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 // jaina bhavana // 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 Bhasya: 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 SUVRATASVAMICARITA 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 Mahakavya, viz., Muni Suvratas vamicarita 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 Suvrataswamicarita possesses all the good qualities of a Mahakavya, though not divided by cantos. From a perusal of this Mahakavya, it appears that Sri Candrasuri is a very good poet and a master of narration The Muni Suvrataswamicarita 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 Suvratasvami. 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 Tirthaokara 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-purusa-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 Kavyaratna It was published with a commentary in 1929 A.D. by the Jaina Siddhanta Bhavana, Arrab. There are other works lying in manuscripts (for which sec Jinaratnakosa).

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148 JAIN JOURNAL 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 Suvratasamicarita, the L. D. Institute of Indology published Manorama kaha 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-kaha 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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JANUARY, 1994 SUZUKO OHIRA-A Study of Tattvarthasutra with Bhasya 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 Tattvarthasutra with Bhasya 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 Tattvarthasutra 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 Bhasya 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 Umasvati, 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, Tattvarthasutra; whereas in Ch. II, it is discussed whether the Bhasya is an autocommentary or not. In Ch. III, the historical evaluation of the Tattvarthasutra is discussed. The Tattvarthasutra 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 Syadvada 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 Syadvada 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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150 JAN JOURNAL 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 Syadvada 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 Puragas focusing mainly on the relationship between the Great Puranas of the Sanskrit traditions and many other Puranas of different traditions. This book is a collection of essays beginning from the Vedic down to Jaina Puranas, The book has three parts, and in part III, the Jaina Puranas are discussed. John E. Cort has surveyed the Jaina Purinas in his paper, An Overview of the Jaina Puranas (pp. 185--206). This survey of the Jaina puranas is quite good, particularly when the space is limited. The author has rightly said that the Jaina Puranas '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 Puranas. 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 Puranas 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 angas. [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 Nandi as the work of Deyarddhigaai, 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 Paksikasutram 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 duvalasargam ganipidagan, 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 karikas form the conclusion. They 945 I call attention here to the mention of the name Bhaddabahu on anga 12, pp. 360, 367. It is noteworthy that he appears in the same gradation (though last in order) as the names Dasara, 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 khamasamaranam jehim imam vaiyan duvalasamgan ganipidagam, tam jaha..., and concludes in the same way: savvehim pi eyammi duvalasamge ganipidageibrary.org Jain Edbhagavante sasutte...... O PIwate O lson

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108 JAIN JOURNAL contain statements in reference to the correct [20] attainment of the suananam; the last one reads: suttattho khalu padhamo, 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 (java 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 anunna, anujna, and a renewed repetition of the titles of the 12 angas and a reference to Usabhasena, as the original source of the anunna. 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 Nandivrtti is frequently cited-see pp. 353, 354 (Vicaramrtasamgraha), 360 (Abhayadeva), the citations from it being partly in Prakrit (gatha), partly in Sanskrit. In the scholium on the Ganadharasardhasata (see pp. 371, 458) Sarvarajagani ascribes a nandivrtti to the old Haribhadra, who is said to have died 75 years after Devarddhigani. The author of the Vicaramrtasamgraha appears to ascribe such a nandivrtti to Umasvamivacaka who was about 50 years older (see pp. 371, 372). He says (fol. 3a of the Berlin MS) tatha ca "ha bhagavan Umasvamivacakah: samyagdarsanajnanacaritrani moksamarga iti Namdivrttau, vacakasabdas ca purvagatasrutadhare rudho, yatha! purvagatam sutram anyac ca vineyan vacayamtiti vacakah, Namdivrttau! [21] vadi 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 Nandi. 947 XLII. The Anuyogadvarasutram 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 gathas. There are no subdivisions though a systemic arrangement prevails throughout. As in the Nandi, the ninam 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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JANUARY, 1994 109 the nana, which we find also in N. abhinibohiya,' suyao, chio, manapayyava', kevalao. The second form, the suyananam, srutajnanam, 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 amgapavittham and into amgabahiram,948 the latter into kaliyam 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 : avassayam nikkhivissami, suam (srutam) ni', khandha ni(r) ajihayanam ni. After a karika inserted here the author proceeds to a discussion of the avassayam per se, [22] which is cauyviham, viz. :nama", thavanadeg, davao, bhavao, respectively, the latter two being distinguished from the others as agamao and no-agamao. At the end the synonyms (egatthiya nanaghosa ninavamjana namadhiyya ) are stated as follows :- avassayam, avassakaraniyya, dhuvaniggaho, visohi yal ajjhayanachakkavaggo nao arahana maggo || samanena savaena ya avassakayavvaya havai jamha/amto aho-nisassa ya tamha 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 Nandi, 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 avassayam 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 avassayam; 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-gamtha-siddhamta-sasane anavayana uvaese / pannavana agame a egatha payyava sutte950 ll, that containing the 948 There is unfortunately no enumeration of the angabahira texts in An. 949 = Vises. I, 871 f. I call attention to the following from the scholiast : samayikadi-sad adhyayanakalapat makatvad adhyayanasadvargah; tatha abhipretarthasiddhah samyagupayatvan noayo, moksaradhanahetutvadar adhana, tatha moksapuraprapakatvad eva margah ; - ahoratrasya madhye. 950 Between ana, ajna and va yana one MS. has utti which, however, throws the metre out of order; uktir vacanam vagyogah scholiast; ipstead of sutte, sutravisaye, we expect sue, srute, which, however, does not suit the metre.

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110 synonyms of khamdha :- ganakae a nikae khamdhe vagge taheva rasi a | pumje pimde niare samghie aula samuhe The first names for "sacred text" refer then to the contents, the second to the exent. In one subdivision of khamdha, the no-dgamao bhavakamdhe, the following explanation is found (se kim tam no-a):- eesim951 ceva samaiya-maiyanam chanham ajjhayananam samudaya-samiti-samagamenam avassayasuabhavakamdhe 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 avasyaka, samayika, etc. JAIN JOURNAL The last of these four sections designed to explain the avassayam, refers ex professo to the ajjhayanam, and begins with an enumeration of these six ajjhayanas. A karika 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 samaiam, is designated expressly as the one which is treated of in the An. To it are allotted four anuogadaras, 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. 5deg 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 56deg and nae in six. On P. 22 I called attention to the lack of harmony between the names of the six avasyaka 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 samadiamadinam (!) A: esam eva prastutavasyakabhedanam samayikadinam sannam adhyayananam samudayah. samudayasya samiti(r) nairamtaryena, milana, samagamas, tena nispanno ya avasyakasrutaskamdhah sa bhavaskamdha iti labhyate. savajjajogavirati ukkittana 952 avassayassa nam ime at thahigara bhavamti, tam gunavato a padivati/khaliassa nimdana vana-tigiccha gunadharana ceva!! avassayassa eso pimdattho vannio samasenam letto ekkekkam puna ajjhayanam kittaissami || tam samaiam, cauvisathao, vandanayam, padikkamanam, kaussaggam paccakkhanam; tattha padhamajjhayanam samaiam, tassa nam ime cattari anuogadara, tam uvakkame, nikkheve, anugame, naye.

