Jainas in History of Indian Literature

Author(s): Jinvijay
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/006590/1

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JAINA SAHITYA SAMSODHAKA-STUDIES
THE JAINAS
IN THE HISTORY OF INDIAN LITERATURE
(A Short outline of the history of Jain Literature)
BY
Dr. MAURICE WINTERNITZ, Ph. D.
EDITED BY
JINA VIJAYA MUNI (Hon. Director, Bharatiya Vidya Bhavan, Bombay)
PUBLISHED BY Jaina Sahitya Samsodhaka Pratisthan
(AHMEDABAD)
L.
SOLE AGENTS: Gurjara Grantharatna Karyalaya
Gandhi Road, Ahmedabad.
7. S. 2008] Price Rupe-s three
[1946 A. D.

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THE JAINAS
IN THE HISTORY OF INDIAN LITERATURE
BY
Dr. MAURICE WINTERNITZ, Ph. D.
EDITED BY
JINA VIJAYA MUNI (Hon, Director, Bharatiya Vidya Bhavan, Bombay)
PUBLISHED BY Jaina Sahitya Samsodhaka Pratişthan
(AHMEDABAD)
SOLE AGENTS: Gurjara Grantharatna Karyalaya
Gandhi Road, Ahmedabad,
1. S. 90021
Private
[1948 4. D.

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Published by Shambhulal J. Shah, for the Jaina Sähïtya Samshodhaka Pratişthan
AHMEDABAD. Printed by Ramchandra Yesu Shedge, Nirnaya Sagar Press, 26-28 Kolbbat Street,
BOMBAY 2.

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To
Profound Scholar of the Jain Canon
Dr. WALTHER SCHUBRING in memory of those happy recollections during four months of my stay with him in Hamburg in the summer of 1928
Jina Vijayà

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TABLE OF CONTENTS EDITOR'S PREFACE
I-VIII $1) Brief Survey of the contribution
of the Jainas $2) Statement of the Writer's Thesis $3) Ascetic Poetry and its Characte
ristic Features $4) Close connection between Jaina
Literature and Post-vedic
Literature $5) Rich Narrative Literature of the Jainas.
. 96) Kavyas and Mahakavyas composed by Jaina Poetsi :
16 $7) Lyrical and didactic poetry of the
*Jainas $8) Scientific and Technical Literature
of the Jainas 89) Philosophical works of the Jainas $10) The Jainas have treated all branches
of Science $11) Jaina works on politics ADDITIONAL NOTE INDEX

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PREFACE THE late Dr, MAURICE WINTERNITZ was the foremost T in that galaxy of German orientalists who have by their researches and publications rendered yeoman service to the cause of Sanskrit literature and made a valuable contribution to the understanding of Indian Culture. During his whole life this great savant tirelessly laboured to serve the noble cause of Indological studies by writing books and essays and editing numerous works dealing with the various aspects of Sanskrit and Prakrit literature, His “HISTORY OF INDIAN LITERATURE” will always stand as an immortal pillar to his fame bearing testimony to his intense devotion to learning and scholarship. The work will be read with respect and admiration so long as even one student of Sanskrit literature lives on this earth. * In that monumental work Dr. WINTERNITZ has drawn a graphic and authoritative outline of three extremely rich secular literatures written in three main languages of the old Indo-Aryan family, namely, Sanskrit, Prakrit and Pali, and dealing with three distinct strands of the Indic culture, the Brahmanic, the Jainist and the Buddhist. It is no mere accident that he wrote the great composition in his own national, the German, language. He had an almost equal mastery of the English language, and he was no doubt aware that most of those who would make use of his book were English-knowing rather than German-knowing. Still he preferred. like most other German scholars to enrich his own mother tongue by publishing his magnum opus in the German language. In doing so he was in effect paying homage to the spirit of Indo-Germanic culture and acting upon his supreme faith in Aryan ideology,

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PREFACE
As soon as I became acquainted with the second part of that great work, the part that deals with the Literature of the Jains I came to have a natural desire to get the portion translated into either Hindi or Gujarati. I was not, however, able to find a proper Hindi or Gujarati knowing student who would at the same time be so well versed in the German language as to be able to correctly grasp the spirit of the original and honestly render it into the Indian language. I thought of and actually commenced learning the German language myself, but could not make much progress partly because I was not able to give to the study the necessary time, being busy with my own literary studies and researches, and partly on account of the want of a proper guide. The failure to make a great headway in the study of German language consumed me, on the contrary, with a curious but intensively keen wish to visit Germany and quench my insatiable thirst for knowledge by establishing a direct contact with the intellectual luminaries of that country. To my great amazement and delight I was, by the grace of God, actually able to fulfil that wish and to visit Germany in the year 1928.
I had at the time no good knowledge of any European language, for the study of English I had for political reasons abhorred and detested and my progress with German had been highly inadequate. In Germany I understood for the first time that it had been a mistake to run away from English in that way. I began learning both English and German at the same time and made fair progress with both, more perhaps with English, as I had had some previous knowledge of that language, which I had then begun for political reasons to detest.
My study of the German language was rudely disturbed, for I began to be impelled by a desire to take part in the national movement and to speak on national and cultural matters. The tempo of events drove me back to India sooner than I had planned to return and in obedience to my cherished ambition I courted imprisonment by

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PREFAOE
[111
joining the struggle for Svarājya. I thought I would be able to oontinue my study of German language in the Jail and to slowly add to my knowledge with the help of books that I had brought with me from Germany; but in the Nasik Jail, where I was imprisoned, I was more lucky in getting as my associates the late Seth Jamnalalji Bajaj, Sjt. K. M. Munshi, and others whose contact I had greatly desired and with whom I found mere delight in discussing the deeper aspects of Indian culture and history and various problems of Sanskrit and Gujarati literature, more than in reading the elementary books of German which I had with me. My pursuit of German for the time being was given up.
After my release from the Nasik Central Jail, fate willed that I should accept the Directorship of the Jaina Academy founded by my honoured friend, the late Babu Shri Bahadursinghji Singhi of Calcutta at Vishwabharati, Shantiniketan, the educational tirtha established by the late Gurudev Rabindranath Tagore. Immediately after my assumption of the Directorship I started the Singhi Jain Series through the munificence of Babuji. Among the objects of this series I specifically mentioned the bringing to light of the original Sanskrit works and the publication of translations made into English, Hindi or Gujarati by scholars of the valuable works written in the German and French languages by the eminent scholars of Jain literature. As the eleventh volume in the series I had the satisfaction of publishing an English translation made by my learned friend, Dr. Manilal Patel, of Dr. Bühler's classical German work entitled the "LIFE OF HEMCHANDRA", the well-known doyen of Jain scholars and the greatest luminary in the firmament of Jain literature. To this English translation Dr. M. WINTERNITZ on my request contributed a valuable preface.
I took this opportunity of addressing Dr. WINTERNITZ with regard to the section on Jain literature in his “ History of Indian Literature” which I had the

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desire to get translated into the English language. Dr. WINTERNITZ informed me that an English translation of the entire book was being published by the Calcutta University and was already in the press; but he offered to send me for publication a short dissertation in English which he had written some years ago giving a short outline of the history of Jain literature such as might be useful to a student who wished to obtain a cursory view of the subject. On my wishing to publish it, he sent me the article by post.
PREFACE
Just then I shifted my headquarters from Shantiniketan to Ahmedabad, and Dr. WINTERNITZ's article unfortunately got mixed up in a huge mass of files in the course of the shifting. I was naturally grieved over it, the more so because about that time Dr. WINTERNITZ himself passed away from this world.
Luckily Dr. WINTERNITZ's valuable article was discovered last year as I was looking through my old files and papers, which were brought form Ahmedabad to the Bharatiya Vidya Bhavan in Bombay. My joy was boundless and I immediately decided to restart the Jain Sahitya Sams'odhaka Granthamālā, which I had inaugurated more than 25 years ago but which I had discontinued on account of various reasons. I have now, great pleasure in placing this essay into the hands of scholars through this series.
Dr. WINTERNITZ's copy, which he sent to me, is a type-written script wherein the learned Doctor has himself in his own handwriting made several amendations and alterations and written in the Nāgarī script the Sanskrit verses quoted in the text. I naturally value the copy very greatly. The text of the essay in this book is based completely on that typescript.
The perusal of the essay establishes that Dr. WINTERNITZ had composed it as an outline before writing the detailed chapter in the "HISTORY OF INDIAN LITERA

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PREFACE
EV
TURE" in its final form. This essay was first written before about 1920, although certain improvements and alterations were made in it afterwards. I may mention here with a certain amount of pride that Dr. WINTERNITZ welcomed the new theory about the date of Haribhadra Sūri which I had formulated in my Sanskrit essay entitled "हरिभद्राचार्यस्य समयनिर्णयः" and which I had presented to the First Oriental Conference held at Poona in 1919 (Ref. footnote on p. Io of this book). Following him Dr. JACOBI also had accepted this theory and wholeheartedly supported it revising his own.
The essay attempts to give only a brief outlinear-view of Jain literature, but its account of the various principal and subordinate parts of Jain literature is at once authoritative and mature. As such it is bound to serve as a highly useful guide to a student of the subject before he proceeds to the detailed analysis of the exhaustive account of Jain literature in the" History of Indian Literature".
I may parenthetically add that as a matter of fact even the exhaustive chapter in the “History of Indian Literature" gives but a sketchy occount of the enormous wealth of Jain literary genius. Its vastness and variety is staggering. Dr. WINTERNITZ has given prefatory descriptions of the few Caritas, Kathās, and other forms of literature in addition to the usually known canonical works and treatises bearing on them. There are hundreds, nay, thousands, other literary works of which Dr. WINTERNITZ has made no mention and had obviously no knowledge, which are still lying hidden in the Jain Bhandars awaiting the birth of another WINTERNITZ who would work on them with patience and industry. Indeed for a correct portrayal of the history of Indian civilisation during the last 2000 years it would be quite impossible to think of any other literature which could produce vast, varied and rich materials at all comparable to the hidden treasures of Jain literature.

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PREFACE
The motivating spirit of Jain literature is highly social and spiritual. Jainism aims at the redemption of the individual as well as the group from all kinds of human misery. It has as its goal the spiritual uplift of every living being. It unequivocally preaches the practice of non-injury to all living organisms.
From the vast treasure of Jain literature it would be quite easy to find out numerous thoughts and statements which can quite usefully guide the leaders of the United Nations today in the performance of their duty to restore peace and order to the war-weary world. Dr. WINTERNITZ has drawn pointed attention in this essay to an utterance of the Jain Acharya Somadevasūrī in tais Nītivākyāmsta.
Hansthuit a Hon or: FT: I The war-mongering ammunition manufacturers and army commanders have no right to participate in the deliberations which are aimed at the establishment of enduring peace and order in the world. War-mongering leaders have a natural hankering after war, and if true peace is to be established between the nations the peace conference must be constituted by peaceful and peaceloving citizens. While taking note of that precept of Nītivākyāmrta, Dr. WINTERNITZ who took it to be fully significent, has thus mentioned in this essay :
: "Much blood-shed would have been avoided and Europe would have been spared infinite misery, if during the last years Somadeva's wise rule had always been followed—“Military authorities should not be authorities im (political ) counsels"-p. 46.
Dr. WINTERNITZ had written his essay during the years just following the last world war, and as he passed away before the commencement of the second he was spared the bitter experiences of all-pervasive horror that typified the recent war. But he tacitly stated, and we are ourselves realising today, that war ministers can never be fruitfully made to join the deliberations of a peace conference,

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PREFACE
[VI
The emancipation of mankind from the miseries that human flesh is heir to is possible of achievement only by positive action on the part of these who cherish the thoughts embodied in the following stanza which is constantly recited at all Jain congregations and on all important occasions :
"सर्वेऽपि सन्तु सुखिनः सर्वे सन्तु निरामयाः।
सर्वे भद्राणि पश्यन्तु मा कश्चिदुःखमाप्नुयात् ॥"
May all be happy; may all be healthy; may all realize good ; let no one be miserable.
In conclusion, I must not forget to convey my sincere thanks to my learned colleage, Dr. A. S. Gopani, Professor, Singhi Jain Shastra Shikshapith of the Bharatiya Vidya Bhavan, for the trouble he has taken in correcting proofs and preparing the index and seeing this book through the press.
New Year Day,
V. S. 2003 s
JINA VIJAYA MUNI

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THE JAINAS In the History of Indian Literature
$ 1) Brief Survey of the contribution of the Jainas TT would take a fairly big volume to give a
I history of all that the Jainas have contributed to the treasures of Indian literature. When Albrecht Weber wrote his famous Lectures on the History of Indian Literature (second German Edition 1876) he only referred in a note to the Jaina Caritras and their importance for the history of India, with a passing reference to the Satruñjaya Māhātmya. He mentioned in a note the atomistic theory of Jaina philosophers, as found in the Bhagavati. Besides these notes he devoted a whole page to the sacred books of the Jainas and in a long note he pointed out what great importance the Jainas have had for Sanskrit Literature, especially for grammar and lexicography. He mentioned the great Hemacandra and his Yogasāstra which shortly before Professor Windisch had made known by publishing the text with a German translation.

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JAINAS IN INDIAN LITERATURE
That was all,--but it was more than later writers on Indian Literature had to say about the Jainas. The brilliant and much-read book on the Literature and Culture of India by Leopold von Schroeder, published in 1887, devotes half a page to the sect of the Jainas without even mentioning anything about Jaina literature. Professor A. A. Macdonell in his useful History of Sanskrit Literature, published in 1900, has a few stray remarks on Jaina religion, without saying anything about the literature of the Jainas. He gives the titles of Hemachandra's grammatical and lexicographical works without even mentioning that Hemacandra was a Jaina. A. Baumgartner in his learned compilation “Die Literaturen Indiens und Ostasiens" (forming part of a voluminous “Geschichte der Weltliteratur," third and fourth edition, 1902) devotes four pages to the Jainas and their literature, winding up with a quotation from E. Washburn Hopkins' “Religions of India,” where it is said that the Jainas have no literature worthy of that name. H. Oldenberg in his Essays on the Literature of Ancient India ( Die Literatur des alten Indien) published in 1903 disposes of the Jainas in three lines. R. W. Frazer in his “Literary History of India” (1898) has well pointed out (pp. 310 f)
1 Weber has well made up for this deficiency of his book
(which was not his fault, but simply due to the state of knowledge at his time); for he was the very pioneer of Jaina studies by his account of Jaina literature in the “ Indische Studien” Vols. 16 and 17 (1883-85) and in his Reports on Jaina Manuscripts in the Royal Library at Berlin (1888-91 ).

