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 Pratisthan (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 Sahitya Samshodhaka Pratisthan 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 Vijaya

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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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11 ] 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 Svarajya. 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. Buhler'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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IV] 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 Granthamala, 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 Nagari 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 Suri which I had formulated in my Sanskrit essay entitled "haribhadrAcAryasya samayanirNayaH" 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, Kathas, 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 Somadevasuri in tais Nitivakyamsta. 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 Nitivakyamrta, 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 : "sarve'pi santu sukhinaH sarve santu niraamyaaH| sarve bhadrANi pazyantu mA kazciduHkhamApnuyAt // " 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 Satrunjaya Mahatmya. 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 Yogasastra which shortly before Professor Windisch had made known by publishing the text with a German translation.

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2 ] 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, Buhler, 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 Siddhanta 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 "Parivrajaka 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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[5 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 "Samanas and Brahmanas", just as Asoka 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 Puranas. Its characteristic features are the following. It disregards the system of castes and asramas; its heroes are, as a rule, not gods and Rsis, but kings or merchants or even Sudras. 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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6] JAINAS IN INDIAN LITERATURE SS4) 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 Jajali and Tuladhara (Mahabharata XII 261-264), where the shopkeeper of Benares Tuladhara teaches the Brahmana Jajali "the eternal religion of love" ......... dharmaM sarahasyaM sanAtanam / adyafka ky qu a ad 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 (Mahabh. 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 Brahmanic ethics. These and many other passages found in the Mahabharata and in the Puranas 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 Mahabharata have actually been traced in Pali Gathas, 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 MarkandeyaPurana Xff., in the Buddhist Jataka (Nr. 509 in 1 He says himself in Mbhar. V. 40, 5: ana; 1

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JAINA AND POST-VEDIC LITERATURES Fausboll's edition), and again in the Uttarajjhayana Sutta (Adhy. XIV) of the Jainas. In all these texts the father in the Mahabharata a Veda-studying Brahmana, in the Buddhist and Jaina versions a Purohita-recommends the Brahmanic ideal, according to which a man should first study the Veda as a Brahmacarin, 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 Puranic 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 Puranic texts are derived. The same applies to many other stories, ballads, dialogues, groups of verses and especially single gathas, which we find (in different versions) both in Jaina and in Buddhist literature, and sometimes also in Epic or Puranic texts. Thus we find in the Mahabharata (XII 178, 2) the famous saying of King Janaka of Mithila, after he had adopted ascetic life: "How boundless is my wealth, as I possess nothing! When Mithila is on fire, nothing that is mine will be burnt." The same verse occurs in the Jataka Nr. 539, gatha 1 in the Uttarajjhayana there are two sons.

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8] 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 Matanga-Jataka (Nr. 497), and again in the XIII. Adhy. of Uttarajjhayana where we meet with the legend of Citta and Sambhuta, which E. Leumann has long ago traced in the Buddhist Jataka Nr. 498 and in two other Jaina versions. One of the most interesting pieces in the Jaina Angas is the Paesi 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 9 dialogue in the Rayapasenaijja, a Buddhist version of which is the Payasisutta of the Dighanikaya 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 Itihasa-Samvada, forming part of the ancient ascetic literature. Both in the Ayaramgasutta and in the Suyagadamga we find many verses which in form and contents could just as well be included in the Buddhist Suttanipata or Dhammapada. These also belong to the Samana 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 Puranas. 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, Bhasyas, Curnis, etc.). Some interesting Jaina versions of Epic and Puranic stories, such as the legend of the sons of Sagara and the descent of the Ganga, occur in Devendra's commentary on the Uttaraijhayana, where we also meet with a version of the Krsna 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 Nayadhamma-kahao, 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 Jataka or Dhammapada Commentaries-, are those of Haribhadra, whom we now have to date as early as the 8th, century A. D., Silanka (9th cent.), Santisuri 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 svetambaras of Gujarat, were the principal story-tellers of India". 2 See Muniraj shree Jina vijaya, the Date of Haribhadra Suri (read at the first Oriental Conference, November 1919, Poona), published in Jaina Sahitya Samsodhaka

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NARRATIVE LITERATURE OF THE JAINAS [11 Of great importance are also the Kathanakas, 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 Kalakacaryakathanaka, the Uttamocaritrakathanaka, the Campakasresthikathanaka and Palagopalakathanaka of Jinakirtisuri (15th, cent.) and the Papabuddhi-Dharmabuddhi-Kathanaka. These Kathanakas 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 Samyaktvakaumudi, which A. Weber has published in 1889 and compared with the << Arabian Nights", the Kathakosa (translated by C. H. Tawney, London 1895 and another Kathakosa by Subhasilag ani, who is also the author of the Pancasatiprabodhasambandha, JineS vara's Kathanakakosa (Bhandarkar's Report 1883-84, p. 41 ff), the Antarakathasamgraha of Rajasekhara, the Kathamahodadhi of Somacandra (compiled in 1448 ) and the Katharatnakara, compiled in 1600 by Hema vijay a, a German translation of which has just been published by Prof. Hertel. Granthamala, 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 Kalakacar, vakathanaka of Bhavadovasuriin 102 Prakrit verses.

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12] JAINAS IN INDIAN LITERATURE The Jainas have not only adopted epic themes such as the Krsna legend, the story of Draupadi, and others into their sacred writings and the commentaries on them, but they have also their own Epics and Puranas. The earliest poem of this kind is the Prakrit epic Paumacariya by the poet Vimala Suri, written 530 years after Mahavira's Nirvana. This is the Jaina Ramayana, and served as a model for other adaptations of the Rama legend such as Ravisena's Padma-purana in Sanskrit (678 A.D.), and Hemacandra's Jaina Ramayance. The earliest Jaina adaptations of the Mahabharata is the Harivams'a Purana 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 Brahmanical Epics and Puranas among the Jainas. These are the works called "Puranas' by the Digambaras or the caritras by the Svetambara Jainas. The earliest of these works is the Trisastilaksana-Maha-Purana of Jinasena and Gunabhadra ( between 877 and 897 A. D). Among the Svetam baras Hemacandra's Trisastisalaka-purusa-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 Sthaviravala 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, Rsabha, santinatha, Nemi, and Parsva, besides Mahavira himself, Some of these works, as f. i, the ParsvanathaCaritra by Bhavadeva Suri (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 Ksis 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 Parsvanathacaritra of Bhavade vasuri 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 Trisastisalakapurusacarita with its far more interesting appendix, the Sthaviravalicarita 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 Parsvanatha, Baltimore, 1919. Loc. cit., 3

