Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn
Catalog link: https://jainqq.org/explore/269487/1

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Ludwig Alsdorf's Studies in the Āryā"
Klaus Bruhn
L. ALSDORF's studies in the äryä, published more than thirty years ago, are among his most remarkable contributions to Indian philology. However, the character of the material, the scattered form of the publication, and ALSDORF's high expectations from his reader (more obvious in this case than elsewhere) seem to call for a consolidated and systematic review. Such a review can supplement the earlier efforts in the field of ALSDORF reviewing. We have therefore prepared the present paper which is primarily a supplement to a booklet published in 1990 (Ludwig Alsdorf and Indian Studies). However, it may also be viewed in the wider context of the publication of L. ALSDORF's Kleine Schriften. The first volume of his Kleine Schriften was published in 1974, and a second volume is forthcoming.
It seems practical to consider A.'s studies in the Prakrit āryā and in the Pali äryä separately (652 and 4). His studies in the Prakrit äryä clearly point beyond the text pieces from Uttarādhyayana which he actually examined, and for this reason we have tried to describe the wider context of his Prakrit studies in a separate section ($ 1). On the other hand, we have included two short contributions on the āryā of Buddhist Sanskrit texts in the section on the Pali ärya ($ 4).
$ 1. Studies in the Prakrit Arya I (the Context) ALSDORF's work on the Prakrit áry concerns mainly classical Arya.s appearing as late elements in the group of the four so-called senior texts of the Svetämbara canon (Acāra, Sūtrakrta, Dasavaikälika, Uttaradhyayana). However, Utt. is the only text to have an appreciable number of arya.s (see ALSDORF Ut: 5-6). Utt. has thirty-six chapters, and A. has published five contributions on Utt. altogether: three articles dealing with one chapter each (1955, 1957, 1962), one article dealing with four chapters (1962), and a monograph dealing with seven chapters (1966). Not in all but in most
We are grateful to C. CAILLAT who provided a short note on L. ALSDORF for the present paper. This note has been appended to our review of the Etudes Jaina on pp. 41-42.
BERLINER INDOLOGISCHE STUDIEN (BIS) 9/10.1996, pp. 7-53.

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Ludwig Alsdorf's Studies in the Arya
of the fourteen chapters he discussed, A. could detect årya verses. If we add that the kryl.s were by no means always in the centre of his chapter analyses, one can understand that A.'s studies as selected by us are concerned with several subjects, with the áry and with Uttaradhyayana, with the dry and with the akhyana problem, with the áry and with Jaina dogmatics, and with Uttaradhyayana in general. This state of affairs requires special bibliographical efforts. Generally speaking, we treat all Uttaradhyayana studies by A., and all the individual parts of these studies, in the same manner; they may be relevant to the aryl or not.
We are not concerned with the history of Uttaradhyayana studies, but the names of E. LEUMANN, H. JACOBI, J. CHARPENTIER, and W. SCHUBRING should be mentioned. A.'s critical attitude towards CHARPENTIER is evident from more than one passage. Even then it must be admitted that all four scholars paved the way for A.'s work. It should be added that the Jaina-Agama-Series edition of Utt. (JAS 15.1977, see CAILLAT Cr. 235) did not and obviously could not take A.'s studies into account.
Aryl or no åry, most of A.'s Utt. studies are concerned with general problems, or develop special issues into general ones. We have followed A's intentions by highlighting the general observations instead of enumerating all details. Furthermore, on the basis of the Jaina Concordance in Berlin (pp. 17-18), and as a part of our short bibliographies (p. 19 etc.), we have given verse parallels for verses quoted by A. in his treatment of the "seven dogmatic chapters" (pp. 23-38). These parallels help to trace tracts, which occur in different versions (infra) and which might call for more extensive studies. Therefore, the present paper is also a sort of test for the place of the Jaina Concordance in future research. (Refer for the Concordance to BRUIN/ TRIPATHI Co: 68-69, and to TRIPATHI Bi.) It is not likely that the Concordance (which could have been used by A. after its completion in c. 1970) forces us to revise A.'s conclusions in many cases. On the contrary, later studies by other authors tend to confirm his findings in a striking manner. Previous studies in a number of texts and perhaps also a "sixth sense" enabled A. to find most of the parallel verses which he needed without using any tools. However, even A. might have made additions and improvements, had the Concordance with its c. 50 000 cards been consulted by him. The cards are not only helpful for the normal Jainologist, they also await the interest of the more specialized scholar.
It is obvious that A.'s interest in the arya was a side effect of his interest in early forms of narrative literature (akhyana problem) at the beginning. He took interest in narrative forms where the skeleton" was separate from the "flesh". This interest primarily involved the way in which the skeleton" was preserved in an early metrical form, and thus early canonized, whereas the "flesh" existed in a more variable form (oral literature, literary prose, later metres) which was only fixed at a later date.
The standard examples outside Jaina literature were the Vedic akhyānas (samvada.s) and the Pali Jataka.s. It seems that A. entered this field of research in 1957 when he published an article on Chapter 13 of Utt. which contained the well-known story of Citta and Sambhūta. A similar, but much longer paper on Nami followed in 1962 (pp. 20-21 infra), and in his article on the akhyana problem, published about two years later, ALSDORF refers to the Nami paper, stating: "The Jain material thus confirms the existence of the old literary type called ākhyāna by Oldenberg" (p. 46). But at that time it was already obvious that A. viewed the āryā material from more than one angle. Metre being one of his earliest fields of specialization, he had by now discovered that metrical analysis was an excellent instrument for textual criticism in the case of a text like Uttaradhyayana, which demonstrated the transition from earlier metres, mainly sloka, to the āryā metre. This new insight was reflected in a paper which appeared in the same year as A.'s article on Nami (St, 1962), and which formed the basis for his later Uttaradhyayana studies (Ut, 1966). "Transition" implies not only combination of śloka and äryä päda.s in one and the same verse but also metrical ambiguity of one and the same päda. Such conditions necessitated philological intuition combined with a thorough knowledge of the metre (rigidity of the arya versus relative flexibility of the sloka). A. was an expert in both respects: He possessed both "Einfühlung und Erfahrung" (Pa: 6-7). Expressed in quantitative terms, he isolated about 130 āryā.s in the whole of Utt. However, what mattered was not the greater or lesser number of arya.s (only some virtually discovered" by A.) but the general analysis of the transitional text material.
Onp. 7 of Ut, ALSDORF states that "109" out of the "about 130" Arya.s traced in Urt. are found in "seven of the dogmatic and disciplinary chapters of the last third of Utt." (pp. 6 and 7). He adds: "of these 109 stanzas, I have so far been able to trace 46 in younger texts such as the PANNAVANA, PINDA- and OHA-NUJUTTI, AURAPACCAKKHĀNA, and MARANASAMAHI." (Capitals ours.) "Younger" means in this case: younger than Utt. i.e. Urt. before the intrusion of the arya.s). It is from these and other younger texts that the 109 äryä.s of Utt. have been taken (ALSDORF Ut: 8). In other words: all seven dogmatic chapters contain not only arya.s, but ärya.s for which A. could partially trace parallels in works of the younger literary stratum. A. is here entering an immense literary field, Niryukti.s, Bhasya.s et alia, Svetambara and Digambara texts, a field which we would like to call "late canonical and postcanonical verse (1.c. dryd) literature" (L.V.L.). Furthermore, he is to some extent continuing LEUMANN's studies in the internal structure of this material. Urtarādhyayana itself is an early canonical text with L.V.L. material embedded in seven of its c. thirty-four metrical chapters. "Arya detection" and "metrical restitution of aryl.s, to use A's terms, require considerable experience, but observations of this type answer to clear

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methodological requirements, and they are not even the last step in Uttaradhyayana studies. A. proceeds in the case of the seven dogmatic chapters from the depiction of stratification to efforts at reconstruction, often reconstruction on the basis of parallel versions, and here a more demanding methodology is required. It is not unusual in L.V.L. to find sequences of three, four, or more verses in different versions, and it is this parallelism which makes it sometimes possible to reconstruct an Urform (p. 36) or to describe in outline the literary processes which produced the present form of the text. In a number of cases, A.'s statements are hypothetical, but on the whole we can say that there may exist alternative solutions to A.'s suggestions, but that there will hardly be alternatives to his general method.
The expression "reconstruction" implies that the present form of the texts is the result of transformations. But to say or to guess what happened by way of transformation in a particular case is one thing and to describe the general situation in a plausible manner is another matter. Such a description requires at any rate the consideration of "parallel versions" (BRUHN Se II: 37-39). Parallel versions may help to explain the ruptures and obscurities in a given text, but the very considerable number of parallel versions in Jaina literature primarily creates additional problems. Different versions of dogmatic topics and of stories may contain any number of differences, some easily explained, some inexplicable, and as a consequence one has to isolate, tentatively at least, specific lines of transformation in order to explain the diversification of the textual evidence in a general manner. Transformations are ubiquitous, and
ey can be studied on the basis of a single text or on the basis of several texts. Again parallel versions are numerous, they may show significant differences or not. In fact, we do not know which was first. Did the demand for parallel versions call for transformations, or was the dynamism of transformation at the root of the numerous parallel versions?
Transformations can be described in terms of addition, reduction, merger, splitting, rearrangement (change in the order of verses), substitution (replacing one verse by another verse), change of metre, change of language (Prakrit Sanskrit), prose
+ verse transformation, and verse prose transformation. But rather than forming the basis of a sound typology, this indicates only that the processes under review were mechanical rather than creative. From the point of view of content, we can detect in L.V.L. two, but only two, clear trends, both mutually related, viz. implantation of later doctrines on earlier ones and scholastic elaboration. The addition of supplementary text (prose or verses) to the metrical akhyana/samvada skeletons can perhaps be mentioned as a further trend, but it concerns only a limited corpus of L.V.L. material. With considerable interest, ALSDORF described in Ut the numerous cases of disturbed transmission due-to-transformation, but the material did not
encourage systematic theorizing. Some observations in Ut (pp. 16-17: contamination) were therefore A.'s only precise statement on transformation. Under the circumstances, the development of early, and also later, Jaina literature remains intransparent. We cannot distinguish between authors and compilers, and we do not know by which principles the responsible individuals were guided. It must be added that the transformations as discussed here on the basis of A's studies are basically connected with metrical material, but that they also affect the prose literature (Curi.s and Tiki.s) which forms a complement to the verse literature under discussion.
A. was interested in the wide field of early Buddhist and Jaina verse texts with their peculiar metrical and textual fluctuations, but he did not say which texts exactly met with his special interest. In Ut, he excluded from his search for parallels certain äryä texts of the L.V.L. corpus (mainly the Brhatkalpa-, Nišitha., and VyavahiraBhäsya.s), perhaps because he thought them to be later. However, an age difference would have been irrelevant, since any later text might have contained parallels to earlier texts. Actually, there are parallels in the three Bhäsya.s, but they are not very numerous. Be that as it may, the question remains, whether or not there is a detectable lower time limit for the textual transformations within the arya literature of L.V.L. - the lower the limit, the greater the scope for A.'s method, i.e. for the specific form of his philological approach as demonstrated in ALSDORF Ut.
Problems of a different type arise if we study L.V.L. and its prose pendant under the aspect of literary form.
This problem is connected with the structure and nomenclature of the exegetical part of L.V.L. The ancient authors and redactors distinguished between different exegetical categories, and there seemed to emerge a basic tetrad of four classes (Niryuktis and Bhisya.s in verse, Cummi.s and Tīkās in prose). Modem scholars therefore felt that all these classes had to be defined that their historical relationship had to be described, and that they had to be brought into a clear relation to the relevant body of müla texts (Dasavaikälikasūtra etc.). This problem (which may be called the genre problem") has given rise to a complicated model published by E. LEUMANN (Da: 591-92) and followed by related hypotheses proposed by other scholars (SCHUBRING Do: $ 43, ALSDORF Et: 37-39, ALSDORF Ex, BRUHN Av: 64, TRIPATHI Pa: 120, KHADABADI Ex). Only a very recent study has avoided a discussion of the issue (BALBIR Av: 474-78). It can be claimed that the study of selected portions of the exegetical material (ViAvBha and samavasarana on p. 12, the seven dogmatic chap ters on pp. 23-38) has now helped to solve the problem, but it can also be argued that such studies have, on the contrary, demonstrated that a solution of the genre problem is hardly possible. We still do not know what a Niryukti (Bhasya etc.) actually is, i.e. we have to this day not been able to isolate a substantial common denominator of all

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works known as "Niryukti.s" ("Bhäsya.s" etc.). A. was clearly embarrassed by this problem (ALSDORF Eudes ... Destivāda ... Exegetical ...), but he could not solve it and became a victim of his occasional rashness, when he suggested, probably under the influence of certain views expressed by LEUMANN (Da: 592), that the Bhasya.s were versified Cumis (Ex: p. 5). He also had not noticed other observations by LEUMANN which pointed in a different direction (Ob: 32a, lines 34.44). Recently, B.K. KHADABADI has demonstrated in detail that A.'s hypothesis cannot be reconciled with the facts (KHADABADI Ex). The general possibility of versifications is not affected by this controversy, but versification requires demonstration in each individual case.
In actual research, one must realize that genre terms like "Niryukti" do not stand for well-defined classes of works, and that cross-relations between apparently unrelated works create additional problems. There is some osmosis for example between the "Āvasyaka literature and the Behatkalpa literature." Those who have studied LEUMANN Er have noticed differences in the headers of the booklet. Page 6 has an AvNi header, p. 7 has a combined header (AvNi and ViAvBha), pp. 8-13 have only ViAvBha, and pp. 14-48 again have ĀvNi. This reflects the fact that the basis for the Avaśyaka prose is not always AvNi, but sometimes VivBhd. Moreover ViAvBhả may in its tum agree with Br KaBha (Er: 20 etc.), so that the verse basis becomes even more uncertain. This example is sufficient to show that we have no general formula for describing the relationship of the various Avasyaka texts, and that external connections with other L.V.L. clusters or "literatures" add to the internal complexities of a given cluster. It may therefore become necessary to prepare-prior to the writing of complete synopses for different works-simpler devices such as conspectuses for single texts, "narrow synopses" for two to three texts, or "short synopses" for limited pieces of text. In connection with LEUMANN's Avalyuka-Erzählungen, we can add that the entire material has now been studied by N. BALBIR in her Avasyaka-Studien (e.g. compare Av: pp. 126 and 231-44 for "Visesh. I, 863-862-861"). The same author has included a demonstration of Avaśyaka complexities in BALBIR Sa. She has shown that, in the samavasarana portion, the Avasyaka Cürni is not in conformity with the Avašyaka Niryukti. It omits six secondary verses of the AvNi ("post-cumi insertion"). which are also missing in the Bhatkalpabhāsya (BALBIR Sa: 75-76). Moreover, in the implementation of the dvåra verse on the samavasarana (Sa: 74). Avca and Ksemakirti (BxKaBha, Tikā) go partially together versus (gehen teilweise zusammen gegen) the version recommended by Haribhadra (AvNi, Tika).
L.V.L. (including the prose) forms a continuum which cross-cuts the conven tional boundaries between late canonical and post-canonical texts, as well as between Svetambara and Digambara texts. We may add that an analytic essay on LEUMANN'S
Ludwig Alsdorf's Studies in the Arya studies, Obersicht et alia, would be an important step towards a better understanding of this material. It would also be complementary to several LEUMANN titles, published recently or forthcoming: () BALBIR Av. (ii) Kleine Schriften of ERNST LEUMANN, (1) TH. OBERLIES' study of the Brahmadatta tales in the present volume). and (iv) PLUTAT Li.
A generalizing term like "L.V.L.", which includes exegetical (pseudo-exegetical, para-exegetical and non-exegetical literature, produces a degree of disorientation, but at the same time it removes the burden of problematic classifications.
Comparisons, or mere juxtapositions, of L.V.L. verse with L.V.L prose have up to now been the exception rather than the rule. We mention as examples LEUMANN Üb: 32a, lines 34-44 (Bhāșya.s, Cúrni.s, Tīkä.s), "Destivāda" (ALSDORF Dr: Avcu and ViAvBhā), the "five negative bhāvana.s" (p. 27 infra: prose from Aup. and Thana), and the time-table" (ALSDORF Ut: 40-41 - prose of Dronacarya). Instances of extensive parallelism of verse and prose are not rare in the narrative literature of L.V.L. One example is Kastha Rsi (METTE Oh: 97-102: OghNi tradition et alia, verse and prose), and further examples can be found among the Avasyaka stories, e.g. "Višesh. 1,927,1-3" (BALBIR AV: 253-69: Avasyaka and Bhatkalpa traditions, verse and prose). More extensive studies would possibly help in some cases to determine the direction of the transformation (verse+ prose, or prose-verse). It can be objected that, instead of "L.V.L.," a term should have been coined which includes the verse corpus and the prose pendant (Cümmi.s and sīkā.s). However, we need a term for the verses, and a second, more comprehensive term for verse and prose is not required in the present context.
In any case, future work will not be oversensitive to the genre problem but rather try to explore the unwieldy text material of L.V.L. This may be done with the help of pointed studies in narrative or dogmatic tracts" which occur in different versions. We have already mentioned the samavasarana, and we can add that, in her study of the subject, N. BALBIR uses the term "tract" more or less in the same way in which it is now used by us. Further examples of "tracts" are the Avasyaka niksepa (ALSDORF Ni, HANAKI An: 8-10, BALBIR Áv: 231 f.). "Ryabha's prebirths" (LEUMANN Üb: 3031'). "fifth samiti" (p. 24-26 infra), the five negative bhavanas (p. 26-28), siva-andajiva (p. 28 infra), samayari (METTE Oh: 5-7), and vinaya (LEUMANN Ob: 17b: OKUDA Di: 140-48). Tracts are not a homogeneous class (in particular their sizes may vary), and we use the concept mainly as starting point for intertextual studies in the area of L.V.L. Any analysis of a complete L.V.L, text will suffer under the burden of constant comparison with other texts, reflected in endless synopses (supra), whereas tracts" are smaller units which can be handled more easily. Naturally, each synopsis (LEUMANN et al.) and cach conspectus enumerates besides single verses

