattariya, a Puvva;6 (XXIII) Mahakarmaprakrtiprabhrta, a Puvva:7 (XXIV) Kasayaprabhrta, Nanappavaya,8 and (XXV) Jivasamasa, a Puvva (?), (XXVI) Samsattanijjutti, Aggayaniya; (XXVII) Puyacovisi, a Puvva, (XXVIII) Kalyanakaraka of Ugrasena, Panau.10 94 The language of the Puvvas-This is usually supposed to be Samskrta and not Prakrta. This view is probably based upon the following references: (i) Vijayananda Suri in his Tattvanirnayaprasada (p. 412) quotes the following verse with "34'' prefixed : " muttUNa diTTivAyaM kAliya- ukkAliyaMgasiddhaMtaM / thI - bAlavAyaNatthaM pAiyamuiyaM jiNavarehiM // 12 anugrahArthaM tattvajJaiH siddhAntaH prAkRtaH kRtaH // 13 (ii) Prabhacandra Suri in his (Vrddhavadiprabandha, v. 114) observes: " caturdazApi pUrvANi saMskRtAni purA'bhavan // 114 // " AyArapakappo puNa paccakkhANassa taiyavatthUo / AyAranAmadhijjA bIsaimA pAhuDaccheyA / / 291 / / " -Ayaranijjutti 2 In its commentary Simhasuri has said that there was Saptasataranayacakra. So says Vadivetala Santi Suri in his Paiyatika (p. 68) on Uttarajjhayana and Hemacandra Suri in his com. (p. 267) on Anuogadara. See Prabhavakacaritra (Mallavadiprabandha, v. 14). 1 3 4 Haribhadra Suri in his commentary on Dasaveyaliya says: "bAlastrImandamUrkhANAM nRNAM cAritrakAMkSiNAm / Cf. 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: Prabhavakacaritra " zvetAmbara - sampradAya meM 1 karmaprakRti, 2 zataka, 3 paJcasaMgraha, aura 4 saptatikA ye 4 grantha aura digambarasampradAya meM 1 mahAkarmaprakRtiprAbhRta tathA 2 kaSAyaprAmRta ye do grantha pUrvoddhRta mAne jAte haiM / " 5-8 See fn. 4. 9 See Jivasamasa (v. 285). 10 See ch. XXV, 54. Siddhasena Divakara's Puja-cauvisi is extracted from a Puvva. This Puja-cauvisi is published in Jaina Satya Prakasa, Vol. 5, no. 11, pp. 1-2. 11 Up till now I have not been in a position to trace this Agama. 12 As stated in the upodghata (p. 9) to Paiyasaddamahannava (pt. iv), this verse is quoted in Acaradinakara by Vardhamana Suri. 13 This verse occurs in Malayagiri Suri's com. (p. 60) on Pannavana and Municandra Suri's com. (p. 77) on Dharmabindu (ch. II).

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THE EXTINCT AGAMAS OF THE JAINAS 95 (iii) Some of the Svetambaras of the present days state that the following 3 works written in Samskrta 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 Prasnottrasamuccaya (prakasa III, p. 28b) it is stated that Namo'rhat is extracted from a Puvva. It may be however noted that the quotations from the Puvvas given on pp. 91-92 suggest that the Puvvas were composed in Prakrta, 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 'mahapana? dhyana'. This is what is said in Parisistaparvan (IX, 62)3. Padmamandira Gani, however, in his com. (p. 183b)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. 57). In all they come to 225. Nowhere I have come across the names of all these Vatthus. Only the names of the first five vathus of the 2nd Puvva are mentioned as Puvvanta, Avaranta, Dhuva, 1 2 4 5 This is the 30th part of a day, and practically it equals 48 minutes. This is alluded to in the following verse of Sirivalakaha : "mahapANajjhAyaduvAlasaMgasuttatthatadubhayarahasso / sajjhAyatapparappA esappA ceva uvajjhAo // 1330 // " "H81410t a pouat are affem i tradycritor quent generazi geda: 11EUR? 11" "qut af HEIGU Tailor Jura fonet T its 10 mi amta: 11 800 11" This means a period which ranges from 9 samayas to a muhurta less by one samaya, as can be seen from the following verse of Lokaprakasa (III): "samayebhyo navabhya: syAt prabhRtyantarmuhartakam / samayonamUhartAntamasaGkhyAtavidhaM yataH // 34 // "HIGH 378(s)kta are ga 37 pret for TH TH T H rouarell 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. 6

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96 THE CANONICAL LITERATURE OF THE JAINAS Adhuva and cavanaladdhi in the Laghucunni on Bandhasayaga, only the fifth as Khanaladdhi in Hemacandra's com. on Bandhasayaga, the name of the 3rd Vatthu of the 9th Puvva as Samayari in Drona Suri's com. (p. 1b) on Ohanijutti and that of a Vatthu of the 10th as Neuniya in Visesao (v. 2390). The Pahudas In the Cunni on Bandhasayaga of Sivasarman Suri and in the com. by Maladharin Hemacandra Suri on this Bandhasayaga 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: "prAbhRtAntarvartI adhikAravizeSaH prAbhRtaprAbhRtam 13 / tavayAdisamudAyastu prAbhRtaprAbhRtasamAsa: 14 / vastvantarvartI adhikAravizeSa: prAbhRtam 15 / tavayAdisaMyogastu prAbhRtasamAsa: 16 / pUrvAntarvartI 34ferrfagtatae 861 GESICHEREI TAHTA: 861" Siddhasena Gani's com. (p. 94) on Tattvartha (I, 20) also throws light on this topic. There it is said : "htafa gertains 4:, 4TH: m etai, prAbhRtAt prAbhRtaprAbhRtamalpataraM, tato'dhyayanaM granthato'lpataraM, tata uddezako'lpatara iti / " From this it follows that Vatthu (Sk. Vastu) is a section of a Puvva, and 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 Pahudas2 is given; but we 1 2 It may be noted that this Pahuaa has nothing to do with the 20 pahudas of Suriyapannatti and 21 pahudas of Joisakarandaga. There seems to be no such work which mentions either the number or the names of the Pahudas of each Vatthu. From p. 94, fn. 1, 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. 93, fn. 11, we learn that the 8th Puvva has at least 17 Pahudas, and from p. 97, fn. 2, we see that the 5th Vatthu of the 2nd Fuvva has 20 Pahudas, and its 4th Pahuda is named as Kammapayadi.

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97 THE EXTINCT AGAMAS OF THE JAINAS 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) Thavaparinnapanuda, (7) Dukkhamapahuda, (8) Nadayavihipahuda, (9) Nimittapahuda, (10) Paitthapahuda, (11) Vijjapahuda, (12) Vinnanapahuda, (13) Saddapahuda, (14) Niruttapahuda (15) Sarapahuda, (16) Siddhapahuda, (17) Asamadhithana, (18) Sabaladosa, (19) As (20) Ganisampada, (21) Cittasamadhithana, (22) Uvasagapadima, (23) Bhikhupadima, (24) Pajjosavanakappa, (25) Mohanijjathana and (26) Ayatithana, (27) Pejjadosapahuda. Of these, Ayarapahuda (Acaraprabhsta) is mentioned by Bhadrabahusvamin whereas Kappapahuda (Kalpaprabhrta) and Vijjapahuda (Vidyaprabhrta) by Jinaprabha Suri in his Vividhatirthakalpa on pp. 5 and 6 respectively. Kammapayadipahuda (Karmaprakstiprabhrta) is similarly mentioned by Malayagiri Suri in his com. (p. 219)2 on Kammapayadi (v. 474). Thavaparinnapahuda (Stavaparijnaprabhrta) by Haribhadra Suri in his com. (p. 164b) on Pancavatthuga (v. 1110) as prabhrta and verses of this Pahuda are given by him as v. 1111-1312, and Jonipahuda (Yoniprabhra) by Ksemakirti Suri in his com. (p. 401) on Kappa (I). Jinadasa Gani, too, has mentioned Jonipahuda in his Visehacunni on Nistha 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". Saddapahuda (Sabdaprabhrta) is noted by Siddhasena Gani in his com. (p. 50) on Tattvartha (I, 5) and Niruttapahuda (Niruktaprabhsta) in his com. (p. 181) on Tattvartha (II, 27). The pertinent lines are : "prAbhRtajJa iti, zabdaprAbhRtaM tacca pUrve'sti yata idaM vyAkaraNamAyAtaM, tata: zabdaprAbhRtaM yo jAnAti sa prAbhRtajJo gururevaM bravIti dravyamiti / " "puraNAd galanAcca pudgalA niruktaprAbhRtAnusAreNa upacayApacayabhAja:" 1 This is mentioned in the introduction (p. 6) to Nirvanakalika. 2 . "tatra ca dvitIye'grAyaNIyAmidhAne'nekavastusamanvite pUrve paJcamaM vastu viMzatiprAbhRtaparimANam / tatra karmaprakRtyAkhyaM caturthaM prAbhRtaM caturviMzatyanuyogadvAramayam / tasmAdidaM prakaraNaM nItaM AkRSTamityarthaH / "

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98 THE CANONICAL LITERATURE OF THE JAINAS Sarapahuda (Svaraprabhrta) is mentioned by Abhayadeva Suri in his com. (p. 395b) on Thana (VII, s. 553). Similarly Nadayavihipahuda (Natyavidhiprabhrta) is referred to by Malayagiri Suri in his com. (p. 52b) on Rayapasenaijja (s. 23). Dukkhamapahuda (Duhsamaprabhrta) is mentioned by Devendra Suri in his yantra viz. Dvisahasrayugapradhanasvarupa where he attributes this work to Bhadrabahusvamin. See DCGCM (No. 828 of 1895-1902). Paitthapahuda (Pratisthaprabhrta) is alluded to by Ratnasekhara Suri in his com. on Sraddhavidhi. See (p. 95). Pahudas 19-26 are mentioned in the cunni (p. 3b) on Dasa as the sources from which Bhardrabahusvamin extracted the ten ajjhayanas of Dasa of these very names. The pertinent lines are as under: "savvANa vi dasANa attho bhagavayA bhAsito suttaM gaNadharehiM kataM / DaharIto nu imAto nijUDhA diTThivAyAto navamAto puvvAto asamAdhiThANa pAhuyAto 'asamAdhiThANaM' evaM sesAo vi sarisanAmehiM pAhuDehiM nijUDhAo / keNa ? (therehiM) bhaddabAhuhiM nityamAtmani gurusu ca bahuvacanaM tehiM therihiM / " Pejjadosapahuda (Preyodvesaprabhrta) is looked upon as the basis of Gunadhara's Kasayapahuda. While commenting on Tattvartha (II, 14) on p. 119 Haribhadra Suri has quoted the following two verses from some pahsuna for while doing so he has said : "FAT JE 9 Te:'' "parigappida saMpuDa tattigA ya taha tattiga tti cubheaa| dhammA bhAvANa jae viNNe A buddhimaMte hiM // pAve yarehiM suhasAhaNAiM jagamuttibhAyaNaM ceva / HUETE 34 TET TAT I JEHO !!" 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 across a 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. In Brhatkalpasutra commentary on page 418 it is stated that on attaining the knowledge of tayara' vatthu one attains kalajnana.

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THE EXTINCT AGAMAS OF THE JAINAS 99 Jonipahuda-In the com. (pp. 401 and 753) on Kappa it is said that this is a section of Puvva. Visehacunni of Nisiha throws greater light on it. There it is said that animate objects from ekendriyas to pancendriyas can be generated by one who knows this Jonipahuda, and Siddhasena Suri had accordingly generated horses. The pertinent lines are: "He orAlie egiMdiyAdi paMcavidhaM taM joNipAhuDAtiNA, jahA siddhasenAyarieNa assA pakatA / " Jainayuga (I, 3, p. 90) In the Visehacunni of Nisiha (XVIII, 469) we have: "Ni sIhamAdiyassa cchedasuttassa jo attho Agato suttaM vA mokkalAmi vA pacchittavihANANi maMtANi vA joNipAhuDaM vA gAhaMto aNNattha gAheti." Simhasuri says in his com. on Dvadasara-nayacakra : In Yoniprabhrta are mentioned two types of nucli namely animate and inanimate. By combining substances of the animate nucleus men, serpents etc. are produced whereas by combining substances of the inanimate nucleus gold, silver, pearls and corals generated.2 In Silanka Suri's com. of Suyagada (VIII) and its Nijjutti (v. 93) we have : "yoniprAbhRtakAnnAnAvidhaM dravyavIryaM draSTavyamiti." Abhayadeva Suri in his com. on Pancasaga (1, 2) has said: "Aft jyotiSaprAbhRtaprabhRtikam." Anandasagara Suri has mentioned Yoniprabhrta in brackets after the Jyotisaprabhrta. Jonipahuda is referred to in Dhavala. In Hemacandra's com. (p. 750)3 on Visesa (v. 1775) it is said: "yonividhAne ca yoniprAbhRte visadRzAnekadravyasaMyogayonayaH sarpasiMhAdiprANino maNayo mAdayazca 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 pupil when there came the portion dealing with the method of generating fish. A fisherman who was staying beside this place heard this conversation and carried on his profession accordingly. The Acarya, later on, came to know about this and dissuaded the 1 This act of generation is known as nirvartanadhikara. 2 3 Vide Jambuvijay's article "Nayacakra" published in Jaina Siddhanta, Nov. '48. Here this Suri has said: "fa". Is this Jonivihana same as Jonipahuda ?

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100 THE CANONICAL LITERATURE OF THE JAINAS fisherman from generating fish. In this very narrative (v. 128) we come across a line where it is said that lions were generated. A photo-copy as well as the original Ms. of a work known as 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 e lines are given by me in DCGCM (Vol. XVII, pt. I, pp. 383384). From this we learn that this work is composed by Panhapravana Muni, and it is copied in Samvat 1582. In another place, we notice the name 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 G CM (Vol. XVII, pt. III). In the introduction (p. 6) to Nirvanakalika it is said : "Dharasena composed the Yoni-prabhrta about 135 A. D."1 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. Nimitta is defined in Visesadeg (v. 2163) as under : "lakkhijjaI subhAsubhamaNeNa to lakkhaNaM nimittaM ti / bhomAi tadaTThavihaM tikAlavisayaM jiNAbhihiyaM // " That nimittajnana is looked upon as valid can be seen from the following verse occurring in Suyagada (I, 12, 9): "saMvaccharaM suviNaM lakkhaNaM ca nimittadehaM ca uppAiyaM ca / aDhaMgameyaM bahave ahittA logaMsi jANaMti 3707174 II" 1 Several articles on Jonipahuda are published in "Anekanta" (Vol. II). This pahuda was not accessible to Harisena when he composed Jagatsundariyogamaladhikara (ms. No. 266a/ A. 1882-83 deposited at B. O. R. I.) on the basis of several medicinal treatises.

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THE EXTINCT AGAMAS OF THE JAINAS 101 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 Slanka Suri's com. (p. 218b) on Suyagada we come across the following passage : "atra cAGgavarjitAnAM nimittazAstrANAmanuSTabhena chandasA ardhatrayodaza zatAni sUtraM tAvantyeva sahasrANi vRtti: tAvatpramANalakSA pribhaasseti|" This means that the text of nimittasastras, Angas apart, comes to 1250 blokas, 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. Culamani, Jyoti and anonymous. He has suggested that Jayaprabhrta is another name of Prasnavyakarana, but Muni Kalyanavijaya expresses his doubt about it. Vide Jainayuga (I, 3, p. 93). Pahudas 10 to 14_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. 150b) 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 vitti (p. 56b) of Saddhavihi (Sraddhavidhi) we have: "pratiSThAprAbhRtAt zrIpAdaliptoddhRtapratiSThApaddhAtau ca yathAbhaNitam" From this it follows that Padalipta's Pratisthapaddhati is based upon Pratisthaprabhrta. Siddhapahuda--This is defined in Kahavali as below : "jattha pAyalebaMjaNaguDivAIhiM siddhA sa(: ? pa)rUvijaMti taM siddhapAhuDaM"

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102 THE CANONICAL LITERATURE OF THE JAINAS 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, is 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. 93 ), but it should not be on that account confounded with the one in question. The names of 24 anuyogadvaras of Kammapayadi are given in Laghu Cunni (p. 2a) on Bandhasayaga in the following verses : " kai 1 vedaNA 2 ya phAse 3 kammaM 4 pagaDI ya 5 baMdhaNa 6 nibaMdhe 7 / pakkama 8 uvakammu 9 dae 10 mokkhe 11 puNa saMkame 12 lessA 13 // 1 // lesAkamme 14 lesApariNAme 15 taha ya sAyamassAte 16 / dIhasse 17 bhakdhAraNI ya 18 taha poggalA 19 attA 19 ( ? ) ||2|| hittamaNihattaM ya 20 NikkAiyamaNikkAiyaM 21 kammaThiti 22 / pacchimakhandhe 23 appAbahugaM ya 24 savvatthao ||3|| The sanskrit names are (1) kRti, (2) vedanA, (3) sparza, (4) karman, (5) prakRti, (6) baMdhana, (7) nibaMdha, (8) prakrama, (9) upakrama, (10) udaya, (11) mokSa, (12) saMkrama, (13) lezyA, (14) lezyAkarman, (15) lezyApariNAma, (16) sAtAsAta, (17) dIrgha hrasva, (18) bhavadhAraNI, (19) pudgala, (20) nidhatAnidhata, (21) nikAcitAnikAcita, (22) karmasthiti, (23) pazcimaskaMdha and (24) alpabahutva. - Anuoga--Etymology of this word is already given on p. 10. Furthermore its main divisions1 and their contents are also noted on pp. 10-11. So there remains very little to be said here. Extracts from the Anuoga-Some of the biographical sketches of the great men may have been extracted from Padhamanuoga.2 1 In the com. (p. 93) on 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 gAhAhiM jahA paDhamANuyoge taheva ihaMpi vannijjati vittharato / "

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THE EXTINCT AGAMAS OF THE JAINAS 103 Vasudevahindil is probably so; if not, it is at least based upon it as can be seen from the following lines occurring in it: "tattha tAva suhammasAmiNA jaMbunAmassa paDhamANuoge titthayara-cakkavaTTi-dasAravaMsaparUvaNAgayaM vasudevacariyaM kahiyaM ti tasseva pabhavo kaheyavvo, tappabhavassa ya pabhavassa tti // " Bambhadattacariya2 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 Culiyas, the 2nd 12, the 3rd 8, and the 4th 10. In all we have 34 Culiyas. They are studied last." This finishes the exposition about the contents of Parikamma etc. So, as stated on p. 80 I shall now deal with the order in which the five sections of Ditthivaya? became mostlys extinct. Up till now none seems Moreover, the following lines thereof seem to substantiate this statement: (i) "grict Perriakrifsat famiftyod a ART ATT Fer -Ibid., pt. I, p. 214 (ii) " T carg, Hafot et ferriskuifset" -Ibid. pt., I, p. 488 From this it follows that 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 Samvat 598 (Sarvat 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. This is referred to in Avassa yacunni (pt. II, p. 324). This episode is given by Haribhadra Suri in his com. on Uvaesapaya (v. 357). 3 "Tai gal 36 Ha Tarfor 3415710 73VR #HU af734 11" -Nandi (s. 57) 4-5 MT67377 gula goale 7308, marry uforanda Hogart sfare ufowita a I.... care for 318 1" - Nandicunni (p. 61) 6 The details about Ditthivaya available in the Svetambara and Digambara texts have been compared by H.L. Jain in his Hindi introduction (pp. 51-68) to Dhavala (Vol II). As stated in Samavaya (s. 46) Ditthivaya has 46 Mauyapayas. Each of the 14 varieties of Parikamma has only one Mauyapaya (vide p. 83). So it follows that some other section or sections of Ditthivaya must have Mauyapayas. Abhayadeva Suri in his com. (p. 69b) on Samavaya (s. 46) makes a tentative suggestion in This is pisode is given a Teaterfor _Nandi (s. 57 "Persaction, as under : Samavaya (s. 463mhave Mauyapayas. "diThivAyassa' ti dvAdazAGgasya 'mAuyApaya' tti sakalavAGmayasya akArAdimAtRkApadAnIva dRSTivAdArthaprasavanibandhanatvena mAtRkApadAni utpAdavigamadhrauvyalakSaNAni, tAni ca siddhazreNi-manuSyazreNyAdinA viSayabhedena kathamapi bhidyamAnAni SaTcatvAriMzad bhavantIti sammAvyante / " "offerit qaror"-Malayagiri Suri's com. (p. 238b) on Nandi (s. 57). 8

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104 THE CANONICAL LITERATURE OF THE JAINAS to have tackled this problem. I am probably the first 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. Consequently once more I express them1 in this connection and request the veteran scholars to examine them and to give their verdict. It appears that a work gets obliterated when its study ceases. If so, it means we should note how the 5 sections were being studied. It is well-nigh certain that the study of the 1st two sections preceded that of the rest. As regards Parikamma it seems that at least some persons carried on its study side by side with and that, too, ahead of the corresponding Puvva an inference I draw from 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 Samskrta grammar before they enter the field of literature, so Parikamma being a stepping-stone to Puvvagaya some may have been mastering it completely before they began to study even the 1st Puvva. As regards the study of the Sutta the Jaina literature even the narrative branch of it seems to be completely silent. So I may suggest that the case of the extent of the study of the Sutta is parallel to that of Parikamma, and equally so is its loss. So far as the Puvvas are concerned it appears that their study must have been preceded by that of the pertinent portions or the entire ones 1 These are rather somewhat revised ones. 2 For a tentative treatment of this topic see Jaina System of Education (pp. 235-287). 3 This assumption is based upon the fact that in all the references about the 5 sections of Ditthivaya I know of, Parikamma is invariably assigned the 1st place and Sutta the second. See p. 78, fn. 4. 4

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THE EXTINCT AGAMAS OF THE JAINAS 105 of the Parikamma and the Sutta.1 The study of Anuoga may have been partly preceded and partly followed by that of the corresponding Puvva, in case it dealt with upakrama etc., as suggested on pp. 9-10. As regards the branch of hagiology its study may have been taken up after that of the corresponding portion of the Puvva or it may have preceded it, in case either the taught were inquisitive to know the lives of the persons referred to in the Puvva they were about to learn or the teacher wanted to create interest about the pertinent Puvva amongst his pupils. Whatever it may be it is almost certain that the study of the Anuoga which may have been taken up in instalments corresponding to each Puvva or which may have been altogether reserved after that of the Puvva in question or to take an extreme case after that of all the Puvvas, was given up as soon as the study of the Puvvas came to an end. If so, it may be said that the loss of the last 4 Purvas was followed by the cessation of the study of the corresponding Anuoga or as an extreme case by that of the 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.2 Further their study seems to have been preceded by that of the 1st four sections in case we endorse the opinion3 expressed in the Nandicunni that they are given the last place not only regarding the arrangement of the 5 sections but their study, too. This means that the Culiyas got forgotten or became extinct by the time Sthulabhadra died. 1 The Sutta seems to be an index to the aphorisms of Puvvagaya and their meanings. If so, it is more or less a tabulated summary an analytical digest of the contents of Puvvagaya in extenso, and thus it may be compared with the Matikas of the Bauddhas, and it may be looked upon as forming a background for the study of the Puvvas. 2-3 'cUla' tti siharaM diTThivAte taM parikamma sutta puvva-puvvANuoge ya bhaNitaM,.. cUlavatthU bhaNitAto ceva savbuvari ThavittA fifa ." The earlier portion of this seems to be erroneous; for, Malayagiri Suri in his com. (p. 246) quotes it as under: " diTThivAe jaM parikamma sutta puvvA 'Nuyoge na bhaNiyaM taM cUlAsu bhaNiyaM. " 44

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106 THE CANONICAL LITERATURE OF THE JAINAS With these words about the order of the loss of the different sections of 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. I 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. 59, 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. II Mahalliya-Vimanapavibhatti-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. 59, 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. III Arunovavaya? This is an ajjhayana dealing with the samaya (code) 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.2 This work is the 6th ajjhayana of Sankhevitadasa, and it is satisaya (vide p. 87, fn. 4). It was one of the text-books for a Sadhu of 12 years' standing, the other textbooks being Garulovavaya, Dharanovavaya, Vesamanovavaya and Velandharovavaya. V-IX Varunonanaga, Garulonanaga, Dharanonanaga, Vesamanonanaga, Velandharovavaya and Devindovavaya.-All these except the 3rd and 1 2 This is mentioned in Avassayacunni (pt. 1, p. 35). In this connection, Abhayadeva Suri in his com. (p. 513b) on Thana (s. 756) observes :- "gara a asfazla ya wafa" According to Haribhadra Suri's com. (p. 962) on his own work Pancavatthuga (v. 585) this was one of the text-books for a Sadhu of 12 years' standing. 3 text-books" foroa' sadhu' of n2 years standing thus

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THE EXTINCT AGAMAS OF THE JAINAS 107 the last, are also the ajjhayanas of Sankhevitadasa. They have ina, 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. 109a) on Vavahara (X) Varuna discharges a scented shower and Aruna and Garula give gold, when they are so to say invoked. X-XI 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 Atmaprabodha2 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 Visesao (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 Samskrta equivalent of Samutthana; but Jinadasa Gani differs from them ; for, he says in Nandicunni (p. 49) : "Lature fa and arretarat samuTThANasuya tti bhaNitaM" Samutthanasuya was a text-book for a Sadhu of 13 years' standing, as was the case with Utthanapariyavaniya. XII 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. XIII Asivisabhavana-It is a work which more or less deals with venoms. As stated by Yasodeva Suri in his com. (p. 699) on Pakkhiyasutta 1 "masut are 37 UT TMT o arupi ! 3TIQUE Ja Fifche fate option for II 88011" See pp. 137-138 of the edition published by Hiralal Hansaraj in A. D. 1909. 2

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108 THE CANONICAL LITERATURE OF THE JAINAS this work says that there are two types of living beings having poison in their jaws. The first type of them is so by their very birth. They include scorpions, frogs, serpents and human beings. The poison of a scorpion can at best pervade a body equal to that of half of Bharata 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 XIV 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. XV Caranabhavana- This work deals with Vidyacaranas and Janghacaranas. They are saints who can fly owing to the labdhi? (miraculous power) acquired by them by practising austerities or by studying this work.3 XVI Mahasuminabhavana--This work deals with great dreams. 1 This exposition is based upon the significance of the title of this work. Same is the case with the following four works. This is what Yasodeva Suri says in his . com. (p. 696) on Pakkhiya sutta, the actual wording being "37 cAzIviSabhAvanAdigranthapaJcakasvarUpaM nAmAnusArato darzitaM, vizeSasampradAyazca na dRSTa iti". 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. 47) on Avassaya, Pavayanasaruddhara (v. 595-601), the svopajna com. (p. 14) on Yogasastra (I, 9) and the English transalation of Trisasti (vol. I, pp. 75 and 79). "TE EROTIQUi fa sferag 3 testavi I ETRUIMT af 34wd (1) 884 || Bhasa on Vavahara In all there are 72 dreams. Of them 30 are great as stated in Pajjosanakappa (s.73). But the Bhasa (p. 1096) on Vavahara (X) says as under: "icchaMtI susumiNA bAyAlA ceva hu~ti mhaasuminnaa| bAyattari savvasumiNA vannijate phalaM te siM / / 114 / / 3 4

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THE EXTINCT AGAMAS OF THE JAINAS 109 XVII Teyaganisagga--This work has for its subject-matter a discharge of a fiery substance. The acquisition of tejolesya? and perhaps that of sitalesya may have been treated in this work. XVIII Kappiyakappiya-This is a work which deals with the two topics viz. pa (what should be practised of is acceptable) and akalpa, its opposite. XIX Culla-Kappasuya-This work explains what is kalpa. Its title suggests that it is a smaller treatise as compared with Mahakappasuya. XX 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 lly to think that this work is the same as Kappa (Brhatkalpasutra); for, it is mentioned over and above Kappa in Visesao (v. 2295)3 As stated in the Bhasa (p. 1086) on Vavahara (X), Vaggaculiya is a culiya of Mahakappasuya4 The pertinent verse is as under: "aMgANamaMgacUlI mahAkappasuyassa vggcuuliio| Paalearen gou gourenta gutyont il fou li?? XXI 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 Uvangas of Samavaya.? 1 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. 110o) on Vavahara : "teyassa nisaraNaM khalu AsIvisattaM taheva diTThivisaM / laddhIto samuppaje samahIesuM tu eesu // 117 // " 2 See Viahapannatti (XV ; s. 543). 3 See p. 39. 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, vivAhacUliya tti vyAkhyA bhagavatI tasyAzcUlikA vyAkhyAcUlikA / " 5 Malayagiri Suri while commenting upon this says :. "aGgAnAmupAsakadazAprabhRtInAM paJcAnAM cUlikA nirAvalikA aGgacUlikA, mahAkalpazrutasya cUlikA vargacUlikA, ROUT : :- RES T OHT". p. 108b 6 From Abhidhanarajendra it appears that it is referred to in Panhavagarana and Avassaya. 7 See p. 33, fm. 2. in TRASTOT Chile commentar arrangert 34

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THE CANONICAL LITERATURE OF THE JAINAS XXII Pamayappamaya-This ajjhayana deals with five types1 of pramada and the cessation from them (i. e. apramada). XXIII Porisimandala-This work mentions the porisis pertaining to the different mandalas. XXIV Mandalapavesa-This work throws light as to how the sun and the moon go from one mandala to another. 110 XXV Vijjacaranavinicchaya-This work deals with the nature and fructification of knowledge and character. XXVI Jhanavibhatti-This work deals with the classifications of dhyana (meditation). XXVII Ayavisohi-This work points out repentence etc. as the ways of purifying a defiled soul. XXVIII Viyaragasuya-This work explains the nature of the passionate and the dispassionate. XXIX 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. XXX Viharakappa-This work supplies a code governing the lives of the Sthavira-kalpins and the Jina-kalpins. XXXI Caranavihi-This work has carana (conduct of a clergy) as its subject-matter. This carana includes the five great vows etc. XXXII Nirayavisohi-As stated on p. 28 some look upon this work as ukkaliya suya. But no additional information can be had about it except that it is extinct. XXXIII Maranavisohi-In Acaradinakara (pt. II, p. 303b) we have a list of works belonging to the kaliya suya and ukkaliya suya, and therein this work is noted as ukkaliya. XXXIV Ayavibhatti-This work is noted as ukkaliya on p. 28. No further particulars are available except that it is extinct. XXXV Utthanapariyavaniya2-This was one of the text-books for a Sadhu 1 Cf. - "majjaM visaya kasAyA niddA vigahA ya paJcamI bhaNiyA / ee paMca pamAyA jIvaM pAinti saMsAre || " This verse is quoted by Yasodeva Suri in his com. (p. 64) on Pakkhiyasutta. The word utthanapariyavaniya occurs in Viahapannatti (XV; s. 540); but there it is not used to denote this or any other work. 2

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THE EXTINCT AGAMAS OF THE JAINAS 111 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. XXXVI Thiminabhavana--This was a 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).2 XXXVII Nirayavibhatti-This work is noted in Viyarasara (v. 350) as lost. According to Brhattipanika (c. 1400 A.D.) it contained 200 verses. It has been lost since the last 650 years or so. XXXVIII Ganaharavalaya--This work is mentioned in Viyarasara (v. 351). It may have been dealing with apostles of Lord Mahavira or heads of schools--the Suris of later days. Ten Dasas-Their names are given in Thana (X. s. 755) in plural. I however mention them in singular and by dropping the word dasa' occurring at the and of each name : 3. ffan, . Jar, 3. 31drs, 8. 3toarcalisi, 4. 34TR, E. queramer, 6. 4, c. Sifilis, S. STE, 80. Hafaa. I-II 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 leccha tI 10 iti // " Of these the 1st, the 4th, the 6th, the 7th and the 8th ajjhayanas agree in name with the 1st, the 4th, the 6th, the 8th and the 7th of 1 2 Hard 2493 STUTAT ET ESTUI facufacut APITUT Tha aferavirat II 888 11" This verse and verses 582-585 and 587 and 588 are quoted by Abhayadeva Suri in his com. (p. 3016) on Thana (V, I; s. 399).

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112 THE CANONICAL LITERATURE OF THE JAINAS 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 same suyakkhandha by Abhayadeva Suri in his com. (pp. 507b, 508a and 508b) on Thana. Thus it seems that none of the ajjhayanas of Kammavivagadasa is lost. Same is the case with the 10 ajjhayanas of Uvasagadasa. 2 For, their names as given in Thana (s. 755) tally with those 3 given in Uvasagadasa (p. 1). III 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 kiMkaMme 8 palate ti ya 9 // phAle aMbaDa 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 samuha sAgara gaMbhIre ceva hoi thimie ya / ayale kaMpille khalu akkhobha paseNai vahI | 24 Thus the names herein entirely differ from those mentioned above.5 Abhayadeva Suri however reconciles this incongruity by saying that 1 " miyAputte ya ujjhiyae abhagga sagaDe bahassai nandI / 2 umbara soriyadatte ya devadattA ya aJju ya // " " ANaMde 1 kAmadeve 2 a gAhAvati cUlaNIpitA 3 / surAdeve 4 cullasatate 5 gAhAvati kuMDakolite 6 // saddAlaputte 7 mahAsatate 8 naMdiNIpiyA 9 sAlatiyApitA 10 / " 3 4 5 - Vivagasuya (I) We have here the above verses almost ad verbatim. This verse is quoted by Abhayadeva Suri in his com. (p. 509 ) on Thana, but there instead of Vanhi we have Vinhu. 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 dArue aNAhiTThI // " - p. 4

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THE EXTINCT AGAMAS OF THE JAINAS 113 this may be due to difference in vacanas. This view is strange; so, if it cannot be accepted the old Antagadadasa should be looked upon as lost. _IV According to Thana (s. 755), Anuttarovavaiyadasa has 10 ajjhayanas as noted below: "IsidAse ya 1 dhaNNe ta 2 suNakkhatte ya 3 kAtite 4 [ti ya] / saTThANe 5 sAlibhadde ta 6 ANaMde 7 tetalI 8 ti ta // dasannabhadde 9 atimutte 10 emete dasa AhiyA // " On examining the avilable Anuttarovavaiyadasa we find that it has 3 vaggas having 10, 13 and 10 ajjhayanas respectively. Their names are given there as below: "jAli mayAli uvayAli purisaseNe ya vAriseNe ya / dIhadante ya laTThadante ya vehalle vehAse abhae i ya kumAre // " -p. 48 "jAli mayAli uvayAli purisaseNe ya vAriseNe ya / pajunna samba aNiruddha saccanemI ya daDhanemI ya // " -p. 19 "paumAvaI ya gorI gandhArI lakkhaNA susImA ya / jambavai saccabhAmA ruppiNi 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 / maruyA sumaruya mahamaruya marudevI ya aTThamA / / bhaddA ya subhaddA ya sujAyA sumaNA i yaa| bhUyadinnA ya boddhavvA seNiyabhajANa 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.) 1 "vAcanAntarApekSANImAnIti sambhAvayAmaH, na ca janmAntaranAmApekSayaitAni bhaviSyantIti vAcyaM, janmAntarANAM tatrAnabhidhIyamAnatvAditi / " . p. 5090 2 These are also the names of the 1st 5 ajjhayanas of the 4th vagga of Antagada dasa.

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114 THE CANONICAL LITERATURE OF THE JAINAS "dIhaseNe mahAseNe laTThadante ya gUDhadante ya suddhadante / halle dume dumaseNe mahAdumaseNe ya Ahie // sIhe ya sIhaseNe ya mahAsIhaseNe ya aahie| puNNaseNe ya boddhavve terasame hoi ajjhayaNe // " - p. 50 "dhane va (? ya) sunakkhatte isidAse ya Ahie / pellae rAmaputte ya candimA 'puTThimA iya // peDhAlaputte aNagAre navame poTTile iya / vehalle dasame vutte imee dasa AhiyA // " -p. 51 (N. V. Vaidya's edn.) / From this it follows that at best only the names of the first 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. V The 10 ajjhayanas of Ayaradasa as noted in Thanaagree with those of the available one, and hence they are so to say intact. VI As regards the 10 ajjhayanas of Panhavagaranadasa mentioned in Thana (s. 755)3 they seem to be lost in toto; for, the available Panhavagarana has 5 ajjhayanas dealing with asrava and 5 with sarvara, and the available Isibhasiya has probably nothing to do with the 3rd ajjhayana noted here, in fn. 3. VII As stated in Thana (s. 755) Bandhadasa has 10 ajjhayanas as under : "baMdhe 1 ya mokkhe 2 ya devaddhi 3 dasAramaMDalevita 4 AyariyavippaDivattI 5 uvajjhAyavippaDivattI 6 bhAvaNA 7 vimuttI 8 sAto 9 kamme 10 / " 1 In Abhayadeva Suri's com. (p. 509b) on Thana, there is a variant "poTTike". 2 "vIsaM asamAhiTThANA 1 egavIsaM sabalA 2 tettIsaM AsAyaNAto 3 aTThavihA gaNisaMpayA 4 dasa cittasamAhiTThANA 5 egArasa uvAsagapaDimAto 6 bArasa bhikkhapaDimAto 7 pajosavaNAkappo 8 tIsaM mohaNijaTThANA 9 AjAiTThANaM 10 / " 3 "uvamA 1 saMkhA 2 isibhAsiyAI 3 AyariyabhAsitAI 4 mahAvIrabhAsiAI 5 khomagapasiNAI 6 komalapasiNAI 7 addAgapasiNAI 8 aMguTTapasiNAI 9 bAhapasiNaAI 10 / " While explaining this Abhayadeva Suri notes on p. 512b : " 'pasiNAI' ti praznavidyA yakAbhiH kSaumakAdiSu devatAvatAraH kriyate iti, tatra kSaumakaM vastraM addAgo AdarzaH aGguSThaH-hastAvayava: bAhavaH-bhujA iti / "

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THE EXTINCT AGAMAS OF THE JAINAS 115 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. VIII Dogiddhidasa has 10 ajjhayanas. They are mentioned in Thana (s. 755) as under : "vAte 1 vivAte 2 uvavAte 3 sukkhitte kasiNe 4 bAyAlIsaM sumiNe 5 tIsaM mahAsumiNA 6 bAvattariM suvvasumiNA 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. __IX As regards Dihadasa, we learn from Thana (s. 775) 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 (? 7) maMdare ti ta 9 (? 8) there saMbhUtavijate 8 (? 9) there pamha 9 (? 10) UsAsanIsAse / " In Pupphiya (p. 21b) we come across the following verse which mentions its 10 ajjhayanas : "caMde 1 sUre 2 sukke 3 bahuputtiya 4 punamANibhadde 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 Dihadasa are perhaps the same as the first 4 ajjhayanas of Pupphiya. As regards the 4th it may be equated with the 1st of Pupphacula.2 Thus the rest seem to be lost. X So far as Sankhevitadasa is concerned its 10 ajjhayanas as stated in Thana (s. 755) are those noted on p. 59, 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 : 1 2 This appears to be a misreading. If so, it should be "sUre ta". As stated herein it has 10 ajjhayanas noted in the following verse: "siri 1 hiri 2 dhiti 3 kitti(tI)o 4 buddhi(ddhI) 5 lacchI 6 ya hoi boddhavvA / ilAdevI 7 surAdevI 8 rasadevI 9 gandhadevI 10 ya // "

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THE CANONICAL LITERATURE OF THE JAINAS "The most important feature of the work is that it contains nearly 70 verses (gathas2), some of which are actually quoted as from "Agamas" and others are also probably from "Agamas"4 although not expressly stated so to be. These verses cannot be identified in any of the available "Agamas". 116 If this statement is correct it follows that either the avilable Agamas are wanting in these gathas or that the corresponding Agamas are now lost. Loss of Nijjuttis-As regards the exegetical literature of the canonical texts, it may be noted that we have lost several Nijjuttis etc. For instance Govinda Vacaka's Nijjuttis is not available now, and so are Bhadrabahusvamin's Nijjuttis on 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 etymology. I may add that in certain cases it may be that even if the entire Jaina literature existing at present is fully investigated it may not mend matters. Anyhow such an attempt is desirable as it can give us a final understanding about the nature of the extinct Agamas. 1 Nirvanakalika. 2-5 No diacritical signs are here used. We have introduced them. 6 That there was a fairly large number of Nijjuttis is borne out by the following line occurring in the Pakkhiya sutta (p. 66b): " aMgabAhire kAlie bhagavaMte sasutte saatthe saggaMthe sannijjuttIe sasaMgahaNIe " Cf. the following lines of Gopatha Brahmana (Purva 2-10) : " evamime sarve vedA nirmitAH sakalpAH sarahasyA: sabrAhmaNAH sopaniSatkA: setihAsAH sAnvAkhyAnAH sapurANAH sasvarAH sasaMskArAH saniruktAH sAnuzAsanAH sAnumArjanAH savAkovAkyA: " 7 He is mentioned as vacaka in the bhasa (v. 82) of Dasaveyaliya and the com.(p. 565) on Uttarajjhayana. He is referred to as 'acarya' in the com. (pp. 474 & 504) on Thana and the com. (p. 713) on Avassaya. 8 9 This is mentioned in Visehacunni on Nisiha (XI), Dasaveyaliyanijjutti (v. 82), Avassayacunni (pt. I, p. 31) and Kappacunni and its com. as well as in the commertaries on Aavssaya, Uttarajjhayana and Anuogadara on pp. 713, 646 & 115 respectively. In the former we come across the following lines : " govindo nAma bhikkhU je to aTThArasa vArA pucchA teNa egindiyajIvasAhaNaM govindaNijjuttI kyaa| esa NANateNo / " See p. 85, fn. 2.