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14] JAINAS IN INDIAN LITERATURE The latter work has been continued by Prabha candra and Pradyumnasuri (about 1275 A. D.) in the Prabhavakacaritra, containing biographies of 22 Jaina teachers, amongst them Hemacandra. The Prabandhacintamani of Merutunga (1306 A. D.) and the Prabandhakosa of Rajasekhara (1349 A. D.) contain numerous interesting anecdotes about the famous kings Vikramaditya, Siladitya 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 Kathas, more pretentious works of fiction, real novels in a higher poetic style. They were at first written in Prakrit, later in Sanskrit. One work of this kind was the Tara ngavati of Padalipta (Palitta) Suri, mentioned already in the Anuogadara Sutta. This is lost, but a shorter version of it in Prakrit Gathas under the title Tarangalola is preserved in one Manuscript (which, however, as Prof. Jacobi tells me, is in a very bad state). Better known are the religious novels Samaraiccakaha of Haribhadra in Prakrit prose with Gathas (ed. by H. Jacobi in Bibli. Ind.), the Bhavisattakaha of Dhana vala (ed. by H. Jacobi, Munchen, 1918), a romantic epic in Apabhramsa, and the allegorical novel in mixed prose and verse Upamitibhavaprapancakatha of Siddharsi (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 vasuri (959 A. D.), the Tilakamanjari of Dhana pala (970 A. D.), and the Gadyacintamani of Oday adeva are mere imitations of the classical novel, like Bana's Kadambari, 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 Pancatantra are the works of Jainas. It was probably a Jaina to whom we owe the so-called "Textus simplicior" of the Pancatantra, and the Jaina monk Purnabhadra completed in 1199 the Pancakhyanaka or the Pancatantra in the "Textus ornatior". Another Jaina monk, Meghavijaya, compiled in 1660, the Pancakhyanoddhara which calls itself an extract from the Pancakhyana, "compiled for the easier grasp of boys", but has added a number of stories which are not found in other versions of the Pancatantra. The best text of the Simhasanadvatrimsika that has come down to us, is again the Jaina recension. That the most amusing collection of mugdhakathas, the Bharatakadvatrimsika, 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 SS 6) Kavyas and Mahakavyas, too, have been composed by Jaina poets. An epic poem like Magha's S'isupalavadha is the Mahakavya Dharmasarmabhyudaya of Harichandra (edited in Kavyamala, 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 mahakavya is the Neminirvana of Va gbhata (edited in Kavyamala 56, 1896), treating of the legend of Neminatha. The same legend is treated in the Nemiduta of Vikrama (edited in Kavyamala, 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 Parsvabhyudaya, a poetical biography of Parsvanatha, in which the whole Meghaduta is included, one or two lines of every stanza being taken from Kalidasa's poem. Other epic poems are the Yasodharacarita of Kanakasena Vadiraja (11th cent.), the Mrgavaticaritra of Maladhari Devaprabha (13th cent). an interesting version of the stories of Udayana and his wives Vasavadatta 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 Srepika-a Jain Legend: Annals of the Bhandarkar Institute, Vol. II, pp. 1 ff.