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sequences of verses or "blocks." But "blocks," as we use the term, are elements of rough text segmentation, while "tracts" are historical entities which must be isolated from case to case and which belong to the field of intertextual studies. In our paper we use "tract" also as a general term which is neutral with respect to the distinction between "tracts" and "blocks."
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The concept of "tracts" has a strong analytic bias. It implies that a considerable part of the verse material is multitextual so that the status of the individual texts as ordering factors is reduced. The concept also implies that dogmatic concepts (e.g. vinaya or ahimsa) cannot be studied without reference to concrete tracts, whenever tracts which are relevant to these concepts can be isolated. Tracts in the sense of intertextual units may or may not be isolated on a large scale, but intertextual relations in general are not confined to such pieces. Structural topics like the niksepa are further intertextual components, so that the status of texts will be disputed from at least two different sides. The result of intertextual studies is a network of crossconnections running from text to text.
As a bibliographical study the present article answers directly to the call for "organization of research" in our second paper on sectional studies (Se II). The concept of L.V.L. follows from the necessity to subdivide Jaina literature in a plausible manner into periods, i.e. into historical units (Se II: 19). Our double concept of transformations and parallel versions (in L.V.L. and elsewhere) can now be included as a compact "subsection" in the section of "literature in general" (Se II: 10); this is an improvement on the arrangement in Se II (pp. 12, 34/35, and 37-39). The discussion on tracts follows from the strategy of "distinction" (Se II: 19-21). We "distinguish" between the text plane and the plane of intertextual components (tracts etc.), and likewise between concepts in the standard definitions and concepts viewed as parts of individual texts and tracts. Here and elsewhere, "distinction" is understood as an instrument which produces a diversification of a complex subject and thus helps to view it from all sides. The consideration of tracts also settles the question of "major genres" or "medium-sized genres" as described on pp. 21-22 of Se II. We may add that our "sectional" approach (Se II) is perhaps more easily understood if we call it systematic. The strategies employed in this approach answer more or less to the ordinary views on systematization.
To avoid misunderstandings, we have to admit that our critical approach must be taken for what it is worth. In a way, a Cümni still is a Cürni (genre problem) and a text still a text (issue of tracts etc.). These categories will always remain useful within their limits. A different theoretical problem arises, or seems to arise, in connection with semantics (synonymy, homonymy etc.) and transformations (elaboration, contamination etc.), in so far as it is in both cases difficult to devise a satisfactory logical
Ludwig Alsdorf's Studies in the Arya
organization of the phenomena. But in these two cases (Se II: 36-37 and 37-39) the theoretical problems are minimized by the limitation of the area: semantics in Jaina dogmatics, and only there; transformations in Jaina literature, and only there. Convincing definitions and typologies are not the sine qua non for studies in specific phenomena, as long as the area is small and easy to survey (compare the analogous argument used by us on p. 22 of Se II in a different context).
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ALSDORF's textual criticism was radical. And yet, we have to introduce a distinction. A. was exceedingly successful in the tracing of parallels, in sloka restoration, äryä detection, text correction, text interpretation, and in the detection of "breaks" in the texts. But as we have seen, A. also tried to reconstruct the disturbed verse texts of Uttaradhyayana, following the principle of "higher criticism" (Et: 47-48). Here, one hundred percent dependable results were the exception rather than the rule, but in these cases A. himself was also his chief critic, not deceiving himself or his readers. He admitted in most cases that he could only present probabilities. Future research might show more clearly what was possible and what was not.
Considering the importance which is as a rule attached to the idea of "understanding," we should not pass over the fact that proper understanding was in a way the basic ethos of A.'s studies. More than others he has accentuated the oddities of Jainism, but more than others he has tried to restore the rational element in apparently confused traditions. Had he spent more time on Jaina dogmatics he might have opened a new chapter in the study of this field. A. wanted above all clarity, a tendency which is reflected in his publications in more than one form (although occasionally the reader wishes that A. had explained his point in more detail). A. was a harsh critic of ancient as well as of modern authors whenever they had made clear mistakes or produced manifest incongruities (see p. 21). As for his own person, he could never suppress the dissatisfaction which he felt when he had not understood a text properly, and this frankness implied, that in most other cases his translations could be relied upon. It can be added that he possessed a stylistic virtuosity which not only helped him to convince his readers in a general manner, but enabled him also to put special lines of research (e.g. comparison of parallel version and reconstruction of transformed texts) on a firmer footing.
A.'s studies in the seven dogmatic chapters are to some extent a continuation of SCHUBRING'S Doctrine. In the case of ALSDORF Ut, the number of topics is limited, but A. was more concerned with the aspect of development and relative chronology than SCHUBRING (ALSDORF Ét: 49). It is evident from A.'s studies that there are many cases where we have side by side an earlier and a later form of a doctrine, one expressed in sloka.s and one in äryä.s. Of course, the pattern of the historical con

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bhramsa literature, and in his thesis A. expressly mentioned the new sentiment (den neuen Geist) in the Gujarati rasa.s. These rasa.s were related to Apabhramsa literature but showed a clear departure from the didactic and technical conventions of the preceding periods (ALSDORF Ku: 34-43). It was always the human element which attracted ALSDORF's interest, and on the whole he felt that early literary sources brought him closer to Indian life as he knew it from personal experience, than did intervening phases of shastric sophistication and literary perfection. Perhaps one should mention in this connection also his comparison of satya in the Veda with satya in the philosophy of Mahatma Gandhi.
clusions differs from case to case, so much more so since in many cases the discussion cannot do without external evidence. But ALSDORF used external evidence in the majority of cases. That he paid attention mainly to textual parallels and did not consider mere content parallels is true, but it had, on the whole, not much influence on his philological findings.
As a rule one must acknowledge that both SCHUBRING and ALSDORF tried to study each individual dogmatic topic on the basis of several different texts. This often helps to make Jaina dogmatics more lucid, as it paves the way for historical evalua tion. Treatment of dogmatics on the basis of a limited number of texts always runs the risk of describing Jainism as uniform and inflexible. Generally speaking, one should not underrate the necessity of investigating the entire area in greater depth. P. THIEME recounts that W. SCHUBRING in his day admitted "we have just scraped the surface" (of Jaina dogmatics).
As is natural, ALSDORF made full use of the available Tikes (Santisuri, Droncarya et al.). These Tika.s must be consulted with caution (ALSDORF EU: 39-44; ALSDORF St: see p. 21 infra), however, and they are of little avail in the discussion of more intrinsic textual problems. In this connection, A.'s former students remember his very pronounced and often-expressed scepticism vis-à-vis Slyana's Rgveda com mentary. A. could use a commentary published as "Cümi" (Dasavvr: p. 46 infra), and in ALSDORF Ét (pp. 37-39) he stressed the general importance of the Carni.s for textual criticism. However, he never studied a Cümi text very closely, and he had not seen the Uttaradhyayanacūmi (ed. 1933). No doubt, the Cūrni.s offer interesting textual variants as recorded in the JĀS editions (CAILLAT Da, Va, and Cr), but, however valuable, this evidence does not provide something like a new basis for our understanding of the texts.
It follows from our numerous quotations infra) that A. had his own peculiar "mental habits". Apart from his indebtedness to the methodology of higher criticism, A. preferred in a general manner the earliest stratum (early Agama, early Tipitaka) to the later strata, largely because he appreciated its quasi-classical simplicity. In his article on the Vidhurapanditajätaka, he quoted H. LUDERS who called the Jätaka verses "literargeschichtlich unschätzbare[n] Zeugen der alten Volksdichtung" (Vi: *380). This partiality for the Jataka.s was even stronger in the case of ALSDORF. It must be viewed in connection with A.'s occasional studies of Jaina scholasticism, which he analyzed systematically - when circumstances made it necessary - but which he never studied without fully exposing its eccentricities (see p. 30 infra). A'S preference for the natural against the artificial (and for "living" literature against "lifeless" literature) is seen in connection with later Jaina literature in reverse chronological order. As is well-known, A. started his Indological studies with Apa
The individual parts of our $S 2-4 can be designated as "reviews". However, they are neither criticisms (or true reviews) nor extensive summaries, but aids for the interested reader. In the case of ALSDORF's Prakrit studies, more particularly in the case of Ut the "reviews" have been extended in more than one respect, and we have also included some observations of our own. A strict formal separation has not been introduced, however. The present paper is meant to be read in connection with A.'s text, and the reader will thus easily distinguish between the primary matter (ALSDORF) and our extensions. The extensions are mostly bibliographical and mostly contained in the "Bibliographies" which are appended to our reviews. The bibliographical addenda (concerning original texts as well as modem literature) are diverse in character and include for example references to SCHUBRING's Doctrine of the Jainas, appearing at the beginnings of all the sections for the seven dogmatic chapters.
In the case of these chapters (pp. 23-38), we have supplied in the "Bibliographies" a number of parallels traced with the help of the Jaina Concordance (verse concordance). However, those who are familiar with the texts know that verses which are only marginally connected often have the same beginning (mainly in the form of a chain of terms), whereas closely related verses may show different beginnings. The Concordance is, therefore, no plethora of parallels, and it mainly helps to trace related text portions in a general manner. If the same subject is treated in two different texts, one can expect that there are at least one or two verses on both sides which belong to the discussion of the relevant subject and which agree in their beginnings if not in toto. It is with the help of such verses that the user of the Concordance can find his way from text A to text B, and so on. Again, the user may not expect textual parallels but merely treatment of the same term, or rather concept, in other texts. In this second case the Concordance will almost invariably offer useful information, since most terms occur in a great number of verses. The parallels can be traced in one way or another, but how this should be done is a matter which need not be discussed here (a verse concordance has its limitations). Our efforts to trace relevant parallels, main

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ly complete verse parallels, for the seven dogmatic chapters must at any rate be viewed in connection with the character of the material and in connection with the limited opportunities offered by a system of punch cards. Also we have supplied parallels only in the case of verses which have been quoted by A. in full. The reader will find a list of the texts included in the Concordance in BRUHN Co: 68-69.
We would like to add that the Jaina Concordance is closely connected with the name of the late C. TRIPATHI (p. 53). He contributed to the organization of the Concordance in more than one way, and without his active support the project would never have been started. His knowledge of the relevant Jaina texts was considerable, and this enabled him to suggest which texts should be included and which not. In this selection he was perhaps guided to some extent by A.'s publications, which he knew very well. TRIPATHI was also involved with the problem of verse numbering and provided some pothi editions in the library of the Institute with new numbering.
(abandoned), i.e. one's own vomit (the world). In other words it describes a relapse into worldly existence after renunciation. A.'s treatment is primarily an account of exegetical errors, all connected with the verb vam-, which had not been noticed by earlier scholars, but it also concerns the usage of the verb vam- (and of the adjective gandhana: "disgracing etc."). The three arya.s of the chapter have been inserted between vs. 20 and 24 and contain secondary matter. They have no bearing on the subject of vantam āpātum and are merely discussed in a footnote (fn. 6).
BIBLIOGRAPHY. K.R. NORMAN extends the comparison of Utt. 14,38 (vantasi ...) with Jataka 509,17-18 (pp.*183-84) to the verses Utt. 14.44-45 (bhoge bhocca ..-, ime ya baddha ...). This confirms a point of detail in A's argument: The original verse order in the Jataka is 18-17-19. See NORMAN Us: 22-23.
THE STORY OF CITTA AND SAMBHOTA. Chapter 13,1-35: CITTASAMBHOUJAM.-A. pp. 186-92. LAI no. 29 (1957).
$ 2. Studies in the Prakrit Årya II (Uttaradhyayana) Following the chronological order, we start with A's four articles (seven chapters, mainly narrative) and present afterwards the monograph (seven dogmatic chapters). The last item is ALSDORF It (Sütraktänga, old äryä). Three of the fourteen relevant Utt. chapters have no aryd.s (12-15-25), and four chapters (10-12-13-15) have basic ally been composed in other metres than the sloka. Our arrangement of the fourteen chapter-studies is 22, 13, 9, 10-15-12-25 (the four articles) and 24-36-33-26-28-3034 (the monograph). Two Utt. chapters (19-20) have one äryä each, but have not been studied by A. in detail. The total of chapters containing arya.s is thirteen. The Arya.s are "composed ad hoc", produced under special circumstances (Ch. 10), or the result of "secondary insertions" (L.V.L. material); see ALSDORF Ut: 6-8.
Refer for the subject of the present section also to p. 39 infra (discussion of Uttaridhyayana chapters in ALSDORF Et) and to METTE AL: 91-92. ALSDORF Ut has been reviewed inter alia in CAILLAT Re 1968 and in BRUHN Rv 1972.
We supply Prakrit terms in their sanskritized form, except the chapter titles of Utt. and a few terms where the Prakrit form was preferable. The Sanskrit forms include "samiti" for samii, used by the Jaina authors instead of the correct Skt. form "smrti".
The different versions of the story of Citta and Sambhūta had been studied by LEUMANN and CHARPENTIER in a comprehensive manner. ALSDORF concentrates on the comparison between Utt. 13 and Jätaka 498 (Cittasambhūtajātaka). The Utt. chapter is basically a composition in wpajati verses. LEUMANN had already noticed that the äryä.s 1-3 and the sloka.s 4-9 (except 6) were later additions. A. observes: "As a matter of fact, it is only a small minority even of the Upajati stanzas that is common to Jätaka and Urr., and only in a very few cases is there complete correspondence between two stanzas; there are others which agree in one päda only, while the rest is totally different. This can only be taken to mean that there was indeed an old poem in Upajati metre which became the source of both the Jat, and the Un, ballad, but that both the Buddhist and Jaina redactors, while keeping to the Upajāti metre, dealt with this old poem in the most arbitrary manner, feeling at liberty to make any number of alterations, additions and omissions. Under these circumstances, it is not quite so easy as CHARPENTIER imagined to "piece together out of Un. XIII and Jät. No.498 "an accurate reproduction of the ancient legend" (pp.*187-88). When comparing the contents of the two compositions, A. stresses emphatically the importance of the old recognition verse ("We were Candala.s / slaves...") for the proper understanding of the story: "The only suitable, nay the only possible contents of the recognition stanza(s) ... consist of a reference to an enumeration of the former births. And the most natural, the most probable form of test verse and answer is the two hemistiches of one Sloka (in the kathanaka), not two full Trisfubhs and a third Tristubh (in Utt.]" (pp.*188-89). On pp.*189 A. shows that the old recognition verse (Jätaka 498,16; Utt. 13,5-7; "kathanaka": JACOBI Er: 18) has its place at the beginning of the verse
vántam spátum. Chapter 22,1-49: RAHANEMIJJAM. - A. pp.* 178-85. LAI no. 28 (1955). See also Chapter 15 (pp. 22-23 infra).
A. demonstrates that the phrase "väntam apātum" (vantam... äveur), which occurs in a crucial verse relating to the Rahaņemi-Rayamai episode (Utt. 22,42 - Dasav. II 7), is a common figurative expression - eating (: coveting) what one has vomited

