Jaina Concordance And Bhasya Concordance

Author(s): K Bruhn, C B Tripathi
Publisher: K Bruhn, C B Tripathi
Catalog link: https://jainqq.org/explore/269276/1

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JAINA CONCORDANCE AND BHĀSYA CONCORDANCE
by K. BRUHN and C. B. TRIPATHI, Berlin
Some years have elapsed since we published our "Prospectus" of a Jaina Concordance (concordance of Prakrit verses) in the quarterly Jain Journal (Calcutta, January 1970). Meanwhile the work has made some progress and a review of the present position seems both desirable and possible. The project is not concerned with any well-known literary area but with the metrical material in early Jaina literature, more particularly with the so-called "Niryuktis" and "Bhāșyas". These two literary types—commentaries and pseudo-commentaries on the Svetāmbara Canon-have baffled the specialists since Leumann's day. One of the latest publications in this field is L. Alsdorf's article on "Jaina Exegetical Literature and the History of the Jaina Canon". It discusses the various stages in the development of the exegetical literature (verse and prose: Niryuktis, Bhäşyas ; Cūrņis, Tikās) and has a direct bearing on the present subject. As the words "Niryukti" and "Bhäsya" will be used throughout the article, it seems necessary to stress from the outset that here we do not use them in the sense of two different literary types (although this is inevitable and justified in certain cases), but as a collective term-"Niryuktis-and-Bhāsyas"—distinguishing the corpus of metrical commentaries from that of the prose commentaries (Cūrņis, Tikās). The contents of the metrical commentaries (commentaries, pseudo-commentaries, independent literary matter designated as commentary) can be summarized as follows:
(i) "Nikṣepas" (and analogous dialectical structures) filled with dogmatical and non
dogmatical matter, detailed discussions of well-defined topics being rare.--Studied by E. Leumann, L. Alsdorf, B. Bhatt.
(ii) Monastic discipline.-S. B. Deo, C. Caillat, A. Mette, C. B. Tripathi, K. K. Dixit. (iii) Narrative matter (summaries, references).-E. Leumann (publications and left
papers).
(iv) Various dogmatical topics.-E. Leumann.
On the whole, a study of the literary stratification presents still greater problems than the study of individual topics. The reader who is interested in the literary problems and wants some general information on the relevant works is referred to the

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following: Daśavaikālikasūtra und -niryukti nach dem Erzählungsgehalt untersucht und herausgegeben von Ernst Leumann. ZDMG 46.1892, pp. 581-663.-Jaina Sahitya kā Brhad Itihāsa, Pt. 3, Varāṇasi 1967 (the whole volume: 8, 548 pp.). A translation of a Niryukti (Bhāșya) tract has been prepared by A. Mette, Pind'esaņā, Wiesbaden 1973 (Ogha-Niryukti 331-595, Bhāşya 192—302). Chapter 5 of Vațțakera's Mūlācāra (a work which cannot be separated from the metrical commentaries of the Svetāmbara Jainas) has been translated by K. Okuda, a pupil of L. Alsdorf (Eine DigambaraDogmatik, Wiesbaden 1975).
Below we supply a list of all the works covered by the Jaina Concordance at, this stage (both metrical works and prose works containing verses).
on)
........
143
(A) Works of the Svetāmbara Agama (excluding those Niryuktis which are tradition
ally included in the canon) Angas 1–11 (Sūtrakstānga: 723 vss., remaining Angas: 770 vss.) ..
........ 1493 Anuyogadvārasūtra ............. Daśāśrutaskandhasūtra ......
.... 56 Daśavaikālikasūtra Jitakalpasūtra Nandisūtra ......... Prakirņakas ......
...... 2935 Upāngas 1-12 .....
.......... 660 Uttarādhyayanasūtra
........... 1640 Total: 7 643
514
103
99
...
148
(B) Niryuktis and Bhāşyas Ācārānga-Niryukti .........
....... 376 Āvaśyaka-Niryukti ...........
.. 2386 Kalpa-Bhāșya ("Bịhatkalpa-Bhāșya")
6490 Daśāśrutaskandha-Niryukti .......... Daśavaikālika-Niryukti
446 Jitakalpa-Bhāşya ...
2606 Niśitha-Bhāşya ............
6703 Ogha-Niryukti .....
1139 Pañcakalpa-Bhāșya ...... Pinda-Niryukti .............
709 Sūtrakstānga-Niryukti .......... Uttarādhyayana-Niryukti ............................ 617 Viseşāvaśyaka-Bhāșya (Kotyācārya's recension) .......... 4346 Vyavahāra-Bhāşya ......
............. 4768
2666
205
Total: 33 605

