Jain Journal 1994 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520113/1

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VOL. XXVIII
JANUARY 1994

ISSN 0021-4043
A QUARTERLY
JAINOLOGY
ON
JAIN Journal

No. 3
॥ जैन भवन ॥
JAIN BHAWAN PUBLICATION

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Contents
107
Sacred Literature of the Jains
Albrecht Friedrich Weber
139
The Jaina Theory of Karma and the Self
Yuvacharya Dr Shiv Muni
Book Review Muni Suvrataswamicarita :
Rupendra Kr. Pagariya Satya Ranjan Banerjee
147
148
Maporamakaba : Rupendra Kr. Pagariya
Satya Ranjan Banerjee A Study of Tattvarthasatra with Bhaşya:
Suzuko Ohira Satya Ranjan Banerjee
149
149
Role of Space-Time in Jaina's Syadvada and Quantum Theory: Filita Bharucha.
Satya Ranjan Banerjee Purana Perenn's : Wendy Doniger (Ed)
Satya Ranjan Banerjee
150
Obituary
151
In Memoriam : Ganesh Lalwani
Satya Ranjan Banerjee

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Book Review
MUNI SUVRATASVĀMICARITA of Sri Capdrasari-a. Prakrit text edited by Pt Rupendra Kumar Pagariya, L. D. Institute of Indology, Abmedabad, 1989, Price Rs. 70.00
The Prakrit literature is enriched by the addition of a Prakrit Mahākävyā, viz., Muni Suvratas vámicarita of Sri Candrasuri edited by Pandit Rupendra Kumar Pagariya. The L. D. Institute of Indology is to be congratulated for publishing such a work for the benefit of the Prakrit world. It is a narrative tale in Prakrit, and the Jaina narrative literature is very rich and extensive even when compared with the extent and wealth of the narrative tales in Sanskrit. With regard to the plots and contents, the Jaina narrative tales have a dignity of their own. In the matter of fine descriptions and the art of narration the Muni Suvrataswāmicarita possesses all the good qualities of a Mahākávya, though not divided by cantos. From a perusal of this Mahakāvya, it appears that Sri Candrasûri is a very good poet and a master of narration
The Muni Suvrataswāmicarita of Sri Candrasuri writteni n the twelftb century (to be exact in 1193 v.s=1137 A.D.) with some 10,995 Prakrit gathas gives the account of the life of Muni Suvrata, the 20th Tirthankara in the line of Jaina bagiology. It narrates the story of nine great births of Muni Suvratasvāmi. In his life as a householder Suyrata was a finance minister under Calukya king Jayasimha of Gujarat, and it was at that time he had composed this extensive literary work. This Kavya shows his knowledge of Prakrit grammar, metres, rhetoric, diction and description. It has a foreword by Dr H. C. Bhayani.
The life of this twentieth Tirthaökara is terribly shrouded in darkness. As far as it is known to us, for the life of Muni Suvrata we have access to the other two works. In the eighth book of the Trisasti-salaka-puruşa-caritra of Hemacandra (1088-1172 A. D), we have the life-story of this sage. In a similar way, the Muni Suvrata. caritra of Arbaddasa is a separate book altogether on his life. The work contains 10 cantos and is also called Kävyaratna It was published with a commentary in 1929 A.D. by the Jaina Siddhānta Bhavana, Arrab. There are other works lying in manuscripts (for which sec Jinaratnakoşa).

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It goes without saying that the credit goes to Pandit Pagariya for undertaking the difficult task of editing such a text based on two old Mss. Though he has not given any variant readings in the footnotes by which we can sometimes verify the readings embodied in the text, the edition seems to be quite reliable and readable. It is a huge work and it needs meticulous care for editing. Pandit Pagariya, the editor of the work, with his erudition and lofty scholarship, has written an elaborate Introduction in Hindi containing an account of the author and a detailed summary of the text. This summary will help the reader to understand the meaning of the text, even though no Hindi translation is provided. He has also discussed the style of the author. The work is interesting for the history of Jaina narratives and also for depicting the then life style of India.
The Prakrit language found in the text does not seem to be very old. In most of the cases the intervocalic non-aspirate consonants are retained, as a result of which the language sounds like Sanskrit. A man of Sanskrit can, therefore, read the book fluently.
We once again congratulate Pandit Pagariya and the L. D, Institute of Indology for bringing out such a treasure of Prakrit which not only throws some light on 'Gujarata's great contribution to Prakrit and Jaina literature, but also on the literary and cultural traditions of Gujarat in the early mediaeval period'. hope the text will be received well and will be studied extensively at a later period.
Satya Ranjan Banerjee
MANORAMA-KAHA of Vardhamanasuri-a Prakrit text edited by Pt. Rupendra Kumar Pagariya, L. D. Institute of Indology, Ahmedabad, 1983, Price Rs. 66,00
Prior to the publication of Muni Suvratasämicarita, the L. D. Institute of Indology published Manorama kāḥā of Vardhamanasuri in 1983. Pt. R. K. Pagariya with his painstaking labour and characteristic accuracy has edited this narrative tale from a hitherto unpublished manuscript. The Manorama-kahā was composed in prose and verse by Vardhamanasuri in 1140 v. s. (=1083-84 A.D.) at Dhandhuka in North Gujarat. It is an extensive Dharmakatha kavya in Prakrit. It contains nearly 80 stories and a rich material for linguistic and cultural studies. It has an elaborate introduction in Hindi.
Pt. R. K. Pagariya is to be congratulated for editing this text; and I believe all lovers of Prakrit will welcome this narrative tale,
Satya Ranjan Banerjee

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SUZUKO OHIRA-A Study of Tattvärthasutra with Bhāṣya with special reference to Authorship and Date, L. D. Series 86, L. D. Institute of Ahmedabad, 1982, pp. x + 182, Price Rs. 48.00
149
Dr Suzuko Ohira is to be congratulated for her work, A Study of the Tattvärthasutra with Bhāṣya and L. D. Institute is to be thanked for undertaking such a publication for the benefit of the Jaina scholars. The work shows the deep and strenuous research of
Dr Ohira.
The Tattvärthasutra is recognized as an authoritative text both by the Svetambaras and Digambaras; both claim that it belongs to their traditions. The Svetambaras think that the Bhāṣya is written by the author himself, while the Digambaras proclaim that it is not written by the author. However, Dr Ohira has tried to solve this problem. The date of the work is assigned to the 5th cent. A.D. The controversial point about the name of the author, Umasvami or Umāsväti, still remains unsolved.
The book has three chapters with several sub-sections along with notes and Bibliography in the Appendix. In Chapter I, the author has discussed the original version of the text, Tattvärthasūtra; whereas in Ch. II, it is discussed whether the Bhāṣya is an autocommentary or not. In Ch. III, the historical evaluation of the Tattvärthasutra is discussed.
The Tattvärthasutra is a very important book on Jaina logic. A thorough analysis of the text together with a comparative study with other schools prevalent at that time has long been a desideratum. Dr Ohira has nicely discussed the historical aspect of the work, but the Jaina world would have been much benefited, if she had discussed the above mentioned problem of the text in her book. We can only hope that Dr Ohira would take up this subject in future.
On the whole, the book shows a thorough mastery over the subject, and I hope the work will be appreciated by the scholars.
Satya Ranjan Banerjee
FILITA BHARUCHA- Role of Space-Time in Jaina's Syädvada and Quantum Theory, Sri Satguru Publications of Indian Books Centre, Shakti Nagar, Delhi, 1993, pp, vii+69. Price Rs. 120.00
It is one of the rarest contributions to the field of Jainism where the Syadvāda in Jain Philosophy is interpreted in the light of Quantum Theory of Space and Time. Dr Bharucha is to be praised for unfolding such an acute problem to the world of Jainistic studies.

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The book has six chapters : Ch. 1. Advent of Space-Time, Ch. 2, Jaina views of Reality as Modern Thought of Space and Time, Ch. 3. Role of Quantum Theory in Deviant Logic, Ch. 4, Role of Universals, Thought Bxperiments : Reductio ad Absurdum, Ch. 5. General Theories of Space-Time, Ch. 6. Logico-Spatio-Temporal Space.
The book, in short, presents the role of the Syādvāda theory in the unification of Space and Time as enunciated by Einstein in his Quantum Theory. The reading of this book will help us to understand how the Eastern and Western thoughts of Space and Time can go on a par with each other, and how the Jains in those days thought of it. The book also proves the Jain's contribution to the scientific world, I can only say that every lover of Indian culture will have to read this book.
Satya Ranjan Banerjee
WENDY DONIGER (ed) - Purana Perennis, Reciprocity and Transformation in Hindu and Jaipa Texts, Sri Satguru Publications of Indian Books Centre, Shakti Nagar, Delhi, 1993, pp. xii+331, Price Rs. 300.00 only,
The leading American, European and Indian scholars discuss in this book the subject of the Purägas focusing mainly on the relationship between the Great Puraņas of the Sanskrit traditions and many other Purāṇas of different traditions. This book is a collection of essays beginning from the Vedic down to Jaina Purāņas, The book has three parts, and in part III, the Jaina Puranas are discussed. John E. Cort has surveyed the Jaina Puriņas in his paper, An Overview of the Jaina Puranas (pp. 185—206). This survey of the Jaina puräņas is quite good, particularly when the space is limited. The author has rightly said that the Jaina Purăņas 'would total about seven hundred' (p, 185). Padmanabh S. Jaini in his article, Jaina Puranas: a Puranic Counter Tradition (pp. 207-249) has excellently discussed the Jaina-Hindu interactions of the Puråņas. It involves his insight into the problem. This paper shows how rich the Jaina Puranas are as a nexus for investigating and understanding the Jaina Purāņas in all it aspects.
The book has notes to each chapter and an excellent Bibliography. I rocommend the book to all readers of Indology.
Satya Ranjan Banerjee

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Sacred Literature of the Jains
( from the previous issue ]
This entire statement has been given on p. 257, We have already seen (pp. 284 ff. 349, 352, 361, 363 and 3) that its appearance in anga 4 was secondary, and that here we frequently meet with the older readings. When in the insertions in the angas made by the redactor (even in anga 4) any reference is paid to his enumeration, the citation is from the Nandi and not from anga 4. The Nandi and not anga 4 is therefore indisputably the source whence these citations are drawn. But whether or no the account here is really to be regarded as the source whence
e the account in anga 4, appears to me to be still in dubiis. This assumption is rendered improbable by the fact there are very great differences in these accounts, not to mention that that of anga 4 is much more detailed. If, however, we regard the account in the N. as the source, then that in anga 4 is secondary and enlarged after it had effected a lodgment in that añgas. [19] But on the other hand it is a perfectly legitimate conclusion that the account in N, and in anga 4 were drawn from a common source now no longer extant. Finally, it must be stated that the entire section in N. almost gives me the impression of being a secondary insertion. The fact that it too contains the most wonderful statements, called into existence by the effort of pure fancy (cf. especially the statements concerning anga 6 and a 12), cannot readily be reconciled with that tradition which regards the Nandı as the work of Deyarddhigaại, the nominal redactor of the whole Siddhanta. Devarddhigani would have expressed himself in a more sober, definite way, and would not have given rein to such monstrous figments of the imagination. We must not, however, suppress the fact that the Paksikasütram takes no notice of this detailed statement of contents and extent945 of the 12 angas, but limits itself merely to the enumeration of the twelve names.946
Then, too, the general observations in reference to the duvālasargam ganipidagań, which are joined on to the account of each of the twelve argas, are found here in just the same form as in anga 4; cf. pp. 368, 369. The five kärikäs form the conclusion. They
945 I call attention here to the mention of the name Bhaddabāhu on anga 12, pp. 360,
367. It is noteworthy that he appears in the same gradation (though last in order) as the names Dasāra, Baladeva, Vasudeva, Hariyansa, and consequently as a
mythological personage. 946 This is introduced in just the same manner as the previous one. See pp 10, 13:
namo tes in khamāsamarānam jehim imam vāiyan duvālasamgañ ganipidagam, tam
jahā..., and concludes in the same way: savvehim pi eyammi duválasamge ganipidageibrary.org Jain Edbhagavante sasutte......
O PIwate O
lson

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contain statements in reference to the correct [20] attainment of the suanāṇam; the last one reads: suttattho khalu paḍhamo, blo nijjutti (!)-misio bhanio | taiou niravaseso, esa viht hoi anuoe || 5 || According to Leumann, the reference in Bhag. 25, 3 cites this verse as the conclusion of this entire account (jāva suttattho nijjutti is also mentioned.
anuoe). The
Next follow some statements which are not noticed by the author of the avacuri, from which we may conclude that they were inserted at a later period, though they may in reality be of great age. They comprise a section in prose in reference to the aṇunnā, anujñā, and a renewed repetition of the titles of the 12 angas and a reference to Usabhasena, as the original source of the aṇunna. See p. 15.
The commentary, which I have before me (avacuri), the work of an anonymous author, is very short. The Calcutta edition contains the commentary of Malayagiri, according to Leumann. We have already seen that a Nandivṛtti is frequently cited-see pp. 353, 354 (Vicārāmṛtasaṁgraha), 360 (Abhayadeva), the citations from it being partly in Prakrit (gāthā), partly in Sanskrit. In the scholium on the Gaṇadharasardhasata (see pp. 371, 458) Sarvarajagaņi ascribes a nandivṛtti to the old Haribhadra, who is said to have died 75 years after Devarddhigani. The author of the Vicärāmṛtasaṁgraha appears to ascribe such a nandivṛtti to Umāsvāmivācaka who was about 50 years older (see pp. 371, 372). He says (fol. 3a of the Berlin MS) tathā că "ha bhagavan Umāsvāmivācakaḥ: samyagdarśanajñānacāritrāṇi mokṣamārga iti Namdivṛttau, vācakaśabdaś ca pūrvagataśrutadhare rūḍho, yathā! pūrvagatam sūtram anyac ca vineyān vācayaṁtīti vācakāḥ, Namdivṛttau! [21] vādi ya (see p. 353"). Such statements as these in reference to commentaries of so great an age are of great importance as regards the age of the Nandı.
947
XLII. The Anuyogadvārasūtram is an encyclopaedic review of everything worth knowing," composed in anuogas, questions and answers. It is composed in prose though there is a frequent admixture of gathās. There are no subdivisions though a systemic arrangement prevails throughout.
As in the Nandi, the niņam is especially treated of here. The text commences forthwith with an enumeration of the same five forms of
947 An account of the method of defining and explaining the Sastras, Kash.