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WRITER'S THESIS
(3
the great influence the Jainas have exercised on the Dravidian literature of the South. “It was through the fostering care of the Jainas, that the South first seems to have been inspired with new ideals, and its literature enriched with new forms of expression". And he quotes the words of the great Dravidian scholar Dr. Pope who said that the “Jain compositions were clever, pointed, elegant, full of satire, of wordly wisdom, epigrammatic, but not religious.” But though he acknowledges the debt of Dravidian literature to the Jainas, he has nothing to say about Jaina literature and its place in the Sanskrit and Prakrit literatures of India.
$2) Statement of the Writer's Thesis When I began in 1913 to write the second volume of my History of Indian Literature it was clear to me from the beginning that I should have to devote a whole section to Jaina literature. I had to avail myself of the labours of A. Weber, H. Jacobi, E. Leumann, Ramkrishna Gopal Bhandarkar, A. Guerinot, Bühler, R. Hoernle, Joh. Hertel, and many others, and at least some of the most important text publications issued by the Jain community were accessible to me. And it is only due to the limited space at my disposal that I could not treat the sacred literature of the Jainas as fully as I should have liked to do, but had to content myself with devoting to it about 70 printed pages. But I have treated in these pages only the religious literature, while reserving the non-religious poetical and

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JAINAS IN INDIAN LITERATURE
scientific literature of the Jainas to the 3rd volume of my book. I am, however, fully aware that I was not able to do full justice to the literary achievements of the Jainas. But I hope to have shown that the Jainas have contributed their full share to the religious, ethical, poetical, and scientific literature of ancient India.
Here I only wish to give a short summary, a bird's eye view, as it were-of the most important contributions the Jainas have made to almost all departments of Indian literature. I do not intend to speak here of the sacred literature as far as it is concerned with Jaina worship and dogmatics. But even this sacred literature contains much that-apart from its importance for the history of religion-must be valued also from a literary point of view as part of the general literature of India.
$ 3) Ascetic Poetry and its Characteristic Features
In several books of the Jaina Siddhānta we find a number of texts, both prose and poetry, which belong to what I have called Ascetic Literature or “Ascetic Poetry”. I may be allowed to say a few words about what I mean by this term.
1 If I am not mistaken, Professor E. Leumann (Zeitsch
rift der Deutschen Morgenland, Gesellschaft 48, 1894, pp. 65 ff) was the first to speak of a "Parivrājaka Literature" though not quite in the same sense as I use the term "Ascetic Literature". See my lecture on "Ascetic Literature of Ancient India" in some problems of Indian Literature (Caloutta University Press, 1925), pp. 21 ff.

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It is a general habit among writers on Indian literature to describe everything that is not either Buddhist or Jaina literature as "Brahma. nic". Now, I do not think, that this terminology does justice to the facts of Indian literary history. In Buddhist texts we constantly read of "Samaņas and Brāhmaṇas", just as Aśoka in his inscriptions speaks of samana-bambhana, and as Megasthenes makes a clear distinction between "Brehmanas and "Sarma'nas". This shows clearly that at least four or five centuries before Christ there were in India two distinct classes of representatives of intellectual and spiritual life. And I believe to have shown that these two classes of intellectuals have each developed a literature of their own. Even before there was such a thing as Buddhist or Jaina literature, there must have been a Samana literature besides the Brahmanic literature. Numerous traces of this Samana literature are to be found in the Epics and in the Purāņas. Its characteristic features are the following. It disregards the system of castes and aśramas; its heroes are, as a rule, not gods and Rsis, but kings or merchants or even Śūdras. The subjects of poetry taken up by it are not Brahmanic myths and legends, but popular tales, fairy stories, fables and parables. It likes to insist on the misery and sufferings of Samsara, and it teaches a morality of compassion and Ahimsa, quite distinct from the ethics of Brahmanism with its ideals of the great sacrificer and generous supporter of the priests, and its strict adherence to the caste system.

ASCETIC POETRY

""

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JAINAS IN INDIAN LITERATURE
§4) Close connection between Jain Literature and Post-vedic Literature established
Many pieces of this ascetic poetry are to be found in the Mahabharata, especially in its XIIth, book. One of these, for instance, is the beautiful Itihasa-Samvada of Jājali and Tulādhāra (Mahabharata XII 261-264), where the shopkeeper of Benares Tuladhāra teaches the Brāhmaṇa Jajali "the eternal religion of love"
......... धर्मं सरहस्यं सनातनम् । adyafká ký qů á að fag: 11
I mention also the fable of the Hunter and the Pigeons (Mahabh. XII, 143-149), the legend of Mudgala (Mahabh. III, 260 f.); the Vidurahitavakya (Mahābh. V. 23-40) and other sections of the Mahabharata in which Vidura, who is of doubtful birth1 propounds lessons of morality which are far more in accordance with Jaina or Buddhist than with Brahmaṇic ethics. These and many other passages found in the Mahabharata and in the Purāņas might just as well have their place in any of the Jaina or Buddhist canonical books. In many cases verses and Itihasa-Samvadas of the Mahābhārata have actually been traced in Pāli Gāthās, and some ItihasaSamvadas the Mahabharata has in common with Buddhist or Jaina books or with both. A very remarkable example of the latter is in the fine dialogue between a father and his son in the Mahabharata XII, 175 (repeated XII, 277), which occurs also-with variants-in the MärkandeyaPurāṇa Xff., in the Buddhist Jātaka (Nr. 509 in
1 He says himself in Mbhär. V. 40, 5:
ana; 1

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JAINA AND POST-VEDIC LITERATURES
Faüsboll's edition), and again in the Uttarajjhayana Sutta (Adhy. XIV) of the Jainas. In all these texts the father in the Mahābhārata a Veda-studying Brāhmaṇa, in the Buddhist and Jaina versions a Purohita-recommends the Brāhmaṇic ideal, according to which a man should first study the Veda as a Brahmacārin, then fulfil the duties of a householder, and only in his old age retire to the woods to lead a hermit's life; while the son? shuns this ideal: seeing that the world is constantly harassed by death and old age, he prefers to retire from this world at once and to seek emancipation by following the ascetic ideal. It is just possible, that this poetical dialogue is either of Buddhist or of Jaina origin, and has come to be included in the Epic and Purāņic literature at some later time. But it seems to me more likely that it belongs to a much older stratum of ascetic literature, from which both the Buddhist and the Jaina, as well as the Epic and the Purāņic texts are derived.
The same applies to many other stories, ballads, dialogues, groups of verses and especially single gāthās, which we find (in different versions) both in Jaina and in Buddhist literature, and sometimes also in Epic or Purāņic texts. Thus we find in the Mahābhārata (XII 178, 2) the famous saying of King Janaka of Mithilā, after he had adopted ascetic life: “How boundless is my wealth, as I possess nothing! When Mithilā is on fire, nothing that is mine will be burnt.” The same verse occurs in the Jātaka Nr. 539, gāthā
1 in the Uttarajjhayana there are two sons.

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JAINAS IN INDIAN LITERATURE 125, and again in the. IX Adhyayana of the Uttarajghayana-from a literary point of view perhaps the most interesting book of the Jaina canon-, in the beautiful ballad of King Nami, where the ascetic ideal is contrasted with that of the warrior and ruler. This is one of the Paccekabuddha legends, which J. Charpentier has traced in Buddhist and Jaina literature. These are stories of Kings who have retired from the world, after having been reminded of the transitoriness of life or of the pleasures of peace of mind, of the evils of greed and lust by some insignificant event, such as the sight of a mango-tree deprived of its fruits, or of two vultures fighting for a bit of meat and lacerating each other, or of a bull running towards a cow and being pierced to death by another bull. All these legends belong to the ascetic literature of ancient India. Other legends of this kind occur in the XII Adhy, of the Uttarajjhayana, which has been shown by J. Charpentier (Zeitschrift der D. Morgenl. ges. 63, 171 ff.) to have its counterpart in the Mātanga-Jātaka (Nr. 497), and again in the XIII. Adhy. of Uttarajjhayana where we meet with the legend of Citta and Sambhūta, which E. Leumann has long ago traced in the Buddhist Jātaka Nr. 498 and in two other Jaina versions. One of the most interesting pieces in the Jaina Angas is the Paësi 1 Studien zur indischen Erzablungsliteratur I. Pacceka
buddhageschichten, Uppsala 1908 and Zeitschrift der
Deutschen Morgenl. Ges. 66, 38 ff. 2 Wiener Zeitschrift fur die Kunde des Morgenlandes 5,
111 ff.; 6, 1 ff.

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NARRATIVE LITERATURE OF THE JAINAS
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dialogue in the Rāyapasenaijja, a Buddhist version of which is the Pāyāsisutta of the Dīghanikāya Nr. 23. The original may in this case be the Jaina dialogue, but it is also possible that both have to be derived from an older Itihāsa-Samvāda, forming part of the ancient ascetic literature.
Both in the Ayāramgasutta and in the Sūyagadamga we find many verses which in form and contents could just as well be included in the Buddhist Suttanipāta or Dhammapada. These also belong to the Samaņa literature of ancient India. We see, then,
that in the sacred texts of the Jainas a great part of the ascetic literature of ancient India is embodied, which has also left its traces in Buddhist literature as well as in the Epics and Purānas. Jaina literature, therefore, is closely connected with the other branches of post-Vedic religious literature.
Future research will have to show, how much of this literature is the original work of Jainas, and how much the Buddhists or other sects have contributed to it.
::: $5) Rich Narrative literature of the Jainas
I have already mentioned that ascetic poetry likes to take its subjects from popular tales, fairy stories, fables and parables. Now the Jainas have always had a special liking for any kind of popular poetry, especially folk-tales. Jaina literature, both canonical and still more non-canonical, is a very store-house of popular stories, fairy tales, and all kinds of narrative poetry. I need only refer to the numerous publications of my friend
2 J

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10] JAINAS IN INDIAN LITERATURE Prof. Hertel' who has shown,
how much the Jainas have contributed to Indian narrative literature in prose and verse. Always fond of story-telling, the Jainas were good story-tellers themselves, and have preserved to us numerous Indian tales that otherwise would have been lost to us.
Some remarkable versions of stories, known also from other sources, and many new tales are found already in the Angas & still more in the Commentaries (Niryuktis, Bhāsyas, Cūrnis, etc.). Some interesting Jaina versions of Epic and Purāņic stories, such as the legend of the sons of Sagara and the descent of the Gangā, occur in Devendra's commentary on the Uttaraijhayana, where we also meet with a version of the Krşņa legend. The latter is already referred to in the eighth Anga. A very curious version of the tale of Draupadi and her five husbands is found in the Nāyādhamma-kahão, the sixth Anga. The most important commentaries, in which numerous and most valuable tales of all kinds are stored up--much like the stories in the Buddhist Jātaka or Dhammapada Commentaries-, are those of Haribhadra, whom we now have to date as early as the 8th, century A. D., Sīlāńka (9th cent.), Sāntisūri and Devendra (11th cent.).
1 In his latest publication "On the Literature of the
Shvetambaras of Gujarat (Leipzig 1922)" Prof. Hertol says "that during the middle-ages down to our days the Jainas, and especially the śvetāmbaras of Gujarat,
were the principal story-tellers of India". 2 See Muniraj shree Jina vijaya, the Date of Haribhadra
Sūri (read at the first Oriental Conference, November 1919, Poona), published in Jaina Sāhitya Samsodhaka

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NARRATIVE LITERATURE OF THE JAINAS
[11
Of great importance are also the Kathānakas, tales of a more popular character which are intended to serve at the same time the purpose of religious edification and of telling amusing stories, such as the Kālakācāryakathānaka, the Uttamocaritrakathānaka, the Campakasreşthikathānaka and Pālagopālakathānaka of Jinakirtisūri (15th, cent.) and the Pāpabuddhi-Dharmabuddhi-Kathānaka. These Kathănakas are generally written in a kind of popular Sanskrit that is a Sanskrit influenced by the vernaculars.
In later times the Jainas have also compiled great collections of tales, often with a frame story, such as the Samyaktvakaumudī, which A. Weber has published in 1889 and compared with the « Arabian Nights", the Kathākosa (translated by C. H. Tawney, London 1895 and another Kathākosa by Subhasilag aņi, who is also the author of the Pañcasatīprabodhasambandha, JineŚ vara's Kathānakakośa (Bhandarkar's Report 1883-84, p. 41 ff), the Antarakathāsamgraha of Rājasekhara, the Kathāmahodadhi of Somacandra (compiled in 1448 ) and the Kathāratnākara, compiled in 1600 by Hema vijay a, a German translation of which has just been published by Prof. Hertel.
Granthamālā, Poona. See also Proceedings & Transactions of the First Oriental Conference, Poona, Vol. I, 1920
pp. CXXIV ff. 1 See Hertel, 1. c. pp. 21 f. But there is also a Kālakācār,
vakathānaka of Bhävadovasūriin 102 Prākrit verses.

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12] JAINAS IN INDIAN LITERATURE
The Jainas have not only adopted epic themes such as the Krşņa legend, the story of Draupadī, and others into their sacred writings and the commentaries on them, but they have also their own Epics and Purāņas. The earliest poem of this kind is the Prākrit epic Paumacariya by the poet Vimala Sūri, written 530 years after Mahāvīra's Nirvāņa. This is the Jaina Rāmāyana, and served as a model for other adaptations of the Rāma legend such as Ravişeņa's Padma-purāņa in Sanskrit (678 A.D.), and Hemacandra's Jaina Rāmāyance.
The earliest Jaina adaptations of the Mahābhārata is the Harivams'a Purāņa of Jinasena (783 A.D.”)
But it is above all the legendary biographies of the 63 “ Excellent Men" (uttamapurisa ) which constitute the most popular substitutes for the Brāhmaṇical Epics and Purāṇas among the Jainas. These are the works called "Purāņas' by the Digambaras or the caritras by the Svetāmbara Jainas.
The earliest of these works is the Trişaştilaksana-Maha-Purāna of Jinasena and Guņabhadra ( between 877 and 897 A. D). Among the Svetām baras Hemacandra's Trişastisalākā-puruşa-carita (written between 1160 and 1172 A.D) is better known. Its appendix, the
1 History of Indian Literature, Vol. II, pp. 489 1. 2 Loc. cit. pp. 495 ff. 3 Loc. cit. pp. 497 ff.