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THE EXTINCT AGAMAS OF THE JAINAS In the end before I conclude this chapter, I may tentatively suggest why these are lost. As already noted, certain ajjhayanas are satisaya,1 and hence they were reserved to be studied by the selected few only-the few who were not going to misuse them. As the number of these persons slowly and slowly became less and less owing to the vicious period we are passing through, according to the Jaina tradition it naturally brought about the extinction of the ajjhayanas in question. As regards the rest, it appears that they must have fallen into oblivion owing to the lack of interest on the part of those who had to study them. This finishes the exposition about the extinct Agamas whose number will go on increasing so much so that only four2 of them will exist up to the end of the present tirtha,3 and thereafter they, too, will perish, and thus there will remain no Agamas whatsoever till a new epoch will dawn with the flourishing of Tirthankaras in India when the dvadasangis etc. will be again composed. So says the Jaina tradition. 1 For instance Mahaparinna (p. 82), Arunovavaya (p. 106), Utthanasuya (p. 107) and Samutthanasuya (p. 107) are some of them. Of them Dasaveyaliya will be avilable only in meaning. " vAsANa sahasseNa ya ekavIsAe ihaM 'bharaha' vAse / dasaveyAliyaattho duppasahajaiMmi nAsihIti // 50 // " " igavIsasahassAhaM vAsANaM vIramokkhagamaNAo / avvocchinnaM hohI AvassagaM jAva titthaM tu // 52 // igavIsasahassAiM vAsANaM vIramokkhagamaNAo / aNuogadAra-naMdI avvocchinnAu jA titthaM // 53 // -Titthogali as suggested in Vividhaprasnottara (p. 188). 2 3 117

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CHAPTER V 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 Ayara the first Anga is divided into two suyakkhandhas, the 1st having at present 8 ajjhayanas2 (formerly 9) and the 2nd 16.3 Most of these ajjhayanas are sub-divided into tuddesass, each of which consists of suttas. 1 Literally this means a trunk of the tree of) the scripture. It may be roughly translated as 'section'. H. Jacobi has translated it as 'book'. See S. B. E. (vol. XXII, p. 1). 2 This word has been translated as lecture' by H. Jacobi.--Ibid., p. 1 3 Cf. "To HTC 467 317, a HCGT, quaH 375puuti, Tereits seHUGIAT" - Nandi (s. 46) 4 Here this word is used to denote a 'subsection' but in Kavidappana this is used for section. In Nitivakyamrta of Somadeva Suri it is divided into 32 sections, each known as 'Samuddesa'. 5 H. Jacobi has translated this as 'lesson'. See S. B. E. (vol. XXII, p. 1). Ajjhayanas 1 to 6, 8 and 9 of the 1st section have 7, 6, 4, 4, 6, 5, 8, and 4 uddesas respectively whereas 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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THE EXTANT AGAMAS OF THE JAINAS 119 It appears that formerly there was only the 1st suyakkhandha comprising the following 9 ajjhayanas : (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.2 Ayaragga means a Culika. So says Silanka Suri in his com. (p. 6b) on Ayara. From Ayaranijjutti (v. 11)3 we learn that Ayara, the 1st Anga, herein styled as Veda, has 9 ajjhayanas each known as Bambhacera.4 It consists of 18000 payas (Sk. padas), has 5 Culas and is vast and vasters on account of the extent of the padas. 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 8 1 These are the names given in Ayaranijjutti (v. 31-32) quoted on p. 82, fm. 3. All these except the 7th are translated in S. B. E. (vol. XXII) as knowledge of the weapon, conquest of the world, hot and cold, righteousness, essence of the world, cleaning, liberation and the pillow of righteousness respectively. 2. "374PTURAIT zs As y ferung Pfarrei THB 118 " -Ayaranijjutti Ayaragga is also called Ayaranga. See p. 120, fn. 2. 3 See p. 83, fn. 3. Cf. "Ta QVET ETT, 5761-Arrufunt fatuit etc.--Samavaya (s. 9) See also Samavaya (s. 51) and stanka's com. (p. 290a) on Ayara. For explanation see p. 83, fn. 3. 6 "CE547347 TGHT AFTER IT Pa537C I YTAUT-Ray ft- Ruchat fafa 537 el PSG 11" 7 On this understanding can it not be named as Sattikkaga as has been done in the case of the 2nd Cula ? 8 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 : "POSHUT (3) for(?) Fret (3) HEIRAT () Japer () NIGHT (E) ! 376fSHT (1) A R T (-88) 4 wau (34) fant (8E) 1" Herein there are no specific names for ajjhayanas 8-14. In a way this is justifiable since each of them is spoken of a 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, Uccara pasavana, and Sadda respectively. The rest can be named as Ruva, Parakiriya and Annamannakiriya. ending portoken of all arounas 8-12

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120 THE CANONICAL LITERATURE OF THE JAINAS That the second suyakkhandha is a later addition to the 1st, is borne out by the following considerations: (i) As suggested in Ayaranijjutti (v. 287)2 Ayarangas (i. e. to say the 5 Culas) have been composed by the Sthaviras the Srutakevalins3 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).4 (iii) Several European scholars hold this view.5 Such being the case I may mention the following particulars by way of a corroborative evidence : (i) Silanka Suri points out the mangalas, the initial, the middle and the last from the 1st suyakkhandha only.6 1 This cannot be dated later than the composition of Ayaranijjutti. 2. "therehi'NuggahaThThA sIsahiaM hou pAgaDatthaM ca / AyArAo attho AyAraMgesu pavibhatto // 287 // " 3 "" sthaviraiH' zrutavRddhaiH - caturdazapUrvavidbhirniryUDhAnIti' -- Sulanka's com. (p. 282). In Ayaracunni (p. 326) on Ayaranijjitti (v. 287) 'thera' is explained as 'ganadhara'. 4 " biiassa ya paMcamae aTThamagassa biiyaMmi uddese / bhaNio piMDo' sijA vatthara pAuggaho 4-5 ceva // 288 // paMcamagassa cautthe iriyA' vaNNijjaI samAseNaM / chassa ya paMcamae bhAsajjAyaM viyANAhi // 289 // sattikkagANi - 14 satta vi nijjUDhAI mahAparinnAo / satthaparinnA bhAvaNa" nijjUDhAo dhuya vimuttI " // 290 // AyArapakappo 17 puNa paccakkhANassa taiyavatthUo / AyAranAmadhijjA vIsaimA pAhuDaccheyA // / 291 / / " 5 In S. B. E. (vol. XXII, intro., p. XLI) it is said: "I am of opinion that the first book of the Acaranga Sutra and that of Sutrakrtanga 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 Acaranga Sutra; it is probably the old Acaranga Sutra itself to which other treatises have been added." 6 In A History of Indian Literature (vol. II, pp. 435-436) it is said: "The first Anga is the Ayaramga-Sutta. In two lengthy sections (sruta-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". 2 See introduction (p. XLVII) to S. B. E. (vol. XXII). Here it is said: "Silanka points out as such the first sentence of the first lesson of the first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the 16th verse in the fourth lesson of the eighth lecture of the first book."

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THE EXTANT AGAMAS OF THE JAINAS 121 (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 two preceeding ones. This is probably due to the diversity of the matter.2 Some even go to the length of saying that the 1st ajjhayana of the 1st suyakkhandha is the oldest of all its ajjhayanas, and is written in the most archaic language. If this is correct we can say that there are at least three strata in Ayara : (a) the very first ajjhayana, (b) the remaining ones of the 1st suyakkhandha and (c) the 2nd suyakkhandha. 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 subjectmatter the discipline of the Jaina laity, may be looked upon as its complement. 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. Himisa and ahimsa are associated with life. Consequently in Ayara (I, 1, 5) vegetation is proved to be animate, by adducing nine similarities between the body of a human being and that of vegetation. Even life in earth, water, fire and air is established in earlier pages. 1 2 3 lbid., p. XLVII. Ibid., p. LII. The 5 Culas are not the composition of one and the same author as can be seen from p. 120, fn. 2. So they present different strata according to their chronological order of composition. Moreover, if it is true that the verses and their fragments which are liberally interspersed with the prose of the 1st section, are older than the corresponding passages in prose-a view held by some scholars, it furnishes us with another kind of strata. Vasunandin in his com. Acaravrtti on Vattakera's Mulayara observes that Vattakera intended to give in this work of his, a brief summary of the Ayara. Cf. A history of Indian Literature (vol. II, p. 577). " Ek Thief: 1 3ITETT:" --Siddhasena Gani's com. (vol. I p. 91) on Tattvarthasutra. These are fully explained by silanka Suri in his com. (pp. 594-60) on Ayara. 4 5 6

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122 THE CANONICAL LITERATURE OF THE JAINAS In Uvahanasuya are described penances of Lord Mahavira and the hardships he had to put up with while passing through the anarya countries. 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.2 The 2nd Cula gives rules regarding religious postures, the places of study and those for easing nature.3 Moreover it points out the places the clergy should avoid e. g. the places where musical instruments are being played upon. In short the clergy should withstand the temptations of sound, colour etc. Before I deal with the 3rd Cula, I may mention that Nisiha has certain suttas agreeing with those of the 1st two Culas. 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.5 It also deals with the five mahavratas and the five reflections associated with each of them. The latter topic is met with in Panhavagarana but the wording widely differs. In Ayara (II 3, 1, 1) there is a very short description of the appearance of the country during the rainy season. 1 Here it is said that the words like hole and gole should not be used; for, they are abusive terms. They are translated in S. B. E. (vol. XXII, p. 151) as "you loon ! you lout !" In the fn. of this page we have: "My conjectural translation is based on the meaning of the Sanskrit words 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). 2-3 These furnish with Jaina rules of etiquette. Vide Dr. B. C. Law's article "Jaina Rules of Etiquette" Published in "Jania Antiquary" (vol. XI, No. XI). 4 For instance $$ 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhavana can be respectively compared with SS 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of Pajjosanakappa. See S. B. E. (vol, XXII). 5 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.

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THE EXTANT AGAMAS OF THE JAINAS 123 From the succeeding 4th sutra of this Anga we learn that in the Gangetic planes the rainy season lasts for four months, the beginning of Margasirsa marking the end of it. The 4th Cula which marks the end of the Ayara, contains 12 verses, the contents of which may remind a Bauddha scholar of Theragathas. 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 Parisistaparavan (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 nijjutti of Dasaveyaliya too, confirms this opinion; for, it speaks of only two Culas and not four, and they are supposed to be identical with the ones occurring at the end of Dasaveyaliya.2 (iii) As already noted on p. 49 Haribhadra Suri mentions a tradition dealing with one Cula only. 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 muttiM (? mUyaM) ca sUNiyaM ca gilAsiNaM / vevayaM pIDha-sarNiM ca silivaiM maha-mehiNaM / / solasa ee rogA akkhAyA aNupuvvaso / aha NaM phusanti AyaMkA phAsA ya asamaJjasA // " These 16 diseases may be translated as below: Boils (? scrofula), leprosy, consumption, epilepsy, blindness, stiffness, lameness, hump-backedness, dropsy, dumbness, apoplexy (?), morbid appetite from overdigestion, tremour, crippledness, elephantiasis and diabetes. It may be noted that these have very little in common with the 16 diseases mentioned in Vivagasuya (1) as under : "sAse kAse jare dAhe kucchisUle bhagandare / arisA ajIrae diTThImuddhasUle akArae / acchiveyaNA kaNNaveyaNA kaNDU uyare koDhe / " 2 "37131 1311 310 13 Haut 345 ECT377 fait face || XX6 11" This verse is looked upon by some as spurious. But it should not be forgotten that in Dasaveyaliyanijjutti there is a reference to two Culas. The pertinent verse is as under: " Toyu arte fritezi Per TERUTTI I Pasg fafarafrat triterorguniston61 11 PX 11"

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124 THE CANONICAL LITERATURE OF THE JAINAS All these factors go against Parisistaparvan. But then there arises a question as to on what basis Hemacandra Suri gave the episode in Parisistaparavan. Was it a tradition that he narrated or had he any specific work to rely upon ? Leaving this question for future investigation, I may note the following points : (i) The 1st ajjhayana opens with the well-known sentence "PA AusaM bhagavayA evamakkhAyaM"1 and all its uddesas as well as those of the rest of the 1st suyakkhandha and some of the 2nd, too, end with "fa f". (ii) So far as I know it is not specifically mentioned as to who separated Nistha from Ayara. Even the reason of doing so is not stated. So I may suggest that the idea of teaching only the deserving may have been the cause of separating Nistha from Ayara. To be explicit, as already noted on p. 87 the nuns were debarred from studying Nistha, a satisaya work; but they were permitted to study Ayara. So, from the days the above-mentioned restriction came into force, Nisiha must have got separated from Ayara. (iii) Ayara (II, 1, 10, 6)2 has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words 4 and hoes by meat and fish and thereby suggested that the Jaina ascetics in olden days accepted these articles of food. He, however, expressed his revised opinion in his letter dated 14-2-28. There he has said that "bahuaTThiyeNa maMseNa vA maccheNa vA bahukaNTaeNa' has been used in the metaphorical sense as can be seen from the illustration of Trafie chord given by Patanjali in discussing a Vartika ad Panini (III, 3, 94 and 1 This furnishes us with an example of a gama, and as such it is interpreted in 8 ways by Malayagiri Suri in his com. (p. 212a) on Nandi while illustrating a gama from the stand-point of abhidheya (artha), the other view-point being abhidhana. "se bhikkhU vA jAva samANe siyA NaM paro bahuaTThieNaM maMseNa vA bahukaMTaeNa maccheNa vA uvanimaMtijA-AusaMto samaNA ! abhikaMkhasi bahuaTThiyaM maMsaM bahukaMTayaM macchaM vA paGigAhittae ? eyappagAraM nigghosaM socA nisamma se puvvAmeva AloijjA--Auso tti vA 2 no khalu me kappai bahu0 paDigA0, abhikaMkhasi me dAuM jAvaiyaM pugNalaM dalayAhi / " . (s. 281) 3 This original letter is in my possession and has been printed in my article Prohibition of Flesh-eating in Jainism published in "The Review of Philosophy and Religion". (vol. IV, No.2) The pertinent lines are: arriereff FRIE EXCEL HUECOME fa hata chala Ya Jaciary pichlaucahrrafa geftaif" This passage is repeated ad verbatim in the Mahabhasya ad IV, 1, 92.

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THE EXTANT AGAMAS OF THE JAINAS 125 from Vacaspatimisra's com. 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 Acaranga and Sutrakrtanga 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 Jaina literature is intermediate between the Pali literature and the composition of the Lalita Vistara." In this connection the late K. H. Dhruva has observed in his Evolution of Gujarati Verse2 (p. 171) that the German scholar Jacobi believes that the composition of Suttanipata is followed by that of 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 arya and in assigning to Ayara and Suyagada a date later than that of Dhammapada, on the ground that this metre is used in these two Jaina works. For, this metre is used even in Suttanipata 1 "tasmAnmAMsA va kaNTakAnuddhatya mAMsamaznannAna) kaNTakajanyamApnotItyevaM prajJAvAn duHkhamuddhRtyendriyAdisAdhanaMsukhaM bhokssyte|" 2 This work is written in Gujarati and is named as under: "ELR16 Alasul BULALLAL." 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). In this connection K. H. Dhruva has observed on p. 174 as under: "lupta thayelA zabdo jUnA prayogo ane bhikhanI sAdI asalI raheNIkaraNIne AdhAre TharI cUkyuM che ke suttanipAta jUnAmAM jUno bauddha padyAtmaka saMgraha che. bauddha saMghanI sthApanA te eno pUrva avadhi manAya che. AyAra ane sUyagaDa aMga eka ja jaina muninI kRti che, jyAre suttanipAta aneka bhinnakALanA bauddha 1945 with Ri 29." [Tra : "It has already been proved, on the basis of obsolete words, old usages and simple-natural life-style of the Buddhist monks, that Suttanipata is the oldest Buddhist collection of verses. Foundation of the Buddhist Order is regarded as its upper limit. Ayara Anga and Suyagada Anga are works of one Jaina monk. But Suttanipata is a collection of suttas composed by different Buddhist monks at different times"]

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126 1 THE CANONICAL LITERATURE OF THE JAINAS 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 Suttanipata2 are anterior to and some are posterior to those of Ayara and Suyagada whereas some are even contemporaneous with those of these Jaina works.3 SUYAGADA Suyagada-This is the 2nd Anga having 3 titles as noted on p. 57 fn.7. It is divided into 2 suyakkhandhas. Of them the 1st has 16 ajjhayanas, whereas the 2nd 7. Thus in all there are 23 ajjhayanas.5 But, only the 1st 5 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 1 "emAM mettasutta samagra ane tudrasuttano moTo bhAga paNa e ja mizra chaMdamAM che.'' --Ibid., p. 172 [Tra: "Its entire Mettasutta and the most part of its Tuvattakasutta are composed in the same misra metre."] "padyabaMdhanI kasoTI sUcave che ke e saMgrahano triSTubhAnujjubhI saMsRSTimAM racAyalAM suttavALo bhAga AyAra ane sUDagaDathI kaMika jUno jaNAya che; ane kaukAliyaka kuTuMba sAthe saMbaMdha dharAvato bhAga ukta jaina aMgothI ardhI sadI moDo racAyelo saMbhave che. saMpUrNa AryA emAM upalabdha nathI te kAraNathI prastuta bauddha sutta rAyyabhava muninA dasaveAliyanI pUrve goThavAya che.'' Ibid, p. 174 2 [Tra: "The test of metrical composition suggests that the part of that collection, which contains suttas composed in Tristubhanustubhi samsrsti is somewhat older than Ayara and Suyagada, but the composition of the part related to kaukaliyaka family is likely to be later than the just mentioned two Jaina Angas by half a century. As the complete arya is not found in this Buddhist sutta, it is placed prior to Dasavealiya of the Jaina monk Sayyambhava.] 3 ''suttanipAtamAM keTalAM sutto AcAra ane sUyagaDa aMga pahelAnAM, keTalAMka te benA pachInAM ane keTalAMka samakAlIna lAge che. --Ibid., p. 174 5 [Tra: "Some suttas of Suttanipata seem older than Ayara and Suyagada Angas, while some later than they, and still some contemporary of them."] 4 I do not know if there is any source which mentions the specific names of both of these sections. From Silanka's com. (p. 8a) on Suyagada we see that the 1st section is named as Gathasodasaka (Pr. Gahasodasaya), i.e. one of which Gaha is the 16th ajjhayana. Cf. the following verse of Suyagadanijjutti : "do ceva suyakkhandhA ajjhayaNaAI ca honti tevIsaM / tettisuddesaNakAlA AyArAo duguNamaGgaM // 22 // "

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THE EXTANT AGAMAS OF THE JAINAS 127 the 16th (last) entirely in verse. But so far as the 2nd suyakkhandha is concerned it has its 1st 2 ajjhayanas, the 4th and the 7th wholly in prose whereas the 3rd in prose with 4 verses almost at the end, and the 5th and the 6th entirely in verse. As regards the language of this 2nd Anga it is said in A History of Indian Literature (vol. II, p. 431): "The most archaic language is to be found in the 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 believling it to be a work of one and the adhara. It seems Prof. Winternitz differs; for, in A History of Indian Literature (vol. II, p. 438) he says: "This Anga, too, consists of two books, the second of which is probably only an appendix, added later, to the old Anga which we have in the 1st book." I however do not endorse this opinion especially when Prof. Schubring in his Worte Mahaviras (p. 17 f.) observes that Suyagada (II, I) "is closely related to Ayara I (Bambhaceraim) both in wording and mode of expression."2 and when K. H. Dhruva attributes the authorship of both of these works to the same author.3 Contents of Suyagada. 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 pannatA, taM jahA samae 1 vetAlie 2 uvasaggapariNA 3 thIparinnA 4 1 2 3 4 They are in different metres such as Anustup, Vaitaliya etc. Prof. Jacobi in Z. D. M. G. (vol. XXXVIII, 593 and vol. XLV, 101) has noted that Vaitaliya stanzas and Yamakas occur. See A History of Indian Literature (vol. II, p. 441). See p. 125. fn. 4. "Hallo al 3151fcit aftra F 4 ." --Siddhasena Gani's com (p. 91) on Tattvarthasutra 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

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128 THE CANONICAL LITERATURE OF THE JAINAS narayavibhattI 5 mahAvIrathuI 6 kusIlaparibhAsae 7 vIrie 8 dhamme 9 samAhI 10 magge 11 samosaraNe 12 Ahattahie 13 gaMthe 14 jamaIe 15 gAthA 162 puMDarIe 17 kiriyAThANA 18 AhArapariNNA 19 [ap]paccakkhANakiriyA 20 aNagArasuyaM 21 addaijaM 22 NAlaMdajaM 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 3Yamakas, the song, the lotus, on activity, knowledge of food, renunciation of activity, freedom from error, Ardraka and Nalanda." On p. 249 of this work he has written the following foot-note, in connection with the title of the 2nd ajjhayana: "The name of this lecture, which occurs in its last line, is veyaliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre.4 For either, word, vaidarika (or rather vaidalika, cf. karmavidalana) 1 2 3 4 This title is explained in two ways: (i) indicating the opening words and (ii) suggesting the srokhalabaddha-yamaka. The latter fact has been noted in Suyaga danijjutti as under, while its another title Ayanijja is being explained: "jaM paDhamassa'ntimae biiyassa u taM haveja Adimmi / TUMLanuM pakSI prazno vi junAgo | 233 '' In Samavaya (s. 16) the names of these 16 ajjhayanas are given with some slight variation here and there with the opening words viz. 'HAH TIGT FICTET EFT." Can we hereby infer that the generic title of each of the 16 ajjhayanas is Gaha ? Verses 159-163 of Samaraiccacariya (Bhava I) are instances of "srnkhala yamaka". "niryuktikArane anusarIne jarmana vidvAna jekobI sUyagaDa aMganA aMgrejI anuvAda (s. B. E. Series Vol. XLV)mAM prAkRta vaitAlIya bola the destruction of Karman (=karmanuM vidAraNa ke vikalana) evA arthamAM le che, ane e prAkRta bolane veAlIyanuM rUpAMtara mAnI vaitAlIya chaMdano paNa artha UpajAve che. emAM bahu vAMdhA Ave che. prathama to saM. vi+da athavA vi+daluM dhAtu uparathI viAliya (. vidArita) athavA to vialiya (saM. vidalita) zabda anukrame agrima prAkRtamAM nIpaje, paNa Aliya na nIpaje. e rUpa to aMta:pAtI e nahi, paNa uttara prAtamAM saMbhave, uttarakAlanI rUpanA prayoga sAme samayavirodhanA vAMdhA uparAMta bIjo eka vAMdho Ubho thAya che. enI vyutpatti saM. vi+da athavA to vi+da uparathI sAdhI 'nA' artha karI zakAya, paNa 'karmano nAza' evo artha zI rIte zakya bane ? potAnI kalpanA abAdhita che ema mAnI leI jarmana vidvarya sUyagaDanA prathama zrutaskaMdhanA paMdaramA ajajhayaNanI jamaIya saMjJAno paDacho Ape che, paraMtu A saMjJA dviarthI che nahi. jamaIya (saM. yamakIya) bolano eka ja artha

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THE EXTANT AGAMAS OF THE JAINAS 129 and vaitaliya may, in Jaina 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 Jaina Prakrit exhibited in our Mss., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference, for it is called Jamaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words Jamaiyam (yad atitam)." zakya che, yamakavALuM. e zabdane anyUjhayaNanA 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 zrakhalAyamakanAM vAcaka che. bIjo koi artha emAMthI balAtkAre jakheMcI tANIne ja kaDhAya. jamaiya ane AlIya zabda anukrame alaMkArazAstranA yamaka alaMkAranA ane chaMda zAstranA vaitAlIya indanA bodhaka che. prastuta be ajhayaNanAM nAma viSaya uparathI nahi, paNa chandanA ane zabdAlaMkAranA prayoga uparathI ja rAkhavAmAM AvyAM che.' - 491224-4-1 lusuh 341421H1, . [Translation : "In his English translation of Suyagada Anga (S.B.E. Series Vol. XLV) German scholar Jacobi, following the author of Niryukti, takes the Prakrit word vaitaliya in the sense of the destruction of Karman (= vidarana or vidalana of Karman') and considering that Prakrit word to be an another form of vealiya derives also the meaning of 'Vaitaliya metre (chanda)'. There are many objections to it. First, in old (agrima) Prakrit vialiya (Sk. vidarita) and vialiya (Sk. vidalita) can be derived from Sanskrit verbal roots vi+dr and vi + dal respectively but vealiya cannot be derived from either of them. Of course, this derivation is possible in later (uttara) Prakrit. In addition to the chronological objection against the use of later derivative form there is another objection also. Having etymologically derived it from vi + dr or vi + dal it may be taken in the sense of destruction but how can it yield the sense of the destruction of Karman ? Considering his view to be flawless the great German scholar gives an illustration of the word jamaiya occurring in the fifteenth chapter (ajjhayana) of the first part (srutaskandha) of Suyagada. But this word certainly does not have two meanings. The word jamaiya (sk. yamakiya) yields one meaning only, viz. 'possessed of yamaka.' If this word has any connection with the first word jamaiyam with which the chapter opens, it is simply to suggest the employment of the yamaka. The illustration he has chosen certainly does not yield two meanings. The two other names viz. ayaniya and sarkaliya of the fifteenth chapter denote yamaka or srikhalayamaka. Any other meaning can be derived only with strain unnaturally. The words jamaiya and vealiya respectively mean yamaka - a particular figure of speech recognised in Poetics - and vaitaliya - a particular metre recognised in Prosody. The titles of these two chapters (ajjhayana) are conceived not after their subject-matter but exclusively after a particular metre and a particular figure of speech which are employed in them." - Evolution of Gujarati Verse, p. 169)

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130 THE CANONICAL LITERATURE OF THE JAINAS As regards the title of the 15th lecture he has said as under on p. 329 by way of a foot-note: "This lecture has been named from its opening words Jamaiyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 101). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called srnkhala-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 srokhala (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 ajjhayana which treats of hells and the gruesome torments therein.2 This is followed by the praise of Lord Mahavira whom the author depicts as the standard of righteousness. Then we have later on the wellknown four heresies : ajnanavada, vinayavada, akriyavada and kriyavada.3 In I, 9, 17 veha', a kind of gambling in noted. This finishes a rough survey of the 1st suyakkhandha. Turning to the 2nd we find that it has practically the same themes as the 1st ; for, it, too, deals with polemics which give us at least a glimpse of the various religious sects of the olden India. 1 For example see I, 1, 2, 15 & 19; I, 2, 1, 15; 1, 3, 1, 2 and I, 14, 2. For additional illustrations the reader may refer to such verses as begin with ay. The number of these verses is, no doubt, enormous. In this connection, in A History of Indian Literature (vol. II, p. 440) it is said: "Like the authors of so many texts of the Puranas and Buddhist Suttas, a section of this Jaina Anga, too dwells with truly Sadistic complacency on the fantastic description of the hells..." For details see my introduction (pp. 53-62) to Tattvartha (vol. II). For a discussion in German see F. O. Schrader's Uber den stand der Indischen Philosophie zur Zeit Mahaviras und Buddhas (Strassburg, 1902). See Schools and Sects in Jaina Literature by Mr. Ainulya Chandra Sen. 3 4

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THE EXTANT AGAMAS OF THE JAINAS 131 In the end we have disputations of Ardra with Gosala, a Bauddha, a Vaidika priest, a Vedantin and a Hastitapasa, and that of Udaka, a follower of Lord Parsva, with Gautama. In Suyagada (II, 3) there are four verses almost at the end. The last two of them mention various types of jewels. Thus the contents of this 2nd Anga supply a young monk with materials whereby he can fortify himself against the heretical doctrines of alien teachers and preachers, can confirm himself in the right faith and can lead himself to the summum bonum. Metres-There seems to be no old source which discusses the metres of verses of Ayara and Suyagada. As already observed on p. 125 this question has been however handled in modern days by the late Prof. Jacobi and by the late K. H. Dhruva. The latter observes in Evolution of Gujarati Verse (p. 152) as under: '"suttakAlanA sAMprata vyAkhyAnamAM AdhAra tarIke svIkArelAM AcAra ane sUyagaDa aMgamAM cAra ja chaMdano prayoga che, anuzno triSTuno vaitAlIya(prA. veAlIya)no ane gAthAnujhubhI saMsRSTino. saumAM adhika pracAra anuttubhbho che.'' [Translation: "In the present lecture dealing with the time of Suttas, I have selected Ayara and Suyagada, the two Anga works, as the basis of my treatment. In them only four metres are employed. They are anustubh, tristubh, vaitaliya (Prakrta vealiya) and gathanustubhi samsrsti. But among these four metres, anustubh is greatly used."] On p. 154 he quotes a verse from Suyagada (1, 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. Of these the 1st has its 1st and 3rd feet

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132 THE CANONICAL LITERATURE OF THE JAINAS 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. I, 2, 3, 22 of Suyagada is in Jagatanustubhi samsrsti. The late Prof. M. T. Patwardhan has discussed the Vaitaliya metre of several verses of Suyagada in his Chandoracana. (pp. 107-108). THANA Thana is the 3rd Anga. It is divided into ten sections known as ajjhayanas, 2 with no specific names for them except Ekasthanaka, Dvisthanaka, Tristhanaka etc., up to Dasasthanaka-the names probably coined by Abhayadeva Suri in his com. 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.3 Their total number is 783. The entire work is mostly in prose, and each section of it deals with objects according to their number, 5 the maximum number going up to 10. In section III (s. 128) persons are divided into 3 classes, best, mediocre and worst, and these are each further subdivided into 3 sub-classes. In section VII are mentioned 7 nayas (s. 552), 7 svaras or the notes of the musical scale (s. 5536), 7 samudghatas or explosions 1 In the edition used by K. H. Dhruva, it seems that this is written as if it is in prose. So he modifies it slightly on p. 162n and turns it into a verse. 2 For corroboration see p, 23, fn. 2. At times ajjhayanas are called thanas. See the end of V, i. The very 1st sutta is : " 37138 ! qui payt yayari." 4 Sutta 553 consists of several verses. 5 " A oferitor que TEL FUTT." -Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20) In Mahabharata (Aranyaka parvan, adhyaya 134) Astavakra enumerates objects according to their number beginning with one and ending with thirteen. For comparision see Anguttaranikaya. Over and above the svaras their sthanas, their generating organs animate and inanimate, the fruits of singing the musical notes, their gramas and murcchanas, 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).

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THE EXTANT AGAMAS OF THE JAINAS 133 (s. 586) and 7 schisms (s. 587). In section VIII we come across 8 types of philosophers (s. 607), 8 mahanimittas (s. 608), 8 vibhaktis (cases) with illustrations2 (s. 609) etc. Therein the 8 types of philosophers are: (1) Egavadis or Monists, Theists or Monotheists, (2) Anegavadis or Pluraists, (3) Mitavadis or Extensionists, (4) Nimittavadis or Cosmogonists, (5) Sayavadis or Sensualists, (6) Samucchedavadis or Annihilationists, (7) Nitavadis or Eternalists and (8) Na-santi-paraloga-vadis or Materialists-Hedonists. In section X we have 10 types of dravyanuyoga (s. 727), 10 kinds of satya (s. 741), 10 sorts of suddhavakya 744), 10 types of calculations (s. 747), 10 sections of the Angas 7 to 9 (s. 755), 10 kinds of sons (s. 762) and 10 sorts of wonders (s. 777). At times these enumeration contain parables in a nutshell. As for example there are 4 kinds of baskets and also of teachers; there are 4 sorts of fish and also of mendicants; and there are 4 varieties of ball and also of men etc. SAMAVAYA This is the 4th Arga. It is divided into 160 suttas. These mostly deal with objects according to their number, and thus in a way continue the subject-matter of the 3rd Anga; for, suttas 1 to 135 enumerate The pertinent portion is as under: "sakatA pAgatA ceva dahA bhaNitIo AhiyA / HHSMA fora Ace STAHIHUT II" (p.394) This very verse with a variant " $311 sifa athuot ar" for the 2nd foot occurs in Anuogaddara (p. 131). In Mrcchakatika (III) the word Sakkaya is used in the sense of Sanskrit. In short this is a svaramandala, and it is entirely reproduced in Anuogaddara (s. 127). See E. Leumann's article "Die alten Berichte von den Schismen der Jaina" Published in Indischen Studien (vol XXII, pp. 91-135). The 6 verses given in this connection occur almost ad verbatim in Anuogaddara (s. 128). 3 "dasavidhe suddhAvAtANuoge paM0 20-caMkAre 1 maMkAre 2 piMkAre 3 setaMkAre 4 sAtaMkare 5 egatte 6 pucatta 7 saMjUhe Page #151
134 THE CANONICAL LITERATURE OF THE JAINAS different entities in rising numerical groups (samavaya) of 1 to 1001, 150, 200, 250, 300, 350, 400, 450; 500, 600 etc., up to 1100; 2000, 3000 etc. up to 10,000; 1 lac, 2 lacs etc. up to 9 lacs; 9000,2 10 lacs, 1 crore and 1 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 Tirtharkaras, 12 Cakravartins, 9 Vasudevas and 9 Baladevas of the present avasarpini, names of the 24 Tirthankaras of the Airavata zone and those of the Tirtharkaras to flourish. In s. 157 Kappa is referred to. VIAHAPANNATTIS This is the 5th Anga having 5 titles6 as noted on pp. 57-58. It is divided into 41 sections known as saas?, almost all of which have sub1 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. 2 As regards this incongruity Abhayadeva Suri observes on p. 106a : "idaM ca sahasrasthAnakamapi lakSasthAnAdhikAre yadadhItaM tat sahasrazabdasAdhAd vicitratvAd vA sUtragatelekhakadoSAd atta," 3 The data regarding the extents of these Angas do not tally with their present extents. They are : (i) jivarasi and (ii) ajivarasi. 5 Ten different meanings of this title are noted by Abhayadeva Suri in his com. (pp. 2-3) on this work. Therein he has suggested the following Samskrta equivalents of this title: () FETITA, (?) 26413a () Paaremah, () PaaIEIJIH, (4) Pagtunaf (8) fayih. 6 The popular title is Bhagavatisutra. 7 This word is used in the beginning of the 2nd saa. In Samavaya (s. 81) we have : "vivAhapannattIe ekAsIti mahAjummasayA pannattA". Abhayadeva Suri, while commenting upon this says on pp. 886 and 891 : "vyAkhyAprajJaptyAmekAzItirmahAyugmazatAni prajJaptAni, iha ca 'zata'zabdenAdhyayanAnyucyante, tAni kRtayugmAdilakSaNarAzivizeSavicArarUpANi atrAntarAdhyayanasvabhAvAni tadavagamAvagamyAnIti / "

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THE EXTANT AGAMAS OF THE JAINAS 135 divisions styled as uddesas1, and these, too, are further divided into suttas. Abhayadeva Suri observes in his com. (p. 8) on this work that it has 10,000 uddesakas, 36,000 prasnas2 and 2,88,000 padas. But, in Samavaya (s. 140) and Nandi (s. 49) the numbers for the padas are given as 84,000 and 1,44,000 respectively. As regards the subject-matter3 various topics are discussed in this work. But since there seems to be no inter-connection between the uddesas of one and the same saa, much less between those of the different saas, we 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 re-arranged the suttas and grouped them according to the subject they deal with. In doing so he has 1 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: 2 3 80 (8 vaggas), 60 (6 vaggas), 50 (5 vaggas), 24, 12, 11 (thanas), 11, 11, 11, 11, 28, 28, 124, 124 132, 132, 132, 132, 132, 231 and 196. The saas 33 and 34 have each 12 ayantarasaas, 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.) 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 Gautama is addressed instead of Makandiputra, though the answer is in connection with the question asked by the latter. This is due to an answer being here reproduced from Pannavana (XV, 1). Vide its com. (p. 742a). "vyAkhyAyante jIvAdigatayo yatra nayadvAreNa prarUpaNAH kriyante sA vyAkhyAprajJaptiH / " Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20). 4 Anandasagara Suri once said to me that according to his surmise this Anga was a collection of various letcures delivered by Mahavira in different places during his stay in the rainy season. So to say that this is "vihara-carya". The 15th saa is the 15th lecture delivered by him in the 15th year from the year of his omniscience. -

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136 THE CANONICAL LITERATURE OF THE JAINAS 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 meDhika nagaramAM revatI gRhapatnI che, tene tyAM jA. teNe mAre mATe be kabUtara rAMdhIne taiyAra karyAM 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.' "'1 [Tra: "I (Mahavira) am not going to die now, I will continue to live for 16 years. So you go to Revati, a housewife, in the city of Memdhika. She has cooked two pigeons (kabutara) for me. But tell her that Mahavira has no use of them. But bring for me the meat, cooked yesterday by her, of a cock (kukado) killed by a big cat."] This translation was greatly resented by the Jainas especially when Mr. G. J. Patel's article "dania aierer" got published in Prasthana (Pustaka XXVII, No. 1, pp. 66-74, Samvat 1995, Kartika). Several articles2 were written as a rejoinder by some of the Jaina Sadhus and others. There they have pointed out that the words kapoya, majjAra and kukkuDa do 1 The original passage is as under: "taM gacchaha NaM tumaM sIhA ! meMDhiyagAmaM nagaraM revatIe gAhAvatiNIe gihe / tattha NaM revatIe gAhAvaie mama aDAe duve kapoyasarIrA uvakkhaDiyA tehi no aTTho atthi / se aNNe pAriyAsie majjArakaDe kukkuDamaMsae tamAharAhi, eeNa aTTo / " 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. 3 Mr. G. J. Patel must have seen at least some of these articles and must have come to a certain decision. I do not know what it is. It may be however inferred from the following lines occurring in his work Sri-Mahavirakatha (p. 388) published very recently: '"huM hamaNAM kaMI maraNa pAmavAno nathI. haju to huM bIjAM 16 varSa jIvavAno chuM. mATe tuM meDhika 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 che, te mAre mATe laI Ava.'' [Translation "I am not going to die now. I will continue to live for other 16 years. So you go to Revati, a housewife, in the city of Memdhika. She has cooked food for me. Tell her, 'He (Mahavira) has no use of that food prepared for him.' But bring for me that food which she has prepared for her."] These words may have been singled out with a view to making the pertinent lines construable according to the 4 different anuyogas.

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THE EXTANT AGAMAS OF THE JAINAS 137 not here mean a pigeon, a cat and a cock; but stand for us, ayfaste or facicta (a kind of vanaspati) and try on respectively. They have further supported their view by quoting Nighantus and Susrutasamhita (XLVI). That the word Sukara-Maddava occurring in Mahaparinibbanasuttanta does not mean dried boar's flesh but a kind of vegetarian article is discussed at length in the Silver Jubilee Volume of ABORI. Here the author of this article distinctly says that Buddha has allowed his bhikkhus fish and meat but even then here it means a plant or fungus liable to poison the body sometimes. John, the saint of the Jews, used to eat seeds of locusts and wild honey. Here locust does not mean a kind of winged insect but a kind of tree especially carot and pseudo-acacia. ___"kvacid dezavizeSe kazcicchabdo dezAntaraprAptaprasiddhamarthamRtsRjya tato'rthAntare varttate / yathA 'caura' - pochettilaan 34tea aiamurt: paard" -- Nyayamanjari. 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 XVIII, 10 there is a narration about Somila, a Brahamana. Several lines of this almost tally with Nayadhammakaha (I. 5.60). In the end I may mention that by way of cross-references, the following Agamas are alluded to, in this 5th Anga: (1) Ravappasenaijia (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 History of Indian Literature (vol. II, p. 443). This Anga throws light on the biographyl 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,2 those of his 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. 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.

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138 THE CANONICAL LITERATURE OF THE JAINAS antagonists Jamalil 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 Mallas rulers and nine Lecchal rulers. It furnishes us with information about the initiation of Jayanti, sister of the father of King Udayana.2 Over and above this in the 9th saa (33; s. 380) we come across the various tribes to which the female attendants of Devananda belonged.? Names of the 16 jatis, grahas and heretical sciences viz. the 4 Vedas, Itihasa, Nighantu, Vaidika Upangas and Sastitantra4 are here mentioned. Albrecht Weber in a note to his famous Lectures on the History of Indian Literature (2nd German edn., 1876) has referred to the atomistic theory of Jaina philosophers as found in this fifth Anga. NAYADHAMMAKAHAS This is the 6th Anga. Its name is mentioned in Samskrta in two or ys, and it gives a nice food to one interested in etymological discussions. This 6th Anga is divided into two suyakkhandhas named as Naya? and Dhammakaha.8 The former has 19 subdivisions, each styled as ajjhayana; and the latter has 1010, each styled as vagga. Further, each vagga has subdivisions, each known as ajjhayana. 1 See IX, 33. 2 See XII, 2. 3 "cilAiyAhiM vAmaNiyAhiM vaDahiyAhiM babbariyAhiM IsigaNiyAhiM joNhiyAhiM cArUgaNiyAhiM pallaviyAhiM lhAsiyAhiM fent ret afach per fiat qaror qif Haqreff." (s. 380). Cf. the 6th Anga (s. 18) and the 10th (s. 4). 4 For details about this work see Puratattva (V, p. 81). 5 This is also named as Nayasuya. Vide Nayadhammakaha (II; p. 246b). 6 See Malayagiri's com. (pp. 2300 and 231a) on Nandi and " OF 46TIKA CYT311" (p. 179), a Gujarati translation of the 6th Anga. 7-8 Each of these names occurs in plural. 9 Their names are given in the following verses of this very work : "ukkhittaNAe 1 saMghADe 2 aMDe 3 kumme 4 ya selage 5 / tuMba 6 ya rohiNI 7 mallI 8 mAyaMdI 9 caMdimA 10 iya / / dAvaddave 11 udagaNAe 12 maMDakke 13 teyalI 14 vi ya / naMdIphale 15 avarakaMkA 16 atine 17 susamA 18 i ya / / avare ya puMDarIyaNAyae 19 eguNavIsatame / " It is said that out of these, the 14th ajjhayana may be compared with Avassayacunni (pt. II) where paccakkhana is explained. 10 "doccassa NaM bhaMte ! suyakkhaMdhassa dhammakahANaM samaNeNaM jAva saMpatteNaM ke aDhe pannatte ? evaM khalu jaMbU ! samaNeNaM Ha fino 740hETT HAM T'' -II, 1; s. 148. 11 Their respective numbers are 5, 5, 54,54, 32, 32, 4, 4, 8 and 8. The total comes to 196.

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THE EXTANT AGAMAS OF THE JAINAS 139 As regards the contents we have in the 4th ajjhayana the description of Suka, a recluse and in the 8th that of Cokkha, a female recluse. This 8th chapter furnishes us with the narration of Malli, the 19th Tirthankara as a female. She gets a mohanaghara ("a house intended for confusion") prepared in order to make the six princes (who wooed her) realize the filth of the human body and thereupon make them decide to renounce the world. In the 9th we come across a mariner's fairy tale. Herein is mentioned the winged horse as is the case with the Valahassajataka (No. 196). The 16th ajjhayana furnishes us with a narration of Dovai (Sk. Draupadi) in the form of a story of her rebirth and a description of Narada. In the 2nd suyakkhandha2 there is a story of the goddess Kali. The entire work like Uttarajjhayana is 'kathaniyasutra', one of the four varieties of jatinibaddhasutra, one of the four types of sruta-jnana-sutra. Vide Silanka Suri's com. (p. 3a) on Suyagada. This entire work3 deals with4 narrativess which have a moral and religious purpose behind them. They excite interest and arrest attention, 1 In A History of Indian Literature (vol. II, p. 449) it is remarked: "This is a monkish corruption of the legend from the Mahabharata of Draupadi's marriage to the five brothers.". 2 As regards this suyakkhandha Prof. Winternitz observes: "Book II of this Anga is a complete contrast to Book I both in form and contents, and is more closely associated with the seventh and the ninth Angas."-- Ibid., p. 448. 3 Herein almost in the beginning we come across the following line : "jati NaM bhaMte ! samaNeNaM bhagavayA mahAvIreNaM...paMcamassa aMgassa ayamaDhe pannatte, chaTThassa NaM aMgassa NaM maMte ! Ur chETUT T?" Similar lines are to be met with, in the Angas 7 to 11. From this it may be deduced that the meanings of Angas 5 to 11 have been propounded by Lord Mahavira. 4 Narratives, apologues, fables and the like wherein are clothed ethical and religious truth in the graceful and pleasing drapery of metaphor, serve a useful purpose of engaging the attention, of impressing the memory and strewing the path to abstract dogmas with flowers. This is what Rev. J. Long has said in his work entitled as Scripture truth in Oriental Dress (p. i). 5 "Xan:-GermaCETUR HE Deza at ETFIT: ," -Siddhasena Gani's com. (p. 91) on Tattvartha (I, 20) 6 The narrative of 4 daughters-in-law of a merchant given in VII (s. 63) may be cited as an instance. For its extract in English see A History of Indian Literature (vol. II, p. 446).

