Mahanisiha Studies And Edition In Germany

Author(s): Chandrabhal Tripathi
Publisher: Chandrabhal Tripathi
Catalog link: https://jainqq.org/explore/269533/1

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MAHANISIHA STUDIES AND EDITION IN GERMANY - A REPORT - by Chandrabhal Tripathi (Ahmedabad-Berlin) MAY 1992

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Preface Abbreviations Publications Manuscripts Contents T1. 12. 13. 14. 15. 16. 17. 18. 19. Passages 110. Reviews Language Metres Parallels Date Authorship Conclusions Table of contents Epilogue 3 4 5-14 15-19 20-36 37-47 48-51 52-60 61-63 64-72 72-78 79-83 84

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PREFACE Padmabhusana sri Dalsukhbhai Malvania asked me, during my stay in Ahmedabad in February 1992, to prepare a Report about the studies and the edition of the Mahanisiha by Professors Walther Schubring, Frank-Richard Hamm and Jozef Deleu, as he would like it to be attached to the Mahanisiha being published by the Prakrit Text Society. The valuable contributions of Walther Schubring and F.-R. Hamm are in German and the scholars not conversant with this language could till now not benefit from them. The work of Albrecht Weber is available in English, and the contribution of Jozef Deleu is written in English, important parts of which have been, with his kind permission, included in the present Report. A direct and complete translation of the German contributions would be of little use as they are distributed over a long span of time (1918-1963) and in three volumes and are penned by two scholars. They contain some repetitions, and some of the views expressed by Schubring in 1918 were not maintained by him in 1963. Moreover, such a translation would become too lengthy to find a place here. It was, hence, decided that the contributions of Weber and others should be arranged anew and edited in an English garb. Thus, 13-8 are based on their writings. The contents of the Mahanisiha I-VI as described by them are given in 13. Their analysis of its language and metres follows in 4-5, the parallels detected by Schubring and others are discussed in 16. These lead in 17 to the results achieved by them about the date and the authorship of the MNA. 18 contains conclusions drawn by Schubring and Deleu. In P9 some important passages which are often discussed have been collected. In 10 we reprint some reviews of the Studien zum Mahanisiha. On my part, I have given full details in T1 about the publications concerned and in 12 about the manuscripts utilized. The Report concludes with my Epilogue. The concordance in our Appendix reveals the arrangement of the MNA into chapters and paragraphs etc. in the German edition in juxtaposition to that of the present edition in the hope that it will serve not only practical purposes. In my difficult task I have been helped by Professors Colette Caillat, Nalini Balbir, and Klaus Bruhn. R. Grunendahl and others have kindly introduced me to the subtle technicalities of a "computer". My sincere thanks are due to all of them, specially to sri Dalsukhbhai Malvania. This Report, wherein the main parts of his studies are incorporated, is dedicated respectfully to Prof. Dr. Jozef Deleu on the occasion of his 67th birthday. krtam karaniyam. Berlin, in May 1992. Chandrabhal Tripathi.

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The Abbreviations frequent in our Report are (normal or in italics): ABCIM = An Annotated Bibliography of Catalogues of Indian Manuscripts by K.L.Janert, Pt.1. Wiesbaden 1965 ARK = Abhidhana-Rajendra-Kosa, 7 vol. Ratlam 1913-1925 BhORI = Bhandarkar Oriental Research Institute, Poona Cat. = Catalogue (of Manuscripts] Cat.BhORI,17.2 = H.R.Kapadia, Cat. ... BORI, Vol.XVII,Part ii HTJ = A. Weber, Uber die Heiligen Texte der Jainas Jn-Hss. = W.Schubring, Jaina-Handschriften MNA = Mahanisiha-ajjhayana, or -suyakkhandha MNSt.A = W. Schubring, Das Mahanisiha-sutta. 1918 MNSt.B = Studien zum Mahanisiha, Chap.I-III, IV-V. 1963 MNSt.C = Studien zum Mahanisiha, Chap. VI, VII-VIII. 1951 Ms(s). = Manuscript(s) OLZ = Orientalische Literaturzeitung PcchS. = Pacchittasutta (= MNA, VII) Rep. = Bhandarkar or Peterson, Report ... Mss. ... SLJ = A. Weber, Sacred Literature of the Jainas (1892) ZDMG = Zeitschrift der Deutschen Morgenlandischen Gesellschaft * * * * * * * (The usual abbreviations of journals like BSOAS, JAOS, JAS, JRAS, WZKSOA are too well known to be included here.) While referring to the text of the MNA as edited in Germany, we use the Roman numerals I to VIII to denote the number of a chapter. An asterisk (*) is added to the number of a verse if the verse is numbered in the edition, otherwise it precedes the number supplemented by us. $ is prefixed to the number of a prose passage. Thus, e.g. I.$1.1 (om namo titthassa...) or I.1* (uvasante ...) on p.18 of MNSt.B. V.811 (p.190,line 39) (se bhayavam asthanham sahunam asaim ussaggena va ...) refers to MNSt.B,p.190, line number is added here (in italics) because $11 though of considerable length is not further sub-divided. Similarly we use an asterisk org to characterize verses or prose passages respectively which are cited from other Prakrit or Sanskrit texts. Printing mistakes in all publications are corrected silently.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 11. PUBLICATIONS 11.0 The Mahanisiha-ajjhayana or -suyakkhandha (MNA)', surely the youngest amongst the texts of the group of the Cheya-suttas (or, Cheda-sutras) of the Jaina Canon, has been, since 1883, subjected to many in depth studies and a critical edition in Germany. The scholars whose contributions have laid the foundations of our knowledge about the MNA are: Albrecht Weber, Ernst Leumann, Walther Schubring, FrankRichard Hamm and Jozef Deleu? We present, therefore, an annotated list of the publications concerned. Because all the most important books (MNSt.A.B.C; In-Hss., etc.) are not only out of print since long but also not easily available to scholars in India, it seems necessary to go into some details in these and other cases. 11.1 Albrecht Weber, HTJ = SLJ 1.1.1 Uber die Heiligen Texte der Jainas (HTJ) IN: Indische Studien. Leipzig: Brockhaus. Vol.16.1883, pp.211-479 and Vol.17.1885, pp.1-90. See specially Vol.16, pp.455-465, where the MNA has been critically introduced, some of its passages (e.g. 1.828.2) are quoted and discussed. Also see 1.1.2. 1.1.2 Albrecht Weber, Sacred Literature of the Jainas (SLJ) translated from the German by Dr. H. W. Smyth, Pennsylvania. IN: The Indian Antiquary, A Journal of Oriental Research ... edited by Richard Carnac Temple. Vol.XXI.1892 (Bombay), in instalments. This is a translation of 1.1.1. For the MNA see pp.181-185 (June, 1892). We quote the English version and normalize the transliteration. 1 This is the title occurring in the text itself (e.g. MNA.I.$1.2) and its colophons (I.$1.28; II.$37; III.$48; IV.$17:p.182,27; V.p.205,35; VI.$9*.1.p.38; VIII.3*46:p.104,35). The class designation -sutta used in MNSt.A (1918) has been corrected by Schubring himself, see, for instance, MNSt.B,p.171, fn.1. 2 We may add here the names of Prof. W. Norman Brown, Vakil sri Keshavlal Premchand Mody and Muni sri Punyavijayaji also, without whose active help the German studies and edition undertaken after 1948 would not have been possible.

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6 Chandrabhal Tripathi 11.2 Weber, Verz.(1853-1891) Verzeichnis der Sanskrit- und Prakrit-Handschriften der Koniglichen Bibliothek zu Berlin von Albrecht Weber. Vol.II,Part 2. 1888. In this monumental catalogue of Indic Mss. in the collection of the State Library of Germany at Berlin (cf. K.L. Janert, ABCIM.I [see 1.15.2],p.30f.#20), Weber cites, under Ser.No.1876, profusely from the single Ms. of the MNA, Ms.or.fol.764. It was on the basis of this Ms. only, which is not of much value3, that Weber dealt with the MNA in his HTJ (= SLJ). A second Ms., acquired by the State Library in 1892, was then utilized and later described by W. Schubring (see 2.1.2 and 1.3). 1.3 Schubring, Jn-Hss. 1944 Die Jaina-Handschriften der Preussischen Staatsbibliothek Neuerwerbungen seit 1891 unter redaktioneller Mitarbeit von Gunther Weibgen beschrieben von Walther Schubring. Leipzig: Otto Harrassowitz. 1944. XIII,647 pp. This is, besides the Verz. of Weber (cf. 11.2), the most important catalogue of Jaina Mss. located in the State Library of Germany in Berlin. It describes, mostly with citations from the Mss., a total of 770 codices containing 1125 "texts". The Cat. begins with an Introduction and ends with five Appendices. Also see Janert, ABCIM,p.31,#24. Under Ser. No.92 (p.40), it deals briefly with Ms.or.fol. 1887, which was used by Schubring in MNSt.A. In MNSt.B and C it was used but rarely as it is defective. The following four items (1.4-7) are the main contributions as yet on the MNA. 11.4 Schubring, MNSt.A. 1918 Das Mahanistha-sutta. Berlin: Verlag... Reimer. (Abhandlungen der Koniglichen Preussischen Akademie der Wissenschaften zu Berlin, Jahrgang 1918, Phil.hist.Klasse, No.5.) 1918. 102 pp. 1 plate. In this monograph Schubring deals exhaustively with the MNA on the basis of two Mss. in Berlin and three from Poona. The Mss., however, did not then suffice for preparing 3 See e.g. Weber, SLJ,p.181-2 ("The single copy which I have by me, and that a very incorrect one"); p.183,1.12 ("In this faulty condition of the Ms."); and also Schubring in MNSt.A,p.3 ("Die beiden in Berlin befindlichen Hss. ... sind freilich, ... kaum zu benutzen; um so mehr ist der Scharfblick Webers zu bewundern, mit dem er das fur seine Zwecke Wichtige gesehen hat.").