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NARRATIVE LITERATURE OF THE JAINAS
[ 13
Parisista Parvan or Sthavīrāvala Carita is a very store-house of tales and stories of all kinds.".
Numerous are the works which contain poeti cal life-stories of individual Tirthakaras, especially the most popular among them, viz, Rşabha, śāntinātha, Nemī, and Pārsva, besides Mahāvīra himself, Some of these works, as f. i, the PārsvanāthaCaritra by Bhavadeva Sūri (1255 A. D), contain a great many interesting stories, fables, fairy-tales and gnomic sayings.
Again another kind of narrative literature is represented by the Caritras and Prabandhas. The Caritras are legendary biographies of the Tirthakaras, Cakravartins and Kșis of the past, while the Prabandhas contain stories of famous monks and laymen of historical times. That the Caritras contain by no means only dull lives of saints, but also many interesting and amusing stories, for which the life of a saint is only a frame, may be seen from the Pārsvanāthacaritra of Bhāvade vasūri which has been edited at Benares 1912, and of which M, Bloomfield has given a full account. A voluminous work on the lives of all the Tirthakaras is the Trişastisalākāpuruşacarita with its far more interesting appendix, the Sthavīrāvalicarita or Parisistaparvan (edited by H. Jacobi, Bibl. Ind. 1894 and translated into German by J. Hertel, 1908).
1 2
Loc. cit. pp. 505 ff. Loc. cit. pp. 512 ff., and cf. M. Bloomfield, The Life and Stories of the Jaina Saviour Pārsvanātha, Baltimore, 1919. Loc. cit.,
3

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14] JAINAS IN INDIAN LITERATURE The latter work has been continued by Prabhā candra and Pradyumnasūri (about 1275 A. D.) in the Prabhāvakacaritra, containing biographies of 22 Jaina teachers, amongst them Hemacandra. The Prabandhacintāmani of Merutunga (1306 A. D.) and the Prabandhakosa of Rājasekhara (1349 A. D.) contain numerous interesting anecdotes about the famous kings Vikramaditya, Silāditya and Bhoja and the poets & literary men supposed to have lived at their courts. Though of no real historical value at all, yet these anecdotes throw a flood of light on the life and manners of the time, especially the literary life at the courts of Indian princes.
Different from this more or less popular literature are the Kathās, more pretentious works of fiction, real novels in a higher poetic style. They were at first written in Prākrit, later in Sanskrit. One work of this kind was the Tara ngavatī of Pădalipta (Pālitta) Sūri, mentioned already in the Anuogadāra Sutta. This is lost, but a shorter version of it in Prākrit Gāthās under the title Tarangalolā is preserved in one Manuscript (which, however, as Prof. Jacobi tells me, is in a very bad state). Better known are the religious novels Samarāiccakahā of Haribhadra in Prākrit prose with Gāthās (ed. by H. Jacobi in Bibli. Ind.), the Bhavisattakahā of Dhaņa vāla (ed. by H. Jacobi, Munchen, 1918), a romantic epic in Apabhramśa, and the allegorical novel in mixed prose and verse Upamitibhavaprapañcākathā of Siddharşi (906

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NARRATIVE LITERATURE OF THE JAINAS
[ 15
A. D.), which has been edited by P. Peterson and H. Jacobi in Bibl. Ind. 1899 ff. While these novels are original Jaina productions, the Yasastilaka of the Digambara Somade vasūri (959 A. D.), the Tilakamañjarī of Dhana pāla (970 A. D.), and the Gadyacintāmani of Oday adeva are mere imitations of the classical novel, like Bāņa's Kādambarī,
The Jainas have not only the great merit of having preserved to us innumerable stories by including them in their religious literature. They have also shown the greatest interest in the most important works of profane narrative literature. It has been shown by Prof. Hertel that the most popular recensions of the Pañcatantra are the works of Jainas. It was probably a Jaina to whom we owe the so-called “Textus simplicior" of the Pañcatantra, and the Jaina monk Pūrṇabhadra completed in 1199 the Pancākhyānaka or the Pañcatantra in the "Textus ornatior”. Another Jaina monk, Meghavijaya, compiled in 1660, the Pañcākhyānoddhāra which calls itself an extract from the Pañcākhyāna, "compiled for the easier grasp of boys”, but has added a number of stories which are not found in other versions of the Pañcatantra. The best text of the Simhāsanadvātrimsikā that has come down to us, is again the Jaina recension. That the most amusing collection of mugdhakathās, the Bharatakadvātrimsikā, an Indian "Book of Noodles', is the work of a Jaina author, has been rendered probable by Prof. Hertel in his edition of the work (Leipzig 1921).

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161
JAINAS IN INDIAN LITERATURE
§ 6) Kavyas and Mahākāvyas, too, have been composed by Jaina poets.
An epic poem like Magha's S'isupālavadha is the Mahākāvya Dharmasarmābhyudaya of Harichandra (edited in Kavyamālā, 8, 1888), in which the story of Dharmanatha, the fifteenth Tirthakara, is told. Harichandra who must have lived after 900 A.D.1 is probably also the author of the Jivandharacampu, in which the legend of Jivandhara is told after Gunabhadra's Uttara-purana. Another mahākāvya is the Neminirvana of Va gbhata (edited in Kāvyamālā 56, 1896), treating of the legend of Neminatha. The same legend is treated in the Nemiduta of Vikrama (edited in Kavyamālā, Part II, pp. 85-104), a Samasyapurana, the last line of each stanza being taken from Kalidasa's Meghaduta. An older work of that kind is Jinasena's Pārsvābhyudaya, a poetical biography of Parsvanatha, in which the whole Meghaduta is included, one or two lines of every stanza being taken from Kālidāsa's poem. Other epic poems are the Yasodharacarita of Kanakasena Vādirāja (11th cent.), the Mrgavaticaritra of Maladhari Devaprabha (13th cent). an interesting version of the stories of Udayana and his wives Vasavadattā and Padmavati3
2
1 See E. Hultzch, Indian Antiquary, 35, p. 268.
2 The Meghaduta as embodied in the Parsvabhyudaya with the Commentary of Mallinatha, with a literal English Translation, ed. by K. B. Pathak, Poona, 1894.
3 A Jaina version of the Udayana story is also found in the Kumarapalapratibodha of Somaprabha, s. P.D. Gune, Pradyota, Udayana and Śrepika-a Jain Legend: Annals of the Bhandarkar Institute, Vol. II, pp. 1 ff.

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KĀVYAS AND MABĀKĀVYAS OF THE JAINAS
[17
and the Mahipālacaritra of Cā ritrasundara (about the middle of the 15th cent.), in which a number of popular tales and Jaina legends are combined into a Kāvya. A contemporary of Hemacandra was Haribhadra who wrote the Nemināthacaria in Apabhraņģa and the Mallināthacarito in Prākrit. The Nemināhacaria was written in the year of Kumāra pāla's con version to Jinism (1159 A. D.). Part of the Nemi nähacaria is the Sanatkumāracarita, which has lately been published by Prof. Jacobi.
But the Jainas have not only written religious Kāvyas. The Digambara Jaina Dhananja ya Srutakīrti was ambitious enough to prove his mastership in Sleşas by writing a Dvisandhānakāvya Rāghavapāndaviya ( between 1123 and 1140 A.D.), in which every verse must be interpreted as having two meanings, the one referring to the story of the Rāmāyana, the other to that of the Mahābhārata. A half-historical poem is the Dvyāśryakāvya Kumārapālacarita in which Hemacandra wished to display his skill both in Sanskrit and in Prākrit poetry, as well as his grammatical learning. The Mahākāvya which treats the history of the Caulukyas of Anhilvād and especially of Kumāra pāla, consists of 20 Sargas written in Sanskrit, and 8 Sargas written in
I Sanatkumāracaritam ein abschnitt aus Haribh a dra's
Nomināthacaritam eine Jaina Legende in Apabhrams'a
herausgegeben von. H. Jacobi, München, 1921, '2 It has been edited with a commentary in Kāvyamālā
49, 1895. The Rāghavapāndavīya of Madhavabhatta Kavirāja is a late work, written between 1182 and 1197.
3 J

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18]
Prakrit, and the poem is also intended to serve as an illustration to the poet's works on Sanskrit and Prakrit grammar." In the 13th, century Arisimha wrote a Mahākāvya Sukṛtasamkirtana in 11 Sargas "in praise of the good deeds" of Vastupala the minister of the Vaghela princes Lawanaprasada and Viradha wala, which Bühler has shown to be of some importance for the history of Gujarat. Another Jaina poem, the Jagaḍucarita of Sarvananda (14th cent.), is of little poetical value, but has also some historical importance. In the 15th, century the Jaina Naya candra wrote a historical poem Hammirakavya, which tells of the heroic feats of Hammira in his fight against the Muhammedans.*
JAINAS IN INDIAN LITERATURE
§7) Lyrical and didactic poetry also are well represented in the literature of the Jainas.
Jaina poets have composed Stotras both in Prakrit and in Sanskrit, some of them in the most artificial Kavya style. Old Prakrit Stotras are the Uvasaggaharastotra, a hymn on Parsva, of Bhadrabahu, and the Rṣimandala Stotra of Dharmaghoșa. A collection of Jaina Stotras has been published in the Kavyamālā, Part. VII,
1
Extracts from the Sanskrit part of the poem are given by J. Burgess, Ind. Ant. 4, 1875. The Prakṛta Dvyās'raya Kavya has been edited by Shankar P. Pandit, Bombay Sanskrit Series, No. 60, 1900.
2 Das Sukṛtasamkirtana des Arisimha, Sitzungsberichte der Wiener Akademie, 1889.
3 See G. Bühler, Indian Studien I, The Jagaḍucarita of Sarvananda, a historical romance from Gujarat, Sizungsberichte der Wiener Akademie, 1892.
4 See N. J. Kirtane, Ind. Ant. 8, 55 ff.

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LYRICAL AND DIDACTIC POETRY OF THE JAINAS [19
1889. Here we find the famous Bhaktāmarastotra of Mănatunga, a Sanskrit poem in praise of the Jaina Ķşabha. This was imitated by Siddhasena Divākara in his Kalyānamandiru Stotra. Another hymn on ķşabha is the Rşabhapaīcāşikā of Dhana pāla, a Prākrit poem in 50 stanzas written in a very artificial style, but not without poetical beauty. Dhana pāla's brother Sobhana is the author of a Stotra in praise of the 24 Jinas (S'obhanastuti ) in which he is anxious to display his skill im employing the most difficult metres and alamkāras. Hemacandra also composed a a Vītarāgastotra and two Mahāvīrasvāmistotras.
As to didactic poetry, it is, of course, largely represented in the books of the canon. Of noncanonical works one of the oldest is the Uvaesamālā' a collection of 540 Prākrit verses containing moral instructions both for laymen and monks, by Dharmadāsa. Well known are the didactic poems of Amitagati. He wrote his Subhāsitaratnasamdoha? in 994 A. D. a work of great importance for our knowledge of Jaina ethics, and 20 years later (1014 A.D.) the Dharmaparīksā? which contains not only moral maxims but also a great number of interesting and amusing stories.
1 Edited by L. P. Tossitori in Giornale della Societa
Asiatica Haliana, 25, 192, 167–297. 2 Edited in Kävyamala 82: also with a German transla
tion by R. Schmidt and J. Hortel in Zeitschrift
der Deutschen Morgenl. Ges. 59, 1905 and 61, 1907. 3 N. Mironow has given an analysis of this work in
his dissertation "Die Dharmaparākṣā des Amitagati", Leipzig, 1903. See also R. G. Bhandarkar's Report on Sanskrit MSS. for 1884-87, pp. 13 ff., 134 ff.

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20]
JAINAS IN INDIAN LITERATURE
1
In both his works Amitagati is often very satiri cal in his criticism of Brāhmaṇic religion. A book of the same kind as the Subhāṣitaratnasamdoha is the Yoga S'astra of Hemacandra. For this is not a work on Yoga merely in the sense of concentration, nor is it connected with the Yoga system of philosophy, but Hemacandra uses the term Yoga in the more general sense of religious effort, including the whole duty of a pious Jaina of which meditation is only one part. Other works of didactic poetry are the Sṛngaravairagyatarangini and the Sinduraprakara of Somaprabha."
Anthologies of moral maxims have also been compiled by Jainas, such as the Gāthākosa of Municandrasuri (died 1122 A.D.), the Gāthā Sahasri of Samayasundara, and the Prakrit Bhavarairagyasataka,3 in which the religion of Mahāvīra is recommended as the only remedy against the evils of Samsara. An Anthology of Prakrit verses that is not written from the Jinistic
point of view is the Vajjalagga of the Svetambara
1 Edition by the Muni Mahārāja Śri Dharmavijaya Suri in Bibliotheca Indica, 1907 and partly by E. Windizch, with a German translation in Zeitschrift d. D. Morgenl. Ges. 28, 1874, 185 ff and by F. Belloni-Filippi with an Italian translation, in Giornale della Societa Asiatica Italiana, 21, 1908, 123 ff.
2 Edited in Kavyamālā, Part V, 1888, 124 ff. and in Part VII, 1890.
3 Edited and translated into Italian by L. P. Tessitori in Giornale della Soc. As. Ital. 22, 179 ff. and 24, 405 ff. Also edited in Vol. III of the Prakaranaratnakara, edited by Bhimasimha Māṇaka, Bombay, 1876 ff.

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LYRICAL AND DIDACTIC POETRY OF THE JAINAS [21
Jaina Jay a vallabha? who states himself that it was his intention to collect the sayings of famous poets on Dharma, Artha and Kāma. But the greater part of the anthology which consists of nearly 700 Aryā verses in Jaina-Māhārāștri is on the subject of Kāma. An anthology of allegorical verses is the Anyoktimuktūvali of Hamasa vijaya Gaņi ( written in 1679 A.D.).'
The Jainas do not seem to have made much use of Dramatic poetry for religious purposes. I know only of one drama with a Jaina tendency, the Mohaparājaya of Y aśaḥ pāla which treats of the conversion of King Kumāra pāla to Jinism. Dramatical works by Jaina authors which I have seen are the Mudritakumudacandraprakarana by Yaśascandra, the son of Śrīpadmacandra, a drama in 5 acts, and the Nirbhayabhimavyāyoga of Rāma candra sūri, the pupil of Hemacandra. In 1230 A. D. the Jaina poet Jay &simha wrote a quasi-historical drama, the Hammiramadamardana in which is shown how the pride of Hammīra, i. e. the Amir Shikār of Sultan Samsu-d-dunyā (died 1235 A. D.) was humbled.
1 Ed. by J. Laber, Bibl. Ind. Fasc. I, 1914; Fasc. II.
1923. 2 Edited in Kāvyamālā 88, 1907; see also A, Guerinot,
Journal Asiatique, 1909, s. 10, t XIV, 47 f. 3 Edited by Muni Chatura vijayaji and C. D. Dalal,
Baroda, 1918. I have not seen it myself. 4 They have been edited in the Sri-Yaśovijaya-Jaina
Granthamālā, Nrs. 8 and 19. 5 See R. G. Bhandarkar's Second Report on Sanskrit
Manscripts 16ff., 72ff.