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140 THE CANONICAL LITERATURE OF THE JAINAS 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 Arga (I, 1; s. 17), too, supplies us with names of some of the anarya tribes. Furthermore it mentions 16 jewels2 (1; s. 16) and 72 kalas (I; s. 18), and refers to 18 Desi languages (I; s. 22), 4 Vedas and Sastitantra, 16 diseases3 (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 reduplicatives e. g. (3) (5)F4 (IX ; s. 80), dada (IX ; s. 80), enda (IX ; s. 81), FARAHATU (1 ; s. 27) etc. While concluding this topic I may mention that in this Anga we come across some graphic descriptions e. g. those of the bedchamber of Dharani (I; s. 9), a voyage (VIII; s. 69), a Pisaca (VIII; s. 69), a ship-wreck (IX; s. 80), a serpent (IX) etc. Moveover, the six seasons are described in 6 verses, one for each of them (vide IX; s. 81). 1 2 This has been published in the Punjabhai Jaina Granthamala No. 3, 1931. The pertinent lines are : "rayaNANaM 1 vairANaM 2 veruliyANaM 3 lohiyakakhANaM 4 masAragallANaM 5 haMsagambhANaM 6 pulagANaM 7 sogaMdhiyANaM 8 joirasANaM 9 aMkANaM 10 aMjaNANaM 11 rayaNA(? yA)NaM 12 jAyarUvANaM 13 aMjaNapulagANaM 14 phalihANaM 15 riTThANaM 16 ahAbAyare poggale parisADei." This same passage occurs almost ad verbatim in Rayapa senaijja (s. 8). By thu is here meant 4. Ten gems are noted in Kummaputtacariya in the following verse : "Ampera-CESTOT-4 1-1744-5-4ACTITI jalakanta-sUrakantaya-masAragalla-'Gka-phalihANaM / / 74 / / In Arthadipika (p. 1594) 60 kinds of jewels are mentioned. See pp. 123 and 145. This is perhaps the earliest to be met with, in the Jaina literature. It may be noted in this connection that an interesting article entitled Reduplicatives in Indo-Aryan and written by Dr. S. M. Katre has been published in "Bulletin of the Deccan College Research Institute" (vol. I, no. 1, pp. 60-70), and a list of onometopoetic words occurring in Puspadanta's Nayakumaracariya (an Apabhramsa work of the 10th century) is given in its edition by Prof. Hiralal Jain on p: lvii. 3 4

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THE EXTANT AGAMAS OF THE JAINAS 141 In the end it may be remarked that the Mss. of this 6th Anga present many different readings. Some of them are noted and explained by Abhayadeva Suri in his com. on it. UVASAGADASA This 7th Anga consists of 10 ajjhayanas noted on p. 112, fn. 2. Of them the first enumerates in minute details the various vows and observances undertaken by Ananda4 and his wife in the presence of Lord 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 Revas suffers for rejecting Jainism. The 9th and the 10th ajjhayanas deal with the quiet and peaceful lives led by Nandinipiya and Salihipiya, the two great devotees of Lord Mahavira out of 10. 1 of them, those occurring in 3 Mss. deposited at B. O. R. I. and in Abhayadeva Suri's com. are given by Prof. N. V. Vaidya in his edition (pp. 231-245) of this Anga. 2 See pp. 8a, 16a etc. 3. See p. 16a etc. 4 For analysis and episode of this Ananda, one of the ten Mahasravakas, see R. Ch. Dutt's A History of civilization in ancient India (vol. II). 5 "3474:Mahila mafuta tiziet zig aufa a JUTAGYTE" - Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20)

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142 THE CANONICAL LITERATURE OF THE JAINAS On the whole this 7th Anga furnishes us with materials which give us a vivid picture of the social life of those days. Incidentally I may note that s. 1841 mentions some of the vessels used in those days, and the suttas 94-95, 101-102 and 107 supply us with a graphic description of 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. In VII there is a beautiful description of a chariot. ANTAGADADASA This 8th Anga consists of only one suyakkhandha. It has 8 vaggas2 with 10, 8, 13, 10, 10, 16, 13 and 10 ajjhayanas respectively. It deals with the lives of the Antakrtkevalins or those who attained omniscience when they were about to die and who on their death became Siddhas (liberated).4 The narratives given here are not complete by themselves. For instance the narration of Prince Goyama given in the 1st ajjhayana goes only so far as the dream of Dharini; for a further link up to the 1 "tattha NaM bahave purisA diNNabhaibhattagheyaNA kallAkalliM bahave karae ya vArae ya pihaDae ghaDae ya addhaghaDae ya kalasae ya aliJjarae ya jambUlae ya uThThiyAo ya karenti / " Abhayadeva Suri, while commenting upon this says: "karakAn-vAghaTikAH, vArakAMzca-gaDukAn, piTharakAn-sthAlI:, ghaTakAn pratItAn, arddhaghaTakAMzca-ghaTArddhamAnAn, kalazakAn-AkAravizeSavato bRhadghaTakAn, aliJjarANi ca mahadudakabhAjanavizeSAn, jambUlakAzca lokarUDhyA'vaseyAn, uSTrikAMzca-surAtailAdibhAjanavizeSAn." Other vessels such as #5164 (s. 129), atseg (s. 94), Dick (s. ), (s. 94), fut (s. 94) are mentioned. Further 376 (s. , FETTETUT (s. 94) and feita (s. 94) occur in this Anga, and they mean a crushing stone, a broad rectangular piece of stone and a cylindrical piece of stone respectively. The last two are spoken of, as nisAra and nisAtaro in Gujarati and as pATA and varavaMTA in Marathi. 2 This shows that this Anga is wanting in 2 sections. So some are inclined to interpret its title as the fortunes or vicissitudes of the Antagadas'. They do not translate dasa as 'ten'. 3 See p. 112, fm. 5. (continues on p. 113) Cf. 341:-flest 5 EUR afara a ctief galant na paraan P em: ". Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20). 4 Lok

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THE EXTANT AGAMAS OF THE JAINAS 143 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 Baravai (Sk Dvaravati), Vasudeva, Devakil and her 8 sons, Kanha (Sk. Krsna) being the 7th and the destruction of Baravai. In the 26th vagga we have the story of Muggarapani and that of Prince Aimutta3. The latter is a riddle story, its seed, so to say, being implanted in the following riddle : " eta Hunfo tra T WITH I via Twift a ta '! This vagga furnishes us with a story of Arjuna (malakara, a gardener). It represents a type of romantic stories of Vuddhakaha which were in vogue in those days. The 7th vagga mentions the names of the 13 queens of Seniya and the 8th, Spenances such as Rayanavali, Kanagavali, Sihanikkiliya (small and big), Savvaobhadda (small and big) and Muttavali. ANUTTAROVAVAIYADASA This 9th Anga is divided into 3 vaggas each of which is further subdivided into 10, 13 and 10 ajjhayanas respectively. It deals with the lives of persons who after their death, were born as gods in Anuttaravimana? and who will therefrom descend to this world, will 1 At the sight of her 1st 6 sons she experiences a similar condition as done by Devananda and described in the 5th Anga. See p. 137, fn. 1. 2 This vagga is important for it sheds a good deal of light on the development of a short story in India. 3 For a portion of his life see the 5th Anga (V, 3; s. 187). 4 Cf.- idea : 13 fasid fasthai fasayfa GIFT II" - Kenopanisad (II) 5 For diagrams of various penances see my edition (Vol. II, pp. 202-205) o Tattavarthasutra (IX, 6). 6 For their names see pp. 113-114 7 Cf. "E cht dat d it a 31Trifachgynt:' -Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20%

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144 THE CANONICAL LITERATURE OF THE JAINAS 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. Cf. Namo' thu nam. PANHAVAGARANA This work somehow looked upon as the 10th Anga is divided into 10 ajjhayanas1 out of which the 1st five deal with asrava and the last five, with samvara.2 We find herein names of anarya tribes (s. 4) and those of 9 grahas (planets). The contents of this work widely differ from those of Panhavagarana noted in Thana and Nandi. In Nandi this work is said to have consisted of 108 prasnas,3 108 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 punavirdyA mantrA vA vidhinA japyamAnA apRSTA eva zubhAzubhaM kathayanti te'praznAH teSAmaSTottaraM zataM, tathA ye pRSTA apRSTAzca kathayanti te praznApraznA: ' 73 Thus it will be seen that the extinct work mostly dealt with vidyas and mantras. Dr. Amulya Candra Sena has written a critical introduction to this Anga. VIVAGASUYA This 11th Anga deals with the fructification or matured fruits (vivaga)5 of deeds, bad and good, done in previous births. This work is 1 See p. 114. 3 Cf. "praznitasya jIvAderyatra prativacanaM bhagavatA dattaM tat praznavyAkaraNam" 2 In s. 21 we have 60 synonyms for ahimsa. -Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20) 4 This is published by Richard Mayer in 1936. 5 Cf. "vipAkaH karmaNAmanubhavastaM sUtrayati darzayati tad vipAkasUtram" -Siddhasena Gani's com. (p. 91) on Tattvartha (1, 20) 6 This may remind a Bauddha scholar of Avadanasataka and Karmasataka.

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THE EXTANT AGAMAS OF THE JAINAS 145 accordingly divided into two suyakkhandhas styled as Duhavivagal 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 and 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 came across. The mention of 16 diseases (822) viz. asthama, cough, fever, burning sensation in the body, pain in the stomach or belly, fistula, piles, indigestion, an eye-disease, head-ache, loss of appetite, pain in eyes and ears, itching, dropsy and leprosy and over and above this, that of aggia (827), 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 (SS 23) such as various kinds of enema, purgatives, vomitings, medicated baths etc., show how far the medical science was then developed. So far as surgical science is concerned cutting of veins and skin for making them bleed, deserves to be noted. In 1,7 there is mention of Auvveya (Ayurveda) and Komarabhicca (Kaumarabhrtya = Paediatrics). Propiation of deities for begetting progeny4 (138), fanciful longings of women when pregnant ($ 40, 68), throwing of a still-born 1-2 Each of these names is mentioned in plural in Vivagasuya. See SS 4. 3 In Suhavivaga only the first narrative is given in full whereas the rest in bare outlines. Some females are over-anxious to have a child. Sutta 137 describes their longings which can be compared with 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.

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146 THE CANONICAL LITERATURE OF THE JAINAS child on a dung-hill (8 47) or placing it under a cart (895) and then bringing it back with the belief that it may thereby live long (8 47), human sacrifices (8 107) for winning the favour of deities, festivals in honour of Indra and others (8 11), extremely barbarous and cruel ways of inflicting punishments for theft and adultery (8 37, 63) and the various instruments etc. used by jailors for inflicting corporal punishments upon prisoners ($ 120-121), proficientcy of harlots (8 34), and various preparations of flesh etc. (8 66, 93, 135, 151) are some of the aspects of the society which are reflected in the narratives given in this Anga. OVAVAIYA 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 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 parts which may be named as Samosarana. The 2nd part opens with the description of Indrabhuti's journey to Lord i Siddhasena Gani, too, believes so, in case such an inference can be drawn from the following line occurring in his com. (p. 27) on Tattvartha (VI, 14): "344 taufach vydat stufjaciA" 2 In Uber ein Fragment der Bhagavati a similar description of Lord Buddha is given by Dr. A. Weber. 3 In s. 30 these are treated at length. 4 Sutta 38 furnishes us with a description of celestial damsels. 5 The author has not divided the work into 2 parts; but this is what some of the modern scholars do.

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THE EXTANT AGAMAS OF THE JAINAS 147 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. RAYAPPASENAIJJA This Uvanga deals with the birth of King Paesi as Suriabha deva, his celestial grandeour 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. Abhayadeva Suri in his com. (519a) on Viyahapannatti names this Agama as "Rajaprasnakrta'. 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 pratipatti contains the description of continents and oceans, and it is looked upon by Prof. Winternitz as an interpolation (vide A History of Indian Literature, Vol. II, p. 456). The entire treatment in this Uvanga is in the form of questions and answers as is the case with the 4th Uvanga. 1 See A History of Indian Literature (vol. II, p. 455). 2 See Avassayacunni (pt. I, p. 142). 3 This is styled as ajjhayana in its sutta I. 4 In A History of Indian Literature (vol. II, p. 456) the number of sections has been given as 20. This gives rise to a set of questions: Is this a slip or is it owing to some other method of counting ? And, if latter, what is that method ? 5 This name occurs in Malayagiri Suri's com. on this 3rd Uvanga. Furthermore, therefrom we learn the specific names of one and all the pratipattis. They are Dvividha, Trividha etc. up to Dasavidha. 6 This is the biggest section out of 10.

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148 THE CANONICAL LITERATURE OF THE JAINAS PANNAVANA1 This Uvanga is a master-piece of Jaina philosophy. It is divided into 36 sections (Chapters), each known as paya.2 Each of these payas deals with one particular topic in all its aspects and may be hence looked upon as a thesis on the subject concerned, in an epitomized form. These 36 payas are named in Prakrta in v. 4-73. Malayagiri Suri in his com. (p. 6) 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, (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 past-master of Jainism. It may be mentioned en passant that its 1st paya (s. 36-37) furnishes us with a geographical-ethnographic outline; for, herein there is a mention of the Ariyas (Aryas) and Milikkhus (Mlecchas) with their habitations. 1 This is styled as ajjhayana in v. 3, and it is referred to in Jivajivabhigama (s. 106). 2. It will be interesting to go through the English Introduction (pp. 201-487) to Pannavanasuttam, Jaina Agama Series, Vol. 9, Part 2, Shri Mahavira Jaina Vidyalaya, Bombay, 1971. The Introduction contains the chapterwise summary of the entire work (Ed.). 3 Cf. "pannavaNA 1 ThANAI 2 bahuvattavvaM 3 ThiI 4 visesA 5 ya / vakkantI 6 UsAso 7 sannA 8 joNI 9 ya carimAI 10 // 4 // bhAsA 11 sarIra 12 pariNAma 13 kasAe 14 indie 15 paoge 16 ya / lesA 17 kAryAThiI 18 yA sammate 19 antakiriyA 20 ya // 5 // ogAhaNasaNThANA 21 kiriyA 22 kamme iyAvare 23 / [kammassa] bandhae 24 [ kammassa] veda [ e ] 25 vedassa bandhae 26 veyaveyae 27 / / 6 / / AhAre 28 uvaoge 29 pAsaNayA 30 sanni 31 saJjame 32 ceva / ohI 33 paviyAraNa 34 vedaNA 35 ya tatto samugdhAe 36 ||7|| " Pannavana 4 Payas 3, 5, 6 and 33 are also named as Alpabahutva, Paryaya, Upapatodvartana and Jnanaparinama. -

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THE EXTANT AGAMAS OF THE JAINAS 149 From v.3-4 of Pannavana composed by some one else and incorporated in this Agama we learn that this Uvanga is composed by Arya Syama who is the 23rd successor of Sudharmasvamin and a Purvadhara. SURAPANNATTI This Uvanga is a work on astronomy from the 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, introduction p. XL), Prof. E. Leumann (Bezeihungen der Jaina-Literatur zu Andern Literatur-kreisen Indiens, pp. 552-553) and Dr. G. Thibaut (Astronomie, Astrologie and Mathematik and J. A. S. B. vol. XLIX, p. 108). This work deals with the moon, too. So Prof. Winternitz is inclined to believe that "it almost looks as though the original Canda-pan been worked into the Sura-Pannatti". Vide A History of Indian Literature (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 an exactly parallel text to Visnu-Purana II and Bhagavata-Purana V."2 On p. 108a the 32 laksanas (characteristics of a male) are noted. 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 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. 1 This name occurs in various treatises. Malayagiri Suri has however mentioned "Suriyapannati' while explaining it in his com. (p. 205a) on Nandi. 2 Vide A History of Indian Literature (vol. II, p. 457). vide yapannatia was in various

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150 THE CANONICAL LITERATURE OF THE JAINAS NIRAYAVALISUYAKKHANDHA I use this title to indicate a collection of the 5 Uvangas 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. Cruel pregnancy longings are described in Kappiya. In Kappiya we have lives of Kala and others, the ten sonst of Srenika. Similarly Kappavadimsaya deals with the lives of their 10 sons.2 Pupphiya describes 9 gods such as the moon, the sun and others and one goddess viz. Bahuputtiya whereas Pupphaculiya furnishes us with some details about 10 goddesses such as Sri, Hri, Dhiti and the like. In Vanhidasa we come across legends of the 12 princes of the Vanhi race. Of them, the 1st deals with Nisadha (Sk. Nisadha), son of Balarama and nephew of Krsna. 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 8 sections known as ajjhayanas. A three-fold division referred to, in the beginning of this work, is not to be found. There are specific titles for the 1st, 2nd, 5th and 6th ajjhayanas. They indicate the subject-matter. The 3rd and the 4th 1 They were killed in their fight with their grand-father Cedaga of Vesali and have been born in the 4th hell. - Kappiya 2 They have been born in various heavens. - Kappavadinsaya 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 151 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.1 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 1-2 Cf. "mahAnisIha - kappAo vavahArAo taheva ya / sAhusAhuNiaTThAra gacchAyAraM samuddhiaM // 135 // "

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152 THE CANONICAL LITERATURE OF THE JAINAS - the 11 pratimas-postures, penances etc., a Jaina layman resorts to, (7) 12 bhikkhupadimas, (8) pajjosanakappa', (9) 30 mohanijjatthanas - causes that lead to the amalgamation of mohaniya karman with the embodied soul, and (10) ayatitthanas. Each of the 7 dasas dealing with regulations pertaining to the discipline of the Sadhus and Sravakas, begins with suyam me disam 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. Lord Mahavira thereupon delivers a lengthy sermon. PAJJOSAVANAKAPPA 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 com. on this very work. These three vacyas are named as Jinacariya (Sk. Jinacarita), Theravali (Sk. Sthaviravali) and Samayari (Sk. Samacani). In Jinacariya the life of Lord Mahavira occupies the major2 portion. This is narrated "in great detail, with great diffuseness, with descriptions in the Kavya style and with exaggerations beyond all measure." So says Prof. Winternitz in A History of Indian Literature (vol. II, p. 463). Here the conception, transference of the embryo3 and the birth of Lord Mahavira are described in the same way 1 For details see pp. 152-155. 2 The lives of 23 Tirthankaras are also given here. But they begin with that of Lord Parsva and go up to that of Lord Rsabha. 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). 3 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 in 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.

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THE EXTANT AGAMAS OF THE JAINAS 153 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 possilble to look upon that portion as inserted in the original work by Devarddhi Gani at Valabhi it cannot be argued on that account that this Theravali is not a composition of Bhadrabahusvamin. So some other arguments must be advanced to disprove the authorship attributed to him by the Jaina tradition. In 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 precede 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. Alexander Cunningham in his Archaeological Survey of India (Annual Reports) III 1873, p. 46 says : "The Kankali Tila has been....prolific....both in sculptures and inscriptions all of which are pure Jaina monuments. On the upper level stands a large Jaina temple dedicated to Jambu Svami. 'An annual fair is held at this place." Amongst these excavations we come across sculptures and inscriptions and it is in the former section that we come across an engraved illustration (24 ft. by 14 ft.). This is what we learn from Epigraphica Indica p. 317, Mathura Sculptures, Plate II, and Cunnigham's Reports for the Archaeological Survey of India XX, Plate IV, 2-5.

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154 THE CANONICAL LITERATURE OF THE JAINAS 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 verses2 intersperse 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. 3 Sutta 129 refers to a great planet 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. 51a and to vittharavayana on p. 52a. Just as Pajjosanakappa 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 4arbitrary so much so that at times one and the same sutta is so split up that one portion of it belongs to one vacana 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 1 See D. L. J. P. F. Series, No. 18. 2 Ibid., pp. 26, 110, 156, 32, and 396. 3 For other details see DCGCM (vol. XVII, pt. III, p. 178). 4 In Mahabhasya, Nyayamanjari etc. which are commentaries of the corresponding texts the divisions are arbitrary and independent of those of the texts. 5 A tentative list of them may be given as under : (i) Bhadrabahusvamin's Pajjosanakappanijjutti (c. Vira Samvat 160); (ii) Prthvicandra Suri's Paryu sanakalpatippanaka (13th century); (iii) Vinayacandra Suri's Durgamapadanirukta (Samvat 1325); (iv) Jinaprabha Suri's Sandehavisausadhi (Samvat 1364); (v) Jaanasagara 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 1671); (x) Sanghavijaya Gani's Kalpapradipika (Samvat 1674); (xi) Jayavijaya's Kalpadipika (Samvat 1677); (xii) Samayasundara Pathaka's Kalpalata (Samvat 1684-86); avacuriai sarana (15th century vacuri (Samvat 1479 usadhi

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THE EXTANT AGAMAS OF THE JAINAS 155 only other Agama that can vie with it, to some extent in this respect, being Avassaya. As stated in Kalpasubodhika (p. 7b) 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 to hear it by day, too, according to the vidhi prescribed in Nisihacunni. KAPPA 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. 43, this Kappa along with Vavahara and Dasa forms one suyakkhandha. At times it is mentioned with Vavahara only. It is difficult to fix up the date of the compilation of this Cheyasutta; but its 50th sutta? and the like may be helpful in this direction. (xiii) Sahajakirti's Kalpamanjari (Samvat 1685); (xiv) Vinaya vijaya 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 Kalpa balavabodha (Samvat 1707); (xx) Jnanavijaya's Kalpajnana dipika (Samvat 1722); (xxi) Vidyavilasa's Kalpabalavabodha (Samvat 1729); (xxii) Danavijaya's Danadipika (Samvat 1750); (xxiii) Udayasagara's Kalpasutravrtti (Samvat 1755); and (xxiv) Laksmivallabha's Kalpadruma kalika (18th century). Of these the Mss. of Nos. i-iv, vii, viii, x-xiv, xviii, xx, xxiii and xxiv are described in DCGCM (vol. XVII, pt. II, pp. 90-199). Further, herein are dealt with, some anonymous avacurnis dated Samvat 1469, 1568 and 1613 and a few Kalpantaravacyas. 1 See DCGCM (vol. XVII, pt. II, pp. 225-226). 2 See p. 42, fn. 1 and Drona Suri's com. (p. 1b) on Ohanijjutti where we have : "TUTTITART Doccer:". __ "kappai niggaMthANa vA niggaMthINa vA puritthameNaM jAva aMga-magahAo ettae, dakkhiNeNaM jAva kosaMbIo, paccatthimeNaM jAva thUNAvisesAo, uttareNaM jAva kuNAlAvisayAo ettae / etAva tAva kppi| etAva tAva Arie khete / No se kappai etto bAhiM / teNa paraM jattha nANa-dasaNa-carittAI ussappaMti tti bemi|"

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156 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 Ksamasramana1. 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 with 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 jitakalpa is mentioned there. UTTARAJJHAVANA As already noted on p. 51, this is a Mulasutta2 of multiple authorship. It consists of 36 ajjhayanas. Their significant titles are given in the Uttarajjhayananijjutti (v. 13-17)3 as under : THE CANONICAL LITERATURE OF THE JAINAS (1) Vinayasuya, (2) Parisaha, (3) Caurangijja, (4) Asankhaya, (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 1 He has been praised by Siddhasena Suri in his Cunni (v. 5-11) on this work Jiyakappa. His approximate date is Vira Samvat 1115. 2 Instead of this word, Kulamandana Suri has used the word Mulagantha as can be seen from the following lines quoted in Senaprasna (III, p. 80b): " Avasya ohanijjutti 1 piNDanijjutti 2 uttarajjhayaNe 3 / dasakAliyaM 4 cauro vi mUlaganthe sarebhi sayA // iti zrIkulamaNDanasUrikRtaprAkRtasiddhAntastavagAthA / etasyAM ca mUlagranthAzcatvAra ete proktAH santi " and 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. 3 Verses 18-26 mention the respective topics of these 36 ajjhayanas.

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THE EXTANT AGAMAS OF THE JAINAS 157 (36) Jivajivavibhatti. Their sources are mentioned in the Nijjutti (v. 4-5) of Uttarajjhayana. 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 Anuogadara (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 Gahasa, in v. 14, to (19)3 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) Paggappa. As regards this last item there seems to have been some confusion. Prof. Jacobi and Mr. G. J. Patel, too, have equated Paggappa with 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. 124 was somehow separated from Ayara. Mahaparinna is lost as already stated on p. 82. Ugghaya, Anugghaya and Arovana are each a portion of the extant Nistha dealing with the penances having these very names. To be explicit uddesas 2-5 and 12-19 deal with 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) : "Jerrureri urtaut Pfant Art '? 1 Ajjhayanas 6, 20 and 23 are respectively named here as Purisavijja, Anahapavvajja and Goyama-Kesijja. The rest have their names pratically the same as noted above. These names may be compared with those given on p. 30 of DCGCM (Vol. XVII, pt. III). 2 These are the 16 ajjhayanas of Suyagada (1). 3 There are the 19 ajjhayanas of Nayadhammakaha (1) 4 By etc. are meant Kappa and Vavahara. 5 This very line with the following one occurs in Santi Suri's com. (p. 617) on Uttarajjhayana: "58 fast irry 951 3 11" It may be noted that in this com. (p. 616b) we have : "ge: 29:- Gert et 64, a Terra"

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158 THE CANONICAL LITERATURE OF THE JAINAS 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, Nisiha still formed a part and parcel of Ayara, and that it was composed after Ayaragga was added to Ayara (I). It is also possible to say that this is only a record of the old tradition. Before I deal with the contents of Uttarajjhayana I may mention that leaving aside the 29th ajjhayana and some portion in the beginning of the 2nd and the 16th ajjhayanas, the rest of the work is in verse, and it comes to 1643 slokas. In this connection I may note the following observation made by Prof. Schubring in his introduction (p. v, fn. 2) to "The Dasaveyaliya Sutta" : "The Arya chapters of the Uttarajjhayana Sutta are evidently later than the bulk of that work. The same can be said of the Aryas in 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. Ajjhaygna XIII is a dialogue between Brahmadatta (an emperor) and Citta, an ascetic. Both of them were once born as brothers in a Candala family, and on their being harrassed for their untouchability they had resorted to asceticism. In this birth Brahmadatta is being pursuaded to renounce the world but he pays no heed to it. Ajjhayana XIV is a splendid dialogue between a Purohita and his sons. Herein the latter convince the former that the ascetic ideal is to be preferred to the pseudo-Brahmanika one. Thereupon all of them and the wife of that Purohita, too, take the Jaina diksa. 1 In 63 verses of Vasetthasutta with the refrain "him I call a Brahmana" true Brahmanahood is defined as one lying in conduct and not merely in a high birth.

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THE EXTANT AGAMAS OF THE JAINAS Ajjhayana XXII1 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, and these, too, were beautifully answered. These riddles may remind one of the Brahmodyas. 3Ajjhayana XXV is a dialogue between Jayaghosa Muni and Vijayaghosa, a Brahmana engaged in performing sacrifice. The former 1 Herein it is mentioned that Krsna is a son of Vasudeva, and Neminatha, that of Samudravijaya, a brother of Vasudeva. As regards 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: 2 3 Samudravijaya | Rathanemi Saurin | Andhakavrsni | Aristanemi Vasudeva | Yadu | Sura | 159 Suvira | Bhojavrsni | Ugrasena | Balarama Vasudeva Kamsa (son of Rohini) (son of Devaki) Kamsa had married Jivayasa, sister of Jarasandha. 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) This can be compared with Brahmana-vagga of Dhammapada. Rajimati Devaka Devaki

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160 THE CANONICAL LITERATURE OF THE JAINAS 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 wellversed in the Vedas, who are for sacrifices, who are conversant with the Jyotisanga, etc. Thereupon Jayaghosa asks him questions which Vijayaghosa fails to answer and which are replied by the former at the request of the latter. This answer given in verses2 provides us with a vivacious description of the characteristics of a true Brahmana. Vijayaghosa is satisfied by this answer and renounces the world. Ajjhayanas XXIV and XXVI-XXXVI deal more or less with the Jaina dogmas. Ajjhayana XXVI forms the basis of dasavidhasamacari as stated by Malayagiri Suri in his com. (p. 341b) on Avassayanijjutti (v. 665), by Hemacandra Suri in his com. (p. 842) on Visesao and by Drona Suri in his com (p. 1b) on Ohanijjutti. It appears that ajjhayana XXVIII may be looked upon as the basis of Tattvarthasutra. 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 History of Indian Literature (vol. II, p. 466) : "The oldest nucleus3 consists of valuable poems - series of gnomic aphorisms, parables and similes, dialogues and ballads - which belong to the ascetic poetry of ancient India, and also have their parallels in st literature in part. These poems remind us most forcibly of the Sutta Nipata." i "Pa gufa aut a fa ET JEI 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: "a ai Ati". Cf. p. 158, fn.1. 3 "The earlier sections contain 'an abundance of archaic and curious forms of Prakrit, s. R. Pischel, Grammatik der Prakrit-sprachen, in 'Grundriss' 1, 8 para 19." - A History of Indian Literature (vol. II, p. 466, fn. 3).

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THE EXTANT AGAMAS OF THE JAINAS 161 Verse 266 of the 36th ajjhayana runs as under: "iha pAukare buddhe nAyae parinivvue / chattIsaM uttarajjhAe bhavasiddhIyasamae // 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 Suril, 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 p. 51. So I may now end this topic by noting the following verse from Uttarajjhayananijjutti : ..."#4372Ut quri Pria Jaf415 I I JEET 3 JAKT CA 3455euzfa upproat 11301'2 This suggests that the word uttara occurring in Uttarajjhayana was used to convey that this Agama used to be read after Ayara. This arrangement lasted up to Sayyambhava; for, on his composing Dasaveyaliya it is being read after it and not after Ayara.3 1 Vide his com. (p. 206b) on Nandi. 2 Vadivetala santi Suri explains this verse on p. 5a as under: "kramApekSamuttaraM, zAkapArthivAditvAnmadhyamapadalopI samAsaH, tena prakRtam-adhikRtam, iha ca kramottareNeti bhAvata: kramottareNa, etAni hi zrutAtmakatvena kSAyopazamikabhAvarUpANi tadrUpasyaiva AcArAGgasyopari paThyamAnatvenottarANItyucyante, ata eva Aha-'AyArasseva uvarimAI' ti / evakAro bhinnakramaH / tatazca AcArasyoparyeva-uttarakAlameva 'imAni' iti hRdi viparivartamAnatayA pratyakSANi, paThitavanta iti gamyate / 'tuH' pUraNe, vizeSazcAyaM yathA zayyambhavaM yAvadeSa kramaH, tadAratastu dazavaikAlikottarakAlaM paThyanta iti / 'tamhA u' tti 'tuH pUraNe, yattadozca nityamabhisambandhaH tato yasmAdAcArasyoparyevemAni paThitavantastasmAd 'uttarANi' uttarazabdavAcyAni / " Keeping in mind the meanings of mulaguna and uttaraguna and mulapraksti and uttaraprakrti, Dr. A. M. Ghatage contrasts uttaradhyayanani and muladhyayanani 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 adhyayanas. 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 mula sutra. 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 muladhyayana referred to the first group of adhyayanas now forming the Dasavai kalika and the next thirty six 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) 3 Keeping in mind, the M. Ghatage Should mean the li

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162 THE CANONICAL LITERATURE OF THE JAINAS 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 mplied in v. 7, 12 and 15 of this Nijutti, 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. As stated in v. 7 the title is based upon two ideas viz. the number and the time. The first gives us a clue to the fact that this work consists of ten ajjhayanas. As regards the time we see from v. 12 that this work was extracted when the paurusi was over, whereas we learn from v. 15 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

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THE EXTANT AGAMAS OF THE JAINAS 163 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. 29. Prof. Schubring has made an ingenious suggestion in his introduction (pp. iv-v) of The Dasaveyaliya Sutta as under : "an is the Prakrit substitute for more than one Sanskrit word."1 In the fn. to this he says: "Besides a af stato connected with the evening time' it may be vaicArika, vaitArika and vaitAliSka.2 In the canonical Jaina work dogodefectu it is the first of these three words." Dasaveyaliya is divided into 10 ajjhayanas. Of them the 5th has two sub-divisions known as uddesas and the 9th 4 whereas the rest have none. Ajjhayanas I-III, V-VIII and X are entirely in verse. Ajjhayana IV4 begins with a number of passages in prose and ajjhayana IX has some tions 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, (5) Pindesana?, (6) Dhammatthakama(r), (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 (noninjury) are the main features of this Mulasutta. 1 2 3 4 5 6 They are : data, dafta, dafta, arany and faciat. I think this is a slip, if it is not a misprint. It should be darma. These have 5, 11, 15, 100+50, 69, 57, 64 and 21 verses respectively. This ajjhayana has 29 verses. The 1st 3 uddesas of IX has 17, 23 and 15 verses whereas the 4th 7. This is named as Dhammapannatti in this very chapter and in Dasaveyaliyanijjutti (v. 16) as well. Cf. the 1st ajjhayana of Ayara (II) and Lokaprakasa (III, 1396-1407) This is also called Mahayarakaha. See the 4th ajjhayana of Ayara (II). 7 8 9

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164 THE CANONICAL LITERATURE OF THE JAINAS It may be noted that Dasaveyaliya appears to be more of a nature of compilation or adaptation than that of an original treatise ; for Dasaveyaliyanijjutti (v. 16-18)1 mentions several Puvvas as the sources of its ajjhayanas. As one and all the Puvvas have become extinct by this time, we are not in a position to say whether the sources have been utilized ad verbatim or that their spirit is made use of. However turning to the extant Agamas we find : (i) Verses 7 to 11 of ajjhayana II2 of Dasaveyaliya agree word for word with v. 42 to 44, 46 and 49 of ajjhayana XXII of Uttarajjhayana. (ii) The five prose passages3 dealing with the 5 mahavratas and occurring in ajjhayana IV of Dasaveyaliya tally almost word for word, with the ending portions of Ayara (II, 15).4 (iii) Ajjhayana VII of Dasaveyaliya can be compared with Ayara (II, 4) so far as ideas and phraseology are concerned. The former is as it were a versification of the latter. (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 metres and the same topic viz. the qualities of an ideal monk. In this connection it may be noted that Prof. A. M. Ghatage has reproduced in his article "Parallel Passages in the Dasavaikalika and the 1 2 3 See p. 93, fn. 7-10. 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). 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. 4 Prof. Walther Schubring in his introduction (p. iv) on Dasaveyaliya observes : "It is evident that Dasaveyaliya 4 I-V, 5 and 7 show a very close connection with passages in the Culao of the Ayaranga, the existence of which, together with that of the Viyahapannatti and the Ditthivaya, is presupposed by Dasaveyaliya 8, 49." 5 This appears to be a strange combination of Tristubh and Vaitaliya padas.

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THE EXTANT AGAMAS OF THE JAINAS Acaranga"1 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 Dasavaikalika is the older and is preserved in the original form while the prose of the Acaranga is younger and is a mutilation of the original verses." My tentative suggetions are: (i) Not only Dasaveyaliya is based upon the Puvvas but equally so are all the 5 Culas of Ayara i. e. to to say Ayara (II) and Nisiha, though in the Ayaranijjutti,2 only Nisiha 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 8 there is a reference to two types of serpents Agandhana and Gandhana. In III, 8 are mentioned 7 kinds of salt. In verses 13 to 25 occurring at the end of IV are described the stages of spiritual evolution. In VIII, 51 a monk is forbidden to say anything about stars, dreams, omens, spells, medicine etc. As already noted on p. 50, from the time of Bhadrabahusvamin or so, two Culas have been appended to this work. As regard the metres of Dasaveyaliya, the reader may refer to p. 126 fn.2, p. 164 fn.5, Prof. K. V. Abhyankar's article "Dissertation on an old metre etc." published in Gujarat College Magazine (No 31 of February 1931), The 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 3, and as short vowels. 1 165 2 This has been published in New Indian Antiquary (vol. I, No. 2, May 1938, pp. 130-137). See p. 120.

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166 AVASSAYA This has got six sections known as Samaiya1, Cauvisatthaya2, Vandanaya3, Padikkamana*, Kaussagga 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 Avassayanijjutti belong to the Avassaya. See pp. 50-51. The suttas treated by Haribhadra Suri in his com. on this work are as under : THE CANONICAL LITERATURE OF THE JAINAS (1) karemi bhaMte, (2) logassa, (3) vandaNagasutta, (4) cattAri maMgalaM, (5) cattAri saraNaM, (6) cattAri loguttamA, (7) icchAmi paDikkamiuM jo me devasio (8) iriyAvahiyasutta, (9) samaNasutta, (10) icchAmi ThAuM kAussaggaM jo0, ( 11 ) tassa uttarI, (12) annattha, (13) arihaMtace ANaM, (14) pukkharavara, (15) siddhANaM buddhANaM, (16) icchAmi khamAsamaNo ! uvaDiomi abbhiMtara0; (17) pakkhiyakhAmaNA, (18) sammattAlAvaga sAticAra, (19 - 30 ) egAdivaya sAticAra, (31) saMlehaNAvicAra and ( 32-35) paccakkhANa. Of these (1) belongs to Samaiya, (2) to Cauvisatthaya, (3) to Vandanaya, (4) to (9) to Padikkamana, (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. They are commented upon by Haribhadra Suri on pp. 788-789a and 789-790a respectively. It may be observed that the 1st 3 suttas are printed in Roman characters along with their German translation in Ubersicht uber die Avasyaka-Literatur which is a splendid work of the late veteran scholar Leumann. This will be hereafter referred to as Av. Lit. An exposition of this Avasyaka-Literature is reserved for the next chapter. So the reader may refer to it or to D C G CM (vol. XVII, pt. III, pp. 132137). In the end I may add that from Senaprasna (p. 20a) it seems that Avassaya is a composition of Srutasthavira; but, on its p. 51a7 it is expressly said that there is every possibility of its being that of a Ganadhara. Cf. p. 50. 1-6 These may be roughly translated as (i) equanimity of mind, (ii) eulogy of the 24 Tirthankaras, (iii) veneration (of the teacher), (iv) confession and expiation, (v) indifference to body and (vi) abstinence from food etc. 7 The pertinent lines are as under: 'AvazyakAntarbhUtazcaturviMzatistavastvArAtIyakAlabhAvinA zrIbhadrabAhu svAminA'kArIti AcArAGgavRttau dvitIyAdhyayanasyAdau tadatra kimidameva sUtraM bhadrabAhunA'kAri sarvvANi vA AvazyakasUtrANi kRtAnyuta pUrvaM gaNadharaiH kRtAnIti kiM tattvamiti praznaH / atrottaram AcArAGgAdikamapraviSTaM gaNabhRdbhiH kRtam, AvazyakAdikamanaGgapraviSTa - -

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THE EXTANT AGAMAS OF THE JAINAS 167 OHANIJJUTTI This work deals with caranasattari,1 karanasattari, 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 Avassayanijjutti and that of Pindanijjutti with Pindesanaajjhayana. These lines are as under : "zrIhIravijayasUriprasAditapraznottarasamuccayagranthe ca kazcid bhedo dRzyate tat kathamiti praznaH / atrottaram uktagAthAyAmoghaniryukterniyuktitvena AvazyakaniyuktayantarbhUtatvAnna pRthag vivakSA, piNDaniyuktestu niyuktitvenaiva piNDai SaNAdhyayanasUtrAt pRthagvivakSayA; praznottarasamuccaye tu oghaniryukte : chuTakapatralikhitAnusAreNa vibhinnaviSayatvAt pRthag gaNanaM, piNDaniryuktestu pRthagavivakSaiva sarvamavadAtam / " 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. ___NANDI This work mainly indulges in the exposition of knowledge and its various classifications. It is partly in prose and partly in verse. maGgaikadezopajIvanena zrutasthaviraiH kRtamiti vicArAmRtasaGgrahAvazyakavRttyAdyanusAreNa jJAyate, tena bhadrabAhusvAminA''vazyakAntarbhUtacaturviMzatistavaracanamaparAvazyakaracanaM ca niyuktirUpatayA kRtamiti bhAvArthaH zrIAcArAGgavRtau tatraivAdhikAre'stIti bodhyam / " - p. 20a ___"SaDAvazyakamUlasUtrANi gaNadharakRtAnyanyakRtAni veti praznaH / atrottaram-SaDAvazyakamUlasUtrANi gaNadharakRtAnIti sambhAvyate, yato vandAruvRttau siddhANaM buddhANamityasyAdyastitro gAthA gaNadharakRtA ityuktamasti, tathA pAkSikasUtre namo tesiM khamAsamaNANamityatra sarvatrAlApake sAmAnyenaivaikakartRkatvaM dRzyate, AvazyakaM mUlasUtraM mUlasUtrANi cAgamaH tato gaNadharakRtamityApannaM, tathA sakalasiddhAntAdipustakaTippAsu SaDAvazyakamUlasUtrANi sudharmasvAmikRtAni' iti likhitamasti, tathA 'sAmAiyamAiyAI ekkArasaaMgAI ahijaI' ityAdyuktezceti jJeyam / " - p. 51 and p. 51b. 1 "vaya 5 samaNadhamme 10 saMjama 17 veyAvaccaM 10 ca baMbhaguttIo 9 / nANAitiyaM 3 tava 12 kohanigahAI 4 caraNameyaM // 2 // " - Ohanijjuttibhasa 2 "piMDavisohI 4 samiI 5 bhAvaNa 12 paDimA 12 ya iMdiyaniroho 4 / paDilehaNa 25 guttio 3 abhiggahA 4 ceva karaNaM tu // 3 // " --- Ibid. One may study the English Introduction (pp. 1-76) to Nandisuttam And Anuogaddaraim, Jaina Agama Series, Vol. 1, Mahavira Jaina Vidyalaya, Bombay, 1968 (Ed.) 4 The total number of verses in this Nandi comes to 90, and that of suttas to 59. 3

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THE CANONICAL LITERATURE OF THE JAINAS In the beginning there are 47 verses. Of them the 1st is an eulogy of a Tirthankara. This is followed by two verses whereby Lord 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 : 168 (1) Suhamma, (2) Jambu, (3) Pabhava, (4) Sijjambhava, (5) Jasabhadda, (6) Sambhuya, (7) Bhaddabahu, (8) Thulabhadda, (9) Mahagiri, (10) Suhatthi,1 (11) Bahula, (12) Sai, (13) Samajja, (14) Sandilla, (15) Jiyadhara,2 (16) Ajja Samudda,3 (17) Ajja Mangu, (18) Ajja Nandila khamana, (19) Ajja Nagahatthi,4 (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 Visesadeg and v. 334 in Kappabhasa. This is followed by 3 verses,5 which point out the 3 types of the audience viz. intelligent, unintelligent and foolishly puffed up. Then we have mostly in prose a detailed exposition of the five kinds of knowledge. In the end there are 5 verses some of which occur in 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. " suhatthissa suTThita-suppaDibaddhAdayo AvalIte jahA dasAsute tahA bhANiyavvA, iha tehiM ahigAro natthi / mahAgirissa AvalIe adhigAro || " Nandicunni (pp. 6-7) 2. Some believe this to be an attribute of Sandilla. -Ibid., (p.7) 3. He is spoken of as effe by Haribhadra Suri in his com. (p. 16) on Nandi. 4. He is said to be an author of a grammar or Prasnavyakarana, Bhangika, and Kammapayadi. - Ibid., pp. 16-17. 5 Of them, the first two may be compared with v. 366 and 367 of Kappabhasa and the 3rd tallies with its v. 371. 6. Certain narrations indicated in this Agama have been compared by Kalipada Mitra in his article "Some tales of ancient Isarael, their Originals and Parallels" published in "The Indian Historical Quarterly" (Vol. XIX, Nos. 3-4)

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THE EXTANT AGAMAS OF THE JAINAS 169 As regards the date of this work it can be roughly ascertained by taking into account the list of non-Jaina works given in its s. 42. But this question will be taken up hereafter as practically this very list is found in Anuogaddara. ANUOGADARA1 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 veA saMgovaMgA." 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 History of Indian Literature (vol. II, p. 472) may be noted : "Both works are huge encyclopaedias dealing with everything which should be known by a Jaina monk." As regards the author of this work Prof. A. B. Dhruva has said in his introduction (p. XLIX, fn.) to 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 1. This is named as 'prakarana' by Siddhasena Gani in his com. (pt. I, p. 136) on Tattvarthasutra. 2. Caraka and Susruta are mentioned by Drona Suri in his com. (p. 424) on Ohanijutti.