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KAVYAS AND MABAKAVYAS OF THE JAINAS [17 and the Mahipalacaritra of Ca ritrasundara (about the middle of the 15th cent.), in which a number of popular tales and Jaina legends are combined into a Kavya. A contemporary of Hemacandra was Haribhadra who wrote the Neminathacaria in Apabhranga and the Mallinathacarito in Prakrit. The Neminahacaria was written in the year of Kumara pala's con version to Jinism (1159 A. D.). Part of the Nemi nahacaria is the Sanatkumaracarita, which has lately been published by Prof. Jacobi. But the Jainas have not only written religious Kavyas. The Digambara Jaina Dhananja ya Srutakirti was ambitious enough to prove his mastership in Slesas by writing a Dvisandhanakavya Raghavapandaviya ( 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 Ramayana, the other to that of the Mahabharata. A half-historical poem is the Dvyasryakavya Kumarapalacarita in which Hemacandra wished to display his skill both in Sanskrit and in Prakrit poetry, as well as his grammatical learning. The Mahakavya which treats the history of the Caulukyas of Anhilvad and especially of Kumara pala, consists of 20 Sargas written in Sanskrit, and 8 Sargas written in I Sanatkumaracaritam ein abschnitt aus Haribh a dra's Nominathacaritam eine Jaina Legende in Apabhrams'a herausgegeben von. H. Jacobi, Munchen, 1921, '2 It has been edited with a commentary in Kavyamala 49, 1895. The Raghavapandaviya of Madhavabhatta Kaviraja 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 Mahakavya Sukrtasamkirtana in 11 Sargas "in praise of the good deeds" of Vastupala the minister of the Vaghela princes Lawanaprasada and Viradha wala, which Buhler has shown to be of some importance for the history of Gujarat. Another Jaina poem, the Jagaducarita 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 SS7) 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 Rsimandala Stotra of Dharmaghosa. A collection of Jaina Stotras has been published in the Kavyamala, Part. VII, 1 Extracts from the Sanskrit part of the poem are given by J. Burgess, Ind. Ant. 4, 1875. The Prakrta Dvyas'raya Kavya has been edited by Shankar P. Pandit, Bombay Sanskrit Series, No. 60, 1900. 2 Das Sukrtasamkirtana des Arisimha, Sitzungsberichte der Wiener Akademie, 1889. 3 See G. Buhler, Indian Studien I, The Jagaducarita 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 Bhaktamarastotra of Manatunga, a Sanskrit poem in praise of the Jaina Ksabha. This was imitated by Siddhasena Divakara in his Kalyanamandiru Stotra. Another hymn on ksabha is the Rsabhapaicasika of Dhana pala, a Prakrit poem in 50 stanzas written in a very artificial style, but not without poetical beauty. Dhana pala'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 alamkaras. Hemacandra also composed a a Vitaragastotra and two Mahavirasvamistotras. 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 Uvaesamala' a collection of 540 Prakrit verses containing moral instructions both for laymen and monks, by Dharmadasa. Well known are the didactic poems of Amitagati. He wrote his Subhasitaratnasamdoha? in 994 A. D. a work of great importance for our knowledge of Jaina ethics, and 20 years later (1014 A.D.) the Dharmapariksa? 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 Kavyamala 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 Dharmaparaksa 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 Brahmanic religion. A book of the same kind as the Subhasitaratnasamdoha 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 Srngaravairagyatarangini and the Sinduraprakara of Somaprabha." Anthologies of moral maxims have also been compiled by Jainas, such as the Gathakosa of Municandrasuri (died 1122 A.D.), the Gatha Sahasri of Samayasundara, and the Prakrit Bhavarairagyasataka,3 in which the religion of Mahavira 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 Maharaja Sri 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 Kavyamala, 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 Manaka, 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 Kama. But the greater part of the anthology which consists of nearly 700 Arya verses in Jaina-Maharastri is on the subject of Kama. An anthology of allegorical verses is the Anyoktimuktuvali of Hamasa vijaya Gani ( 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 Mohaparajaya of Y asah pala which treats of the conversion of King Kumara pala to Jinism. Dramatical works by Jaina authors which I have seen are the Mudritakumudacandraprakarana by Yasascandra, the son of Sripadmacandra, a drama in 5 acts, and the Nirbhayabhimavyayoga of Rama candra suri, 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 Hammira, i. e. the Amir Shikar of Sultan Samsu-d-dunya (died 1235 A. D.) was humbled. 1 Ed. by J. Laber, Bibl. Ind. Fasc. I, 1914; Fasc. II. 1923. 2 Edited in Kavyamala 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-Yasovijaya-Jaina Granthamala, 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 Apabhransa 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 Suriyapannattia in which astronomical and geographical subjects are treated, though more from a legendary point of view. But the Suriyapannatti, is important as belonging like the Jyotisavedanga to a stage of Indian astronomy which was not yet influenced by the astronomical science of the Greeks. In the Nandi and the Anuogadara we find allusions to Alamkarasastra, Arthasastra, and Kamasastra. 1. Hist. Ind. Lit. Vol. II, pp. 511, 532, 543, 570 ff., 589, ,637 ; see also Rai Bahadur Hiralal, Catalogue of Sans krit and Prakrit Mss., Nagpur, 1926, p. XLIII ff. 2. An edition of the Jambuddivapannatti 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 Jyotisasaroddhara by Harsa kirtisuri, the disciple of Candrakirtisuri (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 Kavya style, it is only natural that Jaina scholars have also occupied themselves with the Alamkarasastra. There are two authors of the name of Vagbha ta, probably both Jainas, who have written on Alamkara. The earlier of the two is Vagbh a ta, son of Soma, who wrote the Vagbhatalamkara in slokas (edited in Kavyamala 48, 1895). He lived in Gujarat at the time of King Jaya simha (1093-1154). Later though perhaps not much later, is Vagbhat a, the son of Nemikumara, who wrote a Kavyanusasana. Sutra with a commentary of his own ( edited in Kavyamala 43, 1894). Hema candra also has written an Alamkarasastra with the title Kavyanusasana in Sutras with his own commentary, called Alamkaraculamani (edited in Kavyamala 71, 1901). The Jainas have their own grammatical Sastras. The oldest grammar, closely following that of Panini, is the Jainendravyakarana. The real author of this grammar, ascribed to Jinendra is Pujy a pada 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 Vagbhata, But A. Wober ( Verzeichnis der Handschriften IT, 3. p. 1208) has already distinguished the two Vagbh 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, Sabdarnavacandrika, 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 Sakatayanavyakarana' the grammar of Saka tayana, which was written in the time of Amoghavarsa I (814-877 A. D.). He is sometimes called "the new Saka ta y ana" to distinguish him from the Saka tayana mentioned by Panini. The grammar of Hemacandra called Siddhahemacandra or Haimavyakarana, is nothing but an improved edition of Saka ta 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 Panini, Candragomin and Saka tayana. Hemacandra wrote his grammar on the order of King Jayasinha Siddbaraja ( whence it is called " Siddhahemacandra"), 1 Edited by J. Oppert, Madras, 1893, new edition with a commentary of Abhayacandra Suri, London, 1913, the Sutra with a Laghuvstti also in the Pandit, N. 8., Vols. 34, 35,. See also V. S. Sukthankar, Die Grammatik Sakatayana's (Adhy. 1, Pada 1) nebst Ya k $ aParman's Kommentar (Cintamani), Berlin, 1921 (disssertation). 2 Perhaps Sakatayana is only a name given to, or adopted by, the author of this grammar, to identify him with the predecessor of Panini 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 fur 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 Sarasvati in Kashmir. The author wrote himself two commentaries on his work, a shorter and a longer ono, besides an Unadigana Sutra, a Dhatupatha and a Linganusasana. The eighth chapter of the Siddhahemacandra contains the Prakrit grammar.' Though in the latter Hemacandra has extensitely copied from the works of his predecessors, it is the most important Prakrit grammar we possess. It is very complete, and instructive also on account of the numerous examples, taken from older grammars. In his rules on Maharastri he quotes from the Sattasai and Setubandha; for the Paisaci he gives us some passages from the "lost Brhatkatha of Gunao 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 Prakritasabdanusasana in Sutras 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 Kosa is the Abhidhanacintamaninamamatas to which he himself wrote a commentary and several appendices. One of these is the Nighantusesa, a botanical glossary in 396 slokas. He also wrote a homonymic Kosa, 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 JAINAS IN INDIAN LITERATURA thasamgraha. The oldest Prakrit lexicon is the work of a Jaina, viz. the Paiyalacchi Namamalas of Dhana pala, composed in 972 A. D. The Paiyalacchi has been used by Hemacandra in bis Desinamamalas 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 Syadvada which takes a distinct position between the Brahmanic 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 Syadvada or "Doctrine of may be" is the statement of the common sense view, as opposed both to the Vedantic 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." syad asti sarvam, syadnasti 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 Nyaya and Vaise sika. There is even a tradition that the Vaisesika system was founded by a :1 Edited by Th. Zachariae, Vienna, 1893. 2 Edited by G. Buhler, 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 Mahagiri, the eighth Sthavira after Maha vira. But the system alluded to in the passage of the Avasyaka where this tradition occurs, is that of Kanada's Vaisesikadarsana. And there is little doubt that Rohagupta merely adopted Vaisesika theories for the purposes of his own systematical teaching?. In the Jaina canon, and still more in the, Niryukti . of Bhadrabahu 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 Vaisesika and the Nyaya systems owe their origin to Jaina thinkers, it is certain that Jaina authors have made very valuable contributions to Nyaya and Vaisesika studies. What the Mahamahopadhya Satis Chandra Vidyabhusana has described as the "Mediaeval School of Indian Logic" is the logic of Jainas and Buddhists. Already Umasvati whom Prof. Suali would place as early as about 300 A, D., in his Tattvarthadhigamasutra expounds a doctrine of categories and a theory of Pramanas (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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281 JAINAS. IN INDIAN LITERATURE Divakara. He wrote the Nyayavatara1 a treatise on the means of proof (praniana) and the methods (naya) of comprehending things from particular standpoints, in 32 Sanskrit Slokas. Siddhasena Divakara is said by the Jainas to have converted King Vikramaditya to Jainism 470 years after the Nirvana of Mahavira. Relying on this tradition, Vidyabhusana 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 Ksapanaka (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 Ksapanaka 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 Nyayavataravivrtti 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, SS 13.

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PHILOSOPHICAL WORKS OF THE JAINAS [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 Kalidasa 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 Vidyabhusana tells us, a Siddhasena Divakara is quoted by Siddhasena Gani, and if we believe the tradition according to which the latter was a contemporary of Dewar dhi Gani Ksamasramana (about 453 A. D.), this would agree well with the hypothesis of Siddhasena Divakara having flourished in the time of Candragupta II Vikramaditya. The Nyayavatara contains all essential elements of logic which through the works on Nyaya and Vaisesika have become the common property of all schools, but it shows, as Prof. Suali thinks, more particularly the influence of Vaisesika and Buddhist doctrines. 2 Siddhasena Divakara was a Svetambara Jaina. To the Digambara sect of Southern India belongs Samantabhadra who wrote a commentary on the Tattvarthadhigamasutra, called Gendhahasti-mahabhasya, the first part of which is 1 Mediaeval School of Indian Logic, p. 22. 2 Introduzione etc., p. 38.