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22]
JAINAS IN INDIAN LITERATURE
Many of the poetical works of the Jainas are composed in Apabhramsa, and our knowledge of the Apabhraņsa dialects is to a great extent derived from these works, only some of which have hitherto been published, while many more exist still in manuscripts." $8) Scientific and Technical literature of the Jainas
Most valuable contributions have been made by Jainas to Indian Scientific and technical literature.
There are two canonical works, the Sūriyapannattia in which astronomical and geographical subjects are treated, though more from a legendary point of view. But the Sūriyapannatti, is important as belonging like the Jyotişavedānga to a stage of Indian astronomy which was not yet influenced by the astronomical science of the Greeks. In the Nandi and the Anuogadāra we find allusions to Alamkārasāstra, Arthasāstra, and Kāmasāstra.
1. Hist. Ind. Lit. Vol. II, pp. 511, 532, 543, 570 ff., 589,
,637 ; see also Rai Bahadur Hiralal, Catalogue of Sans
krit and Prākrit Mss., Nagpur, 1926, p. XLIII ff. 2. An edition of the Jambuddīvapannatti by W. Kirfel
is to be published by the Jaina press in Ahmedabad. An account of Jaina Cosmography has been given by the same scholar in his "Kosmographie der Inder”, Bonn-Leipzig, 1920, pp. 208 ff. On Jaina geography see also Court F. L. Pulle, la cartografia antica dell' India (Studi italiani di Filologia Indo-Iranica, Vol. IV),
Firenze, 1901 pp: 14 f., 19. f., 35 ff. 3 On the achievements of the Jainas in astronomy see also
E. Loumann in Actes du sixieme congres internats des Orientalists tenu en 1883 a Leide, III, p. 552 ff. A Jaina summary of astrology is the Jyotişasāroddhāra by Harsa kirtisūri, the disciple of Candrakirtisūri (see India Office Catalogue V, pp. 10638. ).

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RHETORIC AND GRAMMARS OF THE JAINAS
[ 23
As Jaina poets have written works of poetry: in high-flown Kāvya style, it is only natural that Jaina scholars have also occupied themselves with the Alamkārasāstra. There are two authors of the name of Vāgbha ţa, probably both Jainas, who have written on Alamkāra. The earlier of the two is Vāgbh a ța, son of Soma, who wrote the Vāgbhatālamkāra in slokas (edited in Kāvyamālā 48, 1895). He lived in Gujarat at the time of King Jaya simha (1093-1154). Later though perhaps not much later, is Vāgbhat a, the son of Nemikumāra, who wrote a Kāvyānusāsana. Sūtra with a commentary of his own ( edited in Kāvyamālā 43, 1894). Hema candra also has written an Alamkāraśāstra with the title Kāvýānusāsana in Sūtras with his own commentary, called Alamkāracūļāmani (edited in Kävyamālā 71, 1901).
The Jainas have their own grammatical Šāstras. The oldest grammar, closely following that of Pāṇini, is the Jainendravyākarana. The real author of this grammar, ascribed to Jinendra is Pūjy a pāda Devanandin who, according to R. G. Bhandarkar (Early History of the Dekkan, 2nd. Ed. p. 59), lived about 678 A.D.,
1 Th. Aufrechtand others speak only of one Vāgbhata,
But A. Wober ( Verzeichnis der Handschriften IT, 3. p. 1208) has already distinguished the two Vāgbh a ta g. See also E. Bernheimer in Zeitschrift der Deutschen Morgenl. Ges. 63, p. 808, n. 1 and Colonel Jacob, JRAS 1897, 308f. Edited with the commentary of Abhayanandi Muni in the Pandit N. S. Vols. 31-34. Another commentary, Sabdārnavacandrika, was written by Somadeva in 1205 A. D.

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24] JAINAS IN INDIAN LITERATURE while B. Lewis Rice (JRAS 1890, 245 ff.) would place him about the middle of the 5th, century A. D. Later than this grammar is the Säkatāyanavyākarana' the grammar of Sāka tāyana, which was written in the time of Amoghavarşa I (814–877 A. D.). He is sometimes called "the new Sāka tā y ana” to distinguish him from the Sāka tāyana mentioned by Panini. The grammar of Hemacandra called Siddhahemacandra or Haimavyākarana, is nothing but an improved edition of Sāka tā yana's grammar. Yet F. Kielhorn, the first authority on Indian grammar in Europe, calls it "the best grammar of the Indian middle-ages”. For it is arranged in a more practical manner and has a more practical terminology than the grammars of Pāņini, Candragomin and Sāka tāyana. Hemacandra wrote his grammar on the order of King Jayasinha Siddbarāja ( whence it is called “ Siddhahemacandra"),
1 Edited by J. Oppert, Madras, 1893, new edition with a
commentary of Abhayacandra Sūri, London, 1913, the Sūtra with a Laghuvștti also in the Pandit, N. 8., Vols. 34, 35,. See also V. S. Sukthankar, Die Grammatik Sākațayana's (Adhy. 1, Pāda 1) nebst Ya k $ aParman's Kommentar (Cintāmaņi), Berlin, 1921
(disssertation). 2 Perhaps Säkațäyana is only a name given to, or adopted
by, the author of this grammar, to identify him with the predecessor of Pānini honoris causa. About the date of the grammar s. K. B. Pathak in Annals of Bhandar
kar Institute I, 1918-1919, pp. 7 ff. 3 Wiener Zeitschrift für die Kunde des Morgenlandes
2, p. 24.

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LEXI6OGRAPHICAL WORKS OF THE JAINAS
[ 25
who had procured for him eight older grammatical works from the library of the temple of Sarasvatī in Kashmir. The author wrote himself two commentaries on his work, a shorter and a longer ono, besides an Unādigana Sūtra, a Dhātupātha and a Lingānusāsana. The eighth chapter of the Siddhahemacandra contains the Prākrit grammar.' Though in the latter Hemacandra has extensitely copied from the works of his predecessors, it is the most important Prākrit grammar we possess. It is very complete, and instructive also on account of the numerous examples, taken from older grammars. In his rules on Māhārāştri he quotes from the Sattasai and Setubandha; for the Paiśācī he gives us some passages from the "lost Brhatkathā of Guņāờ hya; and for the Apabhramsa he cites a number of otherwise unknown little songs similar to those of the Sattasai. Trivikram a who wrote his Prākritasabdānusāsana in Sūtras with his own commentary in the thirteenth century, is, as he himself avows, quite dependent on Hemacandra.
1- The same Hemacandra is also the renowned author of lexicographical works which he compiled as supplements to his grammar. A synonymic Koša is the Abhidhānacintāmanināmamatas to which he himself wrote a commentary and several appendices. One of these is the Nighantuseșa, a botanical glossary in 396 ślokas. He also wrote a homonymic Kośa, the Anekar.
1 It has been edited by R. Pischel, Halle, 1877-80. % Edited by 0. Bohtlingk and Ch. Rieu, St. Peterse
barg, 1847.

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361 JÄINÄS IN INDIAN LITERATURA thasāmgraha. The oldest Präkrit lexicon iš the work of a Jaina, viz. the Pāiyalacchi Namamalas of Dhana pāla, composed in 972 A. D. The Pāiyalacchi has been used by Hemacandra in bis Desīnāmamālās to which, as to his other works, he has also written a commentary of his own,
$9) Philosophical works of the Jainas In Philosophy the Jainas have developed an original system, the Syādvāda which takes a distinct position between the Brāhmanic and Buddhist philosophical systems. This has been shown vary clearly by Jacobi in his paper on "the Metaphysics and Ethics of the Jainas", read at the third international Congress for the History by Religions in London 1908 (Transactions, Vol. II. p. 59 ff.) As Prof. Jacobi says, the Jaina Syādvāda or “Doctrine of may be" is the statement of the common sense view, as opposed both to the Vedāntic doctrine that there is only one without a second, and the Buddhist theory of transitoriness. According to Jaina metaphysics "any metaphysical proposition is right from one point of view, and the contrary position is also right from another.” syād asti sarvam, syādnästi sarvam-may be that everything is, may be that everything is not.” As Jaina thinkers always sided with the common-sense views, it is only natural that they were attracted by the systems of Nyāya and Vaise şika. There is even a tradition that the Vaiseșika system was founded by a :1 Edited by Th. Zachariae, Vienna, 1893.
2 Edited by G. Bühler, Gottingen, 1879. 3 Edited by R. 'Pischal, Bombay Sanskrit Sarion, No.
17, 1880.

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PHILOSOPHICAL WORKS OF THE JAINAS
[27
Jaina, Chaluya Rohagutta of the Kausika Gotra, a pupil of Mahāgiri, the eighth Sthavira after Mahā vira. But the system alluded to in the passage of the Āvasyaka where this tradition occurs, is that of Kaņāda's Vaisesikadarsana. And there is little doubt that Rohagupta merely adopted Vaišeşika theories for the purposes of his own systematical teaching?. In the Jaina cạnon, and still more in the, Niryukti . of Bhadrabāhu we find also some elements of logic. But we cannot be sure whether the elements of logic found in canonical texts belong to the oldest parts of the canon that may go back to the 4th, or 3rd, century B. C., or to those parts of it that are nearer the time of Devarddhi (about 450 A. D.), while, thus, it is not at all likely that Vaiseșika and the Nyāya systems owe their origin to Jaina thinkers, it is certain that Jaina authors have made very valuable contributions to Nyāya and Vaišeşika studies. What the Mahāmahopādhya Satis Chandra Vidyābhūşaņa has described as the “Mediaeval School of Indian Logic” is the logic of Jainas and Buddhists. Already Umāsvāti whom Prof. Suali would place as early as about 300 A, D., in his Tattvārthādhigamasutra expounds a doctrine of categories and a theory of Pramāņas (means of proof).
But the first Jaina author who has written a work on systematic logic, is Siddhasena 1. See Jacobi, Sacred Books of the East, Vol. 45, pp.
Ixxvii f. 2 Luigi Suali, Introduzioneallo studio della Filosofical
Indiana, Pavia, 1913, p. 36.

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Divakara. He wrote the Nyāyāvatāra1 a treatise on the means of proof (praniāņa) and the methods (naya) of comprehending things from particular standpoints, in 32 Sanskrit Slokas. Siddhasena Diväkara is said by the Jainas to have converted King Vikramaditya to Jainism 470 years after the Nirvāņa of Mahāvīra. Relying on this tradition, Vidyabhūṣaṇa dates Vikramaditya and consequently also Siddha se na Divakara about 533 A. D., taking it for granted that Vikramaditya of Ujjain is identical with Yasodharmadeva of Malwa who defeated the Huns in 533 A. D. Moreover, he is "inclined to believe that Siddhasena was no other than Kṣapanaka (a Jain sage) who is traditionally known to the Hindus to have been one of the nine Gems that adorned the court of Vikramaditya". Now there is not the slightest proof for Kṣapanaka who is known as a lexicographers being identical with Siddhasena. Nor is there any proof for Yasodharman having adopted the title of Vikramaditya, and no king of this title is known to have lived at the time of Varahamihira. What we know for certain is that the Gupta kings Candragupta II (375-413 A. D.) and his grandson Skandagupta (455-480 A. D.) had adopted the title of Vikramaditya. And if we
1 It has been edited with the commentary Nyāyāvatāravivrtti and an English Translation, by Satish Chandra Vidyabhusana, Calcutta, 1909.
2 History of the Mediaeval School of Indian Logie, Calcutta, 1909, p. 15.
i
3 See Zachariae, Die indischen Wortrebucher im Grundriss der indo-arischen Philologie, I, 313, § 13.

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[29
A
attach any importance to the Jaina tradition at all, we shall have to make Siddhase na the contemporary of one of these Kings. As there is a very strong tradition about Kālidāsa having lived at the court of a King Vikramaditya, and there are good reasons for making Kalidasa the contemporary of Candragupta II, Siddhasena would also have to be placed somewhere between 375 and 413 A. D. But all this is very doubtful, as all arguments must needs be that are based on traditions about the great Vikramaditya who is for more a legendary than a historical personage. But if, as Vidyabhūṣaṇa tells us, a Siddhasena Divākara is quoted by Siddhasena Gani, and if we believe the tradition according to which the latter was a contemporary of Dewar dhi Gani Kṣamāśramaņa (about 453 A. D.), this would agree well with the hypothesis of Siddhasena Divākara having flourished in the time of Candragupta II Vikramaditya. The Nyäyävatāra contains all essential elements of logic which through the works on Nyaya and Vaiseṣika have become the common property of all schools, but it shows, as Prof. Suali thinks, more particularly the influence of Vaiseşika and Buddhist doctrines.
2
Siddhasena Divakara was a Śvetāmbara Jaina. To the Digambara sect of Southern India belongs Samantabhadra who wrote a commentary on the Tattvarthadhigamasūtra, called Gendhahasti-mahābhāṣya, the first part of which is
1 Mediaeval School of Indian Logic, p. 22.
2 Introduzione etc., p. 38.

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the Devāgamastora, better known as Aptamimānsă which contains many discussions on logical principles and gives a review of the Advaitavāda and other systems of philosophy. The Aptamīmāmsā is quoted by Vāca spatimiśra (about 850 A. D.). The works of Samantabhadra were commented on by Prabha candra, a pupil of A kalank a. We ha, ve the inscription on the tomb of Prabhācandra which on palæographical grounds cannot be later than 750, A. D?... On the other hand, Prabhā. .candra' quotes Baņa, Bhartrhari, Kumā rila, and the Buddhist logician Dharmakīrti, none of whom is later than about 650, or 700 A. D. We shall therefore, not be far wrong when we place Akalańka and his pupil Prabhā. candra between 650 and 750, while Samantsin bhadra must be still earlier. Prabhācandra wrote the Nyāyakumudacandrodaya and the Prameyakamalamārtanda. The later is a commentary on the Parikşāmukhasūtra' of Māņik ya Nandi, who was a contemporary of Prabhā, candra. He, too, belongs to the Digambarą sect. He is dependent on A kalan ka.
The Svetāmbara Jaina Malla vādin wrote a' commentary on Dharmottara's Nyāyabindran tīkā, called Dharmottarațippanz. Dharmottara and
i Seo Floet, Epigraphia Indiča, Vol. 4, pp. 22ff, who evón
thinks the 7th century as a more probable date of the
inscription. 2 It has been edited by Satish Chandra Vidya
bhūşaņa in Bibliotheca Indica, 1909 (N. S. No. 1709). 3 Edited by T. Stohorbatskoi, Bibliotheca Buddhioa,
Vol. XI., 1909.

