Jain Journal 1993 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520112/1

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VOL. XXVIII OCTOBER 1993 ISSN 0021-4043 A QUARTERLY JAINOLOGY ON JAIN Journal No. 2 // jaina bhavana // JAIN BHAWAN PUBLICATION

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Contents Sacred Literature of the Jains Albrecht Friedrich Weber Implications of Ahimsa on Ecology A Jaina Perspective Vincent Sekhar A note on some copper icons from Thirunarungkondai S. Thanyakumar 101 Book Review S, A, Jain : Reality Satyaranjan Banerjee 105

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Book Review S. A. JAIN- Reality, an English translation of Shri Pujyapada's Sarvarthasiddhi, second edition, Jwalamalini Trust, Madras, 1992, pages xxii+300, Price Rs, 95.00. It is indeed a pleasure to see the second edition of the English translation of Shri Pujyapada's Sarvarthasiddhi which is the earliest commentary on Umasvami's Tattvarthasutra. This edition was reprinted after thirty years. This shows the popularity and the demand of this translation by the scholars. Umasvami's Tattvartha-sutra, describing in a nutshell the quint. essence of Jain Philosophy, is a well-known work on Jainism; it is also known as Moksa-sastra, a treatise which describes the path of liberation. This work is held with great reverence by all sects of the Jains. There are several commentaries on the book of which Pujyapada's commentary, entitled Sarvarthasiddhi, is notable and preeminent. This commentary was translated into English in 1960 for the first time by Professor S. A. Jain under the title Reality. The reprint of the first edition is done by Jwalamalini Trust, Madras, who is to be congratulated for their benign endeavour. The book contains Umasvami's original Sapskrit text in Devanagari character together with their Roman transliteration with diacritical marks for those who do not have any free access to the Devanagari script. Umasvami's 357 sutras are translated into English along with the Sanskrit commentary of Shri Pujya pada. The book is divided into ten chapters by the translator. These chapters are- the Faith and knowledge (ch. 1), the category of the living (ch. II), the lower world and the middle world (ch. III), the celestial beings (ch. IV), the category of the non-living (ch. V), the influx of Karma (ch VI), the five vows (ch. VII), bondage of Karma (ch. VIII), stoppage and shedding of Karma (ch. IX), and liberation (ch. X). It has a good index, but no bibliography; it has no introduction either. His Holiness Karmayogi Charukeerthi Swami of Sravanavelagola has prepared a synopsis and a glossary of the technical terms of this book. It goes without saying that the contribution of His Holiness has enhanced the value of the second edition.

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106 JAIN JOURNAL The English translation is lucid, faithful and true as far as the text is concerned. The translator has said that he has tried to capture the spirit of the original in thought and expression to the extent it is possible in a translation'. He has further acknowledged that 'it is extremely difficult to convey the spirit and charm of Sanskrit in the English language. The translation of the technical terms into English has been rendered faithfully and will surely enrich the Jain Philosophy to a great extent. As the work is a philosophical.one, the English rendering of the technical terms without violating the idiom and genius of the English language is a difficult task, and S. A. Jain has put that difficult task into reality. It is true to say that by reading this translation one fails to understand that it is not original. In fact, this English translation can be regarded as original as Pujyapada's Sarvarthasiddhi, Professor Jain does not allow us to feel that he has translated the text from a commentary. The name of the book, Reality, is given by the translator for the simple reason that the Jaina Philosophy seeks Reality through experience, It reconciles between the doctrines of permanence and momentariness, between monism and pluralism, and between identity and difference. This non-absolutistic attitude of Jain Philosophy can be described as a Relative Pluralism. In conclusion, I can only say that to read the Reality is a pleasure, to think about it is a mental satisfaction, and to live with it is to be a philosopher incarnate. I think that to every student of Jain Philo. sophy this Reality is indispensable. Satya Ranjan Banerjee

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Sacred Literature of the Jains ( from the previous issue ] Avasy. nijj. 8,55 : jam ca mahakappam11 jani a sesani chea suttani, from which passage it is clear that then, besides the mahakappam, there ex. isted several other texts belonging to this group (kalpadini Schol.); and in another passage of the above cited work (16,100) there are enumerated three texts, which, at present, still bear this name and which state that they were divided 812 just as we find them. They appear [447] to belong together after a fashion and to form a united group. In the cnumeration of the anangapavitpha texts in the Nandi, in the Paksikasutra and in the three samacaris we find these texts arranged in the same order (dasana, kappassa, vavaharassa). In the samacaris, in the passage in reference to the number of days necessary to learn them, we find that one suyakkhamdha is allotted to them all : kappavavaharadasanan (80 Avi., Svi., dasakaoranam V.) ego suyakkhardho. The Vidhipr., however, states that some (kei) "kappavavaharanam bhinnam suyakkhardham icchamti." The title cheasutta is not mentioned in this list of the anangapavitphas or angabahiras, which cites, in addition to the three texts held to be cheasuttas, two others immediately afterward, one name alone intervening. These additional cheasuttas are nisiha and mahanistha, which now stand at the head of the chedas. The mahakappasuam (see p. 478), too, is found in the list, but in a different place-about 24 places previous. From this we draw the conclusion that the author of the list did not regard the mahakappasuam (see p. 478) as belonging to these cheasuttas, The mahakappa(r) is mentioned in no other passage. In all other passages, where the chedasutras are enumerated, the nistham is invariably placed at the head of the list. Thus in Avi., where the number of days necessary for learning the chedasutras is stated, [448] there are enumerated as the "cheaggamtha" (here placed between upangas and painnas ; see p. 446) the seven names : nisiha, dasa, kappa, vavahara, mahanisiha, pamcakappa and jiakappa. The parcakappa is mentioned also under the painnas. Cf, above, pp. 427,430. The case is similar in Svi., where, however, the name chea(r) is omitted, and the discussion on this subject is inserted between that concerning angas 4 and 5. In Svi, only stha, 811 According to the Scholiast these texts are borrowed from the diffhivda (anga 12), and, consequently, are to be regarded as rsibhasita : mahakalpasrutadinam api tsibhasitatva(d) dystivadad uddhytya tesam pratipaditat vat dharmakathanuyoga vya (deggat vas ca)? prasamgah. 812 dasa uddesanakala dasana, kappassa huiti chac ceva / dasa ceva vavaharassa hurti savve vi chavvisam //,

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62 dasa, kappa and vavahara are treated of together, pamcakappa and jiakappa not being mentioned, mahanisiha is disposed of at another place, viz. at the end of the entire jogavihi after the painnas. V. agrees herein with Svi. completely, with the exception that, as Avi., it adds pamcakappa and jiakappa to nistha, dasa, k. and vav. In the metrical portion at the close, the jogavihana-pagarana, however, the first four are treated of either as to be learned together in 30 days or as 'savvani vi cheasuttani' v. 22. In the next verse (23) there are statements concerning jiyak, and pamcak. (mahanistha is not discussed till vv. 63,64). In the Vicaramrtas. the cheasuam is called nisiha-m-aiyam-on jitak., pamcak. see p. 430-; and in the commentary on the sraddhajitakalpa-s -see below ---sri nislthadi chedagranthasutra is spoken of. We find that this agrees with Buhler's list (above, p. 226). JAIN JOURNAL Besides this arrangement which places nisitha at the head we meet with statements in modern sources in which the number composing the series varies in many ways. The series, as we have seen above, was never fixed, continually varying between 4 and 7 members. [449] In the Ratnasagara (Calc. 1880) we find the following arrangement: vyavaharavrhatkalpa, dasasruta, nisitha, mahanisitha, jitakalpa. These names are the same with an exception in the case of jitakalpa (Buhler has pancakalpa; Avi. has both names). The arrangement of Raj. L. Mitra and after him that of Pandit Kashinath Kunte, taking its rise from the Siddhantadharmasara, is very remarkable. See my remarks on p. 227. The uncertainty of modern tradition may, it is true, create an impression unfavourable to the age of the chedasutra texts which we possess. On the other hand, there are sufficient arguments which permit us to ascribe a relatively ancient date to the chief group at least, i.e. the three texts: dasa-kappa-vavahara. The order which I have here followed is, without doubt, the old arrangement, though, for convenience sake, I adopt that of Buhler from this point on: vavahara, dasa, kappa. We must here consider the statements of tradition in reference to the origin and composition of these texts. Haribhadra, on Avasy. 6,88, explains the third of the three forms of the samacar? which are mentioned in the text: ohe dasaha payavibhage, the padavibhagasamacart by chedasutrani, and, as we have seen above, p. 357, he states that this is chedasutralaksanan navamapurvad eva nirvyudha. On Avasy. 7,64 he limits the equalization of the padavi'cari to

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OCTOBER, 1993 kalpa and vyavahara (sa ca ka hararupa). The same statement exists in the avacuri composed A.D. 1383 by Jnanasagara on the Oghaniryukti : [450] padaviRcari kalpa-vyavaharau; and purva 9 (vastu 3, prabhrta 20) is referred to as the source -see above, p. 357-whence this Bhadrabahusvamina nirvyudha. The composition of these two texts, kalpa and vyavahara, is frequently referred back813 to Bhadrabahu, who is said to have made use of the same sources as they. But in the rsimandalasutra (Jacobi, Kalpas, p. 11), (p. 472) the same is asserted of the third member of this group of texts, the dasau. We have consequently here, as in the case of upanga 4, to deal with an author whose name is specially mentioned. Whether this claim is correct or not (we will refer to this question below), the connection with the purvas according to tradition, is significant. 63 The contents of the existing chedasutras makes it probable that a large portion of them is of considerable antiquity. This content refers in general to the clergy and the rules of conduct prescribed814 for them, though there is a large admixture of subsidiary matter of a legendary character (e. g. the entire Kalpasutram). The first two rules, according to the existing order, refer to expiations and penances (prayascitta) ;8 while all the rest contain general matters referring to discipline. .815 [451] There is other testimony of an external character which makes for the antiquity of the chedasutras. The first of these is, as is well known, closely connected with anga 1, and is, in fact, called a part of the latter (p. 254). Chedasutras 2, 4 bear the stamp of antiquity because they resemble angas 1-4 as regards the introduction; and because chedas, 2-5 resemble the same angas as regards the conclusion.816 The ancient date of chedas 4 is co ipso attested by the thoroughgoing mention of it and its ten sections in anga 3,10. 813 The same is asserted of the nisiham; see p. 453n. 814 It corresponds consequently to the vinaya of the Buddhists with which, despite all differences, it is closely connected in contents and in style of treatment. 815 The expression glattha in the last verse of Dharmaghosa's sraddhajitakalpa (see p. 478), treating of the prayascitta, is explained in the anonymous scholiast thereupon by gitarthah_srinisithadichedagramthasutrarthadharah i.e gita is explained by chedagramthasutra. Dh. recommends to the giat tha the correction of his work, which he conceives of as being closely connected with the chedasutras. This name gita does not agree particularly well with the form of the text of the existing chedasutras, since a large portion of the latter is composed in prose, and sloka not gatha is the prevailing form of metre in the metrical portions. Cf., however, the name of the sixth book of the second chedas. 816 It must, however, be noticed that (p. 448) in Svi. and V, the cheda texts are treated of between anga 4 and anga 5.

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04 JAIN JOURNAL The testimony is not so favourable in the case of chedasutra 2. It must be ascribed to a somewhat later date from the fact that it contains a polemic against the ninhaga, a mention of the dasapuvvin etc. See below. We have exact chronological data for the Kalpasutram, inserted in chedas. 4. See p. 472. It is remarkable that there are old commentaries called bhasya and curni, 817 composed in Prakrit, the first kind of texts written in gathas, the second in prose, on three of our texts :-- nisiha, vavahara, kappa. The Nom, Sgl. M. of the 1. Decl. ends invariably in o and not in e; and extensive use is made of the insertion of an inorganic m. The Prakrit shows many traces of a later age, e. g., we find the thematic instead of the declined form. Furthermore, the fact that these bhasyas [452] are, for the most part, composed in gathas, whereas the verses in the chedasutras are mostly slokas, deserves our attention. The extent of each of the texts is as follows :-1, nistham 812 (or 815) gramthas, -2, mahanisiham 4504 gr., --3. vavahara, 500 gr., -- 4. dasasrutaskamdham 800 gr., exclusive of the Kal pasutra, that contains 1254 gr.,-5. bihatkalpa 475 gr - 6. parncakalpa (is wanting). XXXV. First Chedasutram the Nisihajjhayanam. This name is explained, strangely enough, by nisitha, though the character of the contents would lead us to expect nisedha. In the scholiast on Uttarajjh. 26,2 nisihiya is paraphrased by naisedhikt ; and so in the scholiast on Dasavealia 5,2,2 : asamarjasanisedhan naisedhikt ; in the scholiast on Avasy. 7,1, and on Anuyogady, introduction (2 in A) where Hemacandra explains it by savaparisthapanabhumih. The statements in the text in Avasy. 7,33, fg. are decisive : - jamha tattha nisiddho tenam nisthia hoi 1/ 33 // .. jo hoi nisiddhappa , nisthia tassa bhavao hoi | avisuddhassa nisihia kevalamittam havai saddo || 135 // : in 10,40,41 we read baddham abaddha tu suam, baddham tu duvalasamganiddittham | tavvivariam abaddhar, nisiham anisiha baddham tu // 40 // bhue parinayavigae saddakaranam taheva anistham | pacchannam tu nisiham nisiha namam jahajjhayanam 1/41|| Scholiast here : 818 iha baddhasrutam nisidham anisidham anisedham ca, tatra rahasya [453] pathad rahasyopadesac ca pracchannam nisidham ucyate prakasapathat prakasopadesac ca 'nisidham,... nisidham guptartham ucyate. From this we may indubitably 819 conclude that the explanation by B17 See Jacobi Kalpas. pp. 16, 25. 818 padyagadyabandhanad baddhah, sastropadesavad: dvad. acaradiganipitakan... lokotiaram ; abaddham laukikai. 819 In the enumeration of the 10 samayari (aigas 3,10; 5,7. uttar ajjh. 26, Avasy 7) the dvassaya. commandments, are always found together with the nisthiya, prohibitions (Leumann).