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JANUARY, 1994 first of these, the samaiyam, or the savajjajogavirati. 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 samaiya is used as the title of the first avasyaka, 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 savajjajogavirati. 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), namai (to 27o), pamanam (to 51deg), vattavvaya (to 529), atthahigara (ib.), samavayara (to 53). And the anupuvvl is in turn divided into namanupuvvi, tuavando, davvao, khettao, kalao, ukkittanao, gananao, samthanao, samayari-adeg, bhavanupuvvi. 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 a 1 u are shortened, A species of davvavassayam (A2) is divided into loiyam, kuppavayaniyam and louttariyam. 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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112 JAIN JOURNAL in the angas je ime rai-"sara-talavara-kodambiya954-madambiya-ibhasetthi-senavai-satthavahapabhiio.955 The kuppavayaniyam describes in the following enumeration the character of those sects which do not share the Jaina belief je ime956 caraga-ciriya-cammakhamdiyabhicchamdaga-pamduramga Goyama-govvaiya-gihidhamma-dhammacim-[27] taga-aviruddha-viruddha-vuddhasavagapabhiyao pasamdattha, and states that these Imdassa va Khamdassa va Ruddassa va Sivassa va Vesamanassa va devassa va nagassa va jakkhassa va bhuyassa va Mugumdassa va Ayyae va Kottakiriyae va957 uvalevana-sammayyana-" varisanadhuvapupphagamdhamallaiyaim davvavassayaim karemti. The loguttariam finally is referred to the merely external Jaina-yogin je ime samanagunamukka-jogi cakkayaniranukampa haya iva uddama gaya iva niramkusa ghattha mattha tuppottha958 pamdurapadapaurani959 jinanam ananae (anajnaya) sacchamdam vihariunam ubhayo-kalam avassagassa uvatthamti. 954 On talavara, see p 38 fg. 313; kodambiya from kutamba, the older form of kutumba, see Ind. Streifen I, 284. Pancadandacch. p. 41: yasya parsvata asannam aparam gramanagaradikam na 'sti tat sarvataschinnajanasraya-vise sarupam madambam ucyate tasya 'dhipatir madambikah. muhadhoyana-damtapakkhalana-tella-phaniha-siddhatthaya-hariyaliya-addaga 955 dhuva-puppha-mallagamdha-tambolavattha-m-aiyaim davvavassayaim karemti tao paccha rayakulam va devakulam va sabham va pavam (prapam?) va aramam va uyyanam va niggacchamti. 956 dhati(?) vahakah samto ye bhiksam caramti te carakah; rathyapatitaciraparidhanas cirikah; carmaparidhanas carmakhandikah, ye bhiksam eva bhumjate na tu svaparig hitam godugdhadikam te bhiksatah, Sugatasasanastha ity anye; pamduramga bhasmoddhulit agatrah,vicitrapadapatanadisik sakalapayuktavaratakamulikadicarcitayrsabhakopayatah (?) kanabhiksagrahino Gautamath; cf. Kanabhuj, Kanada) gocaryanukarino govratikah, te hi "vayam api kila tiryaksu vasama' iti bhavanam bhavayamto gobhir nirgacchamtibih saha nirgacchamti sthitabhis tisthamti asinabhir upavisamti bhumjanabhis tathai 'va tinapattrapaus paphaladi bhum jate, tad ukiam gavihi samam niggamapavesathanasanai pakarimti | bhumjamti jaha gavi tiricchavasam vibhavamta ||; grhasthadharma eva sreyan iti... gthidharmas, tatha ca tadanusarinam vacah grhasramasama dharmo na bhuto na bhavisyati tam palayamti ye dhirah, klivah pasamdam asrita iti ||); Yajnavalkyaprabhrtirsipranitadharmasamhitas cimtayamti.. dharmacimtakah; devataksitisamatapity-tiryagadinam avirodhena vinayakaritvad aviruddha vainayikah; punyapapaparalokadyanabhyupagamapara akriyavadino viruddha(h), sarvapasamdibhih saha viruddhacaritvat; prathamam era "dyatirthakarakale samutpannatvat. prayo vyddhakale diksapratipattes ca vyddhas tapasah; sravakah brahmanah anye ta vyddhasravaka ity ekam eva padam vrahmanavacakatvena vyacaksate (Buddha is therefore not referred to here! (see Bhag. 2,214); and AC2 R read vuddha, BC alone having vuddha); pasamdam vratam, tatra tisthamti 'ti pasamdasthah; on Goyama fg. see Aupap. SS 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 mahisarudha tat kutfanapara Kottakriya; atro 'pacarad imdradisabdena 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 Hala 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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JANUARY, 1994 113 [28] In the bhavavassayam (intellectual exercise) we read in the passage attributing a similar division to the loiyam : puvvanhe Bharaham, avaranhe Ramayanam960 and as regards the kuppavayaniyam, it is said of the same sects as above (caragaciriyao) i.e. that they ijja'mjalihoma-japa-umdurukka namukkara-m-aiyaim bhavavassayain karemti.961 The davvasuyam is characterized 962 as pattaya-potthayalihiyam and as amdayam, vomdayam, kidayam, valayam, vakkayam. The works of the Brahminical literature cited by me ad Bhag. 2, 248 are quoted in the case of the loiyam no-agamao bhavasuyam (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 vivahapannatti) the duvalasamgam ganipidagam takes the place of the louttariyam, etc. In the case of the khettanupuvvi, the groups of the aholoe (Rayanappabha to Tamatamappabha), tiriyaloe (Jambuddive to Sayambhuramane), uddhaloe (Sohamme to Isipabhara) are enumerated, and in the case of the kalanu", the gradations of the divisions of time from samae 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 Ramay, p. 34; loke hi Bharata-Ramayanayor vacanam Sravanan va purvaparahnayor eva rudhan. 961 ijya yagah, athava desibhasayam ijje ti (isteti B) mata(!) tasya namaskaravidhau ..; undurukka iti desivacanata undu mukhan, rukkar vrsabhadisabdakaranam, devatadipurato vrsabhagarjitadikaranan.-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, mata is to be referred either to root yaj or to arya. 362 pat(t)rakani talatalyadisambamdhini, tatsainghatanispannas tu pustakas, tatas ca patrakani ca pustakas ca, tesu likhitam; athava potan vastram (see I. S. Vol. 16, p. 155) pa(t)trakani ca tesu likhitam : - amdayara hansagabbhadi; hamsah pataingah, garbhas tu tannivartitakosikaro... tadut pannar sutra andajam ucyate adisabdah svabhedaprakhyapanaparah: - vodayam (boo R, pooA) karpasa-m-adi, Ind. Stud. XVI. 111 : vosdam vamaniphalar tasmaj jatam vodajam; phalahi vamani, tasyah phalanh phalahan karpasasrayakosakarupan ; - kitaj jatam kitajam sutram ; is fivefold : patte paftasutram (detailed citation from the vyddhavyakhya), Malae Malayavisayotpannam, arsue, Cinansue Cinavi saye, kimirage, -lomabhyo jatam valajam, is fivefold unnie aurnikam, utthie austrikam, miyalomae, kutave (koo) undururomanis pannan, kittise urnadinam yad uddhari tam, vakkayan (vagayam A) sana-m-adi valkajam, tatra 'tasisutraih Malavakadi 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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114 JAIN JOURNAL 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 namam 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- hrih srih dhih 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 (murdhabhisikta) examples. The same fondness for Sanskrit may be observed in the metrical rules concerning gender, statements in reference to the finals of nouns, (a, i, u, o and am, is, um), samdhi (agama, lova, pagadi i.e. praksti, and vikara) and the five classes of words. For some of the names of these classes (e.g. namikam, naipatikam, akhyatikam aupasargikam, misram) 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; vadhu uhate vadhuhate, but Sanskrit has no nominative or rather no form vadhu. The nomin. is vadhus. In mentioning a subspecies of Chaname (san") the twelve amgas are again enumerated in detail (anga 5 again as vivahapannati), and the navapuvvadhara java 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 Sattaname we find a very thorough-going account of the seven syara',965 interwoven with all sorts of gathas : under 963 Thus samdhi : agamenan.. padmani payansi, lovenam., te atra te 'tra, pato atra pato 'tra payatie.. agni etau, patu imau, sale ete, male ime, vikarenam.. damdas ya agran damdagram, sa agata sagata, dadhi idam, dadhidan, nadi ihate nadihate, madhu udakam madhudakan, vadhu (!) uhate vadhuhate-then, after mentioning the five classes of words, the examples to illustrate them are given in Sanskrit :- afva iti namikan, khalv iti naip., dhavati 'ty akhy, pari 'ty aup., samyata iti misram. 954 abbha ya abbharukkha samjha gamdhavvanagara ya ukka vaya disadagha vijiu gajjian nigghaya juva, jakkhalitta (yaksadiptakani, nabhodysyamunagnipisacah) dhunia mahia (dhumikah mahikah) raugghaya (raja-udghatah, rajasvala disah) candoyaraga surovaraga caidaparivesa surapao padicaindaya padisuraya, indadhanu. udagamachha (mat syah, indradhanuhkhandani) kavihasia (kapihasitany akasman nabhasi jvaladbhimasabdarupani) amoha (amoghah suryabimbad adhah kadacid upalabhyamanasakatoddhisamsthitasyamadirekhah) vasa ... The same enumeration is found also Bhagav, Ed.p. 224 and in anga 3.10 according to Leumann. 965 See my treatise on the Pratijnasutram, pp. 109, 110.