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MAHANISIHA STUDIES AND EDITION IN GERMANY an edition. This is the first and basic contribution of Schubring, and is often mentioned in the subsequent Studies. The sections are: 1. Introduction (pp.1ff.); 2. Contents (pp. 10ff.); 3. Survey (pp.32ff.); 4. Parallels (pp.50ff.); 5. Teachings (pp.64ff.); 6. Monastic Rules (pp.78ff.); 7. Language (pp.84ff.); 8. Summary (pp.95ff.). (See also the overview in 11.8.) 11.5 Hamm / Schubring, 1951 = MNSt.C. Studien zum Mahanisiha. Kapitel 6-8 von Frank-Richard Hamm und Walther Schubring. Hamburg, Alt- und Neu-Indische Studien,6.1951. 116 pp. This volume contains: (I) by HAMM (a) pp.7ff.: Preliminary Report (about Mss. etc.); (b) pp.17ff.: Edition of Chap. VI (Giyattha-vihara); (c) pp.39-41: Variant Readings; (d) p.40: Abbreviations; (e) pp.41ff.: Notes; (f) pp.53ff.: Glossary; - (II) by SCHUBRING, (a) pp.63ff.: "Introduction" (to the Pacchittasutta and Susadhakaha); (b) pp.75ff. edition of the Pcchs, pp.94ff. of the SusKaha; (c) pp.105-7: Variant Readings; (d) pp. 108-116: Glossary of more important words. (See 1.8.) - Reviewed (1) by W. Kirfel in Orientalische Literaturzeitung. 1954,No.7/8, 361-363; (2) by Alfred Master in JRAS.1951,p.164; and (3) by Helen M. Johnson in JAOS.74. 1954,p.52. (Review 2 is reproduced below: 910; review 1 is in German.) 11.6 Deleu / Schubring, 1963 = MNSt.B. Studien zum Mahanisiha. Kapitel 1-5 von Jozef Deleu und Walther Schubring. Hamburg, ANISH.10.1963. x,240 pp. This volume contains: (I) by DELEU, in English (a) p.vii: Preface; pp.ix-x: Abbreviations; (b) pp.1ff.: Introduction (Preliminary Note, Description of Mss., Grammar, Metrics); (c) pp.18ff.: Edition of Chap.I-II-III; (d) pp.72ff.: Variant Readings; (e) pp.78ff.: English translation; (f) pp.149ff.: Notes; (g) pp.162ff.: Glossary; -- (II) by SCHUBRING, in German, (a) pp.171ff.: "Introduction"; (b) pp.175ff.: Edition of Chap.IV-V; (c) pp.206ff.: Variant Readings; (d) pp.209ff.: German translation; (e) pp.236-240: Glossary of selected words. (See 1.8.) -

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8 Reviewed (1) by A.N.Upadhye in ZDMG.114.1964,pp.457-8; (2) by K. R. Norman in BSOAS.27.1964,pp.631-632; (3) by Ludo Rocher in JAOS.88,3.1968,pp.563-565; (4) by Erich Frauwallner in WZKSOA.8.1964,pp.265-6; (5) by C. Haebler in OLZ.1967. No.11/12, 593-596; (6) by Seiren Matsunami in Indo-Iranian Journal.11.1968-69,pp.149150. (Reviews 1-3 are reproduced below: T10; reviews 4-6 are in German.) 11.7 Walther Schubring, Zwei Reden Mahaviras. IN: Melanges d'indianisme, a la memoire de Louis Renou. Paris 1968. (Publications de l'Institut de Civilisation Indienne, No. 28), pp.657-669. Introductory notes and translation, at places summarized, of two passages of the MNA, VI.1-47; 306 -385*. Reprinted in Kleine Schriften (see 1.10),pp.389-401. 11.8 Here follows a consolidated overview of MNSt.A, B and C 4 ANISH. 10 Contents of by: Chap. Intr. Remarks General Rem. Text Variants Translation Descr. of Mss. 3 Contents: MNA MNSt.A. Notes Sch. 1918 3-10 --- Chandrabhal Tripathi 10-31 --- MNSt.B= Deleu:I-III Sch:IVf. 1-2 7-8 3-8 72-7 78-149 18-72:I-III 175-205 --- 171-4 149-161 174 174 206-8 209-235 --- 205-209 MNSt.C. = Hamm:VI 7 8-9 7-8;13 17-38: VI 39-41 See P1.7 9-13 41-52 ANISH.6 Sch:VIIf. 73-4 73-4 74 75-104 105-7 108-113 106 4 For a similar chart of MNSt.B-C see C. Haebler (OLZ.62.1967,596). The Arabic figures in our chart refer to pages of volumes. Sch = Schubring.

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MAHANISIHA STUDIES AND EDITION IN GERMANY Contents of MNSt.A. MNSt.B= ANISH. MNSt.C. = |ANISH.6 10 Language 84-95 9-14 13-14 Glossary 162-168 236-240 53-59 108-116 Metrics 96-97 15-17 14-18 Parallels 50-64 discussed in notes Teachings 64-78 discussed in notes Monastic Rules 78-84 discussed in notes Facsimile 1 plate See the plate in MNSt.A for facsimile of one page of each of the three Poona Mss. 11.9 As the MNA is traditionally regarded as one of the Chedasutras of the Jaina Canon, let us mention here the other texts of this group which have been critically edited and examined by Walther Schubring: (1) KalpaS. Das Kalpa-sutra ... Leipzig (Indica...ed. Ernst Leumann, Heft 2), 1905. 71 pp. Reprinted in Kleine Schriften (see 1.10),pp.1-69. The Introduction of the Kalpa-sutra was translated into English by May S. Burgess, published in the Indian Antiquary, Vol. XXXIX. 1910, pp.257-267 (also as an off-print), Bombay 1910. (2) VyNiSu. Vavahara- und Nisiha-sutta. Leipzig, Abhandlungen fur die Kunde des Morgenlandes, Bd.15,Nr.1.1918. 72 pp. It contains an Introduction (pp.5-11), and an edition of the Vyavahara- (pp.12ff.), and the Nisitha-sutra (pp.37ff.) on the basis of Berlin and Poona Mss. (1.9.1-2 were published together by Muni sri Jinavijaya, Jaina Sahitya Samsodhaka Samiti, Poona, 1923. 67 pp. in Devanagari.) (3) 3 ChSu. Drei Chedasutras des Jaina-Kanons Ayara-dasao, Vavahara, Nisiha bearbeitet von W. Schubring Mit einem Beitrag von Colette Caillat. Hamburg, ANISH.11.1966. 106 pp. Professor C. Caillat (pp.48-69) gives a French translation of the Vyavahara-sutra, Chap.I-III, with her comments based on the Vyavahara-bhasya and -tika; she notes that in several cases the old canonical meaning had evidently been forgotten by the