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composition, so that Utt. 13 (vss. 5-7 [see p.*189 for vss. 1-4]), and not Jätaka 498 (vs. 16 [vss. 1-3 are the secondary recognition verses]), demonstrates the original order. But even then the original narrative structure is only apparent from the Jaina kathanaka and from the Jätaka prose (p.*188, lines 21-26). Refer also to pp. 275-78 (and pp. 300-01) of the paper by TH. OBERLIES in the present volume.
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NAMIPAVAJJA. Chapter 9,1-62: NAMIPAVAJJA. A. pp. 215-24. LAI no. 31 (1962); ALSDORF Āk: *45; → ALSDORF Ét: 74.
A. analyzes the Utt. version of the well-known story of Nami's pravrajya and comes to the conclusion that the kernel of Chapter 9 is an "old samvada, composed entirely in slokas" (p.*216) and also "composed on very regular lines and according to a wellthought-out plan: one introductory stanza (6); ten single stanzas spoken by Indra (7, 12, 18, 24, 28, 32, 38, 42, 46, 51) to which the King replies in single stanzas with the only exception of the first answer comprising two stanzas; every change of interlocutor is marked by the same formal stanza repeated nineteen times; and, corresponding to the introductory stanza, one narrative stanza (61) concludes the whole" (p. 224). The original prose of the samvada (existing in the form of oral literature) "was replaced by fixed metrical additions" (p. 224; ALSDORF Ét: p. 74, lines 4-10) in the ārya metre. "The redactor(s) of the Uttaradhyayana made to the ancient verses the minimum of additions that would create a self-sufficient whole, intelligible without reference to a fuller prose tale. These additions in most cases betray their later origin by their different metre; in particular where we find äryäs, so characteristic of the latest layer of the Jain canon, we may almost automatically assume that they are secondary additions" (p. 215). This "process of creating an independent ballad" (p.*189) was already in evidence in the story of Citta and Sambhūta. Refer for the samvada / akhyāna issue furthermore to the following observations in ALSDORF AK: "... the Jain redactors of the Utt. dealt with the same kind of material as the Buddhist redactors of the Jātakas, but in a somewhat different way. The Buddhists invested with canonical dignity the ancient verses only, the indispensable prose supplements lacked a fixed wording and therefore remained outside the canon. The Jainas disliked the fragmentary character of the verses; for inclusion into their canon, they made the minimum of metrical additions which would make the tales self-sufficient. That no more was intended is shown by the fact that besides these canonical texts there exist numerous full versions of the tales in the vast commentary literature: they are the counterparts of the Buddhist Atthavanṇana" (p. *45).
ALSDORF Åk was published in 1963/64, and his characterization was endorsed in 1965 by general observations on the narrative elements of the Uttaradhyayananiryukti (ALSDORF Ét: 23-24). Refer for a narrative specimen of UtNi also to ALSDORF VO: 18
Ludwig Alsdorf's Studies in the Arya
and ALSDORF Ar: 21. ALSDORF returned to the äkhyāna subject in 1968: In Pa (p. 60, fn. 2) he emphasized the primacy of the verse versions in "double tales" (prose version followed by a verse version).
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UTTARAJJHAYA STUDIES. Chapter 10: DUMAPATTAYAM; Chapter 15: SABHIKKHO; Chapter 12: HARIESUJAM and Chapter 25: JANNALIJAM.-A. pp. *225-51; LAI no. 32 (1962). - There are no ārya.s in Chapters 12, 15, and 25.
At the beginning of his paper, A. makes the following observation (pp. 225-26): "Every attentive reader of canonical Jain texts cannot fail to make two observations. First, even the oldest and best commentators are completely unreliable. We are greatly indebted to their traditional knowledge and shall always carefully examine their suggestions; but in countless instances they misunderstand and misinterpret perfectly clear passages and offer fanciful explanations for palpably corrupt ones. Second, many, if not most, of the real textual corruptions are very old, much older in fact than all our commentaries, let alone even the oldest Mss. This is why high hopes based on the old palm leaf Mss. at last becoming accessible have been and will be largely disappointed. We are not only entitled but bound to disregard the commentaries wherever necessary or advisable and to correct the text even against them and the combined authority of all our Mss. I hope to give some convincing proofs of these contentions on the following pages." A.'s criticism must be viewed in light of the fact that CHARPENTIER had declared in the Preface to his edition of Utt. expressis verbis that he proposed to "restore as far as possible that text of the sutra which was used by the commentator Devendra" (p. 5). If a stimulus was needed to direct A.'s attention to the inadequacies of the old commentaries, it was provided by CHARPENTIER's trust in Devendra's sūtra text. ALSDORF St is in fact mainly concerned with textual criticism, including some critical observations on Devendra.
Chapter 10,1-37: DUMAPATTAYAM -A. pp. 226-30 and ALSDORF Ut: 7; → ALSDORF Ét: 74. - Utt. 10, named after its incipit "Dumapattayam," deals with the difficulties of reaching salvation (in technical language anityatva and bodhidurlabhatva). Each verse ends with the same exhortation to Goyama ("do not squander your opportunity," p.*228). There is an interpolation of eleven verses on the possible incarnations of a jiva (Utt. 10, 5-15: "driest dogmatic statistics," p. *229). Moreover: "The interpolator has indeed tried to adapt his product to its metrical surroundings, but with only partial success" (p. 229). The eleven verses are "a strange patchwork of Vaitaliya and Arya padas" (ALSDORF Ut: 7) with a total of "eleven odd [ārya] pādas and three quarters of a [ārya] stanza" (ALSDORF Ut: 7). "When this interpolated passage is removed... there remains a poem of 26 pure and nearly perfectly regular Vaitaliya stanzas"

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(p. 230). Utt. 10 is one of the four vaitaliya-aupacchandasaka chapters of the Jaina canon, the others being Süyagada I 2 and Utt. 15/Dasav.X (see p. 226, fin. 4).
BIBLIOGRAPHY. Refer for anityatva and bodhidurlabhatva as members of the anupreksă list also to BHATT An. The verses 10,5-15 teach the inverse relationship between the degree of organization of a being and the number of consecutive existences in the relevant class of beings. This view is relevant to the topic of rebirth speculation (see DELEU VI: 263, topics 20-21 in Bhag. 24 [reference from S. OHIRA]).
Chapter 15,1-16: SA-BHIKKHO; Dasav. X 1-21.-A. pp. 230-43. Chapter 15 deals with the true monk, and it is named after its burden "... sa bhikkhu." A. supplies text (with notes), commentary, and translation of Utt. 15, as well as text (with notes) and commentary of the closely related Chapter X of Dasav. For the translation of Dasav. X, A.'s reader is referred to SCHUBRING Da: *233-235. The metrical structure of Utt.15/Dasav.X is complex: "The conclusion seems inevitable that the Tr[istubh]/ Jag[at] pādas and stanzas are late intruders and accretions to the old sa-bhikkhustanzas in Aup[acchandasaka] metre: when these were collected and incorporated into Utt. and Dasav., they were supplemented at the beginning and end of the chapters with pādas and whole stanzas in the closely related and (by then) less unfamiliar and obsolete Trist./Jag. metre" (p. 243). The situation is explained by the fact that "an Aup[acchandasaka] and Upajāti pāda are of practically equal length and, though characteristically different in their first, are identical in their second halves... [more. over] That it is the identity of the second halves which leads to the 'curious mixture' of Aup. and Upajäti is confirmed by the fact that no such mixture occurs in the Vaitaliya chapters (Utt. 10 and Süyagada 1.2)" (p. 243). A. summarizes his metrical analysis by a short list of the non-aupacchandasaka päda.s in Utt. 15 and Dasav. X (p. 242). He describes this list as "metrical scheme", but the expression is misleading, and I am grateful to A. METTE for the interpretation. A. returns to the present discussion in ALSDORF Vi: *383-84. A.'s critical edition of Dasav. X includes variants taken from DasavVr and mentioned by him as "Cümi". He had no access to Dasavcũ, but on a later occasion (Ét: 38) he mentions the two "Cürnis" of Dasav. and suggests a comparative analysis. Apart from the burden, the text of Utt. 15 shows no points of agreement with that of Dasav. X. SCHUBRING observes on p. 114 that Dasav. VI, VIII, X, and XII provide "a general survey of the practical and ethical demands of the monkish [monastic] life." Utt. 15 is likewise an ethical appeal to the monk, but it is less technical than Dasav. X.
BIBLIOGRAPHY. The word vanta(ya) is not only found in Dasav. II 6-7 (ALSDORF Vä: 178-79), but also in Dasav. X I and XI 6. See ALSDORF St:
Ludwig Alsdorf's Studies in the Arya
*239 and SCHUBRING Da: 233 and $236. Refer for Utt. 15,5 (no sakkaim) also to CAILLAT Da: 73-74.
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Chapter 12,1-47 and Chapter 25,1-45: HARIESIJJAM and JANNALIJAM - A. pp. 24351;ALSDORF Ét: 40-42. Chapters 12 and 25 deal with the motif of the withheld alms. Both chapters had been studied by CHARPENTIER along with Buddhist parallels, and recently the first of the two chapters has been subjected to a fresh analysis by C. CAILLAT (Br). Utt. 12 can be connected with Jätaka 497 (CHARPENTIER Mā), and Utt. 25 with Suttanipata and Dhammapada (CHARPENTIER Ja). A. praises the two chapters as "most interesting specimens of "ascetics' poetry" preserved in the Jaina Canon" (p.*243). He analyzes Utt. 12 (tristubh, pp. 244-48) and Utt. 25 (sloka, pp. 248-51) together in the third section of his paper. A. characterizes Utt. 12 as "one of several chapters where to an original old poem [in tristubh] is prefixed a later introduction in different metre [in sloka]" (p. *244), and he refers to the "considerable number of dark or corrupted passages" (p.*244) in both chapters. The relevant section in A.'s paper is thus not a reconstruction of the entire chapters but only an analysis of single verses, mainly Prakrit verses from Utt. In the sloka Utt. 25,7, ALSDORF changes "je ya veya-viü vippä, jannattha ya je diyä" into the metrically correct reading "... jannajattha..." (p. 249). The word jatthä- is not found in Prakrit, but yaştr- is in Sanskrit. A. adds: "If my conjecture is accepted, as I trust it will be, it is of some significance for the textual history and criticism of the Jaina canon. It means that for Utt. 25,7 the whole tradition available to us, including not only all extant Mss. but even the oldest commentaries, goes back to one single individual manuscript (not oral tradition!), in which through an ordinary clerical mistake one aksara had been omitted" (p. 249). A. attaches much importance to this case of janna-jattha which he considers a paradigm of erroneous transmission, mentioning it also in ALSDORF Ét: 40-42. He could certainly have made similar claims in connection with other successful conjectures in his Utt. studies, but he accentuates this specific case.
BIBLIOGRAPHY. There are several summaries of the narratives surrounding the motif of the withheld alms: CHARPENTIER Mã (pp. 171-72: Jātaka 497 [sic]), JACOBI Jn II (p. 50, fn. 1: Utt. 12), BROWN Ut (pp. 16-17: Utt. 12), METTE En (pp. 131-33: Utt. 12), CHOJNACKI Vi (Vol. II, p. 36: Utt. 12), BROWN Ut (p. 36: Utt. 25).
THE ARYA STANZAS OF THE UTTARAJJHAYA. Chapter 24: PAVAYANAMĀYĀ; Chapter 36: JIVĀJĪVAVIBHATTI; Chapter 33: KAMMAPPAYADI; Chapter 26: SAMAYARI; Chapter 28: MOKKHAMAGGAGAI; Chapter 30: TAVAMAGGAGAI; Chapter 34: LES'AJJHAYANAM.-A. pp. 1-68; LAI no. 12 (1966).

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Un. 24
OghNi
15 (uccaram) 16 (áry: anavaya-)
296
297-312kryis derived from 296 = 313
314
17 (anāvāya-) 18 (vitthinne)
A. explains the order of the chapters in ALSDORF Ut as follows: "Of the seven chapters containing Arya quotations, we shall first deal with 24, 36, and 33, in order to leave together the somewhat parallel and similar chapters 26, 28, 30 and 34" (p. 8). He begins his study with arya statistics (pp. 6-8), although he admits that, under the circumstances, it is difficult to give exact figures (p. 6, n. 1). In the four preceding articles (Chapters 9, 10, 12, 13, 15, 22, 25) the number of arya.s was small. Ch. 9 had 8% áryás, Ch. 13 had 3%, Ch. 22 had 3 årya.s, and Ch. 10 had "eleven odd pädas and three quarters of a stanza", while Chapters 12, 15, and 25 had none (see p. 6, fn. 2). Chapters 19-20 (mere reference on pp. 6-7) have one iryà cach. In A.'s presentation, "five of the fifteen legendary chapters" (9, 13, 19, 20, 22) have seventeen arya verses, Ch. 10 is a case in its own right, and "seven of the dogmatic and disciplinary chapters of the last third of Utt." (24, 26, 28, 30, 33, 34, and 36) have 109 äryä.s.
A. thus felt obliged to supply, as far as possible, verse totals for the individual áryverses. This is in conflict with his actual diction where he often prefers the neutral "stanza" to "aryl" or "sloka," or introduces the verses merely by their numbers. It was in fact difficult for him to describe a verse as "arya" ("Sloka" etc.) unless it was an absolutely correct specimen. There is also the special problem for A.'s readers in that A. often prints his Prakrit verses without metrical and textual adjustments (ě etc.), so that in metricis the reader is thrown back to his own resources.
In order to make a better understood we have to add that there are actually several different processes in the seven dogmatic chapters: insertion of additional āryā.s, replacing original slokas by Arya.s, and gradual transformation of sloka.s into arya.s. All these cases have been duly considered by A., but on p. 8 he merely refers to the insertion of dry.s which have been taken from other texts.
In this case, A.'s figures are not quite accurate. He writes on p. 10 erroneously 298 instead of 297 (lines 2 and 9; 298 correct for OghNi), 297 instead of 296 (lines 4 and 11; 297 correct for OghNi®), and 17 instead of 16 (line 11).
A. observes that 24,16 is an intruding arya ("the only Arya of the chapter" [p. 8). "secondarily developed out of v.17" (p. 91), that 24,17 and 24,18 are both sloka.s which belong together, and that 24,15, also a sloka, is grammatically incomplete (no verb), and can also not be connected with 24,17.18. JACOBI had called 24,16 "... a later addition ... probably ... taken from an old commentary, the Cümi or the Bhasya" (p. 9). A. sees two interrelated problems: (1) the existence of the verse triad 16-17-18 (296-313-314) in both Utt. and OghNi; as well as (ii) the incongruous character of the verse tetrad 15-(16)-17-18 in Un. For (ii) he suggests two alternatives: either 17 and 18 - syntactically a self-contained unit - attracted 15; or verse 15 was the remainder of a longer tract on the FIFTH SAMITI, with 16-18 added after the loss of the other verses in order to fill the gap.
Chapter 24,1-27: PAVAYANAMÀYA. - A. pp. 8-10.- SCHUBRING DO $ 173 (five samitis). - A single spurious Arya (24,16) had already been recognized by H. JACOBI However, A. had found parallel verses in the Oghaniryukti, and this tempted him to reconstruct the development of two text pieces (4 verses in Utt, and 3 plus 16 verses in the Oghaniryukti), or to account at least for the present state of affairs. The subject of the chapter are the eight pavayana-mayão (five samitis and three gupti.s: vss. 4-18 and 20-25), and the subject of the verses to be discussed is the FIFTH SAMITI:voiding dirt of the body (excrements succára) etc.) at a suitable place. primarily at a place which is free from living beings. The five samitis form a methodical concept which partially helps to translate the abstract principle of ahimsa (mahávrata 1) into concrete instructions for the daily life of a monk. ALSDORF discusses the following verses:
BIBLIOGRAPHY (FIFTH SAMITI and related subjects: tentative compilation). (i) Introduction. Deo Mo: 326 ("easing nature"); 429, 461-62 (funeral ground) CAILLAT Ph: 50-53 ("phasuya"). METTE Oh: 131 (uvvariya, or remnants of food (Rest]), 138-39 (uvvariya, Parithavanavihi), and 140-41 (uvvariya, OghNi 586 foll.); METTE Gi (on the Paristhapaniki-Niryukti in the AvNi). - (1) Conspectuses. AvNi. BALBIR Av: p. 72 (Parithavaniya-Nijjutti). - OghNi etc. METTE Oh: p. 13, lines 8-10 (padilehanā, thandila); p. 13, lines 21-23 (uccāra); p. 15, lines 18-24 (Parithavanavihi). - Mac. OKUDA Di: p. 18 (vs. 55: vidigincha davve); pp. 18-19 (five samiti.s). - (iii) Semantics. Utt. 24 uses "samiti" both for the pentad (24,19) and for the octad (24,3). maya (in pavayana-maya) is an instance of semantic change (p. 8, fn. 2). - (iv) Translation. OKUDA Di: 124-33 (five samiti.s). (v) References to the texts. OghNi, padilehand/thandila: OghNi 296-321 (see the synopsis supra), OghNiBhā 178-85. - OghNi, Parishavanavihi: OghNi 596-625, OghNi-Bhasya 305-8. This is preceded by the uvvariya section (OghNiS 586-595, OghNi-Bhasya 283-300): METTE Oh: pp. 15 and 138. - Mac, vidigincha davve: V 55-56.- Māc., FIFTH SAMITI: V 124-28. Refer for