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PHILOSOPHIOAL WORKS OP THN JAINAS (91 probably also Mallavādin were contemporaries of Jayāpida of Kashmir (end of 8th century): It is owing to this commentary that the Jainas were interested in copying Manuscripts of the Nyāyabindu and the Nyāyabindutikā. Thus we are indebted to the Jainas for having preserved to us the Sanskrit originals of these important Buddhist works on logic, while the other Buddhist texts on logic have come down to us only in their Tibetan translations. .
I must refer the reader to Vidyābhūşaņa's book on the “Medieval School of Indian Logic" for the other Jaina authors and works on logic. I will only mention Deva Sūri (1086– 1169 A. D.) the author of the Pramānanayatattvālokālamkāra with his own commentary, called Syādvādaratnākara. He vanquished the Digambara Kumudacandrācārya in a dispute on the salvation of women which took place in 1124 A. D. Hemacandra also wrote a work on logic, the Pramānamīmāmsă in Sūtras with his own commentary. A. Jaina Jayasimha Sūri has written a commentary on the Nyāyasõra of Bhāsarvajña, a Brahmanical author who, however, was strongly influenced by Buddhist and Jaina logic. Even as late as the seventeenth century (between 1608 and 1688 ) we meet with a learned Svetāmbara Jaina Ya sovijay a Gani who wrote a great number of works onl ogic.
1 See Prof. H.ultzsch, Zeitschrift der Deutschen Morgenl.
Ges. 69, 278 f. 2 Soo 8. Ch. Vidyabhūşana in Journal of the Asiatic
Society of Bongal, N. 8. 6, 1910, p. 463 ff.

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But the philosophical interests of the Jainas were not limited to Nyaya and Vaisesika. This is shown a remarkable way by Haribhadra whose Saddarsanasamuccaya is an admirably. unbiassed account of the systems of philosophy, not the Saddarśana as it is generally understood as meaning the six orthodox systems, but those of Buddhism, Nyaya, Samkhya, Jaina, Vaisesika and Pūrvamīmāmsa, with an Appendix on the materialistic system of Carvāka. Another philosophical tract of his, the Lokatattvanirnaya in Sanskrit verses, is also quite impartial towards other creeds. Haribhadra even says here, that he did not consider the Venerable One his friend, nor other teachers his enemies that he had no partiality for Mahavira, and no hatred against Kapila and other philosophers, and was prepared to adopt that doctrine which was the true one3, There is no reason to ascribe these philosophical works to a later Haribhadra of the twelfth century, as Vidyabhūṣana does who argues that the great Haribhadra whom he dates in the fifth century, could not have referred to such authors as Dignaga and Dharmakirti. This difficulty is removed, if we accept the 8th century for the first Haribhadra (s. above).
s
1 Edited, with the commentary of Gunaratna, by L. Suali in Bibliotheca Indica, 1905.
2 Edited and translated into Italian by L. Suali in giornale Soc. as. It. 18, 263 ff.
3 See L. de La Valle'e Poussin, Journal asiatique 1911, s. 10, 1. XVII, p. 323 ff.
4 Mediaeval School of Indian Logic, p. 48 f

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JADRA WORKS ON OTHBR SCIENCES [33 That the Jainas showed such impartiality to other systems, makes their philosophical litera.. ture valuable to us. $ 10) The Jainas have treated all branches of science.
There is hardly any branch of science that has not been treated by Jainas. In the Nandi and the Aruogadāra we meet with a long list of what is called 'false tradition' (mithyāśrutam) or 'worldly' (laukika) sciences, including amongst others the Kauţilīya-Arthaśāstra, the Kāmasūtra, Ghotakamukha, Vaiseşika, Buddhaśāsana, Kāpila, Lokāyata, Mathematics. These late canonical books (the Nandi is ascribed to Devarddhi, the compiler of the canon in the 5th cent. A. D.) contain also entire sections dealing with such objects as Kāvyarasa, grammar, division of time, etc.
The Jainas have shown great interest in mathematics and composed many good works on this subject.
In medical science the Buddhists seem to have had greater interest than the Jainas. But the oldest dated work on mercurial treatment of diseases is a commentary composed in 1386 A.D. by the Jaina Merutunga on Kānkāyana's Rasādhyāya. Between 1535 and 1668 the Jaina Harsakirtisūri compiled a collection of prescriptions, the Yogacintā mani Vaidyakasārasangraha.'
See J. Jolly, Medicin, in Grundriss III, 10, 1901
p. 3.
57

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The Dharmaśāstra has always been the domain of the Brahmans, and the Jainas do not seem to have produced anything in this śāstra.
$11) Jaina works on politics. It is surprising that the Jainas have paid special attention to the Arthaśāstra which is, "a worldly science" par excellence. Jaina leg-. ends, as told in Hemacandra's Parisista parvan, make Cāņaky a, the minister of Candragupta Maurya, a devout Jaina. If this legend had any historical back-ground (which I doubt), and if the author of the Kautiliya-Arthasāstra were really identical with Candragupta's minister (which I doubt even more), one might think that the famous Arthaśāstra was somehow connected with the Jainas. But it is not at all proved that the Kauţiliya-Arthasāstra can really be ascribed to Candragupta's minister. It is far more probable that it belongs to the early centuries after Christ. The whole tendency of the Arthasāstra as far as religious matters are touched, is thoroughly Brahmanical. There is only one passage where one could be inclined to think of Jaina or Buddhist influences. Here (Shama Sastri's 2nd. Ed. p. 409, XIII, 14, 176 ) we read: ... चातुर्मास्येष्वर्धमासिकमघातं पौर्णमासीषु च चातूरात्रिक राजदेशनक्षत्रेष्वैकरात्रिकं योनिबालवधं पुंस्त्वोपघातं च प्रतिषेधयेत् ।
"He (viz. a king who wishes to pacify a conquered country) should prohibit the killing, of animals on the Cāturmāsyas for half a month, on full-moon festivals for four days, on the asterisms sacred to the King or to the country for one day; and he should also prohibit the killing of

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[ 35
female and young animals and castration”. But this may refer merely to the pacification of a country in which part of the inhabitants are Jainas or Bauddhas, though even in the Brahmanic Dharmaśāstras Ahimsā is proclaimed as a virtue, and the rule of Kautilya may mean no more than that a king should try to win the sympathies of his new subjects by showing himself as a mild and virtuous ruler... **In the Durganiveśa chapter of the Kautiliya (p. 55 f) we are told that in the centre of the city sheds should be erected for "Aparājita, Apratihata, Jayanta and Vaijayanta and temples for Siva, Vaisravaņa, the Asvins, Śrī and Madurā. Shama Sastri has compared to this passage the list of Anuttara gods mentioned in the Uttarajjhayana: Vijayas, Vijayantas, Jayantas, Aparājitas and Sarvārthasiddhas. And it seems to be a general opinion that Jaina deities are meant here. But if we compare the two passages, we shall see that only three of the names correspond to one another. Aparājita, Vaijayanta and Jayanta, while Apratihata has nothing corresponding in the Uttarajjhayana, and Sarvārthasiddha has nothing corresponding in the Kautilīya. There is, however, no reason at all to see in these names in the Arthasāstra the names of Jaina deities. For Aparājita, Jayanta and Vaijayanta are also names of Skanda and other Hindu deities, while Apratihata is an otherwise unknown name. It is most likely, as my pupil Dr. Stein' has shown, that we have to think in
1 Dr." Otto Stein, Megasthenos und Kautilya, Wien
1.921, p. 295 f.' . ..

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the Kauṭiliya passage of some Hindu war deities, whose worship in a fortress seems as appropriate, as their names "Invincible", "Irresistible", "Victorious" and "Bringer of Victory" (or "Banner") are significant. There are also a few other passages in the Kautilya-Arthasastra where some technical terms (which, however, have nothing at all to do with Jaina religion) occur that are also found in Jaina Angas or commentaries, as Shama Sastri has pointed out. But the terms in question are taken from the S'ilpasastra, which may have been known to the authors of the Jaina texts. We are not entitled to conclude from this, as Professor Jacobi has done", "that the Kauṭiliya must have been written near the time of the composition of the Jaina canon". It seems to me that we have no reason to see any connexion between the Kautilya-Arthasästra and the Jaina literature.
JAINAS IN INDIAN LITERATURE
It is, however, very noteworthy that the Jainas have at least two works on Arthasastra. The one is the Nitiväkyämṛta of Somadeva Suri, the reputed author of the Yasastilaka (written about 959 A.D.). The other is the Laghvarhannitisāstra of Hema candra.
The Nitivākyāmṛta of Somadevasūri, has been published in the Bombay 1887/8. Professor Jolly has given a number of parallel texts from this work to the Kauţilīya-Arthasāstra,
1 Notes to his (2nd) Edition pp. 46, 52 f, 55-57, 59
A
and 61.
2 Zeitschrift der deutschen Morgenländ Ges. 74, 254 f. 3 Zeitschrift der Dentschen Morgenl. Ges. 69, 369 ft.

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[37 and M. Vallauri has quoted some passages from it in his Italian translation of the first Adhikarana of the Kauţilīya'. From these quotations it appeared, as if the Nitiväkyāmrta had largely and unduly copied from the Kauțiliya or were a kind of paraphrase of it. But in looking over the book as a whole, we find that it is really very different from the Kauțiliya and very far from being a mere plagiarism. It is true that Somadeva has taken many passages literally or almost literally from the Kauțiliya and that in other cases he has paraphrased the words of Kautilya. Somade va probably thought that his readers would recognise the passages in question as being quoted from what must have been the standard work on Arthaśāstra at his time. If he had written in English, he would perhaps have marked these passages by inverted commas. For Indian readers this was unnecessary. Prof. Jolly has, however, already pointed out, that the Nitivākyamrta differs from the Kauțiliya in some important details.
But above all the character of the two books is quite different. The Kautilīya is a pure ArthaŠāstra, in which dharma is only acknowledged in so far as it may also contribute to the acquirement of artha, while in the Nītivákyāmrta the term niti is used not only in the sense of “political wisdom” but also of “moral conduct". It begins almost like a Dharmaśāstra with the words : अथ धर्मार्थफलाय राज्याय नमः । यतोऽभ्युदयनिःश्रेयससिद्धिः स
: 1 Bri: gacalentate: 1 1 Rivista dogli studi Oriental, VI, Roma 1916, p. 1317 ff.

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38] JAINAS IN INDIAN LITERATURE
“Now, then, salutation to kingship whose fruits are dharma and artha. That from which both prosperity and final beatitude are obtained is called dharma. Adharma, however, is that which bears results contrary to this". Liberality and ascetic exercises are recommended in the first chapter. Somadeva says (p. 3 f.): e frulla fata प्रयच्छतस्तपस्यतो वा भवन्त्यवश्यं महीयांसः परे लोकाः । कालेन संचीयमानः परमाणुरपि जायतें मेरुः । धर्मश्रुतधनानां. लवोऽपि प्रतिदिनं संगृह्यमाणो भवति समुद्रादादप्यधिकः । "ICIf he bestows gifts or devotes himself to austerities only a little every day according to rule, he will surely obtain the very highest other worlds. Even atoms when accumulated grow to be Mount Meru in time. Even if only a small particle of religious merit, of learning, or of wealth, be collected every day, it grows greater even than the ocean." And the whole work is not like Kautiliya-Arthasāstra a practical hand-book of politics and economics, but rather a book of good counsels for kings. Even when in the Nīti vākyāmrta the same subjects are treated as in the Kauţiliya, we find that Soma deva gives more general rules of conduct where Kautily a insists on the details of political practice. What is important for Kautilya is of more or less secondary importance for Somà deva. In the chapter on war, for instance, we find nothing about all those technical details on military matters that are found in the Kautiliya, but only various good counsels how to wage war. Following the list of Prakrtis exactly as given by Kautilya (V,6, 96, p. 257 ): YARATTI glimlacus
A
0 -

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Somadeva treats in the chapters 17-23 of the Prakṛtis in the same order. But in the contents of these chapters there is little agreement between the two texts. It it characteristic that the chapters on the fortress, the treasury and the army are among the shortest in the Nitivakyāmṛta.
JAINA WORKS ON POLITICS
The work consists of the following 32 chapters: 1. Dharmasamuddeśa, 2. Arthasamuddeśa, 3. Kāma, 4. Arişaḍvarga, 5. Vidyavṛddha, 6. Anvīşiki, 7. Trayi, 8. Vārtā, 9. Daṇḍanīti, 10. Mantri, 11. Purohita, 12. Senapati, 13. Dūta, 14. Cāra, 15. Vicāra, 16. Vyasana, 17. Svāmi, 18. Amatya, 19. Janapada, 20. Durga, 21. Kosa, 22. Bala, 23. Mitra, 24. Rājarakṣita, 25. Divasānuṣṭhāna, 26. Sadācāra, 27. Vyavahāra, 28. Vivāda, 29. Ṣādgunya, 30. Yuddha, 31. Vivahasamuddeśaḥ, 32. Prakirṇakam.
Ca
It is written in good Sanskrit prose, only two slokas are quoted in the whole book. The diction is clear and simple, with short and pointed sentences (but not in Sutra style) prevailing. Many of the sentences have the appearance of proverbial sayings. I add a few gleanings from the text which may be of some interest.
There is a slight, but very characteristic diffe rerence between Kauțiliya p. 12 and Nītivākyāamṛta chap. III p. 5 f. Kautilya says directly that artha is the most important in the trivarga, "for dharma and Kama are rooted in artha". Somadeva says with a slight nuance (Chap. III p. 6).