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I AN U AR Y, 1994 115 atthaname a similar account of the eight cases (vibhatti), under navaname of the nine poetical (kayva.) rasas. Each of the latter is illustrated by a corresponding gatha. See Ind. Stud. XVI, 154-58. The following countries are enumerated under the head of a subspecies of dasaname, the khettasamjoga :- Magahae, Malavae, Sorasthae Marahatthae, Kurkanae, Kosalae. If the first two of these names recall (31] the pre-eminent position occupied by Magadha and Malava 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 havanapamane, which contains a discussion of the seven kinds of formation of names, we find an enumeration of the 28 nakkhattas, still beginning with kyttika, though with their secondary titles (pussa, jettha, mula, 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, dasa, sena, rakkhia, 967 thus, e.g,, kattia, kattidinna (kittideg), 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 Panini. See my treatise on the naksatra 2,317 fg. As examples of patronymic kulanames Ikkhage (Aik svaka), Naye (thc kulam of Mahavira) and Korayve are cited. The following appear as pasanda in the same connection :samane pandaramge, bhikku kavalie, tavase and parivvayae, s, Bhag. 2, 213". The scholiast explains bhikkhu by Buddhadarsanasritah and on 966 On Soratthae cf. Kalpas, Therav. 9. 957 The names in obhuti cf. Inhdao, Aggi,o Vayuo, 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 Suryaprajnapti, seo Ind. Stud. 10, 295.

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116 JAIN JOURNAL the other hand asserts that there is a five-fold division of samana ! niggartha-Sakka sakya).tavasa-geruya ajiva with which Abbayadeva too is acquainted (see p. 281"). He connects the parduramga with the naiyayika. (But cf. above, p. 26). Under the head of bhavapamana, as a species of pamananama, 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. daida, examples : dastas ca ostham ca, damtosthau, stanau ca udaram ca stanodaram.. vastrapatram asvamahisau.. ahinaku. lam. 2, bahuvvihi, 3. kammadharaya, 4. digu, 5. tappurisa, 6. avvayibhava, and--7. ekasesa, the plural as a collection of several units (there is no dual). The eight-fold taddhitas follow the compounds : kammam 1 sippa 2 siloe 3 samjoya 4 samivao 5 a samjuhe 6/ issaria 7 'vaccena 8 ya taddhitanamam 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 taddhitasabdena taddhitapraptihetubhuto 'rthogrhyate, tato yatra'pi tunnae tamtuvae ity-adau taddhitapratyayo na dr syate tatra 'pi taddhetubhutarthasya vidyamanatvat taddhitajatvam (perhaps merely taddhitatvam) siddham bhavati, It is especially interesting that here samjuha, samyutha are explained by the scholiast as gramtharacana, so that the examples cited in the text are to be regarded as titles of literary compositions :- Taramgavati, Malayavall, Sattanusathi (atta) and Bimdu are such names ! dhatue is said by the text to be the third group of bhavapamana. It is explained in Sanskrit in the following most singular fashion :- bhu sattayam parasmaibhasa, edha vyddhau, spardha samharse, gadhr pratisthalipsayor gramthe ca, badhr lodane, se'ttam dhatue. This is nothi more than the beginning of Panini's dhatupatha; see Westergaard Radices, p. 344. The fourth group, niruttie, enumerates in Sanskrit a large number of very peculiar etymologies; mahyam sete mahisah, 969 On 1 tanaharae etc., - on 2 vatthie, tunnae tantuvae etc, - on 3 samane, mahane, -on 4 ranno sasurae salae, -on 5 girissa samive nagaram girinagaram. Vidisae s. n. Vedisan - on 6 Taramgavaikare (in BR invariably karae), Malayavatti (vai BR) kare, satta (atta BR)nusatthikare, bimdukare (cf. dharmablidu lokabindu, p. 457) -- on 7 isare talavare madambie ... on 8 arahamtamaya, cakkavaffimaya, Baladevamaya, Vasudevamaya.