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OCTOBER1993 nisitha820 is simply an error, and is to be classed in the same category as the explanation of uvavoiyam by aupapatikam and of rayapasenaiyyam by rajaprasniyam. Whether we are to understand our text under the. nisihajjhayo mentioned in anga 4 (see p. 280) as part of the first anga or under the nisiha namam ajjhayanam in Avasy. 10,41 is a matter of doubt, since its title is perhaps not passive=pacchannam (s. below), guptartham, but active in sense. Nevertheless the statements, which (see p. 254 ff.) are found in anga 1 in relation to its fifth cula called nistha (cf. also nisthiya as the name of ajjh 2 of the second cula, ibid.) and in the introduction of the nisithacurni in reference to the identity of the chedasutra with this fifth cula,8:1 make at least for the conclusion that tradition regards the nistham ajjhayanam in our chedasutra as originally forming a part of anga 1 and separated from it at a later period. This does not, of course, exclude the possibility that the text in question existed originally as it exists to-day in an independent condition, and that it was at a later period joined with anga 1, whence it was again separated. In the Nandi - see below-(454] the nistham is mentioned after dasa kappo vavaharo and before mahanisiham. It is, therefore, certain that our text is referred to. The statements, which are found822 in Avasy. 16,114 (s. p. 255n) in reference to the three-fold division of nisiham into three ajjhayanas, by name ugghayam, anugghayam and aruvana, are not in harmony with the constitution of our text, which contains no trace of such a three-fold division, but on the other hand is divided into 20 uddesakas, 823 containing hardly anything but prohibitions for the bhiksu.824 The words ugghatiya and anuggho are, it is true, made use of, but this does not presuppose a direct division into 3 ajjh.826 All these prohibitions commence with the following words (cf. the formula in the Pratimoksasutra of the Buddhists):- je bhikkhu...karei and end with karentan 820 Intermediate forms are nisidha-see just above-and niistha in the scholiast on anga 1. 821 Silanka, in the introduction to the second srutask of anga 2 says that the "acara prakalpo nisithah" is nirvyudha from purva 9,3,20 (Leumann); see pages 357, 450n. 82' Haribhadra makes no statements on this head, since he holds the verses to be nigadasiddha. Cf. the fivefold division of the ayara in anga 3,5.2 into: masie ugghaie, m. anugghaie, caummasle u., ca. anuggh., ca. anugghale., drovana (Leumapo). 823 1 with 48 paragraphs, 2 with 59, 3 with 74,4 with 62, 5 with 76, 6 with 22, 7 with 37, 8 with 19,9 with 26 etc. 824 According to Kash. Kunte the nis. treats "of the duties of Sadhus, and the fines and penalties to be imposed on them when they neglect them." 825 The 20 udd. are, however, divided into 3 groups (1-5, 6-19 and 20; Leumann).

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66 MAIN JOURNAL va satiijai.888 We have here then a fixed canonical rule, which makes upon us the impression of being very old. At the conclusion of the udd. a penitence of one or, as the case may be, of four months is prescribed : tam sevamane avayyati masiyam pariharatrhanam ugghatiyar (or anuggh", or caudeg) pisahe. The 20th udd. treats especially of this penitence and appeals thereby to the first udd, of the vavahara. [455] At the end there are three aryas, in which Visahagani is stated to be the writer (!) : tassa lihiyam nistham. These aryas are counted as constituent parts of the text, since they are followed by the words iti nisihajjhayane visamo uddesau sammatto. There is a very detailed commentary (bhasya) in Prakrit in dryds, akin to the prose commentary, which Jinaprabhamuni, author817 of the commentary on the paryusana -kalpaniryukti, mentions as his source of information under the name nisithacurni. The bhasya offers but little assistance in regard to the explanation of the words of the text, but contains general remarks concerning the contents of each of the uddesakas. It starts with a very lengthy introduction 828 which at the end is called pedham, i.e. pitham, cf. pishika in Malayagiri. Each of the paragraphs of the text is called sutram in every case. This commentary does not discuss the three concluding verses of the text. The writer of the Berlin MS. (Ahmedabad Sarv. 1629) belonged to the stock of Abhayadova.829 XXXVI. Second chedasutram, the mahanistham. Instruction of Goyama in reference to transgressions (salla) and punishments (payacchitta, pachitta), in 8 ajjhayanas, of which (456) ajjh. 1, 2 have a text composed partly in slokas or tristubh, (Nom, in o) and partly in prose (Nom. in e); and in ajjh. 3 ff. many slokas are inserted. The single copy which I have by me, and that a very incorrect one, reproduces the text so very imperfectly that even the writer overcome by the difficul. 826 "Who does this or that and who does not do it." See Leumann, Aup. Glossar, p. 159s. V. sajj. (Pali sadiyati) "take", "receive", "accept", "permit". 827 A.D, 1307, see Jacobi, Kalpas p. 25; also author of the Vidhiprapa, above, p. 223. 828 Begins : navabambhaceramaio aftharasapadasahassio veto (vedah, see p. 457) / havati ya sapancaculo bahu bahutarao padaggenam // 1 // ayarapakappassa tu .. // 2 // ayaro aggantiyapakappa taha culia nisihan th... // 3 // pakappammi culiyae nisthe ya...V. 1 is cited in the same form, by Silanka from Bhadr's acaranir yukti according to Leumann. 829 Sanvat 1569 under Patasaha Mahamuda.

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OCTOBER, 1993 67 ties in his way, at the conclusion of the first ajjh., begs,880 in Prakrit, that the fault be not laid at his door. He says that it is not a kulihiyam, but a text sui generis with its mixture of verses, half-verses, prose and even single aksaras. See my remarks on p. 472. If my explanation of his words be correct the writer speaks also of marginal glosses and of leaves that have fallen out from his original (puvvayarisa, purvadar $a). Since these words too are very corrupt, they are not to be ascribed to the writer of the present MS., which is well written to say the least, but to an earlier scribe, whose comments have always been copied together with the text. A statement in Sanskrit, of not less peculiar nature, but handed down in a very corrupt state, is found at the end of the fourth ajjhayana, and is directed, not against the condition of the text, but against its contents. According to this statement Haribhadrasari had declared that it was impossible for him to believe some of the wonderful accounts contained in the text. [457] The writer first asserts that this scepticism of Haribhadrasari has referrence solely to a few of these statements and not to the entire fourth ajjh, or to the other ajjh. This scepticism, he says, was caused by the fact that in angas 3, 4 and in upangas 3, 4 nothing was said of these matters, "na kathamcid idam acakhye yatha". We must refer yatha to what follows, and regard the words as a kind of citation from ajjh. 4. The latter, however, does not suit the sense, which amounts to this : -cave dwellers are able to undergo hardships for a year. The meaning of the very obscure words at the end appears to be that since this sutram according to ancient tradition is an arsam, and in this frutaskandha there are contained many excellent "ganadharoktani vedavacanani", it is the conclusion of the writer that there is no occasion for unbelief even as regards these remarkable statements.881 The great Haribhadrastri889 is undoubtedly 830 mahanisthasuya skandhassa padhamam ajjhayanam salluddharanam nama || 1 || eyassa ya kulihiyadoso na dayayvo suaharehim kim tu jo ceva eyassa puvvayariso asi, tattheva kattha ya silogo kat thai silogaddham katthai payakkhara katthaith akkharapamtiya katthai pattayaputthiyam ("marginal notes" ?) kat be tinni pannani eva ghai (?) bahu gamspa (gantha ?) parigaliyam ti. 831 atra caturthadhyayane bahavah siddhantikah kecid ilyapakanna(?) samyak sudadh yety (?) evantair asraddadhanair asmakam api na samyak sraddhanam ity aha Hari. bhadrasurih; na punah sarvam eve 'dam caturthadhyayanam anyani va 'dhyayanani asyai 'va katipayai(h) parimitair alapak air asraddhanam ity arthah ; yatah sthanasamavaya.jivabhigama-prajnapanadisu na kat hamcid idam acakhye yarha i preti(?) santapast hanam asti, tai (?) guhavasinas tu manujnas, tesu ca paramadharmikanan punah punah saptastavaran yavad upapattes, tesam ca tair darunair vajrasilagharaffasamputair gilitanan paripid yamananam api samvatsaran yavat pranavyapat tir na bhavati 'ti; vyddhavadas tu punar yathavad idam arsam sutram, vikytir na tavad atra pratista. prabhutas ca 'tra srutaskaidhe arthah sustv apisayena (?) satisayani ganadharoktani veda (see p. 455n) vacanani, tad evam sthite na kimcid asamkaniyam 832 See pp. 371, 372. In Jinadattasari's ganadharasardhasata, v. 55, 114 payaranas are ascribed to him ; and Sarvarajagani cites in the scholiast the following works:

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68 referred to here, [458] who must have played an important role at the date of this remark of the copyist, to whom the polemic appeared as a bitter necessity. JAIN JOURNAL The wretched condition of the text is perhaps to be ascribed to the fact that the authority of the mahanisithasutra found many opponents even among the Jains themselves. That the text is corrupt is manifested externally first of all in the imperfect tradition as regards it division. According to a special statement833 in the commencement of the third ajjh., after v. 3, (a statement that perhaps did not belong to the text originally) the mahanis, consists of 8 ajjhayanas, each of which contains a certain number of uddesas, which is stated. But in our MS. there is no trace whatsoever of any uddesas. In the first ajjh, there are between the beginning and the end some SSSS numbers (31,33 and 16,17 for which 36,37 are to be substituted), [459] and at the end the number 49. These numbers do not, however, refer to uddesa sections, since these are generally of greater extent, as is proved in the case of our text from the number of udd. ascribed to ajjh. 2-7. We have no statement of the kind in the case of ajjh. 1. These numbers are nine for 2, sixteen for 3, eight for 4, ten for 5, two for 6, three for 7, ten for 8. Of the eight ajjhayanas only the first six are specially distinguised, four having special names, though only those ascribed to the first two ajjh. are in harmony with the contents. The sixth ajjh. closes on f. 70%; the remainder is characterized at the close (96) as: piiya, perhaps biiya dvitiya, culiya, so that two culiya chapters are here indicated,834 which, if added to the 6 ajjh., gives the desired number 8. In this faulty con pamcavastuka upadesapadapamcasaka 'sataka sodasaka lokatat(t) vanirnaya dharmavimdu lokabindu yogadrstisamuccaya darsanasaptatika nanacitraka vrhanmithyatvamanthana pamcasutraka samskrtatmanusasana samskrtacaityavamdanabhasya anekamtajayapataka 'nekamtapadapravesaka paralokasiddhi dharmalobhasiddhi Sastravarttasamuccayadiprakarananim tatha avasyakavetti dasavaikalika vrhadvrtii laghuvqtti pimdaniryuktiv tti jivabhigama-prajnapanopamgavitti pamcavastukavtti anekamtajayapatakavrtti caityavamdanavgtti anuyogadvaravrtti namdivytti samgrahanivrtti ksetrasamas avrtti sastravarttas &muccayavitti arhachricudamani samaradityacarita kathakosadisastranam. Not so complete are the statements in the Vicaramytasamgraha which contains, however, a large number of the names. In the Vic. H's death is placed (SS 8 begin) in the year 1050 after Vira. 833 Probably in four aryas, though the metre or rather the text itself is very difficult to make out. The last verse reads;-nikhittavibhittapanenam samghattenam ime mahanisiha (m) | varasuyakkhamdham vottavvam ca auttagapanagenam (?) ti // In the preceding verses the word ambile is found three times: taie solasa uddese attha tatheva ambile | jam tam itam caut the vipamcamammi (!) 'chami yambile || dasa, chatthe do, sattame tinni, atthame 'bile dasa a /; this is probably a vocative to ambila, "little mother", and to be explained in the same way as sumdari ! in painna 7 (see p 442). 834 The conclusion of the first cula is not directly marked off, but is to be placed on 80b, where a section closes with bemi.

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OCTOBER, 1993 69 dition of the MS. it is worth while to note the statements of the three samacaris in reference to the mahan. Avi, treats of this subject (see pp. 447,448) in discussing the cheaggantha, and states that there were 8 ajjh. with 83 uddesas, The first ajjhayanam had then no divisions of this kind and was egasraram ; the second had 9, the third and fourth 16 each, the fifth 12, the sixth 4, the seventh 6, the eighth 20. The difference between this account and the information to be drawn from the MS. is very great indeed. (See above) Svi. and V., on the other hand (see p. 448), separate the mahanisiham from the other cheda texts, and treat, at the conclusion, of the jogavihi of the sacred texts after the painnagavihi. [460] They too agree with Avi. as regards the number of ajjh. and udd. The seventh and eighth ajjh. are expressly called by V. cularuva (donni culao, v. 64). Forty-three days are necessary to learn the mahan., teyalisae dinehim ajjhayanasamatti, but as two days are requisite for suyakkhamdhassa samuddesa and for anunna, the total number is 45. The chedas 1,3-5 required together only 30 days. See page 448. A statement in Wilson Sel. W. 1,341 (ed. Rost) is of particular interest :-"Vajrasvam1886 instituted the Mahanisitha-sect"; and of equal interest are the remarks of Rajendra Lal Mitra (p. 227) in reference to three different recensions (vacana) of the Mahanisitha. The question which is proposed in the introduction of chapter 22 of the Vicaramsta. samgraha substantiates the belief that the Mahanisitha is tolerably old. This question is :--how is it to be explained that the prayascitta prescribed in the Mahanisitha is not practised ? The answer to this includes chedas 1,3,5 and reads :-adhuna maidasattvaih kalpavyavaharanisithamahanisithadinam ekatarasya 'pi gramthasya'bhiprayepa prayascittani yatha caddodham (? 'vasodhum) na sakyamte atas te sarvagacchesu jitavyavaharena prayascittan(y) anucharamto drsyrnte. The first mention of the mahanisiham, of which I am aware, is found in the enumeration of the anangapavittha texts in the Nandi etc., where the schol. on N. explains the word as follows :-nistthat parar, yat grartharthabhyam mahattaran tam mahanisitham. (461) We have already mentioned (p. 445) that the gacchayara states that it is based upon the mahan. as its source. The introductory words are the same as in anga 1 etc. : suyam me ausar, tenam bhagavaya evam akkhayam, and each of the ajjh, closes 835 Nominally 584 Vira ; see pp. 219, 231, cf. Avasy 8, 41 fg. Ganadharasardhas, v. 23 fg. In reference to the statement above, cf. pp. 463n and 464.