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30 ] JAINAS IN INDIAN LITERATURE the Devagamastora, better known as Aptamimansa which contains many discussions on logical principles and gives a review of the Advaitavada and other systems of philosophy. The Aptamimamsa is quoted by Vaca spatimisra (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 Prabhacandra which on palaeographical grounds cannot be later than 750, A. D?... On the other hand, Prabha. .candra' quotes Bana, Bhartrhari, Kuma rila, and the Buddhist logician Dharmakirti, none of whom is later than about 650, or 700 A. D. We shall therefore, not be far wrong when we place Akalanka and his pupil Prabha. candra between 650 and 750, while Samantsin bhadra must be still earlier. Prabhacandra wrote the Nyayakumudacandrodaya and the Prameyakamalamartanda. The later is a commentary on the Pariksamukhasutra' of Manik ya Nandi, who was a contemporary of Prabha, candra. He, too, belongs to the Digambara sect. He is dependent on A kalan ka. The Svetambara Jaina Malla vadin wrote a' commentary on Dharmottara's Nyayabindran tika, called Dharmottaratippanz. Dharmottara and i Seo Floet, Epigraphia Indica, Vol. 4, pp. 22ff, who evon thinks the 7th century as a more probable date of the inscription. 2 It has been edited by Satish Chandra Vidya bhusana 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 Mallavadin were contemporaries of Jayapida of Kashmir (end of 8th century): It is owing to this commentary that the Jainas were interested in copying Manuscripts of the Nyayabindu and the Nyayabindutika. 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 Vidyabhusana's book on the "Medieval School of Indian Logic" for the other Jaina authors and works on logic. I will only mention Deva Suri (1086- 1169 A. D.) the author of the Pramananayatattvalokalamkara with his own commentary, called Syadvadaratnakara. He vanquished the Digambara Kumudacandracarya in a dispute on the salvation of women which took place in 1124 A. D. Hemacandra also wrote a work on logic, the Pramanamimamsa in Sutras with his own commentary. A. Jaina Jayasimha Suri has written a commentary on the Nyayasora of Bhasarvajna, 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 Svetambara 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. Vidyabhusana in Journal of the Asiatic Society of Bongal, N. 8. 6, 1910, p. 463 ff.

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82] JAINAS IN INDIAN LITERATURE 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 Saddarsana as it is generally understood as meaning the six orthodox systems, but those of Buddhism, Nyaya, Samkhya, Jaina, Vaisesika and Purvamimamsa, with an Appendix on the materialistic system of Carvaka. 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 Vidyabhusana 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 Aruogadara we meet with a long list of what is called 'false tradition' (mithyasrutam) or 'worldly' (laukika) sciences, including amongst others the Kautiliya-Arthasastra, the Kamasutra, Ghotakamukha, Vaisesika, Buddhasasana, Kapila, Lokayata, 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 Kavyarasa, 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 Kankayana's Rasadhyaya. Between 1535 and 1668 the Jaina Harsakirtisuri compiled a collection of prescriptions, the Yogacinta mani Vaidyakasarasangraha.' See J. Jolly, Medicin, in Grundriss III, 10, 1901 p. 3. 57

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341 JAINAS IN INDIAN LITERATURE, The Dharmasastra has always been the domain of the Brahmans, and the Jainas do not seem to have produced anything in this sastra. $11) Jaina works on politics. It is surprising that the Jainas have paid special attention to the Arthasastra which is, "a worldly science" par excellence. Jaina leg-. ends, as told in Hemacandra's Parisista parvan, make Canaky 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-Arthasastra were really identical with Candragupta's minister (which I doubt even more), one might think that the famous Arthasastra was somehow connected with the Jainas. But it is not at all proved that the Kautiliya-Arthasastra 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 Arthasastra 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: ... cAturmAsyeSvardhamAsikamaghAtaM paurNamAsISu ca cAtUrAtrika rAjadezanakSatreSvaikarAtrikaM yonibAlavadhaM puMstvopaghAtaM ca pratiSedhayet / "He (viz. a king who wishes to pacify a conquered country) should prohibit the killing, of animals on the Caturmasyas 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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JAINA WORKS ON POLITICS [ 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 Dharmasastras Ahimsa 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 Durganivesa chapter of the Kautiliya (p. 55 f) we are told that in the centre of the city sheds should be erected for "Aparajita, Apratihata, Jayanta and Vaijayanta and temples for Siva, Vaisravana, the Asvins, Sri and Madura. Shama Sastri has compared to this passage the list of Anuttara gods mentioned in the Uttarajjhayana: Vijayas, Vijayantas, Jayantas, Aparajitas and Sarvarthasiddhas. 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. Aparajita, Vaijayanta and Jayanta, while Apratihata has nothing corresponding in the Uttarajjhayana, and Sarvarthasiddha has nothing corresponding in the Kautiliya. There is, however, no reason at all to see in these names in the Arthasastra the names of Jaina deities. For Aparajita, 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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36] the Kautiliya 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 Kautiliya 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-Arthasastra 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 Nitivakyamrta of Somadeva Suri, the reputed author of the Yasastilaka (written about 959 A.D.). The other is the Laghvarhannitisastra of Hema candra. The Nitivakyamrta of Somadevasuri, has been published in the Bombay 1887/8. Professor Jolly has given a number of parallel texts from this work to the Kautiliya-Arthasastra, 1 Notes to his (2nd) Edition pp. 46, 52 f, 55-57, 59 A and 61. 2 Zeitschrift der deutschen Morgenland Ges. 74, 254 f. 3 Zeitschrift der Dentschen Morgenl. Ges. 69, 369 ft.

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JAINA WORKS ON POLITICS [37 and M. Vallauri has quoted some passages from it in his Italian translation of the first Adhikarana of the Kautiliya'. From these quotations it appeared, as if the Nitivakyamrta had largely and unduly copied from the Kautiliya 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 Kautiliya and very far from being a mere plagiarism. It is true that Somadeva has taken many passages literally or almost literally from the Kautiliya 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 Arthasastra 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 Nitivakyamrta differs from the Kautiliya in some important details. But above all the character of the two books is quite different. The Kautiliya is a pure ArthaSastra, in which dharma is only acknowledged in so far as it may also contribute to the acquirement of artha, while in the Nitivakyamrta the term niti is used not only in the sense of "political wisdom" but also of "moral conduct". It begins almost like a Dharmasastra with the words : atha dharmArthaphalAya rAjyAya namaH / yato'bhyudayaniHzreyasasiddhiH sa : 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 prayacchatastapasyato vA bhavantyavazyaM mahIyAMsaH pare lokAH / kAlena saMcIyamAnaH paramANurapi jAyateM meruH / dharmazrutadhanAnAM. lavo'pi pratidinaM saMgRhyamANo bhavati samudrAdAdapyadhikaH / "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-Arthasastra a practical hand-book of politics and economics, but rather a book of good counsels for kings. Even when in the Niti vakyamrta the same subjects are treated as in the Kautiliya, 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 Soma 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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[39 Somadeva treats in the chapters 17-23 of the Prakrtis 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 Nitivakyamrta. JAINA WORKS ON POLITICS The work consists of the following 32 chapters: 1. Dharmasamuddesa, 2. Arthasamuddesa, 3. Kama, 4. Arisadvarga, 5. Vidyavrddha, 6. Anvisiki, 7. Trayi, 8. Varta, 9. Dandaniti, 10. Mantri, 11. Purohita, 12. Senapati, 13. Duta, 14. Cara, 15. Vicara, 16. Vyasana, 17. Svami, 18. Amatya, 19. Janapada, 20. Durga, 21. Kosa, 22. Bala, 23. Mitra, 24. Rajaraksita, 25. Divasanusthana, 26. Sadacara, 27. Vyavahara, 28. Vivada, 29. Sadgunya, 30. Yuddha, 31. Vivahasamuddesah, 32. Prakirnakam. 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 Kautiliya p. 12 and Nitivakyaamrta 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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40] JAINAS IN INDIAN LITERATURE dharmArthakAmAnAM yugapatsamavAye pUrvaH pUrve garIyAn / kAlasahasve punarartha evaM / dharmakAma yorarthamUlatvAt / "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 kama". The fifth chapter corresponding to the short second prakarana Vrddhasamyoga in the Kautiliya 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): yo'nukUla-pratikUlayorindra- yamasthAnaM sa rAjA / rAzo hi duSTanigrahaH ziSTaparipAlanaM ca dharmo na punaH ziromuNDanaM jaTAdhAraNAM vA / "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 Darsapurnamasa and other Brahmanical rites. He should apply himself to the study both of philosophy (anviksiki) and of the Veda (trayi). P. 10: adhIyAno tyAnvIkSikI kAryAkAryANAM balAbalaM hetubhirvicArayati / na niSIdati vyasaneSu / mAbhyudayena vikAryate / samadhigacchati va prajJAvAn vaizAradyam / trayIM paThan varNAzramAcAreSvatIya pragalbhate / jAnAti va samastAmapi dharmAdharmasthitim /