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the nāņa, which we find also in N. ábhinibohiya,' suyao, chio, manapayyava', kevalao. The second form, the suyanāņam, śrutajñānam, is the one par excellence which is discussed further on in the Anuy. The subdivisions of the suyan, are indicated by means of the same names which we find in N, though the gradations are somewhat different ; see p. 11. It is divided into aṁgapavittham and into amgabāhiram,948 the latter into kāliyam and ukkaliyam ; the latter of which again into avassayam and avassayavairittam.
Here in the An., the avassayam alone is discussed. The author states that he desires to explain his work according to the following four points of view, though the real reason for this statement is not clear : āvassayam nikkhivissāmi, suam (śrutam) ni', khandha ni® ajihayanaṁ ni. After a kārikå inserted here the author proceeds to a discussion of the avassayam per se, [22] which is caüyviham, viz. :nāmā”, thavaņā°, davão, bhāvao, respectively, the latter two being distinguished from the others as āgamao and no-agamao. At the end the synonyms (egatthiyā nāņāghoså niņāvaṁjana nāmadhiyya ) are stated as follows :- āvassayam, avassakaraniyya, dhuvaniggaho, visohi yal ajjhayaņachakkavaggo não årāhaņā maggo || samaneņa sāvaeņa ya avassakäyavvaya havai jamhä/aṁto aho-nisassa ya tamhä avassayam nama //949 This designation as ajjhayanachakkavagga points unequivocally to a definite text, divided into 6 adhyayanas. By the 6 adhyayanas we may understand the six kinds of avassayam enumerated in the Nandı, above p. 11, and occurring below (see pp. 23, 24). These names as well as all the other synonyms of avassaya belong to the domain of ethical, ritualistic or disciplinary matters. Our text, however, touches upon these subjects only occasionally.
Next to the enumeration of the synonyms of the āvassayam come the suyam and the khamdha, two of the four sections. To these we find that the same groups and sub-groups are ascribed as to the āvassayam; and an enumeration of the synonyms of each forms the conclusion. The verse containing the synonyms of the suyam is as follows :- 23] sua-sutta-gaṁtha-siddhaṁta-säsane änavayana uvaese / pannavaņa āgame a egathā payyavā sutte950 ll, that containing the
948 There is unfortunately no enumeration of the angabahira texts in An. 949 = Višes. I, 871 f. I call attention to the following from the scholiast :
sāmāyikadi-sad adhyayanakalāpat makatvād adhyayanasadvargah; tathā abhipretārthasiddhah samyagupayatvẫn nởãyo, moksārādhanahetutvadar adhana, tatha
moksapurapräpakatvād eva mārgah ; - ahorātrasya madhye. 950 Between ana, ajña and va yana one MS. has utti which, however, throws the
metre out of order; uktir vacanam vägyogaḥ scholiast; ipstead of sutte,
sutravisaye, we expect sue, śrute, which, however, does not suit the metre.

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synonyms of khaṁdha :- gaṇakāe a nikae khamdhe vagge taheva răsi a | pumje pimde niare samghie äula samühe The first names for "sacred text" refer then to the contents, the second to the exent. In one subdivision of khamdha, the no-dgamao bhavakaṁdhe, the following explanation is found (se kim tam no-a):- eesim951 ceva sāmāiya-maiyānam chanham ajjhayaṇāṇam samudaya-samiti-samāgameṇam āvassayasuabhavakaṁdhe labbhate, se tam-no-agamao bhavakhamdhe. By this is meant in all probability the connection of the totality of all the above cited six adhyayanas of the avaśyaka, sāmāyika, etc.
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The last of these four sections designed to explain the āvassayam, refers ex professo to the ajjhayanam, and begins with an enumeration of these six ajjhayaṇas. A kärikä is first introduced, 952 which may have found its way from here to painna 1 [24]-(see p, 433"),-, though both places may have drawn this verse from a common source. This verse states in brief compass the contents of each of the six ajjh. Then follow again the six names as in the Nandi. Next the first one, the sāmāiam, is designated expressly as the one which is treated of in the An. To it are allotted four aṇuogadārās, sections for questions related to the subject-matter. These sections are uvakkame, nikkheve, anugame, naye, and under this division the rest of the text is divided, the uvakkame taking the lion's share. In a MS. which I have before me, ms. or, fol. 762, A, which contains 56 foll., the uvak, embraces foll. 5° to 536. That which preceded was on foll. 1 to 5a; nikkheva is on three leaves, to 56"; anugame is despatched in ten lines on 56° and nae in six.
On P. 22 I called attention to the lack of harmony between the names of the six āvaśyaka groups and the actual contents of our text which purports to discuss them. This lack of harmony, which is increased by the table of contents adduced for each one in particular, is so great, that I have in vain attempted a solution of the mystery as to how our text can have the face to assert that it discusses the
951 sämädiamādiņam (!) A: eşam eva prastutavasyakabhedänām sāmāyikädinām ṣaṇnam adhyayanānām samudayah. samudayasya samiti(r) nairamtaryena, milana, samagamas, tena nispanno ya avasyakaśrutaskamdhaḥ sa bhavaskamdha iti labhyate.
savajjajogavirati ukkittana
952 ävassayassa nam ime at thāhigara bhavamti, tam guṇavato a padivati/khaliassa nimdana vana-tigiccha gunadharana ceva!! avassayassa eso pimḍattho vannio samäsenam letto ekkekkam puna ajjhayanam kittaissämi || tam samaiam, cauvisathao, vandanayam, padikkamanam, kaussaggam paccakkhäņam; tattha padhamajjhayanam samaiam, tassa nam ime cattäri anuogadara, tam uvakkame, nikkheve, anugame, naye.

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first of these, the sämäiyam, or the sāvajjajogavirati. 953 A genuine discussion is hardly touched upon, the real subject-matter being special topics pertaining to [25) matters of dogma and speculation, or to general matters of cosmological, anthropological, linguistic or literary interest.
Aside from this lack of harmony, another fact is in itself likely to excite the hostility of surprise : the word sāmäiya is used as the title of the first avaśyaka, but in reference to the angas we had learned to employ it in quite a different signification, viz : - as the title of anga 1, whose contents it is true, might be characterized as sāvajjajogavirati. The double use of one and the same word to designate two different termini technici is truly a matter to be wondered at. See 243 fg.. 342 fg.
The contents of the sections uvakkama, etc., is very varied and in part extremely interesting; and the form, in which it is encased so to speak, is highly remarkable. The statements are heterogeneously arranged, and the connecting thread being purely external, there is no logical consecution. Everything is divided according to the fashion prevailing in the Siddhanta, into groups, species, sub-species, etc. The uvakkama e.g. is divided into anupuvvi (in A on fol, 5a to 15), nāmaí (to 27o), pamānam (to 51°), vattavvayä (to 529), atthähigăra (ib.), samavayāra (to 53). And the ānupuvvl is in turn divided into namāņupuvvi, tủavando, davvào, khettao, kālao, ukkittaņão, gaņaņāo, samthāņão, sämāyāri-ā°, bhāvāņupuvvi.
Without paying any greater attention to the stereotyped expressions of the text [26] than is necessary to mark the different passages where the statement in question occurs, I give here, according to the arrangement of the text, some of the most important data contained in it and at the end, a resume of the results of interest for the history of literature. It may be prefaced that the nom. sing. masc. I decl, ends now in o, now in e, and that in the verses, the nominative and case forms in general are frequently represented by the theme. In the case of feminine nouns thematic à 1 ū are shortened,
A species of davvāvassayam (A2) is divided into loiyam, kuppăvayaņiyaṁ and louttariyaṁ. The first is referred to the usages of the proceres, who appear in the usual enumeration that we have met with
953 In the atthahigara section of the uvakkama in one MS. ! the contents of all
the six aiiha yanas is seemingly ascribed to the samdiyam alone. The actual facts of the case are different, see p. 37n.

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in the angas je ime rai-"sara-talavara-koḍambiya954-maḍambiya-ibhaseṭṭhi-seṇāvai-satthavāhapabhiio.955 The kuppavayaniyam describes in the following enumeration the character of those sects which do not share the Jaina belief je ime956 caraga-ciriya-cammakhamdiyabhicchamḍaga-pamḍuraṁga
Goyama-govvaiya-gihidhamma-dhammacim-[27] taga-aviruddha-viruddha-vuḍḍhasävagapabhiyao pāsaṁḍatthā, and states that these Imdassa va Khamdassa va Ruddassa va Sivassa va Vesamaṇassa vā devassa vā nāgassa vä jakkhassa vā bhūyassa va Mugumdassa va Ayyãe vā Koṭṭakiriyāe va957 uvalevaṇa-sammayyaṇā-" varisaṇadhūvapupphagamdhamallaiyaim davvāvassayāiṁ karemti. The loguttariam finally is referred to the merely external Jaina-yogin je ime samanagunamukka-jogi cakkāyaniraṇukampa haya iva uddāmā gayā iva niramkusa ghaṭṭhā maṭṭhā tuppoṭṭhā958 pamḍurapaḍapāuraṇī959 jiņāņam aṇāṇāe (anäjñayā) sacchaṁdam vihariūnaṁ ubhayo-kālam āvassagassa uvaṭṭhaṁti.
954 On talavara, see p 38 fg. 313; koḍambiya from kutamba, the older form of kutumba, see Ind. Streifen I, 284. Pancadandacch. p. 41: yasya pārśvata asannam aparam gramanagarädikam nā 'sti tat sarvataśchinnajanāśraya-vise sarupam maḍambam ucyate tasya 'dhipatir māḍambikaḥ.
muhadhoyana-damtapakkhalana-tella-phaniha-siddhatthaya-hariyaliya-addāga
955
dhuva-puppha-mallagamdha-tambolavattha-m-aiyaim davvavassayaim karemti tao paccha rayakulam va devakulam va sabham vā pavam (prapām?) vā ārāmaṁ vă uyyāṇam vā niggacchamti.
956 dhati(?) vahakaḥ samto ye bhikşam caramti te carakah; rathyapatitaciraparidhanas cirikaḥ; carmaparidhanas carmakhandikaḥ, ye bhikṣām eva bhumjate na tu svaparig hitam godugdhadikam te bhikṣaṭaḥ, Sugataśasanastha ity anye; pamduramga bhasmoddhulit agatrah,vicitrapadapatanādiśik şakalapayuktavaratakamulikadicarcitayṛṣabhakopäyataḥ (?) kanabhikṣagrahino Gautamath; cf. Kanabhuj, Kanāda) gocaryanukarino govratikah, te hi "vayam api kila tiryakṣu vasāma' iti bhavanam bhavayamto gobhir nirgacchamtibiḥ saha nirgacchamti sthitabhis tisthamti asinābhir upavisamti bhumjānābhis tathai 'va tinapattrapaus paphaladi bhum jate, tad ukiam gavihi samam niggamapavesathāṇāsanai pakarimti | bhumjamti jahā gāvi tiricchavasam vibhavamtā ||; grhasthadharma eva śreyan iti... gthidharmas, tatha ca tadanusärinam vacaḥ gṛhasramasama dharmo na bhuto na bhavisyati tam palayamti ye dhirah, klivah paṣamḍam asrita iti ||); Yajnavalkyaprabhṛtirsipraṇītadharmasamhitas cimtayamti.. dharmacimtakah; devatakṣitisamätäpity-tiryagādinām avirodhena vinayakaritvad aviruddha vainayikāḥ; punyapapaparalokadyanabhyupagamapara akriyavadino viruddha(h), sarvapāṣamdibhiḥ saha viruddhacaritvät; prathamam era "dyatirthakarakale samutpannatvāt. prayo vyddhakale dikṣapratipatteś ca vyddhas tapasāḥ; śravakaḥ brāhmaṇaḥ anye ta vyddhaśravaka ity ekam eva padam vrahmanavacakatvena vyacakṣate (Buddha is therefore not referred to here! (see Bhag. 2,214); and AC2 R read vuddha, BC alone having vuddha); pāṣamdam vratam, tatra tisthamti 'ti pāṣamḍasthāh; on Goyama fg. see Aupap. § 73. See chap. 15 in Varahamihira's Brhajjataka (pravrajyayogadhyaya), or Laghujat. 9, 12). Ind. Stud. 2 287, where also viddhasravaka.
957 Mukumdo Baladevah; Arya prasamtarupa Durga; sai 'va mahişarudha tat
kuṭfanapara Kottakriya; atro 'pacarad imdrādiśabdena tad-ayatanam apy ucyate; the same arrangement of the gods, except Mukunda, occurs also in the Bhagavati. 3, 1, 66; see my treatise 2, 113, 1,439.
958 See p. 161 on Häla 459 Bhuv.
959 According to all appearance this speaks against the connection of the text with the Svetambaras and refers it to the Digambars [cf. Bhag. 2, 187n, 321, where I have partially misunderstood the passage].