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धर्मार्थकामानां युगपत्समवाये पूर्वः पूर्वे गरीयान् । कालसहस्वे पुनरर्थ एवं । धर्मकाम योरर्थमूलत्वात् ।
"In case of a collision between dharma, artha and kam a every preceding one is the more important, but if time does not permit the pursuit of all the three, artha only should be considered because artha is the root of dharma and kāma".
The fifth chapter corresponding to the short second prakarana Vṛddhasamyoga in the Kauțiliya is one of the longest chapters in the Nitiv. and gives a full expositon of the duties of a king, without deviating from the Brahmanical point of view, fully acknowledging the svadharma for the different castes and stages of life. It begins (p. 7):
योऽनुकूल-प्रतिकूलयोरिन्द्र- यमस्थानं स राजा । राशो हि दुष्टनिग्रहः शिष्टपरिपालनं च धर्मो न पुनः शिरोमुण्डनं जटाधारणां वा ।
"He is a king who takes the place of Indra towards the well-disposed and the place of Yama against the ill-disposed. For the king's duty is to punish the wicked and to protect the learned (and wellbehaved), not shaving his head or wearing matted hair". The king has to fulfill his religious duties, such as the Darśapūrṇamāsa and other Brahmanical rites. He should apply himself to the study both of philosophy (anvikşiki) and of the Veda (trayī). P. 10:
अधीयानो त्यान्वीक्षिकी कार्याकार्याणां बलाबलं हेतुभिर्विचारयति । न निषीदति व्यसनेषु । माभ्युदयेन विकार्यते । समधिगच्छति व प्रज्ञावान् वैशारद्यम् । त्रयीं पठन् वर्णाश्रमाचारेष्वतीय प्रगल्भते । जानाति व समस्तामपि धर्माधर्मस्थितिम् ।

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[41
"For one who studies philosophy examines with reasons the strong and weak points of the practicable and impracticable. He does not despair in calamities, and is not spoilt by good fortune. And as an intelligent man he obtains clearness of insight. By studying the Veda he becomes exceedingly confident with regard to the duties of the castes and stages of life. And he also knows the whole system of right and wrong".
Somadeva defines the term Anvikṣiki (p. ii ) in the same way as Kautilya' सांख्ययोगौ लोकायतं चान्वीक्षिकी । but adds: बौद्धातोः श्रुतेः प्रतिपक्षत्वात् ।
"The anviksiki consists of Samkhya, Yoga and Lokayata, because the Bauddha and Jaina systems are opposed to the Veda". It is not quite clear what that means. The commentary (pointed in the footnotes of the edition) explains: The Buddha and Jainas Sastras are not included in the Anvíkṣiki, because they are opposed to the Veda. The Lokayata also is opposed to the Veda, yet it has been included, because it is wanted for the care of the body &c." This is really not very logical. It seems that there was the traditional definition of Anvikṣiki which Somadeva felt bound to retain. As a Jaina he asked: why should not Bauddha or Jaina system serve the same
1 Kaút. p. 6 : सांख्यं योगो लोकायतं चेत्यान्वीक्षिकी । It seems plausible enough to conclude from this definition that at the time of the Kautiliya-Arthasästra the Nyaya and Valsesika systems did not yet exist. But surely they did exist at Somadeva's time, and yet he sticks to the old definition. Can we, then, be so quite certain that Kautilya was the first to formulate this definition? 6 J

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purpose as the Sāmkhya and the Yoga? His answer, however, is not very satisfactory.
The necessity of the study of the Lokāyata for the king is explained in the following words (p. 14): the top TT TTTTTTT oplate i starasitaricaat 751 राष्ट्रकण्टकानुच्छेत्तं यतते । न खल्वेकान्ततो यतीनामनवद्याऽस्ति क्रिया। एकान्तेन कारुण्यपरः करतलगतमप्यर्थ रक्षितुं न क्षमः। प्रशमैकचित्तं को नाम न परिभवति । अपराधकारिषु शमो यतीनां भूषणं न भूपतीनाम् । धिक् तं पुरुषं यस्यात्मशक्त्या न स्तः कोप-प्रसादौ। स जीवनपि मृत एव यो न विक्रमति प्रतिकूलेषु ।
"The best means for carrying on the business of this world is the Lokāyata. For a king who has studied the doctrines of the Lokāyata, strives to root out the 'thorns' (i. e. the dangerous elemnts) of the kingdom. Surely the action of those who are nothing but ascetics, is not irreproacha ble. He who is entirely given up to mercifulness is not capable of preserving even goods that he holds in his hand. Who will not despise one who is only intent on peace of mind? Peace with evildoers is an ornament of ascetics, but not of kings. Shame upon the man who cannot show wrath or favour according to his own will and power. He is dead even when he lives, who is not brave against his enemies”.
In the seventh chapter ( on the trayi) Somadeva is quite in agreement with the Brahmanical Dharmaśāstras and with the Kauțilīya (p. 7 f.). But he says more about the Sūdras than Kautilya, and dwells upon the duties of “good Sūdras” (sacchūdrāh). And though on the whole he acknowledges the svadharma, yet he says (p. 19):
आनृशंस्यमृषाभाषित्वं परखनिवृत्तिरिच्छानियमः प्रातिलोम्याविवाहो निषि

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[ 43 द्धासु च स्त्रीषु ब्रह्मचर्यमिति सर्वेषां समानो धर्मः । आदित्यालोक इव धर्मः सर्वेषां साधारणः खलु।
“Kindness, truthfulness, abstaining from the property of others, controlling one's desires, avoiding marriage against the order of castes), and chastity with regard to forbidden women: such is the moral law common to all men. Like the sun, indeed, is the moral law common to all men”.
Quite Brahmanical again is the chapter on. the Purohita (p. 43 ff.), where we read, for instance (p.44): 1 R Afa-gelfedi harfgaste spaana og faranञ्छितेषु विसूरयेद् दुःखयेद् दुर्विनयेद् वा।
"For the minister and the Purohita are the king's parents (as it were). Therefore he should not disappoint them in any of their wishes or cause them pain or behave badly against them”. The rules for the daily life of the king, as given in the 25th, chapter, are also essentially Brahmanical, as far as they are not merely rules of diet and hygienics. Thus we read in the Nītivākyāmsta (p. 99): A ti tefeullenca qarai Pitt i Compare Kauţiliya p. 38. Nacht te Ti a szerepelticileTÄ TEIT
I may add a few other passages, not mentioned by Professor Jolly in his paper, where we find Somade va quoting more or less literally from Kautilya:
Nītiv. p. 18: qf912hT TH o ai stii TBİRTHAITI यदाह वैवस्वतो मनुः । उञ्छषड्भागप्रदानेन वनस्था अपि तपखिनो राजानं संभाaffari eta TC ITT Tera itaruditat i Compare Kaut. p. 23: तस्मादुञ्छषड्भागमारण्यका अपि निर्वपन्ति तस्यैतद्भागधेयं योऽस्मान् गोपायतीति। Compare also Manusmrti 8, 304; 11, 23. ,

Page #59

44} JAỊNAS IN INDIAN LITERATURE :: Nītiv, p. 125 : STÅR 1977 Aarhagna: una millor FARAH TE PĘT AT naycha Kaut. p. 68f: fugiat हि ज्यायसा हस्तिना पादयुद्धसिवाभ्युपैति । समेन चामं पात्रमामेनाहतमिवोभयतः
tai
Nītiv. p. 128: parauf rat gitarat: gara AJAOPERTI Kaut. p. 154: Genant at VAETT VET I ERAP: GATTI
The list of the eight forms of marriage in Nitiv. p. 129 is the same as Kaut. p. 151, but Somade va give more details.
Though ķautilya is so extensively quoted, his name is not mentioned in the Nītivāķyömrta, The name of Cāņa ky a occurs only once, not aş a teacher, however, but only as an example in the Dūtasamuddeśa (p. 52), as having killed Nandą by making use of a tīkşņadūta. Very interesting are the definitions of the different kinds of spies in the Cārasamuddeśa ( pp. 53-56). The list is longer than in the Kauțiliya (parallel passages given by Jolly 1. c. p. 374). How independent Somadeva, in spite of verbal agreement is from Kauțilya, may be seen by a comparison of the a māty otpatti (Kauţ, p. 13 ) with the amātyasamuddeśa (Nītiv pp. 67-75). Some of the most important differences between the Nītivākyāmrta and the Kautiliya have already been pointed out by Professor Jolly (1. c. 377 f.). Like the Smộtis the Nītiv. (p. 100 ff) knows the ordeals as part of the judicial procedure, while they are not mentioned at all by Kautilya. The list of the twelve kinds of sons in Nītiv, p. 135 agrees more with Manusmrti 9, 159. than with Kaut. p. 146. The examples of queens who mur

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[ 45
N. 11.
JAINĄ WORKS ON POLITICS dered their husbands found in Nițiv, p. 90 f. are different from those given by Kaut. p. 41.
Distinct Jaina teachings are very rare, e. g. p. 99 where the king is told not to carry on any sport which involves ķilļing of living beings: sporen पघातेन कामपि क्रीडान प्रवर्तयेत् ।
A characteristic feature of the Nitirākyāmpta are the short pointed sentences some of which may be proverbial sayings. Here is a small selection of such sentences. * P. 21: aq nga gffet 27 7 Patrai apie fari gonit e Fofa ostati. “There is always dearth, where the king constantly exacts taxes. When the sea is thirsty whence shall there be water in the world?"
The king is warned (p. 24) to inflict punishments only for the welfare of the people, not for filling up his own treasure for: # Pop That 7 : FRवाय प्रजासु दोषमन्वेषयति । “ Is that a king or a physician who looks for offences (or diseases) in men only for his own living ?"
P. 32: Arrent anisa fare “When set to it by his master, even a ram will become a lion”.
P. 35: ta ta taqi FESTA! “when the house is on fire, what is the use of digging a well ?”. ... बुद्धावर्थे युद्धे च ये सहायास्ते कार्यपुरुषाः । खादनवेलायां तु को नाम FRI : i tradizio ne per fartSECT नामान्धः पश्येत् । न चान्धेनाकृष्यमाणोऽन्धः समं पन्थानं प्रतिपद्यते। “They who are friends in giving intelligent advice, in money matters and in war, are helpful men. Who is pot anybody's friend at eating time? As an

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46]
JAINAS IN INDIAN LITERATURE
unlearned Brahman is not in his place at a Srão ddha, so is a fool at a council. For how could a blind man see ? And the blind dragged on by the blind will not find the even road. ..
P. 92: gigaisia 21 P HET ATERIE PRETO leitoriaशर्करापानभोजितश्चाहिर्न कदाचित् परित्यजति विषम् । न खलु कपिः शिक्षाशतेaft eyej asfati "If a dog be fed ever so well, will it avoid bones and unclean food ? Even when a snake is fed with mixture of milk and sugar, it will never give up its poison. Verily, not even after a hundred lessons the monkey will give up his unsteadiness”.
P. 96: Ad ha ag yi “He who eats moderately, eats much”.
· P. 97 : past aan: 92214 Heart Firepede cara “Thinking that for the strong one everything is wholesome, one would not eat poison". ... Much blood-shed would have been avoided and Europe would have been spared infinite misery, if during the last years Somade va's wise rule had always been followed. (p. 36): tanierikut a Hafidot: Re: "Military authorities should not be authorities in (political) counsels”.... . Another feature of the Nitivākyāmrta is the frequent allusion to fables and tales. Thus an Upākhyānaka is quoted (p. 86 ) to prove that beasts are more thankful than men:
तथा चोपाख्यानकम् । अटव्यां किलान्धकूपे पतितेषु कपिसर्पसिंहाक्षशालिकेषु कृतोपकारः काङ्कायननामा कश्चित् पान्थः विशालायां पुंरि तस्मादाक्षशालि+7 91572 FIFA tarafcat “Once in a forest an ape, a serpent, a lion and a record-officer who had fallen into a well over-grown with plants, were helped out by a certain traveller, Kārkāyana

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JAINĄ WORK ON POLITICS
[ 47
by name; and in the large town this traveller obtained his death from that record-officer; and (in another story) the crow (obtained death) from Gautama”. This is one of the numerous stories of the grateful animals and the ungrateful men, found both in Indian and in European folklore'. The well-known Pañcatantra story of the man who carries a he-goat and is told by some villains, and made to believe, that he is carrying a dog (Tanwrākhyāyika III, 5) is alluded to in Nītiv. p. 110. Pepo TEST: I a format i An allusion to some fable of a tree and a wild cat is found p. 111: sua fe 7149PAHTSINTEZİ ETET
P RIS: 1 Bhavabhūti's drama Mālatīmādhava is alluded to (p. 121): squa fe fatics - स्थोऽपि माधवपिता कामन्दकीप्रयोगेण मालती माधवाय साधयामास । 1. It is interesting to find in the Sadācārasamuddeśa (chap. 26.) amongst many moral rules of all kind the old rule न मृतेषु रोदितव्यमश्रुपातसमा हि किल arqara aoi choairt: “He should not cry over the dead, for as the tears are shed, so burning coals will certainly fall down on their hearts ”.. Compare Mahābhārata XI, 1, 40; Raghuvamsa 8, 85; Manusmrti 3, 226; Vişnusmrti 79, 20..
In the last chapter ( XXXII, 2) we meet with the term Sāndhivigrahika for the “minister of foreign affairs”, which does not occur in the Kaula țiliya; but Kalhaņa is quite familiar with the
i Th. Benfey, Pantschatantra (Leipzig 1859, I 193 ff.)
has collected numerous stories of this kind. But none of the stories about grateful animals and ungrateful men in Kathasaritsāgara, 5, 79 ff., Simhāsanadvātrim. sikā, Jātaka Nrs. 72, 73, 482, 516, is identical with the stories of the Nītivākyāmrta.
ámrta.

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481
JAINAS IN INDIAN LITERATURE
term gåndhivigrahika ( Rājatarangini IV; 137, 711; VI 320; VIII, 1304; 2427 ):
. Among the “Miscellanea”. of this chapter we find also such things as a list of faults în poetry (Fonet atat:), eight kinds of poets, the good qualities of singing, music and dance (iftaen jön, are TOTT:, TOUT:).
But I must stop here. I think, these gleanings will suffice to show what an interesting book Somdeva's Nītivākyāmrta is, and that it would well deserve to be critically edited and translated.
An edition of Hemacandra's Laghvarhannitiśāstra was published at Ahmedabad 1906.? This is an extract of a larger work in Prākrit the Brhadarhannītisāstra which Hemacandra had composed for King Kumāra pala of Gujarat. Only in a few passages the work proves itself as being composed by a Jaina.
Thus in the chapter on war. Though war is not prohibited, yet the King is warned not to enter upon war, before all other means against the enemy have been tried. And when war has been determined on, the King should take care that it should not cause too much loss of lives, and such humane rules as the following are given: “He should not fight with too crude, nor with poisoned, nor with hidden weapons, nor with such as are heated in fire, nor with stones and clods." 1 A new edition of the Nitivtkyāmrta has meanwhile
been published at the Nirnaya Bagar Press, Bombay. 2 J. Hortel ha's first drawn attention to this work
(Tantrākhyāyoka Transl., Vol. 1, p. 157).