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170 THE CANONICAL LITERATURE OF THE JAINAS misunderstood this verse, the real meaning being one noted by me on p. 56. 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 page 169. But, since unfortunately the Jaina commentaries are silent about them except the mention of the 4 Vedas and their 6 Angas?, some of them cannot be at all identified. Further the dates of the rest are not still finally fixed. So I shall make a tentative suggestion in this connection as under: By 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 or Okkha4 may be taken to be Bhimasura or Bhimasurakhyana. 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. Ghodayamuhas is supposed to be some work on kamasastra by Ghotakamukha, a predecessor of Vatsyayana. 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. 36) on Anuyogaddara are the sources I have examined in this connection. Hemacandrra Suri in his com. (p. 36) on Anuogaddara (s. 41) says: "catvArazca vedA: sAmaveda-Rgveda-yajurvedA'tharvaNavedalakSaNA: sAGgopAGgAH, tatrAGgAni zikSA 1 kalpa 2 vyAkaraNa 3 cchando 4 nirukta 5 jyotiSkAyana 6 lakSaNAni SaT, upAGgani tadvyAkhyAnarUpANi taiH saha vartante iti saanggopaanggaaH|" 3. This is also the name of a work on dramaturgy. Vide Bhasa's Avimaraka (TSS No. 20, p. 16) 4. See p. 14 fn. 2 (here aranfaai is a misprint; it should be diff.t3i). 5. In p. 14 fn. 2 and in DCGCM (vol. XVII, Pt. II, p. 292), too, there is mention of Khodamuha instead of Ghodayamuha. So it may be some unknown work. 6. He is referred to in Arthasastra.

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THE EXTANT AGAMAS OF THE JAINAS 171 Sagadabhaddiya stands for sakatabhadrika. Nothing can be said about this work except that its title is in plural. Kappasial can be rendered as Karpasika or Kalpasika in Samsakrta. 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 Sastitantra and is commented upon by Mathara and Gauda. This Isvarakrsna was once identified as Vindhyavasin, a Sankhya leader?; but now a days he is looked upon as different from him. Some place him in the second century A. D., and some say his period ranges from 340 A. D. to 390 A.D.3 Vesiya (Sk. Vaisika) is said to be some work on Kamasastra. Vaisesiya probably refers to either the Vaisesika 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 scho 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. 1. There is a variant for forfae in DCGCM (vol. XVII, pt. II, p. 292). Kappasa (Sk. Karpasa) is mentioned in v. 12 of Ohanijjuttibhasa. 2. He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv) to Tattvasangraha. 3. Ibid. See also Jagadisacandra Jaina's edition (p. 425) of Syadvadamanjari.

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172 THE CANONICAL LITERATURE OF THE JAINAS This work is referred to in Viahapannatti (II, 1; s. 89), Nayadhammakaha (I, v; s. 55), Ovavaiya (s. 77)2 and Pajjosanakappa (s.8)3. Its authorship is attributed to Asuri.4 Madhara (Sk. Mathara) is the name of the commentator of Sankyakarika. He is placed in the 1st century A. D. by some scholars whereas some think that the correct date is cir. 500 A. D.5 The word Madhara here used means a work of Mathara and seems to be his com. above referred to. Purana stands for any one or more of the well-known 18 Puranas 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 Argas see p. 170, fn. 2. The Upangas are commentaries to these six Angas. See p. 170, fn. 2. We may now deal with other works noted in Nandi. 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 Sarkhya school. Prof. Winternitz, however, equates it with Bhagavata-Purana; but is this consistent when Purana is already mentioned prior to this and especially when the word vagaranam intervenes Puranam and Bhagavam ? 1-3. So far as the pertinent portion is concerned, it is practically the same in all of these suttas. It runs as under:"riuvveda-jajubveda-sAmaveda-ahavvaNaveda itihAsapaMcamANaM nigghaMTachaTThANaM cauNhaM vedANaM saMgovaMgANaM sarahassANaM sArae vArae dhArae pArae saDaMgavI sadvitaMtavisArae saMkhANe sikkhAkappe vAgaraNa chede nirutte jotisAmayaNe anesu ya bahasu baMbhaNNaesu parivvAyaesu e nayesu supariniTThae yAvi" 4. See the edition (p. 424) of Syadvadamanjari noted on p. 171 in fn. 3. 5. Vide Foreword (pp. 1xxvi-lxxvii) to Tattavasangraha.

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THE EXTANT AGAMAS OF THE JAINAS 173 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. 47, 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 paoikkamana. CAUSARANA This work "four-fold refuge" also known as Kusalanubandhiajjhayana consists of 63 verses in Praksta. The first few ones mention the six essential daily duties (avasyakas) whereas the rest deal with the fourfold refuge viz. that of the Tirthankaras, that of the liberated, that of the Jaina clergy and that of religion. 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 articlel entitled Mulacara has stated that several verses of this Painnaga have been incorporated in Mulacara (II). 1. This has been published in Jainasatyaprakasa (vol. VI, No, I, pp. 6-10)

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174 THE CANONICAL LITERATURE OF THE JAINAS BHATTAPARINNA This work "dispensing with food" consists of 173 gathas in Prakrta. It recommends bhattaparinnamaranal and deals with ethical precepts. The word bhattaparinna along with candagavejjha occurs in v. 807 of Ohanijjutti. SANTHARAGA This work "the pallet of straw" consisting of 121 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."2 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. 5a) on Anuogaddara. It is mostly in verses, their number being about 125. The main topics dealt with, herein are as under : Embryology, food in the embryonic condition, births as a celestial being and a hellish being, 10 conditions of a living being?, description 1. Death forms a subject matter of several other Painnagas viz. Santharaga, Aurapaccakkhana, Mahapaccakkhana and Maranasamahi. 2. See A History of Indian Literature (vol. II, p. 460). 3. The pertinent verse is the same as v. 10 of Da saveyaliyanijjutti. It runs : "bAlA 1 kiDDA 2 maMdA 3 balA 4 ya pannA 5 ya hAyaNi 6 pavaMcA 7 / panbhArA 8 mummuhI 9 sAyaNI 10 ya dasamA ya kAladasA // 31 //

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THE EXTANT AGAMAS OF THE JAINAS of the yugmins, 6 types of osseous structure, and those of the shape of the body, condemnation of woman and resort to dharma. Thus this Agama is useful for the study of ancient notions about physiology, anatomy etc. It is quoted in Dasaveyaliyacunni (p. 5). CANDAVIJJHAYA 175 This work also known as Candagavijjha and consisting of 174 verses, explains how one should behave at the time of death. Incidentally we here come across the description of 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 astrological character. For, it deals with auspicious and inauspicious 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.

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176 THE CANONICAL LITERATURE OF THE JAINAS ANGAVIJJA1 This is looked upon by some as Painnaga. It is written in Prakrta, 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 G C M (vol. XVII, pt. 1, 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 Mahanisiha, Vavahara etc. It deals with the following topics: The fruit accruing from staying in gaccha, characteristics of 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. 1. This work is edited by Muni Punyavijayaji and published by Prakrit Text Society. The edition contains an interesting introduction. (Ed.)

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THE EXTANT AGAMAS OF THE JAINAS 177 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 DCGCM (vol. XVII, pt. I). For the description of the rest and the various references pertaining to the extant Agamas, the reader may refer to DCGCM (vol. XVII, pts. I-III). ISIBHASIYA This is a work of which the title is in plural. It is associated with dharmakathanuyoga.2 Bhadrabahusvamin had composed a Nijjutti on it; but, unfortunately it is not available now. He has mentioned this work, over and above Uttarajjhayana. But Haribhadra Suri (vide p. 4a of his commentary on Dasaveyaliya), Silanka Suri? and Malayagiri Surio include this Uttarajjhayana under the head Isibhasiya. Further, Siddhasena Gani too, seems to hold a similar view.5 I do not know if this difference of opinion is reconciled by any one. So I may tentatively suggest that all those works which are expounded by Rsis are classed as Isibhasiya by Haribhadra, Silanka, Malayagiri and Siddhasena, and consequently Uttarajjhayana, too, is designated by them as Isibhasiya. As already noted on p. 17, fn. 4, 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 1. See p. 13. 2. See p. 13. 3. #funf -3YRTEZ - com. (p. 386") on Ayara 4. "f f f-TRTEZAHSIA . 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 : "Trg #fffff naga : farci''. 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 Isibhasiya-sangahani as under: "patteyabuddhamisiNo vIsaM titthe ariTunemissa / pAsassa ya paNNarasa vIrassa vilINamohassa // 11 // NArada 1 vajitaputte 2 asite 3 aMgarisi 4 pupphasAle 5 ya / vakkala 6 kuMmA 7 keyali 8 kAsava 9 taha tetalisate 10 ya // 2 //

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178 THE CANONICAL LITERATURE OF THE JAINAS 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 he ajihayanas of Panhavagarana, is looked upon as Isibhasiya. Of course, as already noted on p. 114 such an ajjhayana is not to be found in the 10th Anga available at present. SAMSATTANIJJUTTI' This is a metrical composition having 632 verses. Its first two verses run as under: "usahAivIracarime suraasuranamaMsie paNamiUNaM / saMkhevao mahatthaM bhaNAmi saMsattanijuttiM // 1 // bIyAo puvAo aggeNIyassa imaM suamuAraM / saMsaimasamucchimajIvANaM jANiUNaMgaM // 2 // 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. maMkhali 11 jaNNa 12 bhayAlI 13 bAhuyamahu 14 soriyANa 15 vidU 16 viMpU 17 / varise kaNhe 18 Ariya 19 ukkalavAdA ya 20 taruNe 21 ya / gaddabha 22 rAme 23 ya tahA harigiri 24 aMbaDa 25 mayaMga 26 vArattA 27 / tase ya adae 28 vaddhamANe 29 vAU 30 ya tIsatime // 4 // pAse 31 piMge 32 aruNe 33 isigiri 34 yahAlae 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 // " 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 bIyAo puvvAo. Its last verse runs as under: "saMsattanijuttI e(sA) sAhahI ve (?) paDhiyavvA / attho puNa soyavvo saGkahiM sAhupAsA ya // "

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CHAPTER 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 ers. 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 dvadasangis composed prior to the birth of Lord Mahavira, but also in the case of the 11 dvadasangis composed by his own 11 Ganadharas.

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THE CANONICAL LITERATURE OF THE JAINAS A student conversant with the Jaina system of education knows it full well that first of all, the meaning (attha) of a sutta is explained, then is given an explanation associated with Nijjutti, and this is followed by a detailed exposition which is not necessarily confined to what is explicitly expressed in the sutta.1 It seems a similar process must have been followed at least by the 11 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 Avassayanijjutti etc., coined by taking into account the work of which it is the Nijjutti. Further, we do not know the exact dates of their composition. All the same, we may say almost with certainty that none of them is composed after Vira Samvat 170. This date is at times questioned on the ground of anachronisms etc.2 But this does not seem to be justifiable; for, these anachronisms are in all probability due to the procedure adopted at the time of the Redaction of the Jaina cannon, and further the question of salutation to himself and the like are an outcome of the sweet confusion due to the intermixture of some of the verses of the Bhasa with those of the Nijjutti. As a corroborative evidence of the latter fact, it may be mentioned that in the Avassayanijjutti one comes across at least some verses belonging to its Bhasa (vide p. 184). Same is the case with Dasaveyaliyanijjutti. In its edition (having Haribhadra Suri's com.,) its learned editor has pointed out that 63 verses of 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 1. See The Jaina System of Education (p. 223). 180 2. By etc., are meant salutation of Bhadrabahusvamin to himself and the like. As an example of this salutation the following verse occurring in Dasasuyakkhandhanijjutti may be here noted: "vaMdAmi bhaddabAhuM 'pAINaM' caramasayalasuyanANiM / suttassa kAragamisiM dasAsu kappe ya vavahAre ||1|| " See D C G C M (vol. XVII, pt. II, pp. 70 and 259). See also p. 17, fn. 2.

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THE CANONICAL EXEGETICAL LITERATURE 181 Malayagiri Suri in his com. (p. 2) on this Kappa. There he has observed that it is well-nigh impossible to separate these two elements. It may be further noted that Pancakappa which is an offshoot of 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. s is the view held by Muni Punyavijaya,' a learned disciple of the late Muni Caturavijaya. Under these circumstances, almost all the extant Nijjuttis and 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 Avassayanijjutti, Dasaveyaliyanijjutti, Uttarajjhayananijjutti, Dasasuyakkhandhanijjutti, Nisihabhasa, 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. Avassayanijjutti--This is a versified com. 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)4 and Jinabhata respectively. After entering into 1. He has said so in 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 DCGCM (vol. XVII, pt. III Nos, 1003, 2004, 1007-1009). 4. The authorship of Puyacauvvisi, a small work in Praksta is attributed to him. It is published in Jaina satyaprakasa (vol. V, No. 11, pp. 1-2). From this it appears that it is extracted from some Puvva.

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182 THE CANONICAL LITERATURE OF THE JAINAS a learned discussion pertaining to these redactions, he has presented it in a tabular form (p. 31) which may be given as under: Avassaya Avassayanijjutti Redaction Il Red. II Red. III Red. IV Theravali IX XI I Pedhiya II-VIII (Uvagghaya nijjutti) Pancanamokkara I Samaiya x II Cauvisatthava III Vandana XII IV Padikkamana XIII XIV (Jhanasaya) XV (Parittha- XVI vaniyanijjutti) (Sangahani) XVII (Jogasangaha) XVIII (Asaj jhayanijjutti) V Kaussagga XIX VI Paccakkhana XX In this connection it may be mentioned that no doubt some of the Mss.1 of Avassayanijjutti 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 Avassayanijjutti and its commentaries by Haribhadra Suri, 1. A Ms. dated Samvat 1483 (?) may be cited as an instance. See DCG CM (vol. XVII, pt. III, No. 1002).

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THE CANONICAL EXEGETICAL LITERATURE 183 Malayagiri Suri1 and Sritilaka Suri2 are concerned. It is however in the 15th centrury or so that some of the commentators of Avassayanijjutti have assigned a place to it therein, e.g. Jnanasagara,3 a pupil of Devasagara, and Manikyasekhara Suri, a pupil of Merutunga Suri. Hence it may be inferred that this Theravali may have been inserted in Avassayanijjutti earliest in the 13th century of the Vikrama era. Avassayanijjutti 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) Uvasagga, (v) Samosarana, (vi) Ganahara also known as Ganaharavaya, (vii) Samayari, (viii) Ninhavavattavva,6 and (ix) Sesauvagghayanijjutti.? 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,8 (iii) Padikkamasangahani,' (iv) Jogasangaha,10 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 1. He has referred to a work named Pravacanasiddhi on p. 367. This work is probably extinct. 2. He has composed this com. in Samvat 1296. 3. He has composed the pertinent com. in Samvat 1440. See D C G CM (vol. XVII, pt. III, p. 452). 4-5 See D C G CM (vol. XVII, pt. III, pp. 391 and 394). These are also named as Padhamavaravariya and Biiyavaravariya. Ibid., pp. 391-393. 6. At times this is not separately mentioned. 7. This is also designated as Uvagghayanijjutti. 8-9 Some do not look upon these two as forming a part and parcel of the Nijjutti on Avassaya (IV). 10. This is also styled as Jogasangahanijjutti.

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184 THE CANONICAL LITERATURE OF THE JAINAS ending verse mentions the amount of donations given by a Tirthankara in a year. This section consists of about 178 verses. Before commenting upon its verse Malayagiri Suri says "aul screnfus.CHT". Can this be construed 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, Gandharavamsa, Vacakavamsa and the holy canon. In the following verse the 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,1 ksapakasreni,2 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 com., it can be said that verses 243-4603 of the Avassayanijjutti 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 examintion of the contents of this section and the preceding one, I am tempted to believe that only one of them and probably the former rightly constituted the Avassayanijjutti, and that the latter one which is more extensive than the former, is a later product subsequently incorporated therein probably at the time of the Redaction 1-2. These are respectively the subsidential and destructive ladders useful for spiritual advancement. 3. After verse 415 we have vs. 1-17 dealing with the intervals between every two Tirthankaras out of 24. Similarly there are v. 1-4 following v. 418. 4. Herein there are 14 interpolated verses. See D C G C M (vol. XVII, pt. III, p. 394).

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THE CANONICAL EXEGETICAL LITERATURE 185 of the Jaina cannon. 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. 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. 341b : "sAmpratamoghaniryuktirvaktavyA, sA ca mahattvAt pRthaggranthAntararUpA kRtA // samprati dazavidhagfaqen "Similarly, while commenting upon the last verse of this section he remarks on p. 355b : "idAnIM padavibhAgasAmAcAryAH prastAva:, sA ca kalpavyavahArarUpA bahuvistarA, tataH svasthAnAdavaseyA / " The remaining portion of Uvagghayanijjutti consists of about 216 verses. It commences by mentioning 7 causes that decrease the lifeperiod. It deals with 7 nayas, 4 anuyogas, 7 Nihnavas and 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.1 This completes the Nijjutti of Avassaya (I). Cauvvisatthavanijjutti and Vandananijjutti consist of about 60 and 190 verses respectively. 1. Its 1st verse is as under : "naMdimaNuogadAraM vihivaduvagghAiaM ca nAUNaM / kAUNaM paMcamaMgalamAraMbho hoi suttassa // " Do the words Nandi and Anuogadara here used refer to the two Culiyasuttas ?

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186 THE CANONICAL LITERATURE OF THE JAINAS Jhanasayal consists of about 106 verses, and it is composed by Jinabhadra Gani Ksamasramana. It is an exposition of meditation. Paritthavaniyanijjutti2 comprises about 153 verses, and Padikkamanasangahani 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 kriyasthanas, 14 gunasthanas, 15 Paramadharmikas, 16 ajjhayanas of Suyagada (I), 17 kinds of self-control, 18 types of noncelibacy, 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 Jhanasaya, Paoikkamananijjutti 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 Avassayanijjutti is the 1st redaction. This is due to his surmise that this work and Mulayara (VII)3 are based upon some common source which he names as "originalNiryukti" consisting of 170 stanzas. Dasaveyaliyanijjutti-This is a Nijjuttion Dasaveyaliya. It consists of about 447 verses. Out of them there are about 63 verses belonging to its Bhasa, and they mostly occur in the Nijjutti of the 4th ajjhayana. Haribhadra Suri in his com. (p. 84a) to it has noted one verse as bhinnakartakI. In this Nijutti we come across the nikkhevas of ekkaa (v. (v. 9), 4 (v. 34), 94 (v. 34), FH (v. 39), FHU (v. 153), 14 (v. 161), 9 (v. 166), 379 (v. 179, ita (v. 222), de (v. 269), para (v.283). Ter (v. 328). Ha (v. 333), etc.. and niruttas of 37MM 1. 2. This is referred to by Haribhadra Suri in his com. (p. 329-32) on Dasaveyaliya. Its 15th verse defines sutta. It is as below: "puvvAvarasaMjuttaM veraggakaraM sataMtamaviruddhaM / porANamaddhamAgahabhAsAniyayaM havaI suttaM // " 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 Dharmamsta. 3.

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THE CANONICAL EXEGETICAL LITERATURE (v. 29-30), (v. 156), f (v. 342) etc. Egatthas also are given eg that of Aa (v. 32), duma (v. 35 ), puppha (v. 36), nAya (v. 52 ), samaNa (v. 158-159), (v. 270) and (v. 345-347). In v. 6 Kappa is mentioned. In v. 50 there is a reference to a syllogism consisting of 5 members and to one having 10, and in v. 157 a Jaina saint is compared with several objects. Four varieties of gahiyapaya viz. gajja, pajja, geya and cunna are given in v. 170, and the following 4 verses define them. Verse 188 states four types of narration whereas the subsequent ones up to 201 deal with their varieties.1 Verses 220, 221 and 224 explain the nature of the soul. In v. 252-253 are enumerated 24 kinds of corn and in v. 254-255 24 kinds of jewels. Verses 259-262 deal with erotic, and v. 351 mentions 8 qualities of gold.2 Uttarajjhayananijjutti-This comprises about 600 verses. In v. 913 there is mention of Bhaddabahu, in v. 97 that of Ajjarakkhiya and in v. 1044 that of Thulabhadda with the honorific bhayavam. These are no doubt instances of anachronism; but they can be justified in the light of the remarks made on p. 180. This Nijjutti deals with nikkhevas of several words and gives synonyms, 6 too. It mentions 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. 1. Cf. Samaraiccacariya (pp. 2-3), Upamitibhavaprapancakatha (v. 25-50), Kuvalayamala of Uddyotana Suri and Thana (IV, 2; s. 282). Ac. Haribhadra's Samaraiccakaha, as it is popularly known, is styled as Samaramayamkakaha by Uddyotanasuri in his Kuvalayamala. It is cited as an example of sakalakatha by Ac. Hemacandra in his Kavyanusasana. For details see Prof. A. M. Ghatage's article "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 3-4 These are the Nos. according to D. L. J. P. F. Series, No. 33. 5. saMjoga (v. 30), ekkaa (v. 142 ), gaNaNa (v. 143 ), 2. 6. 187 aMga (v. 144 ), pamAa (v. 179 ), karaNa (v. 183), kAma (v. 208), maraNa (v. 208), niyaMTha (v. 237), urabbha (v. 244 ), kavila ( v. 250 ), nami (v. 260), duma (v. 280), bahu (v. 310 ), suya (v. 310 ), pUjA (v. 310 ), pavayaNa ( v. 455 ), janna (v. 460), sAma (v. 480), khaluMka (v. 487), mukkha (v. 496), caraNa (v. 514 ), and vihi (v. 516) may be cited as instances. See v. 9, 64, 157 and 158. In v. 158 we have the synonyms of ahimsa.

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188 -THE CANONICAL LITERATURE OF THE JAINAS 190 mentions sublimbs (upangas). Verses 198-200 deal with karanasan astrological item, and v. 212-235 treat the subject of 17 kinds of death etc. Verses 146-148 mention the ingredients of the best scent-perfume and v. 151 those of an excellent wine. Verse 149 deals with the preparation of a pill, and v. 150 informs us about the diseases that can be cured by it. Verses 124, 126-128 and 130-134 have the same last foot viz. "Ri Rui." From Vadivetala Santi Suri's com. (p. 141) on v. 142 it follows that Dasaveyaliyanijjutti is prior to this Nijjutti.1 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.2 Verses 18-27 deal with 7 vannas (castes) and 9 vannantaras etc., and v. 43-59 discuss 10 directions. Various living beings along with their varieties form the subject of v. 43-166. Therein the earth-bodied, water-bodied, fire-bodied, vanassai, the mobile and the wind-bodied are treated in v. 71-79, 107-108, 117-118, 127-143, 152155 and 165-166 respectively. Verses 228-231 are the padapurtis of "usia f."3 In v. 264 there is mention of Ajja Vaira and in v. 266, that of Tosali. These are anachronisms, and hence these verses must have been added at the time of the Redaction of the Jaina canon. On examining v. 1764 and Silanka Suri's com. (p. 76a)5 on it, it follows that Avassayanijjutti was composed earlier than this Ayaranijjutti, and from v. 298-2996 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. 3437 and its com. (p. 397b)8. 1. " etadUvyAkhyA ca dazavaikAlikaniryuktAveva niryuktikRtA kRtetyatrodAsitaM " 2. AyAra (v. 5), aMga (v. 5), baMbha (v. 18), caraNa (v. 29), sattha ( v. 36 ), saNAM (v. 38), disA (v. 40), puDhavI ( v. 69), samma (v. 216), vimukkha (v. 308), etc., are some of them. 3. Cf. Satarthika Somaprabha Suri's Kumaravalapadiboha (I; p. 27). Herein Bhadrabahusvamin says: " for." 4. 5. "bhadrabAhusvAminA'yamatidezo'bhyadhAyi, sa ca pUrvamAvazyakaniryuktiM vidhAya pazcAdAcArAGganiryuktiM cakre, tathA coktam- 'Avassayassa dasakAliyassa taha uttarajjhamAyAre' ti sUktam / " 6. " piMDesaNAe jA NijjuttI sA ceva hoi sejjAe / vatthesaNa pAesaNa uggahapaDimAe sacceva // 298 // savvA vayaNavisohI NijjuttI jA vakkasuddhIe / sacceva NiravasesA bhAsajjAe vi NAyavvA // 299 / / 7. " jo ceva hoI mukkho sA u vimutti parAyaM tu bhAveNaM / desavimukkA sAhU savvavimukkA bhave siddhA ||343|| 8. " nAmaniSpanne tu nikSepe vimuktiriti nAma, asya ca nAmAdinikSepa uttarAdhyayanAntaHpAtivimokSAdhyayanavadityatideSTuM niyuktikAra Aha / " pariNNA ( v. 37 ), 257 ), iriyA (v.

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THE CANONICAL EXEGETICAL LITERATURE 189 Suyagadanijjutti1-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 the teacher and the taught. In v. 189, Isibhasiya is referred to. Nikkhevas of several words are noted e. g. those of (v. 23 ), solasa (v. 23), suya (v. 23 ) 2, khaMdha (v. 23 ) 3, purisa ( v. 57 ), vibhatti ( v. 66 ), samAhi (v. 104), magga (v. 107), AdANa (v. 132 ), gahaNa (v. 132 ), mahata (v. 142 ), ajjhayaNa (v. 143) 4, puMDarIya (v. 144 ), AhAra ( v. 169 ), parinnA (v. 178), (v. 179), (v. 181), (v. 184) and 3 (v. 201)5. In v. 154 it is said that geometry is the best in Mathematics, and v. 191200 delineate the life of Adda (Sk. Ardra). From the com. (p. 241a)6 on v. 127 it follows that this Nijjutti is posterior to Uttarajjhayananijjutti, and from v. 182 and its com. (p. 371a-371b) it can be seen that this Nijjutti is preceded by Dasaveyayaliyanijjutti, too. See fn. 2-4. 1. Prof. A. M. Ghatage has written an article on this, and it has been published in The Indian Historical Quarterly (vol. XII, No. 2, pp. 270-281, June 1936). Herein he has divided the Nijjuttis into 3 groups. In the 1st group he has included the Nijjuttis on the first two Angas. As regards the remaining groups he has said : "The second group consists of those Niryuktis where verses of the socalled mulaBhasya 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 those on Nisiha and others where it is not now possible to separate the original Niryukti and the later commentary on it." (pp. 270-271). For comparison see pp. 180-181. 2-4 Silanka Suri says that these niksepas are treated elsewhere. On p. 371-371b he says: " tatrAcAraH kSullikAcArakathAyAmabhihitaH, zrutaM tu vinayazrute / " Haribhadra Suri in his com. (p. 9b) on Dasaveyaliya says: "zrutaskandhayostu nikSepazcaturvidho draSTavyo yathA'nuyogadvAreSu. " 5. These nos. of verses are according to Agamodaya Samiti Series. There the 50th verse is followed by the verse numbered as 53. 6. " grantho dravyabhAvabhedabhinnaH kSullakanairgrandhyaM nAma uttarAdhyayaneSvadhyayanaM tatra pUrvameva saprapaJco'bhihitaH / "

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190 THE CANONICAL LITERATURE OF THE JAINAS 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. Kappanijutti-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 Mala Suri's com. (p. 83) on v. 2742 of Kappanijjutti mixed up with Kappabhasa. Two Pancakappabhasas and Pancakappacunni are avilable. 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 above-noted 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. 41. Pancakappa as its very name suggests, deals with five kappas which are the five varieties of bhavakalpa noted in fn. 1 on this page. I think the exposition of these varieties was reserved by Bhadrabahusvamin for being treated as a separate work on the following grounds: (i) This exposition was going to be a detailed one.3 (ii) It could be safely dropped from Kappanijjutti. Vavaharanijjutti---This is on the same footing as Kappanijjutti. Nisihanijutti--It is from the Visehacunni of Nisiha that we know about the existence of this work. It points out some of its verses and attributes their authorship to Bhadrabahusvamin. It has been practically superseded by Nisihabhasa wherein these verses have got amalgamated. Before we proceed further and examine the order of the Nijjuttis we may note : (i) Ohanijjutti and Pindanijjutti are not separate Nijjuttis. 1. "HT464: 'Talagt:' aya1: 16311...ga Taifa Takt: 30 CEST JOHT:" 2. "foar harag ar ghfar aftasta u arrit Jafa funt Hoodet strict #1176811" 3. In Brhattipanika, the extent of Pancakappa is noted as 1113- slokas.

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THE CANONICAL EXEGETICAL LITERATURE 191 (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 Avassayanijjutti forming the seventh section of Mulayara, a Digambara work attributed to Vattakera. For, this seventh section is not a com. on any work belonging to either 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) Samaya, (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 Praksta. Order-We may now take up the question as to the order in which Bhadrabahusvamin composed his Nijjuttis. Leaving aside the Nisihanijjutti, the 10 Nijjuttis appear to be composed in the very order mentioned by him in Avassayanijjutti (v. 82-83). As noted on p. 188 Avassayanijjutti was composed earlier than Ayaranijjutti, and the latter and Suyagadanijjutti, too, are posterior to Dasaveyaliyanijjutti and Uttarajjhayananijjutti (vide p. 189, fn.2-4). Further this last one is preceded by Dasaveyaliyanijjutti (vide p. 188). Padmamandira Ganil however strikes a different notel but adduces no arguments to support his statement. But I am inclined to side with 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, Avassayanijjutti is composed first : (1) All the entrances such as uddesa etc., (vide p. 193) are treated at length in Uvagghayanijjutti, a section of this Nijjutti. (II) This Uvagghayanijjutti is referred to in the Nijjuttis of other Agamas. (III) No Nijjutti except the Avassayanijjutti is as complete as desired. 1. This Gani in his com. on Isimandalapayarana--the com. dated Samvat 1553 says : "kramAd dazacatuHpUrvavedI sUriguNAgraNI: / bhadrabAhuryazobhadaiya'sta: sUripadakrame / / dazavaikAlikasyAcArAGga-sUtrakRtAGgayoH / uttarAdhyayana-sUryaprajJaptyoH kalpakasya ca / / vyavahArarSibhASitAvazyakAnAmimAH kramAd / dazAzrutAkhyaskandhasya niyuktIrdaza so'tanot / / " at 1

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192 THE CANONICAL LITERATURE OF THE JAINAS (IV) It is this Nijjutti alone that proceeds on a scientific basis and follows the order of the suttas it deals with. From this exposition of the extant Nijjuttis their nature must have been realized. So, in order to have an exact idea we shall note the explanations of the word Nijjutti given in several places. Some of them are as onder : (1) Avassayanijjutti. Here we have : __ "nijjuttA te atthA, jaM baddhA teNa hoi nijjuttI / tahavi ya icchAveI, vibhAsiuM suttaparivADI // " (2) Visesadeg. Herein the above-noted verse is incorporated and numbered as 1085. Besides, there runs a verse as under : "jaM nicchayA''ijuttA, sutte atthA imIeN vakkhAyA / teNeyaM nijjuttI, nnijjutttthaabhihaannaao||" (3) Haribhadra Suri's com. (p. 2b) to Dasaveyaliya and its Nijjutti. There it is said: "niryuktAnAmeva sUtre'rthAnAM yukti:-paripATyA yojanaM, niryuktayuktiriti vAcye yuktshbdlopaaniyuktiH| (4) silanka Suri's com. (p.4a) to Ayara (I. 1: 1). There it is remarked: "nizcayenArthapratipAdikA yuktirniyuktiH / " (5) Maladharin Hemacandra Suri's com. (p. 258b) to Anuogaddara (s. 151). Here it is said: "nitarAM yuktAH-sUtreNa saha lolIbhAvena sambaddhA niryuktA arthAsteSAM yukti:-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 NijjuttI // ' These definitions, no doubt, explain to some extent the meaning of Nijjutti; but, in order that its nature may be completely realized, it is necessary to tap another source wherein there is a specific mention of at least its constituents. Up till now I have not come acro source. So I shall, first of all, quote from the Dasaveyaliyanijjutti the following verses which throw some light in this direction and then refer to Anuogaddara : "nikkhevegaTThaniruttavihI pavittI ya keNa vA kassa / taddArAbheyalakkhaNa tayarihaparisA ya suttattho // 4 // " "bhikkhussa ya nikkhevo 1 nirutta 2 egaTThiyANi 3 liMgANi 4 / aguNaTThio na bhikkhU avavAyA paMca dArAI // 332 // "

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THE CANONICAL EXEGETICAL LITERATURE 193 This shows that nikkheva', egattha2 and nirutta3 are the main constitutents of Nijjutti. From Anuogaddara (s. 151) it can be inferred that Nijjutti is threefold: (i) Nikkheva-nijjutti, (ii) Uvagghaya-nijjutti and (iii) Suttapphasiyanijjutti. The 1st type deals with nikkhevas, and the 2nd brings us nearer the sutta by dealing with 25 items noted in the following two verses occurring in Anuogaddara (s. 151) : "uddese 1 nise 2 a niggame 3 khetta 4 kAla 5 purise 6 ya / kAraNa 7 paccaya 8 lakkhaNa 9 nae 10 samoAraNANuma 11 // kiM 12 kaivihaM 13 kassa 14 kahiM 15 kesu 16 kahaM 17 kiMcciraM havai kAlaM 18 / kai 19 saMtaraM 20 avirahiyaM 21 bhavA 22 garisa 23 phAsaNa 24 niruttI 25 // 4 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. These Nijjutti etc. are mostly in the chronological order of development. For, Cunni seems to be an intermediate stage between Bhasa on the one hand and Tika on the other, on the ground that it is neither entirely in 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 1-3 These are treated in Chapter VII. 4 These very verses occur in Avassayanijjutti as v. 137-138. But, therein 343 is separately counted as it should be.

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194 THE CANONICAL LITERATURE OF THE JAINAS written in two languages, but even a Samskrta stem has Prakrta terminations at times. This indicates that the Samskrta language was slowly but surely receiving more and more attention at the hands of the Jainas who wanted to popularize their literature. Cunni is written in prose, and this is another respect in which it differs from Nijjutti and 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 Nisiha (XX). There its author Sricandra Suri, pupil of silabhadra, has made the following observation : " TEINE TEISTOC HVP Entegral fueftra 1" Just as we have not got Nijjuttis for all the canonical texts, similarly there are not Bhasas for every Nijjuttia - 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) Nisiha, (8) Pancamangalasuyakkhandha", (9) Jiyakappa, (10) Ohanijjutti and (11) Pindanijjutti. For Avassaya, there are three Bhasas, one of which is known as Mulabhasa. The others are known as Bhasa? and Visesa.deg There are about 183 verses in Mulabhasa, about 350 in Bhasa and about 4314 in Visesao. and the 85-999 ab, and br wher Dhanapala has written Virastuti of 11 verses wherein the 1st hemistich of every verse is in Samskrta and the 2nd in Prakrta as is the case with Silavatikatha occurring in Arthadipika (pp. 856-994) and Bhimakumarakatha, a Ms. of which exists in a Jaina Bhandara in the Punjab, and Ramacandra Suri, too, has written Adidevastava of 8 verses in this manner whereas Haribhadra Suri's Samsara davanala, Ratnasekhara Suri's Caturvirsatistavana and Bhatti's Bhattikavya (XIII) are so composed that they can be considered to be works both in Samsksta and Praksta and can hence be looked upon as examples of bhasaslesa. For instance there seem to be no Bhasas pertaining to the Nijuttis on Ayara, Suyagada, Suriyapannatti, Dasasuyakkhandha and Isibhasiya. 3 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. 4 The Bhasa on this is extint. See p. 85, fn. 2. 5 A Ms. of its Bhasa is in Jesalmere. 6-7 See the edition (pp. 573 and 591) of Visesao with Gujarati translation.

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THE CANONICAL EXEGETICAL LITERATURE 195 Visesadeg--This is Samasyabhasal, i.e. to say a Bhasa on the Nijutti of Avassaya (I). Not only are some of the verses of this Nijjutti incorporated in ita; but, even some of the 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. 1508.5 The former seems to be none else than the work of Subandhu, a predecessor of Bana and the latter that of Padalipta Suri. Further, in Visesadeg, 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. 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 com.10 on Visesao -a statement1l made by Kotyacarya in his com. (p. 245) on 1 Cf. "Hali TUSI HTH THISY HITI Els afrohet i AHMT311111 X38!!" --Visesao 2 For a list of these verses see Av. Lit. (pp. 35-36). 3 It appears that Haribhadra Suri in his commentary (p. 21b) on Dasaveyaliya uses the word Samayikabrhadbhasya to denote Visesao. 4 In Kappacunni (pedhabandha 93) we have : "TET Pada OUTA." Vide Av. Lit. (p. 31 fn.). "jaha vA niddiThThavasA vaasvdttaa-trNgviyaaii| taha nidesagavasao loe maNurakkhavAu tti // 1508 // " He is referred to in Nisihabhasa 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 Kalikalasarvajna Hemacandra's com. on his own work Rayanavali (v. 2). 7 See Av. Lit. (p. 36) and pp. 21-22 of the portion preceding the Gujarati prastavana to Visesao (Part II). 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 laghuvstti on Dasaveyaliya, too. 9 They are reproduced in Jaina sahitya samsodhaka. (vol. II, No. 1, pp. 84-91). 10 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. 4246-4254) to Pannavana (paya XXI). 11. "375 a 169914: FacRTI TRITUGUT 04". 8

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196 THE CANONICAL LITERATURE OF THE JAINAS Visesao. 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 com. Maladharin Hemacandra Suri, too, has written a com. on Visesao. 1 The Bhasa on Dasaveyaliya comprises about 63 verses, and that on Uttarajjhayana 452 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.4 There seem to be two Pancakappabhasas (vide p. 41). Out of them the authorship of the bigger one is attributed to Sanghadasa Gani Ksamasramana." It comprises about 2574 verses. 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 Gani? Ksamasramana. Muni Kalyanavijaya in his Gujarati introduction (p. 48) to Prabhavakacaritra says that either this Bhasa itself or a metrical composition expounding Nistha may be the work of Siddhasena Divakara. He further says on p. 49 that this Siddhasena seems to have . 1 In this com. (p. 649) on v. 1508, he has mentioned Bhadrabahunimitta, Nandasamhita and Kapiliya. The last two are once more mentioned in the com. on v. 1509 where even the name of Manu occurs. 2 Two gathas of this Bhasa are noted in Vadivetala santi Suri's com. (p. 181a) on Uttarajjhayana where on p. 178b Pancakappa is referred to. 3-4 See DCGCM (vol. XVII, pt. II, p. 254).. 5-6 Ibid., p. 261. 7 in his Visesao, v. 235 begins with ga." This very verse and the illustrations here referred to occur in Nisihabhasa. This is borne out by Kotyacarya's com. (p. 95) on Visesao where he says: "qara su fagfter 7 14:". * Further, the 1st hemistich of this verse occurs in Jiyakappacunni (p. 29). 8 See DCGCM (vol. XVII, pt. III, p. 468).

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THE CANONICAL EXEGETICAL LITERATURE 197 written Tikas and Bhasas on several Agamas; but, now all of them are lost. 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 introduction 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 Ohanijjutti1 and Pindanijjutti2 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, too. Cunnis3 seem to have been written on at least the following 20 Agamas: (1) Ayara,+ (2) Suyagada,5 (3) Viahapannatti,6 (4) Jivabhigama, (5) Jambuddivapannatti,' (6) Nisiha, (7) Mahanisiha, (8) Vavahara, (9) Dasasuyakkhandha, (10) Kappa, (11) Pancakappa, (12) Ohanijjutti, 1-2 See the printed editions of these works. 3 A commentary composed by Yativrsabha Acarya on Kasayaprabhrta is known as Curnisutra. 4-5 The Cunnis of these Agamas are in press. 6 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 'Arhata AgamonI cUrNio ane tenuM mudraNa'' published in Siddhacart (vol. IX, No. 8, p. 165). 7 It is doubtful if there is really a Cunni on this work. One noted by me in D.C G CM (vol. XVII, pt. 1, pp. 233-236) it not any com.; but it is a treatise dealing with calculations pertaining to the Jambudvipa. This is what Prof. Schubring says. See my Preface (p. xxv) of D C G C M. (vol. XVII, pt. III).