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Jaina Concordance and Bhāşya Concordance
(C) Other Svetāmbara works
Bandhașattrimśikā by Abhayadeva ....... Isibhäsiyāim ........... Kșetrasamāsa by Jinabhadra .................. Samgrahaņi by Jinabhadra ........ Uttarādhyayana-sūtra-niryukti-Tikā by Säntisūri .... Vasudevahindi by Sanghadāsa Višeşanavati by Jinabhadra ............................
36 494 657 353 770
317
Total: 2 770
1.1.
1.
11
1
(D) Digambara works (mainly "Para-Canon")
Bhaktis ("Kundakunda'') .............................. 127 Kaşāyaprābhịta by Guņabhadra ....................... 245 Kundakunda (works attributed to him except Bhaktis and Prābhỉtas) ........
· 1327 Mūlācāra by Vattakera
..... 1411 Mūlārādhanā by Sivārya ....
2174 Prābhịtas (“Kundakunda") ......
503 Total: 5 787 Grand Total: 49 805
Group (A) consists mainly of prose works, groups (B)-(D) comprise almost exclusively metrical works. However, Daśavaikālikasūtra and Uttarādhyayanasūtra are metrical works in group (A) and contain only a few prose sections. Later metrical material is represented by the seventeen prakirņakas (ten of them forming a group in a narrower sense), "Prakirņaka" being a traditional term for a number of smaller works which are with few exceptions also metrical.- The only prose work outside (A) is Sanghadāsa's Vasudevahindi. Sāntisūri's Tīkā is not included as a work in its own right but on account of the verses quoted by this author.- Verses contained in the prose commentaries on the Niryuktis and Bhāşyas have been treated on the same footing as the verses clearly belonging to the Niryuktis and Bhāșyas when there was no clear evidence that they did not belong to these two strata. However, incorporation was based exclusively on the particular edition used for the concordance work (i.e. never on more than one edition).
The ascertaining of the real total of verses contained in a work is a problem to which we paid special attention. Some aspects of this problem are well-known: different editions (and in particular different "recensions" as they exist in the case of some works) present different totals, the difference ranging between one or two verses as one extreme and scores of verses as the other. Mistakes in counting, mistakes in writing (and printing) are other factors to be reckoned with. A peculiarity of the

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K. BRUHN and C. B. TRIPATHI
Niryuktis and Bhāșyas is the distinction between different layers of transmission: different layers (e.g. Mūlabhāşya and Niryukti) are very often interlaced but distinguished by separate numbering. Again counting may be sectionwise or continuous throughout the whole work. There are in fact only a few cases where the last versefigure appearing in a text-edition is identical with the "real total" (our total). In all the other cases a new numbering has to be introduced, not only in order to find the total, but also for a continuous and reliable numbering of the individual verses contained in the works. By contrast, the problem of textual variants does not present special problems. The text of a verse is largely fixed by the metre (Āryā in more than 95% of the cases); orthographical variants are of restricted import. Real variants are mainly supplied by the mass of parallels-a fact which renders insignificant such variants as are due to the different forms of a specific occurrence of a verse (in a particular context).
The term "Jaina Concordance" (as distinct from "Bhāşya Concordance", see p. 80) refers to the collection of punch-cards housed in the Institut für Indische Philologie und Kunstgeschichte (Freie Universität Berlin) and built up mainly through the efforts of Dr. B. Bhatt. The entire project is being sponsored by the Deutsche Forschungsgemeinschaft. The friendly co-operation of the L. D. Institute of Indology, Ahmedabad, may likewise be mentioned.
Below we describe (i) the Jaina Concordance in its present form, (ii) problems affecting the scheme directly or indirectly, and (iii) a publication brought out in connection with the preparation of the Jaina Concordance.
First of all the pages of the text-editions were photocopied, and each individual verse was cut out and pasted on a separate punchcard (Fig. 16). The titles of the large and middle-sized works were printed on the cards. Whenever our numbering of a verse differed from the numbering in the printed edition it was necessary to add the new number by hand on the card. The cards (verses) were first arranged work-wise and in the order in which they appear in the works. This position (work and numbering in the work) was marked by punches. In order to indicate the place within the work (i.e. the numbering) in a convenient way we have subdivided the works into blocks of 25 verses each, and reference through the second punching is to "blocks" (not to individual verses). When this had been done, the cards were arranged in an alphabetical manner so as to form three Sections: Bhāșya Section (Bịhatkalpa-Bhāşya, Jitakalpa-Bhāșya, Niśitha-Bhāșya, Pancakalpa-Bhāṣya, Vyavahāra-Bhāșya); Āvaśyaka-Niryukti Section (Āvaśyaka-Niryukti), General Section (the remaining works on our list). Subsequently, the first two Sections were photocopied by Messrs. Schneider FERACOP (Berlin), so that the photocopies of the first two Sections could be kept separately while the original cards of these two Sections were merged with the General Section. Due to the punches, cards belonging to any particular work can now easily be extracted from the collection, and the arrangement