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JAIN JOURNAL correspondingly with ti bemi. Besides this, there is nothing which directly savours of antiquity with the single exception that the dialogue form between the bhagavant (who is addressed with (se) bhagavam and not with (se) nam bhamte) and Indrabhati (Goyama !) is retained. This form, however, ill suits the introductory formula by which the whole is attributed to the bhagavant himself. The name of the text occurs shortly after the introduction, and is accompanied by laudatory epithets. This fact, together with the epithet maha in the name, makes it probable that it is of later date. It had need of a special sanction because of its secondary character, The words are : pavara-vara-mahanisithasuyakkhardha(m) suyanusarenan tiviham - but there follows no three-fold division. The first book is entitled salluddharanam and treats of the most various kinds of salla, salya. The repeated references to the savvamgovarga are worth our notice ; whence the existence of the uvarga at the time of its composition - see above. p. 373 is eo ipso clear. Then follows the figure of the useful co-partnership of the lame with the blind man which is specially emphasized : -hayam nanam kiyahinam, haya annanao kiya pasamnto pamgulo daddho dhavamano a amdhao // ... ardho ya pargu ya vane samicca te sampautta nagaram pavittha 11. Furthermore [462] stress is laid upon reverence (varde, vamdiyya) for pictures (padima) and temples (ceia, ceialaya). A special formula seems to have been made use of in this connection, an enigmatical treatment of the letters of which occurs836 after the fashion of the treatment of a u m (om) in the Upanisads and in similar formulas in the tantra ritual. This entire subject was a riddle to the copyist-cf. p. 456 - and so it remains for us. After the real conclusion of the work, in an addition, a similar subject is treated of in like manner merely by means of single letters. Book II, is entitled kammavivayanar, perhaps karmavipdcana (cf. pp. 270,280,335), At the end is found an obscure statement which perhaps has reference to ajjh. 1,2, and which reads : eesim tu donhan ajjhayananam vihi puwvagenam savvasamannam vattehinam ti (?). 836 amana / al mau / kauttha ava / addhaina / amaa un ' n am / up ay an u s arai na am/ um n / amau / sa am bh in nas u in amai / khai re a / sabaddha ina Il minam u etc.-In a similar manner (each of the single consonants having virama) we find the mantra composed which the Vidhi prapa cites in mentioning the ayariyapaya thavanavihi and uvajjhayapay'. These, however, commence with a / u/ m /; cf, the Upanisade. Have we here an example of the mauyakkhara ? see page 281 (with note) and page 350.

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OCTOBER, 1993 Books III and IV., without apecific titles, are composed almost entirely in prose, and treat especially of the kusila. It is noticeable that in Book III, frequent reference is paid to the duvalasamgam suyananam and the sargovarga duvalasamgasamudda. The commencement with samaiya is retained (cf. p, 243), and the suyananam is then characterized as samaiya-m-ai logabimdusagara (sara !) payyavasanam (p. 245). [463] We find in the text the following statements which are very characteristic as regards the origin and history of Book III : tattha tattha bahuehim suyaharehim sammiliunam sargovamgaduvalasamgau suyasamuddau anna-anna uvargasuya (kkha ) mdha-ajjhayana-uddesaganam samuccineunam kimcim kimcim samvayyamanam etthamlihiyam ti, na una sakavvakayam (svakavyakstan) ti. This is an example of the saying qui s'excuse s' accuse. It is more probable that the above is a production of the author himself than that it emanates from the hand of a copyist who is inclined to doubt, Book IV. contains a legend of two brothers, Sumati and Naila, 887 in which we may observe an occasional reference (in Sanskrit !) to an old elucidation (!) of anga 10 : sesam tu prasnavyakaranavsddhavicaranad avaseyar Whoever, bhiksu or bhiksuni, should praise the adherents of hostile systems or schismatics (parapasardinam pasarsam kareyya, je ya vi nam ninhaganam p. k), whoever speaks in favour of the schisma. tics (ninhaganam anukulam bhaseyya), visits their temples (ninh. dyayanam pavisiyya), studies their texts (ninh, gamthasattha payakkharam va paruveyya), or follows their ordinances (ninh, sarkalie kayakilesaie tavei va sarjamei va janei va vinnavei va suei va padivvei va avimuhasuddhapari. samayyagae salaheyya) his fate will be as disastrous as that of Sumati, sa vi nam paramahammiesum uvavayyeyya jah, Sumart. The hate against the heterodox and schismatics is here so bitter, [464] that the conjecture is not too bold if we assume that the heterodox and schismatics had at that time got possession of the toxt of this book, see pp. 293, 368. Book, V., duvalasamgasuyamanassa navattyasara(?), mentions the duvalasamga, but merely in a general way. It treats especially of the relation between the teacher (guru) and scholar (sisa) of the dyara (gacchayara, see p. 445), and anayara. 837 In the theravali of Kalpas., one of the four scholars of Vajra (svamin), p, 460, or of Vajrasena, is called by this name. He was the founder of a school which bore his name. Bhuadiona, the scholar of Nagajjuna, was from the Nailakula; see v. 44 of the Theravalt in the Nandis.

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72 Book VI. giyatthavihara (see p. 436, 450), treats of the pachitta prayascitta, and contains a legend of a teacher Bhadda and the ayyiya (aryika) Rayya. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period subsequent to that of Bhadrabahu, the last caturdasapurvin, and to that of Vajra, the last dasapurvin. See pp. 219, 460. Books VII., VIII., which (see p. 459) are characterized as two culiyas, a name which per se marks them as a secondary addition, treat likewise of the pacchitta, and, in fact, in such great detail, that the words kim bahuna888 together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occur again. A legend of the daughter of Suyyasivi in Avanti plays a very prominent part in these books. JAIN JOURNAL The solemn adjuration (found also in another passage) to save this sutram from any damage, is another indication of its secondary origin: -jaya nam Goyama ! inam-o pacchitta-suttam vocchiyyihii taya nam camdaicca-gaha [465] rikkha-taraga nam satta ahoratte ya no viphuriyya, imassa nam vocchede Goyama! kasinasamjamassa abhavo. To the conclusion (samattam mahanisihasuyakkhamdham) are joined the reverential invocations to the 24 titthamkaras, the tittha, the suyadevaya, the suyakevalt, all the sahu, siddhai to the bhagavamt arahamt. Then follow the incomprehensible separate aksaras etc,, mentioned on page 462. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 slokas): cattari sahassaim pamca sayaim taheva cattari | cattari (again!) siloga viya mahanisthammi paenam || The mahanistham is indisputably much younger than the nisiham, and is almost six times its size. It is noteworthy that this sutram, just as the fourth chedas, according to its own statements (see above and pp. 456, 458, 461) receives suyakkhamdha, srutaskandha as an addition to its name. This is a title that is used in the case of the angas for larger divisions of the anga. But in the case of angas 3-5, 7-10, up. 8-12 the expression also holds good for the whole and not merely a part. There is no commentary, as in the case of the nisiha, with the exception of the curni. See above, p 445, for the origin of the gachhayaram from the Mahanisiha. 838 The words, however, occur Aup. SS 48.

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OCTOBER, 1993 XXXVII. Third chedasutram, the vavahara. Wo have already seen above, pp. 447, 449, that the three texts dasa, kappa and vavahara, according to the Avasy, 16,109, are connected as one group. In the arrangement found in the Avasy and in that handed down in the Nandi, vavahara is placed in the last place after dasa and kappa. This position after the kappa is also allotted to the vavahara [466) in the penultimate verse of the bhasya839 belonging to it, and consequently in Malayagiri's comm, where there are two statements to this effect in the introduction840 and at the conclusion of the seventh udd.8.41 The same conclusion may be drawn from the compound kalpavyavaharau in schol, on Oghaniry. (see p. 449), though there may be here nothing more than a mere reference to the greater brevity of the word kalpa. In the Ratnasagara (see p. 449), however, the vavahara stands at the head of the chedasutra. We have already seen (ibid.) that kalpa as vayahara is attributed especially to Bhadrababu and considered as an extract from purva 9,3,20. According to Avasy 2,5, Bhadrabahu (supposing that he is here the speaker) composed at least a niyyutti on it. And we have also seen (p. 446) that the text is divided into ten uddesas84% in agreement with the statements in Avasy. 16,109. The contents consists of general regulations in reference to the penances etc, of the clergy and of dis. ciplinary statutes concerning right and wrong-kappati, no kappati, Each of the uddesas closes, after the fashion of angas-1-3 with ti bemi. The text is in prose and well preserved. The Prakrit bhasya in arya, is found entire in Malayagiri's very detailed commentary, which is in reality rather a commentary on the bhasya than on the text itself. [467] In the commencement of the very lengthy introduction843 we find the relation of the text to the kalpa stated as follows :-kalpadhyayane abhavat prayascittam uktam, na tu danaprayascittam danam ; vyavahare ty danaprayascittam alocanavidhis ca bhidh isyate. udd. 1 treats of pariharatthanam lasting 1,2,3 or 4 months - 2 of the relation of two sahammiyas 3 of teacher and scholar,--4 of the mera (maryada) sahunam. --5 of the mera samjatinan,-6 of mischances (also 839 kappavvavaharanath bhasam muttuna vitthar am savvam. 840 uktain kalpadhyayanan, idanin vyavaharadhya yanam ucyate. 841 purvam kal padhyayane bhanita. 842 Or according to its own schol., also in 3 khandas (udd. 1, 2; 3-6; 7-10). 843 pithika (see p. 455), in 2355 gr., corresponding to 182 verses of the bhasya. The entire commentary embraces 35122 gr. The MS, which I have before me is dated correspondins udd. 1, 2; 3.6; 7-103 Sarhvar 1565 entary embraces

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JAIN JOURNAL niggarthina),-7 of the rajadinam avagraha.--8 of the sadharmikavagraha, -9 of the ahara,- 10 of the abhigraha. See above, p. 445, in reference to the vavahara as source of the gacchayara. XXXVIII. Fourth chedasutram, the dasao or avaradasau, dasas, in fuller form dasasrutaskandha, in 10 uddesas (uddesanakala Avasy. 16,109), of which I to 9 are called dasa, the eighth is called also ajjhayanam and the tenth ajjhayanam only. In Avas y 2,5 the speaker declares himself to be author of a dasanan niyyutti whose author tradition (see Jacobi, 1. c. p. 12) calls Bhadrabahu. The great antiquity of the text is proved by the fact that not only is it cited in anga. 3,10 under the title Ayara. dasau, but also the names of its ten ajjh. cited there are the same as those given here. See p. 272. Each of the first seven dasas begins after the fashion of anga 1 with the formula : suyam me ausam ! tenam (468) bhagavaya evam akkhayam and closes with ti bemi, After akkhayam there follows another formula, which briefly says that the contents of the following section is as "therehim bhagavartehim pannatta," as in up. 3 (p. 388), see Abhayadeva on anga 3,10f 2886. The doctrines in question it refers to the predecessors of the bhagavant (see also up. 10, p 423). In the first dasa 20 asamahitthana are treated of, in the second 21 sabala 44 (sabalani), in the third 33 asayanau, in the fourth 8 ganisampada, in the fifth 10 cittasamahitphana, or, according to V. attasoht (here there is a legend of a sermon of Mabavira at the time of Jiyasattu, king of Vaniyagama, closing with 17 slokas , in the sixth 11 uvasagapadimau, in the seventh 12 bhikkhupadimou. All this deals with regulations having reference to the department of the vinaya, and treats of the course of life and the discipline of the laity and clergy.846 The method of treatment is short and compact. The eighth section is called ajjhayanam, but in anga 3,10 as in V., pajjosa vanakappo, exceeds the first 7 dasds in its contents and in its extent. Certainly its largest portion has been inserted here at a later period. It is formed of the work called Kalpasutra and in fact of the entire work of this name in its three parts, according to the MSS. and 814 Cf. Ay, 18, 94-99, and Prasnavyak, conclusion (Leumann). 845 Cf. Ayasy. 16,17 fg.

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OCTOBER, 1993 75 the Kalpantaravacydni. Jacobi (Kalpas. pp. 22,23) has alreaday called our attention to the fact that in reality only the last (the third) section, [469] which is called "samacari, rules for yatis," and also paryusandkalpa-cf. the title of this book in anga 3 and V.belongs in this place, and that it alone could claim, together with the remaining parts of the dasasr., to be ascribed to Bhadrabahu. The closing words tti bemi, payyosanakappadasa atshamam ajjhayanam are similar to those of the other dasdu and substantiates this conclusion. The contents of this section refers to the varsavasa, and treats of that which thereby is kappai and no k. In the introduction commencing with the legendary formula -tenam kalenar--it is stated how Mahavira acted in these cases, The following portions, each of whose sentences invariably begins with a stereotyped refrain, is at the end ascribed to Mahavira in special legendary form likewise introduced by tenam kalenam. I will refer to the other parts of the Kalpasutra below. The ninth dasa, also called mohaniyyatyhanam, has the usual legendary beginning : tenam kalenam .., and tells of a sermon of Mahavira under king Koniya of Campa in reference to the 30 (so also anga 3) mohatthanaim. The portion dealing with this sermon consists of 39 slokas, for the most part with the reffain : mahamoham pakuvvai. The conclusion is ti bemi. The tenth book, ayatitthanam848 commences with the usual formula : tenam kalenam and tells in great detail447 how Senia (470) Bhimbhisara, king of Rayagiha, together with his spouse Cellana, listened to a sermon of Mahavira. The sight of the princely splendour turned the thoughts of the followers of Mahavira to worldly things, to rebuke which Maha. vira preaches a lengthy sermon on the excellence of his doctrine, divided into 10 $$ and beginning with the same refrain.848 Nor does he forget to mention the rewards of those who follow his teachings. The result of this sermon was that his audience were delighted and Mabavira continued to preach in Rajagsha. The legendary excursi of the last dasau (5,8,9 and 10) in reference to Mahavira are doubtless the cause of the introduction of the Kalpasutra, the first part of which treats especially of the life of Mahavira. 945 a jananam ajati (h) sammurcchanagarbhopapatato janma, tasyah sthanam sansarah Abhayadeva on anga 3,10 (289a) in the introduction. 847 It refers to up. 1. 848 ... me dhamme pannotte, inam eva niggamphe pavayane, sa ce anuttare padtpunne kevale...(cf. Aupapat, SS 56 p. 62, ed. Leumann).