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198 THE CANONICAL LITERATURE OF THE JAINAS (13) Pancamangalasuyakkhandha, (14) Jiyakappa, (15) Uttarajjhayana, (16) Avassaya,2 (17) Dasaveyaliya,3 (18) Nandi,4 (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. Its author Jinadasa Gani himself has given it this name in this very work itself. Herein the author has ingeniously mentioned his name?, and has referred to Pradyumna Ksamasramana as his vidyaguru. Further he has explained the meaning of Addhamagaha, a Prakrta language, has mentioned works such as Siddhivinicchaya,' Sammai, Jonipahuda, Naravahanadattakaha, 10 Magahasenali, Tarangavai, 12 etc., and has referred to Siddhasena Divakara and his creation of horses, 13 and to a famine during the reign of Candragupta. He has used the word Hindu in this Cunni. That this is the first reference of its kind in the Jaina literature is a statement occurring in "Gujarati Dipotsavi Anka" (p. 63) dated 19-10-1941. He has composed Nandicunni, too, and there in the end, he has cleverly mentioned his name.14 In its several Mss., it is assigned a date Saka Samvat 598 i. e. Vikrama Samvat 733. Anandasagara Suri has edited this Cunni, and therein the date is given as Saka 500. This date as well as the upper one are challenged by him. He says that the line pertaining to the date comes from the pen of a scribe and not that of the author.15 He has not assigned any reason for it; but it appears that he says so as this date upsets his belief to the effect that Haribhadra Suri 1-5 The Cunnis of these Agamas are published from Rutlam. 6. Cyclostyled copies of this Nisihavisehacunni have been recently prepared and presented to several Acaryas and Bhandaras. Therein the topics are given in margins. 7. See DCGCM (vol. XVII, pt. II, p. 357). 8. This is defined by Abhayadeva Suri in his commentary (p. 78) on Ovavaiya. 9. See my article "A note on Siddhiviniscaya and Srstipariksa" published in the Annals of B. O. R. I. (Vol. XIII, pts. 3-4, pp. 335-336). 10-11-12. All these 3 works are extinct as is the case with Dvasaptatiprabandha a work mentioned by Kalyanavijaya in his intro. (p. 7) to Prabhavakacaritra. 13. For pertinent extracts see my article The Jaina Commentaries (pp. 299-300) published in the Annals of B. O. R. I. (vol. XVI, pts. III-IV). 14. See DCGCM (vol. XVII, pt. III, p. xxv of Preface). 15. See his preface to Nandicunni.

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THE CANONICAL EXEGETICAL LITERATURE 199 died in Vira Samvat 1055.1 In this Nandicunni (pp. 7, 21 etc.) differences of opinion are noted, and on pp. 21-22 there is a discussion about the coexistence of kevalajnana (omniscience) and kevaladarsana (absolute undifferentiated cognition). At times there are quotations in Praksta (vide p. 43). From the last line of the prined 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 Cunnil on sarirapada (p. 74) etc. Further this Cunni supplies us with quotations in Prakrta and notes differences of opinions. It explains the word dharmastikaya on p. 29 as "tifa etaj 3hr for art: riiglahin(? su), 31st alle rig erfchry:, Hamrahlarte ehfffahrt:". 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 Mahattara 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. An avacuri on Siddhantagamastava published in the Kavyamala is silent about the name of the author of this Cunni. This Cunni is published in two parts. Several works are mentioned therein e. g. in Pt. I Govindanijjutti (p. 31), Ohanijutticunni (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 Sanskrta and Prakrta.? This Cunni is 2. 1. For details see my article "t-&4 247 - 318i Cadoulaust published in Jainadharmaprakasa (vol. LVI, no. 5, pp. 156-163). "sarIrapadassa cuNNI jiNabhadakhamAsamaNakittiyA samattA // " From this I am inclined to infer that Jinabhadra had composed a Cunni and that, too, probably on Pannavana. See p. 32 etc. 4. See pp. 12, 15, 82, 84 etc. 5. For some of the other works or their sections see pp. 31, 35, 80, 83, 142, 146, 151, 160, 210, 214, 341, 354, 384, 390, 416, 453, 504, 600 and 601 of Part I. 6. See pp. 84, 85, 121, 375, 427, 435 and 462 of Part 1 and pp. 52, 202, 306 and 307 of Part II. 7. See pp. 515 and 609 of part I and pp. 24 and 306 Part II. There are good many verses in Prakrta. See pp. 202-203 of Pt. I and pp. 115, 140-142 and 302 of Pt. II.

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200 THE CANONICAL LITERATURE OF THE JAINAS mostly in Prakrta, and on pp. 416-417 and 569-576 of its Pt. I, we have passages in Samskrta. In Pt. I, on pp. 374 and 377, a pitcher is described, on p. 530 there is a reference to a writing on bhurjapatra, on p. 566 Canakka is mentioned, and on p. 601 we have "ut sa TETET." In Pt. II, on p. 233 there is mention of Siddhasena 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 on p. there is a discourse between Kalaka Suril 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 Samskrta2 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 1. 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 Pajjosa nakappa, 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 Kalaka samhita 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 Kalyana vijaya's intro. (pp. 23-26) to the Gujarati translation of Prabhavakacaritra. See pp. 105, 123 etc. 3. See pp. 35, 46, 159, 173, 217 etc. 4. Its extent is about 5850 slokas.

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THE CANONICAL EXEGETICAL LITERATURE 201 Mahattara of Vanija kula, Kodiya gana and Vayara sakha. In this Cunni we come across quotations in Samskrtal and Prakrta? and differences of opinion3 regarding philosophical topics. On p. 274 we have: "P ufe zeSa 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 com. on Viahapannatti while commenting upon it." 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 episodes 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.CGC M. (vol. XVII, pt. II, p. 70). Jiyakappacunni, a Prakrta work of Siddhasena Suri, is mostly in prose. From p. 19, 11. 20-216 and p. 23, 1. 227 it follows that some one else also had composed a 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 Prakrta grammar on p. 2.8 This Cunni mentions some works as well. Out of them Pindanijjutti (p. 14) and Jonipahuda (p. 28) may be here noted. 1. See pp. 26, 30, 65, 152, 206, 223-224, 225 etc. 2. See pp. 198, 225, 230 etc. 3. See pp. 145-146 etc. See DCGCM. (vol. XVII, pt. I, p. 86). This episode and the transference of the date of the paryusanaparvan are mentioned in Nisihacunni. "fayfaregut report fogh .". "36at fark ut hi fa hua AT " 8. " V ZAKREDIT APEPOT377,"

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202 THE CANONICAL LITERATURE OF THE JAINAS On p. 17, there is a reference to games viz. atthavaya and cauranga, to gambling, and to samasa, paheliyal and kuhedaga. So far as the date of this Cunni is concerned, only its lower limit can be fixed; for, Sricandra Suri, 2 devotee of Dhanesvara Suri, pupil of Silabhadra Suri has composed a com. on it in Sarivat 1227.3 As regards its upper limit, it is certainly posterior to the date of the composition of Jiyakappa by Jinabhadra Gani. As regards the remaining Cunnis, I may simply say that those on Ayara, Suyagada and Pancakappa are described by me in DCGCM (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 com. 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) Salasii, (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,4 etc. Thus 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. 1. It means a poetical riddle. Dandin has mentioned 16 kinds of prahelika in his Ka vyadria (III, 96-124). 2. Before he became Suri, he was known as Parsvadeva Gani. 3. See its printed edition (p. 59). 4. See DCGCM (vol. XVII, Pt. III, pp. 290-293).

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THE CANONICAL EXEGETICAL LITERATURE 203 It may not be amiss to note that the three works viz. Ceiyavandanabhasa, Guruvandanabhasa and Paccakkhanabhasa collectively known as Bhasyatraya and Ceiyavandanamahabhasal 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 sikas i.e. the Samskrta commentaries on the Agamas, it may be said that there is at least one com. for almost every Agama. Further, all the Samskrta commentaries are not available now, and Haribhadra Suri's commentaries are the first amongst the extant ones. That this Suri had written two commentaries on Avassaya and that the extinct com. was bigger than the available one, is an inference one can draw from its v. 2.2 He refers to one of these in his com. on Dasaveyaliya (pp. 2b, 4b, 9b, 15b, 19b, 20a etc.) as Avasyakavisesavivarana. He has commented upon Jivajivabhigama?, Pannavana, Pindanijjuttio, Nandi and Anuogaddara", too. Next to him comes silanka Suri (silacarya) alias Tattvaditya. He had commented upon the 1st 11 Angas as stated in Prabhavakacaritra?, 1. This is a work by santi Suri who has not been identified up till now. 2. "Ef 2 78175: gitset fagfahrenia, H5214C I EFT EET: hud Tush I" From this it follows that persons other than Haribhadra Suri had cominented upon Avassaya. One of them is probably Jinabhata. See Catalogue of Mss. at Jesalmere (p. 18). 4. See DCGCM (vol. XVII, pt. III, p. 484). In the com. (p. 22) on this, Avasyaka vivarana and Nandivisesavivarana are mentioned. These seem to be his own works. ___ "nirvRtikulInazrIzIlAcAryeNa tattvAdityAparanAmnA vAharisAdhusahAyena kRtA TIkA parisamApteti" -Ayara with tika (p. 317a) 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 Koryacarya's com. 7. See Abhayadevasuriprabandha (v. 104-105). This statement seems to be unreliable. For, Abhayadeva Suri in his com. (p. 1) on Thana says: "fafaeftatore tanierige futsal adiants qaynaut gaiso RUTGERI... PITTSRI...JAGUHETTO T " Besides Jinavallabha Suri, too, says in Astasaptatika that there are no commentaries on Thana etc. composed by the Suris of olden days.

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204 THE CANONICAL LITERATURE OF THE JAINAS but, now-a-days his tikas on only Ayara1 and Suyagada are available. Different dates are given in different Mss. for Ayaratika. They are: Saka 772, Saka 784, Saka 798 and Gupta 772.2 Out of these, I believe the third date is reliable.3 This Silanka Suri appears to be the author of Caupannamahapurisacariya composed in Samvat 925.4 Herefrom we learn that Vimalamati is his real name. As stated by him in his Ayaratika (v. 3) Gandhahastin5 had commented upon Sastraparijna i.e. Ayara (1, 1); but this com. is now lost to us. It was utilised by Silanka. Some identify this Gandhahastin with Siddhasena Gani, pupil of 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 sins8 a subject treated by Siddhasena Gani in his com. (pt. II, p. 67) on Tattvartha. Vadivetala Santi Suri has written a com. on Uttarajjhayana. He has given narratives therein in Prakrta as has been done by Haribhadra Suri. 10 He is said to have died in Samvat 1096. 1. In its commentary (pp. 50, 87, 112, 118 and 131) grammatical forms are explained on the basis of prosody. 2-3. See D C G C M (vol. XVII, pt. II, p. 339). 4. Is he the very one who is referred to in the com. on Rayanavali (II, 20; VI, 96; and VII, 40) ? Is he the same as one mentioned by Gunaratna Suri in his Tarkarahasyadipika (p. 451, Shree 108 Jaina Tirtha Bhavan Trust Ed.), commentary on Haribhadra Suri's Saddarsanasamuccaya? The pertinent line is as under : "yathoktaM zrIgandhahastinA mahAtarphe - dvAdazAGgamapi zrutaM vidarzanasya mithyA / " 5. I find this quotation in Devagupta Suri's commentary (p. 2) on the Bhasyakarikas of Tattvartha. I do not think it occurs in Siddhasena Gani's commentary on it. So has there been any confusion regarding the names and can Mahatarka be identified with this commentary? 6. This Siddhasena Gani is addressed as Gandhahastin in the com. (p. 521) on Tattvartha by a pupil of Yasobhadra Suri. 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. 7. 8. This topic is dealt with by Nagarjuna in Dharmasangraha (p. 13). 9. This is why this com. is known as Paiyatika. 10. Thus he has not followed Silanka Suri who translated into Samskrta narratives etc. occurring in Cunnis.

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THE CANONICAL EXEGETICAL LITERATURE 205 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 is Samvat 1120, a com. on the 5th Anga in Samvat 1128 and commentaries on Angas 71-11 during this interval or at some other time. As stated by him in his com, on Anga V there was a tika for Anga V which enabled him to compose his com., 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 com., which is now extinct. He has written Sangahani on Pannavana (III).2 Drona Suri has commented upon Ohanijutti. He assisted Abhayadeva Suri by revising his commentaries on Angas 3 etc. Malayagiri Suri has commented upon Uvangas II-VII. His com. on Pannavana is based upon that of Haribhadra Suri. For the rest, the sources, if any, remain to be investigated. He has written a com. on Viahapannatti (II), Avassaya, Kappa, Vavahara, Nandi?, Joisakarandaga and Pindanijjutti. 4 Maladharin Hemacandra Suri, a senior contemporary of Kalikalasarvajna Hemacandra Suri, has written a tippanaka on Haribhadra Suri's com. on Avassaya, a tippanaka on Nandi and a com. on Anuogaddara. Devendra Gani, later on known as Nemicandra Suri, has written a com. on Uttarajjhayana in Samvat 1129. Herein he has given narratives in 1. The com. on the 7th was preceded by the com. on the 6th as the latter is there referred to, in the end. Same is the case with the com. on the 8th. He is the author of Jayatihuyanathotta, a hymn in Apabhramsa and that of Mahavirastotra of 22 verses. He is said to have converted in A. D. 1054 Sankaradasa a Brahmana guru of the Paramara kings of Dhara. The late Dr. Tessitori has discussed in Indian Antiquari (Vol. 42, p. 148 ff.) four versions from the Jaina literature regarding an example of Solomon's judgement motif. One of them is taken from Malayagiri Suri's commentary on Nandi. See the English translation (Vol. II, Introduction) of Trisasti. There it is said : "Hemacandra follows Malayagiri in his commentary to the Nandisutra." 4. 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.

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206 THE CANONICAL LITERATURE OF THE JAINAS Prakrta and thus followed in the foot-steps of Haribhadra Suri and Vadivetala Santi Suri and not in those of Silanka Suri.1 Sricandra Suri, pupil of Silabhadra Suri has written a com. on Nisihavisehacunni (XX) in Samvat 1174. According to Mr. M. D. Desai, he is not a pupil but a grand-pupil. He takes him to be the author of (i) the com. on Samanovasagapalikkamana composed in Samvat 1222, (ii) Nandidurgapadavyakhya composed in Samvat 1226, (iii) the com. 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 com. on Avassaya in Samvat 1296. Ksemakirti has completed Malayagiri Suri's com. 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.4 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 com. on Ayara and in Samvat 1583, Harsakula on Suyagada. Further there are Laksmikallola Gani's com. on Ayara, Danasekhara Suri's com. on Viahapannatti, Vinayahamsa's com. on Uttarajjhayana etc. Besides these there are some anonymous avacurnis and avacuris, too. Thus it will be 1. This shows that there is no hard and fast rule that since the time of sianka, Prakrta narrations got replaced by Samskrta ones in commentaries, though such a rule is practically laid down by Prof. Leumann in Z. D. M. G. (vol. XLVI, p. 581 ff.) He is a pupil of Mahendra Suri who revised in 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. 6. See D-CGCM (vol. XVII, pts. I-III).

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THE CANONICAL EXEGETICAL LITERATURE 207 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, Isibhasiya and Pancamangalasuyakkhandha, (4-5) Bhasa and Cunni on the last of these, (6-8) Cunnis on Nisiha, Mahanisiha and Jiyakappa, (9) Padalipta? Suri's com. on Joisakarandaga,3 (10) Gandhahastin Suri's com. on Ayara, (11) Jinabhata's com. on Avassaya, (12-13) Haribhadra Suri's com. on Avassaya, and one on Pindanijjutti, (14) a com. on Suyagada,4 (15-23) Silanka Suri's commentaries on Angas III-XI,5 (24) Malayagiri Suri's com. on Jambuddivapannatti,6 (25) Maladharin Hemacandra Suri's tippanaka? on Nandi, (26) a com. on Ovavaiya, (27) a commentary on Anga V noted by Abhayadeva Suri and (28) a commentary on Jivajivabhigama (vide p. 35, fn 1). 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 are used in 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, 1. 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. 2. He is the author of Kalajnana, Prasnaprakasa, Nirvanakalika etc. 3. See (p. 26) of Malayagiri Suri's com. on it. 4. Slanka Suri in his com. (p. 1o) on Suyagada says: "Tela 46 yuf rue" Believing that this com is not a Cunni, I take it to be extinct. Abhayadeva Suri in his commentary (p. 659b) on Anga V says : "parar cfa tabletar: Thai rofar: "Does he here allude to Silanka Suri by the word tikakara ? If not, the commentary here referred to should be included in the list of the extinct ones. In Catalogue of Mss. at Jeselmere (p. 19) it is said: "guttefirsmited". If this inference is correct, this name should be dropped. Malayagiri in his commentary (p. 382) on Jivajivabhigama mentions Jambudvipaprajnaptitika. 7. See DCGCM 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).

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208 THE CANONICAL LITERATURE OF THE JAINAS (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 supercommentaries. Kotyacarya is perhaps the 1st amongst them in case we neglect Bhasas and Cunnis and the extinct Tikas. He has written a Tika on Visesao, a com. on an Agama (and there on p. 416 he has styled this Visesao as vartika). Thus his work is a super-com. on an Agama. In this work he has neither referred to Haribhadra Suri nor to any work of his, even when he had a chance to do so on pp. 142, 237 and 876. So 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 com. (pp. 4886-490a) on Avassaya. This coincidence may be due to both of them borrowing from Jinabhata's com. 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 grandpupil or so. For, he cannot be his direct pupil as can be inferred from the following line occurring on p. 224 : H agufu nafta... ta yering urang goed." So he may be Jinabhadra's grand-pupil or sol. He referred to as an old 1. Prof. H. D. Velankar in his Descriptive Catalogue of Sanskrta and Prakrta 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): "Prvifor T HURSY feat fichiedertaifa(at)of THE TUTO", The full quotation is given as under at the end of a Ms. of a com. on Visesadeg - 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 : "sUtrakAraparamapUjyazrIjinabhadragaNikSamAzramaNaprArabdhA samarthitA zrIkoTyAcAryavAdigaNimahattareNa zrIvizeSAvazyaka aysfe;"

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THE CANONICAL EXEGETICAL LITERATURE 209 commentator by Maladharin Hemacandra Suri in his com. 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 date2 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 semihistorical traditions on the one hand, and of a great mass of popular narrative themes on the other."3 The word of in the 1st quotation seems to be added by the late Mr. C. D. Dalal, who probably thought af to be a misreading for atent. If so, it is wrong. Prof. Velankar seems to have taken this quotation as coming from the pen of Hemacandra. But, from p. 17 of A Des. Cat. of MSS. in the Jain Bhandaras at Pattan it appears that it occurs in a MS. of 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: (1) Does this quotation occur in other Mss ? And, if so, what are those Mss ? (ii) Who is the father of this quotation ? (iii) Does the word samarthita convey the idea of collaboration ? (iv) If 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 Yogu...be reconciled with this view ? 1. 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 in Trisasti (1, 2,338). Anandasagara Suri considers it to be the 10th century of Vira era. 3. See A History of Indian Literature (vol. II, p. 484).

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210 THE CANONICAL LITERATURE OF THE JAINAS 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 com., 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 Praksta; for, it is in Gujarati, too. The Gujarati commentaries are given different names such as (1) Tabo, (2) Balavabodha, (3) Aksarartha, (4) Vartika, (5) Bhasa-tika etc. The words Tabbo, Taba", Tabu", Tabanka and Tabartha 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 Angas III, X and XI, Jambuddivapannatti, Nirayavalisuyakkhandha, Mahanisiha, 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.? 1. (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. 2. In the Catalogue of Mss. of the Limbdi Bhandara, the word Stabbaka is used in this sense. See pp. 2, 5, etc. 3. This is the designation used by H. T. Colebrooke. See Prof. A. B. Keith's Descriptive Catalogue of the Mss. in the Library of the India Office (p. 1257). 4. See DCGCM (vol. XVII, pt. I, p. 186). 5. This word occurs in the Ms. (702 s of 1899-1915, B. O. R. I) of santisagara's Tabo of Bandhasamitta. 6. See DCGCM (vol. XVII, pt. I, p. 230). 7. For description of the corresponding Mss. see D C G C M (vol. XVII, pts. I-III). and Akalarla yayacarya Yasovijaya Gani putthe sahasravadhoniboygrapher

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THE CANONICAL EXEGETICAL LITERATURE 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 century2 or so when Gujarat became a powerful centre of Jaina activities and when Jaina saints commenced to preach and explain their holy canon in Gujarati. Anyhow these commentaries cannot be dated earlier than the Gujarati language itself. Perhaps there must have been some commentaries in Apabhramsa, too, from which the old 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 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 the 4 anuyogas. Vide Anekartharatnamanjusa (pp. 127133). These anuyogas may be regarded as exegesis. The English translations" (and the like) of the Agamas may not be 1. 2. 3. 4. 5. 211 Vacanika is a name for a Hindi com. usually belonging to a Digambara school which seems to designate Sutra as Kaphi Parsvacandra, pupil of Sadhuratna has written a Balavabodha on Ayara. One of its Mss. is dated as Samvat 1606. It was from the 5th century of the Vikrama era that Jainas had begun to settle in Gujarat, and by the 12th or 13th century, Gujarat had become a chief centre of Jainism. This is what Muni Kalyanavijaya says in his introduction (pp. 11-12) to the Gujarati translation of Prabhavakacaritra. It is v. 336 of Avassayanijjutti, and it begins with Out of them the following may be here noted: Ayara and 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. 1888-1890 wherein he has given an Appendix entitled as "The History of Gosala Mankhaliputta briefly translated from Bhagavati, saya XV, uddesa I." And Dr. L. D. Barnett translated the 8th and the 9th Angas in A. D. 1907. Dr. Schubring translated and annotated Dasaveyaliya in A. D. 1932 and Prof. K. V. Abhyankara, too, in the same year. Mr. A. T. Upadhye has translated the 11th Anga with notes etc. in A. D. 1935. Prof. H. B. Gandhi has translated and annotated Rayapaseniya in A. D. 1938, and Prof. N. V. Vaidya has recently translated some chapters of the 6th Anga. The latter had translated Angas VIII and

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212 THE CANONICAL LITERATURE OF THE JAINAS looked upon as forming a part and parcel of the exegetical literature of the Agamas; but such is not the case with the critical notes thereon. Even then I cannot express any opinion about them as I have not gone through all of them. So I shall simply mention Dr. P. L. Vaidya's editions of the Angas 7 to 9 and 11, the Uvangas II (Part II) and VIII to XII wherein he has given glossary, notes and introduction. Before I conclude this chapter I may note that Sangahanisi are in a sense a type of exegetical literature, and it consists of verses in Praksta -- the verses which are so to say mnemonic.2 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. 18 there were Sangahanis for Uvangas, and their authors were Dasupurvadharas. IX in 1937 which were already translated by M. C. Modi in 1932 A. D. with. Notes, Glossary and Introduction. Vivagasuya and Uvangas VIII-XII have been translated by M. C. Modi and V. J. Choksi in 1932 A. D. (?) As regards translation of the exegetical literature, Dummuhacariya, Bambhadattacariya, Agadadattacariya and Mandiyacariya given by Nemicandra Suri in his commentary on chapters IX, XIII, IV and VI of Uttarajjhayana on pp. 135b-136b, 185b-197b, 84a-94a and 95a95b respectively are translated into English. Of them the first and the last are translated by Principal A. Woolner in his Introduction to Prakrit on pp. 143-145 and 137-139 respectively. This word is used in Pakkhiyasutta (p. 66b) and in Pupphiya (the last sutta). It also occurs in v. 1 and 364 of Brhatsangrahani, and its meaning is explained in its commentary by Malayagiri Suri. This is the inference I draw from Sangahanigahas occurring in Anuogaddara (s. 130, p. 145b), Pajjosana kappa (s. 117) etc. 2.

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CHAPTER 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, till recently, their value was not probably realized.' The Jaina contributions have many new things to suggest; but this requires a deep and scientific study. This is borne out by Prof. Winternitz who sounded a clarion call and awakened us from lethargy by contributing his scholarly 1. Prof. A. Weber has said very little about the Jaina literature in his famous Lectures on the History of Indian Literature (2nd German edn., 1876). But that was not his fault; for, it may be ascribed to the state of knowledge at that time. He made up this deficiency by giving a splendid account of the Jaina literature in the "Indische Studien" vols. XVI and XVII (1883-85) and in his Reports on Jaina Mss. in the Royal Library at Berlin (1888-91). He was the very pioneer of the Jaina Studies in Europe. "The brilliant and much-read book on the Literature and Culture of India by Leopold von Schrader, published in 1887, devotes half a page to the sect of the Jainas without even mentioning anything about Jaina literature." This is what is said by Prof. Winternitz in The Jainas in the History of Indian Literature published in "Indian Culture" (vol. I, No. 2, p. 143). History of Sanskrit Literature by the late Prof. A. A. Macdonell, published in 1900 has nothing to say about the Jaina literature.-Ibid., p. 143. A Baumgartner in his learned compilation Die Literaturen Indiens und Ostasiens (forming a part of a voluminous Geschichte der Weltliteratur, 3rd and 4th edn, 1902) devotes 4 pages to the Jainas and their literature, and winds up this topic by quoting the following line from E. Washburn Hopkin's Religions of India (Boston, 1895, p. 296 f.): "The Jainas have no literature worthy of that name."-Ibid., p. 143. R. W. Frazer in his Literary History of India (1898) has well pointed out ou p. 310 f., the great influence the Jainas have exercised on the Dravidian literature of the south India but he has nothing to say about Jaina literature and its place in the Samskrta and Prakrta literature of India. Ibid., p. 144. H. Oldenburg in Die Literatur des alten Indien, published in 1903 disposes of the Jainas in three lines.-Ibid., pp. 143-144.

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214 THE CANONICAL LITERATURE OF THE JAINAS quota-writing 172 pages on the religious literature of the Jainas in his marvellous work "A History of Indian Literature" vol. II. He says: "In the English translatiun of Vol. II of my "History of Indian Literature' which has been just published, I had to devote 172 pages to Jaina literature. But I have treated in these pages only the religious literature, while reserving the non-religious poetical and scientific literature of the Jainas to the third volume of my book. I am, however, fully aware that I was not able to do full justice to the literary achievements of the Jainas. But I hope to have shown that the Jainas have contributed their full share to the religious, ethical, poetical, and scientific literature of ancient India." - Ibid. p. 144. The subject that I have selected for this book debars me from entering the majestic domain of the non-canonical literaturel of the Jainas on the one hand, and the magnificent archive of their religiou (which for some reason or other could not be completely included in the canonical literature), on the other. With these preliminary remaks I shall proceed to examine the relative value of the canonical literature of the Jainas.- a subject which has been incidentally hinted at, in the foregoing chapters. Languages--To begin with, we may take a survey of the linguistic field. 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 own 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 (1, 1). To my mind, its reading appears as if the very words of the first sermon delivered by Lord Mahavira or by his first apostle 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. 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 215 Had the Jainas not resorted to Addhamagahi language and developed and preserved it as they have done, perhaps we would not have been in a position to explain some of the forms and words occurring in the Rg-Veda, Suklayajuhpratisakhya, Atharvasamhita, Taittiriyasamhita, Vajasaneyisamhita, satapatha Brahmana, Gopatha Brahmana, Taittiriya aranyaka etc. 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 : "koddhAyao ko samacittu kAho'vaNAhiM kAho dijau vitta / ko ugghADau parihiyau pariNIyau ko va kumAru paDiyau jIva khaDapphaDehiM baMdhai pAvaha bhAru / ' The following verse, too, occurs in this commentary; for, this verse occurs in the commentary (p. 107) on Suyagada according to Apabhramsapathavali, though I do not find it in this commentary. This verse quoted in Apabhramsapathavali (p. 155) is quoted by Haribhadra Suri in his commentary (p. 694) on Dasaveyaliya and it occurs in Avassayacunni, too. The verse is as follows: "vari visa khaiyaM na visayasuhu ikkasi visiNa bharaMti / visayAvisa puNa ghAriyA Nara NaraehiM vi pddNti||" 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 the Addhamagahi language also known as Arsa and Rsibhasita is defined as one consisting of 18 Desi bhasas, 2 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. 1. 2. 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. See Nayadhammakaha (p. 38), Vivagasuya (I, II, SS 34) and Ovavaiya (p. 98) where the phrase 3ERHGH THIfare occurs. See also a Ms. (folio 76) of Daksinyacihna Suri's Kuvalayamala at B. 0. R. I. .

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THE CANONICAL LITERATURE OF THE JAINAS 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. 94), their bulk can speak volumes about the Jaina contributions in Samskrta. But, as these Puvvas are now extinct, I may refer to the Cunnis1 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 Prakrta,2 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 canonical literature in Samskrta and not in Prakrta as before. Is there any parallel instance of this type anywhere else except perhapts in Gathasamskrta literature? 216 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 in 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 should 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 / " These are useful even for etymological information. For instance Dasaveyaliyacunni (p. 11) supplies us with the etymologies of rukkha, duma, tarava and vaccha in a way which remind one of Nirukta by Yaska. 2. At times this presents some features to be had in the Sauraseni language. 1.

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COMPARISON AND EVALUATION Siddhasena Gani while commenting upon it observes on p. 258: "AmnAyo'pi parivartanaM udAttAdiparizuddhamanuzrAvaNIyamabhyAsavizeSaH . ' From this it will be clear that udatta, anudatta and svarita are associated with the canonical literature of the Jainas, too; but, strange to say that neither do we come across any Jaina Mss. of these works indicating udatta etc., nor do we find any Jaina saint reciting their holy scriptures by paying attention to udatta etc. Versified commentaries-A work may be either in prose or in verse. Usually the text is in prose, and at times it is in verse. But, probably a versified commentary is a novelty, and the fact that we have at least two versified commentaries1 on one and the same text of the canonical literature of the Jainas, is still a greater novelty. For, I do not think that in the Indian literature there is any parallel to this feature of the Jaina literature. It may be added that just as Nijjutti is looked upon as an Agama, so is the case with the Niddesa, a section of Khuddakanikaya of the Bauddhas. This Niddesa has two divisions : Mahaniddesa and Cullaniddesa. The former is a commentary on Atthakavagga, whereas the latter on Khaggavisana and on Parayanavagga, Vatthugatha excluded. Synonyms2--We have already noticed that egattha is one of the features of Nijjutti, and it should be so; for, otherwise a commentary is not worth the name. A thing or a point gets correctly understood, when synonyms are suggested.3 This is one of the reasons why even in the original texts we find at times words practically having the same meaning used in one and the same sentence. Some of the Bauddha texts may be cited as parallels. The egatthas of several words are referred to in Chapter VI. To this list may be added egatthas of nikkheva (v. 150), sutta (v. 174)5, anuoga (v. 187) and vihi (v. 208) given in Kappanijjutti above referred to. 1. 2. 3. 4. 5. 217 One of them is a Nijjutti and the other a Bhasa or at times Bhasas. These occur in Sudraka's Mrcchakatika (Act I, v. 18, 21, 23 etc.). Cf. "nAnAdezajavineyagaNAsammohArthamAgame drumaparyAyazabdAn pratipAdayannAha" - Haribhadra's com. (p. 17b) on Dasaveyaliya. Cf. the following verse of Kappanijjutti: "baMdhANulomA khalu suttammi ya lAghavaM asammoho / satthaguNadIvaNA vi ya egaTThaguNA havaMtee || 173 ||" '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. 181183 4 types of a scripture are outlined.

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THE CANONICAL LITERATURE OF THE JAINAS Some scholars go to the length of suggesting that the egattha we come across in the Nijjuttis is a progenitor of lexicography. If so, it immensely adds to the value of the canonical literature of the Jainas. I may add that at times the synonyms are purely Desya words,1 and hence they are very useful for the study of languages of olden India. 218 Nikkheva2-Nikkheva is another constituent of Nijjutti, and it seems to be a special feature of the Jaina literature. I think it owes its origin to 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. 8-27). 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 com. on the Nighantu; but it may be noted that this is not the name given by Yaska himself. This topic of nirukta (Pr. nirutta) is discussed in 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 attha-nirutta are mentioned, and in v. 2930 of Dasaveyaliyanijjutti3 the word ajjhayana is derived. All the extant Nijjuttis more or less indulge in the discussion of niruttas. So it will be a matter of great pleasure, if some one undertakes to collect and coordinate them; for, it will be then easy to compare these etymologies with ones discussed elsewhere. This is another instance how the Indian literature gets enriched by Jaina contributions. 1. See Haribhadra Suri's com. (p. 17b) on Dasaveyaliya. 2. The nikkhevas of several words have been already noted. So it will suffice if I add that those of mangala, inda, nandi, suya, sutta, gantha and vayana are treated in Kappanijjutti mixed up with its Bhasa in its verses 5, 12-15, 24, 175-177, 178, 178 and 185 respectively. 3. Haribhadra Suri in his com. on this work mentions etymologies of some words eg dharma (p. 21 ), viSaya (p. 22), caritra (p. 234 ), zramaNa (p. 234 ) etc.

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COMPARISON AND EVALUATION 219 Grammar--The canonical literature furnishes us with some grammatical information, which has its own importance, though it does not by any means add to our stock of knowledge by way of an original contribution. To begin with, 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 Sabdaprabhita is extinct, it is not possible to explain it in its entirety. Under the 3rd variety we have " HART 4 499T TET gaat" etc., whereas under the 4th we have etymologies attended to e. g. "HET a fen:" etc. This portion is to some extent in Samskrta is rather unusual. In s. 123 there is an exposition of genders and the corresponding endings (see pp. 1110-112b), and in s. 124 that of euphony. Verse 325 of Kappanijjutti mixed up with its 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 com. (p. 3) to v. 2 of this work, it is noted that certains letters and the dual number have no place in Prakrta whereas in the com. (p. 99) on v. 326, are given the names of 7 kinds of compounds along with their examples, 8 varieties of taddhita etc. Kotyacarya in his com. (p. 129) on Visesadeg quotes a verset whereby we learn that in Praksta, the dual number is represented by the plural, and the dative case is replaced by the genitive.5 1. For instance, it is in Prakrta. Bharata's Natyasastra (XVII, pp. 367-369) is another example of this type; for, it mentions in Prakrta some characteristics of this language. Further the Agamas give us an idea about concord in Prakrta works-a topic discussed by Prof. A. M. Ghatage in his article entitled Concord in Prakrit Syntax and published in the "Annals of B. O. R. 1" (vol. XXI, pts. I-II, pp. 73-96). 2. "T14 Aaahu 3770154 fur Try Telas Ets i drauf Ales 1137411" 3. See Visesao (v. 3455). It begins with "Tru cargoj" 4. Its 2nd foot is quoted by Haribhadra Suri in his com. (p. 16) on Dasaveyaliya. 5. For details see my article Grammatical topics in Paiya recently published in The Sarvajanikan (No. 43, October 1941, pp. 22-32).

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220 THE CANONICAL LITERATURE OF THE JAINAS Poetics-As noted on p. 169 Anuogaddara (s. 130) mentions 9 kavyarasas along with their illustrations. Therein the mention of velanaa as one of the rasas seems to be uniquel. Incidentally I may state that Thana supplies us with a lot of upamas,2 and various descriptions occurring in the Agamas show the poetical ability of the authors concerned. Sutta--Leaving aside the 1st suyakkhandha of Suyagada and the 6th ajjhayana of its 2nd suyakkhandha, and several ajjhayanas of Uttarajjhayana 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, 4 (Pr. suttas), and this is supposed to have led to every Agama being designated as sutras. Even Prof. Winternitz uses this terminology; for, he has used the word Ayaramgasutta in his article (p. 147) referred to on p. 213, fn. 1. It is true that these suttas appear 1. For details see my article" AGHIOL 224" published in Manasi (vol. VI, No. 1, pp. 19-24). 2. For the appreciation of similes see pp. 88-89 of Dr. Ainulyacandra Sen's article "Mahavira as the ideal teacher of the Jainas" published in Bharatiya Vidya (Vol. III, pt. I). 3. Some of these are noted in the foregoing pages. To these may be added the description of Kacchulla Narada given in Nayadhammakaha (I, XVI; s. 122) and that of a person to be executed occurring in Vivagasuya (II; SS 37). 4. This word is used in the Indian literature of olden days in various senses : (i) A short rule, a concise sentence or an aphorism used as an aid to memory. This is what is conveyed by the following verse : "3769TERCHART Ara fanya I 3761149798i a PET afast fas: 11" - Cf. p. 221, fn. 5. The main idea is to achieve the utmost economy of language that can be had without marring the intended sense. (ii) A work consisting of pithy sentences e. g. 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. (iv) A discourse or a sermon. This meaning is applicable to the sacred works of the Jainas and the Bauddhas. 5. I am inclined to believe that this word here means a scripture and not a pithy sentence, though both these meanings are conveyed by this word. It remains to be ascertained as to who was the first to have added the word sutta as a suffix to the name of an Agama. I do not think that the author of the work concerned, has done so.

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COMPARISON AND EVALUATION 221 at times as disconnected members of a joint family.1 Commentators have tried their level best to show how a subsequent sutta is connected with the preceding one; but, even then this has failed to satisfy some of the modern critics. The nature of some of the suttas is such that the free translation is desirable, and Mr. G. J. Patel in his nivedana (p. 5) to 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. Dhruva.2 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. The word sutta is used in special senses in the Jaina canon, as is the case with the words dharma, nama (Anuogaddara S. 124), astikaya, darsana, hetu, karman, gama, gaccha, tiryac etc. One of them is defined as under in Kappanijjutti mixed up with its Bhasa : "appaggaMtha mahatthaM battIsAdosavirahiyaM jaM ca / lakkhaNajuttaM suttaM aTThahi 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. Verse 3104 gives the various etymologies of the word sutta, and they, too, point out the special significance of this word. Verse 2855 defines a sutta spoken of by an omniscient being, and 1. They can be grouped as has been done by Mr. G. J. Patel in his translation of Anga V. 2. "AyAraMgasUtrano A anuvAda sUtrakRtAMganA anuvAdanI mAphaka chAyAnuvAda ja che. jUnAM AgamonI bAbatamAM e anuvAdapaddhati ja vadhu upayogI che," ema AcAryazrI AnaMdazaMkarabhAI jevA zAstrajJa paMDitoe paNa kabUla karyuM che. (Translation : Even pundits well-versed in scriptures, like Acarya Anandshankarbhai, accepted : "Like the translation of Sutrakrtanga, this translation of Ayaramgasutra is only the chayanuvada. In the case of old Agamas, only this method of translation is more useful." 3. Sutta is also defined on p. 186. See fn.2. 4. suttaM tu suttameva u ahavA suttaM tu taM bhave leso| atthassa sUyaNA vA suvuttamii vA bhave suttaM // 310 // " 5. "370GettiRead fra Parigi I MART age HOLEHIFAI TERC411"

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THE CANONICAL LITERATURE OF THE JAINAS v. 315 mentions 3 varieties of sutta from two different stand-points. From one angle of vision, sutta is three-fold viz. sanna-sutta,1 karaga-sutta2 and payarana-sutta3, and from another it is of two kinds viz. ussaggiya and avavaiya. In the com. (p. 97) on v. 318, 3 varieties of a sutra are differently noted. They are : utsargasutra, apavadasutra and utsargapavadasutra.5 Further, this com. 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, srotra and srotas. Out of these the last two are here, out of question. And so is the 1st meaning of sutra. Out of 3 viz. (i) a prologue of a drama (vide Mohaparajaya 48), (ii) a scripture (vide Thana iv, 4) and (iii) a thread, the meaning 'thread' is acceptable; for, it can be construed as a thread of tradition-the tradition preserved and perpetuated by a succession of Tirthankaras. 222 There are two allegations made by some of the scholars, regarding the word sutta used by the Jainas and the Bauddhas. They are (i) The word sutta is used in the loosest sense possible. (ii) The name sutra is adopted "for the canonical writings more as a sort of formal counterpoise or set-off against Brahmanism than with a 1-3. Ayara (1, 2, 5, 88), Viahapannatti (1, 9, 79) and Namipavajja are the respective instances of these suttas. 4. There are three varieties of an authoritative sutra, See p. 15 fn 3. 5. By adding vihi-sutta, ujjama-sutta, vannaya-sutta and bhaya-sutta to these 3 varieties we get 7. See Arhatadarsanadipika (p. 816). 6. 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. 7. Prof. Jarl Charpentier is one of them. In his introduction (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 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."

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COMPARISON AND EVALUATION view to imitating the style and modes of expression of the Brahmanical sutra literature."1 May I request these scholars and those who hold similar views to go through my exposition of sutta and to pronounce their verdict in this connection after linking it with the Jaina tradition that every sutta was originally associated with 4 anuyogas and that a sutta has got a number of meanings ?2 Incidentally I may add that some of the Brahmanas and Upanisads are said to be loose in style, wanting in compactness and full of dreary repetitions.3 If so, it is perhaps owing to the mode of the theological style of olden days in India. Gata-pratyagata-sutras-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 abbhAikkhara se attANaM abmAikkhai; je attANaM abbhAikkhara se loyaM abbhAikkhai.' (s. 23 & 32) kheyaNNe se asatthassa kheyaNNe; halo sattha je asatthas khe se dIhalogasatthassa kheyaNNe." (s. 33 ) je guNe se AvaTTe; je AvaTTe se guNe . " (s. 41) je ajjhatthaM jANai se bahiyA jANai; 1. 2. 223 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) "" See The Dasavaikalikasutra: A Study (p. 19). Cf. -" occurring in Haribhadra Suri's com. (p. 4") on Dasaveyaliya. See Mr. M. C. Modi's introduction (p. xxxvii) to his edition of Angas VIII and IX. This is the designation we come across in Silanka Suri's com. (p. 153) on Ayara. 3. 4. 5. dIhalogasattha means fire; for, dIhaloga signifies vanaspati. Similarly eja (s. 56 ) means wind. Words like a (s. 62), (s. 88) etc. may be also noted in this connection.

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224 THE CANONICAL LITERATURE OF THE JAINAS 3 # 3TOURI; o 3UUURT A 30CE." (s. 102) "je pajjavajjAyasatthassa kheyaNNe se asatthassa kheyaNNe; # BHARURI deout # Tool GRIPURA equot." (s. 110) "jaM jANijjA uccAlaiyaM taM jANijjA dUrAlaiyaM; jaM jANijA dUrAlaiyaM taM jANijjA uccAlaiyaM." (s. 119) " TUTS A yod 13; Hoc FM i Fug." (s. 123) "33714an a oferal, o final a 377441." (s. 131) "It Sportar a 37thall, wt 39 yana 34011441." (s. 131) Prasnottara paddhati--We are even now in the dark about many things and phenomena. One of the ways to remove this darkness and to acquire the right sort of knowledge is to make an inquiry. This means putting questions either to oneself or to some one else who can enlighten us on the point concerned. Usually the latter course is easy to be followed. This leads to a formation of 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 1. 2. Indrabhuti and others did so. It appears that this subject has not attracted as much attention of the scholars as it should, though there are materials whereby a comprehensive treatise can be written in this connection. I know of only three attempts made in this direction. One of them was made by Dr. Charlotte Krause as can be seen from her article An interpretation of Jaina Ethics. I think she has written another article in this connection, and it has been published in some standard journal of India. I remember to have read one article in German where the Jaina view about ethics was compared with the Zoroastrian one; but I am not in a position at present to specify the source.