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JAINA WORKS ON POLITICS [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 Anviksiki (p. ii ) in the same way as Kautilya' sAMkhyayogau lokAyataM cAnvIkSikI / but adds: bauddhAtoH zruteH pratipakSatvAt / "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 Anviksiki, 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 Anviksiki which Somadeva felt bound to retain. As a Jaina he asked: why should not Bauddha or Jaina system serve the same 1 Kaut. p. 6 : sAMkhyaM yogo lokAyataM cetyAnvIkSikI / It seems plausible enough to conclude from this definition that at the time of the Kautiliya-Arthasastra 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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42] JAINAS IN INDIAN LITERATURE purpose as the Samkhya and the Yoga? His answer, however, is not very satisfactory. The necessity of the study of the Lokayata for the king is explained in the following words (p. 14): the top TT TTTTTTT oplate i starasitaricaat 751 rASTrakaNTakAnucchettaM yatate / na khalvekAntato yatInAmanavadyA'sti kriyaa| ekAntena kAruNyaparaH karatalagatamapyartha rakSituM na kssmH| prazamaikacittaM ko nAma na paribhavati / aparAdhakAriSu zamo yatInAM bhUSaNaM na bhUpatInAm / dhik taM puruSaM yasyAtmazaktyA na staH kop-prsaadau| sa jIvanapi mRta eva yo na vikramati pratikUleSu / "The best means for carrying on the business of this world is the Lokayata. For a king who has studied the doctrines of the Lokayata, 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 Dharmasastras and with the Kautiliya (p. 7 f.). But he says more about the Sudras than Kautilya, and dwells upon the duties of "good Sudras" (sacchudrah). And though on the whole he acknowledges the svadharma, yet he says (p. 19): AnRzaMsyamRSAbhASitvaM parakhanivRttiricchAniyamaH prAtilomyAvivAho niSi

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JAINA WORKS ON POLITICS [ 43 ddhAsu ca strISu brahmacaryamiti sarveSAM samAno dharmaH / AdityAloka iva dharmaH sarveSAM sAdhAraNaH khlu| "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 faranJchiteSu visUrayed duHkhayed durvinayed vaa| "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 Nitivakyamsta (p. 99): A ti tefeullenca qarai Pitt i Compare Kautiliya p. 38. Nacht te Ti a szerepelticileTA 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: Nitiv. p. 18: qf912hT TH o ai stii TBIRTHAITI yadAha vaivasvato manuH / uJchaSaDbhAgapradAnena vanasthA api tapakhino rAjAnaM saMbhAaffari eta TC ITT Tera itaruditat i Compare Kaut. p. 23: tasmAduJchaSaDbhAgamAraNyakA api nirvapanti tasyaitadbhAgadheyaM yo'smAn gopaaytiiti| Compare also Manusmrti 8, 304; 11, 23. ,

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44} JAINAS IN INDIAN LITERATURE :: Nitiv, p. 125 : STAR 1977 Aarhagna: una millor FARAH TE PET AT naycha Kaut. p. 68f: fugiat hi jyAyasA hastinA pAdayuddhasivAbhyupaiti / samena cAmaM pAtramAmenAhatamivobhayataH tai Nitiv. 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 kautilya is so extensively quoted, his name is not mentioned in the Nitivakyomrta, The name of Cana ky a occurs only once, not as a teacher, however, but only as an example in the Dutasamuddesa (p. 52), as having killed Nanda by making use of a tiksnaduta. Very interesting are the definitions of the different kinds of spies in the Carasamuddesa ( pp. 53-56). The list is longer than in the Kautiliya (parallel passages given by Jolly 1. c. p. 374). How independent Somadeva, in spite of verbal agreement is from Kautilya, may be seen by a comparison of the a maty otpatti (Kaut, p. 13 ) with the amatyasamuddesa (Nitiv pp. 67-75). Some of the most important differences between the Nitivakyamrta and the Kautiliya have already been pointed out by Professor Jolly (1. c. 377 f.). Like the Smotis the Nitiv. (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 Nitiv, 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. JAINA WORKS ON POLITICS dered their husbands found in Nitiv, 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 killing of living beings: sporen paghAtena kAmapi krIDAna pravartayet / A characteristic feature of the Nitirakyampta 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 : FRvAya prajAsu doSamanveSayati / " 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 ?". ... buddhAvarthe yuddhe ca ye sahAyAste kAryapuruSAH / khAdanavelAyAM tu ko nAma FRI : i tradizio ne per fartSECT nAmAndhaH pazyet / na cAndhenAkRSyamANo'ndhaH samaM panthAnaM prtipdyte| "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 Srao 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 leitoriazarkarApAnabhojitazcAhirna kadAcit parityajati viSam / na khalu kapiH zikSAzateaft 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 Nitivakyamrta is the frequent allusion to fables and tales. Thus an Upakhyanaka is quoted (p. 86 ) to prove that beasts are more thankful than men: tathA copAkhyAnakam / aTavyAM kilAndhakUpe patiteSu kapisarpasiMhAkSazAlikeSu kRtopakAraH kAGkAyananAmA kazcit pAnthaH vizAlAyAM puMri tasmAdAkSazAli+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, Karkayana

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JAINA 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 Pancatantra 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 (Tanwrakhyayika III, 5) is alluded to in Nitiv. 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 7149PAHTSINTEZI ETET P RIS: 1 Bhavabhuti's drama Malatimadhava is alluded to (p. 121): squa fe fatics - stho'pi mAdhavapitA kAmandakIprayogeNa mAlatI mAdhavAya sAdhayAmAsa / 1. It is interesting to find in the Sadacarasamuddesa (chap. 26.) amongst many moral rules of all kind the old rule na mRteSu roditavyamazrupAtasamA hi kila 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 Mahabharata XI, 1, 40; Raghuvamsa 8, 85; Manusmrti 3, 226; Visnusmrti 79, 20.. In the last chapter ( XXXII, 2) we meet with the term Sandhivigrahika for the "minister of foreign affairs", which does not occur in the Kaula tiliya; but Kalhana 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 Kathasaritsagara, 5, 79 ff., Simhasanadvatrim. sika, Jataka Nrs. 72, 73, 482, 516, is identical with the stories of the Nitivakyamrta. amrta.