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[28] In the bhāvavassayaṁ (intellectual exercise) we read in the passage attributing a similar division to the loiyam : puvvanhe Bhāraham, avaranhe Rāmāyaṇam960 and as regards the kuppāvayaņiyam, it is said of the same sects as above (caragaciriyao) i.e. that they ijja'mjalihoma-japa-umdurukka namukkāra-m-aiyaiṁ bhāvāvassayain kareṁti.961 The davvasuyam is characterized 962 as pattaya-potthayalihiyaṁ and as aṁdayaṁ, vomdayam, kidayaṁ, välayam, vakkayam.
The works of the Brahminical literature cited by me ad Bhag. 2, 248 are quoted in the case of the loiyaṁ no-ägamao bhāvasuyam (see above, p. 9), where the same list is adduced from the Nandi, though in somewhat greater detail.
129] In the enumeration of the names from a yara to disthivaa (anga 5 as vivāhapannatti) the duvälasamgaṁ ganipidagaṁ takes the place of the louttariyam, etc.
In the case of the khettänupuvvi, the groups of the aholoe (Rayanappabhā to Tamatamappabhā), tiriyaloe (Jambuddive to Sayambhuramaņe), uddhaloe (Sohamme to Isipabhärä) are enumerated, and in the case of the kālāņu", the gradations of the divisions of time from samäe to savvaddha. As we learn from a second discussion of the subject in a passage later on (see pp. 34, 37), we have to deal here with a
960 See Bhag. 2, 248n, my treatise on the Rāmāy, p. 34; loke hi Bharata-Rāmāyanayor
vācanaṁ Śravanan vā purvāparāhnayor eva rudhan. 961 ijyä yāgah, athavā desībhāṣāyām ijje ti (isteti B) mäta(!) tasya namaskāravidhau ..;
undurukka iti desivacanata undu mukhan, rukkar vrsabhādisabdakaranam, devatādipurato vrsabhagarjitādikaranan.-B has also itthanjali in the text; this is manifestly caused by a misunderstanding of the ligatures sf. sv. and jj See Vol. XVI. Ind. Stud. 2n; ijja, māta is to be referred either to root yaj or
to āryā. 362 pat(t)rakāni talatālyädisambamdhini, tatsainghātanispannās tu pustakās, tatas
ca patrakāni ca pustakaś ca, tesu likhitam; athavă potan vastram (see I. S. Vol. 16, p. 155) pa(t)trakāni ca tesu likhitam : - amdayara hansagabbhadi; hamsah pataingah, garbhas tu tannivartitakośikāro... tadut pannar sutra andajam ucyate ādisabdaḥ svabhedaprakhyāpanaparah: - vodayam (boo R, pooA) karpāsa-m-ādi, Ind. Stud. XVI. 111 : vosdam vamaniphalar tasmăj jatam vodajam; phalahi vamani, tasyah phalanh phalahan karpasāśrayakośakarupan ; - kitaj jātam kitajam sutram ; is fivefold : patte paftasutram (detailed citation from the výddhavyakhya), Malae Malayavişayotpannam, ařsue, Cinańsue Cinavi şaye, kimirāge, -lomabhyo jatam vālajam, is fivefold unnie aurņikam, utthie austrikam, miyalomae, kutave (koo) undururomanis pannan, kittise urnādināṁ yad uddhari tam, vakkayan (vāgayam A) sana-m-adi valkajam, tatrā 'tasisutraih Mälavakadi prasiddham. There is no direct statement in reference to the relations of these stuffs, consisting of down, cotton, silk (from Malaya and China), hair (wool, skin), plants (hemp, flax) to the frutam, Their use as paper, etc. for MSS. is doubtless here referred to as in the case of pattayao.

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progression by 84's and not by 10's. Cf. Bhagav. 1,427 above, pp. 268, 411, 412. In the case of the ukkittananuo we find an enumeration of the 24 Jinas,
Under nāmaṁ we find all manner of linguistic, grammatical and other statements, Immediate dependence upon Sanskrit literature is here very clear; thus e.g. as examples of monosyllables are cited the following four- hriḥ śrih dhiḥ stri (sic) in the Sanskrit form, manifestly because they (cf. Pingala's chandas 1,12 Ind. Stud. VIII, 217, 218) are used in Sanskrit grammar as customary (mūrdhābhişikta) examples. The same fondness for Sanskrit may be observed in the metrical rules concerning gender, statements in reference to the finals of nouns, (ā, i, u, o and aṁ, is, uṁ), saṁdhi (agama, lova, pagadi i.e. praksti, and vikāra) and the five classes of words. For some of the names of these classes (e.g. nämikam, naipātikam, åkhyātikam aupasargikam, miśram) and the examples 963 of others, the Sanskrit is used. The sacred author makes, ludicrously enough, [30] a wilful error of a slight character. He cites, besides, other examples of samdhi; vadhū ūhate vadhūhate, but Sanskrit has no nominative or rather no form vadhu. The nomin. is vadhús.
In mentioning a subspecies of Chaname (şan") the twelve aṁgas are again enumerated in detail (anga 5 again as vivāhapannati), and the navapuvvadhara jāva coddasapuvvadhara mentioned (see Bhag. 2, 318). Under the head of all manner of aerial and heavenly phenomena the eclipses of the moon and sun are referred to.964
Under the head of Sattanāme we find a very thorough-going account of the seven syara',965 interwoven with all sorts of gathās : under
963 Thus samdhi : ägamenań.. padmāni payansi, lovenam., te atra te 'tra, pato atra
pato 'tra payatie.. agni etau, pațü imau, śāle ete, mäle ime, vikārenam.. damdas ya agrań damdägram, să ăgată sāgată, dadhi idam, dadhidan, nadi ihate nadihate, madhu udakam madhudakan, vadhū (!) uhate vadhuhate-then, after mentioning the five classes of words, the examples to illustrate them are given in Sanskrit :- afva
iti nāmikań, khalv iti naip., dhāvati 'ty akhy, pari 'ty aup., saṁyata iti miśram. 954 abbha ya abbharukkha samjhā gamdhavvanagara ya ukka vāyā disådägha vijiu
gajjian nigghāya juvā, jakkhälitta (yakşādiptakāni, nabhodyśyamūnāgnipiśācāh) dhuniā mahia (dhumikāh mahikah) raügghāyā (raja-udghatāḥ, rajasvala diśah) candoyarāga surovarăgă caídaparivesă surapao padicaíndayā padisuraya, indadhaņu. udagamachhā (mat syāḥ, indradhanuhkhandāni) kavihasia (kapihasitany akasman nabhasi jvaladbhimaśabdarūpāni) amoha (amoghāḥ suryabimbad adhah kadācid upalabhyamānasakatoddhisamsthitaśyāmadirekhah) vāsā ... The same enumeration
is found also Bhagav, Ed.p. 224 and in anga 3.10 according to Leumann. 965 See my treatise on the Pratijñāsūtram, pp. 109, 110.

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atthanäme a similar account of the eight cases (vibhatti), under navanāme of the nine poetical (kayva.) rasas. Each of the latter is illustrated by a corresponding gātha. See Ind. Stud. XVI, 154-58.
The following countries are enumerated under the head of a subspecies of dasanäme, the khettasaṁjoga :- Māgahae, Mälavae, Sorasthae Marahatthae, Kurkanae, Kosalae. If the first two of these names recall (31] the pre-eminent position occupied by Magadha and Mälava at one time in India - see Ind. Streifen 1, 309, 344, the two following names 866 refer par excellence to Jainism. That the list is limited to these six names, whereas in anga 5 it embraced 16 and 251 in upanga 4, is a feature of significance which is probably based upon genuine knowledge of the facts. The list in anga 5 and in upanga 4 has no securer a foundation than that of a stereotyped literary tradition,
In another of these subdivisions, the havaņăpamäņe, which contains a discussion of the seven kinds of formation of names, we find an enumeration of the 28 nakkhattas, still beginning with kyttikā, though with their secondary titles (pussa, jețțhā, mūla, savara, dhanitha, bhaddavaya). Cf. Ind. Stud. X 285, 16, 268, 415. The patronymic formation of eight different names, one for each born under a definite naksatra, is here specially treated of and also the names, in : dinna, dhamma, samma, (sarman), deva, dása, sena, rakkhia, 967 thus, e.g,, kattia, kattidinna (kitti°), kattidhamma, kattisamma etc. Furthermore the patronymics from the names of each of their 28 divinities; 988 thus aggie, aggidinne, aggidhamme etc. All this proves eo ipso that this kind of names was very popular at the date of the composition of the text itself, or rather at the date of its sources.
This is for the latter a [32] factor of synchronistical importance (see p. 40) since these naksatra names appear to have been exceedingly popular at the period of the grhyasutra, and even of Pāņini. See my treatise on the naksatra 2,317 fg. As examples of patronymic kulanames Ikkhåge (Aik svāka), Näye (thc kulam of Mahavira) and Korayve are cited. The following appear as påsanda in the same connection :samane pandaraṁge, bhikkū kāvālie, tåvase and parivváyāe, s, Bhag. 2, 213". The scholiast explains bhikkhū by Buddhadarśanaśritaḥ and on
966 On Soratthāe cf. Kalpas, Therāv. 9. 957 The names in obhūti cf. Inhdao, Aggi,o Väyuo, are omitted strangely enough. 968 ahibudhnya appears here as vivaddhi (!), cf. vividdhi in anga 3 (p. 268); both
are forms which are much more corrupted than the abhivaddhi (vuddhi) of the Suryaprajñapti, seo Ind. Stud. 10, 295.

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the other hand asserts that there is a five-fold division of samana ! niggartha-Sakka sākya).tāvasa-geruya ājīvā with which Abbayadeva too is acquainted (see p. 281"). He connects the parduraṁga with the naiyāyika. (But cf. above, p. 26).
Under the head of bhävapamåna, as a species of pamānanāma, the composition of words is first treated of. There are seven forms of this, the examples of the first form being given (see pp. 29, 30) in Sanskrit, viz. :— I. daída, examples : dastāś ca osthaṁ ca, damtosthau, stanau ca udaram ca stanodaram.. vastrapātraṁ asvamahisau.. ahinaku. lam. 2, bahuvvihi, 3. kammadhāraya, 4. digu, 5. tappurisa, 6. avvayıbhāva, and—7. ekasesa, the plural as a collection of several units (there is no dual). The eight-fold taddhitas follow the compounds : kammaṁ 1 sippa 2 siloe 3 samjoya 4 samivao 5 a samjūhe 6/ issaria 7 'vacceņa 8 ya taddhitanāmam tu atthavi ham //
It is peculiar that among these examples there are almost as many of primary as of secondary formation and in fact [33] even compounds.968 The commentary explains this peculiarity, which is to be ascribed to actual ignorance (cf. the wilful blunder, p. 30) as follows - iha taddhitaśabdena taddhitaprāptihetubhūto 'rthogrhyate, tato yatra'pi tunnäe taṁtuvāe ity-adau taddhitapratyayo na dr syate tatra 'pi taddhetubhūtārthasya vidyamănatvát taddhitajatvaṁ (perhaps merely taddhitatvaṁ) siddham bhavati,
It is especially interesting that here samjūha, samyūtha are explained by the scholiast as gramtharacanã, so that the examples cited in the text are to be regarded as titles of literary compositions :- Taraṁgavati, Malayavall, Sattānusathi (atta) and Biṁdu are such names ! dhātue is said by the text to be the third group of bhävapamāņa. It is explained in Sanskrit in the following most singular fashion :- bhū sattāyāṁ parasmaibhāṣā, edha vyddhau, spardha samharse, gådhr pratisthālipsayor gramthe ca, bādhr lodane, se'ttaṁ dhătue. This is nothi more than the beginning of Pānini's dhātupātha; see Westergaard Radices, p. 344. The fourth group, niruttie, enumerates in Sanskrit a large number of very peculiar etymologies; mahyāṁ sete mahișaḥ,
969 On 1 tanahārae etc., - on 2 vatthie, tunnae tantuvāe etc, - on 3 samane,
mahane, -on 4 ranno sasurae salae, -on 5 girissa samive nagaram girinagaram. Vidisāe s. n. Vedisan - on 6 Taramgavaikare (in BR invariably karae), Malayavatti (vai BR) kare, satta (atta BR)nusatthikāre, bimdukare (cf. dharmablidu lokabindu, p. 457) — on 7 isare talavare madambie ... on 8 arahamtamāyā, cakkavaffimāyā, Baladevamāyā, Väsudevamāyā.

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bhramati ca rauti ca bhramarah, (34) muhur muhur lasati musalam. kapir iva larvate thac (v. 1. are ghatti, beti, seti) ca karoti (patati ca is added by BC, kapittham, cid iti karoti khallar ca bhavati cikkallaṁ, ürdhyakarnao70 ulūkaḥ khasya māla mehkalā.
Under the head of pamāna, that is divided into davvao, khettao, kāla', and bhāvao, the measures of space, length of liquids, time and dry measures are treated of in extenso. There are frequent citations of lengthy passages of antique colouring, which deal in the form of a dialogue with the instruction of Goyama (by Mahavira) on this point. A very minute doctrine of atomos is also found here, see Bhagav. 2,256.971 The enumeration of the measures of time is similiar to that in the kālāņupuvvi, above page 29, the progression by 84's beginning three gradations after the quinquennial yuga. In the discussion on palovame (palyopama) we find inserted a lengthy passage from the Pannavanā (thiipaa) in reference to the duration of the continuance of creatures in their different gradations. This insertion is given in full in some MSS., in others the beginning and conclusion above are given, it being stated that it is a citation from the Pann. Not much farther on a question is introduced in the following fashion which does not seem original°72 :- tattha ņaṁ codae (codakah), prerakaḥ, prcchakaḥ) pannayayam (ācāryam) evaṁ vayāsi, and then follow questions and answers in the usual way introduced by atthi naṁ .., and haṁtă ! atthi. Later on [35] comes the dialogue between Goyama (and Mahavira), clad in an old form which is probably caused by citations.
Under the head of Gunappamāna, the first group of the bhāvappam, the nanaguņap. is said to be four-fold :- paccakkhe, aņumāne, uvamāņe, and ägame. The last is divided into loiye and louttarie. To the loiya is ascribed everything that is annanihiṁ micchäditthiehi saccaṁdabuddhimativigappiyam : tam jahä : Bharaham Rāmāyaṇam jāva (BCR, evaṁ A) cattāri a vedă saṁgovargā. Here we have a reference to an earlier enumeration. See above, pp. 9,28. We find that jam imam arahaṁtehim bhagavamtehim sayvadaristhim paņiam duvālasaṁgar ganipidagar, tam : ayare java ditthivãe is considered to be loguttarie, There are, however, other divisions of the agama ; thus, those into sutta,
970 ürdhvakarna ... omitted in R. 971 Where uddharenu is to be translated by urdh varenu sanha. ussanha, by ślak
snaślak şnika, ucсhlaksnao; sanha can be also for suksma; see Hem. 1, 118,
where, however, we have arse suhuman. Cf. 2, 75 ? Häla 732. 972 While correcting the proof Leumann informs me of its occurrence in the Nandi
Ned. p. 335. It is also found in the ay. nijj. see p. 69.