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COMPARISON AND EVALUATION science, and the Jaina pontiffs1 have pointed out its various intricacies.2 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. mahAvIrasvAmIno AcAradharma [jaina Agama 'AcArAMga 'no chAyAnuvAda ] - 225 2. mahAvIrasvAmIno saMyamadharma [jaina Agama 'sUtrakRtAMga 'no chAyAnuvAda] 3. mahAvIrasvAmIno aMtima upadeza ( zrI uttarAdhyayanasUtrano chAyAnuvAda) 4. samIsAMjano upadeza [ zrIdazavaikAlikasUtra ] pp. 271-281. Pp. 138-146. The following remark made by Prof. Winternitz in connection with the contents of Uttarajjhayana may be here noted: pp. 193-203. Pp. 241-250. 'We find here many sayings which excel in aptitude of comparison or pithiness of language. As in the Sutta-Nipata and the Dhammapada, some of these series of sayings are bound together by a common refrain."-A History of Indian Literature (vol. II, p. 467) Metaphysics-It is a well-known fact that the theory of karman plays an important part in the Jaina metaphysics and ethics as well. It has engaged the attention of several Jaina authors who have developed it into a science. This has been possible in view of the various particulars pertaining to this theory being dealt with in the Agamas such as 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 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 1. See Arhatadarsanadipika (pp. 835-849). 2. See Viahapannatti (1, 8; 68), Dasaveyaliyanijjutti (v. 45) and Haribhadra Suri's com. (pp. 24-25) on this last work.

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226 THE CANONICAL LITERATURE OF THE JAINAS 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. 2118-219a2). The word heu (Sk. hetu") is used in Thana in 2 senses viz., pramanao and reason-inference based on reason. The word heu occurs in Dasaveyaliyanijjutti, too. In its v. 867, it is said to be four-fold. Several terms of debate occur in Suyagada. They are : pakkha (a party), chala (a quibble), viyakkalo (speculation) and takkall. In Thana (s. 338) we come across the word naa (Sk. jnata) meaning an example. It is there divided into 4 kinds 12, each having 4 varieties. Further this Anga 1. "235 foar qoore, 76-90d 3 310 311" 2. Herein pramana is said to be four-fold : pratyaksa, anumana, aupamya and agama. Out of these pratyaksa has two varieties viz. indriya-pratyaksa and no-indriyapratyaksa. The former has 5 sub-verieties 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. Visesao (v. 95) says that inferential knowledge is absolutely paroksa, avadhijnana etc. absolutely pratyaksa, and one based upon sense-organs and mind samvyavahari-pratyaksa. Hemacandra Suri in his com. (p. 213a-p. 213) 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. 5. et j 3 H 55 ?, upe jupe a 235 , juft 36 , we juf A1361" (IV, 3; s. 338). Herein one can see the germs of a syllogism. 6. "Foucaui Sayuty trug 3GIBUTI 3T143 HR Jo fet Hefe you com 11 89 11" 7. "361 fa 5HT3 Partit a nta3fa37047 50 eta de 5 et 3 ICE!!! 8-9. "H d 347 0 3416H S qui a 14 11" -I, 12, 5. 10. "aut fauent # 3 Yogafter I poquit fan pause for H& R 811"- I, 1, 2. 11. "IL JETE HI tatillater i gae a HISTERT Hauft UHRE FET 112801" - 1, 1, 2. 12. "asfalt og quord, A SET-BIECUT, TERUICEH, TERUTETA, Jquuntutang" (s. 338). Cf. Dasaveyaliyanijjutti (v. 53).

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COMPARISON AND EVALUATION enumerates 6 expedients employed in a hostile debate or debate a l'outrance1, and it enumerates 10 defects of a debate.2 In Dasaveyaliyanijjutti (v. 137)3 are mentioned 10 members of a syllogism, and in v. 138-148 is given a demonstration of this syllogism as applied to ahimsa. 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 com. (p. 266b) on Anuogaddara. The origin and usage of syadvada can be traced in Viahapannatti (V, 7, 1) where it is said: " paramANupoggale NaM bhaMte eyati veyati jAva taM taM bhAvaM paNa goyamA / siya eyati, veyati jAva pariNamati, siya No yati jAva No pariNayati". Another passage occurring in this Anga (s. 318) may be also noted : " jIvA nANI vi annANI vi. 26 Saptabhangi-We notice the three fundamental bhangas which lead to seven on further investigation, in the following lines of the 5th Anga : " goyamA ! appaNo AdiTThe AyA, parassa AdiTThe no AyA, tadubhayassa AdiTThe avattavvaM AtA ya No AtAti ya / " 1. 2. 3. 4. 5. 227 6. 'chavvihe vivAde paNNatte, taM jahA -- osakkatittA, ussakvaittA, aNulomaittA, paDilomaittA, bhattA, bhelatittA / " Thana (VI; s. 512) " dasavihe dose paNNatte, taM jahA tujJAyadose, maibhaMgadose, pasatthAradose, pariharaNadose / salakkhaNa- kkAraNa heudose, saMkAmaNaM, niggaha vatthudose ||" (X; s. 743) "te u painna vibhattI heu vibhattI vivakkha paDiseho / dihaMto AsaMkA tappaDiseho nigamaNaM ca // 137 // | " In v. 50, a syllogism having 5 members in referred to. These members appear to be the same as pratijna, hetu, udaharana, upanaya and nigamana mentioned in Gautama's Nyayasutra (I, i, 32). For a tentative list of sources dealing with syadvada see my introduction (pp. xixii) to Anekantajayapataka (vol. I) published with two commentaries. (G. O. S.) Cf. "AyA puNa siya NANe, siya annANe" - Annga V. This is what is said in Jaina Sahitya Samsodhaka (1, IV, p. 146). Here it is further stated that Mallavadin while quoting some lines from Anga V for explaining the nature of naya has quoted this line in his Nayacakra.

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228 THE CANONICAL LITERATURE OF THE JAINAS Parallels in non Jaina Literature Just as the word tripitaka and its Pali equivalent tipitaka occur in the Bauddha literature so do the word ganipitaka and its Praketa equivalent 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 History of Indian Literature. (p. 147): "The original may in this case be the Jaina dialogue, but it is also possible that both have to be derived from an older Itihasa-samvada, forming part of the ancient ascetic literature."2 All the Cheyasuttas such as Nisiha 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 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 1. See Prof. A. M. Ghatage's article 'A few parallels in Jaina and Buddhist works" published in the Annals of B. O. R. I. (Vol. XVII, pt. IV, pp. 340-350.) 2. Prof. Winternitz in The Jainas in the History of Indian Literature (p. 145, fn.) says: 'If I am not mistaken, E. Leumann (Z. D. M. G. 48, 1894, p. 65 ff.) was the first to speak of a '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." 3. 'In many cases verses and Itihasa-samvadas of the Mahabharata have actually been traced in Pali Gathas, and in Jaina books. A very remarkable example of the latter is the fine dialogue between a father and his son in the Mahabharata, XII, 175 (repeated XII, 277), which occurs also - with variants in the Markandeya-Purana, X ff., in the Buddhist Jataka (Nr. 509 in Fausboll's edition), and again in the Uttarajjhayana sutta (Adhy, XIV) of the Jainas."--The Jainas in the His. of Ind. Lit. (p. 146)

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COMPARISON AND EVALUATION 229 is contrasted with that of the ruler and the warrior is noted by Jarl Charpentier in Studien zur indischen Erzahlungsliteratur 1, Paccekabuddhageschichten (Uppasala, 1908) and Z. D. M. G. (vol. LXVI, 38ff.). Ajjhayana XII has a counterpart in the Matangajataka Nr. 497 as shown by Charpentier in Z. D. M. G. (vol. LXIII, 171 ff.), whereas the legend of Citta and Sambhuta occurring in ajjhayana XIII has been long ago compared with Jataka Nr. 498 by Prof. Leumann.1 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 Comparative Study of Uttaradhyayanasutra with Pali Canonical Books published in Jaina Sahitya Samsodhaka (Vol. I, No. 1, 1920) and Upadhyaya Atmarama's article 'Jaina ane Bauddha dharmoni samanata published in Jaina Vidya (Vol. I, No. 1, pp. 13-18) may be here noted. Ascetic Literature--This is the terminology coined by Prof. Winternitz, in view of his having noticed in Bauddha texts2 Samanas and 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 History of Indian Literature (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 (Uttarao IX) and the legend of Citta and Sambhuta (XIII) are specimens of the ascetic literature3. Many verses 1. See Wiener Zeitschrift fur die Kunde des Morgenlandes (V, 111 ff.; VI, I ff.). 2. 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). 3. 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 History of Indian Literature (pp. 145-146).

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230 THE CANONICAL LITERATURE OF THE JAINAS of the Ayara and Suyagada which in form and contents, can just as well be included in 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 History of Indian Literature (p. 147) Narrative Literature and Folk-lore--Students of narrative literature need not be reminded of the fact that as shown by Prof. Johannes Hertel, the most popular recensions of the 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 stories handed down in the books of the Bauddhas."--p. 9. 1. See The Jainas in the History of Indian Literature (p. 149). 2. For 4 varieties of narrations see 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 231 These remarks and one made by him on p. 11 goad me to say that the narrative literature embodied especially in the Cunnis and 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.1 They supply us with specimens of short stories. Music The seven svaras of the musical scale or gamut are mentioned in Thana (VII). These along with their sthanas, the birds and beasts that utter these notes, the musical instruments2 which give rise to these notes, the advantages occurring from singing particular svaras, 3 gramas, 21 murcchanas, and the art of singing are dealt with in Anuogaddara (s. 127). Further Abhayadeva Suri in his com. (p. 659b) on Viahapannatti (XV; s. 539) notes gitamarga, the pertinent line being "Arif furfnRtyamArgalakSaNau sambhAvyete. " 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 com. (p. 196b) 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 1. This is an article by Mr. P. C. Dharma, M. A., L. T., and it is published in the Annals of B. O. R. I. (vol. XIX, pt, II, pp. 127-146). 2. 3. Names of some of the musical instruments are given in Viahapannatti (V, 4, 1), Rayapaseniya (s. 23), Malayagiri Suri's com. (p. 2b) on Nandi etc. Cf. the inscription pertaining to music and got prepared by King Mahendravarman. Vide Epigraphica Indica (vol. XII) as suggested in Jaina Satyaprakasa (vol. VII, Nos. 1-3, p. 232).

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THE CANONICAL LITERATURE OF THE JAINAS 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. 232 Mathematics-In 1923 I was given a Research grant by the University of Bombay to carry on research on "Jaina Mathematics". The various results then arrived at have been dealt with at length by me in the introduction (pp. i-xlvii) to Ganitatilaka1. So I shall here mention only a few points : (i) Viahapannatti (s. 90) and Uttarajjhayana (XXV, v. 7, 8 & 38) inform us that knowledge of sankhyana 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. 1. (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. 9b) 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.4 3. 4. (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. 86a), Jambuddivapannatti (s. 18) and Anuogaddara (s. 137) give us 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. 317b) there is mention of Simandharasvamin. He is a Tirthankara living in Mahavideha ksetra according to the Jaina belief. See my introduction (p. xiii) to Ganitatilaka. 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 233 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 Datta says: "It will be noticed that in the classification of numbers stated above, there is an attempt to define numbers beyond Alef-zero.... The fact that an attempt was made in India to define such numbers as early as the first century before the Christian era, speaks highly of the speculative faculties of the ancient Jaina mathematicians."-The Jaind School of Mathematics (p. 142) published in "The Bulletin of the Calcutta Mathematical Society (Vol. XXI, No. 2, 1929). (viii) 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 it. (xi) Suriyapannattil 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 metarial for the general history of Indian ideas.'3 (xii) Visesao (v. 351-372) provides us with a chapter on sound (accoustics) and Pannavana, with that of light (optics) - subjects coming under the class of Applied Mathematics. 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. L. Kulkarni in his article entitled "faefha fet EHHH atgh24 46 3 340 HST 1934at" and published in Jaina satyaprakasa (vol. VI, No. 11, pp. 418-420). 3. See "Sacred Literature of the Jainas" (I, p. 372 and II, p. 574 ff.), and 'Indian Antiquary (XXI, p. 14 ff.)

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234 THE CANONICAL LITERATURE OF THE JAINAS (xiii) It may be that the 3 Prakrta verses quoted by Bhaskara I in his com. on v. 10 of the Ganitapada of the Aryabhatiya of Ayrabhasa I, may be belonging to some extinct Agama'. (xiv) Rajaditya (1120 A. D.) has written Jaina-ganitasutrodaharana.2 It 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.3 Verse 336 of Avassayanijjutti does the same. The science of medicine-Some topics dealing with this subject have been already dealt with (vide p. 145). So it now remains to add that Thana (VIII; s. 611) gives us names of the 8 kinds of Ayurveda, and Viahapannatti deals with the medicinal properties 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, 65; IV; V, 1, 70, and 73; V, 2, 14, 16, 18 and 20-24; VI, 64; IX, 1, 4; IX, 2, 1; and IX, 1).6 In Anga V (s. 324) names of certain trees are given, and in s. 274, food of trees is discussed. In 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. See Dr. B. Datta's article entitled as A lost Jaina treatise on Arithmetic and published in "The Jaina Antiquary (vol. II, No. 2, pp. 38-41, September 1936). 2. See my introduction (p. x) to Ganitatilaka. See Appendix III of my translation of Caturvimsatiprabandha. In Appendix I Gahaju yalathui of Padalipta Suri is given along with its avacuri. The latter interprets this hymn whereby a base metal can be turned into gold. 4. See pp. 116, 136, 137. This notes two types of serpents Gandhana and Agandhana. In the 5th Anga (XV; s. 547) there is a reference to a kind of serpent known as Drstivisasarpa. He is alluded to in Kumaravalapadiboha, Abhayakumaracaritra and Seubandha (IV, 50). 6. For details see my article "zrIdazavaikAlikasUtranuM digdarzana yAne eka Arhata Agamarnu avalokana" published in Citramayajagat (p. 248, Dec. 1932).

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COMPARISON AND EVALUATION 235 Palaeography--It was in 1936 that I was given a Research grant for Jaina Palaeography. The results arrived at by me in this connection have been embodied in two papers? : (i) Outlines of Palaeography with special o Jaina Palaeographical data and their evaluation and (ii) The Jaina Manuscripts.2 Some of them are: (i) The word leha occurs in Samavaya (LXXII), Uvasagadasa (s. 7), Pajjosanakappa (s. 210) and Jambuddivapannatti (s. 30). (ii) Samavaya (XVIII) supplies us with a list of 18 lipis. Pannavana (s. 37) gives us practically the same list ad verbatim. But Hemacandra's com. (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 cononical literature. For instance shapes of ta and tha are noted in the com. (p. 256) on Visesa", those of dha and na by Malayagiri Suri in his com. (p. 1889) on Nandi and those of ca and dha by him in his com. (p. 469) on Avassaya, that of ma in the Puskarasari lipi in the Cunni on Kappanijjutti (v. 44) etc. Five types of Mss. are mentioned in Thana (IV, 2), Nisihavisehacunni, Haribhadra Suri's com. (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 Jaina System of Education, prepared in (v) 1. 2. Both of these papers are published in 'The Journal of the University of Bombay, the corresponding numbers being vol. VI, pt. 6, May 1938 and vol. VII, pt. 2, September 1938. My article A detailed Exposition of the Nagari, Gujarati and Modi Scripts partly published in the Annals of B. O. R. I. (vol. XIX, pt. IV) and "SYRIA 341 CalusE045, awalery Hell 2482 RIHOI" published in 6 instalments so far, in the 'Forbes Gujarati Sabha Traimasika', may be also consulted.

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236 THE CANONICAL LITERATURE OF THE JAINAS connection with the Research Grant given to me in 1938. So I shall here note only a few points : (i) Five types of 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). i) A curriculum for the study of the Jaina scriptures is furnished by Vavahara (X). v) 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). (vi) The oral transmission of knowledge and prohibition of books for some time and the permission given later on are already referred to on pp. 64-65. Ethnology-Several tribes are noted in the Jaina canon. Vide pp. 138, 140 and 148. Characteristics of Arya and Mleccha along with their varieties are noted in Pannavana (1, 37)3, 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) 4names of 18 srenis (guilds ?) are given.5 Further, several types of hermits are mentioned in Ovavaiya (s. 39) and Pupphiya (pp. 252-269) etc. Several heterodox schools are referred to by Silanka in his com. on Suyagada, and heretical works, in Anuogaddara and Nandi. Ohanijjutti mentions Caraka and Susruta, and Malayagiri Suri's commentary (p. 17a) on Nandi, Kumarasambhava. 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 pannate, taM jahA-sutte vittI vattie, evaM ekkekaM tivihaM 24; vikahANujoge 25 vijANujoge 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. 1 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. It may be mentioned en passant that this commentary contains quotations from Ayara, Thana, Kappa, Dasaveya liya, Anuogaddara and Avassayanijjutti and the text of the first five padas of Navakara of which two occur in Kharavela's inscription. 5. For details see p. 593 of Padmanandamahakavya (G. O. S.).

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COMPARISON AND EVALUATION 237 Foot-wear & outfit-Five types of foot-wear to which a Jaina saint may resort to, under extra-ordinary circumstances are mentioned in Ayara1. The out-fit of a Jaina monk and that of a Jaina nun, too, are dealt with in Ohanijjutti etc. Nautical-In Siddhasena Suri's Cunni (p. 11) on Jiyakappa four types of ships are mentioned.2 In Anga VI we come across several terms connected with a ship, its movement etc. For instance, in VIII (s. 69) we have : saMjattAnAvAvANiyaga, potavahaNa, samuddavAa, nAva, kucchidhAra, kannadhAra, gabbhija and baMdhaNa. In IX (s. 80) there are laMbaNa, kaTThakUvara, meDhi, parimAsA, toraNa, jhayadaMDa and valaya and in XVII (s. 132 ) nijjAmaa and gabbhillaga. Water-In Ohanijjutti (v. 33) water is said to be of 4 types according as it flows over (i) a stone, (ii) mud which is heel-deep, (iii) sand and (iv) deep mud. In the subsequent verse which really belongs to its Bhasa, water which is as deep as half the thigh, is spoken of as sanghatta and one having a depth equal to that of a navel, leva. Stick--In Ohanijjutti (v 730) measures of laTThi, vilaTThi, daMDa and vidaMDa are mentioned whereas in its v. 731-738, different kinds of the former are described. Lullaby-Its specimen is given by Silanka Suri3 in his com. (p. 119b) on Suyagada (1, 4, 2, 17). It runs as under: " sAmio si nagarasya ya Nakkaurassa ya hatthakappagiripaTTaNasIhapurassa ya yasya nisya 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 festivities are noted in Rayapaseniyasutta (s. 54). In the end I may say that it is possible to multiply instances in support of what I have said here, and that comprehensive intellects can throw ample light even in other directions than those I have aimed at. So I end this topic and this work, too, by reproducing the words of Dr. Barnett : "Some day when the whole of the Jaina scriptures will have been critically edited and their contents lexically tabulated, together with their ancient glosses, they will throw many lights on the dark places of ancient and modern Indian languages and literature."4 1. See also Haribhadra Suri's com. (p. 25) on Dasaveyaliya. 2. 3. In Sirisirivalakaha (v. 381-383) names of some of the varieties of ships are given. For a connected account about Silanka see my article 'Sri Silankasuri te kona ?" published in Jainasatyaprakasa (Vol. VII, No. 1-3, pp. 117-119). See his introduction (p. ix) to Angas VIII and IX. 4.

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

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

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

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

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

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

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

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

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

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

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

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APPENDIX : Schubring's ACARANGA ANALYSIS 249 Uttaradhyayana and Dasavaikalika where the metrical parallels of the Acaranga involve only correct lines. In connection with a deeper probe not all the lines which in the print have been set in the form of a metre can by far be subjected to a consideration. Out of consideration must remain those where corruption is comparatively deep - even when I, partly on the basis of parallels, can offer surmise as to how they are to be read in the form of a metre. In many cases a complete fixation of them could not be undertaken. For example, the positing of versecharacter for the closure of 22, 4 and for 29, 9 rests on the concluding viyahie which is very popular as verse-end. In 9, 24 a Jagati is to be surmised. 13, 16 could have read... siosina-ccai pharusiyam na veyai; 29, 27 ff. cira-rayam riyamananam daviyanam pas' ahiyasiyam; evam tesim kisa baha, payanu(e) mamsa-sonie. But who will demonstrate that ? In the form of a surmise I therefore set : 6, 19 appam khu aum iha manavanam. The expression iha-m-egesim here transmitted has - as almost always also ege alone - a shade of blaming. But in sentential context the line cannot contain a reproach. 9, 11 anohamtara ee (see p. 61) or anohamtaraga ee. 13, 18 nare jara-maccu-vasovanie. Compare se socai maccu-vasovanie, Uttaradhyayana. 13, 21, 21 something like manta-hu eyam. 15, 20 anonna-viiginchae kim... 26, viragam gacche ruvesu. 16, 10 could have originally read ka rai ke ya anande. 17, 25 tam aittu na nikkhive, compare Dasavaikalika 5 1.85. 26, ditthehim gacche nivveyam. 19, 15 pavaiya (Acc.) ahu samatta-damsino. 27 nivvuda pavakammehim. 20, 9 should strike out bale avvocchinna-bandhane. 12, anae n'atthi lambho (see the next page). 21, 22 avattam eva palimokkham ahu. The present closure of the sentence could have been formed after the manner of 9, 17 = 13, 7. 27, f. viggahassa ayam khane. 22, 16 ff. 'suppadibuddham suvaniyam' ti nacca eesu vipparakkama bambhaceram. 26, 1 [se] abhibhuya addakkhu, je maham abahi-mane. 8, nitthiyatthi saya vire agamenam parikkame (= 31, 17). 27, 9 jaha vi kumme. 11, rukkha nivesam jaha no cayanti. 12, evam pi ege (tehim ?) kulehim jaya. 28, 4 paveesam, compare kittaissam, Dasavaikalika 5 2. 43. 21, aha ege tam accai. 29, 2 should strike out paganthe, 7 likewise je logamsi. 30, 3 riyantam virayam bhikkhum (Compare Uttaradhyayana 2, 6) arai kim vidharae. 31, 12 jana bhavanti lusaga. 35, 5 majjhamavayasa v'ege. In the other lines a paltry change or removal of certain words would suffice. (Some remarks in this connection one should find in the Glossary under the first word of a line.)

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

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

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

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APPENDIX: Schubring's ACARANGA ANALYSIS 253 in addition, je and se have acted in a misleading fashion. Following the model of samciyanam in 9, 2 there has likewise appeared tivihenam after manavanam in 9, 21! Perhaps even sadda in 13, 11 has been called forth by satthovaraya. Not seldom do the sentences standing in immediate succession have neither a verbal external nor an internal relationship. In some of the cases the explanation is that the thought-process of an interpolation ran in a different direction and as a result when it provisionally came to an end there was no bridge there to lead back to the context that had been disturbed. But then even more often is - as I do not conceal - the ground of the sequence that is before us not yet evident or at least the explanation suggesting itself is all too uncertain. --- It is to be surmised that in a few particular cases the editor has combined the fragments with the help of an artificial binding. One sees that the two groups 2A and B of which, neither contains a trace of the ruling thought of the other - are combined in 6, 11 through tam jaha, in 14 through a repetition of vase pamatte, in 9, 6 through the words iti se parass 'atthae. Even the tam jaha in 6, 20 makes a tertiary impression. It looks as if the editor, after he had - as will be shown just below managed things so freely in the first chapter, wanted, even in the second, to work out a special composition through a filling up of the junctures. A passage of this sort I further see in the repetition of 30, 9 towards the beginning of the new Uddesa. - Even more superficial is the editor's performance when he puts together fragments with a view to the uniformity of structure displayed by a number of Uddesas. In the Sammatta the beginning and the end are found marked by the preponderance of prose-sentences. The fifth chapter exhibits a conscious allotment of the avanti-sentences in the beginning and the middle of the first uddesa - from which stems the names Avanti attributed to the whole division, instead of the gonna-nama (Niryukti-238) Loga-saro. In Vimoha one notes the insertion of verse-lines before and in between the repeated prose-sentences towards the end of the second uddesa. Even greater is the intention to develop an organized structure in the fourth upto seventh uddesas which all begin with the rule of clothes 8G and conclude with the same Sloka-lines. The tendency (in question) is followed to the utmost in the Sattha-parinna. Here the whole Chapter displays, from the second Uddesa onwards, an intentionally

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

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APPENDIX : Schubring's ACARANGA ANALYSIS 255 sentence esa magge upto novalippejjasi, in 10, 30f, appropriately concludes the brief summary of the discipline, but when it - likewise coming after the ending ejja - appears in 8, 3 it disturbs the thought-process which, as we have seen, just continues going beyond the limit of the uddesa. As little suited are uddeso upto anupariyattai in 2. 6, kim atthi upto n'atthi in 4. 4 and eyam monam (nanam) (saya) samanuvasejjasi in 5, 2.4 and 6. 1 whereas all these turns of speech in their first occurrence in 2, 3.4 and 3, 4 are felt to be organically related. That the optative ending of the third person singular is changed, in defiance of the metre, into that of the second with ejjasi is a feature which, as is well-known, the Acaranga shares with the Sutrakstanga, Uttaradhyayana and Dasavaikalika. There yet remains to be discussed a phenomenon which can be called "loosening" and which consists in that the beginning of a familiar wordseries or an enumeration which at another place has called forth a fit continuation has done an unsuited one in the present case. The loosened series is, as is understandable, apt to disturb the thought-process and the sentential structure and direct them into false trails. Se jaha after se bemi in 3, 6 is to be explained from 27, 9 where a simile does actually follow, the out of ordinary sayam in 3, 13 from 3, 1 where it stands in contrast to anne, the line 10, 2 which suddenly preaches the prohibition against murder from 28, 2 where it fits the context, fakadam karissami'tti mannamane in 11, 20 from 7, 1 where a justification of violent activity is thereby offered. So had perhaps the memory of parinnaya before 15, 28 called forth the same line in 14, 3 after samayaya, the memory of koham ca etc. in 17, 11 which is followed by eyam pasagassa damsanam..... called forth the same period in 16, 23 after a briefer series. Anae lambho n'atthitti bemi in 20, 12 stands instead of the probable anae n'atthi lambho on account of na vijjai, n'atthi-tti bemi occurring in 17,15 20,26; it could not be the only place where tti bemi is just a loosened expression. Ceva after eesu in 22, 17 occurs as it does in the avanti-sentences, lastly in 22,13; see p. 54. hicca uvasamam suits only 19, 31 not 28, 17 where the oncoming fall-back - just this being the meaning of the two words --- is first handled in the line 21. The half-sloka pana pane kilesanti cut off into 29, 16 evidently owes its appearance to the passage in Sutrakrtanga I 2 2.14 caraga 'du va vi bherava, adu va tattha sarisava siya; here there actually is the talk of wild animals and the serial succession is based on thought not on sound. te phase puttho 'hiyasae in 31, 20 is to be traced back to 22, 5: te ayanka

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THE CANONICAL LITERATURE OF THE JAINAS phusanti te phase puttho 'hiyasae. For the present text first handles, in this collection of the types of apostates, the hearer not yet (spiritually) ready; one turned rebellious owing to weakness first comes in 32, 14 (precisely, 16, see above). Most clearly is 33, 16 called forth by bhavai in 29, 25 36, 4 etc. savvavanti ca nam logamsi in 35, 8 stands after pariggahavanti just as it does after eyavanti in 1, 15.21. Lastly kheyanna in 35, 14 releases the whole series of the qualities of a monk that are familiar from 10, 17ff. in which connection the word bhikkhu too has here made the sentence appear appropriate. 256 The last chapter of the first Srutaskandha bears, in the commentaries, the title Uvahana-suya. The name Ohana-suya chosen by Jacobi in his edition is to be found only in the manuscript B which alone if we except the one single marginal note occurring in A mentions a title. The subject-matter of the text is constituted by the beginnings of Mahavira's career as a pilgrim, and indeed according to the Niryukti its four sections deal with his cariya, sejja, parisaha and tigiccha. However, in this one word each from the initial verses has been erroneously generalized. One rather finds Mahavira's cariya predominating in the third Uddesa, his pind'esana in the fourth, and the general principles of his ascetic conduct in the first two. On account of the personal bearing of its content as also on account of its language which in its frequent employment of the optative in the sense of the indicative and of asi in conjunction with adjectives and participles exhibits conspicuous peculiarities again, on account of its form - where an old type of Arya makes its appearance - the poem stands far apart from the remaining parts of the Bambhaceraim. The reason why it has been attached to them lies in that it begins with a rule of clothing even if one given by Mahavira to himself. Indeed, as we have seen, such rules for clothing occupy an important place in the last prose-Uddesas of the Vimoha. One again sees the editor at work (that is,) how a passing connection of content occasions a fixing together (of texts) on his part. Each of the four sections has the same stereotyped closure - which indeed is composed, at least partly, in Sloka-metre. The beginning esa vihi anukkanto, in its backward pointing manner, corresponds to the exact turns of expression such as esa magge----paveie which, as we have learnt above, occur when they do by way of closure. Whether it is to be read in the form of a metre is questionable inasmuch as the form - UU is obviously avoided. The pada mahanena maimaya is known from the Vimoha. The next one - - -

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APPENDIX : Schubring's ACARANGA ANALYSIS 257 can be read also as Arya. In this case one would like to attempt a metrical amendment of the closure bhagavaya evam riyante, an amendment which, with certain amount of violence, would let us have : bhagavaya riyantenam (bhagavam being bi-syllabic as in 42, 23). But probably a stop is to be placed after bhao and then to be read evam riyam te : "So hast thou to go". The mis-shaped form riya=*rtya is balanced by te which, immediately turning itself towards the audience, finds its exact counterpart in the ejjasi of the earlier closures of an Uddesa. Besides, it was needless to attach a closure to the particular sections, for at least in the case of the second upto the fourth a concluding climax had already been designed in the word bhagavam. The punctuation in the print follows the traditional understanding of a thoroughgoing interconnectedness. But how things have been thereby arranged we learn from an investigation into the metrical state of affairs. A form of Arya that is found in Uvahana-suya, in Sutrakrtanga 14 and Suttanipata 8 and 14 had been dealt with by Jacobi in ZDMG 38 595ff and 40 336 ff. Its characteristic mark, as against the later type, is the presence, after the 3rd foot, not of the 4th foot but of the anceps closingsyllable and the anacursis - consisting of two or three moras, in the latter case a trochee - leading to the 5th foot, as also the similarity of the two verse-halves; the 2nd and 6th feet have overwhelmingly the form of an amphibrach. By the side of these two types A and C there stands a side-type B which has preserved from A the closing-syllable coming after the 3rd foot but has, like C, allowed it to be followed by a full-fledged 4th foot; there is also present a shortening of the sixth foot in the second verse-half, again a characteristic of C. This form B is displayed also by Uttaradhyayana 8 where, in general, both the halves are constructed according to C but are similar. In our text, there run according to B as first lines of a verse 1 1a (metrically more exact jaha) 56 66 (sayanam or sejjam) 7a 9a (6th foot defective) 150 2 26 7a 8b 10b, as second lines 26b 4 1b (if teiccham can be read) 3b (read chayae); according to C as first lines 1 10b (Nae or vire instead of Naya-putte) 206 (read pamajjya) 2 1b (the second half) 14a, as second lines 2 12b (read tusnie) 14b. A beginning as Tristubh occurs in 1 165 2 1b 99, perhaps also in 1 22b - if one can situate here bahum pasarettu parakkamejja. Likewise, a latent Tristubh-rhythm lies hidden in 2 2a and 4 14b (read loe) - where the pathantara might be compared. A beginning in sloka I see in 3 7a = 35, 9, (while) with prose begins 2 30. In the print only 2 1b is

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

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

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

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INDEX I (Names of authors & other persons and sects and the like) The numbers refer to pages. Abhayadeva 7, 29, 34, 35, 37, 59, 63, Anandasagara 24, 99, 135, 136, 196, 69, 84, 90, 92, 98, 99, 103, 106, 197, 198, 199, 200, 203, 208, 209 109, 111, 112, 114, 132, 134, Ananta 2, 135, 141, 142, 145, 152, 205, Anarya 140, 144 207, 231, 232, 235 Anarya Countries 122 Abhinandana 2 Andhakavrsni 159 Abhyankar K. V., 50, 165, 211 Anegavadi 133 Acalabhratr 6 Angarisi 177 Adda 178, 189 Annihilationist 133 Adiccajasa 11 Aparajita 15, 79, 186 Aggibhui 3 Ara 2 Agnibhuti 135 Arabi 138 Aimutta 143 Ardhanarisvara 216 Ajita 12 Ardra 131, 189 Ajitadeva 155 Aristanemi 152, 159 Ajivag(k)a 89, 194, 200 Arittanemi 177 Ajiya 2, 11 Ariya 148, 178 Ajja Mangu 168 Arjuna (Malakara) 143 Ajja Nagahatthi 168 Arnikaputra 174 Ajja Nandila 168 Aruna 106, 178 Ajja Rakkhiya 187 Arya 148, 236 Ajja Samudda 168 Aryabhata I 234 Ajja Suhamma 69 Aryanandila 78 Ajja Vaira 12, 78, 188 Akalanka 8, 26, 73, 210 Arya Raksita 56, 78, 104, 169, 185, Akampit(y)a 3, 6 201, 211 Aryasamita 102 Alsdolf L., 81 Altekar A. S., 64 Arya-Syama 38, 149 Amaracandra 63 Arya-vairasvamin 78 Amba 209 Aryika 151 Ammada 147, 178 Asadhara 186 Amulya Candra Sen 144, 220 Asita 177 Amurtipujaka 29 Asoka 66, 229 Ananda 141 Astavakra 132

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262 Asuri 172 Atmaramji 51 Atmarama Upadhyaya 229 Atteya 185 Ayalabhata(i) 3, 6 Ayalabhaya 3 Babbariya 138 Bahula 168 Bahuputtiya 150 Bahuyamahu 178 Bala 158 Baladeva 81, 134 Balarama 150, 159 Bambhaddivagasiha 168 Bambhana 229 Bambhi 63 Bana 185 Banarasidas Jain 17 Bapat P.V., 229 Barnett L. D., 211, 237 Bauddha 30, 31, 38, 66, 105, 123, 125, 126, 131, 144, 156, 171, 214, 217, 220, 221, 222, 228, 229, 230, Baumgartner A., 213 Bengali 68 Bhadda 17, 49, 151 THE CANONICAL LITERATURE OF THE JAINAS Bhartrhari 15 Bhasa 170 Bhasarasi 154 Bhasmarasi 154 Bhasvamin 204 Bhatti 194 Bhavanapati 144 Bhavaprabha 40, 48, 53, 54 Bhayali 178 Bhimbhasaraputta 146 Bhojavrsni 159 Bhutadinna 79 Bhuvanatunga 206 Bhuyadinna 168 Brahmadatta 158 Bhaddabahu (sami) 17, 77, 168, 180, 187 Bhadrabahu (svamin) 3, 15, 16, 18, 38, 41, 43, 47, 50, 51, 65, 76-80, 83, 87, 93, 98, 116, 119, 153, 154, 162, 165, 166, 167, 177, 180, 181, 186, 188, 190, 191, 193 Bhadragupta 18 Bhadresvara 65, 97 Bhandarkar R. G., 61 Bharata (author) 219 Bharata (king) 149 Bhargava 172 Brahma-Hemacandra 79 Brahmana 158, 159, 160, 205, 223, 229 Brahmanical 31 Brahmi 63 Buddha 30, 66, 137, 146, 156 Buddhilla 79 Buddhist 30, 130, 153 Buhler G., 47, 48, 62, 153 Canakk(y)a 174, 200 Candakausika 108 Candala 158 Candragupta 72, 102, 177, 198 Candrarsi 210 Caruganiya 138 Carvaka 171 Caturavijaya 181 Caturdasapurvadhara 92, 95 Cedaga 150 Cellana 152 Charpentier Jarl 45, 48, 150, 229 Chokkha 139 Choksi V. J., 212 Cilaiya 138 Cilatiputra 185

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NAMES OF AUTHORS ETC. Citta 229 Colebrooke H. T., 210 Cosmogonist 133 Cunningham Alexander 153 Dadhapainna 147 Daksinyacihna suri 215 Dalal C. D., 101, 209 Damadanta 185 Damasara 107 Damili 138 Danasekhara 206 Danavijaya 155 Dandin 202 Darsanavijaya 79, 173 Dasapurvadhara 15, 18, 92, 212 Datta B., 233, 234 Datta (king) 200 Datta R. C., 141 Desai M. D., 156, 206, 207 Devabhadra 207 Devacandji 40 Devaguptasuri 204 Devagutta 84 Devaka 159 Devaki 143, 159 Devananda 5 Devananda 137, 143 Devarddhi 66, 71, 73, 76, 79, 118, 153, 168 Devasagara 183 Deva Vadin 36, 79, 168 Devendra 5, 8, 22, 91, 94, 96, 98, 107, 205 Dhalla M. N., 72 Dhamma 2 Dhanapala 5, 194 Dhanapatisingh 54 Dhanesvara 32, 202 Dhanya 144 Dharana 107 Dharani 140 Dharasena 79, 100 Dharini 142, 146 Dharma 18 Dharmaghosa 95, 206 Dharma P. C., 231 Dharmaruci 185 Dharmasagara 5, 43, 91, 154 Dharmasena 79 Dhrti 150 Dhrtisena 79 Dhruva A. B., 169, 221 Dhruva K. H., 125, 127, 131 Dhruvasena 79, 155, Digambara 15, 29, 31, 57, 61, 72, 73, 79, 80, 87, 90, 96, 103, 152, 153, 191, 210, 211 Dinna 204 Divayana 178 Dovai 139 Draupadi 139 Drona 15, 18, 79, 93, 96, 155, 160, 205 Duppasaha 117 Dusa 168 Dusya 79, 168 Dusyanta 159 Egavadi 133 Ekavatarin 144 Eternalist 133 Extentionist 133 Farquhar 62 Frazer R.W., 213 Gaddabha 78 Gajasukumala 174 Gandhahastin 204, 207 263 Gandhi H. B., 211 Gangadatta 58 Gangadeva 79 Gardabhilla 201

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

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NAMES OF AUTHORS ETC. Jaina Jagadisacandra 171 Jain Hiralal 22, 103, 140 Jaini J. L., 61 Jajali 229 Jakkhasena 84 Jakkhini 50, 123 Jamali 138 Jambu(u) 68, 69, 103, 153, 168 Jambusvamin 16, 176 Janaka 228 Janna 178 Jarasandha 159 Jasavaddhana 84 Jassabhadda 55, 168 Jaya 79 Jayaghosa 159, 160 Jayanti 135, 138 Jayapala 80 Jayasagara 154 Jayavijaya 154 Jerome 14 Jew 14, 137 Jitasatru 12 Jinabhadra 2, 43, 87, 186, 195, 196, 199, 202, 208, 209, 210 Jinabhata 181, 203, 207, 208 Jinacandra 55 Jin(n)adasa 84, 87, 89, 97, 102, 107, 198, 199, 200 Jinahamsa 206 Jinakalpin 110 Jinalabha 107 Jinamandana 101 Jinaprabha S, 33, 97, 152, 154, 211 Jinasena 79 Jinavallabha 55, 203 Jivayasa 159 Jiyadhara 168 Jiyasattu 152 Jnanasagara 154, 183 Jnanavijaya 155 John 137 Jonhiya 138 Jupiter 173 Jyestha 49, 50, 123 Kacchulla Narada 220 Kalaka 185, 200, 201 Kalakas I-III 200 Kalelkar D. B., 140 Kali 139 Kalika Suri 194 Kalyanavijaya 39, 101, 196, 198, 200, 211 Kamadeva 142 Kamalakirti 155 Karsa 80, 159 Kanha 143, 178 Kapila 51, 171 Kasava 177 Katre S. M., 140, 214 Kautilya 170, 233 Kavila 171 Keith A. B., 210 Kesi 228 Kes(s)i(n) 51, 147, 159 Keyali 177 Khandila 65, 168 Kharavela 66, 76, 236 Khimavijaya 155 Kodillaya 14, 170 Kodiya 201 Koniya 152 Konow Sten 66 265 Kotyacarya 87, 91, 92, 107, 195, 196, 203, 208, 209, 219 Krause Charlotte 224 Krsna 143, 150, 159 Ksamasramana 2, 17, 41, 66, 71, 79, 118, 156, 168, 173, 186, 196, 198, 199, 204, 208, 210

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266 Ksatriya 79 Ksemakirti 97, 206 Kulakarni B. G., 233 Kulamandana 41, 156 Kumarapala 34 Kumma 177 Kundakoliya 141 Kundakunda 15, 61, 96 Kuniya 146 Kunthu 2 Kuragaduka 49 Kurt von Kamptz 174 Kusila 151 Kusmandi 209 Laksamana Gani 5 Laksmikallola 206 Laksmivallabha 5, 155 Laukayata 171 Lausiya 138 Law Bimal Churn 122, 152, 153, 154 Lecchai 138 Leopold von Schrader 213 Leumann E., 133, 149, 166, 181, 186, 206, 229 Lhasiya 138 Logayata 171 Loharya 80 Lohicca 168 Lohitya 79 Lokayata 171 Long J., 139 THE CANONICAL LITERATURE OF THE JAINAS 135, 136, 137, 138, 139, 141, 142, 144, 146, 147, 152, 153, 154, 159, 161, 168, 175, 177, 179, 180, 184, 185, 205, 214, 220, 228, 229 Macdonell A. A, 213 Madhara 14, 172 Mahadeva 216 Mahagiri 18, 168 Mahasayaya 141 Mahattara 35, 87, 199, 200, 210 Mahavira 3, 6, 16, 19, 20, 32, 41, 44, 45, 51, 52, 55, 67, 68, 71, 75, 86, 107, 111, 122, 128, 130, Mahendra Suri 206 Mahendravarman (King) 231 Makai 58 Makandiputra 135 Malayagiri 7, 10, 19, 24, 25, 29, 34, 37, 43, 66, 83, 87, 91, 93, 94, 97, 103, 105, 109, 111, 119, 124, 138, 144, 148, 149, 160, 161, 170, 177, 181, 183, 184, 185, 190, 195, 205, 206, 207, 212, 235, 236 Mallai 138 Mallavadin 204 Malli 2, 139 Manaka 162 Manditaputra 135 Mandiya 3 Manikyasekhara 154, 183 Mankhali 178 Manu 195 Manu 196 Mandara 168 Marudeva 103 Mathara 171, 172 Maurya 66, 72 Mayanga 178 Megasthenes 229 Merutunga 183 Metarya 6, 185 Meyajja 3, 6 Milikkhu 148 Mitavadin 133, 227 Mithyadrsti 15 Mleccha 148, 236 Modi M. C., 212, 223