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JANUARY, 1994 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 cikkallam, urdhyakarnao70 ulukah khasya mala mehkala. Under the head of pamana, that is divided into davvao, khettao, kala', and bhavao, 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 kalanupuvvi, 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 Pannavana (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 originaldeg72 :- tattha nam codae (codakah), prerakah, prcchakah) pannayayam (acaryam) evam vayasi, and then follow questions and answers in the usual way introduced by atthi nam .., and hamta ! 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 Gunappamana, the first group of the bhavappam, the nanagunap. is said to be four-fold :- paccakkhe, anumane, uvamane, and agame. The last is divided into loiye and louttarie. To the loiya is ascribed everything that is annanihim micchaditthiehi saccamdabuddhimativigappiyam : tam jaha : Bharaham Ramayanam java (BCR, evam A) cattari a veda samgovarga. Here we have a reference to an earlier enumeration. See above, pp. 9,28. We find that jam imam arahamtehim bhagavamtehim sayvadaristhim paniam duvalasamgar ganipidagar, tam : ayare java ditthivae is considered to be loguttarie, There are, however, other divisions of the agama ; thus, those into sutta, 970 urdhvakarna ... omitted in R. 971 Where uddharenu is to be translated by urdh varenu sanha. ussanha, by slak snaslak snika, ucshlaksnao; sanha can be also for suksma; see Hem. 1, 118, where, however, we have arse suhuman. Cf. 2, 75 ? Hala 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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118 attha and tadubhayadeg, or into atta anamtara, and parampara original doctrine, doctrine that has been directly received, and traditional doctrine (see p. 216). The carittagunapamane is said to be five-fold, samaiacar., chedovatthavaniacar. (AC, merely tthava BR) etc., and the samaiacar 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 ditthamtas, 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 Padaliputta appears as the residence of the person who is questioned (Devadatta, Skr., not dinna !), [36] and as situated in the dahinaddha of the Bharaha khetta973 Under the head of parimanasamkh(y)a-the kaliasuaparim, i.e. manifestly the first 11 angas," ,974 is contrasted with the ditthivaa. The point treated of is their mutual division into,97% and enumeration of payyava, akkhara, samghaya, pada, pada, gaha, siloga, vedha, nijjutti, anuogadara, and from here on the enumeration of the uddesaga, ajjhayana, suakkhamdha, amga in the kaliasua, and of the pahuda pahudia, pahudapahudia, vatthu in the ditthivia, JAIN JOURNAL According to the fourth anga and Nandt (see p. 354 fg. 631), the latter method of division does not belong to the entire ditthivaa, 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 Padaliutte pasaa is in agreement with the examples in question found in the Mahabhasya. 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 vacana (Skandilacaryanam 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? anuogadara a paragraph tatra paryavah paryaya dharma iti yavat, tadrupa 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 kalikasrute anamtaparyayatmika drastavya, ekaikasya 'py akaradyaksarasya tadabhidheyasya ca jivadivastunah pratyekam anamtaparyayatvat; evam anyatra 'pi bhavana karya; navaram (!) samkhyeyany akaradyaksarani; dvyadyak sarasamyogah samkhyeyah samghatah; suptinantani samaya (?) prasiddhani va samkheyani padani; gathadicaturthansarupah samkhyeyah padah; .. samkhyeya vestakah; niksepanir yukty-upodghataniryukti-sutrasparsikanir yuktilaksana trividha niryuktir (see p. 38); vyakhyopayabhutani tatpadaprarupanatadiny (?) upakramadini va samkhyeyany anuyogadvarani.-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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JANUARY, 1994 Vattavvaya is then divided into sasamayav. (svadeg) 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 rjusutra (sruta!), 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 higara section consists977 merely of the gatha: savajjajoga,deg which states the contents (attha) of each of the 6 ajjhayanas of the avassaya. See p. 24. Under the head of samoyare, samavatara we find for the third time an enumeration of periods of time from avaliya to savvaddha. See pp. 29, 84. In the second dara, nikkheva,978 the author returns to the samaiam and describes in several verses the nature of the samana [38] who possesses the samaiam."" 2.979 Two of these verses recur in the samaiyajjhay, 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," laghavattham, since its contents is, he says, contained in the third dara, the anugama, which follows thereupon. This deals particularly with the suttanugama and the nijjutti-anug, which latter is divided into nikkhevanijj,deg uvagghayanijj and suttaphasianijj (sutrasparsikadeg) - see p. 36, 36". Of the gathas cited in it one in part recurs981 in Avasy. nijj. 9, 6o, 976 The latter passage reads: agaram avasamta va aranna va pavvaiya idam darisanam avanna savvadukkha vimucchamti 'tyadi; on this the scholiast says: ghasthah, aranya va tapasadayah, pravrajitas ca Sakyadayah idam asmadiyam matam apanna asritah sarvaduhkhebhyo vimucyamta ity evam yada Samkhyadayah pratipadayamti tad evam parasamayavaktavyata, yada tu Jainas tada svasamayavaktavyata, tatas ca sau svasamaya-parasamayavaktavyato 'cyate. 977 It reads: se kim tam atthdeg re? jo jassa ajjhayanassa atthdeg 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 saatthdeg ukkittana cauvtsatthassa atth etc.; i.e according to the scholiast: "arthadhikaro 'dhyayane" adipadad arabhya sarvapadesvanuvartate. 978 Is threefold: ohanipphanne namanideg suttalavayanideg; ohani is fourfold: ajjhayanam, ajjhine (aksina), ae (ayah), jhavana (ksapana), names which are also: samayikacaturvinsatis tavadisrutavise sanam samanyani. 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 kalam | kai samtaram avirahiam bhava." garisa phasana nirutti || samaiam 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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120 LAIN JOURNAL 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 :- samhita-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 / calana ya pasiddhi ya chavvi har viddhi lakkhanam. [39] The fourth daram, nae, consists of 6 gathas, of which the first four treat of the seven different forms of naya i.e. method of conception, exegesis; they are :- negame, samgahe, vavahare, ujjusue; sadde, samabhirudhe, evambhue, The scholiast says that they are named thus in reference to their connection which the samayikadhyayanam 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, sadhu, 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 samayikam, even if it does not mention it by name. It was quite necessary that here at the close some regard be had for the samaiam; 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 Panini's Dhatupatha. 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'has cited therein demonstrate the existence of a rich Prakrit poetry after the fashion of the vesses in Hala's Saptasatakam. The names cited in the formation of taddhitas are perhaps to be regarded as titles of dramas (cf. nadagadi at the end of the loiya works) or [40] of romances. See p. 386. Bharatam (but not Mahabh.") and Ramayanam 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 avacuri on the oghaniryukti we read : askhalitapadoccaranan samhita; padavibhagah padani; padanam arthah padarhah, padavigrahastu samasabhamji padani; calana purvapaksasamka; prat yavasthanan nirakaranena svapak sasthapanam.

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JANUARY, 1994 121 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 kaliam suam and ditthivaa 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 ajjhayanas, 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 satras or of their divinities. 984 The first naksatra names appear in the old krttika series, though no longer in their ancient form; and the names of the divinities are very much corrupted. The significance of the names Cina, Sorattha and Marahattha, and those of the different pasandas, 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 mulasutras. 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 mulasutra the expression mulasutragatha (see p54) occurs (see scholiast on Avasy. nijj. 11,61) though it is there probably used in contrast to the gathas of the nijjutti; so that mulasutra would mean nothing more than sutra (see ibid. on 11, 39), i.e. the original to which the nijjutti belongs, The three texts bearing the name mulasutra which I have before me (the fourth I do not possess) have in reality no sutra format 984 As a matter of fact such names are not often found in the Sidhanta. The following examples, however, belong here :- Asadha, Aggidatta, Somadatta, Pusamitta, Tisagutta, Tisabhadda; cf. also Revai-nakkhatta (above p. 7). It is surprising that the form in bhuti is omitted, a form which is specially attested as occurring in Mahavira's time. Cf. also Pussabhui, Sivao. See Mahabh. on Pan. 8, 2, 107 (Ind. Stud. 4, 381) on the common name of Agnibhuti. 985 Other predecessors are Munisumdarasuri, Viradeva and Jayasinhasuri; the gaccha is sri.Harsapuriya, the kulam that of Sri Prasnavahana. The well-known Hemacandra is, therefore, not referred to, and the above mentioned Abhayadeva is doubtless not the navangivpttikyt. Cf. pp. 276-7. 986 Does it perhaps refer to the 5 mulagunas (Avasy. 20, 6-8) Stud: 4, 38icfalso Pussain which is speciale, p. 7). It is