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attha and tadubhaya°, or into atta anamtara, and parampara original doctrine, doctrine that has been directly received, and traditional doctrine (see p. 216). The carittaguṇapamane is said to be five-fold, sämäiacar., chedovaṭṭhavaniacar. (AC, merely ṭṭhāva BR) etc., and the sāmāiacar two-fold: ittarie and avakahie; s. Aupap. pp. 38, 41, and Leumann in the Gloss. According to Leumann's communication this division goes back as far as Bhagav. 8,2,25,7. Is this the reason of the name of the chedasuttas? Under nayapamane three diṭṭhamtas, examples, are discussed in detail; in these an "avisuddho negamo" is carried on from the general to the particular, or to the visuddhataro etc., and finally an advance made to the visuddho. In this section Paḍaliputta appears as the residence of the person who is questioned (Devadatta, Skr., not dinna !), [36] and as situated in the dahinaḍdha of the Bharaha khetta973 Under the head of parimāṇasaṁkh(y)a-the kaliasuaparim, i.e. manifestly the first 11 angas," ,974 is contrasted with the diṭṭhivaa. The point treated of is their mutual division into,97% and enumeration of payyava, akkhara, samghāya, pada, pāda, gāhā, siloga, veḍha, nijjutti, aṇuogadāra, and from here on the enumeration of the uddesaga, ajjhayaṇa, suakkhaṁdha, aṁga in the käliasua, and of the pahuḍa pahuḍia, pahudapāhudia, vatthu in the ditthivia,
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According to the fourth anga and Nandt (see p. 354 fg. 631), the latter method of division does not belong to the entire diṭṭhivaa, but merely to the puvvas contained in it; [37] and the evidence of occasional citations made from the puvvas (and found in other works) prove that they were actually so divided. See ibid.
973 I notice in passing that the example given on Hem. 2, 150, i. e. Mahura vva Päḍaliutte päsää is in agreement with the examples in question found in the Mahabhaṣya. See Ind. 13, 380. Is this a case of direct borrowing? See above p. 33. Mathura does not play any great part among the Jains, but see the special statements in the beginning of the Vicaramptasamgraha in reference to a Mathuri vacanã (Skandilācāryaṇām abhimata).
974 Likewise in Avasy. 8, 40 (below p. 64); i. e. quite another terminology than that in N. (p. 11) and in the beginning of the An. itself (p. 21), where kaliya is a subdivision of anangapavittha, or angabahira.
975 vedha, vesta, perhaps a group of verses? nijjutti an explanatory section? anuogadāra a paragraph tatra paryavaḥ paryaya dharma iti yavat, tadrupā samkhya paryavasamkhya (the meaning of paryava here as a preliminary stage of akkhara is obscure; per se it doubtless denotes the different groups of alphabet, sa ca kälikaśrute anamtaparyayatmika draṣṭavya, ekaikasya 'py akaradyakṣarasya tadabhidheyasya ca jivadivastunaḥ pratyekam anamtaparyayatvāt; evam anyatra 'pi bhāvanā karya; navaram (!) samkhyeyany akaradyakṣaraṇi; dvyadyak ṣarasamyogaḥ samkhyeyaḥ samghatah; suptiňantani samaya (?) prasiddhani va samkheyani padāni; gāthādicaturthansarupaḥ samkhyeyah padah; .. samkhyeya veṣṭakaḥ; nikṣepanir yukty-upodghataniryukti-sutrasparsikanir yuktilakṣaṇā trividha niryuktir (see p. 38); vyakhyopayabhutani tatpadaprarupanatadiny (?) upakramadini va samkhyeyany anuyogadväräṇi.-The division into grant has, or at least this name for the division is not mentioned here. It is really identical with siloga.

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Vattavvaya is then divided into sasamayav. (sva°) parasamayav. and sasamayaparasamayav. The scholiast cites as an example of the second a passage from anga 2; the source of the one for the third is not stated.976 Thus the negamavavaharo, but the ujjusua, explained by rjusūtra (śruta!), i.e. the orthodox believer, recognizes only the first two vatt., and of these two the first alone as entitled to authoritativeness.
119
The atth higära section consists977 merely of the gāthā: sävajjajoga,° which states the contents (attha) of each of the 6 ajjhayanas of the ävassaya. See p. 24.
Under the head of samoyāre, samavatāra we find for the third time an enumeration of periods of time from āvaliyā to savvaddhā. See pp. 29, 84. In the second dāra, nikkheva,978 the author returns to the sămăiam and describes in several verses the nature of the samana [38] who possesses the samāiam."" 2.979 Two of these verses recur in the sāmāiyajjhay, of the Avasy nijj. 8, 109, 110. See pp. 67, 68. The last section of the nikkheva, the suttilavayanipphanna, is not given in full980 by the author "for brevity's sake," lāghavattham, since its contents is, he says, contained in the third dāra, the anugama, which follows thereupon.
This deals particularly with the suttāṇugāma and the nijjutti-anug, which latter is divided into nikkhevanijj,° uvagghayanijj and suttaphasianijj (sūtraspārśika°) - see p. 36, 36". Of the gathās cited in it one in part recurs981 in Avaśy. nijj. 9, 6o,
976 The latter passage reads: āgāram āvasaṁtā vā āraṇṇā vā pavvaiya idam darisanam avannā savvadukkha vimucchamti 'tyādi; on this the scholiast says: ghasthaḥ, āraṇyā vā tāpasadayaḥ, pravrajitas ca Sakyadayah idam asmadiyam matam apannā aṣritāḥ sarvaduḥkhebhyo vimucyamta ity evam yada Samkhyadayaḥ pratipadayamti tad evam parasamayavaktavyata, yada tu Jainās tada svasamayavaktavyatā, tataś că sau svasamaya-parasamayavaktavyato 'cyate.
977 It reads: se kim tam atth° re? jo jassa ajjhayaṇassa atth° ro. In R, instead of tam we have samaiyassa atth ro, and this is doubtless merely an example of how the verse is to be understood; savajjajoggavirai saatth° ukkittana cauvtsatthassa atth etc.; i.e according to the scholiast: "arthadhikaro 'dhyayane" adipadad arabhya sarvapadeşvanuvartate.
978 Is threefold: ohanipphanne namani° suttālāvayani°; ohani is fourfold: ajjhayanam, ajjhine (akṣina), ae (ayah), jhavana (kṣapana), names which are also: sāmāyikacaturviñsatis tavādiśrutavise ṣāṇām sāmānyāni.
979 See Bhagav. 2, 186.
980 He has probably lost his breath! The following sections are treated in a very fragmentary fashion.
981 kim kaiviham kassa kahim kesu kaham keciram (kacci) havai kālam | kai samtaram avirahiam bhava." garisa phasana nirutti || sāmāiam is to be supplied according to the scholiast. The verse recalls the quis? quid? cur? contra, simile, paradigmata, testes applied in German schools to the analysis of proverbs, etc.

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Under the head of suttaphasiao the correct pronunciation of the suttas is treated of. According to the scholiast there are 32 dosas and 8 (or 6) guras, which he discusses at length.982 The six different means983 of making oneself certain of the correct understanding of the text are also mentioned; they are :- saṁhitā-form of the text, pada-form, sense of the words, division of the words into component parts, consideration (of objections) and determination (rejection of the objections) : samhiya ya payam ceva payattho payaviggaho / cālaņā ya pasiddhi ya chavvi har viddhi lakkhanam.
[39] The fourth daram, näe, consists of 6 gathās, of which the first four treat of the seven different forms of naya i.e. method of conception, exegesis; they are :- negame, samgahe, vavahāre, ujjusue; sadde, samabhirudhe, evaṁbhūe, The scholiast says that they are named thus in reference to their connection which the sâmáyikādhyayanam as the background of the entire work. Verse 5 gives a general definition of the word naya. Verse 6 makes known the fact that the sahu, sādhu, must hear all its forms with their manifold methods of representation, be purified by this means, and thus remain constant in his (correct) course of action. This concluding verse too thus refers directly to the sāmāyikaṁ, even if it does not mention it by name. It was quite necessary that here at the close some regard be had for the sämäiam; the remaining part of the work refers to it but little.
I have collected on Bhag. 1, 373, fg. some of the data regarding
ge that can be extracted from the contests of the Anuyogady To the arguments that have been mentioned others may be added. In the forefront is the direct connection of the work with the grammatical Sanskrit literature, especially the citation of the beginning of Pāņini's Dhātupāțha. Next the information of a definite nature concerning the other literatures, Brahminical, etc. of that period. The nine kavvarasas point to a highly developed system of rhetoric, and the g'hās cited therein demonstrate the existence of a rich Prakrit poetry after the fashion of the vesses in Hala's Saptaśatakam. The names cited in the formation of taddhitas are perhaps to be regarded as titles of dramas (cf. nädagādi at the end of the loiya works) or [40] of romances. See p. 386. Bhāratam (but not Mahabh.”) and Rāmāyanam
982 The scholiast is here very prolix, though the text is very compact and brief. 983 See on this .Haribh on Avasy. 10, 1 etc.; in an avacūri on the oghaniryukti
we read : askhalitapadoccāranan samhitā; padavibhāgah padāni; padanām arthah padarhah, padavigrahastu samāsabhāmji padāni; calana purvapaksasamkā; prat yavasthanan nirakaranena svapak sasthapanam.

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are mentioned three times in conjunction and undoubtedly were held in high esteem at that period. See my treatise on the Ram p. 34. The contrast instituted between käliaṁ suam and ditthivàa is of importance to Jaina literature At the date of this work and at that of the Nandi, see above, p. 11, there existed a work, consisting of six ajjhayaņas, on the six avasyakas, the first of which is said to form the foundation of the Anuy., though no evidence can be drawn from the Anuy. itself to prove this assertion. Another fact that savours of antiquity is the special emphasis laid on the formation of the names of persons by means of the names of the nak şatras or of their divinities. 984 The first nakşatra names appear in the old krttikā series, though no longer in their ancient form; and the names of the divinities are very much corrupted. The significance of the names Cinä, Sorattha and Marahattha, and those of the different påsandas, or of each of the divinities honoured by them, must not be overlooked.
There is a commentary by Hemacandrasori, scholar of Abhayadevasari.985
[41] The conclusion is formed by
G.--The four mūlasūtras.
I have as yet not been able to make out the significance of this title, $86 which has come to light only in quite modern times in connection with these texts. In the second mūlasutra the expression mülasūtragātha (see p54) occurs (see scholiast on Avasy. nijj. 11,61) though it is there probably used in contrast to the găthās of the nijjutti; so that mūlasūtra would mean nothing more than sūtra (see ibid. on 11, 39), i.e. the original to which the nijjutti belongs,
The three texts bearing the name mülasūtra which I have before me (the fourth I do not possess) have in reality no sūtra format
984 As a matter of fact such names are not often found in the Sidhānta. The
following examples, however, belong here :- Āsādha, Aggidatta, Somadatta, Püsamitta, Tisagutta, Tisabhadda; cf. also Revai-nakkhatta (above p. 7). It is surprising that the form in bhūti is omitted, a form which is specially attested as occurring in Mahavira's time. Cf. also Pussabhūi, Sivao. See Mahābh. on
Pān. 8, 2, 107 (Ind. Stud. 4, 381) on the common name of Agnibhuti. 985 Other predecessors are Munisumdarasūri, Viradeva and Jayasinhasüri; the gaccha
is śri.Harsapuriya, the kulam that of Sri Prašnavāhana. The well-known Hemacandra is, therefore, not referred to, and the above mentioned Abhayadeva
is doubtless not the navāngivpttikyt. Cf. pp. 276-7. 986 Does it perhaps refer to the 5 mülaguņas (Avasy. 20, 6-8)
Stud: 4, 38icfalso Pussain which is speciale, p. 7). It is

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all, but are almost entirely in metre; mülas. 1 and 3 in the ancient style (see p. 238, 239), especially in ślokas; the nijj, on 2 is in gåthis.
They make the impression of being analogous to parisistas rather than sūtras. The mülas., which is No. 2 in Bübler's list has not been preserved in its sūtra form at all, only its nijjutti being extant. The title of the fourth mūlas, expressly declares it to be a nijj.; and since both the others have essentially the same form, it is not an improbable conjecture to regard these too as nijjuttis to a sūtram of like pame. On the other hand, however, special nijjuttis on each are cited by the scholiast, and these nijj. appear to be still extant. Of this kind are probably the two texts which the author of the Avasy. 142] nijj. 2,5 declares that he composed on dasakālia and uttarajjho
The prose portions found here have in places the old introductory formula : suyam me ausam..; and the concluding formula of each of the ajjh. (and uddes.) of mūlas. 1 and 3 ti bemi gives us an impression of their antiquity. Furthermore, the titles of all the 36 chapters of the first mūlas are enumerated in the fourth anga $ 36-hence this mūlas. with essentially the same contents must have existed at the date of anga 4. It appears to be cited also in the Kal pasūtra. In N. (above p. 11 fg.) we find only the three titles of the mūlasūtas I have before me; the name of the fourth is omitted, and the title of the second plays there, as in the Anuyogadv. (above pp. 11, 22 fg.), a very prominent part.
A very ancient author is quoted for the third mūlasūtram; and a single chapter (14) of the An. niji. is ascribed to a definite author, although the author of the Āv. nijj. himself says, in the beginning of chap. 2, that he is author of a large number of nijjuttis on the most different parts of the Siddhānta, especially on several chedasūtras, and, as already mentioned, on mūlas. 1 and 3. The Āvaśy nijj. contains, therefore, a large amount of authoritative data in reference to the date of its composition,
The contents of all three texts belong to the sphere of the vinayapitaka. The Nom. sgl. Masc. of the I Decl. ends generally in o, but chiefly in e in the few prose sections; but both forms are found together occasionally, and in fact even in the same verse.
1431 The extent of mūlas. 1 is stated to be 2 095 gr. that of 2 or its nijj. 2550, that of 3,700 gr. The author of the commentary on 2 is said to have died Vira 1055.