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76 JAIN JOURNAL The Kalpasutram was the first Jain text which was made known, in 1848, in the very faulty translation of Rev. J. Stevenson. It is now carefully edited by H. Jacobi, 1879, to whose instructive introduction I have so often referred. We have already observed, that of the three parts of which it is composed, the last alone can claim to belong to the dasdu. The two other parts were originally not connected. Each of them is divided into three portions, the first of which contains the history of Mahavira, the second that of his 23 predecessors, the third a list of his successors, [471] Theravli, to Deviddhi-khamasamana, the nominal redactor of the 45 agama. This Theravali agrees as regards each of its first twelve parts with those statements which are found in the theravali of the Nandi and of the Avasyakasutra, and in the later tradition of the Jains (rsimandalasutra, of the Dharmaghosa etc.). But from this point on there is no such harmony. The list found here is the most complete, since it embraces a large number of the lateral branches proceeding from each of the patriarchs ; and contains all sorts of divergences from the other lists. Jacobi distinguishes "four or five distinct treatises" (p. 23). It is self-evident that any connection is impossible between this Theravali and Bhaddabahu, the nominal author of the Kalpasutra - see below--who appears in the seventh place in the list of patriarchs. The Theravali contains eleven members more (ajja Vaira, Vajrasvamin, as number 16) nor did it belong originally to the Kalpasutra. This conclu. sion holds good also in the case of the account of the 23 predecessors of Vira which introduces it. In this account we find some few details in reference to two of Vira's immediate predecessors, Pasa and Aritthanemo, and in reference to Usabha who is placed first in the series. The other predecessors are treated of in a very few words. The relation is retrogressive, beginning with the 23rd. We find no mention that Malli (Mali in the text of Jacobi) was a woman. The intention of collecting everything that had reference to Jainism is manifest in the addition (472) (see Stevenson, p. 99) of these two sections, in reference to the successors and predecessors of Mahavira, to the main part of the Kalpasutra which treated of his life. This main portion contains towards the close (SS 148) statements mentioning the dates 280 and 993 after Vira. According to Jacobi

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OCTOBER, 1993 (p. 23) it is self-evident that these dates do not "refer to the author, but to Devarddhiganin, the editor of the Kalpasutra." Tradition places Bhadrabahu, the nominal author of the Kalpasutra, in the year 170 after Vira (see Jacobi, p. 114). But as far as I can see, an error or confusion has brought it about that the Kalpasutra has been ascribed to Bhadrabahu, as tradition, e. g. the introduction to the Kalpantarvacyani, states. In the well attested statement (see above, p. 449) that the Kalpavyavaharau was extracted from purva 9, 3, 20, by Bhadrabahu, we must not understand by "Kalpa" the Kalpasutram, but the chedasutra 5, a conclusion that may be drawn from the statements in reference to the division of the two texts kappa and vavahara, which is found in Avasy. 16, 109. The similar statement concerning the dasa-kappa-vyavahara in the Rsimandalasutra (Jacobi, p. 11) is, after a consideration of this passage of the Avasy., not to be referred, as Jacobi refers it, to "the ten kalpas and the Vyavahara," but (see p. 357, 450) to the three chedasutras 3-5; the dasau, the vavahara and the kappa.849 77 Personally I am inclined on the strength of SS 148 to hold Devarddhigani as the editor, and even as the [473] "author" of the chief part of the Kalpasutra. I will even go a step further and assert that in reality the Kalpasutram, or its present essential part, has no claim to this title, which is at complete variance with its contents. It has received this name after its junction with the paryusanakalpa, the eighth chapter of the dasau. This ancient title (see p. 468) is cited in the beginning of the samdehavisaussadhi as a collective title of the work. See Jacobi, p. 99. The Pamcanamaskara, placed "kesucid adar sesu" at the commencement of the text, is known to us from anga 3 and upinga 4. It is followed here as in up. 4 by the passage in its praise, which is supposed to date back to Vajra (see Kup. 811), and is designed to glorify this commencement. This passage of the pamcanam. contains the form havai-and not hoi as in up. 4 which in more modern times is regarded as the only well attested form. See p. 393, SSSS 1,2, which contain the recital so obnoxious to the Digambara (see Jacobi, p. 22)- see p. 261 -that Mahavira first "entered the womb of (the mahani) Devananda 850 before he was placed (SS 21) in that of (the khattiyani) Trisala"851, are borrowed outright from anga 1. Jacobi, p. 23, considers the portion 849 We find, however, mention made of a ten-fold division of the kalpa, e.g. in the introduction to the Kalpantarvayacyani, See p. 475. 850 Wife of Usabhadatta, cf. Wilson Sel, W. I, 292 (See Bhagav. 9, 33, Leum.) 951 Wife of Siddhattha of the Naya race.

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JAIN JOURNAL containing the 14 dreams ($$33-46), with their long complex compounds, is a secondary addition, since it is not in harmony with the prevailing * archaic style" of the text. I should prefer to regard the solemnity of the subject as the cause of these stylistic differences. [474] Upon such occasions the angas contain numerous stylistic excrescences, which, it should be remarked, occur not infrequently in other parts of the Kalpasutra The differences of this kind in $$ 33-46 (or does J. extend the description of the dreams further than 46 ?) may therefore, I should think, be reduced to a minimum. The historical kernel of the recital is exceedingly small. Upto $ 96 (incl.) the events before the birth of Mabavira alone are treated of. The following $$ to 111 discuss the birth, naming, childhood of M. and his life as gihattha. It is noteworthy that there is no mention of foreign nurses, as is usual in the angas and upangas on such occasions, nor are the 72 kalas etc, referred to. The enumeration of the Brahminical sciences in SS 10 is the usual one, which we have already met with in anga 5. The recital as to how Mahavira : anagariyam paivvae (8 116), and of his further development up to the time of bis death ($ 132) is devoid of every particle of life. There is no trace of the many legends concerning him which we find scattered here and there in the angas, etc, They have not been made use of at all; hence the whole makes a most unsavoury impression as regards any biographical information. In $147 the mention of the 55 ajjhayanas of the pavaphalavivayaim (see p. 271) is of interest, as also that of the 36 aputthavayaranaim, which, according to Jacobi, p. 114, are to be referred to the uttarajjhayanan. We haye in the work entitled Kalpantarvacyani, a production partly in Prakrit, partly in Sanskrit, and in a mixture of the two (475). After a self-evident introduction in reference to the ten forms of the Kalpa : acelukka (acelatvam), uddesia (auddesika pinda), sijjayara (sijjataro (sayyadeg) vasatisvami), rayapinda (presents from the king), kiikamme (krtio), vaya (vrata), jitsha (jyesthatvam), padikkamane, masam (masakalpah), pajjovasanakappe (var sasu caturmasavasthanarupah), in reference to the purvas, out of the ninth of which the frikalpa of Bhadrabahu, "uddhrta," etc., is the Kalpantar., in loose connection with the text of the Kalpasutra, makes the text of the latter the point of departure for the insertion of a large number of legends and other statements in prose and verse. The frequent mention of Hemacandrasari and of Manatumgastri, Malayagiri; of the Vamanam, Sarasvatikanthabharanam (as vya. karanam !!) and Sarasvatam vyakaranam shows that it was composed at a tolerably recent date. In general it may be said that there is a large amount of citations collected here. Of especial interest is the

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OCTOBER, 1993 peculiar attempt made in the introduction to prove the great age of the Jinasasanam from supposed Vedic passages, as the two "vaisvadevarcau Yajurvede 853 Om rsabham pavitram puruhutam adhvaram yajnesu nagnam paramam pavitram/srutadharam yajnapati-pradhanam rturyajana (!) pasum indram ahave 'ti svaha, and trataram imdram rsabham vadamti anitaram imdram tam aristanemim bhave, subhavam suparsvam imdram | have tu sakra ajitam jinemdram tad vardhamanam puruhutam imdram svaha, and also Vs. 31,18, Rk. 2,89,6 etc. all of which is cited [476] incorrectly853. The detailed enumeration of the Brahminical sciences in SS10 contains much of interest (18 puranas, 18 smrtis, 18 vyakaranas). The foreign serving-women are enumerated in SS 16, essentially in the regular way: -khujjao cilaio vamanto vadabhto babbario pausiao joniao palhaviao isiniao caruiniao lasiao laisiao demalio simhalio abario(!) pulimdro pakkanto marumdlo bahallo sabarlo parasto jatlyd dasyah. On SS 108: bhagavato lekhanasalakaranaprarambho likhyate (in Prakrit),--on SS 209 a double enumeration of the 72 kalas and of the 18 lipayas-see above P. 400-on SS 211, 64 mahilagunas. 79 The oldest of the commentaries to which I have had access is the Samdehavisausadhir of Jinaprabhamuni, composed in Ayodhya A.D. 1307; at the end there is added a commentary to a paryusanakalpaniryukti. Both texts are composed in Prakrit, and the commentary is based especially on the nistthacarni. This fact recalls chap, 8 of chedasutra 4. XXXIX. Fifth chedasutram, the brhatkalpa, in 6 uddesas. Ordinances for the clergy of both sexes (niggamtha and niggamthi) in reference to that which is proper (kappati) and that which is not (no kappati). The agreement in reference to the division into 6 uddesas shows that it is our text which (p. 446 ff.) is designated in the Avasy. 16,100 in connection with dasa and vavahara and under the name of kappa simply. [477] We shall have to racognize it under the designation of kappa, or kalpadhyayana, in other passages (see pp. 449,472) where there is 852 I am unable to explain the first passage, the second is manifestly Rk. 6, 47, 11 (Ts. 1,6,12,5): trataram indram avitaram indram have have suhavam furam indram hvayami sakram puruhutam indram svasti no maghava dhatv indrah // The words of the text which I have enclosed in brackets above do not occur here. 853 na ce 'dam Jinasasanam arvacinam, vedadisvapi tadvacanat, tatha hi: vedesu jinapramanamgula (?) darvi, tatha Yajurvede vaisvadeva-ricau...

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80 JAIN JOURNAL mention made of the extraction of kalpavyavaharau from purva 9,3,20 by Bhadrababu. Its designation as bshatkalpa, or vrhatsadhukalpa is unsuitable if we regard the diminutive size of the text (only 475 gr.). The conclusion (ti bemi) of udd. 4 and 6 is worthy of note. The old bhasya in Prakrit aryas, belonging to this text, is designated simply as kalpabhasya, and is an enlargement of the "kappassa nijjutti," which the author of the Avasy, declares that he composed (2,7). See Keilhorn (in the Report on the Search of Sanskrit MSS. 1880-81, pp. ix,x), in reference to an old MSS. of it (Samvat 1218) and to its very curious use of letters of the alphabet to denote numerical notation.854 The commencement differs considerably from that in a palm-leaf MS. similar to this, but much younger (Samvat 1334), of which the ; Berlin Library possess a copy made on transparent paper. The commencement of the Berlin MS.-after prefacing the first 6 $$ of the text-is namo arahartanam, kauna namokkaram titthayaranar tiloyamahiyanor/ kappayvavaharanam vakkhanavihim pavakkhami il. XL. The sixth chedasutram is called pancakalpa856 in Buhler's list : sec p. 226. I have not had access to a text of this name, which is repeatedly mentioned (see pp. 448-449) both in Avi, and V., together with a jlakappa. According to the Vicaramotasamgraha, the pancakappa is a work of Samghadasavacaka, while the jitakalpa belongs to the Jinabhadraganiksama [478) sramana.858 We find in it citations from both texts. The jitakalpa is also enumerated in the Ratnasagara, p. 507, as the sixth chedasutram. Raj. L. Mitra, however (see p. 227 above), mentions it as the last of his "five Kalpasutras". In lieu of commenting upon a text of the name of pancakalpa I will at least remark on the jitakal pa, which is mentioned together with it, that a sraddhajitakalpa in 141 Prakrit gathas actually exists. It treats of the prayascitta, which suits the character of the chedasutras exactly, but is referred to a definite author, Dharmaghosa, scholar of Devendramunisvara. In the anonymous commentary on it, it is designated as composed upantsatkalpa (!)-kalpa-vyavahara ni sithayatijitakalpanusarena. In 854 On this see Bhagvanlal Indraji on the ancient Nagari Numerals in the Indian Antiquary, 6,42fg. (1877) and Buhler, ibid. p. 47 fg. 855 In Kielhorn's report, p. 94, there is mention made of a pancakalpasutracurni by Amradevacarya. 856. Soe above, pp. 427,430. where both texts are counted in with the painnas. There are there several other texts ascribed to Jinabhadra. The passage reads : Jinabhao framanakyto jitakalpak, ksetrasamasah, sangrahani visesanavati ca.

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OCTOBER, 1993 the commentary reference is paid to the pravacanam as samayikadibimdusaraparyamtam, and in v. 58 erroneous doctrines and pasandin are treated of in detail. Then the glatthas (see above pp. 437,450,464), to which the text refers in v. 141, are expressly explained as srinisithadichedagramtharthasutradharah.857 Form all this we may draw the conclusion that the text is closely, [479] if not directly connected with the chedasutras. We have already mentioned in reference to the mahakappa, Avasy. 8,55 above pp. 446,447, that the Nandi in its anangapavittha list recognizes the existence of a mahakappasuam, a cullakappasuam, and a kappiyakappiam. In the scholiast ibid, we find the following explanation :kalpakalpapratipadakam adhyayanam kalpakalpam; tatha kalpah sthavirakalpadih, tat pratipadakam srutam kalpasrutam, tac ca dvidha ksullakakalp mahakalp ca, tatrai 'kam alpagramtham alpartham, dvittyam mahagramtham mahartham ca. There is, therefore, no doubt but that texts of this class existed.8 858 [Vol. XVII. p. 1) In Buhler's list there follow : 81 E. Nandisutram and F. Anuyogadvarasutram, without any name to connect them. In Rajendra Lal Mitra, Notices of Ssk. MSS. 3,67 (Calc. 1874) and in the Ratnasagara, p. 508 (Calc. 1880) both texts are mentioned in conjunction, but at the close of the Siddhanta after the mulasutras. In the Ratnas, the Anuyogadv. precedes. On the other hand we have already seen (p. 427 fg.) that, at the time of the three Samayaris, and indeed at that of the already seen (p. 427 fg.) that, at the time of the three Samayaris, and indeed at that of the Vicaramrtasamgraha, both texts were placed in a much earlier place of the Siddh., at the head of the painna group; though in the Vidhiprapa at least, their connection with this group is represented as uncertain (see 429"). In bearing the stamp of individuality and having a systematic arrangement, both texts have a claim to a free and independent position. 357 In the scholiast on Vicaramttasamgraha the following explanation for Jiyakappa is found in citation from the Pamcakappa: jam jassa ca pacchittam ayariyaparamparayaiviruddham | joga ya bahuvihi ya eso khalu jiyakappo u l-and the word jiyam is ibid. explained as follows:-jam bahuhim giyatthehim ainnam tam jiyam ucitam acittamity anart hamtaram vyavaharacurnipithe, jitam nama prabhutanekagitarthakrta maryada tatpratipadano gramtho 'py upacarat. 358 Compare, also, the title of upanga 9.