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122 JAIN JOURNAL all, but are almost entirely in metre; mulas. 1 and 3 in the ancient style (see p. 238, 239), especially in slokas; the nijj, on 2 is in gathis. They make the impression of being analogous to parisistas rather than sutras. The mulas., which is No. 2 in Bubler's list has not been preserved in its sutra form at all, only its nijjutti being extant. The title of the fourth mulas, 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 sutram 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 dasakalia 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 mulas. 1 and 3 ti bemi gives us an impression of their antiquity. Furthermore, the titles of all the 36 chapters of the first mulas are enumerated in the fourth anga $ 36-hence this mulas. with essentially the same contents must have existed at the date of anga 4. It appears to be cited also in the Kal pasutra. In N. (above p. 11 fg.) we find only the three titles of the mulasutas 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 mulasutram; and a single chapter (14) of the An. niji. is ascribed to a definite author, although the author of the Av. 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 Siddhanta, especially on several chedasutras, and, as already mentioned, on mulas. 1 and 3. The Avasy 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 mulas. 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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JANUARY, 1994 123 XLIII, First mulasutram, the uttarajjhayanam, 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 chattisam ca apusthavayaranaim, 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 isibhasiain mentioned there by Uttarajjhayanadini;987 and ibid 2, 5 both isibhas and uttarajjho appear in conjunction in the text. The scholiast on Nandi explains (see p. 130) the name uttaro by the sarvesam adhyayananam pradhanatyam which belongs to this work. The author of the Avas 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 :- suyam me ausam tenam bhagavaya evam akkhayam (or t. bh. Mahavirenam Kasavenar e.a.), the text is composed in metre and principally slokas, though there is an admixture of gathas, 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 mulas. we have a very detailed commentary, sisyahita, by Samtisuri (samtyacarya) in which frequent reference is paid to a nijjutti belonging to the text.989 See pp. 41, 43. 1, vinayasuyajjhayanan, 48 vv. begins : samjogavippamukkassa anagarassa bhikkhuno / vinayam paukkarissami / vanupuvvim 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 : samanenam bhagavaya Mahavireram Kasavenam 987 So also the anye in the Vidhiprapa; see pp. 429, 430, 988 The metre is often very much out of order, as in almost all metrical parts of the Siddhanta. 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 Sanv. 1179 (A,D. 1123), is based upon that of Samtisuri,

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124 paveiya. In the metrical portion the first person is used: partsahanam pavibhatti | Kasavenam paveiya | tam bhe udaharissami | anupuvvim suneha me //1// JAIN JOURNAL 3, cauramgam, giyyam in S,990 cau(ram)gijjam V,20 vv.; of the manusatvadi. In the commentary on v. 9 we find particular statements in reference to the seven schisms. 4. asamkhayam, asamskrtam, pamayappamayam va V, 13 vv. Of pramadapramadau (cf. No. 10 in the anangapavittha list of N., above p. 11), and of the apramada, maranakale 'pi. [45] 5. akamamaranijjam, 19 vv.; of the pamditamaranam. 6. khuddaga-niyamthijjam (cf. chap, 20), purisaviyyam S,18 vv. Of the vidyacaranavikalpas 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 edaka); ura(b)bhiyam 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.; urabhradi-dristamtah resp. rasagrddhityagah, 8. Kavillyam lijjam S.V.; 20 vv. Of the nirlobhatvam. It closes : ii esa dhammo akkhie | Kavilenam visuddhapannenam / . tti bemi ||20|| .. 9. Namipavvijja, 62 vv. Of the caranam prati nihkampatvam; puttam thavijja rajje abhinikkhamai Nami raya. 10. dumapattayam drumapattrakam, 37 vv.; apramadartham upamadvarena 'nusasanam. Instruction addressed to Goyama. It closes thus :buddhassa nisamma bhasiyam | sukahiam atthapahopasohiyam | ragam dosam ca chimdiya | siddhigayam gae Goama tti bemi ||37|1. 11. bahussuyapujjam (puvvam V), bahusrutapuja, 32 vv.-In v. 1 the refrain of 1,1 2,1: paukarissami, anupuvvim suneha me. 990 S-Samavaya (anga 4); V-Vidhiprapa, where the names are enumerated in detail.

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JANUARY, 1994 12. Harikesiajjm (Hariesideg V) 47 vv. Of the tapahsamrddhi of Hariesabala. The stories belonging here and also to the following chapters are related in detail in the commentary. 125 13. Cittasambhuijjam, Citrasambhutiyam, 35 vv.; nidanam tyajyam nidanadosa | Kampillasambhuo Chitto. 14. Usuarijjam, Isukariyam, 55 vv. of the nirnidanataguna; pure purane Isugara name (i.e, not as Ind. St. 2,843). [46] 15. Sabhikkhu, ugam S,16 vv. Of the bhiksugunas. Each verse closes with the refrain: sabhikkhu, cf. Dasavealia 3,10. Begins: monam carissami samicca dhammam. 16. bambhacerasamahitthanam, bambhagutti C, samahitthanam S. First an enumeration of the ten bambhaceras of the bhikkhu in prose, then 17 silogas. Of the brahmahacaryagupti. 17. pavasamanijjam, papasramaniyam, 21 vv. Of the papasramanasvarupam, and of the papavarjanam. Verses 3 to 19 close with the refrain: pavasamani tti vuccai. 18. Samjaijjam, Samjayiyam,991 54 vv. Of the bhogarddhityaga. Kampille nayare raya | udinnabalavahane | namenam | Samjao nama | migavvam (mrgavyam) uvanijjae ||. 19. Miyaputtyam, Maoijjam V, Miyacaritta (or Miyacarita) S, 97 vv. Of the nihpratikarmata, and of Miyaputta, son of King Balabhadda and of Miya; Suggive nayare. 20. mahaniyamthijjam (cf. chap. 6), mahanirgramthlyam; anahapavvayya S; 60 vv. Of the anathatvam; Senio Magahahivo v. 2. The title found in S agrees with the contents (as was the case with 6 and 7). 21. samuddapalijjam (lejjam V), samudrapaliyam, 24 vv. Of the viviktacarya. Begins: Campae Palie nama | savae dsi vanie | 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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126 JAIN JOURNAL 22. rahanemijjam, 49 vv. of the anorarhanemivac caranam; utpannayisrotasikena 'pi dhrtih karya. Begins : [47] Soriyapurammi nayare / asi raya mahiddhie / Vasudeva' tti namenan / rayalakkhanasamjue 1/1// tassa bhajja duve asi Rohini Devai taha / tasim dunhan pi do putta | ittha Rama. Kesava //211 v. 146 / Samuddavijae namam / v. 1deg 1131/ tassa bhajja Siva nama / tise putte mahayase bhagavam Aritjhanemi tti | loganahe damlsare 1/4/... 23, Kesi-Goyamijjam, Kesi Gautamiyam; Gotamakesiyyam S; 89 vv.; cittaviplutih paresam api Kesi-Gautamavad apaneya. Begins : jise Pasi tti namenam araha logapuie /..// 1|| tassa logapaivassa. asi stse mahayase | Kes! Kumarasamane / vijjacaranaparage 11 21/ See p. 837 on upamga 2. 24. samilu samitto S, pavayanamayaro (!) C; 27 vv. Of the pravacanamat rsvarupan, i.e. the 5 samiti and 3 gupti, which are together also called attha samilo : iriya-bhase- 'sana dane uccare samii iya / manogutti vayagutti kayagutti ya afthama 1/211. These are regarded as the mothers as regards the duvalasargam Jinakkhayam pavayanam. See Ind. Streifen, 1,133, 209, 2,047, in reference to the ethical three-fold division into mano, vaya, kaya. 25. jannaijjar, yajniyam, 45 w. Jayaghosacaritavarnanadvarena brahmagund iho'cyamte. Begins : mahanakulasambhuo / asi vippo mahajaso / jayat jamajannammi (yamayajne) / Jayaghosu tti namao 11 11 26. samayari, dasasadegC, 53 vy. Only he who is in possession of the brahmagunas (chap. 25) is a yati tena ca'vasyam samacari vidheya: This is ten-fold898 : [48) avassiya, nisihiya, 998 apucchana, padipucchana, chamdana, icchakaro, micchakaro, tahakkaro, abbhutthanan, uvasampaya. The similar enumeration in Avasy, nijj. 7,12, where there is, however, a different arrangement (the same as in anga 3, 10, and Bhag. 25, 7 according to L.):-icchakaro, miccha, tahakkaro (6-8), 'avadeg... charndand (1-5), nimamtana (instead of 9), uvasarpaya (10) -- Haribhadra on Avasy, nijj. 6,88, says 984 that there are three kinds of samacari, 1. the 992 The word samayari 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 samayari is an intentional deformation of samayacari: see pp. 223, 238, 243 fg. 993 naisedhiki, see pp. 452, 257. 994 See pp. 357, 449.