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267 NAMES OF AUTHORS ETC. Monist 133 Monotheist 133 Moriyaputta 3 Muggarapani 143 Municandra 36, 94 Muniratna 5 Munisundara 210, 227 Munisuvvaya 2 Murtipujaka 29, 62 Murunda 195 Murundi 138 Naga 107, 171 Nagahastin 79 Nagajjuna 65, 168 Nagakumara 107, 144 Nagarjuna 65, 66, 79, 102, 204 Nagarjuniya 67, 68, 78 Nagasena 79 Nahar 56 Naila 151 Naksatra 80 Nami 2, 158, 229 Nandimitra 15 Nandin 15 N(N)arada 17, 177, 220 Na-santi-paraloga-vadi 133 Nastika 187 Nemi 2, 159 Nemicandra 84, 205, 212, 230, 231 Neminatha 17, 159, 177 Nihnava 185, 187 Nimittavadin 133 Nis(s)ad(d)ha 150 Nitavadi 133 Nrsimha 216 Oldenburg H., 213 Pabhasa 3, 6 Pabhava 168 Padalipta 97, 99, 102, 195, 207, 234 * Padmamandira 95, 191 Paesi 147, 228 Pallaviya 138 Palyakirti 30 Pandu 80 Panhapravana 55, 100 Panini 124, 200, 215 Paramadharmika 186, 189 Paramesthin 176 Parasi 138 Parivayaga 147 Parsva 131, 147, 152, 159, 177 Parsvacandra 211 Parsvadeva 202 Parsvanatha 17, 138, 177 Pasa 2, 177 Patanjali 124, 173 Patel G. J., 135, 136, 157, 161, 162, 221, 225 Patwardhan M. V., 16, 31, 45, 164 Patwardhan M. T., 132 Payanjali 14, 169, 173 Peterson 17 Pinga 178 Pischel 160 Pluralist 133 Prabhacandra 94 Prabhasa 6 Prabhatchandra Chakravarti 15 Prabhavasvamin 16 Prabhrtajna 97 Pradyumna 33, 198 Pralamba 201 Prasnasravana 100 Pratyekabuddha 15, 17, 19, 20, 51, 177 Pravartini 151 Prosthila 79 Prthvicandra 154 Pukkhali 138 Pulinda 138

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268 Punyavijaya 55, 181 Pupphasala 177 Purana 69 Puranabhadra 230 Purohita 158 Purusacandra 226 Puspadanta 140 Puspamitra 56 Pussadeva 173 Pusya 173 Pusyadaivata 173 Rahu 137 Rajaditya 234 Rajasekhara 93 Rajendralal Mitra 62 Rajimati 159, 164 Rakkhiyajja 12 Rama 178 Ramacandra 194 Rathanemi 159, 164 Ratnasekhara 90, 98, 194 Ravigutta 84 Rayanadivadevaya 140 Rayya 151 Revai 141 Revainakkhatta 168 Revati 136, 141 Revatimitra 18 Rockhill 137 Roha 135 Rohagupta 172 Rohini 15 Ross E. Denison 214 Rsabha 12, 20, 52, 63, 152, 184 Rudolf A. F., 211 Rudradeva 99 Sabari 138 Saccasiri 84 Saddalaputta 141 Sadhuratna 211 THE CANONICAL LITERATURE OF THE JAINAS Sagadala 78 Sagara 11, 103, 230 Sagara 200 Sahajakirti 155 Sahasravadhanin 210 Sai 168 Saka 103, 198, 203, 204 Sakalacandra 93 Sakatayana 30 Sakra 107, 154, 200 Sakuntala 159 Salakapurusa 81 Salihipiya 141 Samajja 168 Samana 229, 230 Samantabhadra 5, 61 Samayasundara 50, 66, 154 Sambhava 2 Sambhuta 229 Sambhutivijaya 16 Sambhuya 168 Samucchedavati 133 Samudravijaya 159 Samyagdrsti 14 Samjaya 178 Samyamavisnu 79 Sandilla 168 Sanghadasa 17, 41, 196 Sanghavijaya 154 Sankara Acarya 75 Sankaradasa 205 Sankhya 171, 172 Santi 2 Santicandra 12, 34, 206 Santinatha 2 Santisagara 155, 210 Santi (Suri) 203 Santi (Suri, Vadivetala) 51, 91, 93, 94, 157, 161, 188, 191, 196, 204, 206

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NAMES OF AUTHORS ETC. 269 Sarasvati 201 Sarvastivadin 68 Sasipupphadanta 2 Satiyaputta 178 Saurin 159 Savvarisi 84 Sayavadi 133 S(s)ayyambhava 16, 49, 126, 161 Schrader 130, 213 Schubring Walther 32, 46, 47, 48, 54, 81, 127, 158, 163, 164, 197, 211, 221 Sejjambhava 49 Sejjamsa 2 Sen Amulya Chandra 130 Sen Dinesh Chandra 68 Seniya 143, 144, 152 Sensualist 133 Shah Shantilal 177 Siddha 142 Siddhartha 79 Siddhasena 7, 35, 39, 41, 57, 90, 96, 97, 99, 121, 127, 132, 133, 135, 139, 141, 142, 143, 144, 156, 169, 177, 196, 198, 200, 201, 204, 217, 237 Siddhasena (Divakara) 84, 94, 181, 196, 198, 201 Siha 136 Sijjambhava 168 Silabhadra 194, 202, 206 Silacarya 81, 203 silanka 12, 35, 57, 83, 90, 99, 101, 119, 120, 121, 126, 130, 139, 177, 188, 181, 191, 192, 196, 203, 204, 206, 207, 209, 215, 223, 232, 236 Simandhara(svamin) 49, 50, 123, 232 Simha 204 Simhasura 204 Simhasuri 94, 99 Simhatilaka 82, 232 Sindhali 138 Sirigiri 178 Sivanidhana 155 Sivaprabha 206 Sivasarman 22, 96 Siyala 2 Skandila 18, 65, 66, 79 Skandiliya 67, 78 Solomon 205 Soma 178 Somaprabha (satarthika) 188 Somadeva Suri 116 Somatilaka 2 Somila 137 Soriyana 178 Sramana 229 Sravaka 3, 152 Sravika 3, 135 Sri 150 Sricandra 32, 33, 35, 194, 202, 205, 206, 207, 209 Sritilaka 183, 205, 206 Sriyaka 49 Srutakevalin 15, 16, 18, 120 Srutasthavira 23, 50, 166 Sthanakavasin 29, 47 Sthavira 120, 122 Sthavirakalpin 110 Sthulabhadra 16, 18, 49, 50, 66, 78, 104 Subandhu 195 Subhacandra 79 Subhadra 80 Subhavijaya 154 Sudharma(svamin) 84, 149, 167 Sudraka 217 Suhamma(sami) 3, 54, 103, 168 Suhastin 18, 65

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270 THE CANONICAL LITERATURE OF THE JAINAS Suhatthi 168 Suka 139 Sukosala 174 Sumati 2, 151 Supasa 2 Suppabha 2 Suppadibaddha 168 Sura 159 Suriabha 147 Susthitacarya 102 Sutthita 168 Suvarnabahu 159 Suvira 159 Suyyasivi 151 Svetambara 29, 31, 45, 61, 62, 72, 73, 80, 82, 84, 87, 90, 94, 95, 96, 103, 152, 153, 156, 191, 202, 210 Syama 18, 38 Syamarya 18 Tankana 236 Taruna 178 Tattvacarya 203 Tattvadiya 203 Tavasa 147 Terapanthi 29 Terasiya 89, 169, 172 Tessitori 205 Tetaliputra 185 Tetalisuta 177 Theist 133 Thibaut G., 149 Thulabhadda 78, 168, 187 Tisyagupta 91 Tosali 188 Trairasika 172 Tuladhara 229 Udaka 131 Udayana 187 Udayana (king) 138 Udayasagara 155 Uddyotana 187, 203 Ugrasena 94, 159 Ukkalavada 178 Umasvati 4, 61, 210 Upadhye A. N., 71 Upadhye A. T., 211 Usabha 2, 11 Usaha 178 Usahasami 26 Vacaspatimisra 125 Vadahiya 138 Vaddhamana(sami) 26, 178 Vadivetala 191, 196 Vahari 203, 208 Vaidika 30, 32, 38, 63, 64, 131, 138, 164, 195, 216, 221 Vaidya L. R., 23 Vaidya N. V., 141, 211 Vaidya P. L., 69, 212 Vaira 188 Vairasvami 65 Vaisesika 171 Vaisesiya 171 Vaisramana 107 Vajjitaputta 177 Vajji Videhaputta 138 Vajra(svamin) 18, 38, 65, 78, 82, 98, 185, 211 Vakkala 177 Vamaniya 138 Vanija 201 Varatta 178 Vardhamana Suri 94 Vardhamana(svamin) 17, 25, 142 Varisa 178 Varisena 113 Varsagana 171 Varsaganya 171 Varuna 107, 178 Vasavadatta 187, 195

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NAMES OF AUTHORS ETC. 271 Vasudeva 103, 143, 159 Vasudeva 81, 134, 159, 183 Vasunandin 121, 186 Vasupujja 2 Vatsyayana 170 Vattakera(svamin) 15, 61, 121, 191 Vau 178 Vaubhui 3 Vayara (sakha) 201 Vayarasami 85 Vayubhuti 135 Vedantin 131 Vedic 52 Velandhara 107 Velankar H. D., 208, 209 Vesamana 178 Vidu 178 Vidyacarana 108 Vidyanandin 210 Vidyavilasa 155 Vijaya 79 Vijayadana 32 Vijayaghosa 159, 160 Vijayalavanya 136 Vijayananda 51, 94 Vijayavimala 206 Vikrama 29, 32, 33, 118, 198, 202, 205, 211 Vimala 2 Vimalamati 204 Vimalavahana 10 Vimpu 178 Vinaspharni (?) 195 Vinayacandra 154 Vinayahamsa 206 Vinayavijaya 5, 8, 92, 152, 155 Vincent Smith 73 Vindhyavasin 171 Vinhu 112 Vira 3, 15, 38, 43, 49, 52, 65, 67, 72, 73, 78, 79, 85, 103, 117, 154, 156, 172, 177, 178, 180, 199, 200, 209 Virabhadra 55 Virasena 236 Visakha 79 Visnu 15, 216 Visnukumara 79 Viyatta 3 Vuddhavai 84 Weber 45, 47, 48, 53, 61, 80, 138, 146, 150, 233 Winternitz M., 30, 42, 48, 127, 139, 147, 149, 150, 152, 172, 213, 220, 225, 228, 229, 230 Woolner A., 212 Yadu 159 Yakini 35 Yaksa 50 Yama 178 Yaska 216, 218 Yasasvatsagara 4 Yasobhadra 16, 80, 191, 204 Yasodeva 17, 23, 27, 33, 37, 52, 107, 108, 110, 177, 205, 206 Yasovijaya 42, 93, 210 Yativrsabha 22 Yattala 178 Yapaniya 30 Zoroastrian 72, 224

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

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NAMES OF WORKS ETC. 273 Anutthanavihi 32 Antarmuhurta 95 Anuttarovavaiyadasa 7, 31, 59, 113, Annamannakiriya 119 143, 154 Anyajiva(khanda) 136 Anuppavaya 95 Anyatirthika(khanda) 136 Anuyoga 40, 81 Apabhramsakavgatrayi 55 Aneganta 227 Apabhramsapathavali 215 Anda 111, 138 Aparyapta 108 Atinna 138 Apavadasutra 222 Atimutta 113 Apavadapavadasutra 222 Attha-nirutta 218 Apavadotsargasutra 222 Atthinatthippavaya 90 Apapapurisanksiptakalpa 5 Atharvanaveda 32, 170 Appamaa 156 Atharvasamhita 215 Apramada 110 Addaijja 128 Aprasna 144 Addagapasina 114 Abaddhaditthi 78 Addhamagaha 198 Abhaa 113 Adhyayana 21, 49, 86 Abhagga 112 Anangapavittha 22, 23, 24 Anangapravista 22 Abhayakumaracaritra 234 Abhicanda 112 Ananupurvi 43, 232 Anugama 9, 169 Abhijnanasakuntala 145, 159 Anuttara 12 Abhidhanacintamani 8, 10, 34, 36 Anuttaropapatikadasa 31, 58, 143 Abhidhanarajendra 39, 109 Anuttaraupapatikadasasa) 58 Abbhutadhamma 30 Anuyoga 8, 9, 10, 12, 56, 61, 136, Amamacaritra 5 169, 184, 211, 223 Amoghavrtti 30 Anuyogadvara 169, 189 Ambadaputta 112 *Anuyogadhara 65 Ayala 112 Anustup(bh) 127, 131, 132 Ara 63 "Anekanta" 100 Arunovavaa 86 Anekantajayapataka 86, 227 Arunovavat(y)a 26, 27, 59, 60, 106, Anekantavada 218, 227 117 Anekartharatnamanjusa 211 Arthadipika 140, 194 *Antakrtkevalin 142 Arthasastra 170, 233 Antakrddasa(a) 31, 58, 109, 142 Ardhamagadhi 127 Antakriya 148 Ardhamagadhi Reader 17 Antagada 142 Arhat 216 Antagadadasa 7, 31, 32, 46, 58, 59, Alakkha 113 112, 113, 142, 154, 209 Alpabahutva 148 * This sign indicates the name of a particular class of human beings.

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274 THE CANONICAL LITERATURE OF THE JAINAS Avagahanasthana 148 Avacuri 206, 207, 234 Avacurni 155, 206, 207 Avanjha 90 Avadanasataka 144, 228 Avadhi 148 Avadhijnana 134, 141, 226 Avantarasaa 135 Avarakanka 138 Avavaiya 222 Avasarpini 2, 16, 18, 63, 75, 134, 168 Avimaraka 170 Avestan 72 Astasaptatika 203 Astanga-nimitta 194, 200 Astadhyayi 200, 220 Asankhaya 156 Asajjhayanijjutti 182, 183 Asamahitthana 97, 114, 151 Ahavvanaveda 172 Ahaccaya 89 Ahinayariu 112 Outlines of Palaeography with special reference to Jaina Palaeographical data and their evaluation 63, 64, 235 Aurapaccakkhana(a) 26-28, 52-55, 60, 173, 174, 176, 206, 210 Akasagamini vidya 82 Akhyayika 83 Akhyayikopakhyayika 83 Agama 56, 57, 59, 60, 61, 62, 66, 67, 68, 70, 76, 80, 86, 89, 94, 103, 116, 117, 118, 137, 155, 161, 164, 165, 175, 177, 180, 191, 193, 194, 197, 202, 203, 205, 207-212, 216, 220, 225, 226, 231, 234 Agamika 207, 210 Agasapaya 88 Acara 7, 12, 29, 31, 34, 50, 58, 109, 121, 161, 166, 167, 188 Acaradinakara 27, 94, 110 Acaraprabhrta 97 Acaravrtti 121, 186 Acaranga(sutra) 120, 125, 157, 165, 191 Ajaitthana 114 Ananda 112, 113 Aturapratyakhyana 54 Atmaprabodha 107 Atmapravada 91 Adanapada 157 Adidevastava 194 Adipurana 62, 79 Anantarya (sins) 204 Aptamimamsa 61 Abhinibohia-nana 22 Amalata 111 Amnaya 216, 217 Ayatitthana 97, 152 Ayappavaya 90, 92, 93 Ayariyabhasita 114 Ayariyavippadivatti 114 Ayavibhatti 28, 110 Ayavisohi 26, 27, 28, 60, 1 Ayagapata 76 Ayanijja 128 Ayara 7, 8, 12, 16, 17, 23, 29, 31, 32, 34, 35, 38, 43, 50, 57, 68, 69, 80, 82, 83, 94, 96, 115, 118126, 127, 131, 152, 153, 157, 158, 161, 163-165, 177, 181, 186, 188, 192, 194, 197, 202, 204, 206, 207, 209, 210, 211, 214, 219, 221, 222, 223, 228, 229, 230, 234, 237 Ayaragga 119, 158, 177 Ayaranga(sutta) 119, 120, 127, 164, 220

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NAMES OF WORKS ETC. 275 Ayaracunni 116 Ayaraculia 23 Ayaratika 204 Ayaran(n)ijjutti 7, 43, 57, 58, 82, 83, 94, 119, 120, 122, 123, 165, 188, 236 Ayaradasa 40, 58, 59, 111, 137 Ayarapak(g)appa 17, 58, 86, 94, 119, 120, 157 Ayarapahuda 97, 98 Ayarappanihi 163 Ayurveda 145, 234 Aradhanapataka 54 Arahananijjutti 191 Arahanapadaya 54, 55 Arovana 157 Archaeological Survey of India 153 Arcika 131 Ardraka 128 Aryabhatiya 234 Arya 125 Arhata agamonum avalokana yane Tattvarasikacandrika 24, 29, 67 Arhatadarsanadipika 222, 225 Alavaga 70, 91, 92 Avalika 106 Avasyaka 24, 47, 53, 166, 167, 173, 191 Avasyakaniryukti 24, 167, 188 Avasyakavivarana 203 Avasyakavisesavivarana 203 Avassag(y)a 3, 4, 6, 16, 17, 19, 24, 25, 41, 46, 47, 48, 50, 51, 61, 63, 65, 75, 77, 108, 109, 116 117, 137, 155, 156, 157, 164, 166, 169, 177, 181-183, 185, 188, 191, 194, 195, 198, 199, 203, 205-208, 218 Avassag(y)anijjutti 3, 12, 16, 29, 39, 41, 45, 46, 47, 48, 83, 93, 152, 154, 160, 166, 167, 180-184, 186, 188, 191-193, 211, 234 Avassayacunni 3, 36, 78, 82, 87, 103, 106, 116, 138, 147, 190, 199, 200, 215 Avassayabhasa 12, 169 Avassayamulabhasa 13 Avassaya-vairitta 25, 52 Asayana 97, 114, 151 Asivisabhavana 27, 60, 86, 107 Asrava 114, 144 Ahattahia 120 Ahavvaya 89 Ahara 148 Aharaparinna 128 Itivuttaka 30 Itihasa 138 Itihasa-samvada 229 Interpretation of Jaina Ethics, An 224 Introduction to Comparative Philology, An 215 Introductikon to Prakrit 212 Indian Antiquari 205 Indian ocean 72 Indian Historical Quarterly, The 168, 187, 189 India 1, 2, 63, 130, 179 Indische Studien 45, 82, 133 Indravajra 131 Indriya 148 Indriya-pratyaksa 226 Uber ein Fragment der Bhagavati 146 Uber die vom Sterbefasten handelden alteren Painna der Jaina-Kanons 174 Uber den stand der Indischen Philosophie zur Zeit Mahaviras Philosophie z and Buddhas 130

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276 THE CANONICAL LITERATURE OF THE JAINAS Ubersicht uber die Avasyaka-Literatur Uttarajjhayanacunni 68, 93, 200, 201 166, 186, 195 Uttarajjhayananijjutti 91, 156, 161, Iriya 119, 120 181, 187, 188, 189, 191, 200 Iriyavahiyasutta 75 Uttarajjhayanasutta 228 Iladevi 115 Uttarajjha(y)a 47, 58 Evolution of Gujarati verse 125, 129, Uttarapurana 61, 79 131 Uttaradhyayana(sutra) 12, 45, 47, 61, Isidasa 113, 114 93, 161, 177, 188, 189, 191, 222 Isibhasi(y)a 13, 16, 17, 26, 27, 56, Utsargasutra 222 59, 62, 114, 116, 132, 177, 189, Utsargapavadasutra 222 194, 207 Ishibhasiyasangahan(n)i 177, 212 Utsargotsargasutra 222 Isimandalapayarana 191 Utsarpini 2, 75, 134 Iryapathiki kriya 75 Udaga 138 Ukkaliya 25, 28, 29, 44, 85, 110 Udatta 216, 217 Ukkaliyasuya 12, 20, 26, 28, 29, 38, Udattadisvaravisesa 216 110, 162 Udana 30 Ukkhitanaa 138 Udumbara 111 Uggahapadima 119 Uddesa (ka) 135, 184 Ugghaya 157 Uddesa(ga) 118, 124, 126, 132, 135, Uccarapasavana 119 150, 151, 155, 157, 163, 176, 191 Ucchvasa 148 Uddesanakala 106 Ujjama-sutta 222 Upakrama 9, 105, 169 Ujjusut(y)a 89 Upajati 131 Ujjhiyaa 112 Upadesaratnakara 227 Utthanapariyavaniya 60, 86, 107, 110 Upanisad 11, 56, 223 Utthanasu(y)a 26, 27, 60, 107, 111, Upapata 106 117 Upapatika 33 Utkalika 61 Upapatodvartana 148 *Uttama-purusa 81 Upamitibhavaprapancakatha 187 Uttara 161, 229 Uttaraculiya 199 Upayoga 146 Upasamasreni 184 Uttarajjha 16, 188 Uttarajjhayana 17, 19, 25, 26, 27, 41, Upasarga 83 47, 48, 51, 56, 58, 59, 60, 86, Upakhyayika 83 91, 93, 94,, 127, 134, 156-158, Upanga 18, 31, 32, 33, 35, 36, 37, 161, 164, 177, 194, 196, 198, 138, 146, 172, 188 204-206, 210, 211, 212, 220, 225, Upasakadasa 58, 109, 141 228-233 Upasakadhyayana(dasa) 31, 58

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NAMES OF WORKS ETC. Uppaya 90 Umbara 112 Uvaesapaya 103 Uvagghayanijjutti 182-185, 191, 193 Uvanga 18, 19, 29, 31-38, 58, 59, 62, 67, 84, 109, 146-150, 205, 206, 212 Uvajjhayavippadivatti 114 Uvama 114 Uvayali 113 Uvavai(y) a 26, 28, 34, 58 Uvavata 115 Uvasagga 183, 185 Uvasaggaparinna 127 Uvasaggaharathotta 93 Uvasampajjanaseniaparikamma 88 Uvasampajjanavatta 88 Uvahanasuya 82, 119, 122, 125 Uvaiya 32 Uvasaga 141 Uvasagadasa(o) 7, 31, 32, 59, 69, 112, 121, 137, 141, 235 Uvasagapadima 97, 114, 152 Usuarijja 156 Ussaggiya 222 Rgveda 32, 170, 215 Rsibhasita 17, 132, 177, 191 Rsimandalaprakarana 95 Ekasthanaka 132 Egaguna 88 Egattha 187, 192, 193, 217 Egatthiyapaya 88 Education in Ancient India 64 A detailed Exposition of the Nagari, Gujarati and Modi Scripts 235 Ethico-religious classifications of Mankind as embodied in the Jaina Canon 236 Annals of B.O.R.I., The 55 Epigraphica Indica 153, 231 Epitome of Jainism, An 56 Apocrypha 14 Arabian Sea 72 Evambhua 89 Esana 93 Astronomie, Astrology 277 and Mathematik 149 Aitareya Brahmana 164 Airavata 2, 75, 134 Outlines of Jainism 75 Occupations and Professions as seen in the Ramayana 231 Ogadhasenia-parikamma 88 Ogadhavatta 88 Ogahanasenia-parikamma 88 Oghaniryukti 47, 167, 185 On the literature of the Shvetambars of Gujarat 230 Orabbha 156 Orientalistische Literatur-zeitung 38, 54 Ovai 33 Ovavaiya 21, 32, 34, 37, 58, 69, 108, 137, 146, 154, 172, 205, 207, 215, 236 Ovaliya 26 Ohanijjutti 15, 17, 19, 40, 43, 44, 47, 48, 50, 51, 60, 79, 93, 96, 155, 156, 160, 167, 169, 174, 181, 190, 194, 197, 200, 202, 205, 236, 237 Ohanijjutticunni 199 Ohanijjuttibhasa 57, 167, 171, 197 Ohaniryukti 161 Ohasamayari 57 Aupacchandasika 131 Aupapatika 34, 36, 146

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278 Kankali Tila 152, 153 Kanagasattari 14, 171 Kanha 113 Kathaniyasutra 139 Kathanuyoga 13, 145 Kanakasaptati 171 Kappa 16, 17, 19, 26, 27, 40, 41, 42, 43, 44, 55, 59, 64, 86, 93, 97, 99, 109, 134, 151, 155, 157, 180, 181, 187, 194, 196, 197, 201, 205, 206, 210 THE CANONICAL LITERATURE OF THE JAINAS Kappacunni 116, 195 Kappanijjutti 83, 87, 181, 190, 217, 218, 219, 221, 226, 235 Kappapahuda 97, 98 Kappabhasa 168, 181, 190, 195 Kappavadimsa(i)ya 26, 27, 32, 36, 37, 150 Kappasuya 26 Kappasa 57 Kappasia 14, 171 Kappia 26, 32 Kappiya(a) 27, 33, 58, 150 Kappiyakappiya 26, 28, 109 Kampilla 112 Kamma 114 Kammatthaya 202 Kammapayadi 93, 96, 97, 102, 156, 168, 202 Kammapayadipahuda 97, 98, 225 Kammappavaya 51, 90, 92, 93 Kammavivaga 5, 8, 22, 91, 94, 96 Kammavivagadasa 59, 112 Karana 188 Karanasattari 167 Karananuyoga 61 Karman 90, 127, 128, 129, 152, 225 Karmaprakrti 94 Karmaprakrtiprabhrta 93, 97 Karmabandha 148 Karmavedaka 148 Karmasataka 144, 228 Karmaragrama 184 *Kalikalasarvajna 23, 195, 205 Kalinga 178 Kalpa 42, 43, 93, 195 Kalpa (Vaidika) 30 Kalpaka 191 Kalpakiranavali 5, 91, 154 Kalpakaumudi 155 Kalpajnanadipika 155 Kalpadipika 154 Kalpadrumakalika 5, 155, 235 Kalpapradipika 154 Kalpaprabhrta 97, 98 Kalpabalavabodha 155 Kalpamanjari 155 Kalpalata 154, 161 Kalpavyavahara 61, 155 Kaplasubodhika 152, 155 Kalpasutra 38, 42, 59 Kalpasutradipika 155 Kalpasutraniryuktyavacuri 154 Kalpasutravrtti 154, 155 Kalpasutravacuri 154 Kalpantaravacya 155 Kalpavatamsika 33 Kalpasika 171 Kalyanakaraka 94 Kavayaddara 54 Kavidappana 118 Kasaya 148 Kasayaprabhrta 94 Kasayapahuda 98 Kasina 115 Kahavali 65, 97, 100, 101 Kaussagga 25, 166, 182, 191

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NAMES OF WORKS ETC. 279 Kaussagganijjutti 186 Katita 113 Kapila 51 Kapiliya 177, 196 Kaphi 211 Kama 232 Kamadeva 112 Kamasastra 170, 171 Kayasthiti 148 Karaga-sutta 222 Karpasika 171 Kala 57 Kalakasamhita 200 Kalacakra 2, 75 Kalajnana 207 Kalavela 26 Kalanuyoga 102 Kalik(y)a 12, 25, 44, 61, 85. 162. 163, Kaliyasuya 12, 13, 20, 26, 27, 28, 29, 38, 43, 64, 65, 106, 110, 162, 163 Kali 113 Kavilijja 156 Kavyarasa 169, 220 Kavyadarsa 202 Kavyanusasana 187 Kasava 113 Kinkama 112, 113 Kitti 115 Kincidganadharavada 195 Kiriavisala 90 Kiriyathana 128 Kunala 155 Kundakolita 112 Kutuhala(khanda) 136 Kumarapalaprabandha 101 Kumaravalapadiboha 188, 234 Kumarasambhava 236 Kumma 138 Kummaputtacariya 140 Kula 201 *Kulakara 12, 134, 184 Kuvalayamala 187, 203, 215 *Kusila 151 Kusalanubandhi ajjhayana 59, 60, 173 Kusilaparibhasaa 128 Kuhedaga 202 Kuvaa 112 Keubhua 88 Catalogue of Mss. at Jeselmere 202, 203, 207, 208 Catalogue of Mss. of the Limbdi Bhandara 210 Kenopanisad 143 Kelasa 113 Kevalajnana 199 Kevaladarsana 199 *Kevalin 16, 79 Kesi-Gautamiya 51 Kesi-Goyamijja 156 Kotakoti 134 Concord in Prakrit Syntax 219 Concise Oxford Dictionary of Current English, The 13 Komalapasina 114 Komarabhicca 145 Kosambi 155 Kriya 148 Kriya-naya 208 Kriyavada 130 Kriya-sthana 186 Ksana 154 Ksapakasreni 184 Ksullakanairgrantha 189 Ksullikacarakatha 189

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280 THE CANONICAL LITERATURE OF THE JAINAS Ksetra 2, 75, 90, 108, 232 Khaggavisana 217 Khanda 136 Khandasiddhanta 236 *Khamasamana 199, 200 Khalunkijja 156 Khamanasutta 62 Khuddiyayarakaha 163 Khuddi(y)avimanapavibhatti 26, 27, 59, 60, 86, 106 Khuddakanikaya 217 Khettasamasa 43 Khema 113 Khodamuha 14, 170 Khomagapasina 114 Gaa 112 Gaccha 176 Gacchac(y)ara 54, 55, 151, 176, 206 Gajja 187 Gana 6, 84, 153, 201 * Ganadhara 3, 4, 6, 12, 15, 16, 23, 24, 41, 43, 44, 75, 84, 86, 98, 127, 153, 159, 166, 168, 179, 180, 184, 185 Ganadhara-namakarman 4 Ganavijja 53 Ganahara 183, 185 Ganaharavalaya 11i Ganaharavaya 183 Ganita(khanda) 136 Ganitatilaka 82, 232, 234 Ganitapada 234 Ganitanuyoga 12, 56 Ganipit(d)ak(g)a 23, 228 Ganivijja 26, 28, 52, 53, 60, 175 Ganividya 53, 54 Ganisampad(y)a 97, 114, 151 Gandikanuyoga 200 Gandiya 11 Gandiyanu(y)oga 11 Gata-pratyagata-sutra 223 Gantha 128, 218 Gandhadevi 115 *Gandhahastin 35 Gandhari 113 Gama 82, 114 Gamika 87 Gambhira 112 Garulovavaa 26, 27, 86 Garulovavat(y)a 27, 59, 60, 106 Gahiyapaya 187 Gatha 30, 45, 116, 128, 131, 174, 181, 193, 194, 196, 203 Gathanustubhi samsrsti 125, 131 Gathasodasaka 126 Gathasahasri 35 Gatha-samskrta 216 Gathic 72 Gathika khanda 132 Gaha 126, 128, 157, 194, 197 Gahajuyalathui 234 Gahasodasaya 126 Gitamarga 231 Gitartha 70, 176 Gunana 95, 106 Gunasthana 186 Gutta 115 Guruvandanabhasa 203 Gudhadanta 114 Grhyasutra 220 Ganges 230 Geya 187 Geyya 30 Geschichte der Welt-literatur 213 Gotama-Kesiya 51 Gottasa 111 Gopatha Brahmana 116, 215 Goyama-Kesijja 157 Gori 113

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NAMES OF WORKS ETC. 281 10 Gole 122 Govindanijjutti 116, 199 Gautamastaka 5 Grama 132, 231 Grammatical topics in Parya 219 Ghodag(y)amuha 14, 170 Ghosa 216 Caupannamahapurisacariya 81, 204 Cauranga 202 Caurangijja 156 Cauvisatthava 25, 166, 182, 191 Cauvisatthavanijjutti 185 Caisarana 53, 55, 58, 173, 206, 210 Caturvimsatiprabandha 93, 234 Caturvimsatistava 61 Caturvimsatistavana 194 Catuhsarana 54, 55 Catuskanayika 89 Canda 115 Candagavejjha 174 Candagavijjha 175 Canda(a)pan(n)n(n)atti 26, 27, 32, 33, 35, 37, 60, 84, 149 Candavijaya 53 Candavijjhaya 26, 28, 52, 53, 175 Candima 114, 138 Candraprajnapti 33, 34, 61, 84 Candra(a) vedhyaka 54, 55 Campa 69, 146 Caraka 169, 236 Carana 156 Caranakarananuyoga 12, 29, 56, 121, 162 Caranavihi 26, 27, 28, 60, 110 Caranasattari 167 Carananuyoga 62 Carama 148 *Caramasayalasuyanani 180 Caujjama dhamma 159 Caranabhavana 27, 60, 85, 108 Caritra(khanda) 136 Cittantaragandit(y)a 11, 103 Cittasamahitthana 97, 114, 151 Citta-Sambhui 156 Citramayajagat 234 Cuacuaseniaparikamma 88 Cuacuavatta 88 Cunna 187 Cunni 4, 6, 7, 10, 23, 24, 26, 29, 37, 41, 44, 52, 56, 64, 65, 77, 85, 88, 90, 91, 156, 162, 182, 193, 195-202, 204, 207, 216, 231, 235, 237 Cullakappasuya 26, 28, 60, 109 Cullaniddesa 217 Cullavatthu 103 Cullasatata 112 Cudamani 101 Curnikara 11, 79 Culanipita 112 Cula 50, 51, 83, 115, 119, 120, 121, 122, 123, 165, 188 Culika 119 Culikasutra 56 Culiya 8, 16, 19, 49, 59, 81, 87, 103, 105, 109, 151 Culiyasutta 29, 56, 62, 169, 185 Ceiyavandanabhasa 203 Ceiyavandanamahabhasa 203 Chajjivaniya 163 Chanda 30 Chandoracana 165 Chaya 208 Chayanuvada 221 Chinnacchedanaya 89 Chinnacchedanayika 89 Cheda 38 Chedasu(u)tt(t)a 17

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282 THE CANONICAL LITERATURE OF THE JAINAS Cheyasutta 19, 29, 37, 38, 39, 40, Jiyakappacunni 39, 43, 46, 197, 201, 42, 43, 44, 62, 84, 109, 150, 151, 206 155, 228 Jiyakappabhasa 43, 197 Cheyasuya 39 Jivarasi 134 Jaijiyakappa 62 Jivasamsattanijjutti 178 Jagatsundariyogamaladhikara 100 Jivasamasa 94, 176 * Janghacarana 108 Jivajivavibhatti 157 Jajuvveda 172 Jivajivabhigama 35, 58, 137, 147, Jannaijja 156 202, 203, 227, 233, 234 Jamali 112 Jivabhigama(adhyayana) 25, 26, 28, Jamia 128 32, 33, 35, 37, 54, 58, 197, 207 Jambavai 113 Jaina Antiquary 152-154 Jambuddiva 2 Jaina Commentaries, The 198 Jambuddivapannatti 12, 26, 27, 32, Jaina-ganitasutrodaharana 234 33, 35, 37, 56, 60, 137, 149, 197, Jaina granthavali 40, 53, 55, 85, 206, 207, 210, 232, 234, 235 176, 196, 199, 201, 202, 205, 206 Jambudvipa 108 Jainatattvaprakasa 46 Jambu(dvipa)prajnapti 24, 33, 61 Jaina treatise on Arithmetic, A lost Jambudvipaprajnaptitika 207 Jambusamiajjhayana 54, 60, 176 Jainadharmavarastotra 40, 47, 53 Jayatihuyanathotta 205 Jaina Prakrta 129 Jayapahuda 97 Jaina Maharastri 127 Jayaprabhrta 101 Jaina Manuscripts, The 235 Journal of the German Oriental Jaina yuga 39, 99, 101 Society 130 Jainasatyaprakasa 79, 136, 173, 181, Javiya 78 233 Jagatanustubhi samsrsti 132 Jainasahityano sanksipta itihasa 22, Jataka 30, 228 156 Jati 138 Jaina sahitya samsodhaka 195 Jatinibaddhasutra 139 Jains in the History of Indian Jali 113 Literature, The 213, 228-230 Java 69, 146 Jaina System of Education, the 63, * Jina 51 Jinacarita 152 70, 84, 87, 104, 235 Jaina School of Mathematics, The Jinacariya 152 233 Jitakalpa(sutra) 40, 156, 197 Jaina Stupa and other Antiquities of Jiyakappa 17, 38, 40, 41, 43, 44, 46, Mathura 73 62, 156, 194, 198, 201, 202, 207, Jainahitaisi 55 234 237

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NAMES OF WORKS ETC. 283 Joisakarandag(y)a 54, 66, 68, 96, 176, 205, 207, 233 Jogasangaha 182, 183, 186, 212 Jogasangahanijjutti 183 Jonipahuda 39, 54, 55, 59, 97, 99, 100, 198, 201 Jonivihana 54, 59 jnata 226 Jnata(a)dharmakaha 31, 58, 139, jnatrdharmakatha 58 Jnana-naya 208 Jnanaparinama 148 Jyoti 101 Jyotisa 232 Jyotisaprabhrta 99 Jyotisanga 160 Jyotis 30, 100 Jhanavibhatti 26, 27, 28, 60, 110 Jhanasaya 43, 182, 183, 186 Zoroastrianism 72 Tabanka 210 Taba 210 Tabartha 210 Tabu 210 Tabo 210 Tabbo 210 Times of India 72 Testament 14 Tthiminabhavana 86 Thana(nga) 7, 23, 31, 32, 33, 56, 58, 59, 70, 86, 98, 106, 109, 111, 112, 113, 114, 115, 116, 132, 135, 144, 149, 154, 178, 203, 205, 209, 219, 220, 222, 225, 228, 230-232, 234, 236 Thana 119 Thiminabhavana 60, 86, 111 Descriptive Catalogue of the Government Collections of Manuscripts (DCGCM) 17, 41, 43, 44, 48, 53, 54, 55, 58, 60, 84, 85, 93, 98, 100, 154, 155, 157, 166, 170, 171, 176, 177, 180, 181, 183, 184, 196, 197, 198, 201, 202, 203, 204, 206, 207, 210 Descriptive Catalogue of the Mss. in the Library of the India Office 210 Descriptive Catalogue of Mss. in the Jaina Bhandars at Pattan, A 208, 209 Descriptive Catalogue of Sanskrta and Prakrta Mss in the Library of the B. B. R. A. Society 208 Nandinipiya 112 Nami 112 Namipavvajja 156 Nayadhammakaha 138 Nalandajja 128 Nisiha 40, 43, 99 Taccavata 58 Tandulavicarana 53, 59, 174 Tandulavaitalika 55, 59 Tattvanirnayaprasada 94 Tattvarasikacandrika 29, 67, 103 Tattvasangraha 171, 172 Tattvarthaladhigamasastra) 4, 7, 22, 31, 36, 37, 42, 58, 61, 96, 97, 98, 121, 127, 130, 132, 133, 135, 139, 141, 142, 143, 144, 156, 160, 177, 204, 210 Tattvartharajavartika 8, 26, 58, 61, 90 Tattvarthasaradipika 61 Taddhit(y)a 219 Tantra 87 Tandulaviyaliya 53 Tandulavealia 26

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284 THE CANONICAL LITERATURE OF THE JAINAS Tandulaveyalia(ya) 26, 52, 53, 60, Thimia 112 174, 199, 206 Thiparinna 125, 127, 131 Tandulavaicarika 54, 59 Theragatha 123 Tarangavai 195, 198, 200 Theravali 76, 78, 152-154, 168, 182, Tarkarahasyadipika 204 183, 200 Tava 156 Dadhanemi 113 Tiguna 88 Datta 115 Titthogali(ya) 54, 77, 78, 117, 177 Darsanata 148 Tiryac 108 Daviyanuyoga 57 Tilakamanjari 5 Davvanuoga 57 Tivai 5 Dasavidhasamacari 160 Tirtha 13, 24, 52, 117 Dasavidha 147 Tirthankara 2, 3, 12, 24, 52, 75, 81, Dasavaikalika 47, 49, 61, 161, 164, 117, 134, 139, 152, 166, 168, 201 173, 184, 222, 232 Dasavaikalikaniryukti 188 Tirthodgalika 54 Dasavaikalikasutra : A study, The 16, Tumba 138 165, 223 Dasasthanaka 132 Tuvattakasutta 126 Tejolesya 109 Dasa(srutaskandha) 40, 41, 43, 191 Tetali 113 * Dasakalik(y) a 16, 41, 58, 156, 162, 188..- Teyaganisagga 27, 85, 109 Dasannabhadda 113 Teyali 138 Dasaveyaliya 5, 16, 17, 19, 26, 28, Taittiriga aranyaka 215 29, 47, 48, 49, 50, 51, 56, 58, Taittiriyasamhita 215 64, 93, 94, 117, 122, 123, 162Trasa 234 165, 186, 192, 194-196, 198, 203, Trikanayika 89 211, 215, 218, 219, 223, 234-237 Tripadi 5, 6, 24, 25 Dasaveyaliyacunni 56, 93,162, 175, Tripitaka 228 200, 201, 215 Trivarnacara 61 Dasaveyaliyanijjutti 46, 48, 50, 60, Trividh, 147 92, 116, 123, 163, 164, 174, 180, Trisastisalakapurusacaritra 2, 3, 6, 7, 181, 186, 188, 189, 191, 192, 12, 20, 51, 63, 108, 205, 209, 218, 225-227, 231 Tristubh 131, 164 Dasaveyaliya-bhasa 116 Tristubhi 131 Dasaveyaliyasutta 39, 46, 47, 186, Tristhanaka 132 189 Z.D.M.G. (Zeitschrift der Deutschen Dasaveyaliya sutta, The 163 Morgenlandischen Gezellschaft) Dasa 16, 17, 27, 40, 41, 42, 43, 58, 127, 149, 206, 228, 229 59, 86, 111, 115, 142, 151, 155, Thavaparinnapahuda 97 157, 180