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XLIII, First mūlasūtram, the uttarajjhayaṇam, in 36 ajjhayanas. The names of these ajjh., which are cited (see page 280) in anga 4, $ 36, are identical with those in the MSS. with but a few exceptions. By the chattisaṁ ca apusthavāyaranaim, mentioned in the Kalpas. Jinac. 147, we must understand the Uttarajjh. according to the scholiast (Kalpalata). See Jacobi, p. 114. The correctness of this number (36) is corroborated by the concluding verse of the work itself. Haribhadra, on Avasay, 8, 54, explains the isibhäsiäiń mentioned there by Uttarajjhayaņādini;987 and ibid 2, 5 both isibhās and uttarajjho appear in conjunction in the text. The scholiast on Nandi explains (see p. 130) the name uttaro by the sarvesäm adhyayanānam pradhanatyam which belongs to this work. The author of the Avaş yakaniji. states (2,5) that he is also author of a nijj. on the Uttarajjh.
With the exception of chap. 29 and the beginning of 2 and 16 which three chapters commence with the formula :- suyaṁ me ausam tenaṁ bhagavayā evaṁ akkhayaṁ (or t. bh. Mahāvirenaṁ Kasaveņar e.a.), the text is composed in metre and principally slokas, though there is an admixture of gåthas, tristubh, etc.988 The contents consist of direct ordinances in reference to a correct course of life, especially of the clergy, [44] and of recitals and parables illustrative of this life. Much of the contents makes upon us the impression of great antiquity and recalls similar Buddhistic texts and especially anga. 2.
On this mülas. we have a very detailed commentary, śisyahită, by Śamtisüri (samtyācārya) in which frequent reference is paid to a nijjutti belonging to the text.989 See pp. 41, 43.
1, viņayasuyajjhayaņań, 48 vv. begins : samjogavippamukkassa anagārassa bhikkhuno / vinayam pāukkarissami / vāņupuvviṁ suneha me //. The word buddha appears to be here and frequently elsewhere in the work, an honorific title of the teacher's (vv. 7,8); cf. p. 263 (anga 2).
2. partsahajjh., 46 vv. with a prose beginning, which enumerates how the 22 parisahas : samaņeņaṁ bhagavaya Mahavireram Kasaveņam
987 So also the anye in the Vidhiprapā; see pp. 429, 430, 988 The metre is often very much out of order, as in almost all metrical parts
of the Siddhānta. 989 In a palm-leaf MS., dating itself 1037 (A.D. 1251) the 3 appears to me to be
for an original 5; in which case the date would be 1507 (A,D. 1451). According to Jacobi p. 9, the commentary of Devendragani, which was composed Sañv. 1179 (A,D. 1123), is based upon that of Sāṁtisūri,

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paveiyā. In the metrical portion the first person is used: partsahāṇaṁ pavibhatti | Käsaveṇaṁ paveiya | tam bhe udāharissāmi | āņupuvviṁ suneha me //1//
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3, cauraṁgam, giyyam in S,990 cau(ram)gijjaṁ V,20 vv.; of the mānuṣatvādi. In the commentary on v. 9 we find particular statements in reference to the seven schisms.
4. asamkhayam, asamskṛtam, pamāyappamāyam va V, 13 vv. Of pramādāpramādau (cf. No. 10 in the anangapaviṭṭha list of N., above p. 11), and of the apramada, maranakale 'pi.
[45] 5. akāmamaraṇijjam, 19 vv.; of the pamḍitamaraṇaṁ.
6. khuḍḍāga-niyamṭhijjam (cf. chap, 20), purisaviyyam S,18 vv. Of the vidyacaraṇavikalpās of the virata. Its appellation in S is very different though the name there suits the present contents very well,
7. elaijjam (so also V; of eḍaka); ura(b)bhiyaṁ S and urabbhi also here in C, in an enumeration of the chapters which is added to the close of this MS. only: 30 vv.; urabhrādi-driṣṭämtaḥ resp. rasagṛddhityägaḥ,
8. Kävillyam lijjam S.V.; 20 vv. Of the nirlobhatvam. It closes : ii esa dhammo akkhie | Kavileṇaṁ visuddhapannenaṁ / . tti bemi ||20||
..
9. Namipavvijjā, 62 vv. Of the caranaṁ prati niḥkampatvaṁ; puttaṁ thavijja rajje abhinikkhamai Nami rāyā.
10. dumapattayaṁ drumapattrakam, 37 vv.; apramādārthaṁ upamādvāreņā 'nuşāsanam. Instruction addressed to Goyama. It closes thus :buddhassa nisamma bhāsiyaṁ | sukahiam atthapahopasohiyam | rāgāṁ dosāṁ ca chimdiya | siddhigayam gãe Goama tti bemi ||37|1.
11. bahussuyapujjam (puvvaṁ V), bahuśrutapūjā, 32 vv.-In v. 1 the refrain of 1,1 2,1: pāukarissāmi, āņupuvviṁ suneha me.
990 S-Samavaya (anga 4); V-Vidhiprapa, where the names are enumerated in detail.

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12. Harikesiajjm (Hariesi° V) 47 vv. Of the tapaḥsamṛddhi of Hariesabala. The stories belonging here and also to the following chapters are related in detail in the commentary.
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13. Cittasambhūijjam, Citrasambhūtiyaṁ, 35 vv.; nidānaṁ tyājyaṁ nidanadosa | Kampillasambhuo Chitto.
14. Usuārijjam, Iṣukārīyaṁ, 55 vv. of the nirnidānatāguṇa; pure purāne Isugára năme (i.e, not as Ind. St. 2,843).
[46] 15. Sabhikkhu, ugam S,16 vv. Of the bhiksuguņās. Each verse closes with the refrain: sabhikkhu, cf. Dasaveālia 3,10. Begins: monam carissami samicca dhammam.
16. bambhacerasamāhiṭṭhāṇaṁ, bambhagutti C, samāhiṭṭḥāṇaṁ S. First an enumeration of the ten bambhaceras of the bhikkhu in prose, then 17 silogas. Of the brahmahacaryagupti.
17. pāvasamaņijjaṁ, pāpaśramaṇīyam, 21 vv. Of the papasramaṇasvarupam, and of the papavarjanam. Verses 3 to 19 close with the refrain: pāvasamani tti vuccai.
18. Samjaijjam, Samjayiyam,991 54 vv. Of the bhogarddhityāga. Kampille nayare rāyā | udinnabalavāhaṇe | nāmeņaṁ | Saṁjao nāma | migavvam (mṛgavyāṁ) uvaṇijjae ||.
19. Miyaputtyam, Maoijjaṁ V, Miyacaritta (or Miyācārita) S, 97 vv. Of the niḥpratikarmatā, and of Miyaputta, son of King Balabhadda and of Miya; Suggive nayare.
20. mahāniyamṭhijjam (cf. chap. 6), mahānirgraṁthlyāṁ; aṇāhapavvayya S; 60 vv. Of the anathatvam; Senio Magahāhivo v. 2. The title found in S agrees with the contents (as was the case with 6 and 7).
21. samuddapālijjaṁ (lejjam V), samudrapalıyam, 24 vv. Of the viviktacarya. Begins: Campãe Pālie nāma | säväe dsi vāņie | Mahavirassa bhagavao | siso so u mahappano ||
991 This might be per se for samyattyam; since the papavarjanam is: samyatasyal'va, sa ca bhogarddhityagata eva.

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22. rahanemijjam, 49 vv. of the anorarhanemivac caranam; utpannayiśrotasikena 'pi dhrtiḥ käryā. Begins : [47] Soriyapurammi nayare / asi räyä mahiddhie / Vasudeva' tti nāmenań / räyalakkhaṇasamjue 1/1// tassa bhajjā dūve åsi Rohiņi Devai taha / tasiṁ dunhan pi do putta | ittha Rama. Kesavā //211 v. 146 / Samuddavijae namam / v. 1° 1131/ tassa bhajjä Sivā nama / tise putte mahāyase bhagavam Aritjhaneṁi tti | loganähe damlsare 1/4/...
23, Kesi-Goyamijjam, Kesi Gautamiyam; Gotamakesiyyaṁ S; 89 vv.; cittaviplutiḥ pareşām api Kesi-Gautamavad apaneyā. Begins : jise Päsi tti nāmenam araha logapūie /..// 1|| tassa logapaivassa. asi stse mahayase | Kes! Kumārasamane / vijjācaraṇapärage 11 21/ See p. 837 on upāmga 2.
24. samilu samitto S, pavayaņamāyaro (!) C; 27 vv. Of the pravacanamät rsvarüpan, i.e. the 5 samiti and 3 gupti, which are together also called attha samilo : iriya-bhāse- 'sanā dāne uccare samii iya / manogutti vayagutti käyagutti ya afțhamā 1/211. These are regarded as the mothers as regards the duvālasargam Jinakkhāyaṁ pavayanaṁ. See Ind. Streifen, 1,133, 209, 2,047, in reference to the ethical three-fold division into maño, vaya, kāya.
25. jannaijjar, yajñiyaṁ, 45 w. Jayaghoşacaritavarṇanadvarena brahmagund iho'cyaṁte. Begins : mähaṇakulasambhüo / asi vippo mahājaso / jayat jamajannammi (yamayajñe) / Jayaghosu tti nämão 11 11
26. sämāyāri, dasasá°C, 53 vy. Only he who is in possession of the brahmagunas (chap. 25) is a yati tena cā'vaśyam sāmācāri vidheya: This is ten-fold898 : [48) avassiyä, nisihiyä, 998 äpucchaņa, padipucchana, chamdana, icchakaro, micchākāro, tahakkāro, abbhutthānań, uvasaṁpayā. The similar enumeration in Āvasy, nijj. 7,12, where there is, however, a different arrangement (the same as in anga 3, 10, and Bhag. 25, 7 according to L.):-icchäkāro, miccha, tahakkāro (6-8), 'āva°... charndand (1-5), nimamtană (instead of 9), uvasarpayā (10) — Haribhadra on Āvasy, nijj. 6,88, says 984 that there are three kinds of sämācāri, 1. the
992 The word såmayari recalls especially the samayacar ikasutra of the Brahmins,
with which the significance and contents of these texts is in agreement. From this I am led to conclude that samayāri is an intentional deformation of
sāmayācāri: see pp. 223, 238, 243 fg. 993 naisedhiki, see pp. 452, 257. 994 See pp. 357, 449.

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oghasāmācārt, represented by the oghaniryukti, on the 20th prābhṛtaṁ (oghapra) of the 3. vastu (acārābhidhāna) pūrva 9,2. the daśavidhasāmācārt, for which our chapter and Av. nijj. 7 is authoritative, and 3, the padavibhāgasāmācārī, which too is represented by chedasūtralakṣaṇān navamāt pūrvādeva nirvyūdha, or by kalpavyavahārau.995-Begins; sāmāyārim pavakkhāmi savvadukkhavimukkhaṇiṁ | jaṁ carittāņa niggaṁtha | tinnä saṁsäräsägaraṁ || 1 ||
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27. khalumkijjam, khulu V, 15 vv. Of the saṭhată; the aśaṭhatā is the antecedent condition for the sāmācāri. It begins: there ganahare Gagge (Gárgyaḥ) muņi āsī visāräe | ainne gaṇibhāvammi samāhim paḍisamdhae | The name comes from v. 3: khalumke jo u joei khalumkän galivṛşabhan (s. Hem. 1263) yo yojayati.
28. mukkhamaggagai, sivamagga° C, 36 vv. Of the mokṣamarga. Begins: mukkhamaggagaiṁ taccaṁ | suṇeha jiņabhāsiyaṁ.
29. sammattaparakkamam, samyaktva; appamão S. In prose; anamtaram (in chap. 28) jñānādini muktimārgatveno’ktāni, tāni ca saṁvegădimulāni akarmatavasänäni; [49] yadva mokṣamärgagater apramäda eva (on this then is based the title in S) pradhānaṁ. Enumeration of the 73 samvegādini, means of deliverance (cf. Leumann, Gloss. Aup. p. 155, s. v. samvejana): samvege 1, nivvee 2, dhammasaddhā 3, gurusāhammiyasususaṇayā 4, ǎloaṇāya 5, nimdaṇaya 6, garihaṇayā 7, sāmāie and the remaining 5 āvassaya 8-13, etc. to akammaya 73 (cf. the 48 samvegādini, Bhagav, 16, 3 and 27 samv, in anga 4, 27 Leum). As in the beginning (see p. 43) so in the end there is a direct reference to Mahavira: esa khalu sammattaparakkamassa ajjhayanassa aṭṭhe samanenam bhagavayā Mahavireṇam agghavie pannavie parūvie daṁsie nidamsie uvadamsie tti bemi.
30. tavamaggijjam, ggo S, maijjam V, 37 vv., tapomärgagati. Begins jahā u pāvagaṁ kammaṁ rāgadosasamajjiyaṁ | khavei tavasā bhikkhu tam egagamano suna || 1 ||
31. caraṇavihi, 21 vv.; caranavidhi.
32. pamayaṭṭhāṇaṁ, 111 vv.; pramādasthānāni Begins: accamtakalassa samūlayassa | savvassa dukkhassa u jo pamakkho / tam bhāsao me paḍipunnacitta | suneha egamtaniyam hiyattham.
995 The three samayari texts which I have before me-see pp. 223, 369 fg. -contain another division than that stated above. Their contents is, however, connected, and they agree in the main with each other.