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JANUARY, 1994 oghasamacart, represented by the oghaniryukti, on the 20th prabhrtam (oghapra) of the 3. vastu (acarabhidhana) purva 9,2. the dasavidhasamacart, for which our chapter and Av. nijj. 7 is authoritative, and 3, the padavibhagasamacari, which too is represented by chedasutralaksanan navamat purvadeva nirvyudha, or by kalpavyavaharau.995-Begins; samayarim pavakkhami savvadukkhavimukkhanim | jam carittana niggamtha | tinna samsarasagaram || 1 || 127 27. khalumkijjam, khulu V, 15 vv. Of the sathata; the asathata is the antecedent condition for the samacari. It begins: there ganahare Gagge (Gargyah) muni asi visarae | ainne ganibhavammi samahim padisamdhae | The name comes from v. 3: khalumke jo u joei khalumkan galivrsabhan (s. Hem. 1263) yo yojayati. 28. mukkhamaggagai, sivamaggadeg C, 36 vv. Of the moksamarga. Begins: mukkhamaggagaim taccam | suneha jinabhasiyam. 29. sammattaparakkamam, samyaktva; appamao S. In prose; anamtaram (in chap. 28) jnanadini muktimargatveno'ktani, tani ca samvegadimulani akarmatavasanani; [49] yadva moksamargagater apramada eva (on this then is based the title in S) pradhanam. Enumeration of the 73 samvegadini, means of deliverance (cf. Leumann, Gloss. Aup. p. 155, s. v. samvejana): samvege 1, nivvee 2, dhammasaddha 3, gurusahammiyasususanaya 4, aloanaya 5, nimdanaya 6, garihanaya 7, samaie and the remaining 5 avassaya 8-13, etc. to akammaya 73 (cf. the 48 samvegadini, 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 atthe samanenam bhagavaya Mahavirenam agghavie pannavie paruvie damsie nidamsie uvadamsie tti bemi. 30. tavamaggijjam, ggo S, maijjam V, 37 vv., tapomargagati. Begins jaha u pavagam kammam ragadosasamajjiyam | khavei tavasa bhikkhu tam egagamano suna || 1 || 31. caranavihi, 21 vv.; caranavidhi. 32. pamayatthanam, 111 vv.; pramadasthanani Begins: accamtakalassa samulayassa | savvassa dukkhassa u jo pamakkho / tam bhasao me padipunnacitta | 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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128 33. kammapayadi, karmaprakrtih, 25 vv. Begins: attha kammaim (cf. Bhag. 2, 166) vucchami | anupuvvim jahakkamam / jehim baddhe ayam jive samsare parivattae || 1 || nanassa "varanijjam | damsanavaranam taha | veyanijjam | taha moham | aukammam taheva ya || || namakayyam ca goyam ca amtarayam taheva ya. Closes: eesim samvare ceva | khavane ya jae (yateta) buhe tti bemi || || The nanam e. g. is (see N. Anuy. Avasy. Aupap. p. 41) five-fold suyam, abhinibohiyam, ohinanam, manahanam, kevalam. JAIN JOURNAL 34. lesajjhayanam, lesyadeg, 62 vv.; anamtaram (in 33) prakrtaya uktas, tatsthitis ca lesyavasatah; apra [40] sastalesyatyagatah prasasta eva ta adhisthatatavyah. Begins lesajjhayanam pavakkhami |anupuvvim jahakkamam chanham pi kammalesanam / anubhave suneha me || 1 || Closes: appasatthau vajjitta / pasatthau ahitthae (adhitisthet) muni tti bemi || 62/ Bhag. 1, 160, Leum. Aup p, 149. 35. anagaramaggam, gge S, ggo V; 21 vv.; himsaparivarjanadayo bhikkhugunah. Begins: suneha me egamana maggam Savvannudesiyam | jam ayaramto bhikkhu | dukkhana 'mtakaro bhave || 1 //. Closes : nimmamo nirahamkaro viyarago anasavo | sampatto kevalam nanam sasayam parinivvuda tti bemi || 31 //. 36. jivajivavibhatti, 268 vv. Begins: jivajivavibhattim | suneha me egamana io | jam janiuna bhikkhu | sammam jayai samjame //1//. Closes: ii paukare buddhe | nayae parinivvue | chattisam uttarajjhae | bhavasiddhia sammai (samvude 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 niryuktikara in praise of the work: je kira bhavasiddhia | parittasamsaria a je bhavva | te kira padhamti ee | chattisam uttarajjhae || 1 |... XLIV. Second mulasutram, avasyakasutram. By avasyaka, 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 anamgapavittha texts (see above p. 11); and in the Anuyogadv. the word ajjhayanachakkavagga is expressly given as its synonym. See p. 22, We have also seen [51] that the Anuyogadvarasutram claims

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JANUARY, 1994 129 to contain a discussion of the first of these 6 avasyakas (the samaiyam), but that this claim is antagonistic to that limitation of the samdiam to the savajjajogaviratim 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 yakasutram is a work which deals with all the six ayas yakas in the order996 which is followed in the Nandi and Anuyogadvara, and discusses the samaiam actually, not merely nominally as the Anuyog, does. Unfortunately we possess, not the text of the avasy., but merely the commentary, called sisyahita, of an Haribhadra,097 which is as detailed as that on mulas. 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 pratikas 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 savajjojogayirai, which extends to fol. 196', 2. the cauvisait hava or praise of the 24 Jinas, extending to 204', 3. vamdanayam or honour paid to the teachers, reaching to 221, 4. padikkamanam, confession and renunciation (to 2986), 5, kaussaga, expiation to (315), and 6. paccakkhanar, acceptation of the twelve yratas (to 342). By samaiam much more than the savajjajogavirati is meant. It is etymologically explained by saminam Jnanadarsanacaritranam ayah (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 Sitarnbaracarya Jinabhata : samapta ce yan fisyahita nama "vasyakatika kytih Sitambaracarya Jinabhaganigadanusarino Vidyadharakulati. lakacarya Jinadattasiksyasya dharmato joini (yakini !) -mahattaramnanaralpamanara(?) carya Haribhadrasya. The Ganadharasardhasata 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 vstti of a Sri-Tilakacarya, 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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130 JAIN JOURNAL 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 ditthamta and udaharana 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 Bhasyakara (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 mulatika (see on Niij. 19,190), which in turn appears to have been the foundation of the Bhasyakara, (53) Even if we do not possess the text of the sadavasyakasutram 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 yakasutram at the close in the MSS., and is probably .the only Avasy. 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, okara, (c.g. on chap. 16, 17) as Samgrahanikara, as Mulabhasyakrt (e.g. 2,135) or even merely as Bhasyakara (e.g. on 2,70.142, i.e. just as the author of the above-mentioned commentary in Prakrit prose) but also occasionally as gramthakara, okat (see for example Nijj. 8,44,10,95) and even as sutrakara krt (e.g. Niji. 1, 16, x). The verses of the Niji. are occasionally called1001 sutras 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 ajjhayanas. See below. The fact that Har. does not cite at all some sections of the Nijjutti (for example the Theravali 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 sutras or words of the sutrakara (see Nijj. 13, 53), e.g, especially a pratikramanasutram given in extenso. He furthermore occasionally contrasts TUUU UI., nowever, the avasyakasrutaskandha in Kielhorn's Report, 1881, p. 92, and the sadavasyakasutram in Buhier's paper in the Journal of the Vienna Acad, 1881, p. 574. 1001 e. g. tatha ce 'ho 'padesik am gatasutram aha Niryuktikarah : samsarao (2.18).