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Chandrabhal Tripathi traditional exegesis, probably because the praxis changed. She gives here a systematic analysis of the text and context of the Vyavahara-sutra. Schubring gives (1) an introduction to the Cheda-sutras (pp.1-4), (2) an edition of the Ayaradasao with his commentary (pp.5-28), (3) a preliminary remark on and the text of the Vyavahara-sutra (pp.29-47) and his German translation of VySu.IVff.(pp.70-91), (4) an introduction to and an analysis of the Nisitha-sutra (pp.92-103, on p.103 corrections of his edition of 1918) and (5) a Glossary of selected words in all three Sutras (pp.104-106). 91.10 Walther Schubring, Kleine Schriften. 1977 herausgegeben von Klaus Bruhn. Wiesbaden: Steiner. Glasenapp-Stiftung, Bd. 13.1977. xviii,497 pp. This volume of "Collected Works" contains (1) Zwei Reden Mahaviras, i.e. German translation of MNA.VI,1*-47* and 306*-385* (see 1.7); (2) Das Kalpa-sutra (see 1.9.1); (3) review of H.R.Kapadia's Cat.BhORI.17.1-2 (p.454), and Schubring's other valuable contributions to Jainology. Very useful is the Bibliography by Klaus Bruhn on pp.ix-xvi. 11.11 Schubring, Lehre 1935 = Doctrine 1962 1.11.1 Die Lehre der Jainas nach den alten Quellen dargestellt von Walther Schubring. Berlin / Leipzig (Grundriss der Indo-Arischen Philologie und Altertumskunde, III.Bd., 7.Heft) 1935. 251 pp. For the MNA see pp.78-9, $52. This is the standard work on Jainism, its history, its literature, etc. 1.11.2 The Doctrine of the Jainas described after the old sources by Walther Schubring ... translated ... by Wolfgang Beurlen. Motilal Banarasidass. 1962. viii,335 pp. This is based on 1.11.1. $52 dealing with the MNA is on pp. 112-4. 11.12 Related Jaina Texts 1.12.1 A passage from the Mahanisiha (III.825: MNSt.B,pp.62-3) was discussed by Dharmasagara-suri in his Kupaksa-kausikaditya'. Schubring has, therefore, used, besides its Berlin Ms.(Verz. #1976), also Weber's essay on and R.G. Bhandarkar's analysis of This work, composed in samvat 1629, is also called: Kupaksa-kausika-sahasrakirana, Kuvakkha-kosikasahasa-kirana, etc. See JRK,p.270 s.v. Pravacana-pariksa. Dharmasagara cited and discussed other passages of the MNA, too. 6 IN: Sitzungsberichte der Preussischen Akademie der Wissenschaften zu Berlin (SBAW), 1882, pp.793-814.

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MAHANISIHA STUDIES AND EDITION IN GERMANY this work, see MNSt.A,p.6 with fn.1, etc. MNA III.825 was also cited by Jnanasagara in his avacuri on Caityavandana-bhasya, vs.30, by Devendra. 1.12.2 Dharmadasa-gani's Upadesa-mala has many verses in common with the MNA, hence Schubring and others have used its edition by L.P. Tessitori, 1912; equally Haribhadra's Upadesa-pada (see JRK,p.48; publ. Bhavnagar, 1900) was utilized. 1.12.3 Ratnasekhara cites in his Acara-pradipa (composed in samvat 1516, see JRK,p.22(i)) long extracts from the MNA,Chap.III; its Ahmedabad (? Bombay samvat 1958f.) edition was used by both, Schubring (MNSt.A,p.50) and Deleu (MNSt.B,p.156). 1.12.4 An anonymous book in Gujarati was used by W. Schubring in MNSt.A-B-C: sumati nagila caritra tatha samjatasamjat ane gaccha-kugaccha-no adhikar, Ahmedabad, samvat 1933. 1.12.5 He similarly consulted the Mss. (and the appendix to the Atmananda-Grantharatnamala,No.67.1918) of the Susadha-caritra by Devendra-surio, see MNSt.A.p.48 (with fn.1); Lehre,p.78; and MNSt.B,p.74. 1.12.6 The Abhidhana-Rajendra-Kosa (ARK) quotes often from the MNA. These quotations have been taken into consideration by Schubring, Hamm and Deleu. 11.13 Gacchacara, -prakiraka This text has many verses in common with the MNA as was noticed by A. Weber. We use the edition prepared by Muni Punyavijayaji and A.M.Bhojak, Painnayasuttaimo (Jaina-Agama-Granthamala, 17,1.1.1984). 136,20,530 pp. Report...1883-84 by R.G. Bhandarkar, pp.144-155. See below 11.16. 8 See JRK, pp.49-51. Of the Upadesa-mala we have at hand its edition by L.P.Tessitori (Giornale della Societa Asiatica Italiana, 25.1912, pp.167-249) and also its publication with the Doghatri-vrtti of Ratnaprabhasuri edited by acarya Hemasagara-suri (sri Ananda-Hema-Jaina-Granthamala, No.6.1958). 9 Schubring opines that the Susadha-caritra of Devendra-suri (Pkt, 519 aryas) is an adaptation of MNA, VIII. He gives, therefore, a synopsis of this work on the basis of four Mss. (2 in Berlin, 1 each from Vienna and Poona) and compares both texts critically. (JRK,pp.447-8: Susadha(sic!)-katha, -caritra (I) + (II), Susama-katha refer most probably to this work of Devendra-suri.) 10 This edition contains 20 texts. Gacchayara (137 vss.) is the 17th, pp. 337-349. -- For other editions see e.g. Studien zum Jainismus und Buddhismus Gedenkschrift fur Ludwig Alsdorf (= SUJB-LA - Alsdorf Mem. Vol.), ed. by Klaus Bruhn, Albrecht Wezler (ANISH.23.1981),p.311.

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121 Chandrabhal Tripathi 1.14 Muni Punyavijaya, Cat.SBh.Cby. Catalogue of Palm-leaf Mss. in the Santinatha Jain[a] Bhandara, Cambay by Muni Punyavijaya. Part 1,2. Baroda, Orient.Inst.1961,1966 (GOS.135, 149). 6,1-200; xii,201-497 pp. Muniji describes 290 Mss. containing 804 Texts. On pp.442-497 there are as many as 17 useful indices. For the earliest list by Peterson see 1.15.1, for an earlier Cat. in Gujarati by acarya Vijayakumudasuri see P 2.2.4. Reviewed (1) by W.Schubring in ZDMG.118.1968,pp.446-7; (2) by L. Alsdorf in OLZ.59.1964, No.9/10,494-5; (3) by R[ichard] Williams] in BSOAS.26.1963, pp.230-31. 1.15 Peterson, Report/Rep. 1.15.1 [First] Detailed Report of Operations in Search of Sanskrit Mss. in the Bombay Circle, August 1882 - March 1883 by Professor Peter Peterson. (Extra Number of the Journal of the Bombay Branch of the Royal Asiatic Soc., Bombay 1883.) See especially pp.56-69 (Cambay) and Appendix 1: Cat. Palm-leaf Mss. in Santinaths Bhandar, Cambay on pp.(1)-(103), this being the earliest list of this rather old collection. Compare P1.14. 1.15.2 A Fourth Report ... April 1886 March 1892 by Professor Peter Peterson. (Extra Number of the JBBRAS. Bombay. 1894). On pp.i-clxii: Index of [Jaina] Authors; [A] pp.1-17: Report; [B] pp.1-177: Extracts from the Mss. purchased for Govt.; [C] pp.1-58: List of Mss. acquired for Govt. (pp.43-58, No.1167-1504: Jaina Lit.). For Peterson's other Reports see K. L. Janert, ABCIM, Part I, pp.128-9: #274. 11.16 Bhandarkar, Report/Rep. 1883-84 Report on the Search for Skt. Mss. in the Bombay Presidency during the year 1883-84, by Ramkrishna Gopal Bhandarkar. Bombay, 1887. This very informative work contains: (1) Examination of Libraries at Patan (pp.1-15), (2) ... at Ahmedabad (pp. 16-22); (3)... of Mss. purchased for Govt.(pp.23ff.) inter alia Class xvii Jaina Lit.; Appx.I.A: List of Mss. in the Upasraya Pophaliano pado, Patan (pp.161205); Appx.L.B:... of Dehlano pado, Ahmedabad (pp.205-255); then on pp.257ff.: Appx.II (Cat. collected during the year 1883-84); Appx.III (Extracts from Mss.). Appx.I.A-B --