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Utt. 24,15-18 to OKUDA Di: text and transl. of V 56, V 124-25; etymology of ajjhusira in Utt. 24,17 supplied by OKUDA on the basis of Vasunandin's commentary on V 124.- Ayaranga, uccara-pasavana: JAS 2.1: 55645-668. - AVNI, Päristhapaniki-Niryukti: AvNi 1272-73, AvNi-Bhasya 205-206, block of 83 verses (1-83), I praksipta verse (vss. 1272-73, 205-06, and the praksipta verse will be found between vs. 4 and 56 of the "block", see "AvNi" in $5). Refer for Utt. 24,15-18 to vs. 80-82 of the "block". - BKábhi, thandilla: 417-70 (443-44. Utt. 24,17-18). - BekaBhi, vicára-bhumi: 206368 (2063 - Utt. 24,16). (vi) Further references (relevant to 24.15a.b): The first five members of 24,15 (uccaram ...) recur in Süyagada $ 707, Dasav. VIII 18 (OKUDA Di: pp. 49 and 109). Avsa $ 24, and Mac. V 56 (jalla in 56d, see above). Related forms of the list (3-4 members identical) occur in various contexts. - (vii) Pali parallels to the samiti topic: see ueclra, passiva etc. in IBR.
Chapter 36,1-267: JVLJIVAVIBHATTİ. - A. pp. 11-26; - ALSDORF É: 75-76. - SCHUBRING DO: $ 167 (bhavana topic). - A. begins his analysis with a short summary of Utt. 36 (p. 11). In Utt., the actual subject (iva and ajiva: Utt. 36,1-248) is followed by an appendix which was added at a later date. This appendix comprises a fragmentary text on fasting to death (249-54: six sloka.s) and two short tracts in Arya metre: (a) A tract on the five wrong bhāvanā.s or blameworthy forms of behaviour which lead to durgati.s or undesirable forms of rebirth (36,255.262-65), and (b) a general soteriological tract (36,256-61). Tract (a) consists in principle of six versus memoriales (Utt. 255, 262, 264, 263, 265) including the "ummagga-desao" verse which is missing in Utt. Parallels to (a) and/or (b) could be detected in several other texts (mainly in the four verse texts Ap.. Ms., Mår., and Mac.). The complete äryä sequence of Utt. consists of twelve verses (Utt. 36,255-66).
The examination of "a" and "b" follows on pp. 12-24: synopsis of the "a" texts and "b" texts (p. 12), dogmatic analysis of the bhavani tract (pp. 12-14). "a" texts (pp. 14-16), mutual relationship of the "a" texts (pp. 16-17), partial sloka.s in the "a" text of Mac. (pp. 17-18), discussion of the six memorial verses in the "a" texts (pp. 18-21), discussion of Utt. 36,266 (solitary kry, pp. 21-22), the "b" texts in Utt, Māc., and Ap. (p. 22), relationship of all texts (a and b: pp. 22-24). A. observes on p. 12:"As a term of Jaina dogmatics, bhlivank has at least three meanings ..."
On p. 23, A. remarks in connection with the synopsis on p. 12: "Whether actually, i.e. historically, Utt. and Mac, are combinations of the two versions (two texts) represented for us by Ap. [b] and Ms./Mär. (a); or whether p. and Ms./Mar. illustrate
the two opposite ways [a or b) of improving an original version Utt./Māc. (a and b). cannot be decided with full certainty considering the unlimited possibilities of contamination. However, A.is ultimately in favour of combination, as found in Utt./Māc.
Several passages in A.s text characterize the situation. In connection with the transmission of "a", ALSDORF states on pp. 16-17: "The confusing picture of agreements and divergences of the different versions of "a") changing almost from line to line is clearly the result of wholesale contamination. Probably no single one of the texts quoted is dependent on only one other - apart from the fact that we have of course to reckon with sources and prototypes unknown or lost to us." With reference to Mac. (a), ALSDORF observes on p. 18: "There can thus be no doubt that Mac. preserves considerable remnants of an older set of memorial Slokas, of which we are watching the gradual transformation into Aryas in progress."
A. is primarily concerned with the verse texts (Utt, and four other texts), but he gives also the necessary information about the two prose texts, viz. Aup, and Thana (with Abhayadeva). Refer for Thana ("cauvvihe (!avaddhamse") to fol. 2606-2621 and JAS 3: $ 354. The prose texts are also mentioned in the résumé on p. 24, but there is no detailed statement on the relationship between verse tradition and prose tradition.
The original chapter (roughly speaking 36,1-248) consists of late sloka.s and meets with A.'s interest only on account of its metre (see below). However, A. traces within this text one plus four ärya.s plus a half-arya (pp. 24-25); these verses deal respectively with the three subjects of Isipabbhara (description), rough earth (enumeration), and gross wind enumeration)
Observations on metre which apply to the late sloka.s of the chapter, but which claim more general interest, appear on pp. 25-26: "That the changed metrical taste should have produced a strong tendency to replace Slokas by, or to transform them into, Aryds is only natural, and to know, and constantly to reckon with, this tendency is of great importance for every critic of Jaina texts." And again: "Secondary transformation into Arya is probably also responsible for at least part of the odd (sloka] pādas of 7 syllables, regarded by SCHUBRINO as precursors of the Arya (SCHUBRING Wo: 3), in which our chapter fairly abounds. It has about 40 pädas of 7 syll. which are regular Arya padas, and it can indeed hardly be doubted that the present text bears witness to a metrical feeling to which an odd Sloka pada and an odd Arya pada had become of equal right and more or less exchangeable." Refer for observations on the relationship between sloka and äryä also to A.'s studies in the old arya (ALSDORF It: *196-97, ALSDORF Pa: 20-22) and to the description of the new arya on pp. 9-12 of ALSDORF Pa.

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BIBLIOGRAPHY FOR FIVE NEGATIVE BHAVANĀ.. Note: A. uses the continuous numbering of Māc. and does not mention that all his verses belong to chapter II. We can add that, in the case of "gāhā 4", almost the entire Mac tradition preserves the "regular" verse mantabhioga besides the "irregular" verse abhijunjai (see Ut s.v. "gāhā 4" and s.v. Māc. 65). - (1) General: BỊKaBhå, six giha.s: 1293, 1295, 1302, 1310, 1315 correspond to Utt. 36, vss. 255, 262, 264, 263, 265 (gähas 1-5"); 1321 corresponds to ummaggadesao ("gaha 6"). There is partial agreement between BrKaBha and the other versions, including Utt.. - Mär., deva-dubbhagatta/ deva-duggai: vss. 195155. The yss. 1953, 1954, and 1955ab correspond respectively to Utt. 36,262/ 264; 263/265; and to ummagga-desao. 1955: "sammohande kalam karittu Dodundugå (probably Dogunduga, cf. Utt. 19,3) surā hunti, annam pi devaduggai uvayanti viridhaya marane." - BhaPra 13ab (ärya, first line): five bhāvanā.s mentioned. - (ii) ummagga-desao as a single verse: BrKaBha 6424, JiKaBhà 2047, PaKaBhi 1360. - (iii) Refer for asuriya to Sūyagada IT: JAS 2,2: 706 (... Isuriesu kibbisiesu thanesu ...), to Süyagada I: JAS 2,2: $ 151 (... asuriyam disam; CAILLAT Āy: pp. 28, 39-40), and to Süyagada I: JAS 2,2: S310 (... asuriyam ... Cabhitāvam). (References from B. BHATT.) The sequence kandappa, kukkuiya, mohariya (ALSDORF Ut: 15 ["gāhā 2"]) is also used for the anarthadanda transgressions 1-3 out of 1-5 (HOERNLE UV: S 52; TS VII 27). Generally speaking, "kandappa" stands for the sin, for the sinner, and for the god (or form of rebirth). See p. 19 and the PSM.
has little doubt that the combination of both chains is late and that our text originally had a single sloka with a single version. A. regards the different metre as a hint that the double version is the result of a later combination. He leaves the second question, as to which version is earlier, explicitly unanswered. Is the niddi pentad with its Buddhist vocabulary (infra) the lectio difficilior and the tetrad a later normalization?
BIBLIOGRAPHY. In Māc. XII 188 (1231) and TS VIII 8, both karma chains are likewise juxtaposed (see JACOBI Ta on VIII 8), and the twofold tradition is also presented in GLASENAPP Ka (pp. 22-23). P.S. JAINI mentions in connection with darśanāvaraniya only the tetrad (JAINI P: 132). Refer for thin'addhi alone to ViAvBhā 502 and JīKaBhā 96 and 2539. See thina-[m-Jiddha, pacalayană etc. in IBR for the Buddhist usage (nivarana pentad et alia).
BIBLIOGRAPHY FOR TWO TOPICS (EARTH AND WIND). ALSDORF discusses these two subjects only in two paragraphs (p. 25), but the issue is taken up again by K. OKUDA in connection with Māc. V (Di: pp. 93-94 and 95). The lists for earth and wind are actually part of a large six-jiva tract which can be studied in Utt. 36,69 ff., in Māc. V 8 ff. (OKUDA Di), in AcNi 68ff., and elsewhere. OKUDA examines the entire tract on the basis of Mic. V and considers also the other versions. A systematic discussion of the material would form a small monograph. [Reference to Mac. V from B. BHATT.)
Chapter 26,1-53: SAMAYARI. - A. pp. 27-48; ALSDORF Ér: 76-77. - SCHUBRING Do: $ 148 (description of the "routine duties" of a monk on the basis of Ch. 26); SCHUBRING Do: $ 136 (samayari). - Only the first seven sloka.s correspond to the title of the chapter, while the rest (26,8-53) are taken up by a detailed time-table for the monk's day and night, divided into four porisis each" (p. 27). After the introduction (pp. 27-28), ALSDORF discusses verses 26,8-23 (time-table up to vatthaim padilehae: pp. 28-29, 30-31; four āryā.s = 26,15.16.19.20), verses 26,24-31 (eight árya.s on the vattha padilehanā: pp. 29, 31-41), verses 26,32c.d-35 (kärana topic: pp.
29, 41-45; three Arya.s - 26,33-35), the sequence 26,22-36 in its entirety (pp. 4547), and the verses 26,37-53 (time-table after vihare muni: pp. 30, 47). We have marked all page references for the chart on pp. 28-30 with a circle. Refer for vs. 26, 32 to pp. 42, 45, and 46; and for vs. 26,36 to pp. 42-43 and 46. At the end, A. presents a "tentative synthesis" for 26,8-52 (pp. 47-48).
The problems of interpretation and reconstruction are considerable: "What must be supposed to have been originally a clear and well-ordered plan was changed into a disorder which cannot fail to strike every attentive reader and which it is not easy to disentangle" (p.28). A discusses in great detail two inserted pieces on which we shall concentrate: the EIGHT PADILEHAŅĀ ARYA.S (technical details of the vattha padilehana) and the KARANA TOPIC (six reasons for eating and six reasons for fasting: part of the prescriptions for the begging tour).
The EIGHT PADILEHAŅĀ ARYA.s have been quoted by the redactor of Utt. from the Oghaniryukti, as shown below (Utt. 26,24-31: pp. 31-32). Moreover, in the Oghaniryukti, five of the EIGHT PADILEHANĀ ARYA.S (264-68) are explained by eight Bhasya Aryas occurring in OghNi (p. 32) and by one äryä occurring in Abhayadeva's commentary on Thana (pp. 33-34). The EIGHT PADILEHANA ARYA.s contain "techni
Chapter 33,1-25: KAMMAPPAYADI. - A. pp. 26-27. - SCHUBRING Do: 987 (eight kinds of karman): $ 82 (darsana tetrad). - Utt. 33 is a short tract on karman where karman types I and III-VIII have been treated in sloka.s, while type II (darśanavaraniya/avarana karman) has been described in two arya.s which combine its two different versions. Urt. 33,5 gives the pentad (nidra, nidra-nidra, pracali, pracala-pracala, styäna-[8]rddhi), while 33,6 gives the tetrad (cakşur-darsanavaraniya, acakşur, avadhi, kevala"). A. does not say which version he considers the earlier one, but he

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calities concerning (moming) inspection (padilehand) of clothes" (p. °29) and are preceded in Utt, by two śloka.s on the morning inspection in general, including inter alia a short reference to the inspection of clothes (verses 26,22-23: pp. "29 and 31). Verse figures for parallels to verses occurring in the time-table sequence (26,8-52) are supplied in fn. 5 of p. 27. (P. 31. line 1: the four OghNi verses are 283-86, as mentioned in fn. 5; refer for Thāna, also mentioned in fn. 5, to our bibliography.) This is the synopsis (Utt/OghNi) for the EIGHT PADILEHAŅA ARYA.S:
Utt.
OghNi-Bhasya
OghNi 264
It follows from A.'s text that the eight Irya.s were not an ad hoc text but an ele. ment of the dogmatic discourse. The wording shows that our set of eight Arya.s is not one homogeneous treatise but a compilation or collection of different sets of rules partly overlapping, supplementing or even contradicting one another" (pp. 36-37).
The Utt. verses that actually say which beings are to be protected through the vattha padilehană are 26,30-31 (OghNi 273.275). In connection with OghNi 274, A. observes on p. 41: "It is clear that the two closely parallel stanzas 273 and 275 cannot originally have been separated by any other stanza; moreover, 274 is easily recog. nizable as a secondary insertion by its markedly different style. There can hardly be any doubt that 274 was subsequently added because a need was felt to substantiate in pedantic detail the somewhat general and sweeping statement of 273." In fact, whatever the exact meaning of OghNi 274, it reflects at least partially views on ahimsă which deviate from the classical "six-jiva" ahimsă; compare BHATT Se: 135-41.
The begging tour takes place in the third porisi of the day. We now supply the synopsis for the KARANA TOPIC with the basic verses Utt. 26,33 (six reasons for eating) and 26,35 (six reasons for fasting). A synopsis based on pp. 43-44 (refer also to METTE Oh: 138 for PnNi 667-68) will facilitate the understanding of A's analyses (pp. 42-47):
26,24
=
=
265 (also in Thana)
26,25 26,26
=
266 (also in Thāna)
OghNi-Bhasya 159 OghNi-Bhasya 160 OghNi-Bhäsya 161 chap purima (Abh.) OghNi-Bhasya 162 OghNi-Bhasya 163 OghNi-Bhasya 164 OghNi-Bhāsya 165 OghNi-Bhāsya 166
26,27
=
267
PnNi
Mac.
Ms.
Thana
26,28 [cf. Säntisüri: p. 39) [cf. Säntisüri: p. 39) [cf. Säntisūri: p. 39) 26,29 26,30 (cf. Sintisüri: p. 41, fn. 1) 26,31
Utt. 26,32c.d
• 272 = 273
274 (ghadagai-) • 275
VI 59 VI 60
661 662
26,33
36
663 ("Bhasya") 664 ("Bhasya") 665 (sloka)
43 (JĀS 3: 9 500) PņNi 663 quoted PņNi 664 quoted
26,34 26,35
666
VI 61
39
4 4 (JĀS 3: 8 500)
The core of the EIGHT PADILEHANA ARYA.s is the description of the meticulous inspection of the garment as found in verses 26,24-28: By shaking the garment the monk removes living beings which might otherwise come to harm when the garment is used.
A.'s judgement on the strange procedure is contained in the following two sentences: "The details of the padilehã may seem to many tedious and paltry in the extreme, and the considerable amount of labour and space spent on their elucidation out of proportion to their intrinsic importance. On the other hand, we have come to know and understand a very characteristic specimen of Jain monastic discipline in its late scholastic phase" (p. 41). This critical view of the procedure is not unwarranted, but we must realize that the handling of the cloth is obviously a ritualized form of ahimsă, the cloth being hardly more than a ritualistic requisite. The padilehană exemplifies a type of ritual which reduces demanding observances to a symbolical and abbreviated act - either as a substitute for or as a supplement to the true observance. See Yasovijaya Sa (citra 10-22) for the present form of the padilehaņā ritual.
In contrast to the treatment of the vattha paidlehana (and verses 26,13-16), A. used for the KÅRANA TOPIC only the Pindaniryukti, but not the parallel Oghaniryukti, which was later studied by A. METTE (see for the relationship of OghNi and PnNi the synopsis in METTE Oh: 22-23). A. METTE also uses the Obb. which is unedited to this day (except for the portions now edited in METTE Oh). A. had himself prepared a microfilm of the Obb. while in India, but he did not use it for his studies. In the Oghaniryukti, the vattha padilchanā is separated from the KARANA TOPIC. See METTE Oh, p. 13 ("265-76") for the vattha padilehanā and p. 15 ("581-585") as well as p. 131 ("Begründung") for the KARANA TOPIC. The vattha padilehana is outside the portions studied by A. METTE, but the KĀRANA TOPIC is part of the selected text and has been dealt with on pp. 136-38 of METTE Oh.