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JANUARY, 1994 the sutragatha or mulasutragatha with the gathas of Niryuktikara. 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 sutram. 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(kara), mulabhasyakara,1003 and at another to the samgrahanikara, or even sutrakrt (!). 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 aksaragam., 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 sutra text. Between chapters 8 and 9 of the Nijj. we ought to find sutrasparsini nijjutti according to his statement; but: no'cyate, yasmad asati sutre (!) kasya 'sav 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 niryuktigatha, etas tu mulabhasyakaragatha bhimatthadeg (4, 4-6). 1004 The sutrakyt appears here as later than the samgrahanikara, fol. 260a:-tan abhidhitsur aha samgrahani-karah: ambe (Nijj. 16,48) gaha; asideg (49) gatha; idam gathadvayam sutraktn-niryuktigathabhir eva prakatarthabhir vyakhyayate (sutrakrta.. vyakhyayate or sutrakin niryu vyakhyati would be better); dhadamti padhadam 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 samasarthah, vyasart has tu visesavivaranad avagamtavyah. Or on 10, 19, iti gathaksararthah, bhavarthas tu bhasyagat habhyovaseyah, tas ce mah (in Prakrit, but not from the Nijj.).

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132 JAIN JOURNAL 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 Avasyakam 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 gathas. One of its special peculiarities is formed by the frequent daragathas, 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 ajjhayana 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 ajjhayanas are distinguished from the others. 1. Pedhia, pithika, 131 v. (in P the thiravali has nominally 125 and pedhiya 81 gao!). It begins with the same Theravali (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 Theravali at all and begins his commentary (fol. 3) at v. 51 : abhinibohiananam/suananam ceva ohinanam ca taha manapajjavananan | kevalananam ca parcamayam 1151/). (57] 2. padhama varacaria, 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 : samapta 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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JANUARY, 1994 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 amianani | tinne sugaigaigae | siddhipahapaesae vamde ||1|| vamdami mahabhagam | mahamunim mahayasam Mahaviram | amaranararayamahiam | titthayaram imassa titthassa ||2|| ikkarasa vi ganahare | pavayae pavayanassa vamdami | savvam ganaharavamsam | vayagavamsam pavayanam ca ||3|| te vamdiuna sirasa | atthapuhuttassa1007 tehim kahiassa | uananassa bhagavao | niyyuttim1008 kittaissami ||4|| avassagassa dasaka | liassa taha uttarajjha-m-ayare1009/ suagade niyyuttim | bucchami taha dasanam ca ||5|| kappassa ya niyyuttim | vavaharasse 'va paramaniunassa | suriapannattie | buccham isibhasianam1010 ca ||6|| eesim niyyuttim | bucchami aham jinovaesenam / aharanaheukarana- | payanivaham inam samasenam ||7|| samaianiyyuttim | buccham uvaesiam gurujanenam | ayariaparamparena | agayam anupuvvio ||8|| niyyutta to attha / jam baddha tena hoi niyyutti / taha vi ai cchavei | vibhasium suttaparivadi |19|| 133 There is no doubt that we have here the beginning of a work, [58] and that chapter 1 (which is itself called pithika, 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 samaiam. 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 asesasya srutajnanasya? no, kim tarhi? srutavisesanam avasyakadinam ity ata eva 'ha: avassa; - niryukti is perhaps an intentional variation of nirukti. 1009 samudayasabdanam avayave vrttidarsanad, yatha Bhimasena Sena iti, uttaradhya ity uttaradhyayanam avaseyam. 1010 devemdrastavadinam. 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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134 JAIN JOURNAL chedasutras, two more mulasutras, 2012 and, if Haribhadra's explanation of isibhasiai is correct,1013 to painna 7 fgg. If we compare these statements with those in the commentary of Rsimandalasutra 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 pithika 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. Jinabhadda. 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 av. 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 acaraniryukti 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 gathas 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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JANUARY, 1994 135 Report (1881) p. 10; on a suyagadanijj. see Pet. Palm-leaf, 59, a dasavealianijj, ib. 167. We have also citations from the nijj, in up. 5 and mulas, 1. What follows is very interesting : attham bhasai araha / suttam gamthamti ganahara niunam | sdsanassa (nasa !) hi atthae | tao suttar pavattai ||13||| samaia-m-aiam / suananam java bimdusarao / tassa vi saro caranam saro caranassa nivvanam //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 samaiam, 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 birdusara is the title of the first purva book in the dit:hivaa, anga 12. See above pp. 243, 244. 3. bia varacaria, 349 (also Pr, 359 B) vv., of like contents.2014 It begins Viram Aritthanemim Pasar Mallir ca Vasupujjam ca , ee muttuna Jine avasesa asi rayano // ... 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. uvasagga, 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 Kalpasutram (see p. 474) devote a greater amount of attention to this subject. 5. samavasaranam, 69(64 P) v., as above. 6. ganaharavao, 88(33 P, 90B) vv. (is wanting in 7); the history of the 11 pupils of Vira : Imdabhoi 1, Aggibhai 2, Vaubhai 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 Devanamda see v. 279 (289); but Usabhadatta is not mentioned. We read Somilabhidhapo in the scholiast. 1016 Gosala v. 15 fg.