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MAHANISIHA STUDIES AND EDITION IN GERMANY 13 contain the earliest lists of Mss. at Patan and at Ahmedabad respectively. On the basis of Ms.No.278 (Dharmasagara's Kupaksa-kausika-sahasra-kirana with auto-commentary: see our fn.5 and 7), Bhandarkar analyses the contents of this work in details, see pp.144155. This Report, as those of Peterson, was even otherwise much utilized by both Ernst Leumann and Walther Schubring. See also Janert, ABCIM.I,p.127 (#273: BP). 11.17 The Jaina-Granthavali, a forerunner to the JRK (1.18), was published by the Jaina Svetambara Conference (Bombay), samvat 1965.1-367,1-112(Indices), 1-3(Errata) pp. It is the first consolidated register of Jaina Mss. (and texts and works) based on the lists of Patan (6 Bhandaras), Jesalmer (1), Limbadi (1), Cambay (1: jaina sala), Bhavnagar (1), Ahmedabad (2 bh.), Konay (1), Bombay (1 in Anantanathaji Temple), and on the BThastipanika (dated sam. 1556). On p.16-17, No.29 it records 14 Mss. of the MNA adding two footnotes: 1. about its extent (3500, 4200, or 4548 granthagra) and 2. Haribhadra's "editorship". This book was therefore used by W.Schubring, MNSt.A pp.1-2. 11.18 Velankar, JRK 1944 Jinaratnakosa An Alphabetical Register of Jain Works and Authors. Vol.I Works, by Hari Damodar Velankar. Poona, BhORI (Govt. Or.Ser.C, No.4) 1944. i-[xii], 1-466 pp. (Vol. II was prepared but has not yet been published.) This is the most indispensable "consolidated register" of Jaina texts and works on the basis of printed catalogues and hand-written lists of Jaina Mss. and is thus a very useful research tool for Jainology (ABCIM.I,p.156.#330). 11.19 Kapadia, Cat.BhORI.17.2 1936 Descriptive Cat. of the Govt. Collections of Mss. deposited at the BhORI, Vol.XVII compiled by Hiralal Rasikdas Kapadia. Poona, BhORI. Pt.ii.1936 (with palaeographical appendices). XXII,363,24 pp. Kapadia gives on pp.29-36 full details of the Poona Mss. of the MNA used by Schubring and others. It is, therefore, referred to by Deleu. For other parts of Vol.17 (and Vol.XVIII,Pt.1, Vol. XIX,Pt.1) by Kapadia see Janert, ABCIM.I, p.124,#264. For Vol.17. Pt. 1-2 see also Schubring, Kl.Schr.(11.10),p.454.

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Chandrabhal Tripathi 11.20 Leumann, Ubersicht 1934 etc. (1) Ubersicht uber die Avasyaka-Literatur von Ernst Leumann. Aus dem Nachlass herausgegeben von Walther Schubring. Hamburg, ANISH.4.1934. c.IV,56 pp., 2deg. The Ubersicht (= A Survey of the Avasyaka-Literature) is a monumental work, prepared in the last century and is the proof of the genius of E. Leumann who could utilize only Mss. (in Berlin, Strasbourg, and from Poona) for his valuable studies. Ubersicht,p.28b deals with Naila (MNA, Chap.IV), cf. MNSt.B,p.174. The two other important publications of Ernst Leumann are: (2) Das Aupapatika Sutra, erstes Upanga der Jainas. Leipzig (AKM.8.2) 1883. 166 pp. (3) Die Avasyaka-Erzahlungen (1. Heft). Leipzig (AKM.10.2) 1897. 48 (+1) pp. Both works of Leumann (reprinted 1966) are referred to in the German contributions on the Mahanisiha. (See also Nalini Balbir, Recits jaina "Die Avasyaka-Erzahlungen", forthcoming, dealing exhaustively with the Avasyaka narratives and Leumann's work thereon.)

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MAHANISIHA STUDIES AND EDITION IN GERMANY 15 12. MANUSCRIPTS11 12.0 Weber's study of the MNA in Ind. Stud. 16.1883 was based on the single and defective Ms. in Berlin (see 1.1-2). For their studies and edition, distributed over three or two volumes respectively, Professors Schubring, Hamm and Deleu could luckily utilize some more Mss. from India; thus the material used by them consists of eight original, some of them very valuable, Mss. and one modern transcript. We present an inventory of the Mss. of the MNA which were available to them??. 12.1 Berlin, State Library (Staatsbibliothek) 1. Siglum: B. Ms.or.fol.764. Paper Ms., 96 Folia, dated13. See Weber, Verz.#1876, where lengthy citations are given. The Ms. is well written, but very incorrect, see above 1.3, fn.3. 2. Siglum: b. Ms.or.fol.1887. Paper Ms., 91 Folia, datedl4, however, by a second scribe. See Schubring, Jn-Hss.#92. 12.2 Cambay, santinatha Jaina Bhandar 1. Siglum: c. Palm-leaf Ms., 220 Folia. For description etc. see Peterson, 1st Report, p.(87), No.144; Hamm, MNSt.C,p.7; Deleu, MNSt.B,p.3; and Muni Punyavijaya, Cat.SBh.Cby.,p.62,No.36. It was accessible to scholars in Germany in the form of 11 See also Velankar, Jinaratnakosa, p.304, which has been mentioned by Deleu (MNSt.B.p.4): "For other extant Mss (which to my regret it has proved impossible to secure) see H. D. Velankar ...". 12 The Sigla of the Mss. utilized in Germany are: B, b (Berlin); c, C (Cambay); K (Baroda); M (Mody Page #16
16 Chandrabhal Tripathi microfilms which were prepared by Professor W. Norman Brown and then supplied by Keshavlal Premchand Mody of Ahmedabad to Hamburg. The Ms. is characterized by Deleu (p.5): "the superiority of c as to general trustworthiness" and "the Ms that bears the best character of accuracy". It ends on Fol. 220b with the beginning of a donor's prasasti (secunda manu); its text supplied by Hamm and Punyavijayaji is reproduced here: arham. dharmmartho 'pi na dharmmarthah, kusthito 'pi na kusthitah / saddhayatahva-vamso") 'sti mahascarya-nidhana-bhuh 11[1A) tatrabhun Nitidhah sresthi mukta-manir ivojjvalah/ babhuva (sr]hini tasya Laksmir guna-gananvita // 1 Va[r]ddhamana-padambhoje varddhamana-ratih sada / Anandakhyah .. .. .. .. 16 samjato nandanas tayoh // 2 I/II). 2. Siglum: C. Palm-leaf Ms., 238 Folia (or 239 Foll. in Cat.SBh.Cby). For description etc. see Peterson, 1st Rep.,p.(87), No.143; Hamm, MNSt.C.p.8; Deleu, MNSt.B,p.3; and Muni Punyavijaya, Cat.SBh.Cby,p.60, No.34. 3. Muni Punyavijaya records on pp.60-62, as No.35, a third palm-leaf Ms., dated samvat 1317, of the Cambay collection. It consists of 243 Folia and ends with a donor's verse in Prakrit followed by a remark in Sanskrit'?. This Ms. remained unused by Schubring, and others in Germany, although it was listed by Peterson, 1st Report,p.(87),No.142, and as such was surely known to them. 4. For these Cambay Mss. see also aco Vijayakumudasuri's Gujarati Cat. sri Khambhat, santinatha pracina tadapatriya jaina jnanabhandaranu sucipatra (with Muni 15 Compare the modern surname Khadayata which is frequent in Gujarat. 16 In this lacuna in Hamm's text, Muni Punyavijayaji reads: $resthah. 17 This interesting verse, already cited by Peterson (1st Report,p.(57), No.142), but not by Hamm, is followed by a remark in Sanskrit (missing in both, Peterson and Hamm); these are quoted by Muni sri Punyavijayaji (Cat.SBh.Cby.): alhi-aminiseyattha putthiya siri-Mahanisihassa / Rupala-susaviyae lihaviya tera-sattarase 1317 // CHA // (Skt.:) fri-Rupala-pustika Mahanisitha-granthah // atra samcaye yatha Mahanisitho likhyate tatha vidhyeyam / yatah sa -Sadharana etad-visaye brhad-bhattarakair adisto 'sti. ata etal-likhapana-visaye 'sau protsahaniyah II.

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MAHANISIHA STUDIES AND EDITION IN GERMANY sri Punyavijayaji's introduction) (Cambay, samvat 1997), p.30-1, No.126.1, and p.401,No.145.1, which is mentioned by Deleu, MNSt.B,p.3. 12.3 Poona (= Pune), Bhandarkar Oriental Research Institute 18 1. Siglum: P. Paper Ms., 56 Folia. For description etc. see Schubring, MNSt.A, p.3 (and plate: fasc. of one side each of three Poona Mss.); Hamm, MNSt.C,p.8; Deleu, MNSt.B, pp.3-4; and H.R.Kapadia, Cat.BhORI.17.2, pp.29-31, No.457 with copious citations 2. Siglum: p. Paper Ms., 74 Folia. dated20 (samvat 1566). For description etc. see Schubring, MNSt.A,p.3; Hamm, MNSt.C,p.8; Deleu, MNSt.B,pp.3-4; and Kapadia, Cat. BhORI.17.2,p.35, No.460. 3. Siglum: a. Paper Ms., 129 Folia, dated?' (samvat 1594). For description etc. see Schubring, MNSt.A,p.3; Hamm, MNSt.C,p.8; Deleu, MNSt.B,pp.3-4; and Kapadia, Cat. BHORI.17.2, pp.34-35, No.459. 4. The Ms. registered by Peterson in his 4th Report,p.49,No.1308 [of 1886-92], is now located in the BhORI (see our fn.18), see Kapadia, Cat.17.2, No.461. It was not available to scholars in Germany22. 18 There are now five Mss. of the MNA in the BhORI collection, as registered by H. R. Kapadia in his Cat.BhORI.17.2, pp.29-36, No.457-461; they are: (1) 165 of 1881-82, (2) 792 of 1892-95, (3) 178 of 1873-74, (4) 228 of 1871-72, (5) 1308 of 1886-92 respectively. 19 For the post-colophon remark in this Ms. see also Chandrabhal Tripathi, Cat. Jaina Mss. Strasbourg (Leiden: Brill. Ind.Ber.5.1975), pp.191-192, #133. 20 The scribal remark runs : samvat 1566 varse caitra sudi 2 dine sri-Anahillapura-pattane (illegible letters) di-parivara-yutena sri-Mahanisitha-sutram lekhayamcakre CHA CHA // [different hand:) pam. Bhupativijaya-ni parata chail/ 21 The remark about the date is: samvat 1594 varse margasirsa-mase prathama-pakse 10, srimatKharatara-ga(c)che sri ("letters are gone, since a strip of paper is pasted here": Kapadia 1/1/). 22 It was, however, noticed by Professor Ernst Leumann (in his private copy of Peterson's 4th Report, which is now with me: CBT), and by Hamm, MNSt.C,p.8.