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For the comparative analysis of the KARANA TOPIC in Utt, on the one hand and in PoNi on the other, ALSDORF gives a résumé on p. 45, which corresponds to the first two columns of the above synopsis for kārana. Below, we supply the verse figures (not given by A.) along with the pratika.s:
Utt. 26,32c.d(chanham) Utt. 26,33 (veyana.)
PnNi 661 (chahi) PnNi 662 (veyana.) PnNi 663 (n'atthi): Bhasya PnNi 664 (iriyam): Bhāsya PnNi 665a.b (ahava na)
PaNi 665c.d (paccha) = PnNi 666 (ayanke)
Utt. 26,32c.d (chanham). OghNi 581a.b (chanham)
OghNi$ 581c.d (āhārejja). For a proper estimation of the time-table analysis one has to realize that we are confronted in the case of PņNi/OghNi with no less than four parallel texts (PņNi, OghNi, OghNi-Bhasya, and Obb.) and with numerous individual parallels (Utt, Thāņa etc.). Naturally, synoptic presentation and evaluation of such multiple texts is difficult, and we are greatly indebted to A. METTE for presenting the material in an exemplary matter
As far as the transformation of old śloka texts into åry dominated texts is concemed, the reader will notice the difference between the radical transformation, in the early days, of verse tracts, even of individual verses, and the conventional transmission with only minor changes in the later period. We do not know the workshops of the transformers, and we do not know how the process of transformation was eventually stopped.
Unt. 26,34 niggantho)
Utt. 26,35 (dyanke)
A. argues that an old sloka version of the KARANA TOPIC was the precursor of a later arya version (each version - Utt. and PņNi - showing traces of the old sloka version). A. METTE has afterwards shown that the two half-sloka. PoNi 665a.b and c.d can be made complete with the help of two Obb. half-sloka.s, thereby corroborating A.'s argument (pp. 44 and 45). See METTE Oh: 137 (transl.) and METTE On: 222-23 (text). These are the two completed sloka.s which form a fragmentary but intelligible śloka text on the KÅRANA TOPIC:
Obb. 21642.: chahi karanchi echim ahärejja su-samjae PaNi 665ab(OghNi$ 583a.b; Obb.om.):
ahava na kuija åhäram chahim thanchi samjae (Obb. 2164c.d: chahi ceva käranehim 'Ahirejja imehim tu Obb. 2168ab:
deham caittu-kimo vi taha samjama-akkhamam PANI 665c.d(=OghNi$ 583c.d = Obb. 2168c.d):
pacchi, pacchima-kalammi kaum appakkhamar khamam.
BIBLIOGRAPHY. (1) Semantics. Refer to METTE Oh (p. 6, fn. 20) for extensions of the meaning of sāmāyāri. See also p. 37 on "alternative explanations" for padilchana terms. - (ii) OghNi context. METTE Oh: 13 (padilehana and time-table). - (iii) padilehan in Thana. OghNi 265 (ärabhadā) and 266 (anaccāviyam) appear in Thana under the captions "chavvidhå pamayapadilehanā" and "chavvihã appamāda-padilehanā" (Ahmedabad ed. fol. 343a; see JAS 3: $ 503). Abhayadeva quotes ad OghNi 265 the verses OghNiBhasya 161 (vatthe) and "chap purimā" (supplementing "vatthe") on fol. 344a. Furthermore, he quotes ad OghNi 266 the verses OghNi-Bhāşya 162 (vitaha) and 163 (fol. 343b, 344a). Here Abhayadeva gives a variant for 266b and quotes 163a in a form which differs from the Bhasya text but corresponds to his Niryukti variant (p. 35, fn. 7). - (iv) kārana. See JAIN Pi: 56 for text and translation of Mac. VI 60-61 (26, 33 and 26, 35: veyana- and adanke). - (v) karana in Thana. Pņ 662 (veyana-) and 666 (ayanke) appear in Thana under the captions"... ahāram āhāramāne ..." and "... haram vocchindamane ..." (Ahmedabad ed. fol. 340b; see JĀS 3: $ 500). PnNi 663 and 664 ("bhāsya-githe") are mentioned on fol. 341b. The padilehanã concept (num ber of faults to be avoided: p. 35) and the karana concept (supra) are both sir fold. - (vi) Parallels supplementing the material of ALSDORF Ut and METTE Oh for the KÅRANA TOPIC. Utt. 26,33 and 26,35: Ms. (JAS) 36 and 39; PaKaBhi 892 and 893; JikaBha 1658 and 1665; Ga (JAS) 59 (ad 26,33). - PnNi 661 and 664: JiKaBhà 1657 and 1660 (1660ac - PnNi 664a.c).
A. feels that not only the EIGHT PADILEMAŅA ARYAS 26,24-31, but also the KÄRANA TOPIC 26,32c.d-35, which is much older, are an insertion in the time-table text (pp. 45-46). As a consequence, only three and a half sloka.s are left for the relevant section of this text:
Utt. 26,22 - 26,23 -half-sloka: 369.b (end of padilehand) - full sloka:
32a.b plus 36c.d(end of begging four]. See also p. 48, lines 4-5. A. observes on p. 46: "... I do think that there is at least a strong probability that the above speculations correspond to the actual history of the text." His thesis was later partially confirmed by the text of the OghNi (METTE Oh, pp. 136 and 222), where the complete karana sloka is found:

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Chapter 28,1-36: MOKKHAMAGGAGAI
A. pp. 48-57: ALSDORF Ét: 77-78. This chapter deals with the tetrad of jñāna (28,4-13), darśana (28,14-31), cäritra (28,32-33), and tapas (28,34). The tetrad is midway between an old triad (members one to three only) and a pentad (virya added as the fifth member). The general term for the chain is mokşamarga (see OHIRA Ta: 55-56, 104-05). Refer to SCHUBRING DO for jñāna (§ 73), darśana/samyaktva (§§ 82, 169, 176, 187), fivefold caritra (§ 177), and tapas (S$ 178-179). The mokṣamarga is the sole subject of Mac. V (see OKUDA Di; table of contents on pp. 17-20). Part of the exposition of darśana (i.e. darśana/ samyaktva) is the samyaktvâticara pentad (five negativa: sankhä, kankhā...), which occurs in Uvās. (HOERNLE UV: § 44), Bhag. (OHIRA Bh: § 496), and AvSú (JĀS 15: § 65 on p. 350), and which was later transformed into a positive octad (Utt. 28,31). See also SCHUBRING Do: § 88 on kankha-mohanijja. The object of darśana are the nine or seven tartva.s. See Utt. 28,14-15; SCHUBRING Do: § 169 and OHIRA Ta: 55. The darśana concept has also been included in the twelvefold tapas (e.g. Māc. V 168-69: sub-sub-division of tapas). A later element of the darśana exposition are the ten ruci.s. See Utt. 28, 16.18-27; LEUMANN Au: p. 43; DELEU Vi: 293; and SCHUBRING Do: $$ 169, 180 (the ruci.s are mostly a sub-sub-division of tapas). At some point in time, the mokşamarga was equated with ärādhana (Mar.2).
A. shows in his treatment of darsana (pp. 49-55) that the original darśana verses (two sloka.s: 28,14-15) have been enlarged, mainly by a verse sequence on the ten ruci.s (eleven äryä.s: 28,16.18-27; read "eleven" on pp. 49 and 54!). However, the ruci chain is part of a longer verse sequence (28,16-31: 16 äryä.s), and this is not restricted to Utt. We actually have "14 Aryas [28,16- 19. (20). 21-28. 31] common to Utt. 28 and Pann[av]." (p. 54; JAS 9,1: § 110). A. pays special attention to 28,31, one of those verses in the sequence which is not concerned with the ten ruci.s but describes the "positive octad" (p. 53). In connection with 28,31, ALSDORF discusses also the ācāra pentad (= mokṣamarga). The verse 28,17 is "of dubious origin" (pp. 54, 50-51).
There are likewise secondary verses in the exposition of jñāna which precedes that of darsana (28,4-13). All these verses are sloka.s, but the majority of them are secondary (pp. 55-56). By contrast, there are no secondary verses for caritra (28, 32-33; äryä and sloka) and tapas (28,34; śloka). When the insertions are eliminated, only eleven or thirteen original sloka.s remain (pp. 55-56). This is a number similar to that of other tracts in Utt. (p. 56).
Here as elsewhere A. derives more general observations from his findings (pp. 56-57). He calls the miniature tracts "memorial treatises" and the verses "versus memoriales." In other words, the verses do not present a primitive form of the dogmatic discourse but a genre sui generis which must be supplemented by "oral expla
Ludwig Alsdorf's Studies in the Arya
35
nations of the guru" (see also ALSDORF Ét: 78-79 on Utt. 30). It seems that A. had in mind an analogy between the early form of dogmatic tracts and the skeleton components of the akhyāna genre. He therefore feels (slight modification of Ét: 78), that, theoretically, the solitary verse on tapas would have been appropriate even without the following Chapter 30 on the same subject.
Although A. has missed a few doctrinal details, his text on Chapter 28 contains several observations of considerable dogmatic interest and could form the basis for further studies in the relevant terms. It is especially darśana which calls for closer examination on account of its ambiguities. A. observes on p. 49: "We have thus two totally different treatments of damsana side by side: two Ślokas defining its synonym sammatta as belief in the teaching of the nine "ethical fundamentals", and thirteen [correct: eleven] Aryas propounding the doctrine of the ten rucis." See in connection with darśana also JACOBI Ta: 301, GLASENAPP Jn (in the German edition p. 177, fn.), pp. 28-29 supra on the darśanavaraṇīya karman, OHIRA Bh: § 261-63, and especially OETJENS Si (pp. 194-203). The term darśana (samyaktva, śraddha) is an interesting instance of semantic disorder (no one-to-one relation). In such a case it is not sufficient to examine the individual terms under the aspect of historical semantic change. Rather it is necessary to study the entire configuration, and also the general impact of semantic irregularities on the dogmatic corpus. A comparison of the analyses of Utt. 26 and Utt. 28 (synopses vs. semantics) shows at any rate that the seemingly homogeneous material of the seven Utt. chapters actually presents problems of more than one type.
BIBLIOGRAPHY. (1) 10 ruci.s in Thana. Thāna quotes 26,16 ("dasavidhe sarāga-sammaddamsane"), and Abhayadeva adds the verses 26,18-27. See fol. 477a-478b and JĀS 3: § 751. (ii) Parallels to the "positive octad": VyaBha 64, NiBhā 23, JīKaBhā 1037, and CaPrä 7 equal Utt. 28,31 (nissankiya); AvNi 1575a.b equals Utt. 28,31a.b. See for the other references ALSDORF Ut (and OKUDA Di, verse V 4). (iii) The eight so-called aticara-gāthā.s (pp. 53-54) describe the acara pentad and play an important part in ritual. The term "aticăra-gāthā.s" ("aticăra" instead of "acăra") is unexplained. See LEUMANN Üb: 2b, lines 72-73, DCM 1948: nos. 1185-90; TRIPATHI Ca: Ser.No.52, and OKUDA DI: 90. The gathã.s 2-8 are found in DasavNi and Utt. (see LEUMANN et al. for further details). - (iv) Varia. OKUDA Di: 150-51 (ajña) and 110-11 (uvavūhaṇa [ALSDORF Ut: p. 54, fn. 1]); OETJENS Śi: 210-14 (ājñā-ruci) and 223-31 (darśana, vicikitsa); JOSHI Fa: 40-42 (darśana and śraddha).- Utt. 28, 17: Mac. V 6 (bhūd atthena) = Samayasira 15. (v) Fivefold căritra: A. demonstrates on p. 55 (read after vs. 33 "five [!] kinds of caritra") that the couplet 28,32-33 was the product of partial transformation of sloka.s into ārya.s. Refer for 28,32 to CaBha 3 and see for caritra scholasticism OHIRA Ta: 104

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12. - (vi) Complexities in the mokşamärga concept: TATIA SC: 71-72; CAILLAT At: p. 61-62; CAILLAT Ca: vss. 73-80 (pp. 120-22; caritra/karana et alia); OHIRA Bh: 88 261-62. - (vii) Aradhana concept, dridhanā literature: LEUMANN Ár, SCHUBRING Do: 185, OETJENS Ši: 27,79-102, OHIRA Bh: 84383-385.
Chapter 30,1-37: TAVAMAGGAGAI.-A. pp. 57-62; -ALSDORF EI: 78-79 - SCHUBRING Do: R$ 178 (external asceticism) and 179 (internal asceticism). - The subject of the chapter is indicated by its title. After the introductory sloka 30,1 we find three inserted verses, which A. eliminates (p. 57, elliptical style). Verses 30,1-4 are followed by a simile (30,5-6), by the tapas verse 30,7 (sloka, slightly changed version of 28,34: p. 56), and by the memorial verse for bähira tapas (30,8 - äryä). The description of the first two positions of the sixfold bahira tapas has been amplified to five verses in the case of anasana or "fasting" (30,9-13:12 arya.s) and to eleven verses in the case of omoyaraņa or "reduction of food" (30,14-24: 9 arya.s). The remaining ten positions (bāhira tapas III-VI, abhyantara tapas I-VI) occupy one sloka each (30, 25-28; 30,31-36) with 30,30 as the memorial verse (kry) for abhyantara tapas. A. emphasizes that the amplification of the first two positions of bahira tapas is reminiscent of the uneven treatment of the mokşamärga in Utt. 28 (compare p. 60 top with pp. 48-49). After a terse discussion (the two groups of additional verses "represent several stages of insertion": p. 61), ALSDORF again summarizes his findings by reconstructing the original text, using this time the expression "Urform" (p. 62). The two memorial arya.s 30,8 and 30,30 are the only elements which A. compares systematically with the other versions of the tapas tract (pp. 58-59). He postulates two sloka.s as precursors of 30,8/30,30, not only for general reasons but also because 30,30d is a sloka pada. He also states that the corresponding double arya.s of the parallel tapas texts are not derived from Urt. Rather the two verses were current, and as such they were used inter alia as substitutes for two original Slokas in Uttaradhyayana.
BIBLIOGRAPHY: 0) OKUDA Di: 135-54 (Mac. V 148-215 = tapa-acara). - (ii) Utt. 30,2a.b (five mahávrata.s): Mãe. V 91 (288; cf. Ut: 58], VII 160 [661], IX 14 (782), XI 9 [1026); AcNI 331; ÅVNI-Bhagya 243 (after AvNi 1555). - Utt. 30,3a.b (five samitis etc.): The single plida 30,3a recurs repeatedly, but 30,3a.b have no complete parallels. However, some verses are similar to 30,3a.b; we mention in descending order of similarity Pravacanasira 40, Ms. (JAS) 326, and Mar. 1925. - Ust. 30,8/30,30: compare Daša Ni 47/48, Ms. (JAS) 127/128, and Mar. 208 (Utt. 30,8).
Ludwig Alsdorf's Studies in the Arya Chapter 34.1-61: LES AUJHAYANAM - A. pp. 62-68; - ALSDORF E: 79-81. - SCHUBRING Do: 96 97-98 (sur lesa.s). - The contents of the chapter are in conformity with its title. Ignoring the later additions, we can say that we have two old blocks: The introductory sloka (34,1) is followed by seven verses on the colours of the less (34,3-9; sloka.s), and by twelve verses (34,21-32; sloka.s), on the yoga.s which are at the root of the lesi. ("lists of "yogas due to which the jiva "develops the six lesãs": reference on p. 67 (to p. 64]). The concluding verse (34,61) is likewise a sloka. There was possibly also an old statement in sloka.s about rebirth on the basis of bad or good lesås (prototype of verses 34,56-57, arya/śloka, see pp. 66 and 67 [lines 13-14]). The common view, that lesá is "first and foremost, and in reality" (p. 62) soul-colour, is confirmed by this sloka tract. The tract contains everything that is old, while the arya.s of the chapter - about forty and more than in any other chapter - present the leså speculations of a later period (beginning with the taste, smell, and touch of the lesa.s: 34,10-19). A. emphasizes the historical relevance of his findings (p. 67), but he is not content with the isolation of the nucleus ("old memorial treatise": compare pp. 47-48, 55-56, and 62). He also analyzes the accretions, more particularly the five årya.s which describe the less under the aspects of "sthana," "gati," and "lyus" (34,33.56-57.58-60: pp. 65-67).
The majority of the seven dogmatic chapters of Utt, reveal a difference between earlier and later dogmatic phases, normally concurrent with the sloka-arya difference. The peculiarity of the present case is the convincing reduction to a plain nucleus of the extensive and intriguing leså speculation of the later periods. It is also obvious that the "lesa doctrine" is to a large extent a classification of beings (A.L. BASHAM), although its peculiar form may also reflect certain views about the character of the soul.
BIBLIOGRAPHY: GLASENAPP Ka: p. 59, note 1 (lesya, yoga, and parinama): TATIA Pa: 293 (yoga and israva)BATHIYA Le (Lefyd-Kosa in B.'s kosa series); TSUCHIHASHI Le origins of the term lesa; bibliographical references); BASHAM Āj: 139-40, 244-45 (six abhijāti.s and six lesi.s); OHIRA Bh: $$ 298313 (the lesã doctrine in Bhag, and Pannav.). Some leså verses (in particular the metrical cluster 34,23.24: p. 64, fn. 1) contain terms of the kaşaya type. Some recur in Pali texts and can be traced with the help of IBR (see asatho, amayāvī, satheyya, mayā etc.).
Recently, B. BHATT has noticed that the so-called Bhagavati-Avacūri (see Bhag Vya in $ 5) includes an anonymous series of 271 aryas which are more or less closely connected to the Bhagavati. The question of the exact position of these verses vis-à-vis the transmitted text of the Bhagavati deserves systematic study. Besides nine arya.s recurring in UtNi, we find in this series the three Utt. arya.s on ayus (34,58-60) discussed by A. on pp. 66-67 and de