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33. kammapayaḍi, karmaprakṛtiḥ, 25 vv. Begins: aṭṭha kammāim (cf. Bhag. 2, 166) vucchāmi | āṇupuvviṁ jahakkamam / jehim baddhe ayam jive samsăre parivattae || 1 || nāṇassā "varaṇijjaṁ | daṁsaṇāvaraṇaṁ taha | veyaṇijjam | tahā mohaṁ | āukammaṁ taheva ya || || nämakayyaṁ ca goyam ca aṁtarayaṁ taheva ya. Closes: eesim samvare ceva | khavane ya jāe (yateta) buhe tti bemi || || The nāņam e. g. is (see N. Anuy. Avasy. Aupap. p. 41) five-fold suyam, abhinibohiyam, ohiṇāṇaṁ, maṇaḥāņam, kevalaṁ.
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34. lesajjhayaṇaṁ, leśyä°, 62 vv.; anamtaraṁ (in 33) prakṛtaya uktās, tatsthitis ca lesyāvaśataḥ; apra [40] śastaleśyatyāgataḥ prasastā eva tā adhiṣṭhātatavyāḥ. Begins lesajjhayaṇaṁ pavakkhāmi |āṇupuvviṁ jahakkamam chanham pi kammalesāṇaṁ / anubhave suṇeha me || 1 || Closes: appasatthau vajjittă / pasatthāu ahiṭṭhāe (adhitiṣṭhet) muņi tti bemi || 62/ Bhag. 1, 160, Leum. Aup p, 149.
35. aṇagāramaggam, gge S, ggo V; 21 vv.; himsāparivarjanādayo bhikkhuguṇaḥ. Begins: suneha me egamană maggam Savvannudesiyam | jam ayaramto bhikkhu | dukkhana 'mtakaro bhave || 1 //. Closes : nimmamo nirahaṁkāro vīyarāgo aṇāsavo | sampatto kevalaṁ nāņaṁ sāsayaṁ parinivvuḍa tti bemi || 31 //.
36. jiväjivavibhatti, 268 vv. Begins: jivājīvavibhattim | suneha me egamaṇā io | jam jāņiūņa bhikkhū | sammaṁ jayai samjame //1//. Closes: ii päukāre buddhe | ṇāyāe parinivvue | chattisam uttarajjhae | bhavasiddhia sammai (samvuḍe A) tti bemi / 268 //.
At the end in some MSS, of the text and in the scholiast there are added some variant verses of the niryuktikāra in praise of the work: je kira bhavasiddhiā | parittasaṁsāriā a je bhavvā | te kira padhaṁti ee | chattisam uttarajjhae || 1 |...
XLIV. Second mulasūtram, avaśyakasūtram. By avaśyaka, as we have often seen in the case of painna 1, Nandi and Anuyogadv., - are meant six observances which are obligatory upon the Jain, be he layman or clerical. That the regulations in reference to these observations had an established text as early as the date of N. and An., is clear from the fact that they appear in the Nandi as the first group. of the anamgapaviṭṭha texts (see above p. 11); and in the Anuyogadv. the word ajjhayaṇachakkavagga is expressly given as its synonym. See p. 22, We have also seen [51] that the Anuyogadvārasūtram claims

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to contain a discussion of the first of these 6 avasyakas (the sămäiyam), but that this claim is antagonistic to that limitation of the samdiam to the sāvajjajogaviratiṁ which frequently secures the Anny. By this limitation an ethical character is ascribed to the work, the contents of which is, furthermore, at variance with the claim mode by the Anuy.
The avas yakasūtram is a work which deals with all the six ayaś yakas in the order996 which is followed in the Nandi and Anuyogadvära, and discusses the samāiam actually, not merely nominally as the Anuyog, does. Unfortunately we possess, not the text of the avasy., but merely the commentary, called śisyahita, of an Haribhadra,097 which is as detailed as that on mülas.
1. Of this commentary there is but one MS., which, though written regularly enough, is very incorrect and fails in every way to afford tho reader any means of taking a survey of its contents by the computation of the verses, etc. It labours under the defect of such manuscript commentaries in citing998 the text with the pratīkas only and not in full, with the exception of foll.736 to 1536999 and some other special passages.
The text is divided according to the commentary into [52] the six ajjhayanas, with which we are already acquainted :-1, the sdmdiam, the săvajjojogayirai, which extends to fol. 196', 2. the caüvisait hava or praise of the 24 Jinas, extending to 204', 3. vaṁdanayam or honour paid to the teachers, reaching to 221, 4. padikkamaṇam, confession and renunciation (to 2986), 5, kaussaga, expiation to (315), and 6. paccakkhanar, acceptation of the twelve yratas (to 342).
By sämăiam much more than the săvajjajogavirati is meant. It is etymologically explained by samināṁ Jñanadarśanacäritrānām āyah (355). It treats not merely of the doctrine of Mahavira on this point, but also of the history of the doctrine itself, i.e. of the predecessors of Mabay., of himself, of his eleven ganaharas and of his opponents, the
996 See p. 434 on this arrangement. 991 At the close he is called a pupil of Jinadatta from the Vidyadharakula, or an
adherent of Sitarnbarácārya Jinabhata : samăptă ce yan fisyahita nāma "vaśyakatiká kytih Sitambarācārya Jinabhaganigadānusarino Vidyadharakulati. lakācārya Jinadattaśiksyasya dharmato joiņi (yakini !) -mahattaramnănäralpamănarā(?) cārya Haribhadrasya. The Ganadharasārdhasata is here referred to (cf. v. 52 fg) and the great Haribhadra (+ Vira 1055) : see p. 371, 372 456 fg. 'In Peterson's Detailed Report (1883) we find cited (pp. 6-9) under
No. 12 a vștti of a Sri-Tilakácārya, scholar of sivaprabha, composed Samvat 1296. 993 342 foll. Each page has 17 lines of 58-62 aks. each. 999 Nijj 3, 315–9, 3.

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different schisms (ninhagas, nihnavas) which gradually gained a foothold in his teachings. The latter are chronologically fixed. Haribhadra quotes very detailed legends (kathanakas) in Prakrit prose (sometimes in metre) in this connection and also in connection with the ditthaṁta and udāharaṇa which are frequently mentioned in the text. These legends have doubtless been borrowed from one of his predecessors whose commentary was composed in Prakrit. The remarks of this predecessor, cited elsewhere either directly as those of the Bhaşyakāra (see on Nijj. 10, 47), or without further comment or mention of his name, he has incorporated into his own commentary. This too was here and there composed in Prakrit. Occasional reference is made to a mülatikā (see on Niij. 19,190), which in turn appears to have been the foundation of the Bhäşyakara,
(53) Even if we do not possess the text of the sadāvaśyakasūtram with its six ajjhayanas which was commented upon by Haribhadra, our loss is to a great degree compensated by a metrical Nijjutti. This is even called avas yakasūtram at the close in the MSS., and is probably .the only Āvasy. text which is extant.2000 At least Haribhadra regarded it as an integral portion of his text. He has incorporated it, with but a few omissions, into his commentary, and commented upon it verse for verse. He cites its author not merely as Niryuktikst, okāra, (c.g. on chap. 16, 17) as Saṁgrahaņikāra, as Mūlabhâsyakrt (e.g. 2,135) or even merely as Bhāşyakara (e.g. on 2,70.142, i.e. just as the author of the above-mentioned commentary in Prakrit prose) but also occasionally as graṁthakāra, okặt (see for example Nijj. 8,44,10,95) and even as sutrakārā krt (e.g. Niji. 1, 16, x). The verses of the Niji. are occasionally called1001 sūtras by him ! From a consideration of these facts we are led to the conclusion that the sole difference between the text commented on by Har, and the Nijj, lies in the different division the text being divided into 6, the Nijj. into 20 ajjhayaņas. See below. The fact that Har. does not cite at all some sections of the Nijjutti (for example the Therävali at the very start) may, however, be held to militate against the above conclusion. His text too contains besides the Nijj. several other parts, chiefly in prose, (54] which he calls sūtras or words of the sūtrakāra (see Nijj. 13, 53), e.g, especially a pratikramanasūtram given in extenso. He furthermore occasionally contrasts
TUUU UI., nowever, the avasyakaśrutaskandha in Kielhorn's Report, 1881, p. 92, and
the sadāvasyakasutram in Bühier's paper in the Journal of the Vienna Acad, 1881,
p. 574. 1001 e. g. tathā ce 'ho 'padesik am gātāsūtram aha Niryuktikārah : saṁsārao (2.18).

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the sūtragāthā or mūlasūtragāthā with the gathās of Niryuktikāra. See on Niry. 11, 39,61
1002
131
With this the following fact is in agreement: several times in the MSS. of the Nijj. there are inserted in the text short remarks in Sanskrit which refer to the proper sūtram. This sutram has, however, not been admitted into the text, e.g. Nijj. 10,9,12,176. In one case, chap. 20, this sutra portion (in prose) has actually been incorporated into the Nijj.
It is, furthermore, noteworthy that in the Nijjutti, too, Haribhadra distinguishes different constituent parts and different authors (see p. 53). He refers its verses at one time to the niryukti(kāra), mūlabhāsyakara,1003 and at another to the samgrahanikara, or even sutrakṛt (!). He thus brings these verses into direct contrast with each other1004 and subjects them to different treatment, by citing some, perhaps those of more recent date, in full, [55] either word for word or without commentary; while the remainder he cites as a rule merely by their pratikas and then explains, first by a gamanika, or akṣaragam., i.e. a translation of each word, and finally by expository remarks called out by the nature of the subject.10 1005
Haribhadra too appears to have found a special defect existing in his sūtra text. Between chapters 8 and 9 of the Nijj. we ought to find sūtrasparsini nijjutti according to his statement; but: no'cyate, yasmād asati sūtre (!) kasyā 'sāv iti. Haribhadra devotes a long discussion to sutras in general, which recurs Nijj. 10,2,89,11,7 (sutra and niryukti), 12,17,13,55
1002 In other passages, however, he says that the verses even of the Nijj. are sutras ! See p. 53, note 2.
1003 e.g. 4.3, iyam niryuktigāthā, etās tu mulabhāṣyakaragatha bhimattha° (4, 4-6). 1004 The sutrakyt appears here as later than the samgrahanikara, fol. 260a:-tän abhidhitsur aha samgrahani-karah: ambe (Nijj. 16,48) gähä; asi° (49) gathā; idam gathādvayam sutraktn-niryuktigäthabhir eva prakaṭarthabhir vyakhyāyate (sutrakṛtä.. vyakhyāyate or sutrakin niryu vyakhyati would be better); dhaḍamti padhaḍam ti then follows the text of Nijj. 16, 50.64 in full but without commentary. Here it is to be noticed that one of the MSS. of the Nijj. in my possession omits these 15, verses from the text. See p. 59 in regard to the assumption that the Nijj. is the work of several authors.
1005 An occasional reference to other methods of treating the subject is found, e g. 2, 61, iti samāsārthaḥ, vyäsärt has tu viseṣavivaranad avagamtavyah. Or on 10, 19, iti gathākṣararthaḥ, bhavarthas tu bhāṣyagāt häbhyovaseyah, tas ce mah (in Prakrit, but not from the Nijj.).

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Using due caution in reference to an explanation of the mutual relation which exists in our text between Sutta and Nijjutti, and in reference to the form of the text of the Āvaśyakam which existed in the time of Haribhadra, I subjoin a review of the 20 ajjhayanas of the existing Nijj. The two MSS. which I possess (the second I call B) show many divergences from one another, some of which are explainable on the score of inexact computation of the verses, Other MSS. contain much greater variations. The passages cited in Jacobi, Kalpas p. 100(104) as 2,97 and p. 101 as 2,339 are e. g. here 3, 281 (291), 332 (342). Very great divergences come to light in the two MSS, in Peterson's [56] Detailed Report (1883), pp. 124 and 127. These MSS. are numbered Nos. 273 (=P) and 306 (= 1, with a break in the beginning; and chapters 1,2 and 6 are lost). The text is compos exclusively in gāthās. One of its special peculiarities is formed by the frequent dāragathas, i.e. verses which state briefly the contents of what follows, principally by the enumeration of the catch-words or titles of paragraphs. Unfortunately the use or denotation of these verses is not regular; from which fact the benefit to be derived from this otherwise excellent method of division is materially reduced the Nom. Sgl. Masc. 1. Decl, ends, with but very few exceptions, in o.
It must be prefaced that Haribhadra treats chap. 1-10 under ajjhayaņa 1, 11-12 under ajjh. 2 and 3 respectively. 13-18 under ajjh. 4, and the last two chapters under ajjh. 5 and 6 respectively. This is done, however, without specially marking off the conclusions of the chapters of the Nijj. 1006 Only the conclusions of the six ajjhayaņas are distinguished from the others.
1. Pedhiä, pithikā, 131 v. (in P the thirāvali has nominally 125 and pedhiya 81 gao!). It begins with the same Therävali (50 vv.) that occurs in the beginning of the Nandi, and treats, from v. 51 on, of the different kinds of nana (cf. Nandi and Anuyogadv.) Haribhadra does not explain the Therāvali at all and begins his commentary (fol. 3) at v. 51 : ābhinibohiananam/suanānam ceva ohinānaṁ ca taha maņapajjavanānañ | kevalanāņam ca parcamayaṁ 1151/).
(57] 2. padhamă varacariā, 173 (178 P, 179 B) vv., treats, from v. 69 on, of the circumstances of the lives, etc, of the 24 Jinas, especially of
10 Chapter 8 forms an exception, though at the end at least it says : samăptă ce'
yam upodghatanir yuktir iti, but in such a way that it is not mentioned as the Creighth chapter"; nor is the statement made that it is concluded.

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Usabha, the first of their number. In the introduction it is of extreme interest to notice the statements of the author in reference to his own literary activity. It is as follows:
titthayare bhagavamte / anuttaraparakkame amiaṇāņi | tinne sugaigaigae | siddhipahapãesae vaṁde ||1||
vaṁdāmi mahābhāgaṁ | mahāmuṇiṁ mahāyasaṁ Mahāvīraṁ | amaranararāyamahiam | titthayaram imassa titthassa ||2|| ikkārasa vi gaṇahare | pavāyāe pavayaṇassa vaṁdāmi | savvaṁ gaṇaharavaṁsam | vāyagavaṁsaṁ pavayanaṁ ca ||3|| te vaṁdiūņa sirasă | atthapuhuttassa1007 tehim kahiassa | uanāṇassa bhagavao | niyyuttim1008 kittaissami ||4|| āvassagassa dasakā | liassa taha uttarajjha-m-āyāre1009/ suagaḍe niyyuttim | bucchami taha dasānam ca ||5|| kappassa ya niyyuttim | vavahārasse 'va paramaniuṇassa | sūriapannattie | buccham isibhäsiänam1010 ca ||6|| eesim niyyuttim | bucchāmi ahaṁ jiņovāeseṇaṁ / aharaṇaheukāraṇa- | payaṇivaham iņaṁ samāseṇaṁ ||7|| sāmāianiyyuttim | buccham uväesiam gurujaneṇam | āyariaparampareṇa | āgayaṁ āṇupuvvio ||8||
niyyutta to atthā / jaṁ baddhā teņa hoi niyyutti / taha vi ai cchāvei | vibhāsium suttaparivāḍi |19||
133
There is no doubt that we have here the beginning of a work, [58] and that chapter 1 (which is itself called piṭhika, support, complement) did not yet precede these verses at the period of their origin.1011 From vv. 5 and 8 we learn that the author does not intend to write an introduction merely for this second chapter, but that his work is designed for all the avasyaka matter and especially the samăiam. The separate statements of his account show that he intended to carry his investigations into the first two angas too, the fifth upangam, three
1007 Arthaptthutvam.
1008 sutrarthayoh parasparam niryojanam niryuktih; kim aseṣasya śrutajñānasya? no, kim tarhi? śrutaviseṣaṇam avasyakādinām ity ata eva 'ha: avassa; - niryukti is perhaps an intentional variation of nirukti.
1009 samudayaśabdānām avayave vṛttidarśanad, yatha Bhimasena Sena iti, uttaradhya ity uttaradhyayanam avaśeyam.
1010 devemdrastavādinām.
1011 They are placed thus in a palmleaf MS, No. 23, in Peterson's Det. Report (1883) (only 1, 51 abhinibohia... see p. 56, precedes) at the beginning of a text entitled "niryuktayah." which contains at least several, if not all, of the above 10 niry.