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18 Chandrabhal Tripathi 12.4 Patan, Sanghavina panano bhandar (1) Siglum: Pu. Palm-leaf Ms. 111 Folia, dated23. For description see Descr.Cat.Mss. ... Pattan, compiled from the notes of ... C. D. Dalal ... by L.Bh.Gandhi. Baroda, Orient. Inst. 1937 (Gaek.Or.Ser.76), p.209, No.344.1 (i.e. Foll.1-111; on Foll.112ff. other texts follow). Muni Punyavijayaji (hence Siglum Pu) got the films of this Ms. prepared and then forwarded them to Hamburg; photographs of these films were used by Deleu and Schubring for MNSt.B (see MNSt.B,p.4). (2) Siglum: M. A modern transcript on paper, 233 Foll. written on one side only. For its description etc. see Hamm,p.8 and Deleu,p.3. It was got prepared by sri Keshavlal P. Mody (hence Siglum M) and sent to Prof. Schubring24. This could be used for MNSt.B. (Its present whereabouts are unknown.) 12.5 Baroda, Muni Kantivijayaji Bhandar Siglum: K. Paper Ms., 164 Folia (Size: 11 by 5 inches, 5 lines to a page, tabo occupies 2 to 3 lines of unequal length; 43-52 aksaras in a line; fair writing). Not dated. The original Ms. was lent, with the consent of the authorities, by Muni Punyavijayaji to Prof. Schubring. Deleu describes it to be in "excellent condition". It contains, with a tabo, Chap.I-V only; "... it appears that a continuation was never intended" (Deleu,p.4)26. 23 The correct date is given by Deleu: samvat 1454 varse asadha vadi 10 Sanau Mahanisitha-pustakam likhitam Il. The date given by Hamm (samvat 1954!) is a misreading. It was Deleu who identified the original Ms. (Pu) with the modern transcript (M), which adds to the above-mentioned colophon of the original: patranka 111 tadapatriyall, thus indicating that folia 1-111 of the palm-leaf Ms.(Pu) contain the MNA. 24 Deleu, MNSt.B.p.3 notices a "curious colophon" on p.64 of this "Ms.": samvat 1456 varse karttika vadi 12 soma-vare sri-Stambhatirthe (i.e in Cambay] Pancakalpa-pustakam likhapitam asti. 25 See, however, the remark of Deleu: "No date, but the outward appearance being almost identical with that of Ms. ss in Schubring's Kalpasutra p.16 (Berlin Ms.or.fol.2108, dated samvat 1812) makes it likely that K was written at about the same time" (MNSt.B,p.4). 26 JRK p.304 registers two manuscripts in Baroda, in Muni Hamsavijayaji's Collection, No.781 and No.1575, but not a single manuscript from Acarya Kantivijayaji's Collection. Both, Hamsavijayaji's and Kantivijayaji's, collections were housed in the same building (Sri Atmaramaji Jaina Jnana Mandira) in Narasimhaji-ni pol, Baroda, vide JRK, p.iv,No.17:BK, and p.v, No.41:Hamsa.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 19 92.6 Prof. Schubring, while he was in Ahmedabad, was shown by K. P. Mody (cf. 2.4.2) more than eight (paper) Mss. of the MNA which were partly utilized by him, see MNSt.B,p.106. 12.7 NOTE: Prof. Schubring and his colleagues have expressed in warm words their gratitude to Prof. W. Norman Brown, sri Keshavlal P. Mody and specially to Muni sri Punyavijayaji for their kindness in making them the microfilms, transcript or the original of important Mss. from Indian collections available in Germany, see e.g. MNSt.B,p.7, p.106; MNSt.C,p.4, p.63. (Their Sigla M and Pu are further indications.)

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20 Chandrabhal Tripathi 13. CONTENTS 13.0 The contents of the MNA has been described in differing ways by A. Weber, W. Schubring, F.-R. Hamm. Deleu could abstain from similar details because he presents a translation of Chap.I-III. We give below the descriptions by Schubring (Lehre), the shortest one; Weber (SLJ), the oldest and the most general introduction; Schubring (MNSt.A), Chap. I-V, and Hamm (MNSt.C), Chap. VI, the most systematic one. Chap. VII-VIII are called "Appendices" and introduced very briefly by Weber. Schubring dealt with them very exhaustively in MNSt.A (pp.26-32) and in MNST.C (pp.63-74). Schubring, Lehre, p.78 (= Doctrine,p.113) Chap.I. Salluddharana. Confession and contrition. Chap.II. Kamma-vivaga-vivarana. The consequences of evil deeds; chastity, sexuality, and moral reflections. Chap.III. 200 species of a kusila, ritual and importance of the panca-mangala and other formulae; the cult of the Arhats. Chap.IV. The story of Sumai and Naila and the way they behaved towards some kusila, with characteristic details. Chap. V. Navaniyasara. Concerns the gaccha and the teacher, with kathas of Vaira and Kuvalayappabha. Chap. VI. Giyatthavihara. The arbitrary dealings of Nandisena, the same of Asada; confession and atonement; the inaccurate confession of Meghamala; the intercourse with trained and untrained monks (gty'attha and agty.). The stories of Isara, Rajja, LakkhanadeviKhandottha. The devotion of the life of a monk or a nun must be unconditional. There follow two alleged appendices (culiya): Chap. VII. About atonement; the Pacchitta-sutta; sundry matters. Chap. VIII. The story of Sujjhasiri and Susadha. The advantages of full confession. 13.2 Weber, SLJ,pp.184-185 The first book [=chapter] is entitled Sall'uddharanam and treats of the most various kinds of salla, salya. The repeated references to the savvamgovamga are worth our notice; whence the existence of the uvamga at the time of its composition (see

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MAHANISIHA STUDIES AND EDITION IN GERMANY Ind.Stud. 16,p.373) is eo ipso clear. Then follows the figure of the useful copartnership of the lame with the blind man which is specially emphasized: hayam nanam kiyahinam, haya annanao kiya / pasamto pamgulo daldho dhavamano a amdhao 11 ... amdho ya pamgu ya vaae sameccha, te sampautta nagaram pavittha 1127 Furthermore, emphasis is laid upon reverence (vamde, vamdiyya) for pictures (padima) and temples (ceia, ceiyalaya). A special formula seems to have been made use of in this connection, an enigmatical treatment of the letters which occurs after the fashion of the treatment of a um (om) in the Upanishads and in similar formulas in the tantra ritual. This entire subject was a riddle to the copyist (see I.$28.2], and so it remains for us. After the real conclusion of the work, in an addition, a similar subject is treated of in like manner merely by means of single letters (VIII.846, see MNSt.C, pp.106-7). Book II is entitled kammavivayanam [rec.: -vivaga-vagarana), ... At the end is found an obscure statement which perhaps has reference to Ajjh.I.II and which reads: eesim tu ... [see II.$37.2; 19.2). Books III and IV, without specific titles, are composed almost entirely in prose, and treat specially of the kusila. It is noticeable that in Book III frequent reference for, reverence?] is paid to the duvalasamgam suya-nanam and the samgovamga-duvalas'. amga-samudda. The commencement with samaiya is retained, and the suya-nanam is then characterized as samaiya-m-ai logabindu-sara-payyavasanam. We find in the text the following statements which are very characteristic as regards the origin and history of Book III: tattha tattha ... (cf. III,846). This is an example of the saying qui s'excuse s'accuse. It is more probable that the above is a production of the author himself than it emanates from the hand of the copyist who is inclined to doubt. Book IV contains a legend of two brothers, Sumati and Naila28, in which we may observe an occasional reference in Sanskrit!) to an old elucidation (!) of Anga 10: 27 [These vss. are MNA.L.35*-37* (Deleu,p.20), most probably borrowed from the Avasyaka-niryukti (see the Visesavajyaka-bhasya of Jinabhadra-gani, ed. by Pt. D.Malvania, LDS.10.1966, pp.220-222, vs.1156, 1162, 1166 = Niry. 101-102-103). CJ. also Leumann, Av.Erzahlungen,p.19: 11.22.) 28 Weber.fn.93: In the Theravali of the Kalpassutra), one of the four scholars of Vajra(svamin), or of Vajrasena, is called by this name. He was the founder of a school which bore his name. Bhuadinna, the scholar of Nagajjuna, was from the Nailakula: see vs.41 of the Theravali in the Nandissutra).