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74 A
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16 Punchcard of Jaina Concordance

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Jaina Concordance and Bhāşya Concordance
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within a work can be restored in a semi-mechanical manner (system of blocks). Reinsertion into the whole collection would be non-mechanical as the alphabetical arrangement was not translated into punches. Our punching was prophylactic (and kept to a minimum). The employment of computers was not possible. Our experience has shown that-apart from the problem of re-typing for a computer-the texts in their present form (spelling, word-division) would not have formed a suitable basis for the employment of a technical aid of this kind. The alphabetical arrangement is based on the beginnings of the verses, i.e. the verse is the unit, and not the halfverse or the quarter-verse. This restriction was inevitable and we hope it will not palpably impair the usefulness of the concordance (see p. 79 below).- The tracing of parallels is not the only purpose, but the main purpose of the project. In the case of the Bhāşya Section, Dr. Bhatt has recorded on the cards all the parallels occurring within this group (except the Pancakalpa-Bhāşya which was added later). This procedure is demonstrated by our photograph which shows the card for Niśitha-Bhāșya 1007. The great number of parallels mentioned on this card is an exception, but it merely demonstrates in an extreme form what is to some extent a typical feature of the material. The handwritten figures in the top area are references to complete parallels (vss. identical with verse 1007). They show that in this case the verse occurs 15 times in the Niśītha-Bhāsya itself). All the remaining figures on the card refer to instances where only the first line (first half) of the verse is identical, occasionally a little more or less. There are 65 line-I parallels in the Niśitha-Bhāṣya, 10 in the BỊhatkalpa-Bhāşya, 2 in the Jita-Bhāșya, and 1 in the Vyavahāra-Bhāșya. The total of parallels is increased slightly if the instances from the remaining works are added. However, the main "habitat" of the verse and its variants is the Niśitha-Bhāşya, and it is mainly a perusal of this work which would bring to light additional material (i.e. material not traced by the mechanism of the concordance). As the first line occurs more than ninety times, it was found convenient to type the figures on a sheet and to paste photocopies of the sheet on all the cards concerned. But whenever separate reference had to be made to complete parallels (as on our card), it was necessary to remove the relevant figures from the set of line-1 parallels (hence the fifteen blanks in the central area of our card).
Our verse occurs in a similar form in the "Āvaśyaka-Niryukti”. There it does not belong to the earlier strata (Niryukti proper, Mūlabhāşya) but to a layer of verses added later on and arranged in groups, each of which has a separate numbering (hence the figure "12" in the edition, our own number being "1684"). The verse is supplied inter alia in the edition with Haribhadra's commentary (Agamodaya Samiti, p. 6262), and it has been commented upon by this author. It is missing in the relevant context in the Cūrņi (Ratlam 1929 (Uttarabhāgah), p. 102), although the Curņi has a different passage (prose sentence) starting with "asiv'umoyarie" in the same section; see p. 101 of the Cūrņi edition. By and large, the presence of the verse within the Āvasyaka-Niryukti is not altogether irrelevant to the present discussion, and we