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chedasūtras, two more mülasūtras, 2012 and, if Haribhadra's explanation of isibhāsiai is correct,1013 to painna 7 fgg.
If we compare these statements with those in the commentary of Rsimandalasūtra in Jacobi, Kalpas, p. 12, in reference to the ten nir yuktis composed by Bhadrabahu, it is manifest that they are identical (instead of kalakasya in the passage in Jacobi we must read kalpakasya), and that Bhadrabahu must be regarded as the one who in our passage speaks in the first person. This conclusion, however, is not supported by the Theravali in chap. 1, which, as we have seen, p. 7, is much later than Bhadrabahu. Nevertheless, we have just above formed the opinion that this contradiction is immaterial, since this pițhikā is to be regarded as not extant at the time of the composition of chap. 2. (59). The greater is, however, the contradiction which is disclosed by other parts of the text, notably the first verse of the oghaniryukti cited as 6,89, and chapter 8, etc. The statements made there refer to a period much later than that of Bhadrabahu, the old bearer of this name, and who is assumed to be the last cauddasapuyvi (+ Vira 170). All these statements must either be regarded as alien to the original text, or the person in question may be one of the later bearers of the name of Bhadrabahu, to whom these ten Niryuktis might be referred. The further course of the - account would then determine to what and to how late a period this Bhadr, belonged. All this is, however, on the supposition that we should have to assume that all the other chapters of the Nijjutti were the work of but one hand ! In this connection the distinction is of significance which Haribhadra-see above pp. 54, 55— draws in reference to the separate constituent parts of the Nijj. The fourteenth chapter is expressly stated by him to have been composed by another author, viz. Jiņabhadda. See my remarks on pp. 61, 62 in reference to the incorporation of the oghanijjutti. The result is that chap. 14 and several other chapters (9, 11, 12, 20) exist in a detached form in the MSS., without any connection with āv. nijj. At any rate the statements made in the text remain of extreme interest since they show the interconnection of the ten niryuktis mentioned in the text, and their relation to one author. A good part of these niry, appears to be still extant. [60] As regards the MS. of the niryuktayah, mentioned above p. 58", we must confess that Peterson's account does not make it clear in which of the above ten texts it is contained. On the acăraniryukti see p. 258, Peterson, Palm-leaf 62, Kielhorn's
012 das avealiam is undoubtedly referred to under dasakaliam. See the same
denotation in v. 1 of the four gåthas added there at tho close. For the
abbreviation see note 3 on p. 57 in reference to uttarajha. 1013 This is, however, extremely doubtful as regards the existing painnam called
devendrastaya, See pp. 442, 259, 272, 280, 281, 402, 429, 431, 43.

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Report (1881) p. 10; on a suyagadanijj. see Pet. Palm-leaf, 59, a dasaveälianijj, ib. 167. We have also citations from the nijj, in up. 5 and mūlas, 1.
What follows is very interesting :
atthaṁ bhasai araha / suttaṁ gaṁthaṁti ganahară niunaṁ | sdsanassa (nasa !) hi atthāe | tao suttar pavattai ||13|||
sāmäia-m-āiaṁ / suanāņaṁ jāva biṁdusärāo / tassa vi sāro caranam säro caranassa nivvåņam //14||.
Here the contents of the doctrine is referred back to Arahan, but the composition of its textual form is ascribed to the ganaharas See pp. 216, 345, above p. 35 and p. 80. The word sämäiam, which we have found in v. 8 used as the title of the first avasyaka, is now used in its other signification, ie, as the title of anga 1 ; for birdusāra is the title of the first pūrva book in the dit:hivāa, anga 12. See above pp. 243, 244.
3. biā varacariā, 349 (also Pr, 359 B) vv., of like contents.2014 It begins Viraṁ Aritthanemiṁ Pasar Mallir ca Vasupujjam ca , ee muttūņa Jine avasesă asi rayāno // ... Despite its seeming exactness, its statements give the impression of being apocryphal. Verses 287 (297) fg. treat of Siddhattha and Tisala, 1016 the fourteen dreams of Tis,, etc.
(61) 4. uvasaggā, 69(70 P) vv., treats especially of Vira. 1916 The statements made here in chapter 4 take almost no notice at all of the facts in reference to the life of Vira that are found here and there in the angas : nor does the Kalpasūtram (see p. 474) devote a greater amount of attention to this subject.
5. samavasaraṇam, 69(64 P) v., as above.
6. ganaharavão, 88(33 P, 90B) vv. (is wanting in 7); the history of the 11 pupils of Vira : Imdabhoi 1, Aggibhai 2, Vāubhai 3, Viatta 4, Suhamma 5, Mamdia 6, Moriaputta 7, Akampia 8, Ayalabbaya 9,
1014 Jina 6 is called Paumabha (v. 23), Jina 8 Sasippaha (v. 24), Jina 19 Malli appears
as a masc. (Mallissa v. 30) 1015 On Devānamdā see v. 279 (289); but Usabhadatta is not mentioned. We read
Somilābhidhäpo in the scholiast. 1016 Gosāla v. 15 fg.

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Meajja 10, Pabhāsa 11 (see Hemac, vv. 31, 32); titthar ca Suhammão, niravaccă ganahară sesā (v. 5). The contents is as above, and almost no reference is paid to the account in the angas. It concludes with the statement (above p. 48): sāmāyári tiviha : ohe dasahā padavibhāge //88/7; in B there follows, as if belonging to this chapter, as v. 89 the beginning verse of the oghaniryukti, and thereupon the statement ittha'rtare ohanijjutti bhāniyayvā. In A v. 89 appears as v. 1 at the beginning of chap. 7 and then follows in partial Sanskrit : atthau1017 'ghanir yuktir vaktavya ; after this verse 1 of chap. 7 according to the new computation. There is probably an interpolation here. Since chap 7 treats of the second of the three sämācāris enumerated in 6,88, and the first receives no mention, it was necessary to remedy this defect. The third sāmācārı is, according to the statements of the scholiast here and elsewhere, pp. 357, 449, represented by the two chedasūtras : kalpa and vyavahära. It is very probable that the interpolation is not merely one of secondary origin, but an interpolation inserted by the author himself. [62] If this is so, he deemed the ohanijjutti which he had before him (perhaps his own production) to be the best expression of the first form of the 3 samācāris, and consequently, not taking the trouble to compose a new one, incorporated1018 brevi manu this ohanijj. (cf. above p. 59), or rather referred to it merely by the citation of its introductory verse. A complete incorporation brought with it no little difficulty, because of the extent of the text in question.1919 The economy of the whole work would have lost considerably if the entire text had been inserted. The text which we possess under this name and of which the first verse alone is cited here, consists of 1160 Prakrit gāthis.1020 I shall refer to it later on, and call attention for the present to what I have said on p. 31712 : - that the first verse cited here from it, in that it mentions the dasapuvvi, excludes any possibility of that Bhadrababusvāmin, whom tradition calls the author of the oghanir yukti, having been the first bearer of this name, who is stated to have been the last caüddasapuvvi. The same, of course, holds good à fortiori of the author of our text, in which this verse is quoted,
1017 attha instead of atra. 1018 In the Vidhiprapă (in v. 7 des jogavihāna ) the ohanijjuti is said to be
"oinna," avatirnā into the avassayam. 1019 Haribh. says : sampratam oghaniryuktir vācyā, să ca prapancitatvāt (perhaps on
account of its fulness) na vivr yate : and likewise at the end : idanin padavibhagasāmācāryāh prastavah. să ca kalpayyavahărarupa bahuvistarās vasthanad
avaseya ; ity uktaḥ samācaryupakramakalah 1020 The oghanir yukri, which in Pit is actually incorporated with the text, has but 58
(or 792) verses. See below. p. 82.

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7. dasavihasāmāyārī, 64(Pπ, 65B) vv. ; cf. uttarajjh 26; the enumeration here in chapter 7 is as follows (see above p. 48): iccha, micchă, tahakkaro, āvassia nisihiä | äpucchaṇā ya [63] paḍipuccha chamdaṇā ya nimamtaṇā ||1|| uvasaṁpaya ya kale sämāyāri bhave dasaviha ueesim tu payāṇaṁ pattea paruvaṇaṁ buccham ||2||
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8. Uvagghāyanijjutti, 211(214 B,216 P,210#) vv. In vv. 40-50 glorification of Ajja Vayarā (plur, maj.), Vairā, Vajrasvamin, who extracted 1021 the ägäsagamă vijjä from the mahāpainnä (see p. 251) and made ample use of the latter. In his time there still existed (p. 247) apuhatte kāliāṇuoassa, apṛthaktvaṁ kālikānuyogasya, but after him (tenarena, tata ärataḥ, Haribh.), i.e. perhaps through him there came into existence puhattam kaliasua ditthivāe102 a, Prthaktvam kalikaśrute drştivade ca (v. 40). Tumbavana, Ujjent, Dasapura, nayaraṁ Kusumanāme (Pataliputra) appear in regular order as exercising an important influence upon his life. In vv. 50-53 glorification of his successor Rakkhiajjā (plur. maj.), Rakkhiakhamaņā, i.e. of Ārya Rakṣitasvāmin, son of Somadeva and Ruddasoma, (e'der) brother of Phaggurakkhia and pupil of Tosaliputta. These two names Vajrasvāmin and Aryarakşita (cf. Hemacandra's Parisiṣṭap. chaps 12, 13), especially as they are regarded here as persons deserving of great honour, bring us to a period much later than the old Bhadrabahusvämin. According to the statements of the modern Theravalt (see Klatt, 1, c. pp. 246, 247a,) 252a, his death is placed Vira 170, but that of Vajra, 400 years later, Vira.584 1023 We will find below that [64] there is mentioned here another date later by several years. Hem. v. 34 too says that Vajra is the last "dasapurvin," one who still has knowledge of 10 of the 14 pūrvas, and in general that he is regarded as deserving great honour as regards the transmission of the sacred texts. See the account of Dharmaghosa on the Kupakṣakausik, Kup. p. 21(811). The two-fold division into käliasua and diṭṭhivaa (also in the Anuyogadv. above, pp. 36, 40), dating back as far as Vajra according to v. 40, is in contrast to a no less peculiar division into four parts, referred back in v. 54 fg. to Arya Rakşita : kaliasuam ca isibhāsiyāim taio a sūrapannattt | savvo a ditthivào caütthao hoi anuogo ||54|| jam ca mahākappasuaṁ jāņi a sesāni cheasuttāṇi | caraṇakaraṇānuoga tti käliatthe uvagayani ||55|| Here then the isibhāsiyaim (which Har. explains here by uttaradhyayanadini ! see above pp, 43, 58)
1021 But according to the Ganadharasardhaśata, v. 29, it was taken from the sumahāpainnapuvvau! see p. 479.
1022 In v. 36 there was mention of 700 (!) or 500 nayas, eehim (v. 37) ditthiväe paruvana sutta a tha kahana ya; each of the 7 etc. nayas-see p. 350 ff. and p. 39 - satavidhaḥ.
1023 See also Kupakşak, p. 21 (811)n.

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and upanga 5 are enumerated as members holding equal rank 102 with the käliasuam i.e. angas 1-11, and the dițhivāa, i.e. anga 12. Although the "mahākappasuam" and "the other chedasūtras" (kalpädini, scholiasts) are said to have been borrowed from anga 12, they are akin (or rişibhäșita) to the käliasua, i.e. angas 1 to 11. Such is apparently Haribh's conception of the passage.1025
165) In this text we notice that the different sections are frequently joined together without any break; and such is the case here. In vv. 56 to 96 we find very detailed statements in reference to the seven ninhagas, nihnavas, schisms, 1026 After an enumeration (v. 56) of the names there follows a list of their founders, the place of their origin (v. 59), the date of their foundation (vv. 60, 61), and then a more exact list of all in regular order, though in a most brief and hence obscure fashion, the catch-words alone being cited. The kathanakas etc. adduced in the scholiast, help us but little to clear up this obscurity. The first two schisms occurred during the life of Vira, the first (vv. 62, 63), the Bahuraya, bahurata, under Jamali in Savatthi in the fourteenth year after he obtained knowledge (Jinena uppādiassa nānassa), --the second (vv. 64, 65), the Jivapaesiya, under Tisagutta (caüdasapuvvi) in Usabhapura in the sixteenth year thereafter. The third schism (vv. 66, 67), the Avvattaga, avyaktaka under Āsādha in Seabia (Svetavika), in the 214th year after the end of Vira's death (siddhiṁ gayassa Virassa). They were "brought back to the right faith" (Jacobi, Kalpas p. 9) by the Muria (Maurya) Balabhadda in Råyagiha. The fourth schism (vv. 68, 69), the Sāmucchea or occheia under Āsamitta (Aśva) in Mihilapura (Mithila) is placed in the year 220 after Vira.1087 The fifth (vv. 70, 71), [66] the Dokiriya, under Gamga in Ullamatira (? A, Ullaga B, Ulluga scholiast, Ullukā in Skr.) in the year 228. The sixth, the Terasia, trairāśika, under Chaluga in Artaramjia, in the year 544, is treated of at greater length (vv. 72-87),
(To be continued) 1024 The terminology in the Nandı -- see above p. 11 - is quite different. There the
kāliark suam, together with the ukkāliam, as a subdivision of the anangapavittha texts, is opposed to the duvalasamga ganip; the isibhasiain together with the surap. are regarded as parts of the kaliyam. In reference to the use of the word
Anuy, see above, p. 36n 2. 1025 upalak sanāt kalikasrutan caran akaranānuyogah, rşibhaşitäni dharmak at hanu
yoga ili gamyate: sarvaś ca dystivādaś caturtho bhavaty anuyogah, dravyānuyoga ini: tatra Tsibhāsitäni dharmakathānuyoga ity uktath, tataś ca mahakalpaśrutadini rsibhâsitan två' (tatvät?), distivādad uddhitya tesam pratipäditatvar dharmakaThanuyogayvā(? I'vāc ca?) prasanga ity atas tadapohadvăracikir sayā ha : jam ca...
(v. 55). See p. 258. 1026 See above. pp. 275. 381 on anga 3 and upangp 1. Further information is found
in the second chedasutra (see p. 463) and in the scholiast on uttarajjh. 3, 9). 1027 Abhayadeva on up. 1 mentions Puşyamitra instead of Asamitta See p. 381.
Is this merely a lapsus calami?