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scribed by him as "difficult to understand" (p. 66). They belong to Bhag. 3.4.159 (see Bhag Vya: p. 14. lines 2-4). The Bhag Vya text of 34,58/59 has the reading wvavão as mentioned by A. on p. 66 in fn. 2.
ITTHIPARINNĀ. Süyagada I 4. - A. pp.*193-214. LAI no. 30 (1958). Itthiparinnà is composed in the old Arya which had been discovered by H. JACOBI (p. *194). A. gives a fresh description of the metre on pp. 196-97 (see also ALSDORF Pa, pp. 20-22) and analyzes Itthiparinna on pp.197-214 (critical edition, translation, and extensive notes). There are two more texts with old dryl.s in the Svetämbara canon, viz. Ayara 19 and Utt. 8. ALSDORF It supplements earlier studies in Ayira 1,9 and Süyagada I 4, and is followed by NORMAN Ka on Utt. 8 (1977). The term "parinna" which appears in the title of the chapter has more than one meaning: See TATIA Pa.
Besides Utt.15/Dasav.X (supra), Itthiparinna is the only canonical text portion which has been translated by A. As a connected section it demonstrates the style of A.'s translations better than the individual verses translated by him in his other arya studies. Quoting an observation by H. JACOBI, A. claims that "the ancient author allows us an unexpected, and sometimes not unamusing, "glimpse of a Hindu household some 2000 years ago"."
vedha a semi-metrical variety ("variante semiprosaique":p. 57) of the dry, but mentions it in his Paris lectures only in passing. He surveys six Jataka.s discussed in ALSDORF Pa (nos. 542, 525, 485, 479, 358, 301) on pp. 61-63, the beginning of Mahāvagga (also ALSDORF Pa) on pp. 66-68, and numerous Uttaridhyayana chapters ([9, 13, 22, 20); 10:36, 26, 28, 30, 34) on pp. 72-81. A.'s studies in the arya were in an advanced stage when he gave his Paris lectures, and the abstracts contained in ALSDORF Ét can be read as an introduction to the three studies which followed at short intervals in 1966 (Th, Ut) and 1968 (Pa). Sometimes A. refers in these studies to the Erudes and sometimes not. Considering the difficult subject matter and the elaborate treatment, ALSDORF's three arya publications are a demonstration of the alacrity with which he used to work. All studies are closely related, but ALSDORF Ut occupies a special position: It does not stand for a monograph but for a method.
A few topics of the Brudes require special mention. On p. 54. A. makes two sig. nificant observations on the arya. He says that it is difficult for Western Indologists "to hear this metre: "L'arya cause d'ordinaire aux indologues occidentaux modernes quelques difficultés. Même qui d'habitude a le sens des mètres indiens se plaint de ne pas l'entendre, de ne pas en percevoir le rythme a l'oreille." On p. 55 he says that the āryā, although open to considerable variation, follows well-defined rules: "En fait, malgré des possibilités de variation qui semblent déroutantes, elle suit des règles subtiles et très strictes, beaucoup plus strictes que le sloka, de sorte que précisément pour elle le métre se révèle un inappréciable et presque infaillible moyen de détermination du texte." These passages may appear outdated today, but apart from their importance for earlier phases of studies in MIA verse texts they have indisputable didactic relevance.
A. has devoted several pages (68-72) to the controversial subject of the history and chronology of the arya (see also ALSDORF Th: 233). For the present state of our knowledge the reader is referred to NORMAN Pa (p. 110) and NORMAN Ār (especially 5.1-6), and to the relevant observations in the reviews (CAILLAT Re 1968 (LAT: 48) and DE JONG Rc 1971 [LAI: 65-66]). The chronology of the arya is not without effect on the chronology of the canonical texts (pp. 69-70). For much later datings of canonical Jaina texts on the basis of other testimonia we refer the reader to M.A. DHAKY'S recent studies, especially to DHAKY Nă (passim) and DHAKY Bo (p. 135, fn. 1-2).
ALSDORF Et also explains details such as A.'s knowledge of some (at least in his day) little known early Jaina texts. A. had always taken interest in the question of the position of early Digambara literature vis-a-vis early Svetambara literature. Following LEUMANN, he therefore studied Mülacara and Malaradhand in combination with related Svetambara works (pp. 94-97). These studies stood him in good stead when he had to analyze the dogmatic chapters of the Uttaradhyayana.
$3. Les Études Jaina LES ÉTUDES JAINA. ÉTAT PRESENT ET TACHES FUTURES. A. pp. 1-97. LAI no. 13 (1965). - Four lectures (pp. 1-25, 25-50, 51-72, 72-97). ALSDORF Ét is almost a compendium of A.'s views on Prakrit and Pali philology with no less than thirty pages (pp. 51-81) devoted to the arya subject. The close connection between ALSDORF Ét and A.'s two arya monographs is also reflected in two reviews. In 1968, C. CAILLAT reviewed Ét along with ALSDORF UI (LAI: pp. 46-51), and, in 1971, J.W. DE JONG reviewed Et along with ALSDORF Pa (LAI: pp. 61-68). The reader of the present paper will remember that ALSDORF Et was published after the Uttaradhyayana articles and shortly before the Uttaradhyayana monograph. Strictly speaking, the Eudes Jaina must be read as a whole, but here we concentrate on those pages which are relevant to the arya subject. At the end we will return to the issue of A.'s general approach, which has already been touched upon on pp. 15-17 supra.
On pp. 54-57, A. gives a description of the three relevant metres (new Iryi, old äryä, vedha), which is followed on pp. 58-72 by a report on his studies in the Pali kryd (then in preparation), and on pp. 72-81 by an analogous report on his studies in the Prakrit kry. For the vedha, we refer the reader also to pp. 60-61. A. calls the

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As far as future work is concerned ("taches futures"), A.'s approach, as described in Ét, must be called conservative. He seems greatly interested in critical editions (pp. 25-30). He even calls the small number of modern editions of ancient Jaina texts a blessing in disguise (our expression), since the haste of the Buddhologists produced, so he feels, too many insufficient editions of Pali texts (p. 26). Here he views Jainology from the angle of Pali studies, quite understandably in so far as his studies in the Pali āryā are primarily a great step forward in the field of textual criticism. At the same time, he does not realize that the projects which he has advocated or initiated himself in the field of Jaina studies point in a different direction. We mention the continuation of LEUMANN's Avaśyaka studies (pp. 81-84), the exploration of the karman literature of the Digambara.s (pp. 88-94), and finally the study of dogmatic topics as demonstrated in ALSDORF Ut. All these projects show that a philosophy which views critical editions as the first and foremost task is too narrow in the case of the literature of early Jainism. Moreover, nothing could better demonstrate the limits of normal textual criticism than the corrupted (gestörten) text portions which ALSDORF studies in Uttaridhyayana and SCHUBRING in the Acärängasūtra (see also p. 27 etc. supra).
The example of the critical editions" already shows that the interpretation of an author must always consider the context of his complete oeuvre, which may contain conflicting elements. A few observations on this point may be added. ALSDORF was an admirer of E. LUDERS, but he also had great respect for 1. HACKERS appr was a staunch philologist, but in his day he was also one of the few German scholars who took a vivid interest in modern India; he was a true Sanskritist, but he started his career with Apabhramsa studies. A. repeatedly criticized Jaina scholasticism, but he often mentioned the Mudbidri manuscripts with great enthusiasm - he almost seemed proud that he was the first Western Jainologist who had realized their importance (Ét: 88-94). Moreover, he studied all the aryd.s of the Jaina canon, some of which presented extreme forms of scholasticism, while he devoted only one single article (Tithiparinna) to the early Jaina tradition. No doubt, ALSDORF wrote (transl. from the original French): "The more we realize with Schubring that Mahavira was one of the greatest and most original thinkers (SCHUBRING: "Denker") of ancient India, the more we are under an obligation to separate his person and his spiritual work from later falsifications" (Ét: 81; SCHUBRING Do: $ 21). However, this is not a demonstration of ALSDORF's false outlook, but rather a demonstration of the limited use of quotations (assuming that this passage is quoted). ALSDORF hardly intended to derogate all Jaina authorities after Mahāvīra. Without analyzing ALSDORF's text in great detail, we can say that, in the passage just quoted, he wanted primarily to pay
his respect to his guru SCHUBRING, and to Mahavira as one of the spiritual heroes of ancient India. Moreover, A. preferred an early dating for the canonical texts, but would hardly have connected substantial parts of the canon with Mahavira.
It is true, ALSDORF reflects an epoch and a school. He had, for example, never heard, so it seems at least, of S. LEVI's criticism of V.S. SUKTHANKAR's critical edition of the Adiparvan (LEVI Re 1929). By contrast, A. could not imagine that his teacher LODERS had not said the last word on many important issues. However, a study of A.'s limitations - like others he was influenced by the academic Zeitgeist - must be undertaken with great caution and sensitivity, and observations on his outlook must be accompanied by painstaking analyses of his actual findings.
Our "ALSDORF criticism" represents our own views. (We had known ALSDORF from 1950 to his death. However, they have resulted from discussions which we have had with Prof. C. CAILLAT, who suggested that we should include in the present paper some remarks on the historical conditions which determined ALSDORF's studies. Prof. CAILLAT also agreed to draft a few additional observations which will conclude the present section:
Ce qui frappait chez LUDWIG ALSDORF, ce n'était pas seulement l'érudition du savant, la clarté, la fermeté de ses connaissances et de son esprit, c'était aussi sa vaste culture générale, que vivifiaient une curiosité, une énergie sans bome.
L'intérêt qu'il avait toujours porté aux textes, quels qu'ils fussent, faisait de lui un philologue convaincu, soucieux de précision et de critique textuelle aussi bien que de cette "höhere Kritik" à laquelle il conviait d'autant plus résolument qu'il souhaitait tout faire connaître de l'Inde, lui qui avait très tôt vécu au contact direct des réalités indiennes, dans ce pays où il avait des amitiés nombreuses et précieuses, où il avait beaucoup observé.
Ardent au travail, l'homme allait de l'avant, poussant à la perfection les études auxquelles l'avaient magistralement préparé l'époque, le milieu intellectuel exceptionnellement brillant où son cuvre s'est déployée, si bien qu'il ne semble pas avoir pris le temps - ni avoir eu l'envie - de s'interroger sur l'impact que le développement des sciences sociales, en cette seconde moitié du XXe siècle, pourrait avoir sur les recherches relatives à l'Asie du sud et du sud-est.
Même dans les domaines où il était totalement à l'aise, celui de la linguistique, L. ALSDORF parait être resté un tenant des traditions établies, celle de la linguistique historique, de la grammaire normative, sans concessions à la linguistique synchronique, aux observations de ceux qui, ailleurs, attiraient l'attention sur le renouvellement, la transformation des systèmes grammati

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caux (en dépit des contraintes que peut exercer un modèle reconnu, une langue de prestige)
C'est sur du concret, du tangible, qu'il parait avoir aimé s'appuyer, qu'il a raisonné, avec une rigueur qui ne laissait guère s'insinuer le doute, avec une célérité qui, pratiquement, excluait la mise en cause des méthodes qui avaient fait leurs preuves, et qui, avec lui, ont en effet continué à prouver leur excellence.
$ 4. Studies in the Pali Arya
ĀRYA STANZAS IN THERA-THERI-GÅTHA."Appendix II" to the PTS edition of Th/ Thi. - A. pp. 233-50. LAI no. 39 (1966). Refer for LAI no. 39 (and no. 14 infra) to
ALSDORF Ét: 58-72 A. describes the origin of the appendix in the following terms: "Practical require ments of work for the Critical Pali Dictionary have led the present writer to undertake a re-edition of all Aryas (about 450) occurring in the Pali canon. Coming to know of this project when the reprinting of the present volume was nearly finished, Miss Homer very kindly offered to include in it the new text of the Aryas (27 in Th, 130 in Thr); owing to the advanced state of the printing, this was only feasible in the form of an appendix. It will be seen that the metrical restitution involves numerous and considerable changes, some of which even affect Dictionary and Grammar..." (pp. 233-34).
In Pali literature, the relationship between arya and sloka is not the same as in the Jaina texts. The arya "which had fallen into disuse in Pali after the emigration of that language from India to Ceylon, has been quite unfamiliar or even unknown to countless generations of Pali scribes and editors, with the result that most stanzas in this metre have severely suffered in tradition" (p. 233). Moreover: "There is a distinct tendency, most noticeable in S (Bangkok), to transform the obsolete Aryk into the familiar Sloka" (p. 233 fn.). As in the case of the Jaina texts, A. demonstrates in Th and in Pa repeatedly the transition from sloka (and early metres generally speaking) to dry. This seems to imply that texts with äryä portions are invariably late. However, H. BECHERT states that, in principle, the arya occurs already in the earliest strata of Buddhist traditions so that the presence of the arya metre in a text would not automatically imply a late date (BECHERT Ve: 13).
A.'s edition of the arya.s in Th is restricted to the presentation of variants along with a number of very brief notes. The reader finds a correct or corrected arya text along with the necessary typographical adjustments (etc.).
Ludwig Alsdorf's Studies in the Arya
43 DIE ARYA-STROPHEN DES PALI-KANONS. A. pp. 1-89. LAI no. 14 (1968). This publication continues ALSDORF Th as well as ALSDORF Ét (ALSDORF Pa: 5-6). A. deals with new arya.s (pp. 23-89) and with old arya.s (pp. 15-22:43 Arya verses, analysis on pp. 20-22) as contained in various Tipitaka texts. A general discussion of arya problems appears at the beginning of the study (pp. 5-7 and 9-12) and can be read together with ALSDORF Et: 51-61. Learned as the study is, it has yet a certain didactic bias, supplying information on rules and licenses for the metres under discussion (e.g. compare pp. 7 and 10 on the license to replace odd arya pada.s by odd Sloka pida.s). The greater part of ALSDORF Pa was a critical edition and restoration of the relevant äryd verses, but there was also scope for the discussion of other philological problems. A. edited in Th and Pa all arya.s of the Tipitaka (about 450: supra), just as he edited all äryl.s of Uttaridhyayana. This may be considered a matter of course, but it is to some extent typical of A., who felt it always necessary to study texts or corpuses of texts in their entirety (e.g. in connection with comparisons: p. 77).
Pp. 23-50 are devoted to the eight Jataka.s which contain new aryl.s (Jatakas 301, 358, 479, 485, 525, 536, 542:p. 39 supra). A.'s commentary includes references to the literary sources: The Culladhammapalajätaka (358) is an imitation of the Ksåntivadijātaka (313), and the Cullasutasomajataka (525) is probably an imitation of the Mahajanakajätaka (539); the Khandāhālajātaka (542) borrowed verses 86-93 from the Cullasutasomajätaka and verses 105-12 from the Candakinnarajtaka (485). A.'s treatment of Jātaka.s 479 (Kalingabodhijataka) and 525 follows earlier studies by H. BECHERT (1966, 1954/61). As pointed out by Th. OBERLIES in his Jātaka studies, many of ALSDORF's emendations and his text in general can be accepted (JA IT;
further details ibid.). Refer to OBERLIES also for osaphi in Jāt. 485,2 (p. 29; OBERLIES Mi: 174-79).
On pp. 51-77, A. discusses the "beginning of Mahāvagga" (Vinaya I. pp. 1-44 [sic]), i.e. the account of the enlightenment of the Buddha and of eleven ordinations (p. 71). A's analysis makes ample use of Pali and Sanskrit parallels, the latter mainly taken from Catusparisatsūtra (CPS), Mahävastu, and Lalitavistara. J.W. DE JONG observes in this connection in Re 1971 (LAI: p. 67) that A. only considered the Mülasarvástivādin version (CPS), a late text, but not the Mahisasaka and Dharmaguptaka versions as known from Chinese sources (transl. A. BAREAU).
In his introductory section on p. 51, A. mentions inter alia that the Mahlvagga portion contains at least nineteen drya.s, besides twenty-eight verses in the current old metres.
(i) In the first of his five Mahlvagga sections, A. restores the two variants of the solicitation arya ("uthehi"; pratika.s of the second lines: "desassu" and "eittam hi").