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LEXICOGRAPHICAL WORKS OF THE JAINAS
[ 49
He should not kill an ascetic, nor a Brahman, nor a coward who has thrown away his arms, nor one who is near destruction, nor one who has met with a calamity, nor an eunuch, a naked one, one who has joined his hands, who is not fighting, who sleeps or is ill or is supplicant, or one who holds a blade of grass in his mouth between his teeth, nor a child, nor one who is about to be consecrated (for a sacrifice), nor one who has come (as a guest) to his house". Similar rules are found in the Manusmrti (VII, 91 ff.).
On the whole the Laghvarhannīti has more the character of a Dharmaśāstra than that of a Nītiśāstra. Bat the principal topics of the Nītiśāstra proper are not missing. The first Adhikāra contains instructions and rules of conduct for kings, ministers, generals, and other state officials. This is little different from what we find in the Kauțiliya and other Nītiśāstras. The second Adhikāra, too, agrees on the whole with the chapters on the six methods of politics (şadguṇiḥ), as described in the Kautilīya-Arthaśāstra and elsewhere. Nīti is said (II, 1, 5 ) to be threefold, consisting of war, punishment, and judicial procedure. The chapter on daņdanīti (I1, 2) begins with a quotation from the Jaina canon, viz. The Sthānāngasūtra, where seven kinds of punishments are enumerated:
तत्र जैनागमे दण्डनीतयः सप्तधा स्मृताः । ताः स्युर्हाकारमाकारधिक्काराः परिभाषणम् ॥ मण्डले बन्धनं काराक्षेपणं चाङ्गखण्डनम् ।
अष्टमो द्रव्यदण्डोऽपि स्वीकृतो नीतिकोविदैः ॥ ... "Seven kinds of punishment are recorded in the Jain tradition. These are: Expression of re
7 J

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50] JAINAS IN INDIAN LITERATURE gret, prohibition, reproach, reprimand, confinement to a certain district, imprisonment, and corporal punishment, to which the fine is added as the eighth by the masters of politics”. This is the only passage where the author refers to a Jaina text. And it is the most remarkable feature of Hemacandra's work, that it is written almost entirely from a Brahmanical point of view, and only in a very few places any reference is made to the Jaina creed. All the privileges of the Brāhmans, as well as the rights and duties of castes according to the Brāhmanic system, are fully acknowledged by the Jaina author. Thus, he is in perfect agreement with the Brāhmanic Dharmaśāstras (see Gautama VIII, 12f; XII, 46; Āpastamba II, 5, 10, 16; Bauchāyana, I, 10, 18, 17f; II 2, 4, 1; Manu VIII, 369f; Nārada XIV, 9f. and Appendix 41 ), that neither capital nor corporal punishment should be inflicted on Brāhmans, but that they should be subject only to banishment. But Hemacandra claims the same privilege also for women and ascetics.
He says (I 37) in the chapter on the Kings duties:
अपराधसहस्रेऽपि योषिद्विप्रतपस्विनाम् ।
न वधो नाङ्गविच्छेदस्तेषां कार्य प्रवासनम् ॥ “Even if they have committed a thousand crimes, a woman, a Brāhman, and an ascetic should be never made to suffer capital punishment, nor cutting off of limbs, but only punishment should be inflicted on them”. The same verse occurs, with slight variants, again in the chapter on puni. shments (II, 2, 10,)

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PHILOSOPHICAL WORKS OF THE JAINAS
जाते महापराधेऽपि नारिविप्रतपखिनाम् । anzda adı da gaia àqi zaraag 11
In the third Adhikara the vyavahāra or civil and criminal law is treated in the same way as in Manu's law-book according to the eighteen titles of law. Prāyaścitta is the subject of the fourth Adhikara, with which the Laghvarhanniti ends. In this chapter it is interesting to find all the Brahmanic penances, such as pañcagavya and others, by the side of such prayaścittas as the worship of Jina (Jinapūjā) and tirthayātrā, by which the pilgrimage to Jaina sanctuaries seems to be meant. On the whole, there can be no doubt, that the State of Kumarapala, in spite of the king's inclinations towards Jainism, rested on a Brahmanic foundation, and the Jainaśāstraviśāradas who wished to gain influence in the government, were prudent enough to respect the Brāhmanic institutions and views of life. They contented themselves to temper Brahmanism here and there with Jaina ethics.
[51
A quotation from the Brhadarhanniti in Prakrit occurs in the chapter on the law of inheritance (p. 151); and at the end of the Strīgrahaprakarana (p. 215) it is said, that more details may be found in the Bṛhadarhannitisastra. Is there any hope, that manuscripts of this larger Prakrit work on politics may still be discovered?
This short survey of the contributions of the Jainas to the literature of ancient India, cursory and incomplete as it is, will yet fully bear out the truth of the words which my guru, the

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52]
late professor Bühler, has written many years ago.
67
JAINAS IN INDIAN LITERATURE
"In grammar, in astronomy as well as in all branches of belles lettres the achievements of the Jainas have been so great, that even their opponents have taken notice of them, and that some of their works are of importance for European science even to-day. In the South of India where they have worked among the Dravidian peoples, they have also promoted the development of these languages. The Canarese, Tamil and Telugu literary languages rest on the foundations created by the Jaina monks. Though this activity has led them far away from their own particular aims, yet it has secured for them an important place in the history of Indian literature and civilisation."
67 G. Bühler, Uber die indische sakte der Jainas (Al, manach der kais. Akademie der wissenschaften, Wien
1887), p. 17 f.

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ADDITIONAL NOTE.
1. Siddhasena Divakara, the author of Kalyanamandira, lived before Manatunga. It is the style of writing that is different in different authors. It does not allow us to conjecture that the one whose style is easier copied it from one whose style is difficult. Siddhasena Divakara wrote Dvātrimsadvātriṁsikā in difficult language. The work at present found is in the first 20 Dvātriṁsikās and is published by Jain Dharma Prasaraka Sabha, Bhāvanagar. Hemacandra even refers to Siddhasena Divākara saying: Anusiddhasenam kavayaḥ ( 94: 1). I cannot say how far the argument of my old friend, Dr. Jacobi, that Kalyāṇamandira appeared after Manatunga, will hold good.
In dramatic literature I can add the following
names:
1. Kaumudimitrānandam (printed). 2. Prabuddha-Rauhineyam
3. Draupadisvayavṇaram 4. Vajrakarunāyudham 5. Dharmabhyudayam 6. Satyahariscandra

""
""
""
??
22
7. Raghuvilapa-nātaka (not printed) 8. Rajimati-naṭaka
""
9. Jñānasūryodaya-nāṭaka (printed) 10. Vikranta-Kauraviya-nāṭaka 11. Maithili pariṇaya-nāṭaka
12. Natya darpana with their own commentary by Ramacandra and Gunacandra.
""
">
""

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54]
JAINAS IN INDIAN LITERATURE
This is an excellent work on dramaturgy. I have a manuscript with me. During my stay in Shivpuri (Gwalior State) at the end of January 1923 my honoured friend the Upadhyaya Indravijaya kindly lent me a copy of the Natyadarpand, taken from the original Ms. but it is not yet printed. It contains many interesting quotations. The Mrcchơkatika is frequently quoted, while the Daridra-cārudatta is only mentioned (unfortunately without the author's name). From Bhāsa's Svapnavāsavadatta a verse is quoted, which, however, is not found in Ganapati Šāstri's edition (in the 4th Act where we might expect it). As an example of an anumāna we find the following: - यथा भासकृते खप्नवासवदत्ते शेफालिकामराडपशिलातलमवलोक्य वत्सराजः।
पादाक्रान्तानि पुष्पाणि सोष्म चेदं शिलातलम् ।
नूनं काचिदिहासीना मां दृष्ट्वा सहसा गता ॥ पूर्वार्धं लिङ्गमुत्तरार्धमनुमानम् ॥
Many plays are quoted as 3H595. Are they the joint work of the two disciples of Hemacandra, or only the work of Ramacandra? Amongst the dramas most frequently quoted are Tāpasavatsarāja, Ratnāvali, Venīsamhāra, and Krtyārāvana. The Anargharāghava is quoted once. Višākhadatta was hitherto only known as the author of the Mudrārāksasa. In the Natyadarpana commentary he is also quoted as the author of a Devicandragupta Nātaka.
A critical edition of this highly interesting work would be very desirable. But more manuscripts ought to be found.

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INDEX N. B.--Figures indicate numbers of pages; fn
means foot-note. A
| Ascetic Literature, legends ooAbhayacandra 24, 1 (fn)
curring in, 8. Abhayanandi 23, 2 (fn) Ascetic Poetry 4-5 Abhidhānacintamani nämam
its subjects 9 älä 25
of Mahābhārat 6 Advaitavāda 30
Atomistic theory 1 Akalanka 30
AUFRECHT 23, 1 (in) Alamkāracūdāmaņi 23
Avaśyaka 27 Alamkāraśāstra 22; 23
Āyāramgasutta 9 Amitagati 19; 19, 3 (in); 20
B Amoghavarşa 1, 24
Bāņa 15, 30 Anargharāghava 54
Baudhāyana 50 Anekārthasangraha 25 BAUMGARTNER, A. 2 Annals, Bhandarkar Institu. BELLONI-FILIPPI, F. 20, 1 (in) to, 24, 2 (in)
BENFEY 47, 1 (fn) Antarakathāsamgraha 11 Bhadrabāhu 18; 27 Anuogadāra 14; 22; 33 Bhaktāmarastotra, 19 Anyoktimuktāvala 21
BHANDARKAR, R. G. 23 Apastamba 50
Bharațakadvátrimśika 15 Aptam mã sã 30
Bharthari 30 Arabian Nights 11
Bhāsarvajña 31 Arisimha 18
Bhāşyas 10 Arthaśāstra 22; 33; 34; 41, Bhāvadeva 11; 13 1 (fn); 49
Bhavavairāgyaśataka 20 discussion on the contents Bhavisatta kahā 14 of, 34-44
Bhoja, story of, 14 comparison with uttara- | Bibliotheca Indica 30, 2 (fn)
jjhayana and other Jaina BLOOMFIELD, M. 13; 13,' 2 Angas found untenable, (fn) 35-36
BOHTLINGK, O. 25, 2 (fn). two Jaina works on, 36 Brāhmaṇas 5 compared with Nītivākyan Brāhmaṇic 5 mrta, 36-45
Brohmānas 5

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56
Brhadar hanniti 48; 51 Bṛhatkatha 25
Buddhasasana 33
Buddhist Jataka 10
literature 9 logic 27
Dharmadasa 19
BÜHLER, G. 18; 26, 2 (fn); Dharmaghosa 18
52; 52, 1(fn)
Dharmanatha 16
BURGESS, J. 18, 1 (fn)
C
Dharmakirti 30; 32 Dharmaparikṣā 19 Dharmasarmabhyudaya 16 Dharmasastra 34
Dharmavijayasūri 20, 1 (fn) Dharmottara 30
Campakasresthikathanaka 11 Capakya 34 Candragomin 24
Candragupta II 28; 29; 34 Caritras 13
Caritrasundara 17
Cārvāka 32
Catalogue, of Sanskrit and Prakrit Mss., 22, 1 (fn) CHARPENTIER, J 8
Chaturavijaya 21, 3 (fn) Commentaries 10
Commentery, on Uttarajjha yana, 10
Connection, between Jain Li
terature and Post-vedic Literature, 6-9
Conversion, Kumarapala's, 17 Curnis 10
D
DALAL, C. D. 21, 3 (fn) Daridracarudatta 54
INDEX
Deśināmamālā 26
Devāgamastotro 30
Devaprabha, Maladhāri, 16 Devarddhi 27; 29; 33
Devasüri 31
Devendra 10
Devicandragupta 54 Dhammapada 9

Dhammapada Commentaries
10
Dhananjaya Śrutakirti 17 Dhanapala 14; 15; 19; 26 Dharmabhyudayam 53
Dharmottaratippana 30 Dhatupaṭha 25
Didactic Poetry 18-22
Die Dharmaparikṣā 19, 3 (fn) Die Grammatik Śākaṭāyana's,
24, 1 (fn)
Die Literaturen Indiens und Ostasiens 2
Dighanikāya 9 Dignaga 32
Dramatic Poetry 21 Draupadisvayamvaram 53 Draupadi, story of, 10; 12 Dvātrimsadvātrimśikā 53 Dvisandhānakāvya 17 Dvyasraya Kavya 17.
E
Early History of the Deccan
23
Epics 5
and Purānas 9; 12 Epic and Puranic stories, Jaina Versions, 10
epic themes, 12
Epigraphia Indica 30, 1 (fn)

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INDEX
| HERTEL, J. 10; 10, I (fp); fables 9
11; 15; 19, 2 (in); 48, % FLEET 30, 1 (fn)
(fn)
History of Indian Literature, folk-tales 9
12, 1 (fn); 22, 1 (in) FEAZER, R. W. 2
History of Sanskrit Liter
ature 2 Gadyacintāmaņi 15
HOPKINS, E. W, 2 Gandhahastimahākāvya 29 Hultzsch 16, 1 (fa); 31, 1 Gäthäkośa 20
(fn) Gāthāsahasrī 20
Hunter and the pigeons, the Gautama 50
fable of, 6 Ghotakamukha 33 Giornale della Societa Asiati- | Indian Logic 27 ca Haliana 19, 1 (fn); 20,
Mediaeval School of, 27 1 (fn); 20, 3 (fn)
Indische studien 2, 1 (fn) Gnomic sayings, 13
Itihāsa-samvāda, of Jājali and Grammar 33 GUERINOT, A. 21, 2 (fn)
Tulādhāra, 6
J Gunabhadra 12:16 Guņacandra 53
JACOBI 13; 14; 17; 26; 27, 1 Guņādhya 25
(fn); 36 Gunaratna 32, 1 (fn)
Jagaducarita 18 Jaina compositions, nature
of, 3 Haimavyākarang (see also Si- | Jaina Literature 9 ddhahemacandra) 24
its estimate and appreciaHammira 18
tion 51-52 Hammīrakāvya 18
Jaina logic 27 Hammiramadamardana 21 Jaina Sāhitya Samsodhaka Hamsavijaya 21
Granthamāla 10, 2 (fn) Haribhadra 10; 14; 17; 32; his date, 10, 2 (fn )
Jainas, good story-tellers, 10
contribution of, 1-3 Haricandra 16
philosophical works of, 26–33 Harivamsa Purāņa 12
their Narrative literature Harşakirti 22, 3 (fn); 33
9-15 Hemacandra 17; 19; 20; 21; Jinendra 23
23; 24; 28; 26; 31; 34; 36; | Jainendravyäkarana 23 . 48; 50; 53
Jayāpida 31 Hemavijaya 11
Jayasimha 21; 23; 24; 31 8 J