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The Jaina Theory of Karma and the Self
Yuvacharya Dr Shiv Muni
There is an objection, how the immaterial nature of self can attract material particles of KARMA. The answer to the above objection is that just as the power of consciousness althrough immaterial is obscured by taking intoxicating drugs and drinking alcohal, so the immaterial self can be attracted or obscured by material KARMA. Moreover worldly selves are always associated with material KARMAS, since they are not perfectly immaterial.
What is the basis of the belief in the material nature of KARMA ? Karma produces pleasure, pain and sorrow etc. and that is why it is material in nature. It is possessed of material form and the effect of KARMA is material in nature, i.e. body etc. Moreover KARMA is only an instrumental cause, while the principal cause of all our actions is the self. Truly speaking, KARMA is nothing, if it is not associated with the self. Hence KARMA is material in nature.
A question may be asked how the most minute infinite number of indivisible atoms ( paramāņu ) unite with the self. KARMA is that finest matter which an individual being attracts to itself by reason of certain implement forces which are in the individual. It not only attracts, but also assimilates and changes the core of individuality. The self has the magnetic powers to attract the KARMIC particles. Just as a magnet attracts the pieces of iron fillings and the earth, so also an individual being (self) attracts the KARMIC particles. Therefore there is a kind of magnetism in the self which attracts and assimilates the KARMIC particles. The self produces various kinds of effects when the particles of KARMA have once entered into it.
Jaina thinkers hold that the association of KARMA with the self is from time immemorial. They hold that both avidya and KARMA are beginningless Though the self is pure, completely free and potentially divine, it becomes subject to limitation by the power of KARMA. So long as the self is not liberated, it is gathering new KARMA at every moment. It is said in the KARMAGRANTHA :

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“As heat can unite with iron and water with milk, so KARMA unites with the self."1
In the TATTVĀRTHASĀRA it is also stated that the mundane self is obscured by KARMIC matter from the beginningless time, and on account of its bondage with the KARMAS, the self is united like the gold and silver when melted together, to become one mixtures. According to Glasenapp, "through the vibration of the particles ... the PUDGALAS are attracted and are ... united themselves to it, they become KARMAN and enter into union with a JIVA more intimate than that between milk and water, than between fire and iron ball's
But it is more appropriate when we say KARMIC matter veils the omniscience of the self as a dense veil of clouds obstructs tho light of the sun. The self has indivisible PRADEŠAS, known as ĀTMAPRADESAS, so the KARMA does not mix with the self as milk mixes with water or fire with an iron-ball owing to their divisible parts. The KARMA covers the essential qualities of the self as the cloud covers the light of the sun.
CLASSIFICATION OF KARMAS Broadly speaking, there are two types of KARMA, physical KARMA (DRAVYA-KARMA) and psychical KARMA (BHĀVAKARMA ). Jaina thinkers differenciated between the two. Physical KARMA is nothing but the particles of KARMIC matter. It is material in nature and enters into the self. The psychical KARMA is mostly the thought activity of mind. The psychical effects and states produced by the association of physical KARMA are known as psychical. The physical and psychical KARMAS are mutually related to each other as cause and effect.
According to the nature of fruition (PRAKRTI), duration of fruition (STHITI ), intensity of fruition (ANUBHĀGA or rasa ) and number of space-points (PRADEŠAS), the KARMAS are classified into eight major types and one hundred and forty eight sub-types.
1 KARMAGHANTHA, Vol. 1, p. 2 2 AMRTACANDRA'S TATTVĀRTHASĀRA, 16-18. 3 H.V. GLASENAPP, The Doctrine of KARMA in Jain Philosophy, p. 3 4 ASTASAHASRỊ, p. 51 (com. on APTAMIMẦMSA). S KARMAGRANTHA, 1. 2.

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A. NATURE OF KARMA (PRAKṚTI)
The eight chief types of KARMA are;
1. Knowledge obscuring KARMA 2. Perception obscuring KARMA 3. Feeling producing KARMA 4. Deluding KARMA
5. Age determining KARMA
6. Physique making KARMA 7. Status determining KARMA 8, Power obscuring KARMA
(Jñanavaraṇiya-Karma) (Darśanavaraṇiya-Karma) (Vedaniya-Karma) (Mohaniya Karma) (Ayus-Karma)
(Nama-Karma) (Gotra-Karma) (Antaraya-Karma)
Each of the main eight types of KARMA (Mula-Prakṛtis) can be divided further into a number of sub-types (Uttaraprakṛtis). There can be further sub-divisions on the basis of sub-types, so there would be exceedingly a large number of KARMAS. But for the present we are considering the main eight types with their sub-varieties :
I. Jñānāvaraṇiya-Karma: It is divided into five sub-types, viz.
1. Matijñānāvarantya which veils the knowledge attained through senses plus something else.
2. Śrutajñānāvaraṇiya which obstructs the knowledge acquired through reading scriptures, studying symbols and signs.
3, Avadhijñānävarantya which hinders transcendental knowledge of material things.
4. Manaḥparyayajñānāvaraṇīya which conceals the mind knowing knowledge of others.
5. Kevalajñānā varaṇiya which obscures the omniscience which has no limitation of space, time or subject.
II. Dar sandvaraniya-Karma: It is divided into nine types corresponding to the four types of perception and five kinds of sleep, viz.
1. Cak şudarśanavaraṇīya which covers the eye perception.
2. Acakṣudarśanāvaraṇīya which veils non-eye intuition.
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3. Avadhidarśanāvaraṇīya which produces the hindrance of transcendental undifferentiated cognition of material things.
6 Ibid,, 1. 3; TATTVĀRTHASTŪRA, VIII 4.

4. Kevaladarśanavaraṇtya which covers the pure and perfect intuition. 5. Nidra produces light and easy sleep.

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6. Nidrā-Nidrā creates deep slumber with difficult rising. 7. Pracala causes a sound sleep while sitting or standing. 8. Pracala-Pracala gives intensive sleep white walking. 9. Styānarddhi induces deep sleep while walking and doing some
superhuman deeds,
III. Vedantya Karma : It is of two kinds creating pleasant and
sorrowful feelings, viz
1. Sätāvedaniya which produces healthy, glorious and pleasant feelings. 2. Asātāvedaniya which creates unhealthy sensations like pain and
suffering (Dukkha)
IV. Mohanlya Karma : It overpowers right faith and conduct. It has two main divisions : (a) Darśana Mohantya (falth obscuring) and
(b) Carltra Mohaniya (conduct deluding).
(a) Darśana-Mohanlya is further sub-divided into :
(1) Mithyātva Mohaniya (wrong belief) (2) Samyaktva Mohantya ( right belief) (3) Miśra Mohaniya (mixed belief)
(b) Căritra Mohaniya is further divided into sixteen passions (Kasaya)
six quasi-passions (no-Kasāya) and three sexes (Veda), totalling
the number to twenty-five which are1. Intense anger
14. Less intense greed 2. Less intense anger 15. Mild greed 3, Mild anger
16. Still milder greed 4. Still milder anger 17. Laughing and joking 5. Intense pride
18. Prejudicial liking 6. Less intense pride 19. Prejudicial disliking 7. Mild pride
20. Sorrow (Soka) 8. Still milder pride 21. Fear (Bhaya) 9. Intense deceit
22 Disgust (Jugupsa) 10. Less intense deceit 23. The male sex desire (Purusu-Veda) 11. Mild deceit
24. The female sex desire (Stri-Veda) 12 Still milder deceit 25. The neuter sex desire (Napursaka-Veda)? 13. Intense greed
. Ayuskarma : Jainism recognizes four kinds of existence according
to the age determining Karmas. They are as follows:
7 KARMAGRANTHA, T, 14-22

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1. The celestial age. 2. The age of human beings.
3. The age of plants and animals. 4. The age of hellish beings
VI. Nāma-Karma : It is divided into four groups comprising ninety
three sub-types. It is responsible for the diversity of worldly beings and the theory of rebirth. The number of division into
four groups is as follows: 1. Collective types.
3. Self-movable bodies (with its sixty-five varieties) 2. Individual types
4. Immovable bodies According to Jainism all the worldly beings can be divided into
four states of existence which are : 1. The existence of gods (Devagati) 2. The existence of human beings (Manuşyagati) 3. The destiny of animals and plants (Tiryag-gati) 4. The state of infernal beings (Naraka gati)
FIVE CLASSES OF BEINGS 1. The beings with one sense like earth, water, etc. 2 The beings with two senses like shell, etc. 3. The beings with three senses like ants etc. 4. The beings with four senses like mosquitos, flies, etc. 5. The beings with five senses like plants, animals & human beings.
FIVE TYPES OF BODIES. 1. Physical body attributed to human and animal beings. 2. Transformed body possessed by superhuman power, gods, infernal
beings etc. 3. Translocation body. It is created only by the highly spiritual
ascetic in order to get information from the omniscient being
while his physical body remains there. 4. Fiery body. It is also used by the ascetics in order to burn some
one and this body digests food in the stomach. 3. Karma body. This body always possesses Karmic matter, and is
mixed with the self and is always changeable.
The human beings always possess three types of body, namely physical, fiery and KARMANA body.
8 Ibid, I, 23 9 Ibid. 1 23 51 : Jainendra Siddhanta Kośa, vol. II, p. 582.

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THREE PARTS OF BODIES
Three parts of body concerning physical, transformable, and translocation are mentioned above ; fiery and karmic bodies have no sub-parts. FIVE TYPES OF BINDINGS.
The five types of bindings are categorized according to the five types of bodies. FIVE TYPES OF UNIFICATION
These are also divided according to the five types of bodies mentioned above. SIX TYPES OF STATURE DETERMINING BODIES
They are perfectly symmetrical, round, of animal frame, with hunch back, dwarf, and HUNDAKA (entire body unsymmetrical). SIX TYPES OF FIRMNESS OF JOINTS
They are like adamant, like stone, unbreakable, semi-unbreakable, rivieted, and crystal like, FIVE COLOURS
Black, Green, Yellow, Red and White. TWO ODOURS
Pleasant and unpleasant. FIVE TASTES
Pungent, bitter, salive, sour and sweet. EIGHT TOUCHES
Light, heavy, soft, hard, cough, smooth, cold and hot. FOUR MIGRATORY FORMS
The hour of death, when the self goes to another state of existence is called the state of Anupūrvi. According to the four states of existence, there are four Anupūrvis or forms, namely celestial, human, animal and infernal beings. TWO KINDS OF MOVEMENT
There are two kinds of movement to move in a pleasant manner as oxen, elephant, etc. and to move in an ugly manner as camels and asses etc.

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INDIVIDUAL TYPES
They are of eight kinds, namely superiority over others, capability of breathing, hot body, cold body, a body which is neither heavy nor light, the body of a Thirthankara, the normal formation of the body, and the abnormal formation of the body.
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TEN SELF-MOVABLE BODIES.
A body having more than one sense, gross body, completely developed body, individual body, firm parts of the body, beautiful parts of the body, worthy of praise without any obligation, lovely voice, sweet and suggestive speech, a body with honour and glory. TEN IMMOVABLE BODIES.
These self-types are opposite to self-movable bodies and include immovable bodies having only one sense, subtle body imperceptible to the senses, undeveloped body, a body common with others of their species, flexible body, ugly parts of the body, unsympathetic, illsounding voice, unsuggestive speech, creating dishonour and shame.
VII, GOTRA-KARMA: It is of two types:
1. The Karma that bestows the individual with superior family surroundings.
2. The Karma that determines the individual of low family surroundings. 10
VIII, ANTARAYA-KARMA: The power of the self is obscured by this KARMA in the following five manners:
1. It hinders the power of giving charity alms, etc,
2. It is an obstacle to gain or profit.
3. It obstructs the enjoyment of things which can be taken once like eating and drinking, food and water, etc.
4. It presents the enjoyment which can be effected more than once like pictures, clothing etc.
5. It is a hindrance to will power.11
The above classification of the main eight types of KARMA are further sub-divided into one hundred and forty-eight sub-types.13
10 KARMAGRANTA, I, 52
11 Ibid.,
12 See H.V GLASENAPP. The DOCTRINE OF KARMA in JAIN PHILOSOPHY pp. 5-19

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Of the above mentioned eight chief types of KARMAS tho four yiz., Jñānāvaraniya, Darbapävaraņiya, Mohaniya and Antaraya are the obstructive KARMA (ghati-karma), as they create hindrance to the power of knowledge and intuition, and take the self into wrong directions and obstruct its inherent energy. Some of them are completely obscuring (SARVAGHATIN) and others are partially obscuring ( DESAGHATIN). The other four namely, Vedoiya-Karma, NĀMAKARMA, GOTRA-KARMA and Āyus-KARMA are called AGHĀTIKARMA, as they do not obscure the essential nature of the self. The results or effects of GHATI-KARMA can only be destroyed with hard labour, whereas the results or effects of AGHĀTI-KARMA can be destroyed easily.
After the four GHATI-KARMAS are destroved one can attain the stage of KEVALIN, but cannot attain the stage of final disembodied liberation unless the four AGHATI-KARMAS are destroyed. It means that when all the KARMAS are destroyed the self is freed and becomes a SIDDHA18
The self does not lose all its essential characteristics even if it is infected by SARVAGHATI-KARMA. The analogy of the sun and cloud is useful here. As there is always some light, though the sun is covered with the dense veil of clouds, so the self retains some fragment of pure or right knowledge, though it is covered with the dirt of KARMA, 14
13 SARVĀRTHASIDDHI, X. 2 14 NANDISUTRA, 42

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