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82 This shews that their author attempted to give an encyclopaedic, but systematic, review of everything that appeared necessary to him as a means of information in reference to the sources and forms of a correct knowledge and understanding of the sacred texts. In this way [2] he could present his readers with a hermeneutical introduction.859 These two works are admirably adapted to the use of any one who, having completed a collection or redaction of them, then seeks for light concerning the nature of sacred knowledge itself. The statement of the scholiast on the Nandi has no little internal probability 860 in asserting that Devavacaka, i.e. Devarddhigani himself, was their author. Furthermore, the list of teachers in the commencement of the Nandi and also in the commencement of mulas 2, as we shall soon see, breaks off801 with Dusagani, whom the scholiast states to be the teacher of Devavacaka, author of the Nandi. There is, however, no external support for this conclusion which is not borne out by any information to be derived from the contents. In fact, the contrary view seems to result from these sources of our knowledge; see p. 17 ff. The anuyogadv. contains all manner of statements, which would synchronize with the date of Devarddhigani, 980 Vira, i.e. fifth or sixth century A.D. But I possess no information which would lead me to connect the composition of the Anuyogadv, especially with him; and the difference in the terminology militates against the probability of both texts being the production of one and the same author; see pp. 9,11,21. That the Nandi is anterior to the Anuyogadv. is made probable by some passages of the latter work, which appear to have been extracted from the Nandi. But the fact that the Anuyogadv, is mentioned in the anangapavittha list in the Nandi (see p. 12), makes for the opposite conclusion. JAIN JOURNAL We find references to the Nandi in the remarks of the redactor scattered here and there in the angas and upangas; and especial attention is directed to the statement of the contents of the 12 angas found in the N. This statement is found in greater detail in part 2 of anga 4. Hence the fact that in these references of the redactor, the Nandi and not anga 4 is cited. We do not read jaha samavaye, but jaha Nandie; see 284, 352 (accord, to Leumann, also Bhag. 25,3 Rajapr. p. 243) :--which must be regarded as a proof that the Nandi was the authority on which these references were based. The treatment of the subject in anga 4 859 A glossary of the above-named sutras and a description of five Jnanas" is the somewhat peculiar description of the contents of the Nandisutra by Kasinath (p. 227). 850 See also Bhau Daji in the Journal Bombay Branch R. As S. 9, 151. 861 See Jacobi, Kalpas. p. 15, note 2.

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OCTOBER, 1993 is, then, merely an appropriation to itself and extension of the contents of this part of the Nandi. Other arguments, notably that many of the readings in the Nandi are older in special cases (see 349, 363) incline us to the same conclusion. If now the nominal redactor of the entire Siddhanta or at least of the angas and upangas, Devarddhigani, was also author of the Nandi, it becomes at once apparent why he referred to his own work in reference to so special a subject as the statement of the contents of the 12 angas, and the account in anga 4 is to be regarded as an insertion made after D's time. See p. 19. I find in the Siddhanta no remarks of a redactor in reference to the Anuyogadvaras, though Leumann thinks to have discovered one (Bhag. 5, 4). In the text of Avasy 10, 1 the Anuyogadvaras is mentioned together with, or rather after, the Nandi as a preliminary stage of advancement for the study of the sutta. (Both texts are in fact thought to introduce the study of each sutta that has been treated by a Niryukti. L) Both sutras are composed in prose, though occasionally [4] gathas are inserted ; that is to say if we except the 50 verses in the commencement of the Nandi. These gathas, in which the Nom. Sgl. Masc. 1 Deci. always ends in o and not in e, are manifestly the genuine productions of their authors. In the prose part, the preservation of the nom. in e shews that there is an attempt to reproduce the language and form of the sacred texts. The Nandi embraces only 719 granthas, the Anuyogady. about twice as many. XLI. The Nandi, Nandt or the Nandisutram. The three samayart texts understand by Nandi, or nandikad dhavania (Avi), nandirayanavihi (Vi), an introductory ceremony, in long or short form as the case may be, for the savayakaccani (sravakakstyani), especially for the didactic exposition or the recitation of the angas, etc. It is almost probable that by this the recitation of our text is referred to. We read in Avi : tao guru namokkara-tigapuvvam namdim kad dhai, sa ce yam : nanam pam. caviham, and then follows the real commencement of the Nandi. See below. This is, however, soon interrupted, and the citation passes to that variant textual form which is found in Anuyogady. Anot then occurs, and finally that enumeration of the sacred texts is reached which is found later on in the Nandi. We have, therefore, here no immediate citation from the text of the Nandi but a relation based essentially on the same foundation but in its form independent, a relation whose designation by the same word is based upon the appellative signification

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JAIN JOURNAL of this expression. We may compare the [5] similar use of the word nandi in Skt. for these introductory strophies of a drama, which are designed to bring good fortune. Cf. also nandika as the name of a door-post, and nandipa:a, a cover of a spring (P. W.). Haribhadra on Avasy. 9,1 has the following : -- adimamgalarthan nardi vyakhyata, and in the commencement of his commentary, ibid. ;- no-agamato bhavamargalar nadi, tatra nardanam namdi, nandarty anayo 'ty va bhavyah pranina iti nardi. The signification of the title of our text is really an introduction designed to bring good fortune. This title can refer either to the entire contents of the work such as I have above sketched, or, and this seems preferable, to the 50 verses which form the beginning. 862 In vv. 1-19 Vira is praised, in vv. 20, 21 there is an enumeration of the 24 Jinas, in vv, 22, 23 a list of his immediate scholars, the 11 so-called ganadharas, and finally, from v. 24 on, a theravali beginning with Suhamma (1) and Jambu (2). and embracing in all thirty members ; it closes in the third generation after Nagajjuna (29) with Dasagani (30), who, according to the anonymous scholiast (on v. 27) was the teacher of Devayacaka, the author.868 As we have already seen on page 471, this theravali varies, from the ninth member on, from the statements in the list contained in the Kalpasutra. [6] The reason for this is apparent from a consideration of the remarks of the scholiast (avacuri) on v. 27 Suhastinah sisyavalikayah srikalpe uktatvat na ta(s)ya iha 'dhikarah, tasyam NardikardDevavacaka-guryamutpatteh. From this it is elear that the author of the avacuri considers Devavacaka to be the author of the Nandi, and that this account does not emanate, like that of the srikalpa, from Subastin (10). The evidence proves that it is rather to be referred to his immediate predecessor, or brother,864 Mahagiri (9), whose intellectual descent it makes known. In reference to each of its members there exists great uncertainty, 886 according to the statements of the scholiast, who says of verses 31, 32 : 862 These recur, as has already been mentioned, in the commencement of the Avasy, nijj, in identically the same form. 863 Cf. the name of the nandimukhah pitaras or of the nandisraddham. In the case of the latter was there any recitation of a list of ancestors ? 854? gurubhratarau in Klatt, Indian Antiqu, 11, 251a, or ubhavapi bhratarau in Dhar. maghosa's Gurvavalt itself. Suhastin is characterized as the laghugurubhrat ar of Mahagiri, also in the pattavali of the Kharataragaccha, Klatt, 246b. Klatt in accordance with other traditions (cf. Kalpasutra) refers both to different gotras : and Mabagiri to Elapatyagotra (So here v. 27, Elavacasagotta), Suhastin to Vasittha. Have they different mothers ? As On this cf. Jacobi in Journ, Germ. Or. Soc. 34, 252, 3, especially in reference to verses 27, 28, 36, 37, and Leumann's remarks, ibid. 37, 497 fg. In v. 27 we must

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OCTOBER, 1993 ksepakatvad vrttau no 'ktam,869 and remarks on vv. 33, 34 : etadgathadvayartha avasyakadtpikato likhito 'sti avacurnav api na 'sti, vv. 41, 42 is vyttav avyakhyatatvat praksiptam, and of Govindacarya he says, on v. 43 : sisyakramubhavad vrttau no 'ktah, avasyakatikato likhitah. 571 The list reads 867 1. Suhamma,-2. Jambu,---3. Pabhava, 4.Sijjambhava,- 5. Jasabhadda -6. Sambhaa,-7. Bhaddavahu,-8. Tho. labhadda,-9. Mahagiri (and Suhatthi,-- 10. (Valissaha) the twin-brother of Vabula (see note on p. 6).-11. Sai,868 12. Samajja, Syamarya, 869 13. Samdilla,-14. Ajja 870 Jiadhara, Jita,' _15, Samudda,-16. Mamgu871 v. 30,- 17. Dhamma v, 31,-18. Bhaddagutta v. 31 - 19. Vaara,878 Vajra v.31,-20. Rakkhia v. 32,--21. Ajjanamdila. i.e. perhaps Ajja Anamdila (Ajja Ndeg schol) v. 33,--22. Nagahatthi v. 34,-23. Revaniakkbatta v. 35.-24 Khamdila v, 36, 37873--25. Himavamta vv. 38, 39, -26. Nagajjuna 874 vv. 39, 40, 45,-27. Govimda v, 41,--28. Bhuadinda vv. 42-45, scholar of Nagajjuna-29. Lohiccha v. 46,- 30. Dasagani vv. 47-49. That this list actually reaches as far as the author or his teacher is rendered the more probable by the fact that in the last verse of the list (v. 50) the nanassa paruvanam is stated to be the purpose of the account which is to follow and this purpose reproduces correctly the contents of N. Next follow two secondary insertions, first a gatha, [8] which cites 14 examples or titles of stories in reference to capable and incapable scholars (the avacuri contains a more detailed account) and secondly a short polemical notice of the three kinds of parisa, par sad, viz :- jania, ajania and duvviaddhia each of which is illustrated by a gatha. read in Jacobi : Bahulassa sarivvayan (vvayam for vayasam) vande instead of bahulassa Sirivayam vamde (see Klatt. 1. c 251b); in the scholiast we read iha Mahagirer dvau sisyau abhutam: Vahulo Valissahas (cf. Kalpas. Therav. & 6) ca; tato Mahagirer anataran Vahulasya yamalabhralqtvat sadysavayasan, pravacani katvena pradhanatvat, Valissaham eve 'iy arthah. B66 Aryanamdila (21) v. 33 becomes then Arya-Mangu (16) fisya v. 30. But even verse 33, in which Aryanamdila is mentioned is doubtful : see above. 867 See Merutunga's Theravali in Bhau Daji, Journ. Bombay Br. R As. S. 9, 151 (1867). Nos 17-20 are not found therein (see p. 6), No. 21 is called Mandilla odila), No. 23 Revaisinha, and the list gives one name more in mentioning Devar id) dhi himself after Dusagaoi. 868 Palissahafi syam Haritagotram Svatin. 869 Nominally author of up. 4, see p. 392. 870 This epithet explained by Aryagotra is found also in Nos. 15-17, 19-22. . 871 ke 'pi Mangor Aryadharme 'ti namamtaram ahuh, No. 17 then falls out. 872 According to the scholiast the dasapurvinah (see Hem. v. 34) Aryar aksitas tacchisyo Durvalikapuspas ca navapurvinau, reach from Mahagiri to Vajra. See page 348. 873 Banbhadivagasihe, Vrahmadvipikasakhopalaksitan Simhan Sithacaryan. 874 Cf. the Nagarjuniyas in the Scholiast on anga 2, 2, 2, and see p. 265.

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26 JAIN JOURNAL At this point the investigation of the jnanam begins, in which a principal part is played by the enumeration of the different categories and sub-categories of both the principal classes into wbich the jnanam is divided976 - the paccakkhananam and the parokkhananam. The latter contains much that is interesting. It in turn is twofold, abhinivohiya (bodhika) and sua(r) (sruta). In the account of one of the two groups into which the abhinivohiyaparokkhananam is divided, are inserted eight gathis, which contain the titles of stories which belong in this connection, and which are intended to serve as examples. The avacuri goes into detail on this point. The suananaparokkham is divided into 14 groups among which Nos. 5, 6, 13, 14 are of special importance :--The sammasuam 5, samyaksru. tam, is explained as ja imam arihartehim bhagavamtehim uppannananadarsanadharehim paniyam duvalasamgam ganipidagam, tam jaha : ayaro ditthivao876 icc-eyam duogam gaogam coddasapuvvissa sammasuam abhinna877 dasa [9] puvvissa sammasuar. The posteriority of its composition to Vajra at least is clearly brought out in this passage. In micchasuam 6 we find that enumeration of some 20 works, or classes of works, of Brahminical literature which I cited from the Anuyogadvarasutra878 and discussed on Bhagav. 2, 248. This list is here more detailed and offers several variants :- Bharaham Ramayanam Bhimasurukkham879 Koaillayam880 sagabhaddiya0881 kappasiyamses nagasu 875 nanam pamcavihan : abhinivohiyananam sua ohio manapajjavao kevalao. Or duviham : paccakkham and parokkham, and the latter is then : abhinivohiyaparokkhananam ca suananaparokkham ca; the abhio is suanissia ca asuanissiyan ca; both are fourfold, and the latter is divided into : uppatiya, venaia, kammia, pari namia buddhi (see p. 14n). 876 In the scholiast samayikadi vimdusaraparyamtam, see pages 244, 245, 343. 871 tato 'dhomukhaparihanya yavat sampurnadasapurvadharasya ; see p. 16n. 878 Where it is characterized as no-agamao bhavasuyan and as annanthira micchadiffhthim sacchamdabuddhamaivigappiyam : -cf. the 29 vihan pavasuam Auasy., Ind. Stud. 16, pp. 115, 116. I denote the four MSS., to which I have had access as ABCR. The citations from Ned. are by Laumann. 879 (r)ktam A, oskam R. 880 Kodao An., where ghodamuham (A, odayamudeg C, dayasuhan B, dayas uyam R) follows. Ned too has khodamuham, but after sayabhao. 881 sagadabhao BCR, serambhao A. 882 kappakappiam A.

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OCTOBER, 1993 human kanagasattam888 vaisesiyam884 Vuddhavayanam885 vesiyam886 Logayatam satthitamtam887 Madharam888 puranam vagaranam Bhagavayam889 Paamjalt Pussadevayam leham (helam MS) ganiam saunaruyam890 nadayai891 ahava [10] bavattari kalao cattari ya veya samgovamga. The commentary offers nothing in explanation 892 te ca lokaprasiddhah, tato lokata eva tesam svarupam avagamtavyam Under anangapavittham (No. 14 is, however, treated of before No. 13) are enumerated the titles of all the texts belonging to the Siddhanta at the time of the composition of the Nandi, but not included in the angas. This enumeration is extremely interesting. It must have been retained as a stereotyped list for a long period after the composition of the Nandi, since it is to be found verbatim et litteratim not only in the Paksikasutra (P),898 but also in the 3 samacarls (see pp. 369, 370) in a form that is but slightly different. 894 The great interest which attaches to this list is caused by the fact that the largest portion of the texts similar to these and now belonging to the Siddhanta is mentioned here, and that a different arrangement is observed. They are not enumerated in the special groups into which they are now divided. The names of these groups are partly wanting, e.g., uvamga. painna cheasutta, 883 sattari vesiyam B C R, vasiyam omitted in A. 884 so An. Ned. vasesiyam the Berlin MS. of N. (MS). 87 885 degvanayam MS., Vuddhasasanam B C R, ruttha (!) vayanam A ; in An. we find also Kavilam; also in Ned. Kaviliyam comes before Loga. 886 tesiyam NEd., B C R, omit. 887 Already mentioned in the angas, see Bhag. 2, 246 page 304 (cf. Kalpas. pp. 35, 101) and Max Muller: India, What can it teach us ? p. 362. 888 See Ind. Stud 13, 387, 88, 425, and Agnimathara Visnupur 3, 4, 18 (pp. 44, 45 Wilson-Hall). 889 Bhagavayam to saunaruvam omitted in An. 890 saonaruvam MS.; perhaps ruyam, otherwise the last of the 72 kalas; see above p. 283. In the scholiast on Avasy, 12, 36: sauniparo vi garahio hoi we find the following peculiar statement :-sakunisabdena caturdasa vidyasthanani parigthyamte: amgani caturo veda minansa nyayavistar ah/puranam, dharmasastram cu sthanany ahus caturdasal tatra mgani sat, tad yatha: siksa vyakaranam kalpah chamdo niruktam jyotisam iti. The position of the angas in the front of the list is one of the remarkable things in this statement. 891 Madhara purana vayarana B R ; nadagadi A. 892 Hemacandrasuri on the Anuyogadv. has likewise only: etac ca Bharatadikam natakadi-paryamtam srutam lokaprasiddhigamyam. 893 In the Paksikasutra this is introduced by the words namo tesam khamasamananam jehim imam vaiyam amgabahiram ukkaliyam (or kaliyam) bhagavamtam, tam jaha: dasaveyaliyam...The Paksikasutram is enumerated by Raj L. M. see above p. 227. as the fourth mulasutram after the Siddhantadharmasara. It sings the praises of each part of the Siddhanta (angabahira and duvalasamga) and contains especially an acknowledgment of belief in the five mahavvayas. 894 The enumeration of the names in S. contains a different grammatical construction, i.e. the names are in the genitive.