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233) his belief that prosody can, and ought to be used as the surest guide to the restoration of a corrupt text. With this as his basis, and with a fine feeling for the correct reading, he succeeded in producing emendations for almost every corrupt passage in texts composed in the arya metre in Pali" (NORMAN AI: 102; see also NORMAN La: 177). It should be added that A. also paid due attention to the various forms of repetition, a structural rather than a historical subject (p. 34-36: Cullasutasomajātaka; pp. 38-50: Khandahālajātaka; pp. 81-86: Guttila-Vimana). That A.'s views on the oriental editions may occasionally require modification (FALK Te: 7071) does not affect his studies in the Pali ärya.s.
BEMERKUNGEN ZU EINEM METRISCHEN FRAGMENT DES MAHĀPARINIRVANASOTRA. A. pp. 266-69. LAI no. 35 (1955). The subject of this paper is a sequence of twelve arya.s which occur both in the MPS and in the Samyuktagama and which are concerned with the seven bodhyanga.s. The verses had already been studied by E. WALDSCHMIDT. A. now shows that the careful
alysis of the metre leads to a few improvements in our understanding of the text.
- () In the next section, A. restores the nine verses of the aggisala episode (defeat of the någa in Unuvela-Kassapa's fire-temple). He demonstrates that the preceding prose is secondary (more general observations on this point are given in fn. 2 on p. 60), but that there are later repercussions of the prose version on the verse version. The verses are missing in the Catusparişatsūtra, which shows that its redactor did not yet know the new dryd metre. - (iii) In section three, A. points out that the first of five arya.s sung by Sakra (on the Buddha's entering of Rajagrha) must be read in the more correct version of the verse as found in the Nidānakatha. A. gives also a short reference to the versions of the Mahišásaka.s and Dharmagupta. (p. 63, fn. 4). - (iv) The subject of section four is the conversion of Sariputta and Mogallána. After a detailed analysis of the three verses of the preceding Assaji-Sariputta dialogue (appam và.... ye dhamma..., eseva dhammo ...). A. restores the two arya.s of the Buddha's prophecy concerning his two main disciples S. and M. (there is again a preceding prose version: p. 68). - (v) Section five is a study of the etha-bhikkhavo formula (ordination formula). Part of the formula (p. 71) shows the äryä metre ( caratha ... antakiriylya - Arya pada.s a.b), is formed on the basis of the old chi-bhikkhu phrase ("ehitvam, bhikkhu" plus imperative), and forms an integral part of the Mahavagga which was not incorporated in CPS. On account of its arya.s, the Mahavagga is a comparatively late text, and the use of the famous) etha-bhikkhavo formula in it, and only in it, is a departure from earlier usage (labheyyaham formula). A. concludes sec tion five with the observation that the CPS version of the beginning of Mahavagga is obviously later than the corresponding Pali text, and that the Pali version is possibly the earliest extant version (but see DE JONG Re supra). Furthermore, A. had already stated on p. 66 of ALSDORF Et that the Mahāvagga text with its drys must be dated much later than the Mahaparinibbanasutta, which does not contain a single arya.
The remaining part of ALSDORF Pa (pp. 319-31) is devoted to the arya.s (and verses with arya elements) in Samyutta-Nikaya, Vimanavatthu, and Apadina.
In Th and Pa, ALSDORF makes ample use of the "oriental editions" which had previously hardly been available (Pa: 13-14). C. CAILLAT (Re 1969) summarizes ALSDORF Pa with the following words: "S'aidant systématiquement des éditions orientales dont il confronte les traditions et lectures avec celles qu'ont diffusées les éditions européennes, L.A. met en évidence et regroupe quelque trois cents Arya p.. dont plusieurs n'avaient pas été jusqu'ici reconnues" (p. 22). Refer for the oriental editions also to OBERLIES JA II. K.R. NORMAN feels that "The aspect of Alsdorf's work which is likely to have the greatest impact upon Pali studies in the long run is the writing about metre, especially his study of the dryd metre, published in 1968, which deals with all the examples of the äryä metre, old and classical alike, in the Canon, except for those in the Thera- and Theri-gatha. ... He stated there [1966, p.
VERKANNTE MAHÅVASTU-STROPHEN. A. pp. *370-79. LAI no. 41 (1968/69). A. restore the twenty-one arya.s of the upasampada section at the beginning of the Mahāvastu which had already been recognized by LEUMANN (see Ernst Leumann Kleine Schriften). Afterwards he analyzes the verses (two arya.s et aliud) in the story of the conversion of Sariputra and Maudgalyāyana. At the beginning of the paper, A. stresses the need for a critical edition of the Mahāvastu. He seems to feel that the Mahāvastu offers considerable scope not only for the metrical restoration of known verses, but also for the detection of new verses.
Acknowledgement The very nature of the present essay necessitated frequent contacts with collegues who are working in the same field. In most cases, an acknowledgement has already been made in the text, but I would like to express my indebtedness also in a comprehensive manner.
As on previous occasions I am grateful to R. RADZINSKI for improving with great care the language of my paper.

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Māc.
$ 5. Abbreviations and Bibliography I (Jaina Texts)
In our verse quotations, we always follow the modern authors to whom we are referring. See ALSDORF UT: 4 for ALSDORF Ut, and see the references given in this section for the other authors. When we quote directly, we follow the editions mentioned in TRIPATHI Bi, the JĀS editions if available, and further editions if specified in this section. For the titles of works we use our own abbreviations, but we have adopted in some cases the abbreviations used by L. ALSDORF and A. METTE. In references to Prakrit works (JAS, HOERNLE UV, LEUMANN Au), the section symbol ("S") refers to prose sections, old (sutra.s) or modern. The present list supplements to some extent TRIPATHI's Bibliographical Report (1981).
Mār.
Ms.
Abhayadeva AcNi Ayaranga Ab. Auр. AvCü AvHa Avni
NiBha Obb. OghNi (OghNiS)
Mülācāra (Vattakera/Kundakunda). See LEUMANN ÜB (pp. 16-19: Måc. VII), OKUDA Di (Mac. V), JAIN Pi (Māc. VI). The Māc. numbering seems to be basically the same in all Vattakera editions, and this numbering is common to ALSDORF UL, OKUDA DI, and JAIN Pl. For details of the respective texts refer to ALSDORF Ut passim, OKUDA Di (pp. 6-7, 3435) and JAIN Pi (pp. 24-25). However, the numbering of the Vattakera editions may continue throughout the work or be separated by chapter. It is chapterwise in ALSDORF Ut: 43, OKUDA Di, and JAIN Pi. It is continuous in ALSDORF Ut: 12 and in the 1944 edition of the Murtidevi Jaina Granthamala, which was not known to A. (see fn. 4 of p. 11 of ALSDORF Ut). In the few cases where we quote directly we mention the number in the chapter and the continuous number. - Our paper contains no references to verses found only in the Kundakunda version. Śivarya's Mülaridhana. We quote from ALSDORF (Ut: p. 11, fn. 3), when referring to A., from OETJENS Si (pp. 27, 30-33: Sholapur 1935) when referring to OETJENS, and from Sholapur 1978 when quoting directly. Maranasamādhi (JAS 17,1 (51) Nisīthabhāsya Oghabshadbhasya. See METTE Oh: 150-51. Oghaniryukti. ALSDORF uses the verse numbering of the 1919 edition (Bombay 1919: 1-811), while METTE follows the 1957 edition (Surat 1957: 1-812). We refer always to Bombay, and to Surat (OghNi) only when quoting from METTE. Refer for editions etc. to METTE Oh: 150-51. Bhāsya verses in the Oghaniryukti Pancakalpabhâsya. An edition prepared by the late C. TRIPATHI will be published posthumously. Prajñāpanāsūtra (JAS 9,1-2) Pindaniryukti (see JAIN Pi) Kundakunda's Pravacanasära Kundakunda's Samayasara Sūtrakstāngasūtra (JĀS 2,2) Sthanängasūtra (JĀS 3: 1-322). Refer for Abhayadeva's commentary to the Bombay edition of 1918-20. Umäsväti's Tattvärthadhigamasutra Goväliya-Mahattara-Sisya's Uttarādhyayanacūrmi. Ratlam/Indaur 1933. Pp. 1-284. Uttaradhyayananiryukti Uttarādhyayanasūtra (see CHARPENTIER Ut and JAS 15: 85-329) Upåsakadasāsūtra (see HOERNLE Uv) Jinabhadra's Visesavaśyakabhāsya Vyavahārabhäsya. C. TRIPATHI has corrected the numbering of the edition in the copy of the Institute. Thus verse number 64 uncorrected (see our p. 35) is number 72 corrected.
OghNi-Bhasya PaKaBhā
AvNi-Bhāsya Avsu Bhag.
See Thina Acaringaniryukti Acārāngasūtra (JAS 2,1) Aturapratyakhyana (JAS 17,1 (161) Aupapātikasūtra (see LEUMANN Au) Jinadāsa's Avasyakacūrmi. Ratlam/Indaur 1928-29. Haribhadra's Avasyakaļikā (see AvNi) Avasyakaniryukti. - Refer for vs. 4-56 of the Pāristhāpaniki-Niryukti (p. 26 supra) to pp. 619b-637a of the AvNi ed of 1916-17, or to Pt. II, pp. 86-98 of the sam. 2038 reprint. Bhasya verses in the Avaśyakaniryukti Avašyakasūtra (JĀS 15:333-58) Bhagavatisütra (Bombay 1918-21: text counting of the Agamodaya Samiti: JĀS 4,1-3: text counting of the JAS). Bhagavati-Vyakhyana. Anonymous. Published as Sri Bhagavatisütrāvacūri. Surat 1974 (DLJP 114). Pp. 1-202. - See pp. 37-38 above. Kundakunda's Bhāvaprăbhfta Sanghadāsa's Bhatkalpabhāşya Kundakunda's Cáritrabhakti Kundakunda's Cáritraprabhrta Daśavaikälikasūtra (see SCHUBRING Da and JĀS 15:1-81) Agastyasimha's Daśavaikälikacūrni. Prakrit Text Society 1973. Daśavaikälikaniryukti Anonymous Dasavaikālika commentary formerly known as "Cürni" (Ratlam/Indaur edition of 1933). The correct title is "Vrddhavivarana". See CAILLAT Va: 69 and 82 (fn. 5) and BOLLÉE Ni: 31. Gacchācāra (JAS 17,1 [17]) Jaina-Agama-Series Jinabhadra's Jitakalpabhasya
Bhag Vya
Pannav. PnNi Pravacanasära Samayasára Süyagada
Thāna
Bhara BrKaBha CaBha Capră Dasav. DaśavCü Daśavni Daśav VT
TS Utcü
UtNi
Utt
Uvis. ViAvBha VyaBha
Ga JĀS ЛКава

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Ludwig Alsdorf's Studies in the Aryā
K. Bruhn
ALSDORF Th
ALSDORF Ut ALSDORF Vă
ALSDORF Vi ALSDORF Vo
BALBIR AV
$ 6. Abbreviations and Bibliography II (modern works) In the case of W. SCHUBRING and L. ALSDORF, we quote reprinted articles according to the pagination of the Kleine Schriften (with asterisk), but the abbreviations and bibliographical data are always based on the original publications. When quoting ALSDORF, we always give the LAI number in addition to an abbreviated bibliographical reference. When mentioning Akademie-Abhandlungen (ALSDORF Pa and ALSDORF Ut: Mainz: BECHERT Ve: Göttingen) we follow the internal pagination of the Abhandlung. Below we include only those studies in metre which have a direct bearing on A.'s āryā publications. However, in addition to the publications mentioned in our text (H. BECHERT and K.R. NORMAN), we have included in our Bibliography OBERLIES JA. OBERLIES' paper (part II forthcoming) can be used as an introduction to the various metres found in A.'s sources (mātrāchandas, ganacchandas, trisfubh/ jagati, and sloka). It also supplies the bibliographical references to the studies in these metres (including a reference to J. SAKAMOTO-Goto's unpublished thesis on matrachandas). The latest studies in the Uttaradhyayana will be found under the names BOLLEE and NORMAN.
BALBIR Sa
BASHAM Āj BÅTHIYA Le BECHERT Cu
BECHERT Ka
ALSDORF AK
BECHERT Ve BHATT An
- "Arya Stanzas in Thera-Theri-Gatha," in: The Thera- and TheriGatha. Second edition. London 1966. - LAI no. 39. -- The And Starzas of the Uttaraj hyd. Wiesbaden 1966. - LAI no. 12. — "väntam apātum," in: S.K. CHATTERJI Jubilee Vol. Poona 1955. - LAI no. 28. -Das Jätaka vom weisen Vidhura," in: WZKS 15.1971.- LAI no. 42.
-"Zwei Proben der Volksdichtung aus dem alten Magadha," in: Belträge zur Indienforschung. Berlin 1977. - LAI no. 158. N. BALBIR Avatyaka-Studien. Introduction générale et Traductions. Stuttgart 1993.
-"An Investigation of Textual Sources on the sama vasarana," in: N. BALBIR and J.K. BAUTZE (eds.) Festschrift Klaus Bruhn. Reinbek 1994. Pp. 67-104. A.L. BASHAM History and Doctrines of the Ajivikas. London 1951. M. BÅTHIYA, S. CORADIYA Lesya-Kosa. Kalkatta 1966. H. BECHERT "Das Cullasutasomajätakam," in: Münchener Studien zur Sprachwissenschaft. Heft 4 (1954). Revidierter Nachdruck (1961), pp. 13-28. — "Über einen Verstyp im Jataka-Buch," in: Münchener Studien zur Sprachwissenschaft. Heft 19 (1966), pp. 77-86. - Kalingabodhijātaka. - Alte Vedhasim Pali-Kanon. Göttingen 1988. B. BHATT "Twelve anuvekkhas in Early Jainism," in: Festschrift Klaus Bruhn. Reinbek 1994. Pp. 171-93.
-"The concept of the Self and Liberation in Early Jaina Agamas." in: Self and Consciousness. Indian Interpretation. Centre for Indian and Inter-religious Studies. Rome 1989. Pp. 132-72. W.B. BOLLEE Materials for an Edition and Study of the Pinda- and Oha-Nijjutis. Stuttgart 1991. - The Nuuttis on the Seniors of the Swetambara Siddhanta. Stuttgart 1995.
- "Pourqoi il faut respecter un savant. Uttarajjhāyā XI," in: Indol. Taur. 14.1987-88, pp. 145-62. W.N. BROWN Manuscript Illustrations of the Uttaradhyayana Sutra. New Haven, Connecticut. 1941. K. BRUHN "Avasyaka Studies I," in: K. BRUHN und A. WEZLER (eds.) Studien zum Jainismus und Buddhismus (L. ALSDORF Comm. Vol.). Wiesbaden 1981. Pp. 11-49. K. BRUHN and C.B. TRIPATHI "Jaina Concordance and Bhasya Concordance," in: H. HÄRTEL (ed.) Beitrage zur Indienforschung (E. WALDSCHMIDT Fel. Vol.). Berlin 1977. Pp. 67-80. K. BRUHN: review of ALSDORF Ut in: ZDMG 122.1972, pp. 431-33. -"Sectional Studies in Jainology II," in: Berliner Indologische Studien 7.1993, pp. 9-58.
ALSDORF Ar
BHATT Se
ALSDORF Ci
ALSDORF DE
BOLLÉE Ma
ALSDORF Ét
BOLLEE Ni
BOLLÉE Ut
L. ALSDORF "The Akhyāna Theory Reconsidered," in: JOI 13.1963/64. - LAI no. 18. - "Ardha-Magadhi," in: The Language of the Earliest Buddhist Tra. dition. Göttingen 1980.- LAI no. 161.
- "The Story of Citta and Sambhūta," in: S.K. BELVALKAR Fel. Vol. Benares 1957. - LAI no. 29.
-"What were the Contents of the Destivada?," in: German Scholars on India. Vol. I. Benares 1973. - LAI no. 33.
- Les Études Jaina. Paris 1965 (1966). - LAI no. 13. - Four lectures delivered at the Collège de France in 1965. An English transation is a desideratum.
-"Jaina Exegetical Literature and the History of the Jaina Canon," in: Mahavira and His Teachings. Bombay 1977. - LAI no. 160.
- "Bemerkungen zu einem metrischen Fragment des Mahaparinirvanasūtra," in: ZDMG 105.1955.- LAI no. 35. — "Itthiparinna," in: IIJ 2.1958. - LAI no. 30. - Der Kumārapālapratibodha. Hamburg 1928. - LAI no. 1. - "Verkannte Mahavastu-Strophen," in: WZKSO 12-13. 1968/69.LAl no. 41.
- "Namipavajja," in: W.N. BROWN Comm. Vol. New Haven 1962. - LAI no. 31. - Die Arya-Strophen des Pali-Kanons. Wiesbaden 1968. - LAI no. 14. - "Uttaranjhaya Studies," in: 1136.1962.- LAI No. 32.
ALSDORF Ex
BROWN Ut
ALSDORF Fr
BRUHN AV
ALSDORF It ALSDORF Ku ALSDORF Ma
BRUHN Co
ALSDORF Na
ALSDORF Pa
BRUHN Rv 1972 BRUHN Se II