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136 JAIN JOURNAL Meajja 10, Pabhasa 11 (see Hemac, vv. 31, 32); titthar ca Suhammao, niravacca ganahara sesa (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): samayari tiviha : ohe dasaha padavibhage //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 bhaniyayva. 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 samacaris enumerated in 6,88, and the first receives no mention, it was necessary to remedy this defect. The third samacari is, according to the statements of the scholiast here and elsewhere, pp. 357, 449, represented by the two chedasutras : kalpa and vyavahara. 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 samacaris, 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 gathis.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 Bhadrababusvamin, 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 cauddasapuvvi. The same, of course, holds good a fortiori of the author of our text, in which this verse is quoted, 1017 attha instead of atra. 1018 In the Vidhiprapa (in v. 7 des jogavihana ) the ohanijjuti is said to be "oinna," avatirna into the avassayam. 1019 Haribh. says : sampratam oghaniryuktir vacya, sa ca prapancitatvat (perhaps on account of its fulness) na vivr yate : and likewise at the end : idanin padavibhagasamacaryah prastavah. sa ca kalpayyavahararupa bahuvistaras vasthanad avaseya ; ity uktah samacaryupakramakalah 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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JANUARY, 1994 7. dasavihasamayari, 64(Pp, 65B) vv. ; cf. uttarajjh 26; the enumeration here in chapter 7 is as follows (see above p. 48): iccha, miccha, tahakkaro, avassia nisihia | apucchana ya [63] padipuccha chamdana ya nimamtana ||1|| uvasampaya ya kale samayari bhave dasaviha ueesim tu payanam pattea paruvanam buccham ||2|| 137 8. Uvagghayanijjutti, 211(214 B,216 P,210#) vv. In vv. 40-50 glorification of Ajja Vayara (plur, maj.), Vaira, Vajrasvamin, who extracted 1021 the agasagama vijja from the mahapainna (see p. 251) and made ample use of the latter. In his time there still existed (p. 247) apuhatte kalianuoassa, aprthaktvam kalikanuyogasya, but after him (tenarena, tata aratah, Haribh.), i.e. perhaps through him there came into existence puhattam kaliasua ditthivae102 a, Prthaktvam kalikasrute drstivade ca (v. 40). Tumbavana, Ujjent, Dasapura, nayaram Kusumaname (Pataliputra) appear in regular order as exercising an important influence upon his life. In vv. 50-53 glorification of his successor Rakkhiajja (plur. maj.), Rakkhiakhamana, i.e. of Arya Raksitasvamin, son of Somadeva and Ruddasoma, (e'der) brother of Phaggurakkhia and pupil of Tosaliputta. These two names Vajrasvamin and Aryaraksita (cf. Hemacandra's Parisistap. 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 Bhadrabahusvamin. 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 purvas, 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 Kupaksakausik, Kup. p. 21(811). The two-fold division into kaliasua and ditthivaa (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 Raksita : kaliasuam ca isibhasiyaim taio a surapannattt | savvo a ditthivao cautthao hoi anuogo ||54|| jam ca mahakappasuam jani a sesani cheasuttani | caranakarananuoga tti kaliatthe uvagayani ||55|| Here then the isibhasiyaim (which Har. explains here by uttaradhyayanadini ! see above pp, 43, 58) 1021 But according to the Ganadharasardhasata, v. 29, it was taken from the sumahapainnapuvvau! see p. 479. 1022 In v. 36 there was mention of 700 (!) or 500 nayas, eehim (v. 37) ditthivae paruvana sutta a tha kahana ya; each of the 7 etc. nayas-see p. 350 ff. and p. 39 - satavidhah. 1023 See also Kupaksak, p. 21 (811)n.

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138 JAIN JOURNAL and upanga 5 are enumerated as members holding equal rank 102 with the kaliasuam i.e. angas 1-11, and the dithivaa, i.e. anga 12. Although the "mahakappasuam" and "the other chedasutras" (kalpadini, scholiasts) are said to have been borrowed from anga 12, they are akin (or risibhasita) to the kaliasua, 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 uppadiassa nanassa), --the second (vv. 64, 65), the Jivapaesiya, under Tisagutta (caudasapuvvi) in Usabhapura in the sixteenth year thereafter. The third schism (vv. 66, 67), the Avvattaga, avyaktaka under Asadha in Seabia (Svetavika), in the 214th year after the end of Vira's death (siddhim gayassa Virassa). They were "brought back to the right faith" (Jacobi, Kalpas p. 9) by the Muria (Maurya) Balabhadda in Rayagiha. The fourth schism (vv. 68, 69), the Samucchea or occheia under Asamitta (Asva) 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, Ulluka in Skr.) in the year 228. The sixth, the Terasia, trairasika, 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 Nandi -- see above p. 11 - is quite different. There the kaliark suam, together with the ukkaliam, 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 sanat kalikasrutan caran akarananuyogah, rsibhasitani dharmak at hanu yoga ili gamyate: sarvas ca dystivadas caturtho bhavaty anuyogah, dravyanuyoga ini: tatra Tsibhasitani dharmakathanuyoga ity uktath, tatas ca mahakalpasrutadini rsibhasitan tva' (tatvat?), distivadad uddhitya tesam pratipaditatvar dharmakaThanuyogayva(? I'vac ca?) prasanga ity atas tadapohadvaracikir saya 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 Pusyamitra 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 ( paramanu ) 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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140 JAIN JOURNAL "As heat can unite with iron and water with milk, so KARMA unites with the self."1 In the TATTVARTHASARA 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 PRADESAS, known as ATMAPRADESAS, 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 (BHAVAKARMA ). 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 (ANUBHAGA or rasa ) and number of space-points (PRADESAS), 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 TATTVARTHASARA, 16-18. 3 H.V. GLASENAPP, The Doctrine of KARMA in Jain Philosophy, p. 3 4 ASTASAHASRI, p. 51 (com. on APTAMIMAMSA). S KARMAGRANTHA, 1. 2.

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JANUARY, 1994 A. NATURE OF KARMA (PRAKRTI) 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 (Jnanavaraniya-Karma) (Darsanavaraniya-Karma) (Vedaniya-Karma) (Mohaniya Karma) (Ayus-Karma) (Nama-Karma) (Gotra-Karma) (Antaraya-Karma) Each of the main eight types of KARMA (Mula-Prakrtis) can be divided further into a number of sub-types (Uttaraprakrtis). 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. Jnanavaraniya-Karma: It is divided into five sub-types, viz. 1. Matijnanavarantya which veils the knowledge attained through senses plus something else. 2. Srutajnanavaraniya which obstructs the knowledge acquired through reading scriptures, studying symbols and signs. 3, Avadhijnanavarantya which hinders transcendental knowledge of material things. 4. Manahparyayajnanavaraniya which conceals the mind knowing knowledge of others. 5. Kevalajnana varaniya 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 sudarsanavaraniya which covers the eye perception. 2. Acaksudarsanavaraniya which veils non-eye intuition. 141 3. Avadhidarsanavaraniya which produces the hindrance of transcendental undifferentiated cognition of material things. 6 Ibid,, 1. 3; TATTVARTHASTURA, VIII 4. 4. Kevaladarsanavarantya which covers the pure and perfect intuition. 5. Nidra produces light and easy sleep.

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142 JAIN JOURNAL 6. Nidra-Nidra 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. Styanarddhi 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. Satavedaniya which produces healthy, glorious and pleasant feelings. 2. Asatavedaniya which creates unhealthy sensations like pain and suffering (Dukkha) IV. Mohanlya Karma : It overpowers right faith and conduct. It has two main divisions : (a) Darsana Mohantya (falth obscuring) and (b) Carltra Mohaniya (conduct deluding). (a) Darsana-Mohanlya is further sub-divided into : (1) Mithyatva Mohaniya (wrong belief) (2) Samyaktva Mohantya ( right belief) (3) Misra Mohaniya (mixed belief) (b) Caritra Mohaniya is further divided into sixteen passions (Kasaya) six quasi-passions (no-Kasaya) 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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JANUARY, 1994 1. The celestial age. 2. The age of human beings. 3. The age of plants and animals. 4. The age of hellish beings VI. Nama-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 (Manusyagati) 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 Kosa, vol. II, p. 582.

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JAIN JOURNAL 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 Anupurvi. According to the four states of existence, there are four Anupurvis 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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JANUARY, 1994 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. 145 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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146 JAIN JOURNAL Of the above mentioned eight chief types of KARMAS tho four yiz., Jnanavaraniya, Darbapavaraniya, 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, NAMAKARMA, GOTRA-KARMA and Ayus-KARMA are called AGHATIKARMA, 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 AGHATI-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 SARVARTHASIDDHI, X. 2 14 NANDISUTRA, 42

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