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JAIN JOURNAL mulasutta are not mentioned at all, and painna occurs, but in a different meaning. A large number of titles or texts are mentioned which at present are either not found in the [11] Siddhanta, or, if found at all, are merely titles of sub-divisions and not of independent texts ; and in some cases these titles appear to have arisen from their connection with the subject matter itself. The anangapavitpham is divided into two groups : avassayam and avassayavairittam. The avassayam is called chavviham and six names for it are enumerated : samaiyam cauvisathao etc. Cf, my remarks on page 433 and on anuyogadv. and mulasutta 2. The avassayavairittam is double : kaliyam ca ukkaliyar ca. Then follows the enumeration of the texts counted as belonging to the ukkaliyam8 95 1. dasaveyaliyam 45896 2. kappiyakappiyam,89? 3. cullakappasuam 4. mahakappasuar, 898 5. ovaiyam898 13, 6. rayapaseniyamo00 ; 14, 7. jivabhigamo 15, 8. pannavana 16, 9. mahapannavana,901 10. pamayappamayam, 902 [12] 11. namd1903 41, 12. devindatthao904 31, 13. anuogadaraim 42, 14. tamdulaveyaliyar 29, 15. ca. davijjhayar905 30, 16. surapannattideg06 17, 17. porisimamdalar, o07 18. 895 The avacuri gives explanations (occasionally in detail) of at least some of the names. A large number of the names is, however, passed over in silence. (Explanations may however be found at the end of the Vyavaharabhasya, as the corres ponding part of the sutra mentions most of the names. -L). 896 These numbers represent the arrangement which I have observed here in essential agreement with Buhler's list in the enumeration of the part of the Siddhanta. 897 The texts which are no longer found as separate texts in the Siddhanta, are printed in italics. On kappiyak, (cf. kappakappiam p. 9n. 24) cullak, and mahak., see the scholiast's remarks, p. 479 above. 898 Name of the first chedasutra according to Avasyaka 8, 55 see pages 446, 479. 899 So V., uvavao P, uvadeg N. Avi. Svi.; in s before No. 5 we find : pamayappamayam : pamay, here is No. 10. 900 So also P. Avi. a form which suits rajaprasniyam better than the usual pasenaiy yam ; Svi. V. have pasenai yassa but with one y; see p. 382. 901 For explanation of the scholiast on Nos. 8, 9, see p. 392. 902 In S before No. 5, in P. after No. 15 ; pramadapramadasyarupabhedaphalavipaka. prat ipadakam adhyayanam (cf. Ut tarajjh. Cap. 4), Avac. 903 The Nandi itself ! namdit yadi sugamam. 904 'thui P; in Ned. P. S, transposed with No. 13 (degdarao P). 905 vijjiyam P, ovijjayam Ned. 006 Is omitted here in PS and comes after No. 37; suryacaryaprajnapanam yasyai granthapaddhatau sa sur yaprajnaptih. 907 porasan P; paurusimaindalam iti, purusah samkuh, purusasariram va, tasman nih. pannapaurusi, sarvasya 'pi vastuno yatha svapramana chaya jayate tada paurusi syat, etac ca paurusipramanam uttarayanasya 'mte daksinayanas ya'dau ca ekan dinam syat, tatah param aingulas ya 'stay ekasasfibhaga (8131) dak sinayane vardhamte, uttarayane ca hrasasti, evan mandale-mandale paurusi yatra 'dhyayane varnrate rat palirusimandalam, Avac. Cf. book 9 in up. 5 [and Bhag. 11, 11, L).

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OCTOBER, 1993 mandalappaveso, 808 19. vijjacarana-vinicchao, 909 20 ganivijja910 32, 21. jharavibhatti, 911 22. maranavibhatti, 012 23. ayavisoh1,913 24. viyarayasuar, 914 25. samlehanasuam,915 26. viharakappa, 916 27. caranavih1,917 28. dura [13] paccakkha namo18 26, 29. mahapaccakkhanar918 33 evam-ai.980 To the kaliyam the following texts are ascribed :-30. uttarajjhayanaimo 91 43, 31. dasao 38, 32, kappo 39, 38. vavahiro 37, 34, nisihar922 33, 35, mahanistham 36, 36. isibhasiyaim, 923 37. jarvuddivapannatti 18, 38. divasagarapannatti, 984 39. caidapannatti 19. 40. khuddiya vimanapavibhatti, 22% 908 suryacamdr amasor yatra daksinesu 'ttaresu ca mandalesu sancarator yatha manda lan mandale pravese (so) vyavarnyate san (tan) mandalapravesah, Avac.; cf. the first book in up. 5. 909 vijjao P, S ; in PS transposed with No. 20; vidya samyagjnana caranath caritram, etesam phalaviniscaya pratipadako granthah, Avac. (=Bhag. 20, 9 Leumaon ) 910 See p. 443. 911 yatra 'rtadhyanadinam vibhajanash proktam tat, Avac. ; appears in the Vidhiprapa among the painnas in the eighth place. See p. 428. 912 Omitted in Avi. pr. m., maranani prasastaprasastarupani tesan parthak yena yatra vibhajanam uktam Avac. ; see p. 428n. 913 yatra (1)."mano jivas ya locand-prayascitta-pratipatti-prabhytikaranena vifuddhir yatra vydvarnyate tat, Avac. In Svi. V. mar anavischi in addition follows here. 914 In PS after No. 25; saragavyapohena vitaragasvarupath vyavarnyate yatra tat, Avac. 915 yatra dravyabhavasalekhanasvar upam pratipadyate, Avac, ; three verses are added in attestation thereof: yatha, cattari vicittaim vigainijjuhiyai cattari samvacchare u dunni u egantari yam ca ayamam // 1 // naivigittho atavo chammase parimiah ca ayaman | anne vi ya chammase hoi vikitthash tavokamman 112 11 vase kodisahiyan ayamam katlu anupuvvie / girikamdarmmi gantun pauvagamanam aha karei // 3 // bhavasailekhana tu krodhadiprat ipaksabhyasah (1). (The three verses are taken from the Acara-niryukti (287-289).-L) 916 viharah sthavir akalpadirupo yatra varnyate, Avac. 911 visohi P, 'vibhattie Svi ; caritrasya vidhih, Avac. 918 The scholiast appears to have had before him another text than the usual one. See p. 437. 919 mahat pratyakhyanam yatro 'ktar, Avac. 920 Instead of evamai P has : sayvehim pi eyammi amgabahire ukkalie bhagavante sasutte sa-atthe saggamthe sanijjuttie sasangahante je gund va bhava va...te bhave faddahami. 921 etany adhyayanani nigamanam sarvesam adhyayananam pradhanatve 'pi rudhya 'muny evo 'ttaradhyayanasabdavac yatvena prasiddhani, Avac. 922 Without any explanation. See p. 460 for No. 35. 923 In PS before No. 34 ; without explanation. See pages 259, 272, 280-81, 402, 429, 432, 442. - 924 Io P S No, 16 is inserted here. The order in Pis surap. camdap., divasag., in S; candap., surap., divas. ; or divasagarap. See pp. 268, 389, 429 925 khuddiya and mahalliya also in S (i.e. oyavio) not yae as we should expect ; avalika. pravistanan itaresam va vimananan prabhajanan yatro 'ktam, sa vimanapravibhaktir dvidha, 'Ipaksarartha" dya, dvitiya nanagrant hartha. See the karikas above pp. 223, 224 in reference to Nos. 40-44, 45.49 as the object of study for the eleventh and twelfth years. In anga 3 Nos. 40-49 appear together as forming the samkheviyadasdu, or as the 10 ajjhayanas that belong in this connection. See pp. 273, 274.

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JAIN JOURNAL 41. mahalliya vimanapavibhatt7985. 42. amgaculia, 826 43. vargacultyd, 037 44. vivahaculiyd,828 45 Arunovavae, 929 46. Garulovavae, 980 (14) 47. Dharanovavae, 981 48. Vesamanovavce, 082 49. Velardharovavde, 50. devirdovavde, 51, utthanasue, 083 52. samutthanasue, 934 53. nagapariyavaliyao, 986 54. nirayavaliyao, 936 20, 53. kappaiyao, 936 20, 56. kappavadirsayao837 22, 57. pupphiyao 21, 58. pupphaculiyao 23, 59. Vanhidasao 24, evam-aiyaimo88 caurasti painnagasayasahassaim bhagavao. Vaddhamanasamissa; ahava jassa jattiya sksa uppattiyde(r)as venaiyae kammiyae parinamiyae cau vvihae buddhie uvaveya tassa tattiyaim painnagasahassaim, pattegabudda vi tattiya ceva ; se 'tan kaliam suar. This is the conclusion in the Berlin MS. of N. Dr. Leumann, [15] however, says that this conclusion contains a large lacuna. We find in the edition of Ndeg40 : evamaiyaim caurasii painna 926 angasya "carades culika uktanuktarthasangrahat mika gramthapaddhatih ; sec pp. 927 so MS. P. Avi., but vaggao Ned, anga 3 (see p. 274) Svi., V. Avac.; vargo 'dhya yanana samuho yatha 'mtakyddasasy astau vargas (see p. 320), tesam kalika (culo ?) 928 bhagavaticulika, see pp. 274, 296. 929 Aruno nama devas, tadvaktavyatayah pratipadako granthah, paravartyamanas ca tadupapatahetuh so ruropapatah; evam garudopapatadayo 'pi vacyah ; see pp. 224, 274, 316 ; cf. Aruna as name of the dawn or as that of the charioteer of the sun. Up to this point the nominatives end in o, from this point on in e; so also in P. 930 Garudo P. In P after 47. 931 So also S, but Varuo in P and scholiast on anga 3, Varao in the text there (see p 274). The king of the Nagas is probably referred to. 912 In N after No. 49, we find vesamana - vaisravana. 953 utthanasrutam, udvasanahetukam srutam, Avac. See page 224, where mention is made of four ajjh, which begin with utth., and which are the subject of the study of the thirteenth year. In this place, however, we find only Nos. 52-55 devoted to this year; but does No. 50, too, belong in this connection ? In Sv. No. 50, stands between 52 and 53. 934 samupasthapanasrutam, bhuyas tatrai 'va "vasana(?)hetukam srutam; vakaralo pah, prakstatvat, Avac. 935 so P. yavrniyao MS. ; yavaliyanam Svi. V., pariavelianam Avi: nagakumaras, tesan parijna yatro 'kta, Avac. 936 so MS. 2 P, 'lio MS. 1'; 'liyanam S; No. 54 in the existing Siddhanta is the collective name of up 8 to 12 and at the same time the specific title of up. 8; No. 55 is there merely another name for No. 54. See p. 418; and p. 420 for the explanation of 54-59. On page 420 we must read ogocara gram 937 damsi P, dimsi V. 938 Instead of evam diyaith ..P has 60 asivisabhavanao, 61 diffhivisabhavando, 62 cara nasamanabhavanao, 63 mahasuvinabhavanao, 64 teaginisagga par savvehii pi eyammi amgabahire kalie bhagavathte... (as above, p. 13, note 3). These five names are cited in S. too with the following variations : car anabhavananam (omitted in Avi ), mahasuminagabhav. (V., also omitted in Avi.), teyaga (teaggao Avi.) nisaggdnam - These five texts are found in the same order in the karikas mentioned in p. 224 as designed for the fourteenth to the eighteenth year of study. Teyanisagga is the special name of the fifteenth book in anga 5. See p. 301n. 939 See above p. 8, note 1 ; dutpattikt, vainayiki kar masamuttha parinamiki. 940 The Avac. agrees with the account in our MSS. :-evam adini caturasttisamkhyani prakirnakasahasrani Rsabhasvaminas, tavatpramananam framanasahasranan sambha the fou found initted in Avii), carunabhava

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OCTOBER, 1993 gasahassaim bhagavao (Usahasamissa aititthagarassa, taha sarkhi fjain painnagasahassaim majjhamaganam Jinavarinam, cauddasa painnagasahassaim bhagavao] Vad dhamanasamissa, etc. From this we may draw the conclusion that the 59 titles(r)41 according to the opinion of the author of the Nandi, represent merely a portion of the 84,000 painnas (our MS, has 184,000 in the text), which belonged to the first tirthakara Rsabhasvamin and to the 22 Jinavaras following him ; but that at the time of Vardhamanasvamin their number was reduced to 14,000. Or accordi..g to another view, each of the 24 tirthakaras had just so many thousand painnas or pratyekabuddhases (16) as he possessed scholars endowed with the correct fourfold knowledge. Estimating these exaggerated figures at their true valuc, let us consider the 59 titles.843 Of the texts now enumerated as parts of the Siddhanta the titles of the four painnas 25, 27, 28, 34, of the sixth chedasutra 40 and of two of the mulasutras, 44 and 46 are omitted. Of these the four painnas are to be regarded as modern productions and later than the N; the titles of the sixth chedasutra 40 and of the fourth mulasutra 46, are not certain ; and, finally, the title of the fourth mulasutra 44, avasyaka, has been already mentioned. See on p. 11. The remaining 27 titles of texts of the present Siddhanta not belonging to the angas (13 fg.) are one and all contained in the above list, though in a different order of arrangement and without any statement in reference to the names of their groups. Some, however, belong together as groups, the first four and the last five upangas (Nos. 5-8 and 55-59) and the five chedasutras (Nos. 31-35). Besides these the list contains val, prakirnakanath ca tadracitatvat ; madhyamatirthakytam api sarkhyeyani prakirnak asahasrani vacyani; Vardhamanasvaminas caturdasasahasrani. -anye punar ahuh: idam Rsabhadinah caturasitisahasradikan framanamanam pradhanesutraracanasam. adhyam (or merely canam ?) adhiktyo 'ktam, anyatha samanyasramanah prabhu. tatara api tada Rsabhadikale asiran.-anye punar evam ahuh : Rsabhadinam jivatam idon caturasitisahasradikam sramanamanam, pravahatah punar ekaikasmin tirthe bhuyathso'py asiran, tatra ye pradhanasutraracanasaktisamanvitah suprasiddhatatvamdhava (?) tatkalika api tirtham pravartamanas tatra dhikyta (h): etad eva dar sa yann aha : ahave 'ty-adi sugaman. 941 Or 60 including maranavisoht (Svi, V. between 23 and 24) and 65 with the addi. tion of the five names in PS. 92 prat yekabuddha api tavanta eva syuh ; - atrai 'ke vyacaksate : ekaikas ya 'pi tirtha. kytas tirthe parimanani prakirnakani, tatkarinam aparimanarvat ; kevalath pratyekabuddharacitany eva prakirnakani, drastavyani tatparimanena prat yekabuddhaparimanasya pratipadanat This explanation of eke is designed to effect a perfectly comprehensible limitation, but cannot be brought in agreement with the context, The title pratyekabuddha is of great interest. It occurs also in the angas, see pp. 265. 334. Similar statements to the above are found in the scholiast on the first painna. See p. 435. In the Vicaramytasarkgraha is quoted the following interesting citation from the pitha of a kalpabhagya : suttam ganahararaiyan taheva patte yabuddharaiyam ca / suyakeralind raiyar abhiuna dasapuvvina raiyah 11 Djs Or 60 and 65, see p. 15, note2.