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481 JAINAS IN INDIAN LITERATURE term gandhivigrahika ( Rajatarangini IV; 137, 711; VI 320; VIII, 1304; 2427 ): . Among the "Miscellanea". of this chapter we find also such things as a list of faults in poetry (Fonet atat:), eight kinds of poets, the good qualities of singing, music and dance (iftaen jon, are TOTT:, TOUT:). But I must stop here. I think, these gleanings will suffice to show what an interesting book Somdeva's Nitivakyamrta is, and that it would well deserve to be critically edited and translated. An edition of Hemacandra's Laghvarhannitisastra was published at Ahmedabad 1906.? This is an extract of a larger work in Prakrit the Brhadarhannitisastra which Hemacandra had composed for King Kumara 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 Nitivtkyamrta has meanwhile been published at the Nirnaya Bagar Press, Bombay. 2 J. Hortel ha's first drawn attention to this work (Tantrakhyayoka 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 Laghvarhanniti has more the character of a Dharmasastra than that of a Nitisastra. Bat the principal topics of the Nitisastra proper are not missing. The first Adhikara contains instructions and rules of conduct for kings, ministers, generals, and other state officials. This is little different from what we find in the Kautiliya and other Nitisastras. The second Adhikara, too, agrees on the whole with the chapters on the six methods of politics (sadgunih), as described in the Kautiliya-Arthasastra and elsewhere. Niti is said (II, 1, 5 ) to be threefold, consisting of war, punishment, and judicial procedure. The chapter on dandaniti (I1, 2) begins with a quotation from the Jaina canon, viz. The Sthanangasutra, where seven kinds of punishments are enumerated: tatra jainAgame daNDanItayaH saptadhA smRtAH / tAH syurhAkAramAkAradhikkArAH paribhASaNam // maNDale bandhanaM kArAkSepaNaM cAGgakhaNDanam / aSTamo dravyadaNDo'pi svIkRto nItikovidaiH // ... "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 Brahmans, as well as the rights and duties of castes according to the Brahmanic system, are fully acknowledged by the Jaina author. Thus, he is in perfect agreement with the Brahmanic Dharmasastras (see Gautama VIII, 12f; XII, 46; Apastamba II, 5, 10, 16; Bauchayana, I, 10, 18, 17f; II 2, 4, 1; Manu VIII, 369f; Narada XIV, 9f. and Appendix 41 ), that neither capital nor corporal punishment should be inflicted on Brahmans, 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: aparAdhasahasre'pi yoSidvipratapasvinAm / na vadho nAGgavicchedasteSAM kArya pravAsanam // "Even if they have committed a thousand crimes, a woman, a Brahman, 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 jAte mahAparAdhe'pi nArivipratapakhinAm / anzda adi da gaia aqi zaraag 11 In the third Adhikara the vyavahara or civil and criminal law is treated in the same way as in Manu's law-book according to the eighteen titles of law. Prayascitta 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 pancagavya and others, by the side of such prayascittas as the worship of Jina (Jinapuja) and tirthayatra, 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 Jainasastravisaradas who wished to gain influence in the government, were prudent enough to respect the Brahmanic 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 Strigrahaprakarana (p. 215) it is said, that more details may be found in the Brhadarhannitisastra. 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 Buhler, 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. Buhler, 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 Dvatrimsadvatrimsika in difficult language. The work at present found is in the first 20 Dvatrimsikas and is published by Jain Dharma Prasaraka Sabha, Bhavanagar. Hemacandra even refers to Siddhasena Divakara saying: Anusiddhasenam kavayah ( 94: 1). I cannot say how far the argument of my old friend, Dr. Jacobi, that Kalyanamandira appeared after Manatunga, will hold good. In dramatic literature I can add the following names: 1. Kaumudimitranandam (printed). 2. Prabuddha-Rauhineyam 3. Draupadisvayavnaram 4. Vajrakarunayudham 5. Dharmabhyudayam 6. Satyahariscandra "" "" "" ?? 22 7. Raghuvilapa-nataka (not printed) 8. Rajimati-nataka "" 9. Jnanasuryodaya-nataka (printed) 10. Vikranta-Kauraviya-nataka 11. Maithili parinaya-nataka 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 Mrcchokatika is frequently quoted, while the Daridra-carudatta is only mentioned (unfortunately without the author's name). From Bhasa's Svapnavasavadatta a verse is quoted, which, however, is not found in Ganapati Sastri's edition (in the 4th Act where we might expect it). As an example of an anumana we find the following: - yathA bhAsakRte khapnavAsavadatte zephAlikAmarADapazilAtalamavalokya vtsraajH| pAdAkrAntAni puSpANi soSma cedaM zilAtalam / nUnaM kAcidihAsInA mAM dRSTvA sahasA gatA // pUrvArdhaM liGgamuttarArdhamanumAnam // 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 Tapasavatsaraja, Ratnavali, Venisamhara, and Krtyaravana. The Anargharaghava is quoted once. Visakhadatta was hitherto only known as the author of the Mudraraksasa. In the Natyadarpana commentary he is also quoted as the author of a Devicandragupta Nataka. 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 Abhidhanacintamani namam its subjects 9 ala 25 of Mahabharat 6 Advaitavada 30 Atomistic theory 1 Akalanka 30 AUFRECHT 23, 1 (in) Alamkaracudamani 23 Avasyaka 27 Alamkarasastra 22; 23 Ayaramgasutta 9 Amitagati 19; 19, 3 (in); 20 B Amoghavarsa 1, 24 Bana 15, 30 Anargharaghava 54 Baudhayana 50 Anekarthasangraha 25 BAUMGARTNER, A. 2 Annals, Bhandarkar Institu. BELLONI-FILIPPI, F. 20, 1 (in) to, 24, 2 (in) BENFEY 47, 1 (fn) Antarakathasamgraha 11 Bhadrabahu 18; 27 Anuogadara 14; 22; 33 Bhaktamarastotra, 19 Anyoktimuktavala 21 BHANDARKAR, R. G. 23 Apastamba 50 Bharatakadvatrimsika 15 Aptam ma sa 30 Bharthari 30 Arabian Nights 11 Bhasarvajna 31 Arisimha 18 Bhasyas 10 Arthasastra 22; 33; 34; 41, Bhavadeva 11; 13 1 (fn); 49 Bhavavairagyasataka 20 discussion on the contents Bhavisatta kaha 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 Brahmanas 5 compared with Nitivakyan Brahmanic 5 mrta, 36-45 Brohmanas 5