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shall therefore supply two versions, that of Niśitha 1007 (15 occurrences in the Nikitha-Bhasya) and that found in the Avasyaka-Niryukti (and elsewhere]:
Nikitha-Bhasya:
asive1 omoyarie raya dutthe bhae va gelanne addhana-rohae va jayaṇā gahanam tu gly'atthe // 1007//
Avasyaka-Niryukti (connected with Nisitha Bhasya 3605):
asive omoyaries raya dutthe bhae va agadhe
gelanne uttim'atthe" näne1 tava-damsana-caritte // 12 //
The metre will be correct if we read (as at least one version of the verse does) rāyā dutthe, and gelanně. The chain is an enumeration of misfortunes, some general (omoyarie: famine, raya dutthe: malevolent king) and some personal gelanne: disease, uttim'atthe: death). Originally meant to provide for exemptions from certain rules under unfavourable conditions, the chain later became a convenient device to justify all sorts of deviations from the rigid rules of the early community. Apart from this, the authors (more particularly the compilers of the Niśitha-Bhasya) employed the chain in all conceivable contexts. A peculiar feature of this chain (hardly found in other chains) is the fact that it gave rise to numerous verses showing complete or partial identity. And it is this aspect which suggested the selection of Niśitha-Bhāṣya 1007 in the present context. For "chains" as such see p. 75 f. below. We have indicated by fresh numbering (1-3) the presence of a second, shorter chain in the Avasyaka-Niryukti verse (originally three members).
We shall now proceed to a description of the problems.
(1) The Jaina Concordance is almost complete. Two or three works may be added later on, but this is not a matter to be discussed here. Completeness exists, however, merely in the technical sense of completion of the project, not in the strict acceptance of the term. Anything like real completeness cannot be achieved under the circumstances. Firstly, (not many, but) several important works could not be included because they have not been edited-and in some cases not even described adequately in the available catalogues of manuscripts. The recond reason is of a more intrinsic character and connected with specific problems of research. There is a complicated pattern of cross-relations between metrical works and non-metrical works. In his above-mentioned article, L. Alsdorf observes that "a comparison of the Visesavasyakabhäṣya with the Avaśyakacürni leaves to me no doubt that the former is a mere versification of the prose tradition represented by the latter". Whatever the historical relationship in a given case, the parallelism between metrical commentaries (Niryuktis and Bhāṣyas) on the one hand and prose commentaries (Cūrnis and "Tikās" [Tikās, Vṛttis etc.]) on the other is of fundamental importance. Also, the Niryuktis and Bhāṣyas present only to a limited extent true explanations

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of canonical passages. They are a later development issuing from the earlier phase of the Āgama. Under these circumstances, any prose passage from a prose commentary or from the Agama itself may supply a true "parallel" (parallel in the normal acceptance of the term) to a concordance verse. To these two main considerations (unedited works, verse-prose relationship) we have to add two more points. The prose commentaries contain a large number of verses, and it is with the help of our concordance that such verses can be "identified" (by tracing them somewhere as parts of a work included in the concordance). But there are numerous verses in these commentaries which will not be found in the concordance works ("new verses''). For a sample survey we have included one prose commentary (Sāntisüri, see Section C on p. 69 above), containing 770 verses. (The inclusion of verses which appear in the prose commentaries but may be Niryukti or Bhāşya verses-p. 69 above-is a different matter.) So far it has not been possible to ascertain the number of "new verses" supplied by Sāntisūri, and as the extraction of verses from a prose commentary takes much time, it was not possible to extract the verses from other commentaries as well.–Finally we have to mention that in the case of some works it was difficult to decide whether they should be included in our corpus, partly because they seemed to be later in date (though "old" in a general sense) and partly because the subject matter differed considerably from the material in our concordance works. The works under consideration are, however, of limited extent in the case of large works it would have been easy to reach a clear decision).
Jaina tradition and Indian tradition generally speaking) not only operates with certain types of works (angas, upāngas, mūlasūtras, etc.) but also with fixed lists of works ("11 Angas", "10 Niryuktis''). These are noteworthy attempts on the part of ancient authors (redactors, "historians of literature") to organize their material. Even the traditional concept of a fairly well defined "canon" (Agama) should be viewed from this angle. Whether such attempts have more than historical interest (study of the ancient "history of literature") has to be explored in each individual case. The old lists need not depict correctly the actual state of the literary material in their respective days. In any case we should not let ourselves be misguided by striving after completeness in the terms of those early authorities. A concordance covering "all the existing Bhāşyas and Niryuktis" is not on that ground a complete concordance. A verse from the Uttarādhyayanasūtra or even a prose passage from the Ācāra (Canon) may be much more relevant to a discussion of disciplinary matter (on the average Niryukti and Bhäşya level) than a verse from the little-known "BỊhadbhāşyas" on the Niśithasūtra and BỊhatkalpasūtra.
(2) A problem which affects not only the Concordance but also the interpretation of the material (see the next point) is the abundance of "chains of terms" or Begriffsreihen. The term Begriffsreihe has come to stay in Buddhological studies (E. WALDSCHMIDT et alii). It is still more relevant to Jaina dogmatics. Naturally such chains are very often transmitted in more than one form. Even then we may be permitted