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ha JAIN JOURNAL 32deg4 additional names which are not directly represented by texts in the existing Siddhanta. Among these there are five for which corresponding sections in the S. can be shown, thus :-10 pamayappamayam, 17 porisimandalam, 18 maidalappaveso, 38 divasagarapannatti (64 teyaganisagga). [17] In the Siddhanta there are references to 12 others : thus for 4, 36 (and 38), 40-49 ; 8 others are mentioned elsewhere 9, 21, 51, (60-64); and finally there is a whole list of titles (12 or 13), which cannot be attested from any source whatsoever, thus 2, 3, 19, 22, 23, 24 (a, b, including maranavisohi -27, 50, 52, 53). It is of special interest that we find statements concerning a whole series of texts held to be. long to the kaliam suam in old karika verses. The source of these statements is not further at tested. These texts were a special object of riper study at the time of the composition of these verses. Of Nos. 40-49, 51 (50-53 ?), 60-64 it is said that they were designed for the eleventh to the eighteenth year of study : 40-44 for the eleventh, 45-49 for the twelfth, 51 (50-53 ?) for the thirteenth, 60-64 for the fourteenth to the eighteenth year ; the nineteenth year forming the conclusion with the study of the dit hivada. Cf. my remarks on pp. 225, 344, 345. This list at least opens up to us a wide perspective for the literature existing at the time of the composition of N. It is certainly very remarkable that N is itself cited in this list (as No. 11). Is this the only work of the author inserted by him in the list? Or did he avail himself of this capital opportunity to procure a resting place for other of his productions? If in reality Devarddhigaoi, the nominal redactor of the Siddhanta, is to be regarded as the author of N, then the discrepancy between this list and the existing Siddh., is especially remarkable. [18] Did all these differences arise after his time? And is the division into the groups uvarga, painna, etc., or the names uvarnga, painna themselves etc., to be ascribed to a period subsequent to his 7 In the case of the painna this is evidently very probable. Next follows the angapavittham 13, the thirteenth group of the suananaparokkham, which strictly belongs before the anangapavittham. It is called duvalasaviham and then the 12 angas, ayaro to ditthivao (anga 5 as vivahapannatti) are enumerated in order. This in turn is followed by the detailed statement of contents and extent of the 12 angas, which (sce p, 284 ff.) recurs in identical form but in greater detail in anga 4. to be continued 44 Or 33 and 38,

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Implications of Ahimsa on Ecology A Jaina Perspective Vincent Sekhar Liberation or Salvation is integral. It belongs to the whole Universe the animal, vegetative and the human kingdom. Jaina understanding of Life Force called Jiva suggests that all living beings have the inherent spiritual capacity to Transcendence. It is on this metaphysical foundation that Abimsa or Non-injury to life is based. Jaina Religion speaks about Abimasa as the supreme Dharma of Life. Ahimsa becomes significant in the contemporary situation, specially of Pain and Suffering, of all forms of living beings. It is also built on human psychology on the Principle of Reciprocity : 'As it is unto thee so it is with....' The article shows how this principle of Ahimsa is lived by a particular community, the Jains, both by the Munis and the lay persons. This vow puts restrictions on the persons with regard to the choice of profession, food habits, manner of behaviour etc. It restrains the self from all types of violence -- body, speech and mind to all forms of living beings. It also suggests how to adapt oneself with the growing modern and technological world. Non-violent activities, big and small, individual and collective, suggest positive Love and Protection of Life and Environment : in creating an atmosphere of Dialogue between Nature and Society, Peace among all Living Beings, Saving the endangered spieces, Protection of Forests and Ravines, Freeing air and water from Pollution etc, Liberation is a term that calls for self-fulfilment and self transcendence. It concerns not merely one portion of the human raco, namely the rich and the elite, not even the whole humanity alone but looks towards the integral salvation of the whole universe including the animal kingdom and vegetative life. It is only in this context that one can speak of the significance and the need of virtues like love, sympathy, compassion etc. and conversely, avoidance of any injury to living beings. It implies, then, that any injury done to any living creature hampers one's own progress towards the ultimate goal of life.

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OCTOBER, 1993 Religion of Ahinsa :-Jaipa religion is considered to be the Religion of Ahimsa par excellence. It has a great tradition of handing over the much cherished cenect of Non-violence. Its scriptures and traditions subscribe to this predominent sentiment of ahimsas without which would lose its identity. "That dharma is supreme which is comprised of ahinsa, samyama and tapa. The gods bow to him, whose mind is engrossed in such a dharma' (Dasavaikalika, I.1.) 'The Arhats and Bhagavats of the past, present and future, all say thus, speak thus, declare thus, explain thus all are a thing, existing living -sentient creation should not be slain, not treated with violence, not abused, nor tormented, nor driven away' (Acharanga, 1.4.1.1. 'He should cease to injure living beings whether they move or not, on bigh, before and on earth. When this has been called the nirvana, which consists in peace Sutrakrtanga, 1.11.11). As it would be unto thee, so it is with him thou intendest to kill... In the same way (it is with him) whom thou intendest to punish and to drive' (Acacanga, I, 5.3, 4) "This is the quintessence of wisdom : not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing' (Sutrakstanga, 1.11.10). A Jaina sage became a shelter for all sorts of afflicted creatures like an island which is never covered with water' (Acaranga, 1.6.5.4). The metaphysical system evolved from an intense experience of 'pain of life's clearly shows the animistic belief in the presence of an eternal element called Jiva in every living beings : 1 The Trisastisalakapurusa of Jinasena describes the breath-taking accounts in the lives of several Tirthankaras how they were converted at the sight of the plight of apimals led to the slaughter house, how in life time they saved many creatures like the snake and how in their spiritual endevour, they were disturbed by poisonous creatures but were equanimous and resorted to least harming. The emblems by which the Tirthnkaras are identified happen to be animals like bull, snake etc and trees. The indigenous tribes worshipped the trees, animals like bull, snake etc and part of the worship and cult of Jainism is borrowed from these tribes. 2 Jacobi, Sacred Books of the East, Jaina Surras Vol. 22 and 45. 3 Ibid Tr. by K. C, Lalwani, Motilal Banarasidass, Delhi, 1973

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OCTOBER, 1993 "The living world is afflicted, miserable, difficult to instruct and and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain' (Acarana, 1.1.2.1). The system also explores carefully what is life and what it is not, what makes them come together, the consequent bond and other limitations, the means of realizing the original identity which is the true liberation and Religion, which is the compendium of the whole process. 95 Roots of Ahimsa, a philosophical outlook :-The metaphysical belief in the existence and the spiritual perfection of the soul is restricted only to human beings in certain systems like Christian metaphysics based mostly on Greek and Hellenistic Philosophy. In spite of acknowledging the instincts, the feelings and certain other behaviours closer to human beings it is construed that animals do not have the spiritual capacity to ascend the ladder of perfection. Whereas the Indian philosophical systems, except the Lokayatas or the materialists and early Buddhist thought, have all agreed upon the presence of an enduring spiritual entity called Jiva or Atman in all living beings because it is that which defines 'life' and it is that which transmigrates from birth to birth untill the final liberation. One cannot talk about karma and its role in life without the presence of the soul. Even Buddhism which does not believe in any 'permanent' substance has not outright denied the existence of the soul." The system further believes in the age-old concept of transmigration, although it has its own way of explaining the process. 4 Arya Sayyambhava's Dasavaikalika sutra, Jaina tattva or the philosophical system comprises, of the concept of Jiva (life-princeple). Ajtva (matter), Asrava (the inflow of karmic matter), Bandha (bondage), Samvara (checking of the inflow), Nirjara (getting rid of the accumulated karma) and Moksa (the final liberation) Tattvarthasutra, 1.4, Vacaka Umasvati, Tr by K. K. Dixit, Comm. by Sukhlalji, L. D. Series 44, L. D. Institute of Indology, Ahmedabad 1974. 5 The soul-body dualism are opposed to one another as good and evil aspects of man. This is reflected in the biblical traditions: St Paul's letter to the Romans Ch 8, Verse 13; St John's Gospel, Ch 3, Verses 5-8; Ch 4, Verse 24, etc 6 Of all texts, the Upanisads refer to the existence, nature and the function of atman in several places: see my article of Jaina spirituality in the Journal of Dharma, Vol XIII No. 3, Sep '88 pp 218-19 (Dharmaram College, Bangalore) 7 In a dialogue on the metaphysical enquiry regarding the existence of the soul after death, Buddha tells his disciples that it is a futile task to discourse on the topic and not useful in the path of deliverance. Also in several other places he expounds the composite and conditional nature of things (Mahaparinibbana sutta pp 155-56). The simile of the chariot in Milindapanha confirms this view (Milinda panha, ed by Trenckner pp 25f), (As quoted in De Bary Theodore, The Source book of Indian Tradition, Motilal Banarsidass 1963, pp 106-8, 112-14)

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96 The strong Jaina animistic belief in the presence of jiva in all types of living beings in opposition to Christian doctrine of the soul is strongly founded on philosophical criterion and existential situation : 'Life is dear to all' is the fundamental presumption. 'All beings are fond of life, like pleasure, hate, pain, shun destruction, like life, long to live, to all life is dear' (Acaranga, 1.2.3.4b). Sutrakrtanga says that 'it is the maxim of general application, it is the true principle, the religious reflection; the maxim holds good with regard to every living being' (11.2.80). The phenomenon of existence is taken as the second arugument: 'As the nature of this (i.e. man) is to be born and to grow old, so is the nature of that (i.e. plants) to be born and to grow old'. Lastly the principle of reciprocity is followed: 'As it would be unto thee, so it is with him whom thou intendest ...' (Acaranga 1.5.4-6). JAIN JOURNAL The need here to make this clarification on the outset is for us to understand the fundamental difference in the 'vision' between Christian thinking and Indian understanding. We need more clarifications in this because in my opinion, 'integral' salvation which embraces not only the human race, but also nature and animal kingdom is not possible at all unless we fundamentally believe in the presence and the spiritual capacity of an eternal soul in every living being. And further, ethical values like Ahimsa will evince only 'sympathy' for life (whenever they are of use to us) than an intrinsic value in it if we do not accept the presence and capacity of a precious lifeprinciple in animals, in vegetative life as in man. There is a chance of this great principle of ahimsa becoming extravagant of other living beings whose real nature (the quality of the soul) is in par with that of man, are considered secondary to man. It is pertinent in this context to refer to the basic tenets of Jainism which believes in the plurality and equality of jivas. Jiva in its embodied state is innumerable and we find varieties of beings in this universe and visibly unequal but in its original identity, which is the same in the liberated state, they are equal and innumerable. What we see as limited, conditioned living beings is only the image or the 'shade' of perfection. The limitedness is due to the accumulation of karma 8 See my article on Jaina concept of person. Jain Journal. Jain Bhavan Publication, Jan '91, pp 110 11, and also on Jaina Spiritual, Journal of Dharma, Vol XIII No. 3, Sep '88 pp 222-23. also Tattvarthasutra 5, 2-3 S. C. Jain, Structure and function of soul in Jainism, Murtidevi Jain Granthamala, English Series No. 7, pp 153-54

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OCTOBER, 1993 (both good and bad) through passions etc. which ultimately have to be got rid of to realize that perfection. In the original sense, Jiva is full of consciousness with perfect vision, perfect knowledge, perfect strength and perfect bliss. These are only a way of describing for our practical understanding. The Jaina Acaryas describe jiva in 'real' sense as 'absorbed-in-itself' 10. This is true not merely of human beings, but of all living creatures, whether they are beings with one-sensed or fully grown up human personality. It is on this metaphysical foundation the Jaina ethical teaching is built, including the ethics of ahimsa. Ahimsa will not have any relevance in the context of ecology if we fail to understand the basic Jaina concept of living and non-living beings. Implications of Ahimsa-This fundamental belief is very much reflected in the day-to-day life of both the Jaina ascetics and the lay persons. While the Jaina munis and sages observe the vow of nonviolence in its extremity (the vrata becomes maha), the laity undertake it in a milder form (the vrata becomes anu or small) owing to their conditions and responsibilities of social life11. Some of the earliest Svetambara Jaina agamas like Acarangasutra, and Uttaradhyayana abound in meticulous rules regarding the life style of a monk, the kinds and use of possessions, the internal and external penances etc. all leading to a life of ahimsa. The householder is cautioned against causing injury to living beings in respect of keeping them tied without allowing them certain freedom, beating them, mutilating them, overloading them, depriving them of food and drink etc. International violence is never allowed even though certain amount of violence to living beings is inherent is one's occupation. The householder is first of all restricted to only certain 97 9 Liberation is a state beyond the conception of good and bad karma, Samayasara 147; Conception of a transcendental self, ibid, 141-44 10 Samayasara, 2-3 11 Sarvarthasiddhi. Comm. on Tat. sutra, of Pujyapada, Tr. by S. A. Jain,' Virasasana sangha, 1960, Ch VII 2.19-20 12 Almost the whole of Acaranga deals with monastic rules: Ch 1-6, 8 Ahimsa : the avoidance of weakness and relapsing, endurance in hardships Ch 9-Mahavira's early career as an ascetic Uttaradhyayana Ch 2, the 22 kinds of temptations 16, the 10 instructions of chastity 26, the 10 cases of right conduct, daily duties 30, the 6 external and the internal austerities etc. etc.