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222 Chandrabhal Tripathi sesam tu...[see 19.6]. Whoever, bhiksu or bhiksuni, should praise the adherents of hostile systems or schismatics (parapasamdinam pasasam kareyya, je ya vi nam ninhaganam p. k.), whoever speaks in favour of the schismatics (ninhaganam anukulam bhaseyya), visits their temples (ninh. ayatanam pavisiyya), studies their texts (ganthasattha-pay'akkharam va paruveyya), or follows their ordinances (ninh. samkalie kiles'aie tavei va samjamei va jaNGei va vinnavei va suei va padivvel va avimuha-suddha-parisamayaggae salaheyya), his fate will be as disastrous as that of Sumati, sa vi nam paramahammiesum uvavayyeyya jaha Sumati. The hate against the heterodox and schismatics is here so bitter, that the conjecture is not too bold if we assume that the heterodox and schismatics had at that time got possession of the text of this book. Book V, duvalasamga-suya-nanassa navaniya-sara, mentions the duvalasamga, but merely in a general way. It treats especially of the relation between the teacher (guru) and student (sisa), of the ayara (gacchayara), and anayara. Book VI, giyattha-vihara, treats of the pacchitta prayalcitta, and contains a legend of a teacher Bhadda and the ayyiya (aryika) Rajja. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period subsequent to that of Bhadrabahu, the last caturdalapurvin, and to that of Vajra, the last dasapurvin. Books VII-VIII, which are characterized as two culiyas, a name which per se marks them as a secondary addition, treat likewise of the pacchitta, and, in fact, in such great detail, that the words kim bahuna, together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occur again. A legend of the daughter of Suyyasivi in Avanti plays a very prominent part in these books. The solemn adjuration (found also in another passage) to save this sutram from any damage, is another indication of its secondary origin: jaha nam Goyama! inam-o... [see VII,SS37: C.p.86.24-26). To the conclusion (samattam mahanisihasuyakkhandham) are joined the reverential invocations to the 24 titthamkaras, the tittha, the suyadevaya, the suyakevali, all the sahu, siddh'ai to the bhagavamt arahamt [sic]. Then follow the incomprehensible separate aksaras etc., mentioned [above]. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 slokas): cattari sahassaim... [see below 19.8].

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MAHANISIHA STUDIES AND EDITION IN GERMANY 23 13.3 Schubring, MNSt.A.pp.10-31 Chap.I: Sall'uddharana (for this title see vss.50 and 62). A prose introduction and 222 verses, mainly slokas. 1-6. vss.1-39. Despite firm conviction that all acts (karman) find their result after death, many persons do not work for their salvation. For this one should be clear about one's own human soul; it is difficult to attain human birth in which the dharma is to be performed. He, who is concentrated in his self and wants to achieve the highest aim, will surely be successful. There are many who follow dharma with a secret dart (salla, i.e. not confessed sin) in their heart. All their efforts are, hence, in vain. Keeping silence about commited sins results in worse forms. The unconfessed sin has many forms and stages. Even though it may be very difficult, a monk must refrain from sins. Only after a full confession of sins, all acts of dharma will lead to full success. 7. vss.40-47; 8. prose, 9. vss.48-53, 10. vss.54-64. Activities preparatory to confession. The prayer before the idols (padimao) of the Jinas in a place of worship (ceiya, ceiy'alaya). An incantation (vijja) addressed to the Goddess of the Holy Doctrine in a special script. The confession itself and the concluding activities. 11. vss.62-90. The result of a true confession is pure knowledge (kevala-jnana). The monks who possess it are the kevalin with an appellation from amongst forty adjectives which depict the mental attitude and constitution. 12. vss.91-111. Confession, if it is insufficient because of silence, or performed with special intention or with joylessness, causes further stay in the samsara. Here special names are attached to the aloyaga for individual cases. 14. vss. 112-144. Numerous nuns (samani) attain freedom from samsara through confession and repentance. As samani-kevali they are given appellations like those of the monks (in 11) and their good intentions described. 15-17. vss. 145-160. Confessions not enough in the case of nuns. Hence the results as above (12). 18-19. vss.161-173. Bodily pains coming from outside seem to be more bearable than asceticism and self-control to some persons. They are, therefore, not capable to confess a sin. Also a wrong-doer keeps hard silence even if the king would reward his confession.

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Chandrabhal Tripathi 20-27. vss. 174-222. Praise of the sincere confession and of all virtues of monks. After the colophon follows the excuse. Chap.II. Kamma-vivaga-vagarana. 209 slokas with a long prose passage inserted. 1-2. vss.1-28. Description of the suffering of all living beings in the world. Even the gods suffer because they know that their majesty does not last for ever. The types of suffering, their duration and their strength. 3-6. vss.29-99. The killing of a lice as an example of a bad deed, and its results. Murder in general, lying, stealing, unchastity, and joy of possession. Different lower and higher forms of existence as result of bad deeds. 7. vss. 100-109. About karman, its binding force for all beings, except for siddha, jogi and selesi. Its culmination as a sum total of all bad deeds. 8. vss.110-120. The obstruction of the influx of karman, the asceticism, "Leidenschaftslosigkeit" and ultimately moksa. 9. vss. 121-146. Some do not believe in the wholesomeness of the obstruction of the influx of karman. No being enjoys peace even in sleep as long as all karman is not destroyed through asceticism and self-control. All beings suffer continuously pain and have at no moment peace. To have a lice in hair is a small evil; it does not mean harm. One should, therefore, allow it to move at will, and not incur pains in hell and permanent insteadiness. 10-24. vss. 147-155 as change-over to prose passages. Avoiding of the female, and that too of every woman irrespective of the fact whether she belongs to the order or not, even of female animals. - Prose: Questions of Goyama, answers of the Bhagavat. One should neither think of nor speak, stay or walk with a woman, because a man will be infatuated by a woman, even if she be a nun, by her nature; her mind will be confused by her desire for sexual intercourse, she does not think about the results, her body totters and falls down. This situation is misused by a man. The sexual constitution of a man has six stages. There are also women, who are at the highest stage. In case an average woman does not satisfy her sexual aim, the fire of her desire burns like that of a village, but cools down afterwards like the fire of a torch. If she controls herself, she is praiseworthy and reaches moksa, otherwise she commits a grave sin and destroys

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MAHANISIHA STUDIES AND EDITION IN GERMANY 25 heavy repentance. The bad influence of women on men. It is compared with night, lightning, waves of the ocean, wind, fire, a dog, a fish, etc. Sexual intercourse as a sin against the first vow. 25-27. vss. 157-208. He who avoids intercourse should also avoid possession and damage of living beings. Prose passage: The period of resulting suffering. Caution against harm to others. 28-36. vss. 167-208. Brief ethical discourses in the form of questions and answers. There should be no communion with bad monks. Repentance can not shorten future existence in hell. If missed, the opportunity to awakening does not recur. It is prohibited to deal with women, water and fire. Taking out the dart (salla), i.e. performing confession, causes pain, is however wholesome. The repentance is like medicine (vanapindi) or bandage (patta-bandha). He who knows the necessary repentance but does not perform it, is like a man who knows about cold water in hot weather but does not drink it. Even acts done in negligence have grave results; the poison of a snake produces harm even if the person becomes careful later on. Those who know about the repentance should inform others about their duties. The colophon is followed by the sentence: eesim tu donham pi ajjhayananam vihipuvvagenam savva-samannam vayanam ti (19.2). Chap.II. No title. 1. vss.1-10. The cultivation and teaching system of the MNA. 2. The slokas 11-14 introduce the prose. 3-38. Detailed description of the first type of bad monks (kusila), wherein the arya vss.119-131. 39-47. At the end of the chapter (see 19.5) a brief mention of the other types: osanna, pasattha, sacchanda, and sabala. The conclusion consists of vss. 138141, a summary warning, and as change-over to the next chapter, a reference to the fate of Sumai. A very long discussion (3-), starting with "attentive fasting" (uvahana), is necessitated by the enumeration of those persons who deviate from the doctrinal knowledge (viz. the supasattha-nana-kusila), among whom are those who acquire this knowledge without the required respectful fasting and are called highly guilty (je kei anuvahanenam supasattham nanam ahiyanti).