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to describe as "loose" such chains which show very considerable fluctuation. Most chains in Jaina dogmatics are "loose", their looseness being at least partially due to the enormous frequency of some of these chains. The looseness concerns number, "members" (two versions of the same chain may have the same number of members, but some of them may not be identical), order, and vocabulary (a word in one chain replaced by a synonym in the other, all terms except the first replaced by ādi). Verses containing identical chains very often have identical beginnings, but identity of the entire first line (as in our cluster on p. 73 f. above) is exceptional. Without going into details we can say that, on the whole, the concordance is of great help in a study of chains. An exhaustive collection of the relevant material (complete list of occurrences for each individual chain) would, no doubt, be easier with the help of a word-concordance comprising both metrical works and prose works. But this is not to say that an adequate survey of the various chains is not possible under the present circumstances.
(3) Some problems of interpretation are of such a general nature that they are felt whenever we direct our attention to the text material.
13.1) In his article on Jaina Exegetical Literature, L. Alsdorf observes that the language of the Niryuktis is "above the niceties of grammar: to say nothing of syntax". This applies mutatis mutandis also to the Bhāşyas, or rather to the entire Niryukti-Bhāşya material (of course not to each individual verse). Furthermore, Alsdorf observes that the old Niryukti verses are just "mnemonic stanzas supplying the teacher with catchwords". We may even say that the Niryuktis-and-Bhāşyas present different types of ungrammatical matter: catchwords in their widest sense (as mentioned by Alsdorf), dvāra-gāthās (ad hoc enumerations of topics to be treated in the sequel), chains, caturbhangis, "guru-laghu values", and so on. All this favours mechanical forms of composition, frequent repetitions, and minimization of the grammatical text in a given stanza (apart from the composition of verses which have no grammatical text at all). Emphasizing once more the importance of chains, we may say that some of them are so long and so frequent that they permeate a considerable number of verses. We quote a few cases, always giving the first two words of what seems to be the commonest form of the chain. Misfortunes: "asive omoyarie" (p. 74 above); (aspects) in niksepa operations: "nāmam thavaņā" (L. Alsdorf, B. Bhatt); classes of living beings and other ahimsā topics: "pudhavi daga" (A. Mette); atonement: "āloyaņa paạikamaņe" (C. Caillat). The reader is also referred to "The Jinist Studies by Dr. Otto Stein" (ed. Jina Vijaya Muni, Ahmedabad 1948). O. Stein has discussed in his study several chains occurring in canonical works.
(3.2) When dealing with chains we are by and large on firm ground, although the explanation of single members and the classification of the different versions of one and the same chain may present difficulties. More involved is the problem of

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"opposed categories" and the problem of "derived terms". Below we give instances of opposed categories (without comment) and a list of devices for the derivation of terms (each set of devices preceded by a rough description of its function in italics, terms in (...). Instances from canonical works have been included in both cases.
Opposed categories
angapavitha / añangapavitha āgamao / no-āgamao ogh'ādeseņam/ vihāņādesenam oheņa / vibhāeņa giy'attha / agiy'attha guru / lahu (atonement) carima / acarima jahannenam / ukkosenam Jiņakappiya / Therakappiya jumma / oya tasa/ thāvara davva/bhāva
davv'atthayāe / paes'atthayāe nicchaya naya / vavahāra naya paogasā / visasā mukkellaga / baddhellaga mūlaguņa / uttaraguņa lukkha / niddha loiya / lo'uttariya samgaha naya / vavahāra naya savva / desa suddha / asuddha. suhuma / bāyara seu / keu
Derivation of terms
neutrality (etc.): miśra, ubhaya, tad-ubhaya, ubhaya-tara.
[Also compare (napumsaka) vs. purușa and stri; (naigama
naya) vs. samgraha naya and vyavahāra naya.] neither nor:
tad-vyatirikta. not in the strict sense: no-. degree:
deśa, (duplication in:) (suşama-suşamā). "pure":
śuddha. "basic":
müla.
The statement of the two methods or operations (which overlap to some extent) is tentative. However, the "derived terms" (e.g. āloyaņa padikamane (misa)) will certainly be recognized as standard elements of Jaina nomenclature, and the "opposed terms" constitute at any rate an area where Jaina scholasticism presents itself in an extreme form. The affinitiy between the two operations and Jaina dialectics is obvious. Both phenomena are the result of general dialectical tendencies but supply at the same time the material for the established dialectical structures. Material for the study of the two operations will be found in various publications, more particularly in B. Bhatt's book on The Canonical Niksepa (Berlin 1977). The area of distribution outside Jainism is not to be discussed here.
(3-3) The vocabulary of the Niryuktis and Bhāșyas also presents difficulties. Many of the words are not found (or not found with the required meaning) in the standard