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K. Bruhn
Ludwig Alsdorf's Studies in the Arya
CAILLAT AT C. CAILLAT Atonements in the Ancient Rituals of the Jaina Monks.
Ahmedabad 1975. CAILLAT AY -"Ardhamagadhi Qyadanda," in: Bull. d udes Indiennes 7-8.1989.
90, pp. 17-45. CAILLAT BE - "The Beating of the Brahmins (Uttaradhyayana 12)." in: Festschrift
Klaus Bruhn. Reinbek 1994. Pp. 255-66. CAILLAT CE - "The Recent Critical Editions of the Jain Agama," in: ZDMG
Supplement V. (21. Deutscher Orientalistentag, Berlin 1980). Wiesbaden
1983. Pp. 234-40. CAILLAT Ds -"Notes sur les variantes dans la tradition du Dasaveyiliya-sutta," in:
Indol. Taur. 8-9 (1980-81), pp. 71-83. CAILLAT MU -"Quelques observations a propos d'une publication nouvelle sur le
Malacar," in: WZKS 23.1979, pp. 155-62. CAILLAT Ph "Deux études de moyen-indien," in: Journal Asiatique 248. 1960,
pp. 41-64. [Pt. I continued: "Nouvelles remarques sur les adjectifs
moyen-indien phasu, phasuya," in: J.A. 249. 1961, pp. 497-502.) CAILLAT Re 1968 review of ALSDORF Ét and ALSDORF Ut in: Journal Asiatique 256.
1968, pp. 145-49. Reprint in LAI: pp. 46-51. CAILLAT Re 1969 — review of ALSDORF Pa in: Bull. de la Société de Linguistiane de
Paris 64.1969. pp. 22-23. CAILLAT Va "Notes sur les variantes grammaticales dans la tradition du Dasa
veyaliya-Sutta," in: L.A. HERCUS et al. (eds.) Indological and Buddhist
Studies (J.W. DE JONG Fel. Vol.). Canberra 1982. Pp. 69-94. CHARPENTIER Ja J. CHARPENTIER "Zu Uttarajhayana XXV." in: WZKM 24.1910, pp. 62
69. - Ch. 25 - Jannaljjam. CHARPENTIER MI "Studien über die indische Erzahlungsliteratur. 2. Das Matanga
játaka," in: ZDMG 63. 1909, pp. 171-88. CHARPENTIER Ut The Uttarddharyanastra, Uppsala 1922. CHOJNACKI VIC. CHOJNACKI Vividhatirthakalpah. Vols. 1-IL. Pondichery 1995. DCM
H.R. KAPADIA: Cat. BHORI 17.4. Poona 1948. DELEU Vi J. DELEU Viyahapannatti. Brugge 1970. DHAKY BO M.A. DHAKY and SAGARMAL JAIN "A Propos of the Boţika Sect", same
volume as DHAKY NI. Pp. 131-39. DHAKY NA M.A. DHAKY "Nitaputta' in Early Nirgrantha Literature," in: M.A.
DHAKY and SAGARMAL JAIN (eds.) Pt. Dalsukh Bhai Malvania Felicita
tion Volume I, Varanasi 1991. Pp. 120-24. FALK Te H. FALK "Zur Textgeschichte der Jatakas," in: Berliner Indologische
Studien 8.1995, pp. 63-80. GLASENAPP Jn H. VON GLASENAPP Jainism: An Indian Religion of Salvation. Transl.
from the original German by SHRIDHAR B. SHROTRI. Motilal Banarsi
dass. Forthcoming GLASENAPP Ka Die Lehre vom Karman in der Philosophie der Jainas. Leipzig 1915. HANAKI An T. HANAKI Anuogaddārăim. Vaishali 1970.
HOERNLE UY A.F.R. HOERNLE The Uvisagadasão. Vols. 1-11. Calcutta 1890, 1888. -
Unfortunately, this book has not yet been reprinted. IBR
Sri Lanka Buddha Jayanti Tripitaka Series. The International Buddhist Research and Information Center. Colombo 1995. - Computerized
version. JACOBI Er H. JACOBI Ausgewhlte Erdhlungen in Mdhardshri. Leipzig 1886. JACOBI Jn 11 - Jaina Sutras. PL. II. The Urtaràdhyayana Sútra. The Sūtrakritāniga
Sūtra. SBE 45. Oxford University Press 1895. JACOBI Ta -"Eine Jaina-Dogmatik," in: ZDMG 60 (1906), pp. 287-325, 512-551. JAIN PI R.P. JAIN Pindaruddhi: Das sechste Kapitel von Vaftakeras Mildcara und der ähäkamma-Abschnitt der Pinda-
nuri. New Delhi 1983 by R.P. JAIN). - Refer to 5 for quotations from Mac. Jaina Concordance Punch cards kept in the Institut für Indische Philologie und Kunstge
schichte of the Freie Universität Berlin. The concordance includes all the
earlier texts but contains mainly L.V.L. material. See pp. 8 and 17-18. JAINT Pa P.S. JAINT The Jaina Path of Purification. University of California
1979. JĀS 15 MUNI PUNYAVUJAYAI and PL. A.M. BHOJAK (eds.) Dasaveyaliya
sultam, Uttarai hayandim and Avassayasuttam. Jaina-Agama-Series
No. 15. Bombay 1977. DE JONG Re 1971 J.W. DE JONG: review of ALSDORF Ét and ALSDORF Pa in: II 13.1971,
pp. 207-12. Reprint in LAI: pp.61-68. JOSHI Fa L.M. JOSHI Facets of Jaina Religiousness in Comparative Light.
Ahmedabad 1981. KHADABADI EX B.K. KHADABADI "Reflexions on the Jaina Exegetical Literature," in:
M.A. DHAKY and SAGARMAL JAIN (eds.) P. Dalsukhbhal Malvania
Felicitation Volume I. Varanasi 1991. Pp. 27-33. Kleine Schriften A. WEZLER (ed.) Ludwig Alsdorf. Kleine Schriften. Wiesbaden 1974.
K. BRUHN (ed.) Walther Schubring. Kleine Schriften. Wiesbaden 1977. A WEZLER (ed.) Ludwig Alsdorf. Kleine Schriften. Vol. II. Stuttgart 1996.
N. BALBIR (ed.) Ema Leumann. Kleine Schriften. Forthcoming. LAI
K. BRUHN, M. DUCKWITZ, A. WEZLER (eds.) Ludwig Alsdorf and
Indian Studies. Motilal Banarsidass 1990. LEUMANN År E. LEUMANN "Die Aradhand-Literatur". Unpublished manuscript. See
OETJENS $i: 80-81 and PLUTAT Li. LEUMANN Au - Das Aupapātika Sütra. Leipzig 1883. LEUMANN Da - "Dajavaikalika-sútra und -niryukti nach dem Erzählungsgehalt
untersucht und herausgegeben," in: ZDMG 46.1892, pp. 581-663. To be
published in the Kleine Schriften of ERNST LEUMANN LEUMANN Ob - Obersicht über die Avaiyako-Literatur. Hamburg 1934. LÉVI Re 1929 S. LEVI, review of the Adiparvan in: Journal Asiatique 1929 (pp. 345
48) and 1934 (pp. 281-83). L.V.L "Late canonical and post-canonical verse literature" (see p. 9).

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K. Bruhn
METTE AI METTE En METTE GI METTE Oh
NORMAN AI NORMAN År
Ludwig Alsdorf's Studies in the Arya
53 SCHUBRING WO — Worte Mahaviras. Göttingen 1926. TATIA Pa N. TATIA "Parallel Developments in the Meaning of Pari/Ad," in: Indol
Taur. 11.1983, pp. 293-302. TATIA St - Studies in Jaina Philosophy. Benares 1951. TRIPATHI BI C. TRIPATHI "The Jaina Concordance in Berlin. A Bibliographical
Report," in: Studien zum Jainismus und Buddhismus (L. ALSDORF
Comm. Vol.). Wiesbaden 1981. Pp. 301-29. TRIPATHI Ca Catalogue of the Jaina Manuscripts ar Strasbourg. Leiden 1975. TRIPATHI Pa —"Narratives in the Pancakalpabhagya and Cognate Texts," in: Indol.
Taur. 11.1983, pp. 119-28 TSUCHIHASI Lc K. TSUCHIHASHI "On the Literal Meaning of lelyd," in: Indol. Taur.
11.1983, pp. 195-202. YASOVUAYA SI MUNISRI YASOVUAYAJ Samvacchari pratikraman ki saral vidhi
Baroda 1976. - The booklet is on ritual, and there are several publications of the same type.
NORMAN AS
NORMAN KA
NORMAN La
NORMAN PA
NORMAN Us
NORMAN VI
A. METTE "L. Alsdorf and Jainological Studies," in: LAI: pp. 85.94. - Durch Entsagung zum Heil. Zürich 1991. -"'Giftmüllentsorgung im alten Indien." Forthcoming. - Pind'esand. Das Kapitel der Oha-nl/utti aber den Bettelgang. Wiesbaden 1974.- Refer to $ 5 for quotations from OghNi. K.R. NORMAN "L. Alsdorf and Páli Studies," in: LAI: pp. 99-102. - "The Origins of the arya Metre," in: DJ. KALUPAHANA, W.G. VEERARATNE (eds.) Buddhist Philosophy and Culture (N.A. JAYAVICKRAMA Fel. Vol.). Colombo 1987. Pp. 203-14.
- "Uttarajjhayana Studies. An edition and translation of the fourth ajjhayana ..." in: Siddhantacharya: Pandit Kailashchandra Shastri Felicitation Volume. Rewa 1980. Pp. 564-72.- Un. 4. Asarkhayam. - "Käviliyam." in: A.N. UPADHYE et al. (eds.) Mahdvira and His Teachings. Ahmedabad 1977. Pp. 9-19. - Utt. 8 - Kaviliyam.
"The Metres of the Lakkhana-suttanta (1)," in: Buddhist Studies in Honour of Hammalava Saddhatissa. Nugegoda 1984. Pp. 176-88.
- Pali Literature, in: A History of Indian Literature VII 2. Wiesbaden 1983.
- "Uttarajjhayana-Sutta XIV: Usuyärijjam," in: P. Dalsukhbhai Malvania Felicitation Volume 1. Varanasi 1991. Pp. 16-26. - Utt. 14 Usuyārijjam.
"Uttarajjhayana-sutta I," in: Jain Studies in Honour of Jozef Deleu. Tokyo 1993. Pp. 375-94.-The reader will find a short survey of Uttaradhyayana studies on pp. 375-76. - Ch. 1 = Vinayasuyam. Th. OBERLIES "Der Text der Jätaka-Gathas in FAUSBOLLS Ausgabe U." in: Bull. d'Etudes Indiennes 11-12.1993-94, pp. 147-170. Part II forthcoming
-"Miscellanea Palica," in: Bull. d'Études Indiennes 7-8.1989-1990, pp. 157-84. K. OETJENS Sivaras Mülārādhana Ein Beitrag zur Kenntnis der Ster befasten-Literatur der Jainas. Hamburg 1976. - Refer to 55 for quota tions from Mar. S. OHIRA A Study of the Bhagavatisütra. Ahmedabad 1994.
- Study of Tattvārthasūtra with Bhagya. Ahmedabad 1982. K. OKUDA Eine Digambara-Dogmatik. Das fünfte Kapitel von Vatta keras Mulacára. Wiesbaden 1975. - Refer to SS for quotations from Māc. - See also CAILLAT MU. B. PLUTAT The Literary Remains of Ernst Leumann. Forthcoming, H.D.T. SHETH Paia-Sadda-Mahannavo. W.SCHUBRING Äcāranga-Sürra. Leipzig 1910,
- The Dasaveyaliya Sutta. Ahmedabad 1932. Kleine Schriften: pp. *109-248. - The Doctrine of the Jainas. Motilal Banarsidass 1962
OBERLIES JA
OBERLIES Mi
OETJENS Ši
OHIRA Bh OHIRA Ta OKUDA DI
PLUTAT LI PSM SCHUBRING A SCHUBRING DA
SCHUBRING DO

Page #25
Prof. Dr. Adelheid METTE Mitarbeiter dieses Bandes / Contributors to this Volume Indologisches Seminar Universitat Munster Salzstrasse 53 D-48143 Munster Germany Dipl.-Ing. Gerd J.R. MEVISSEN, M.A. Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Dr. Harivallabh C. BHAYANI 25/2 Vimanagar Satellite Road Ahmedabad - 380 015 India Dr. Christopher MINKOWSKI Department of Asian Studies Cornell University - Rockefeller Hall Ithaca, NY 14853-2502. U.S.A. Dr. Gouriswar BHATTACHARYA Dr. R. NAGASWAMY Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Konigin-Luise-Strasse 34a D-14195 Berlin Germany No. 22, 22nd Cross Street Besant Nagar Madras - 600 090 India Prof. Dr. Klaus BRUHN Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Prof. Dr. Helmut NESPITAL Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Priv.-Doz. Dr. Klaus BUTZENBERGER Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Priv.-Doz. Dr. Thomas OBERLIES Orientalisches Seminar - Indologie Albert-Ludwigs-Universitat Freiburg Humboldtstrasse 5 D-79085 Freiburg i. Br. Germany Dr. Theo DAMSTEEGT Faculteit der Letteren Rijks Universiteit Leiden Postbus 9515 NL - 2300 RA Leiden The Netherlands Falk REITZ, M.A. Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Christoph EMMRICH, M.A. Dr. Maruti Nandan TIWARI Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Department of History of Art Banaras Hindu University Varanasi - 221 005 India Prof. Dr. Harry FALK Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Prof. Dr. R. VASANTHA Prof. Dr. Adalbert J. GAIL Institut fur Indische Philologie und Kunstgeschichte Freie Universitat Berlin Department of History Sri Krishnadevaraya University Anantapur (Andhra Pradesh) India Prof. Dr. Michael HAHN Dr. Klaus WILLE Fachgebiet Indologie Philipps-Universitat Marburg Wilhelm-Ropke-Strasse 6 D-35032 Marburg Germany Katalogisierung der orientalischen Handschriften in Deutschland, Akademie der Wissenschaften - Arbeitsstelle Gottingen - Hainbundstrasse 21 D-37085 Gottingen Germany Prof. Dr. Jens-Uwe HARTMANN Prof. Dr. Peter ZIEME Institut fur Asien- und Afrikawissenschaften Abteilung Zentralasien - Tibetologie Humboldt-Universitat zu Berlin Luisenstrasse 54/55 D-10099 Berlin Germany Berlin-Brandenburgische Akademie der Wissenschaften, Akademievorhaben Turfanforschung Unter den Linden 8 D-10117 Berlin Germany