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NAMES OF WORKS ETC. 285 Dasaramandalevita 114 Dasasut(y)a 58, 168 Dasasuyakkhandha 17, 19, 58 151, 190, 194, 197 Dasasuyakkhandhacunni 201 Dasasuyakkhandhanijjutti 180, 181, 190 Danadipika 155 Darua 112 Davaddava 138 Ditthivaa 29, 31, 57, 82, 86, 105 Ditthivat(d)a 58, 77, 87, 88, 103, 105 Ditthi(1)vaya 7, 8, 9, 12, 23, 56, 58, 65, 66, 76, 77, 79, 80, 82, 86, 87, 94, 103, 104, 106, 164 Ditthi(1) visabhavana 27, 60, 85, 108 Die alten Berichte von den Schismen der Jaina 133 Diksaparyaya 39, 106 Dighanikaya 228 Dipika 207 Die Literaturen Indiens und Ostasiens 213 Die Literatur der alten Indian 213 Divasamuddovavatti 115 Divasagarapannatti 26, 27, 37, 60, 199 Divasagarapannattisangahani 54 Divasagarapannatti 33 Dihadanta 113 Dihadasa 59, 115 Dihasena 114 Dukkhamapahuda 97, 100 Duguna 88 Duppadiggaha 89 Duma 114 Dumapattaya 156 Dumapupphiya 163 Dumasena 114 Dummuha 112 Dummuhacariya 212 Duyavatta 89 Durgapadanirukta 154 Duvalasanga 23, 31, 157 Duhavivaga 145 Drstip(v)at(d)a 5, 8, 31, 34, 51, 58, 61, 80, 81, 82, 103 Drstivisasarpa 108, 234 Drstisadharmyavat 226 Deva(khanda) 136 Devajasa 112 Devadatta 112 Devaddhi 114 Devindattha(y)a 26, 28, 60, 175 Devindapariyavana 111 Devindovava(y)a 26, 27, 60, 86, 106, 111 Devendranarakendraprakarana 36 Devendrasutra 53 Devendrastava 54, 55 Desinamamala 195 Desibhasa 215 Desya 218 Dogiddhidasa 59, 86, 115 Dravida 178 Dravya 4, 89, 90, 110, 218 Dravyasamlekhana 110 Dravyanuyoga 12, 13, 56, 57, 61, 133 Drumapuspika 51 Dvadasanga 23 Dvadasangi 3, 4, 5, 6, 7, 13, 14, 23, 51, 75, 84, 117, 179, Dvadasaranayacakra 94, 99 Dvara (Dara) 90, 91 Dvaravati 143 Dvasaptatiprabandha 198 Dvividha 147

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286 THE CANONICAL LITERATURE OF THE JAINAS Dvisahasrayugapradhanasvarupa 98 Dvisthanaka 132 Dvipabd hiprajnapti 55 Dhanna 113, 114 Dhamma 128 Dhammakaha 138 Dhammakahanuoga 57 Dhammatthakama 163 Dhammapada(m) 125, 126, 159, 225, 230 Dhammapannatti 93, 163 Dhammanuyoga 57 Dhammavata 58 Dharana 112 Dharanovava(y)a 26, 27, 60, 86, 106 Dharma 18 Dharma 151, 163, 175, 186 Dharmakathanuyoga 12, 13, 57, 177 Dharmabindu 94 Dharmasastra 31 Dharmasamhita 199 Dharmasangraha 204 Dharmasutra 220 Dharmasunu 35 Dharmamrta 186 Dharmastikaya 199 Dhavala 87, 99, 103, 236 Dhauya 219 Dhidhara 113 Dhiti 115 Dhuya 82, 119, 120, 123 Dhyana 77, 95, 110 Nandamai 113 Nandasamhita 196 Nandaseniya 113 Nanda 113 Nandavatta 88, 89 Nandiajjhayana 60 Nandisena 111 Nandi 3, 7, 8, 9, 10, 14, 19, 22-29, 31, 32, 36, 38, 40, 41, 47, 51, 52, 56, 65, 75, 81, 82, 84, 85, 87, 88, 89, 90, 91, 95, 103, 117, 118, 119, 124, 134, 135, 137, 138, 144, 149, 154, 161, 167-171, 182, 185, 198, 199, 203, 205, 207, 210, 218, 224, 231, 234, 235, 236 Nandicunni 7, 82, 88, 89, 103, 105, 107, 168, 170, 198, 199 Nandidurgapadavyakhya 206 Nandiphala 138 Nandivisesavivarana 203 Nanduttara 113 Namipav(v)ajja 156, 222 Namokkaranijjutti 183, 185 Namo'rhat 95 Namo'stu Vardhamanaya 95 Naya 9, 88, 89, 132, 169, 185, 226 Nayacakra 204, 227 Narakavalikasrutaskandha 59 Narayavibhatti 128 Naravahanadattakaha 198 Navangivrttikara 34 Naa 226 Naga 111 Nagapariyavania(ya) 26, 27, 60, 86, 107 Nagasuhuma 14, 171 Nagasuksma 171 Nagarjuni 65 *Nagarjuniya 68 Natyavidhi 231 Natyavidhiprabhrta 98 Naryasastra 219 Nadayavihipahuda 98

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NAMES OF WORKS ETC. Nanappavaya 90, 94 Naman 169, 218 Nayaa 161 Nayakumaracariya 132 Nayajjhayana 57 Nayasuya 138 Naya 32, 138, 157 Nayadhammakaha(o) 7, 31, 32, 83, 122, 137, 138, 157, 172, 186, 212, 215, 220, 237 Naraka (khanda) 136 Nalanda 128 Nikkheva 186, 187, 189, 192, 217, 218 Nikkheva-nijjutti 193 Niksepa 9, 83, 184, 189, 226 Nigama 56 Nigoda 200 Nighantu 137, 138, 218 Nijjutti 4, 5, 16, 17, 41, 42, 44, 47, 50, 51, 56, 59, 62, 64, 82, 83, 85, 116, 119, 122, 162, 177, 180, 181, 183, 184, 185, 186, 188, 189-195, 207, 218, 219 Nijjuhana 92 Ninhavavattavva 183 Niddesa 217 Nimitta 100, 101, 200 Nimittajnana 100 Nimittapahuda 97, 100, 101 Nimittaprayoga 100 Nimittaprabhrta 97 Nimittasastra 101, 176 Niyanthi 156 Niyanthijja 156 Nirayavibhatti 52, 111 Nirayavisohi 28, 60, 110 Nirayavali (k)a 33, 35, 109 Nirayavaliya 26, 27, 32, 33, 36, 37, 46, 58 Nirayavali (ya) suyakkhandha 32, 36, 37, 59, 150, 210 Niruk(t)ta 30, 186, 192, 216, 218 Niruttapahuda 97 Niruttiya 219 Nirgrantha 128 Niryukti 128, 130, 180, 189 Niryuhana 92 287 Nirvartanadhikara 99 Nirvana 20, 41, 44, 51, 66, 67, 80 Nirvanakalika 97, 100, 115, 116, 207 Nivedana 221 Nisitha 40, 42, 83, 196 Nisithadhyayana 83 Nisadya 5, 6, 24 Nisadyatraya 5 Nisiha 17, 26, 27, 41, 42, 43, 44, 58, 60, 64, 65, 83, 94, 97, 99, 100, 116, 122, 124, 150, 151, 156, 157, 165, 186, 189, 190, 194, 196, 197, 207, 228 Nisihacunni 155, 201 Nisihajjhayana 58, 60 Nisihanijjutti 190, 191 Nisihabhasa 58, 181, 190, 195, 196 Nisihavisehacunni 198, 206, 235 Nisihiya 119 Nisejja 4 Niseha 150 Nitivakyamrta 118 Names of Prakrit Languages 214 Neuniya 96 Nepal 77, 78, 178 No-indriya-pratyaksa 226 Notices of Sanskrit Mss. 62 Nyaya 31

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288 THE CANONICAL LITERATURE OF THE JAINAS Nyayamanjari 137, 154 Pancakalpa 40, 190 Nyayasangraha 92 Pancatantra 230 Nyayasutra 125, 227 Pancanamokkara 182 New Indian Antiquary 81, 165 Pancapratikramana 93 New version of the Agadadatta Story, Pancamangala 85 A 81 Pancamangalasuyakkhandha 85, 116, Paitthapahuda 97 194, 198, 207 Painna(ga) 28, 29, 52, 53, 54, 55, Pancavatthuga 97, 106, 111 62, 75, 76, 85, 173-177, 206, 220 Pancasang(r)aha 94 Paimnagajjhayana 52 Pancakhyanaka 230 Painnajjhayana 52 Pancasaga 92 Paumacariya 12, 209 Panjika 152, 208 Paumavai 113 Padikkamana 25, 166, 173, 182, 191 Pakkhiyasutta 23, 26, 27, 28, 31, 33, Padikkamananijjutti 186 47, 52, 62, 86, 108, 110, 116, Padikkamanasangahani(i) 186, 212 173, 198, 202, 206, 212 Padiggaha 88 Pag(g)appa 58, 157 Padilehana 167 Paccakkhana 25, 44, 94, 120, 138, Padhamanuoga 8, 102 166, 182, 191 Padhamavaravariya 183 Paccakkhana kiriya 128 Panama 89 Paccakkhananijjutti 186 Pannatti 58, 59, 69, 109, 176 Pannavana 19, 26, 28, 33, 35, 37, Paccakkhanappavaya 90, 93, 94 60, 94, 109, 135, 137, 148, 195, Paccakkhanabhasa 203 199, 203, 205, 224, 225, 232, Pajjantarahana 54, 55 233, 234, 236 Pajjunna 113 Panhavagarana(dasa) 7, 31, 58, 59, Pajjusana 153 84, 109, 114, 122, 144, 178, 225, Pajjosa(va)nakappa 17, 20, 59, 62, 234 67, 93, 97, 108, 114, 122, 152 Panhavagaranaim 7 155, 190, 200, 209, 211, 212, Pada 5, 84, 91, 119, 135, 164 228, 235 Padatraya(1) 5, 25 Pajjosanakappanijjutti 154 Padavi 151 Pancakappa 17, 40, 41, 43, 44, 85, Padanusarinilabdhi 85 93, 181, 190, 194, 196, 197, 199, Padotthapaya 88 202 Padmapurana 61 Pancakappacunni 190, 200 Padmanandamahakavya 63, 236 Pancakappanijjutti 190 Pannatti 32 Pancakappabhasa 17, 39, 181, 190, Pannavana 32, 33 196 Pabhavati 115

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NAMES OF WORKS ETC. 289 Pamayathana 156 Pamayappamaya 26, 28, 110 Pamha 115 Paya 119, 148, 195, 219 Payattha 219 Payannaya 174 Payarana-sutta 222 Parakiriya 119 Parampara 89 Parikam(r)ma 8, 61, 81, 87, 88, 103, 104, 105 Parinayaparinaya 89 Parinama 148 Paribhasa 101 Paribhasa 197 Parisista 52 Parisistaparvan 15, 49, 77, 95, 123 Parisahadhyayana 51 Parisaha 83, 156 Parisahajjhayana 93 Paryaya 89, 90 Paryaya 148 Paryaya 208 Paryusanaparvan 200, 201 Paryusanakalpatippanaka 154 Parvan 229 Pallata 112 Pavayanasara 15, 61 Pavayanasaruddhara 2, 7, 90, 91, 108 Pascanupurvi 43, 232 Pasenai 112 Passasa 89 Pahana 21 Paheliya 202 Paiyatika 94, 204 Paiyassaddamahannava 94, 215 Pauggaha 120 Paesa 119 Paksika(sutra) 34, 167 Paksikavrtti 34 Pagata 132 Pat(a)aliputr(t)a 66, 72, 77 Padhoamasapaya 88 Panau 90, 94 Paninisutra 220 Papa-sruta 186, 236 Payasisutta 228 Parayanavagga 217 Paritthavaniyanijjutti 182, 183, 186 Pali 125 Pavasamanijja 156 Pahuda 96-102, 149, 176 Pahudapahuda 96 Piusenakanha 113 Pinda 93, 120, 167 Pindanijjutti 17, 19, 40, 43, 44, 47, 48, 50, 51, 60, 62, 156, 167, 181, 190, 194, 197, 200, 201, 203, 205, 207 Pindanijjuttibhasa 197 Pindaniryukti 47, 53, 161, 167 Pindavisuddhi 53, 54 Pindavisohi 55 Pindesana 119 Pindesananijjutti 60 Pindesana 48, 83, 93, 163, 188 Pindesana-ajjhayana 167 Pindaisana 167 Putthaseniaparikamma 88 Putthaputtha 89 Putthavatta 88 Putthima 114 Pundaria 128 Pundariya 138 Punnabhadda(ceiya) 69, 146 Punnabhadda 113 Punnamanibhadda 115 Punnasena 114

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290 THE CANONICAL LITERATURE OF THE JAINAS Pupphacula(i)(y)a 26, 27, 32, 33, 36, 37, 115, 150 Pupphia 33 Pupphiya(a) 26, 27, 32, 33, 36, 37, 115, 150, 212, 236 Purana 14, 31, 61, 130, 172 Puratattva 138 Purisavijja 157 Purisasena 113 Purohita 158 Puvva 7, 9, 15, 16, 18, 75, 78-81, 90 96, 98, 103-105, 149, 162, 164, 165, 176, 178, 181, 216, 225 Puvvagat(y)a 7, 8, 10, 13, 56, 58, 79-82, 87, 90-92, 103, 104, 105 Puvvanga 199 Puvvanuoga 8 Puskarasari 235 Puspaculika 33 Puspika 33 Pusyadaivata 173 Pustakarohana 66 Pussadevaya 169 Puyacauvvisi 94, 181 Purana 69, 112 Purva 80, 81 Purvapaksa 81 Purvavat 226 Purvanupurvi 43, 232 Purvanuyoga 8, 102 Pejjadosapahuda 97 Pedhalaputta 114 Pedhiya 182-184 Peyyalam 69 Parallel Passages in the Dasavaikalika and the Acaranga 164 Pellaa 114 Pahalvi 72 Pottila 114 Porisi 26, 110 Porisimandala 26, 28, 110 Paurusi 26, 162 Prakarana 200 Prakalpa 157 Prakirna(ka) 19, 34, 51, 61 Prakirnakadhyayana 52 Prajnapti 109 Prajnapana 33, 34, 35, 148 Pratikramana 61 Pratipatti 147 Pratima 152, 186 *Prativasudeva 81 Pratisthakalpa 93 Pratisthapaddhati 101 Pratisthaprabhrta 101 Pratyakhyana 55, 90 Prathamanuyoga 8, 61, 82, 102, 200 Pradhana 20, 21 Prabhavakacaritra 34, 78, 94, 99, 196, 198, 200, 203, 211 Prameyaratnamanjusa 12, 34, 35, 206, 236 Prayoga 148 Pravacanasiddhi 183 Pravicarana 148 Prasnaprakasa 207 Prasnaprasna 144 Prasnavyakarana 31, 58, 101, 144, 168 Prasnottara paddhati 224 Prasnottarasamuccaya 95, 167 Prasthana 136 Prakrta 17, 30, 33, 132, 176, 198, 210 Prakrit 130 Pracina 32 Pratisakhya 220

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NAMES OF WORKS ETC. 291 Prabhrta 96 *Prabhrtajna 97 Prayascitta 151, 156 Prohibition of Flesh-eating in Jainism 124 Phakkika 207 Phala 112 Forbes Gujarati Sabha Traimasika 235 Bandha 114 Bandhadasa 59, 114 Bandhasayay(g)a 22, 96, 102 Bandhasayagacunni 96 Bandhasamitta 210 Bambhadattacariya 103, 212 Bambhi 63 Bala 115 Bahassai 112 Bahubhangia 89 Bahula 89 Bahuvaktavya 148 Bahusuyapujja 156 Bahuputti 115 Bahuputtiya 115 Bible 14 Baratta 113 Barasasutra 154 Baravai 143 Bahira 157 Bahupasina 114 Briyavaravariya 183 Buddhavayana 14, 171 Buddhasasana 171 Buddhi 115 Brhattipanika 190, 205 Brhatkatha 82 Brhatkathakosa 71 Brhatkalpa(sutra) 40, 42, 59, 98, 109, 155 Brhattippanika 85, 111 Brhatsangrahani 43, 212 Brhatsadhukalpasutra 155 Brhadaturapratyakhyana 173 Brhadbhasya 189 Brhadvacana 85 Bezeihungen der Jaina-Literatur zu Andern Literature-Kreisen Indiens 149 Brahmagupti 186 Brahmana 11 Brahmodya 159 Brahmi 134 Bhaktaparijna 53, 54, 55 Bhagava(t)i 32, 57, 134, 143, 211 Bhagavai arahana 53 Bhagavati-Viahapannatti 57 Bhagali 112 Bhaggava 172 Bhanga 82, 87, 227, 232 Bhangika 168 Bhatikavya 194 Bhattaparinnamarana 174 Bhattaparinna 53, 55, 174 Bhadda 113 Bhadrabahunimitta 196 Bhaya-sutta 222 Bharata 2, 75, 108 Bhasmaka 145 Bhagava 14, 169, 172 Bhagavata-purana 1, 49, 172 Bhadra 153 Bharata 170 Bharaha 14, 170 Bhava 90, 218 Bhavakalpa 190 Bhavana 119, 120 Bhavana 49, 59, 83, 114, 119, 122, 123 Bhavappamana 219

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292 THE CANONICAL LITERATURE OF THE JAINAS Bhavasamlekhana 110 Mathura sculpture 153 Bhasa 148 Madhyamapada 84 Bhasa-tika 210 Manusyaloka 108 Bhasaslesa 194 Manusyasreni 103. Bhasya 22, 31, 36, 37, 42, 189, 210, Manussaseniaparikamma 88 216 Mantra 87, 144, 209 Bhasyakarika 216 Mandara 115 Bhasyatraya 203 Mayali 113 Bhasa 40, 41, 43, 44, 50, 63, 64, 85, Maranavibhak(t)ti 26, 27, 28, 54, 60 107, 108, 109, 111, 167, 180, Maranavisohi 28, 60, 110 184, 186, 190, 193, 194, 195, 196, 197, 202, 203, 208, 217, Maranavihi 54, 59, 60 218, 219, 221, 237 Maranasama(d)hi 53, 54, 55, 59, 174 Bhasajjaya 119, 120 Marudevi 113 Bhasavijata 58 Marudevyadhyayana 21 Bhikkhupadima 152 Maruya 113 Bhimakumarakatha 194 Malli 138 Bhimasura 170 Mahatpancakalpabhasya 41 Bhimasurakhyana 170 Mahapana 95 Bhimasurukk(h)a 14, 170 Mahamaruya 113 Bhuyadinna 113 Mahallia-Vimanapavibhatti 26, 27 Bhuyava(t)a 58, 87 Mahalliya 60 Bhuyava(y)a 13, 58, 87 Mahalliya-Vimanapavibhatti 59, 60, Bhurjapatra 200 86, 106 Mai-nana 22 Mahakanha 113 Makai 58 Mahakappa 93 Magadha 76, 178 Mahakappasu(y)a 26, 28, 39, 44, 60, Magahasena 198 109 Magahaa 155 Mahakarmaprakrtiprabhrta 94 Magga 128 Mankati 113 Mahakalpasruta 109 Majjhimanikaya 30 Mahakali 113 Manussaseniaparikamma 88 Mahajummasaa 135 Manissavatta 88 Mahatarka 204 Mandala 110 Mahadumasena 114 Mandalapavesa 26, 28, 110 Mahaniddesa 217 Mandiyacariya 212 Mahanimitta 133 Mandukka 138 Mahanisitha 40 Mati 52, 75 Mahanisiha(sutta) 17, 26, 27, 41, 42, Mati-jnana 20 43, 44, 45, 60, 84, 85, 150, 176, Mathura 67, 68, 152, 153 197, 202, 207, 210, 227

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NAMES OF WORKS ETC. Mahapaccakkhana 26, 27, 28, 53, 60, 174, 175 Mahapannavana 26, 28, 60, 109 Mahaparijna 83 Mahaparin (n)n(n)a 82, 83, 117, 119, 120 Mahapurana 61 Mahaprajnapana 33 Mahapratyakhyana 54 Mahaprana 77, 95 Mahabharata 132, 139, 170, 228, 229 Mahabhasya 124, 154, 173 Mahayarakaha 163 Mahavideha 232 Mahavirathui 128 Mahavirabhasia 114 Mahavirasvamino Antima Upadesa 225 Mahavirasvamino Acaradharma 225 Mahavirasvamino Samyamad harma 225 Mahavyutpatti 156 Mahavrata 64, 122, 159, 164, 173 Mahasatata 112 Mahasihasena 114 Mahasumina 115 Mahasuminabhavana 27, 60, 85, 108, 115 Mahasena 114 Mahasenakanha 113 Mahuyarigiya 231 Mahura 65 Maug(y)apaya 88, 103 Matanga 112 Matangajataka 229 Matika 105 Matuapada 88 Matrkapada 5 Matrkapadatraya 25 Mathuri 65 Manasi 220 Mayandi 138 Markandeya-purana 228 Masana 89 Mahana 111 Micchasuya 14 Mithila 228 Mithyasruta 14 Miyacariya 156 Miyaputta 111 Mimamsa 31 Mukkhagai 156 Murcchana 132, 231 Mula 38 Mulag(r)antha 156 Mulatika 208 Muladatta 113 Mulapadhamanuoga 11 Mulabhasya 189 Mulabhasa 194 Mulasiri 113 Mulasutta 29, 45, 47, 48, 51, 62, 85, 156, 157, 162, 163, 166, 167, 173 Mulasuttagaha 45 Mulasuya 45 Mulasutra 19, 38, 45, 46, 161 Mulac(y)ara 15, 61, 121, 173, 186, 191, 192 Mrcchakatika 133, 217 Mettasutta 126 Meru 168 Meha 113 Mokkha 114 Moggarapani 113 Mohanijjathana 97, 114, 152 Mohanaghara 139 293

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294 THE CANONICAL LITERATURE OF THE JAINAS Mohaniya 152 Religions of India 213 Mohaparajaya 222 Review of Philosophy and Religion, Yajurveda 32, 170 The 124 Yantra 98 Risibhasita 199 Yamaka 127, 128 Rukkhayuveda 54 Yogacurna 100, 102 Ruppini 113 Yogadrstisamuccaya 86 Ruva 119 Yogasastra 66, 108 Rohini 138 Yogasutra 173 Lakkhana 113 Yoni 148 Laghucunni 102 Yoniprabhrta 97, 99 Laghubhasa 41 Yonividhana 99 Laghuvrtti 195 Raivakka 49 Lacchi 115 Ratikalpa 50 Latthadanta 113, 114 Ratnakarandairavakacara 62 Labdhi 108, 183 Rayanavali 195, 204 Lalitavistara 228 Rasadevi 115 Lalita Vistara 125 Rahanemiya 156 Lahucunni 22 Rajagaha 66 Lahuvaravariya 183 Rajagir 66 Lambana 237 Rajagrha 137 Lipi 235 Rajaprasnakrta 147 Life of the Buddha and the early Rajaprasniya 33, 35, 36, 59 history of his Order, The 137 Rajaprasenakiya 36, 59 Linguistic Speculation of the Hindus Rajaprasenajit 36, 59 15 Radhavedha 175 Literary History of India 213 Rama 115 Lectures on the History of Indian Ramakanha 113 Literature 138, 213 Ramagutta 112 Lecchati 111 Ramaputta 114 Latin 14 Ramayana 14, 170, 231 Leva 237 Rayap(p)asenaijja 98, 137, 140, 147 Lesya 148 Rayapasenaiya 32, 33, 36, 37 Lesa 156 Rayapaseni(y)a 26, 28, 34, 211, 231, Leha 235 235, 237 Lehre der Jainas (nach der alten Rayapaseniya 33 Quallen dargestellt, Die) 81 Rasibaddha 88 Lokaprakasa 8, 92, 95, 163, 233 Rasi 134 Lokabindusara 90 Riuvveda 172 Lokanuyoga 200 Reduplicatives in Indo-Aryan 140 Lokayata 171 - A

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NAMES OF WORKS ETC. Logavija(y) a 82, 119 Logasara 92, 119 Logayat(y) a 14, 171 Laukayata 171 Vaisesiya 171 Vakkasuddhi 93, 163, 188 Vakkhakkara 149 Vagga 36, 106, 112, 113, 135, 138, 142, 143, 144 Vaggaculi(y)a 26, 27, 55, 59, 60, 86, 109, 115 Vaggaculi 109 Vangaculiya 27, 54, 55 Vacanika 211 Vanna 146 Vannaa 68, 69 Vannaya-sutta 222 Vanhi 112 Vanhia(a) 27 Vanhidasa(a) 26, 27, 32, 36, 37, 59, 150 Vanhiya 27 Vattamanappaya 89 Vattha 119, 120 Vatthu 95, 96 Vatthugatha 217 Vandana 182 Vandananijjutti 185 Vandanaya 25, 166, 191 Vandana 61 Vandaruvrtti 167 Vandittusutta 62 Varavariya 183 Varunovavaya 26, 27, 59, 60, 106 Vargaculika 109 Varnaka 68 Valabhi 67, 146, 153 Valahassajataka 139 Vavahara 16, 19, 26, 27, 41, 43, 44, 55, 86, 93, 107, 108, 109, 111, 151, 155, 157, 176, 180, 194, 196, 197, 205, 210, 216, 236 Vavaharacunni 201 Vavaharanijjutti 190 Vavaharabhasa 108, 181, 195 Vasudevacariya 103 Vasudevahindi 82, 85, 103, 199 Vasule 122 Vastu 96 Vassa 153 Vagarana 172. Vacaka 4, 79, 116, 168 Vacana 65, 77, 85, 113, 114, 154 Vacya 152, 154 Vajasaneyisamhita 215 Vaniyagama 69 Vata 115 Vadivetala 51 Vayana 154 Varisena 113 295 Vartika 124, 207, 208, 210 Valabhi 65, 76, 78, 176 Vasetthasutta 158, 229 Viavatta 89 Viahapannatti 2, 7, 29, 57, 63, 101, 108, 110, 134, 148, 152, 168, 172, 197, 201, 205, 206, 209, 222, 224-227, 231-234 Vicaramrtasangraha 41, 167 Vicitracarya 50 Vijayacariya 89 Vijjappavaya 93 Vijjacaranaviniccha (y)a 26, 27, 28, 110 Vijjanuppavaya 90, 95 Vijjapahuda 97

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296 THE CANONICAL LITERATURE OF THE JAINAS Vijnana(khanda) 136 Vinayasamahi 163 Vinayasuya 156 Vinnanapahuda 97 Vinhu 112 Vittharavayana 154 Vidya 90, 100, 144, 209 Vidyatisaya 144 Vidyaprabhita 97, 101 Vidhiprapa 33, 82 Vinayapitaka 228 Vinayavada 130 Vinayasruta 189 Vineyahita 22 Vipakasutra 31, 58, 144 Vippaccaiya 89 Vippajanasenia-parikamma 88 Vippajahanavatta 88 Vimanapavibhatti 59 Vimana 12, 106, 147, 175 Vimuk(t)ti 49, 83, 119, 120, 123 Vimutti 114, 115 Vimokkha 82, 119 Vimoksa 188 Viyatta 3 Viyaralesa 33 Viyarasara 33, 37, 44, 62, 111 Viyaha 86 Viyahaculiya 86 Viyahapannatti 63, 69, 92, 147 Vivagasuya 7, 21, 31, 46, 58, 59. 112, 123, 144, 212, 215, 220, 228 Vivata 115 Vivahaculiya 26, 27, 59, 60, 109, 115 Vivahapan(n)n(n)atti 31, 58, 101, 134, 164 Vivittacari(y)a 49, 123 Vividhatirthakalpa 97, 98 Vividhaprasnottara 32, 117 Vivrti 55, 91 Visalalocana 95 Visesa 148 Visesavasyakalaghuvrtti 208 Visnupurana 149 Visesanavai 2, 43 Visesavassayabhasa 12, 13, 24, 29, 39, 43, 54, 62, 78, 87, 91, 92, 93, 96, 99, 100, 107, 109, 160, 168, 182, 192, 195-197, 203, 205, 207-209, 219, 226, 232, 233, 235 Visehacunni 39, 65, 97, 99, 116, 190, 194, 196, 197 Viharakappa 26, 27, 28, 100 Vihi-sutta 222 Wiener Zeitschrift fur die Kunde des Morgenlandes 229 Viyaragasu(y)a 26, 27, 28, 110 Virakanha 113 Viratthay(v)a 53, 60, 175 Virastava 53, 55 Virastuti 194 Viria 90, 128 Viryapravada 90 Vuddhakaha 143 Vuddhabhasa 41, 197 Vuddhavaravariya 183-185 Vrddha khanda 132 Vrddhataragathikakhanda 132 Vrddhavaitaliya 131 Vrsnidasa 33 Vea 83 Vetalia 127 Veda 15, 30, 31, 32, 61, 64, 83, 119, 134, 138, 140, 160, 170, 172, 184, 216, 218

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NAMES OF WORKS ETC. Vedana 148 Vedabandhaka 148 Vedalla 30 Vedavedaka 148 Vedanga 32, 218 Vedanga-jyotisa 233 Veya 160, 172 Veyaliya 59, 128, 162 Velana 220 Velandharovavaa 26, 27, 86 Velandharovavat(y) a 27, 59, 60, 106 Vesamanovavaa 26, 86 Vesamanovavat(y)a 27, 59, 60, 106 Vesali 66, 150 Vesiya 171 Vehalla 113 Vehasa 113 Vaitaliya 127, 128, 129, 131, 164 Vaisika 171 Worte Mahaviras 32, 127 Vyavahara 40, 42, 43, 93, 185, 191, 297 Sakatayana-sabdanusasana 30 Sakha 153, 201 Sastraparijna 204 Siksa 30 Sitalesya 109 Silavatikatha 194 Suklayajuhpratisakhya 215 Suddhavakyanuyoga 133 Sesavat 226 Sraddhavidhi 98, 101 Sribhagavatisara 135, 136 Sruta 22, 23, 24, 25, 87, 222 Srutajnana 16, 22 Srutajnanasutra 139 Srutapurusa 23, 30 Srutaskandha 43 Srutavatara 79 Sreni 236 srautasutra 220 Sadavasyaka 167 Saddarsanasamuccaya 204 Sastitantra 138, 140, 171 Saa 134, 135, 138 Samyama 148 Samlekhana 110 Samlehanasuya 26, 27, 28, 60, 110 Samvat 15, 29, 32, 34, 35, 38, 40, 43, 49, 52, 55, 65, 67, 72, 73, 78, 79, 80, 81, 100, 103, 154-156, 172, 180, 183, 195, 199, 200, 202, 204-206, 208, 211 Samvara 114 Samvegarangasala 55 Samsattanijjutti 60, 62, 94, 178, 191 Samsaradavanala 194 Samsarapadiggaha 88 Samskrta 30, 132, 133 Samstara 55 201 Vyakhya 109 Vyakhyaculika 109 Vyakhyana 154 Vyakhyaprajnapti 31, 58, 109, 134, 135 Vyakhyabhagavati 109 Vyutkranti 148 Sakatabhadrika 171 Sakrastava 154 Sataka 94 Satapatha Brahmana 215 Satapadi 206 Satrunjayakalpa 98 Sabdaprabhita 97, 101, 219 sarira 148 Salakapurusa 81

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298 THE CANONICAL LITERATURE OF THE JAINAS Samstaraka 53, 174 Satthaparin(n)n(n)a 82, 119, 120, Samsthana 134 122, 123 Samhanana 134 Sadda 119 Sakkata 133 Saddapahuda 97, 101, 199 Sagada 111 Saddalaputta 112 Sagadabhaddiya 171 Santharaga 53, 174, 210 Sankha 114 Sandehavisausadhi 152, 154 Sankhitta 154 Sanna-sutta 222 Sankhyeya 84 Saptatika 94 Sankhevitadasa 59, 106, 107, 115 Saptabhangi 227 Sankhyata 52 Saptasataranayacakra 94 Sankhyana 232 Sabaladosa 97, 151 Sangahani 43, 182, 205, 212 Sabala 114 Sangahanigaha 212 Sabhikkhu 156, 163 Sangrahani 18, 207 Samaa 127 Sangrahanigatha 135 Samanasutta 164 Sangha 3, 77, 168 Samanovasagapadikkamana 202, 206 Sanghatta 237 Samabhirudha 89 Sanghataka 77 Samaya 2, 95 Sanghada 138 Samayaksetra 108 Sakalakatha 187 Samayappavaya 90 Saccanemi 113 Samaramayankakaha 187 Saccappavaya 90, 93 Samaraiccakaha 187 Saccabhama 113 Samaraiccacariya 23, 187 Saccasiri 84 Samava(y)a 7, 12, 23, 31, 32, 33, 35, Sanjaijja 156 58, 63, 81, 82, 86, 88, 89, 90, Sanjuha 89 103, 106, 109, 119, 127, 133, Sanjna 148 134, 135, 157, 178, 186, 225, Satthana 113 228, 235, 236 Satthit(y)anta 14, 171, 172 Samavyaptika-sutra 223 Sadasii 202 Samana 89 Sadavassaya 210 Samahi 128 Saddhajiyakappa 62 Samahitthana 156 Saddhasayaga 202 Samiia 156 Sattariya 94 Samisanjano Upadesa 225 Sattarisayatthana 2 Samutthana 107, 111 Sattasattikkaga 83 Samutthanasu(y)a 26, 27, 60, 86, Sattasattikkaya 119 107, 117 Sattikkag(y)a 119 Samudghat(y)a 132, 147, 148 Sattusena 112 Samudda 112

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NAMES OF WORKS ETC. 299 Samuddapalijja 156 Samuvatthanasuya 107 Samosarana 128, 146, 183, 185, Sampada 151 Samba 113 Sambhinna 89 Sambhutavijata 115 Sammai(payarana) 195, 198 Sammati 12 Sammatta 82, 119 Sammasuya 14 Sammavata 58 Sammurochima 178 Samyaktva 148 Samyaksruta 14 Sayaga 94 Sarapahuda 97, 98 Sarirapada 199 Savvaobhadda 89 Savvapanabhutajivasattasuhavaha 58 Sawarisi 84 Savvasumina 115 Sahasuddaha 111 Sahasrara 108 Samvyavahari-pratyaksa 226 Sagara 112 Sagaropama 134 Sankhyakarika 171, 172 Sankhyasaptati 171 Sata 114 Sadhana(khanda) 136 Samannapuvvaga 163 Samaveda 32, 170, 172 Samaiya 25, 166, 182, 183, 191, 195 Samaiyanijjutti 184, 185 Samaiyabhasa 195 Samaiyasutta 75 Samacari 32, 93, 152 Samacarisataka 66 Samayari 96, 152, 153, 156, 183, 185, Samayika 61, 185 Sarana 112 Saravali 54 Salatiyapitu 112 Salibhadda 113 Sijja 120 Sittari 202 Siddhacakra 24, 197 Siddhanta 217 Siddhapahuda 54, 97, 101 Siddhaprabhrta 93, 97 Siddhabaddha 88 Siddhaireni 103 Siddhasenia 88 Siddhaseni(t)a-parikkama 88 Siddhanam buddhanam 166 Siddhanta 62, 74, 120 Siddhanta(khanda) 136 Siddhantastava 156 Siddhantagamastava 33, 55, 84, 102, 149, 156 Siddhavatta 88 Siddhivinicchaya 198 Siridevi 115 Sirivalakaha 90, 95, 237 Siri 115 Siloanama 219 Siva 115 Siosanijja 82, 119 Sisapaheliya 199, 233 Siha 114, 136 Sihasena 114 Sumsama 138 Sukanha 113 Sukali 113 Sukka 115 Sikkhitta 115

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300 THE CANONICAL LITERATURE OF THE JAINAS Sukhavabodhavivarana 154 Sujaya 113 Sunakkhatta 113 Sutta 8, 44, 62, 87, 89, 104, 105, 119, 122, 126, 130, 132, 133, 135, 142, 144, 145-147, 154, 166, 167, 169, 172, 180, 186, 192, 193, 212, 216, 218, 220-223 Suttak(g)ada 57, 189 Sutta-nirutta 218 Suttanipata 125, 126, 160, 225, 230 Suttapphasiyanijjutti 185, 193 Sudamsana 112, 113 Suddhadanta 114 Sunakkhatta 114 Supasttha 113 Supasanahacariya 5 Suppadibaddha 168 Subodhika 5, 18, 21, 53, 93 Subhadda 113 Sumanabhadda 113 Sumana 113 Sumaruya 113 Sumina 115 Sumuha 112 Suya 59, 218 Suyakkhandha 59, 79, 82, 83, 119, 120, 121, 124, 126, 127, 130, 139, 142, 145, 155, 220 Suyanana 22, 23, 25, 96, 184 Suradeva 112 Suradevi 115 Suvan(r)nabhumi 187, 200 Susrutasamhita 137, 169, 236 Susima 113 Suhabohasamayari 32, 34, 37 Suhavivaga 145 Sukara-maddava 137 Sutagada 57 Sutra 86, 200, 211, 220, 222, 223 Sutrakrta 34, 58, 127 Sutrakrtanga 120, 125, 191 Suyagada 7, 8, 16, 17, 23, 31, 32, 41, 81, 86, 90, 99, 100, 125-129, 131, 132, 157, 181, 186, 189, 194, 197, 202, 204, 206, 207, 211, 215, 220, 225, 229, 230, 236, 237 Suyagadangasutta 127 Suyagadatika 204 Suyagadanijjutti 57, 90, 99, 126, 127, 189, 191, 232 Sura 115 Surata 115 Surapan(n)n(n)atti 13, 26, 27, 28, 32, 35, 37, 56, 60, 149 Suriyapannatti 16, 17, 19, 84, 96, 116, 149, 176, 194, 207, 232 Suryaprajnapti 12, 33, 61,84, 191 Seubandha 234 Second Book of Sanskrit 164 Sacred Books of the East, The 80, 82, 118, 119, 120, 122, 125, 128, 149 Sejja 119 Seniya 113 Senippaseni 236 Senaprasna 84, 93, 156, 166, 167 Septuagint 14 Selaga 138 Sesauvagghavanijjutti 183 Somila 112 Sariya 111 Soriyadatta 112 Sovatthiavatta 89 Sautta anustubh 131 Saurasena 65

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301 NAMES OF WORKS ETC. Sauraseni 65 Saurastra 178 Skandili 65 Schools and Sects in Jaina Literature 130 Scripture truth in Oriental Dress 139 Stabakartha 210 Stabbaka 210 Standard Sanskrit English Dictionary, The 23 Studien zur indischen Erzalungs literatur 229 *Sthavira 120, 122 * Sthavira-kalpin 110 Sthaviravali 152 Sthana 31, 34, 58, 132, 148, 203, 231 Sthapana 9, 218 Sthapanakalpa 93 Sthapanakulakasvadhyaya 93 Sthiti 148 Syadvada 218, 227 Syadvadamanjari 169, 1 1, 172 Syadvadamuktavali 4 Svayambhustotra 5 Svara 132, 231 Svaraprabhrta 98 Svaramandala 133 Svarita 217 Svopajna 108, 210 Hariesa 156 Haricandana 113 Harivamsa-purana 61, 62, 79 Halla 114 Hathigumpha 66 Hara 115 Heart of Jainism, The 16 Hebrew 14 Himavanta 112 Himavanta theravali 76 Hiri 115 History of Indian Literature, A 30, 32, 39, 42, 45, 47, 52, 53, 61, 66, 68, 73, 120, 121, 127, 130, 137, 139, 147, 149, 152, 160, 169, 174, 209, 214, 225 History of Zoroastrianism 72 History of non-canonical Literature of the Jainas, A 214 History of Bengali Language and Literature 68 History of Sanskrit Literature 213 History of Civilization in Ancient India, A 141 Hiraprasna 95 Hunda 2 Heuvata 58 Hora 175 Hole 122

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NO 11 14 By The Same Author Nyayakusumanjali with translation in English & Gujarati (1922) Srngaravairagyatarangini with Guj. translation & explanation (1923) *Stuticaturvimsatika (satika) with Guj. translation & explanation (1926) *Caturvimsatika (satika) with Guj. translation & explanation (1926) *Bhaktamarastotrapadapurtirupakavyasangraha Pt. 1 (satika) and Pt. II, with Guj. translation & explanation (1926, 1927) 7 * Caturvimsatijinanandastuti (satika) with Guj. translation & explanation (1927) 8 Tattvarthasutra with Guj. translation (1928) 9-10 Tattvarthadhigamasutra Pts. I & II with Bhasya and tikas and Sanskrit & Eng. introduction (1926, 1930) *Sobhanastuti with 4 tikas and Sans. intro. (pp. 1-130) (1930) Vairagyarasamanjari with trans. & notes in Gujarati (1930) Navatattvasangraha & Upadesabavani (1931) Arhatadarsanadipika, an exposition of Jainatattvapradipa (1932) *Bhaktamara, Kalyanamandira & Namiuna (satika) with introduction in Sanskrit & Guj. (1932) Caturvimsatiprabandha with Sans. intro. & 9 appendices (1932) Priyankaranrpakatha & Uvasaggaharathotta with Sans. intro. (1932) Padmanandamahakavya with intro. in Sans. & Eng. (G.O.S.) (1932) Jainadharmavarastotra (satika), Godhulikartha & Sabhacamatkara with Sanskrit Introduction (1933) Anekartharatnamanjusa with Sanskrit introduction (1933) Dhanapalapancasika with 2 tikas & 2 Virastutis along with Guj. translation & notes (1933) 22 Guj. trans. of Caturvimsatiprabandha with appendices etc. (1934) 23-28 *Arhatajivanajyoti (Pts. Il-VI) (1934, 1935, 1935, 1936, 1937, 1942) 29-36 Descriptive Catalogue of the Govt. Collections of Manuscripts (DCGCM) (Vol. XVII, Pts. I-V, Vol. XVIII, Pt. I & Vol. XIX, section I, parts 1-2) published by Bhandarkar O.Research Institute (1935, 1936, 1940, 1948, 1954, 1952, 1957 & 1962) 37 Ganitatilaka (satika) with Sans. intro. (Gaekwad's O. Series) (1937) * This sign is used to indicate that the work is illustrated. 1 The 2nd edition is published in 1940. 16 20 21

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

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lokavANIH e pratApa kono? (1937) x loDhI yAne tAvI (1938) pratApa : prAcIna ane arvAcIna surata (I-VII) (1937-1938), tilaka (1937), DIsAvAla jJAti ne jena dharma (1938), hariparAnI dhIsa (1938). gujarAtI dhArmika vAcanamAlA (1932), praznalaharI (I-XI) (1934), pAghaDI ane TopI (1936) kamaLa (1937), *vahu viSe vicAra (1938), *vara viSe vicAra (1938), hukako (1938), pataMgaparikaranI paribhASAno parAmarza (1939), badasUratInA benamUna namUnA (1939), keLavaNInAM keTalAMka kendro (1940), arvAcIna bhASAomAM bhUtakALanAM rUpono dukALa (1940), AkhaLiyo ane velaNa (1941), x'paroNI' zabdanI vyutpatti (1941), 'tarI' antavALA keTalAka zabdonI vyutpatti (1941) zrI phArbasa gujarAtI sabhA mahotsavagraMtha ? ApaNI lagnapraNAlikAnuM tulanAtmaka avalokana (1940). zrI phArbasa gujarAtI sabhA mAsika ? gujarAta ane lipikadaMbaka, lekhanasAhitya tathA akSarazikSaNa (IV-VII) (1938-1941) mAnasI nAmano prayoga (1939), "valaNa rasa (1941), sIkottarI te koNa?

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