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26 Chandrabhal Tripathi 4-7. Initiating the true knowledge can be undertaken only by invoking the Holy. And this invocation is the fivefold formula of auspiciousness (panca-mangala) consisting of namo arihantanam, namo siddhanam, namo ayariyanam, namo uvajjhayanam, namo loe savva-sahunam. These five formulas are called the five ajjhayanas, the appended verse the cula; both together are then called pancamangala-mahasuyakkhandha. A faithful person, who has prepared himself by fasting, appears on an astronomically auspicious day in the sacred place of worship and pays his respects to the idol (padimabimba) of the Holy by kneeling and repeats the first namaskara formula, on the subsequent days the second upto fifth formula. He then concentrates on the attached verse from the sixth to the eighth day. The daily study is accompanied by ayambila fasting. One practises the correct pronunciation, in order, out of order or in reverse order. 8-10. The inner meaning (sutt'attha) of the panca-mangala explained in brief (samas'attho), mainly by the derivation of the words arihanta ... siddha. 11-13. The detailed exposition (vitthar'attham) follows now; however, it discontinues while describing the majesty of the arhat and changes over to arya metre to be precise in expression (aha va, Goyama! kim ettha pabhaya-vagaranenam, sar'attham bhannae), vss.16-22. He who worships the Arhat with veneration will, as consequence, attain moksa. 14-15. With the remark aha va citthau tava sesa-vagaranam the prose passage then continues the discussion of the 11th section, and vss.23-33 resuming the thread of vss. 16-22 depict the Tirthankaras as the most praiseworthy in the world. 16-21. vss.34-5 followed by exegetical prose with sandwiched vss.36-38. The worship (accana, thava) has two forms: the ascetic life of a monk, and the pious life of the laity. The asceticism of monks is indeed higher than the life of laity. Donations (dana) are prohibited for monks, hence the laity should perform them. The Slokas 39-45 contain a question by Goyama about the deep respect paid to Jina by gods and prominent lay-persons and its answer. Arya vss.46-68. Under whatever reason one might decorate the idols of Jinas and celebrate them in festivities, asceticism and self-control are far more important, as they lead to moksa; a lay-person can at the most reach the

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MAHANISIHA STUDIES AND EDITION IN GERMANY 27 Accuya heaven. The life as a monk offers the singular opportunity to attain the highest goal; one should not miss it. 22-24. vss.69-106. Episodes from Mahavira's life, when he was venerated by Gods. At the end their source is mentioned. Vss. 107-110 justify prolixity by referring to the good impression they create on the laity. 25. The conclusion consists of important remarks from the view-point of textual history (see 19.4). 26-30. Resumes the theme of Sec.11. After the panca-mangala, the iriya-vahiya is the object of study. Most probably the formula iriyavahiyae padikkamanam is implied, as it is a part of the Pratikramana-sutra and refers to the confession of all faults (aticaras) which are possible while performing the daily duties. It is studied like the Pancamangala. Thereafter follow the Sakka-tthava, the Arahanta-, Cauvisa- and Nana-tthaya with various rules about fasting. All this happens in the sacred place. When the monk has a clear mind about these texts, he recites them for the first time, on an auspicious day, in the presence of his teacher, brother monks and the laity; thereafter the teacher delivers a sermon. Now onwards the monk repeats the formulae thrice a day. Only after his prayers in the morning, he can drink water; after those at noon, he can have his meals. In the evening, the prayer should be completed before the sun sets. In continuation of the ceremony, the teacher recites an utterance and puts seven handfuls of perfumed powders (vasa-ksepa) on the head of the novice saying nittharaga-parago bhavejjasi. The community does the same with the addition dhanno sampunna-lakkhano si tumam. Thereafter the teacher blesses him with a garland offered previously to the Jina and delivers a short address. Thanks to his good deeds in previous existences he has now attained human birth; the doors to hell and lower animal forms are closed for him; all lower karman is destroyed. The panca-namokkara will create a new one in the next life; and this is the last life in which he will be neither a slave nor poor nor mentally imperfect. 31. Like the panca-mangala the other sacred texts beginning with the Samayika are to be studied, only small differences exist. For monks in tender age, fasting is obligatory, in rules for study, however, some concessions are allowed. Fasting and study should correspond to each other so that some benefit towards new existence might be

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Chandrabhal Tripathi produced in case of an early death. One who hears others studying the panca-mangala should also fast, otherwise he would maltreat the holy knowledge (nana-kusila), a backflash to I. At the end arya vss. 111-122 about the value of study at prescribed periods. 39-47 have been described above along with I. Chap.IV. No title. Prose, in the narrative, however, there are 14 arya vss. 1. Sumai and Naila, two rich brothers and lay worshippers in the city of Kusatthala, are compelled to emigrate because of the loss of their property. On their way they meet five monks and a layman, whom they join. However, Naila (a follower of Aritthanemi, the 22nd Tirthankara, in whose times the story happens) soon realizes that they are in a bad company and he tries to convince Sumai to get themselves separated from them. In the course of a dialogue he depicts with emphasis the blemishable behaviour of their companions. Sumai, on the other hand, is decided to accompany them even if their conduct were punishable. The limitations demanded by Naila can hardly be fulfilled; he (Sumai) would remain with them provided they would not wander too far off. Hence Naila wanders alone on his way. Already after five months a draught causes the death of those seven persons. Among them, Sumai will have to lead the largest number of existences. His first rebirth, in a series of many more, is that among the gods (paramahammiya deva) who are most remote from the True Doctrine. Every one who keeps company with the unbelieving has to suffer like Sumai. That he was earlier a believer weighs even more in his case. On the other hand, Naila, after departing from Sumai, decides a fast-unto-death. Aritthanemi visits him and initiates him as a monk, Naila becomes a kevalin and will attain moksa. 10-. The later existences of Naila mentioned above are simply enumerated; only one of them attracts special attention. This is the description of the inhabitants of Padisantavadayaga, a region south to the delta of the river Sindhu. The beings, who live in 47 caves of the area, are very big, have the best of joints and utterly hard bones. Their appearance is ugly and causing fear, they are cruel and lustful, especially of honey and meat. They, a maritime folk, know how to sail on the waters using special types of vessels. They are envied by the people of Rayanadiva, an intermediate continent lying

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MAHANISIHA STUDIES AND EDITION IN GERMANY 29 at the distance of 3100 yojanas. There exist rotating revolving craters of immense diameter; in one of them the people of the island preserve much meat and honey, fill in also many pots with them and sail to the mainland in rafts. The cave dwellers rush thereto to kill them, but the islanders hurry back to their island leaving back one pot after the other which the cave dwellers take possession of and thus the islanders win time. Thus they enchant them to the Rayanadiva where the crater full of tasty eatables awaits them. When the cave dwellers jump into the crater and enjoy in crowds the food, the islanders start moving the crater. The cave dwellers must then suffer painful shaking, which because of their strong physical structure does not kill them. The islanders watch their success with pleasure, take away the rafts of the cave dwellers with which they had reached the island. After the colophon appears the remark (IV.SS185k: below 19.7). Chap. V. duvalas'anga-suyananassa Navaniya-sara. This is the title used by the text in a cross reference. 1-6. Introductory vss.1-8. After the description of a bad monk follows that of a bad gaccha. One should belong only to a good gaccha. A good gaccha is that which is led by a good ganin. The gaccha which has good relation with the rules (ana) is called ana-thiya or arahaga, the gaccha which has bad relation ana-virahaga. The constitution of the sangha will be valid till the time of Duppasaha. The signs of a gaccha which breaks the constitution. Decisive for the gaccha is the Teacher. 7-10. Verses 9-114. Description of teacher and gaccha of both good and bad qualities. Verses 115-121. Description of the samsara and caution against violating rules (ana). 11-12. Prose: If the monks and the nuns have to be together under certain circumstances, how can this rule be maintained in the time of Duppasaha and Vinhusiri? These two, a monk and a nun, and the pair of laity Jinadatta and Phaggusiri will be the last believers at the end of the Dussama-period, rather the whole sangha will consist of these four only. Though the required number of co-religionists will not be there, yet their excellence would compensate for it. From the Canon, only the Dasaveyaliya