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58
INDEX
Jayavallabha 21 " KIRTANE, N. J. 18, 4 (in) Jivandharacampū 16
Kommentar 24, 1 (fn) : Jambuddivapannattī 22, 2 Kosmographic der Inder 22, ; (fn)
2 (in) Jinakirti 11
Krşņa legend 10; 12 Jinasena 12
Krtyārāvana 54 Jinavijaya 10, 2 (fn)
Kşapaņaka 28 Jineśvara 11
Kumārapāla 17; 21; 48 Iñānasūryodaya 53
Kumārapālacarita 17 JOLLY, J, 33, 1 (fn); 36; 37; Kumārila 30 " '43; 44
Kumudacandrācārya 31 Journal Asiatique 21, 2 (fn) Jyotişasāroddhāra 22, 3 (fn)
LABER, J. 21, 1 (fn) K
Laghvarhannīti 36; 48; 51 Kādambari 15
discussion on the contents Kālakācāryakathānaka 11;
of, 48-51 : 1 (in)
Lawanaprasāda 18 Kalhana 47
LEUMANN, E. 22, 3 (fn) Kālidāsı 16
Lingānusāsana 25 Kalyānanandira 53
Literary History of India 2 Kāmaśāstra 22
Literature and Culture of Kāmasūtra 33
India 2 Kaņāda 27
Literature of Ancient India, 2 Kanakasena Vādīrāja 16
Lokatattvanirnaya 32 Kārkāyana 33
Lokāyata 33 Kāpila 33
Lyrical poetry 18-22 Kathākosa 11 . Kathānahodadhi 11
м Kathānakakosa 11
MACDONELL, A. A. 2 Kathānakas 11
Mādhavabhatta 17, 2 (fn) Kathāratnākara 11
Māgha 16 Kathās 14
Mahābhārata 17; 47 Kathāsaritsāgara 47, 1 (in)
| Mahāgiri 27 Kaumudīmitrānandam 53 Mahāvīra's Nirvāņa 12 Kāvya 33
Mahāvīrasvāmistotras 19 Kävya and Mahäkävyas, of Mahipālacaritra 17 the Jainas, 16-18
Maithilīparinaya 53 Kavyānuśāsana 23
Mālatīmādhava 47 KIELHORN, F. 24
Mallavādin 30; 31 KIRFEL, W. 22, 2 (fn) Mallināthacarita 17

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INDEX
59
Mānatunga 19; 53 Māņikyanandi 30 Manu: 50 Manusmrti 44; 47 ; 49 Mathematics 33 Mediaeval School of Indian
Logic 2., 1 (fn); 31; 32, 4
(fn) Medicine 33, 1 (fn) Megasthenes 5
and Kautilya, 35, 1 (fn) Meghadūta 16 Meghavijaya 15 Merutunga 14; 33 Metaphysics and Ethics of
tha Jainas 26 Mironow, N. 19, 3 (in) Mohaparājaya 21 Myochakațika 54 Mrgavatīcaritra 16 Mudrārākşasa 54 Mudritakumudacandrapraka.
rana 21 Municandrasūri 20
IN Nandı 22; 33 Närada 50 Nātyadarpaņa 53 Nayacandra 18 Nāyādhammakahão 10 Nemi 13 Nemidūta 16 Nominātha 16 Nimināthacarita 17 Neminirvāņa 16 Nighantuśesa 25 Nirbhayabhāmavyayoga 21 Nirvāṇa, of Mahāvīra, 28 Niryuktis 10; 27
Nītivākyāmsta 36; 47, 1
(fo); 48; 48, 1 (fn) allusion to fables and tales
in, 46-47 compared with Arthaśāstra,
36-45 proverbial sayings in, 45-46 Nyāya 26; 27; 29; 32 Nyāyabindu 31 Nyāyabindutīkā 30; 31 Nyāyakumudacandrodaya 30 Nyāyasāra 31 Nyāyāvatāra 28; 29 Nyāyāvatāravivștti 28, 1 (fr)
O Odayadeva 15 OLDENBERG 2 On the Literature of the shve
tämbaras of Gujarat, 10, 1
(fn) Oppert, J. 24, 1 (fn)
P Pādalipta 14 Padmapurāna 12 Padmăvati 16 Pāiyalacchi Nāmamälā 26 Pālagopāla Rathānaka 11 Pañcākhyānaka 15 Pañcākhyānoddhāra 15 Pañcașastiprabandhasamban.
dha 11 Pañcatantra 15; 47 PANDIT, S. P. 18, 1 (fn) Pāņini 24 Pantschatantra 47, 1 (fn) Pāpabuddhi Dharmabuddhi
Kathõnaka, 11 Parables 9 Parūksāmukhasūtra 30

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60
INDEX
Parilastaparvan 34 ..Rāmāyana 17 Parivrājaka Literature. 4, 1 Jain, 12 : (in).
Rāmacandra 21; 53, 54 Pārsva 13
Rasa 33 Pärsvanathacaritra 13
Rasādhyāya 33 PATHAK, K. B. 24, 2 (fn) Ratnāvalā 54 Paumacariyam 12
Ravişeņa 12 Pāyāsisutta 9
Rāyapaseņaijja 9 PETERSON, P. 15
Religions of India 2 PISCHEL, R. 25, 1 (in); 26, 3 Rice, L, 24 (fn)
Rieu, Ch. 25, 2 (in) - Politics, Jaina works on, Rohagutta 27 34-38
Rşabha, 13; 19 Pope, Dr. 3
Rşabhapañcāşikā 19 Poussin 32, 3 (in)
Rşimandala stotra 18 Prabandhacintāmaņi 14 Prabandhakośa 14
Śabdārnavacandrikā 23, Prabandhas 13
2 (fn) Prabhācandra 14:30
| Sacred Books of the East 27, Prabhāvakacaritra 14
1 (fn) Prabuddharauhineyam 53
Şaddarsanasamuccaya 32 Pradyumnasűri 14
Sagar, legend of his sons, 10 Prakaranaratnākara 20, 3
Sākațāyana, now, 24 (fn)
Sākațāyanavyākarana 24 Prākritaśabdānusāsana 25
Samaņa Literature 9 Pramānamīmāmsā 31
its characteristic features, 5 Pramananayatattvälokā
Samaņas 5 lamkāra 31
Samantabhadra 29; 30 Pramāņas 27
Samarāiccakaha 14 Prameyakamalamārtanda 30
Samaśyāpūrana 16 Pūjyapāda 23
Samkhya 32 Purāṇas 5
Samyaktvakaumudā 11 Pūrņabhadra 15
Samayasundara 20 R
Sāndhivigrahika 47 Rāghavapāndavīya 17 Sanskrit, popular 11 Raghuvamsa 47
śāntinātha 13 Raghuvilāpa 53
Sanatkumāracarita 17 Rājasekhara 11; 14
śāntisüri 10 Rājatarangini 48
Sarmanas 5 Rājāmātināțaka 53
Sarvānanda 18 . .

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INDEX
T
Sastras, grammatical, 23 | Stotras 18 Satish chandra 27; 28, 1 SUALI, Prof. 27; 27, (tn), (fn ); 30, 2 (fn)
29; 32, 1 (in); 2 (fn) Sattasai 25
Subhasilagani II . Satyahariscandram 53
Subhāṣitaratnasamdoha 19 SCHMIDT, R. 19, 2 (fn) Sukrtasamkirtana 18 SCHROEDER, Leopold Von, 2 SUKTHANKAR, V.S. 24, 1 Science, all branches of treat- (fn)
od by the Jainas 33-34 Sūriyapannatti 22 Science, modioal 33
Suttanipāta 9 Scientific and Technical liter- Süyagadamga 9
ature of the Jainas 22 Sväpnaväsavadatta 54 Setubandha 25
Syādvāda 26 Shama Šāstri 35
Syādvādaratnākara 31 Siddhahemacandra, see also Haimavyäkarana, 24; 25
Tales, popular, 9 Siddharşi 14
Tāpasavatsaraja 54 Siddhasena (Divākara) 27;
Tarangalolā 14 28; 29; 53
Tarangavatī 14 Siddhasena (Gaội) 29
Tattvārlhādhigamasutra Šīlāditya, story of, 14
27; 29 Sīlānka 10
TAWNEY, C. H. 11 Simhasanadoātrimśikā 15;
TESSITORI, L. P. 19, 1 (fn); 47, 1 (fn)
20, 3 (fn) Sindūraprakara 20
Tilakamanjarī 15 Stśu pālavadha 16
Trişastilaksana Mahāpunira Skandagupta 28
12 Śobhana 19
Trişastiśalākāpuruşacarita Sobhanastuti 19
12; 13 Somacandra 11
Trivikrama 25 Somadeva 15; 36; 38; 41; 43 Somaprabha 20 Áripadmacandra 21
Udayana, story of, 16 Śrngāravairāgyatarangiņā 20 Umāsvāti 27 STCHERBATSKOI 30, 3 (fn) Uņādiganasūtra 25 STEIN, 0. 35
Upamitibhavaprapañcakathā Sthānāngasūtra 49
14 Sthavīrāvalicarita ( Parisista- Uttamcaritrakathānaka 11 parvan) 13
Uttarajjhayana 7; 8 Stories, fairy, 9
Uttarapurāņa 16
U

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62
INDEX
Uvaesamalā 19
| Viradhavala 18 Uvasaggaharastotra 18 Viśākhadatta 54
Vişnusmrti 47
Vitarāgastotra 19 Vācaspatimiśra 30 Vāgbhata 16
W Vägbhatālakmāra 23
Weber 11; 23, 1 (fn) Vägbhata, son of Nemikumā: | WINDISCH, R. 20, (1 fn)
ra, 23 son of Soma, 23 Vaidyakasärasamgraha 33
Yakşavarman 24, 1 (fn) Vaišeşika 26; 27; 29; 32; 33
Yaśaḥapāla 21 Vaišesikadarśana 27
Yaśascandra 21 Vajjālagga 20
Yaśastilaka 15; 36 Vajrakarunāyudham 53
Yasodharacarita 16 VALLAURI, M. 37
Yasodharmadeva 28 Varāhamihira 28
Yašovijaya Gaņi 31 Våsavadattă 16
Yogacintāmaņi 33 Vastupāla 18
Yogaśāstra 20 Venīsamhāra 54
Z VIDYABHūŞANA 29; 31; 32 ZACHARIAE 26, 1 (fn); 28, 3 Vikrama 16; 28; 29
(fn). story of, 14
Zeitschrift der Deutschen Vikrāntakauravīya 53
Morgon Ges. 19, 2 (in); Vimalasűri 12
20, 1 (fn).

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Jaina Sahitya Sams'odhaka-Series,
जैन साहित्य सं शोध क ग्रन्थ मा ला' WORKS ALREADY PUBLISHED १ हरिभद्राचार्यस्य समयनिर्णय:-श्री मु नि जिनविजयप्रणीतः।
(आवश्यकसूत्रादि-अनेकशास्त्रव्याख्याकर्तृ-पञ्चाशक-षोडशक-शास्त्रवार्तासमुच्चय-षड्दर्शनसमुच्चयादि-अनेकप्रकरणग्रन्थप्रणेतृ-परमश्वेतपटाचार्यहरिभद्रसूरेनिश्चितसत्तासमयनिर्णायको बहुविद्वत्प्रशंसितः प्रमाणभूतः खतन्त्र
मौलिकसंस्कृतप्रबन्धः।) २ खरतरगच्छपट्टावलिसंग्रह ३ आचारागसूत्रम् (मूलपाठ-विशिष्ट पाठभेद-शब्दकोशादिकसम
न्वितम् ) ४ कल्प-व्यवहार-निशीथसूत्राणि (विविधपाठान्तरयुक्त-सुनिश्चित
. सूत्रपाठान्वितानि) ५ जीतकल्पसूत्रम् (विषमपदव्याख्यालंकृत-सिद्धसेनगणिसंहब्धबृह
चूर्णिसमवेतम् ) ६ विजयदेवमाहात्म्यम् (श्रीवल्लभपाठकविरचितं जैन-ऐतिहासिक
तथ्यपूर्ण संस्कृतचरित्रम् ) ७ तरंगलोला कथा ( गुजराती भाषांतर) ८ वीरवंशावली (प्राचीन गुजराती भाषाग्रथित तपागच्छीय
विस्तृत पट्टावलि) ९ बुद्ध अने महावीर (डॉ. लॉयमान लिखित जर्मन निबन्धानुवाद,
गुजराती) WORKS IN THE PRESS १ नमस्कारमाहात्म्यप्रदर्शकप्रकरणसंग्रह २ देवमूरिरचिता यतिदिनचर्या ३ यशोदेवसूरिविरचितं पञ्चक्खाणविवरणम् । ४ जिनेश्वरसूरिकृतं चैत्यवन्दनविवरणम् ५ हरिप्रभसरिकृतं यतिदिनकृत्यम् ६ गंडस्स कहाणयं (कौतूहलरसनपूर्ण प्राकृतकथानक)

Page #79

Jaina Sahitya Sams'odhaka-Studies.
WORKS OUT 1 STUDIES IN JAINISM
By Dr. H. JACOBI.
2 THE JAINAS IN THE HISTORY OF
INDIAN LITERATURE
By Dr. M. WINTERNITZ,
IN THE PRESS 3 JAINIST STUDIES:-SOME CULTURAL REMARKS FROM JAINA-WORKS
By Dr. OTTO STEIN.
To be had from Gurjar Grantharatna Karyalaya, Gandhi Road, AHMEDABAD.
Bharatiya Vidya Bhavan, Chaupaty Road, BOMBAY.

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