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dictionary, the Paia-Sadda-Mahannavo. Others are found, but only as occurring in Niryuktis and Bhāṣyas. This development is certainly not explained by the nature of scholasticism alone. It would rather appear that there was a tendency in the metrical commentaries to replace as many words as possible, even words of a trivial character, by farfetched substitutes, and this can already be seen in the case of our two verses (p. 74 above). Probably we ought to say that the authors of the Niryuktis and Bhāṣyas not only coined new words (as was probably done in all periods), but that they strove to develop a vocabulary which was only understood in the community.
(3.4) The last point to be mentioned here is the pattern of disposition, the Dispositionsschema, as found in the works. There is a very conspicous endeavour on the part of the ancient authors to state beforehand the points to be discussed. This may be done in various forms, but chains of the type just discussed and dvaragāthās are the commonest. Here, we do not refer to the character of these organizing devices but to the lack of conformity between such "announcements" and the actual text which should correspond to them. Such discrepancies are possibly an inherent feature of the exposition and not just the result of textual changes (enlargement, abbreviation, transposition).
(4) A systematic comparison of different metrical works showing partial agreement in their texts is always faced with the problem of different degrees of relationship. Two verses may agree totally, almost completely, partially, and so on. It follows from the foregoing remarks that the situation is still more involved in the case of the Bhāṣyas and Niryuktis. There is not only agreement between different works, but also within one and the same work. Moreover, verses and parts of verses occur in different contexts with different functions. Chains are ubiquitous, but also evasive, being sometimes reduced to a single member. Conventional types of parallelism are not missing: Sometimes entire blocks of verses occur in two different works. But it is on the whole difficult to express the amount of overlapping, repetition etc. in quantitative terms.
(5) The last problem to be discussed is purely technical. Verses which agree completely or in part are separated in our concordance whenever the beginnings show differences. But such differences can be removed to a large extent by standardization, more particularly by a "rigid" standardization. A "limited" standardization would merely remove differences due to misspellings (jati, i.e. Skt. yadi, corrected into jai). A "rigid" standardization would remove all orthographical variants: even the correct form jadi would be replaced by the common jai (but here, and probably even in some cases of misspellings, the original form would remain on record in one way or the other, replacement being merely a procedure concerning the alphabetical arrangement). One of the best examples is [Skt.) yathd which appears very often at the beginning of a verse and is variously rendered by jahā, jaha, jah', jadhā, jadha