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56 Brhadar hanniti 48; 51 Brhatkatha 25 Buddhasasana 33 Buddhist Jataka 10 literature 9 logic 27 Dharmadasa 19 BUHLER, G. 18; 26, 2 (fn); Dharmaghosa 18 52; 52, 1(fn) Dharmanatha 16 BURGESS, J. 18, 1 (fn) C Dharmakirti 30; 32 Dharmapariksa 19 Dharmasarmabhyudaya 16 Dharmasastra 34 Dharmavijayasuri 20, 1 (fn) Dharmottara 30 Campakasresthikathanaka 11 Capakya 34 Candragomin 24 Candragupta II 28; 29; 34 Caritras 13 Caritrasundara 17 Carvaka 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 Desinamamala 26 Devagamastotro 30 Devaprabha, Maladhari, 16 Devarddhi 27; 29; 33 Devasuri 31 Devendra 10 Devicandragupta 54 Dhammapada 9 Dhammapada Commentaries 10 Dhananjaya Srutakirti 17 Dhanapala 14; 15; 19; 26 Dharmabhyudayam 53 Dharmottaratippana 30 Dhatupatha 25 Didactic Poetry 18-22 Die Dharmapariksa 19, 3 (fn) Die Grammatik Sakatayana's, 24, 1 (fn) Die Literaturen Indiens und Ostasiens 2 Dighanikaya 9 Dignaga 32 Dramatic Poetry 21 Draupadisvayamvaram 53 Draupadi, story of, 10; 12 Dvatrimsadvatrimsika 53 Dvisandhanakavya 17 Dvyasraya Kavya 17. E Early History of the Deccan 23 Epics 5 and Puranas 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 Gadyacintamani 15 HOPKINS, E. W, 2 Gandhahastimahakavya 29 Hultzsch 16, 1 (fa); 31, 1 Gathakosa 20 (fn) Gathasahasri 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 Itihasa-samvada, of Jajali and Grammar 33 GUERINOT, A. 21, 2 (fn) Tuladhara, 6 J Gunabhadra 12:16 Gunacandra 53 JACOBI 13; 14; 17; 26; 27, 1 Gunadhya 25 (fn); 36 Gunaratna 32, 1 (fn) Jagaducarita 18 Jaina compositions, nature of, 3 Haimavyakarang (see also Si- | Jaina Literature 9 ddhahemacandra) 24 its estimate and appreciaHammira 18 tion 51-52 Hammirakavya 18 Jaina logic 27 Hammiramadamardana 21 Jaina Sahitya Samsodhaka Hamsavijaya 21 Granthamala 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 Purana 12 their Narrative literature Harsakirti 22, 3 (fn); 33 9-15 Hemacandra 17; 19; 20; 21; Jinendra 23 23; 24; 28; 26; 31; 34; 36; | Jainendravyakarana 23 . 48; 50; 53 Jayapida 31 Hemavijaya 11 Jayasimha 21; 23; 24; 31 8 J

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58 INDEX Jayavallabha 21 " KIRTANE, N. J. 18, 4 (in) Jivandharacampu 16 Kommentar 24, 1 (fn) : Jambuddivapannatti 22, 2 Kosmographic der Inder 22, ; (fn) 2 (in) Jinakirti 11 Krsna legend 10; 12 Jinasena 12 Krtyaravana 54 Jinavijaya 10, 2 (fn) Ksapanaka 28 Jinesvara 11 Kumarapala 17; 21; 48 Inanasuryodaya 53 Kumarapalacarita 17 JOLLY, J, 33, 1 (fn); 36; 37; Kumarila 30 " '43; 44 Kumudacandracarya 31 Journal Asiatique 21, 2 (fn) Jyotisasaroddhara 22, 3 (fn) LABER, J. 21, 1 (fn) K Laghvarhanniti 36; 48; 51 Kadambari 15 discussion on the contents Kalakacaryakathanaka 11; of, 48-51 : 1 (in) Lawanaprasada 18 Kalhana 47 LEUMANN, E. 22, 3 (fn) Kalidasi 16 Linganusasana 25 Kalyananandira 53 Literary History of India 2 Kamasastra 22 Literature and Culture of Kamasutra 33 India 2 Kanada 27 Literature of Ancient India, 2 Kanakasena Vadiraja 16 Lokatattvanirnaya 32 Karkayana 33 Lokayata 33 Kapila 33 Lyrical poetry 18-22 Kathakosa 11 . Kathanahodadhi 11 m Kathanakakosa 11 MACDONELL, A. A. 2 Kathanakas 11 Madhavabhatta 17, 2 (fn) Katharatnakara 11 Magha 16 Kathas 14 Mahabharata 17; 47 Kathasaritsagara 47, 1 (in) | Mahagiri 27 Kaumudimitranandam 53 Mahavira's Nirvana 12 Kavya 33 Mahavirasvamistotras 19 Kavya and Mahakavyas, of Mahipalacaritra 17 the Jainas, 16-18 Maithiliparinaya 53 Kavyanusasana 23 Malatimadhava 47 KIELHORN, F. 24 Mallavadin 30; 31 KIRFEL, W. 22, 2 (fn) Mallinathacarita 17

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INDEX 59 Manatunga 19; 53 Manikyanandi 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) Meghaduta 16 Meghavijaya 15 Merutunga 14; 33 Metaphysics and Ethics of tha Jainas 26 Mironow, N. 19, 3 (in) Mohaparajaya 21 Myochakatika 54 Mrgavaticaritra 16 Mudraraksasa 54 Mudritakumudacandrapraka. rana 21 Municandrasuri 20 IN Nandi 22; 33 Narada 50 Natyadarpana 53 Nayacandra 18 Nayadhammakahao 10 Nemi 13 Nemiduta 16 Nominatha 16 Niminathacarita 17 Neminirvana 16 Nighantusesa 25 Nirbhayabhamavyayoga 21 Nirvana, of Mahavira, 28 Niryuktis 10; 27 Nitivakyamsta 36; 47, 1 (fo); 48; 48, 1 (fn) allusion to fables and tales in, 46-47 compared with Arthasastra, 36-45 proverbial sayings in, 45-46 Nyaya 26; 27; 29; 32 Nyayabindu 31 Nyayabindutika 30; 31 Nyayakumudacandrodaya 30 Nyayasara 31 Nyayavatara 28; 29 Nyayavataravivstti 28, 1 (fr) O Odayadeva 15 OLDENBERG 2 On the Literature of the shve tambaras of Gujarat, 10, 1 (fn) Oppert, J. 24, 1 (fn) P Padalipta 14 Padmapurana 12 Padmavati 16 Paiyalacchi Namamala 26 Palagopala Rathanaka 11 Pancakhyanaka 15 Pancakhyanoddhara 15 Pancasastiprabandhasamban. dha 11 Pancatantra 15; 47 PANDIT, S. P. 18, 1 (fn) Panini 24 Pantschatantra 47, 1 (fn) Papabuddhi Dharmabuddhi Kathonaka, 11 Parables 9 Paruksamukhasutra 30