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98 types of profession which have least violence in them like trade, art, sculpture, teaching ete. In household obligations such as preparation of food, use of water in bathing and worship, clothes, keeping of cattle, maintenance of gardens, cutting fraits and vegetables, construction of houses etc. the violence involved is permissible. JAIN JOURNAL Injury to living organisms through activities of body, speech and mind is construed to be the main cause of all types of bondage13. It is the source of all evil. No other scriptures have explicitely dealt with the classes of living beings14 as the Jaina scriptures with specific indication to the least of all creatures, namely the one-sensed being (sense of touch alone). The whole atmosphere is covered with living organism like the earth-bodied, water-bodied, fire-bodied, air-bodied etc. that one cannot escape from violence caused to them. The seer or the knower is the one who knows and comprehends15 this fundamental truth about Jiva and restrains himself or herself from any form of injury to life. Positively it exhorts everyone to protect life in its minuteness and variety. While 'protection of life'-a genuine Ecological option is the sum and substance of Jaina Ethics and Religion, all that virtually go against this basic vision is considered as Act of Violence. Hence it is violence to cherish thoughts on destroying life or to involve in activities that would cause death to vitality18. The Jain monks pay attention to this course of life and the careful in their movements while walking, sitting, laying things down etc1". Their profession of 13 Acaranga, I. 1.2.4a, I.3.1.4b; Sutrakrtanga 1.10.9a etc. 14 Utt. sutra. Ch 36, the system of the both, the animate and the inanimate world The third Uvang namely Jivabhigama classifies the animate and inanimate objects. Dasavaikalika Ch 4, the 6-forms of living beings and their non-violation. Sutrakrtanga, 1.11.7-8 16 The extensive treatment of knowing the truth and renouncing activities, injury particularly to life': Acarang 1.1.2.6, 1.3.8, 1.4.7, 1.5.7, 1.6.6, 1.7.5, 2.1.5, 2.2.3a, 2.3.48, 2.4.2a, 2.5.5a. 2.6.2b, 2.6.5, 3.1.1b, 3.1.3a, 3 1.4b, 3.3.1a, 3.3.2a, 5.2.2a. 5.2,4b, 5.3.3b, 5.6.3b, 6.1.4b, 6.2.2a, 6.3.2b, 6.4.4b, 7.1.5, 7.2.5b, 7.4.1b, 7.5.1b, 7.6.1b,2b, 7.7.1b. 7.7.4b, 7.8 2, 8.1.5,11,19 Sutrakitanga I.1.1.5, 2.2.11 16 Sarvarthasiddhi defines violenes as the severance of vitalities out of passion, VII 13. 'pramattayogatpranavyaparopanam himsa'. The 10 vitalities or lifeprinciples are the five senses, energy, respiration, life-duration, the organ of speech and the mind (S.A. Jain, pp 196). 17 Acaranga, I Lesson, 7, II Lesson 1-7

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OCTOBER, 1993 99 faith in Non-violonce perhaps help them live closer to nature. To such people who are extremely careful in their choice of place for studies, prayer, food and even excretion, deforestation etc. is a heinous crime against vogetative life; soil erosion is a sad event of violence donc to the earth-bodied which finally is consequent upon humanity itself. We need not speak of water and air pollution. The Jaina studies reveal that there are six types of living beings including the air and water-bodied. Any change occuring in the atmosphere through air pollution by sulphurdioxide and Carbonmonoxide is a havoc done to both the air-bodied and the humanity. Water pollution seriously affects the reverine fisheries and it causes immense problems to the very survival of the fisherfolk18. Reflection of Ahinsa in daily life :-The Jaina laity responds to life and Eco-system in a fitting manner. It is a 'critical response of the Ignatian 'Tantum Quantum': Given the society and the responsibilities of social life, the laity does not basically swerve from Ahimsa but tries to accommodate certain activities within the society environment. Given their condition they cannot but choose 'lesser evil' to Ahimsa. First in their choice of profession : the laity chooses a profession which involves least injury to life. Jaina religion excludes certain profession as harmfull like meat-cutting, selling poison etc19. Even agricultural profession binds one to injury of insects in the soil and joining the military necessarily forces one to involve in fights and deaths. But for the sake of the country's economy and prosperity (a greater good) the community chooses the lesser evil. The accommodative spirit flows from their general vision of life (community, its protection) and truth about 'life' (jiva). The food habits is peculiar to them: There are several passages that deal with the accepted food items and those that are to be avoided". The anuvrata movement 18 The centre for Science and Environment has revealed a spectacular report on the Environmental hazards in 1984.85. The state of India's Environment 1984-85, the Second Citizen's Report, New Delhi, 1985, pp 1, 27, 49, 99, 121, 155, 193, 265, 299 and 325 19 The Jains engage in professions that imply least violence All that injures life principles directly or indirectly are to be avoided eg. gambling, hunting etc., 20 The violence that he commits under compulsion of professional circumstances is called Udyagami himsd. It can be avoided at the higher stage of spiritual progress. It is not possible to abandon unintentional violence (cooking etc, which is called Arambhi hinsa, in the initial stage (Amitagati, Sravaka Acara 6.6.7) For requirement of self-defence, the householder takes a defensive attitude in wars. He takes war as the necessary evil. It is called Virodhi hinsa (Ratnaka. randaka Sravaka Acara, 53). 21 Abandoning the use of animate articles like roots, fruits, seeds etc without getting them sterilized by boiling etc (Kartikeyanupreksa, 379). Abstinence from taking of food at night (Caritrasara, 22) Kartikeya 382, Ratnakarandaka Sravaka Acara, 142 Arimot, possible hinsa. It can heder.compulsion & sambling, huntinat injures life

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100 JAIN JOURNAL stated by Acarya Tulsi in India and the Vegetarian movements amply speak about the significance of ahimsa. In most orthodox families there is a custom of finishing the supper before dusk. Thus the profession, food habit etc manifest in their lifestyle a basic faith in and option to ahimsa. Foundational experience :-It is not ideas that we need today to understand the Eco-imbalance but what we lack is a heart to understand the basic and simple truth of life, the truth about Jiva and a commitment towards its protection. This truth arises from a foundational experience that 'life is dear to everyone and every creature hates pain's. The omniscient Jaina teachers have observed the 'misery of life and how creatures are tormented for one's own gain and pleasure's The Buddhist understanding of Dukkha (pain) and the means to be delivered from it is very significant-here. Historically speaking, during the Sth-6th centuries B.C. at the time of Buddha and Mahavira there were several expeditions and attempts to exterminate the tribal societies and great kings like Ajatasatru, the son of Bimbisara, succeeded in the campaign. There are references to the curses of Buddha, uttered against the growing state machineries. Obviously, the Religion of Abimsa, a long cherished practice by Sramana traditions even before the arrival of the Aryans in India, discovered its force in establishing itself into indigenous movements which later was systematized into philosophical systems like Jainism and Buddhism, In a growing industrial and technological age 'life' is relegated to the second place. Only through a deep faith based on a sound metaphysical system can 'life' be upheld as the priority. Partisan or the Separatists view on life in a 'disintegral' sense. (human vs, animal, nature vs human, man vs universe etc) does not adequately bring out the full meaning of Ahimsa. Nature is not a secondary or a by-product to serve man and to fulfil his wants and needs. but rather a cohabitat and a co-worker in the path of liberation. The effort is mutual. And hence slogans like tho 'save life' and 'save the forest' etc is not a mere jargon but a profession of faith in ahimsa and, a. manifestation of a just anger at ruthless destruction of life and environment. 22 Sutrakytaiga, 1.11.9b, II 2.80; Acaranga 1.2.3.3.4, 2.5.5b 23 Acaranga, I.1.2, 1.6., 1.4a 2.6.26 and 3.1.1a 24 Filliozat, J(tr), Political History of India, Sushil Gupta Limited, Calcutta, 1957 Political events in the Times of the Buddha and the Jaina, pp. 181-82

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A note on some copper icons from Thirunarungkondai S. Thanyakumar Thirunarungkondai is an ancient Jaina centre in Tamilnadu, noted for its temples on a small hill with the same name. There are two ancient temples, dedicated to Bhagavan Candranatha (8th Tirtharkara) and Bhagavan Parsvanatha (23rd Tirthankara), one facing the east, Keezhaipalli and the other facing the west (with entrance on the south) the Maelaipalli. It is about 200 kms. from Madras on the Madras-Trichy road. Bhagavan Parsvanatha is a popular deity in the locality and worshipped as Sri Appandainatha. The antiquity and the popularity of the temples is borne out by a large number of inscrip. tions and ancient images (both stone and metalic). There are forty three inscriptions ranging from 8th century A.D. to the 20th century A.D. Sri Appandainathar temple is the only ancient Jain temple in Tamilnadu that is under worship continuously till date. Tamil Jains perform the ear boring ceremony of their children in this temple, It is also popular among the Hindus of the locality. The different dynasties and their feudal chiefs have liberally donated lands, goats and gold for the temple. It was also the centre of an ancient Jaina Sangha called Veera Sanga established by Sri Gunabadra. Recently a large hall and a small shrine for the Yaksi Padmavathy have been added to the temple complex, atop the bill on the southern sido. In the main temple there are seven stone sculptures displayed in the mabamandapa. Of these, 5 are large and represent Rsabha Mallinatha; Mahavira (the lanchapas are not carved, the names are known by tradition), Saastha and Dharmadevi. Of the other two, one is a stela of Sri Parsvanatha in kayotsarga posture and the other a caubisi, with two malapayakas (sci Parsvanatha and Candraprabha) in kdyotsarga posture and other Jaina in Padmasana posture. Inside the Parsvanatha shrine there are about thirty metalic icons of various sizes. The present author has selected three icons made

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102 JAIN JOURNAL of copper for their iconographic character and antiquity. Of these first one represents a Caturvimsati-patta or Caubist, the second one also a Patta icon but with fourteen Tirthankaras and the third one a Caumukha, the miniature Jaina Shrine. All the three icons exhibit the characteristic colour due to prolonged exposure and infrequent prasala (cleaning). The Caturvinsati-Patta is a characteristic icon worshipped in almost all temples in Tamilnadu. There are varieties of depiction both in stone and metal. In some temples there are pattas that depict the Trikala Tirthankaras (seventytwo in number). The embellisbmicnt details and the relative position of the Mulanayaka and also the posture from the basis for variations. In Tamilnadu invariably the Mulanayaka is depicted in Kayotsarga posture and other images in Padmasana posture Rarely there may be two Tirthankaras carved in kayotsarga posture. Unlike the other regions, the caturvimsati pattas in Tamilnadu are not with lanchanas. Of course when Bhagavan Parsvadatha is a mulanayaka, the serpent hood is carved over the head. Otherwise the mulani yaka is generally identified with Bhagavan Adipatha or the mulanayaka of the particular temple in which the patta is worshipped. In some temples the back of the patta is made of bronze and the images of copper with a colour contrast. Sometimes one or two supernumerary Tirthankara images are also carved in the stela. The Caumukha shrines are the fine examples of symbolic Jaina art. Unlike the Caubisi it is not a common icon in temples of Tamilnadu. It is generally called Sarvatobhadrika and resembles the Vimana over the Garbhagha. Most of the Caumukha icons are metalic and stone carved miniature shrines are very rare. The temple architecture in Tamilnadu effected a marked variation in this symbolic Jaina art. In Jaina temples of Tamilnadu there is a prominent stone pillar with quadrangular basal portion gradually carved with stripes making it cylindrical in outline. It is called Manasthampa and erected over an elaborately decorated pedestal. On the quadrangular basal portion are carved images of Tirthankaras with their lanchanas. The tip of the pillar is fixed with a caumukha surmounted over the lotus petals. In some temples the four corners of the base of the caumukha are fixed a small metalic bell whose tongues are welded with a diamond shaped small metal plates projecting outside. These plates swing with the wind and ring the bells. (Plate 1)

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OCTOBER, 1993 The iconographic characteristics of the three copper icons are given below: 103 a) Parsvanatha (Caubisi) In this caubisi icon the back is divided into 5 vertical rows with the decorated flat elevated lines. These have beautifully carved square flower designs. There are 24 icons in Padmasana posture. The Mulanayaka in Kayotsarga stands on lotus placed on a rectangular pedestal. Above the serpent hood is the prabha decorated with lion head and flower design. The lower and open ends of the prabha embellished with makara supported by the pillar like vertical partition. Above the lion head can be seen the chatra-trayi with decorated edges and a prominent knob in the tip. It is surrounded by the dropping leaves and five cakras. These cakra designs resembling flowers is characteristic in the two stela of this temple. The whole stela is designed as a prabha with upper half embellished on the edges with jwalas and terminating into a flower design with clover shape. The pedestal is rectangular and is decorated with five Vidya Devis alternating with four Dharma Cakras on the corners of the pedestal are seen two crouching lions. ( Plate 2) b] Fourteen Tirthankaras This unique stela bears close resemblance to the caubisi in general decorative details. However, the number of Tirthankaras and some decorative designs and embellishment vary from the late II. Here in the absence of any lanchana, the mulanayaka is not easily identified. Since there are fourteen Tirthankara icons and the stela is worshipped during Anantha Vrda Nombu, the mulanayaka is identified as Sri Ananthanatha. (Plate 3) In The two steles (Plate 2 and 3) differ only in minor details. the upper edge of the Plate 3 the torana design is exquisitely carved. The semi circular firacakra is decorated with flower design only and above is the triple umbrella. The creeper design above trichatra is characteristic in that there only 5 flower designs enclosed inside a decorated panel. In the pedestal the dharma cakras are not seen between the Vidya Devis. In both the steles there are only five flower designs which may probably represent pancavratas preached by Tirthankaras.

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104 c) Miniature Caturmukha Shrine This votive Jain Caturmukha is represented in the form of a miniature Vimana, characteristic of Dravida architecture. The shrine has two stages - the lower is a square with four facets and the upper a dome shaped roof capped by a kalasa (pot). In the lower stage is carved over the pedestal of three steps (gandi). There are four decorated pillars supporting a parasol. In each of the four facets, there is a niche which houses a Tirthakara icon in kayotsarga posture. The opening of the niche is decorated with richly carved prabha. The parasol is embellished with flower designs and in four corners there are four seated lions. In the upper stage, which is hemi spherical, there are four niches just above the niches of the lower stage. Here the niches are shorter and decorated with pillars extending into decorative prabhd. In the short niches are seen Tirthankar icons in Padmasana posture. (Plate 4) JAIN JOURNAL In the absence of any inscription in the icons, it is not possible to fix the exact date of the icons It is probable that they were donated by some devotees during the 13th century A.D. or even later date.

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