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Jaina Concordance and Bhāşya Concordance
and aha. We may even go one step further and visualize the possibility of a standardization which removes stylistic variants (e.g. jahä versus tahā, both serving as connectives). Standardization is never a simple undertaking. We have, therefore, to distinguish between its actual execution under certain conditions and the general observation that there are means to remove the effect of artificial separations brought about by a mechanical alphabetical arrangement.--In principle, we ought to distinguish standardization from the possibility to trace parallels by a system of operations adapted to the character of the material (e.g. replacing the initial word by a substitute, transposing the first two words, and so on). This is a time-consuming process to be reserved for special situations.
The observations under (s) have explained to some extent-further reasons could be added-why arrangement on a verse basis (p. 73 above) is on the whole sufficient. It would of course be difficult to locate with the help of the Jaina Concordance in a short time a considerable number of more or less disconnected verses. But this 'is a hypothetical situation which does not warrant the prohibitive investment of time and money required already in the case of an extension of the verse basis to a half-verse basis.-Observations conducted along lines similar to those guiding our discussion in paragraphs 2-4 are found in Mme Caillat's monograph Candávejjhaya (Paris 1971) on pp. 39-56.
The concordance will no doubt throw light on the words concerned by tracing the great number of internal parallels. It will be possible to publish partial concordances in book-form (see below), to prepare new editions of Niryuktis and Bhāșyas (with more or less complete references to verse parallels), and to study the character of the verse material in one of the prose commentaries. But apart from this it seems desirable to promote in a general manner an understanding of the works under consideration. Amongst the left papers of Muni Punyavijaya was a transcript of the Pañcakalpa-Bhāṣya, and this was very kindly placed at our disposal by Pt. Dalsukh Malvania, the then Director of the L. D. Institute of Indology, Ahmedabad. Although it is in principle not possible for us to edit or even transcribe unpublished works for the purpose of the concordance, we felt that this was an exceptional situation and a chance which should not be missed. I (Tripathi) have therefore prepared an edition based on Muni Punyavijaya's transcript. (At the same time the verses were incorporated into the Jaina Concordance in the form in which they appear in the transcript). The Pañcakalpa-Bhāșya comprises 2666 verses and has the form of a well arranged compendium which is possibly better suited to introduce the student into Bhāşyas on monastic discipline than many other works. An independent "Pañcakalpasūtra" does not and probably never did exist. The Pañcakalpabhāșya has been published in 1977 (Indologia Berolinensis 5). Considerable pains have been taken to indicate the internal organization of the work by an elaborate system of intercalated titles (see. pp. 2–4 of the Introduction). Aids of such character are indispensable in the case of Niryuktis and Bhāşyas. The part

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80 K. BRUHN and C. B. TRIPATHI played by the Concordance in connection with the Pancakalpa-Bhasya edition has also been described in the Introduction (p. 2). We have deliberately included in the title of the present survey the name of a separate project-the Bhasya Concordance-which will be built up on the basis of the Jaina Concordance. Experience shows that a card-concordance is used only where it is located (although the cards could be made available to other institutions in the form of photocopies). It was therefore decided at an early stage that a certain part of the material should be published in book-form under the title "Bhasya Concordance". Such a publication would moreover direct the interest of Jainologists and specialists in dogmatical literature-Jaina, Buddhist, Brahmanical-to the largely unexplored material contained in the Niryuktis and Bhasyas. We have selected for the Bhasya Concordance the five works mentioned on p. 70 above under the heading "Bhasya Section":Bihatkalpa-Bhasya (6490 vss., no verses in the sutra). Jitakalpa-Bhasya (2709 vss., Jinabhadra's Jitakalpa-"sutra" included). Nisitha-Bhasya (6703 vss., no verses in the sutra). Pancakalpa-Bhasya (2666 vss., independent sutra not existent). Vyavahara-Bhasya (4768 vss., no verses in the sutra). Total: 23 336 vss. It is in this area that we observe a maximum of overlapping, either within one single work or between the five works. Parallel verses will be traced on the lines described above (i.e. mainly on the basis of identical beginnings of the first lines). It is only the recording system which has to be explained in some detail. Verse parallels and halfverse parallels (one-line-parallels) will be recorded. Such a parallel may occur in the same work, within the area of the Bhasya Concordance, or within the area of the entire Jaina Concordance. "Minor' parallels (less than one line) are, in principle, not to be included. However, identity at the beginning, extending over a number of words, is not irrelevant, and these parallels will become available automatically. But whereas they are brought into focus by contiguous arrangement in the case of verses belonging to the five works covered by the Bhasya Concordance, they become lost in the case of the other verse material (Jaina Concordance) unless they are explicitly mentioned. It seems, therefore, advisable to include references to verses from without the area of the Bhasya group whenever the identity at the beginnings is worthy of note. To give an example: a verse in the Avasyaka-Niryukti, having several initial words in common with a BIhatkalpa-Bhasya verse, will be mentioned (after the BIhatkalpa-Bhasya verse). The Bhasya Concordance is an effort to X-ray a part of the relevant literary materialsubject no doubt to limitations such as are inevitable under the circumstances. It is hoped that its publication will not only help to solve individual problems but will also afford a better view of the general situation.