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60 INDEX Parilastaparvan 34 ..Ramayana 17 Parivrajaka Literature. 4, 1 Jain, 12 : (in). Ramacandra 21; 53, 54 Parsva 13 Rasa 33 Parsvanathacaritra 13 Rasadhyaya 33 PATHAK, K. B. 24, 2 (fn) Ratnavala 54 Paumacariyam 12 Ravisena 12 Payasisutta 9 Rayapasenaijja 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 Rsabha, 13; 19 Pope, Dr. 3 Rsabhapancasika 19 Poussin 32, 3 (in) Rsimandala stotra 18 Prabandhacintamani 14 Prabandhakosa 14 Sabdarnavacandrika 23, Prabandhas 13 2 (fn) Prabhacandra 14:30 | Sacred Books of the East 27, Prabhavakacaritra 14 1 (fn) Prabuddharauhineyam 53 Saddarsanasamuccaya 32 Pradyumnasuri 14 Sagar, legend of his sons, 10 Prakaranaratnakara 20, 3 Sakatayana, now, 24 (fn) Sakatayanavyakarana 24 Prakritasabdanusasana 25 Samana Literature 9 Pramanamimamsa 31 its characteristic features, 5 Pramananayatattvaloka Samanas 5 lamkara 31 Samantabhadra 29; 30 Pramanas 27 Samaraiccakaha 14 Prameyakamalamartanda 30 Samasyapurana 16 Pujyapada 23 Samkhya 32 Puranas 5 Samyaktvakaumuda 11 Purnabhadra 15 Samayasundara 20 R Sandhivigrahika 47 Raghavapandaviya 17 Sanskrit, popular 11 Raghuvamsa 47 santinatha 13 Raghuvilapa 53 Sanatkumaracarita 17 Rajasekhara 11; 14 santisuri 10 Rajatarangini 48 Sarmanas 5 Rajamatinataka 53 Sarvananda 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 Subhasitaratnasamdoha 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 Suriyapannatti 22 Science, modioal 33 Suttanipata 9 Scientific and Technical liter- Suyagadamga 9 ature of the Jainas 22 Svapnavasavadatta 54 Setubandha 25 Syadvada 26 Shama Sastri 35 Syadvadaratnakara 31 Siddhahemacandra, see also Haimavyakarana, 24; 25 Tales, popular, 9 Siddharsi 14 Tapasavatsaraja 54 Siddhasena (Divakara) 27; Tarangalola 14 28; 29; 53 Tarangavati 14 Siddhasena (Gaoi) 29 Tattvarlhadhigamasutra Siladitya, story of, 14 27; 29 Silanka 10 TAWNEY, C. H. 11 Simhasanadoatrimsika 15; TESSITORI, L. P. 19, 1 (fn); 47, 1 (fn) 20, 3 (fn) Sinduraprakara 20 Tilakamanjari 15 Stsu palavadha 16 Trisastilaksana Mahapunira Skandagupta 28 12 Sobhana 19 Trisastisalakapurusacarita Sobhanastuti 19 12; 13 Somacandra 11 Trivikrama 25 Somadeva 15; 36; 38; 41; 43 Somaprabha 20 Aripadmacandra 21 Udayana, story of, 16 Srngaravairagyatarangina 20 Umasvati 27 STCHERBATSKOI 30, 3 (fn) Unadiganasutra 25 STEIN, 0. 35 Upamitibhavaprapancakatha Sthanangasutra 49 14 Sthaviravalicarita ( Parisista- Uttamcaritrakathanaka 11 parvan) 13 Uttarajjhayana 7; 8 Stories, fairy, 9 Uttarapurana 16 U

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62 INDEX Uvaesamala 19 | Viradhavala 18 Uvasaggaharastotra 18 Visakhadatta 54 Visnusmrti 47 Vitaragastotra 19 Vacaspatimisra 30 Vagbhata 16 W Vagbhatalakmara 23 Weber 11; 23, 1 (fn) Vagbhata, son of Nemikuma: | WINDISCH, R. 20, (1 fn) ra, 23 son of Soma, 23 Vaidyakasarasamgraha 33 Yaksavarman 24, 1 (fn) Vaisesika 26; 27; 29; 32; 33 Yasahapala 21 Vaisesikadarsana 27 Yasascandra 21 Vajjalagga 20 Yasastilaka 15; 36 Vajrakarunayudham 53 Yasodharacarita 16 VALLAURI, M. 37 Yasodharmadeva 28 Varahamihira 28 Yasovijaya Gani 31 Vasavadatta 16 Yogacintamani 33 Vastupala 18 Yogasastra 20 Venisamhara 54 Z VIDYABHuSANA 29; 31; 32 ZACHARIAE 26, 1 (fn); 28, 3 Vikrama 16; 28; 29 (fn). story of, 14 Zeitschrift der Deutschen Vikrantakauraviya 53 Morgon Ges. 19, 2 (in); Vimalasuri 12 20, 1 (fn).

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Jaina Sahitya Sams'odhaka-Series, jaina sAhitya saM zodha ka grantha mA lA' WORKS ALREADY PUBLISHED 1 haribhadrAcAryasya samayanirNaya:-zrI mu ni jinvijyprnniitH| (AvazyakasUtrAdi-anekazAstravyAkhyAkartR-paJcAzaka-SoDazaka-zAstravArtAsamuccaya-SaDdarzanasamuccayAdi-anekaprakaraNagranthapraNetR-paramazvetapaTAcAryaharibhadrasUrenizcitasattAsamayanirNAyako bahuvidvatprazaMsitaH pramANabhUtaH khatantra mauliksNskRtprbndhH|) 2 kharataragacchapaTTAvalisaMgraha 3 AcArAgasUtram (mUlapATha-viziSTa pAThabheda-zabdakozAdikasama nvitam ) 4 kalpa-vyavahAra-nizIthasUtrANi (vividhapAThAntarayukta-sunizcita . sUtrapAThAnvitAni) 5 jItakalpasUtram (viSamapadavyAkhyAlaMkRta-siddhasenagaNisaMhabdhabRha cUrNisamavetam ) 6 vijayadevamAhAtmyam (zrIvallabhapAThakaviracitaM jaina-aitihAsika tathyapUrNa saMskRtacaritram ) 7 taraMgalolA kathA ( gujarAtI bhASAMtara) 8 vIravaMzAvalI (prAcIna gujarAtI bhASAgrathita tapAgacchIya vistRta paTTAvali) 9 buddha ane mahAvIra (DaoN. laoNyamAna likhita jarmana nibandhAnuvAda, gujarAtI) WORKS IN THE PRESS 1 namaskAramAhAtmyapradarzakaprakaraNasaMgraha 2 devamUriracitA yatidinacaryA 3 yazodevasUriviracitaM paJcakkhANavivaraNam / 4 jinezvarasUrikRtaM caityavandanavivaraNam 5 hariprabhasarikRtaM yatidinakRtyam 6 gaMDassa kahANayaM (kautUhalarasanapUrNa prAkRtakathAnaka)

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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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