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Chandrabhal Tripathi suyakkhandha will be left over, and Duppasaha would follow it. The genesis of the Dasaveyaliya. 13-17. The order (ana) of a teacher should not be disregarded. As an illustration serves the story of five hundred disobedient monks of Vaira (who was followed by excellent fifteen hundred nuns). Without his permission they undertake a pilgrimage to honour Candraprabha, the 8th Tirthankara, during which they commit many offences. Hence Vaira, who at first was not with them, feels responsible for them and follows them. Without success he reminds them of the results of such behaviour, till at last he feels freed from all responsibility. Only one of the five hundred monks returns to him and stays with him. Both meet with death by a lion as they despise an escape: they will be reborn to attain Kevalin-hood. Those 499 monks must remain in the samsara without end. 18-20. A teacher can be of fourfold type. Among them the bhavayariya has to be regarded equal to a Tirthankara, and his orders are to be followed as those of a Tirthankara. The penalty which a teacher deserves is much more heavy than that of an ordinary monk. How should a monk be, who can be entrusted with the leadership of a gaccha or gana? The prestige of a teacher will remain undisturbed till the days of Sirippabha, who will live during the rule of the despotic king Kakki, who will prosecute the sangha while Sirippabha will shine because of his virtues. 21-28. Description of persons who are not fit to join the sangha. A teacher who allows such a diksa would incur a heavy debt. The Canon is to be transmitted in its right form by the teacher. In the course of time, there have been many who have transgressed and hurt the Holy Teachings. He who out of negligence causes harm to the teaching is unfit to be a teacher. A teacher with wrong views is not worthy of liberation. How a teacher suffers if he explains the Holy Word in a wrong way to serve his purpose is illustrated by the story of savajj'ayariya. 29-35. The last Tirthankara (here titthamkara instead of titthagara till now) of the series preceding the present one was Dhammasiri. During his life-time there occurred seven remarkable incidents, and the eighth after his demise. In his honour was erected a splendid shrine by the monks and the laity; the upkeep of the shrine keeps the inhabitants so busy that the teaching suffers. These servants of the service are once

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MAHANISIHA STUDIES AND EDITION IN GERMANY 31 visited by the active teacher Kuvalayappaha. They receive him with respect and request him to stay in the shrine, he rejects this as unworthy (savajja), hence he gets the nickname savajj'ayariya which does not disturb him. Soon thereafter some doubts arise in the mind of monks who now devote themselves more to the teaching. They call Kuvalayappaha back, he clears their doubts and explains them the Canon. But in the presence of the monks a woman bowed down in respect at his feet and touched them. Now, while explaining the 5th Chapter of the Mahanisiha (!), the verse 127, where it is told that an Arhat should not tolerate the touch of a woman, he overcomes his fear that he might be given another nickname (mudd'anka), and the temptation either to pass over or to explain in a different way the verse. Hence he becomes an object of reproach. Inspite of arduous thinking, disturbed by crude urging of the listeners, he is unable to find a suitable argument (pariharaga) which would save him. At the end he knows nothing more than to declare that the Canon knows both rules and exceptions and that its teachings are without exclusiveness. Because of this declaration, which was to the taste of the monks, he will have to atone for it during a long wandering in the samsara. 36-39. Some of his after-births are dealt with. The daughter of a purohita, in the service of a trader in spices, has the dohada to eat meat and saktu, which she acquires by selling away precious items belonging to her master. For this offence, she is, as the custom demands, kept in custody in her house during the time of her pregnancy. When she has delivered a son, the soul of Kuvalayappaha reincarnate, she runs away. At the orders of the king the child is reared well and later on appointed as the superintendant of the slaughter-house (sunahivai). This job leads him to the worst of hells. As the son of a brahmin woman, widowed in young age, he is born with severe diseases and lives a life of seven hundred years in which he experiences only atrocious treatment and hardships. As a bullock working in an oil-press he suffers for 19 long years from worms which clung in its wounded shoulders. In the time of Parsva, he reaches emancipation. At the end of the chapter it is explained how the answer of Kuvalayappaha was sinful. Chap. VI: Giyattha-vihara (Hamm,pp.9-13; Cf. MNSt.A, pp.21-26) The term giyattha has been explained in the commentary on the Gacchacara, vs.41 (gitam sutram, arthas tasya vyakhyanam, tad-dvayena yukto gitarthah) and in the

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32 Chandrabhal Tripathi ARK.III.902a (gito vijnata-krtyakrtya-laksano 'rtho yena sa g.), both of these denoting "a learned, an experienced monk". Sec.1, vss.1*-47*. Legend of Nandisena. The monk Nandisena wants to commit suicide but is prevented therefrom twice by a carana-muni who appears before him in the sky. He gives away his paraphernalia of a monk to his teacher and proceeds to a foreign place. Here, while entering the house of a harlot, he bids the usual greeting dharma-labha, responded by the lady with arthalabha. Hence he produces much money which he presents her. Having taken the vow not to partake of any food or drink each day before he has converted ten persons to Jainism, he starts living with the harlot. After a while he gets fed up with his way of life and returns to his teacher Dummuha, who blames him for having sold the teachings for the sake of food etc. Nandisena is convinced of his fault, repents (vss.34-5) and begins a hard penance, at the end of which he is to attain moksa. Finally (vss.41ff.), the rule is again emphasised that a monk should give back all his paraphernalia to the teacher if he wants to leave the area of Guru's Rule. Sec.2, vss.48-73. Legend of Asada. The monk Asada, a pupil of Bhuikkha, thinks that through tapas the teacher can be pleased - and suicide is apparently a hard tapas - and intends to commit suicide, like Nandisena. But he is not prepared for such a heavy tapas. He thinks of reporting to his teacher that a devata had advised him not to commit suicide but to hand over his paraphernalia to the teacher, lead a pleasant life and only afterwards to practice hard asceticism. He however recognises that even such thoughts are sinful and - without alocana - decides himself for a heavy penance which he then undergoes. Yet through this self-decision he commits a grave sin which keeps him bound to the samsara. Sec.3a, vss.74*-77*. Does one feel better when no sin is committed or when, after commiting a sin, it has been repented? Answer: Even the mere consideration of the second possibility is not allowed. Sec.3b, vss.78*-81*. One should apply all his energy to perform the repentance, otherwise one would fall into lower existences and would be reborn as an animal or in the hell.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 33 Sec.3c, vss.82*-86*. A properly performed repentance destroys the sinful act, as the sun causes the snow ("Schnee") to melt. Sec.3d, vss.87*-92*. Before whom one should perform alocana, the first act of repentance? Answer: Firstly the Kevalin-s are the most suited ones; in their absence, the following can serially be regarded as proper: those who have attained the fourfold knowledge, then the monks on lower levels of knowledge. Sec.3e, vss.93*-106*. The increase of penance in cases of different sins, mainly sexual acts. A nun looses her capacity for true knowledge (bodhi) completely after third intercourse. Sec.3f-g, vss. 107*-114*. Even a layman, who is faithful to his wife, does not go beyond the existence of a god of middle range in his next birth. (Sec.3g) The reason for this, says Mahavira, is that all sexual activity, with one's own wife or with any other woman, means papa. Sec.3h, vss. 115*-119*. Legend of the nun Meghamala, who, during the time of the Tirthankara Vasupujya, did not declare a small sin: she had namely passed over a house during her begging tour on account of considerations of food. Hence she falls down in the first hell. In vss.120*-126* general advice not to break vows. Sec.4, vss.127*-151*. One should live only in the Giyattha-vihara, i.e. the company of learned and experienced monks, at the most in Giyattha-misaya. The term giyatthavihara denotes the group of monks representing the ideal. A description of the giyatthavihara which is full of general teachings of Mahavira, perhaps to designate the programme which can serve to recognize the g.-v. At the injunction of a giyattha one can confidently eat poison, it will lead to salvation. Contrarywise, one should not at the behest of an a-giyattha eat even amsta, it will immediately turn into poison. One should under all circumstances leave the company of such an a-giyattha. In the concluding verse (vamsastha) the faithful performance of even the smallest vow is praised. It is this section which has supplied the title for the VIth chapter. Sec.5, vss. 152*-199*. Legend of I s var a. After the nirvana of the First Tirthankara of an earlier series, a goddess appears to honour him, and there is a pratyeka-buddha (pr-b.) who is asked by a great congregation about his teacher and his ordination. Isvara takes the answer of the pr-b. as a lie and

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34 Chandrabhal Tripathi thinks in a rationalistic way over some points of the doctrine of the ganadhara, e.g. he is a bad monk if he destroys earth-beings (padhavi-kaiya) etc. Isvara opines that the earth-beings are always exposed to such injuries and feels that as this teacher is unbelievable he would rather leave him and preach a simpler dharma. When Isvara recognises these thoughts as sinful, he reproaches himself strongly and accepts a heavy penance, apparently without confession. Isvara returns to the pr-b. and when he hears his teachings that no harm should be done to earth-beings, he again opines that it is quite impossible to protect earth-, fire- and water-beings, he (pr-b.) preaches just like that. As a punishment of these wrong thinking, Isvara is born in the (lowest) seventh hell and undergoes many painful existences. At present, says Mahavira, he is born as Gosalaya. Sec.6, SS1-37 including vss.200*-201*-202*(a quotation). Legend of Rajja. The nun Rajja lived in the gaccha of Bhadda, who had the rule not to partake of anything else but pure water (kadhinodaya) at every fourth meal-time (cauttha). Rajja gets leprosy as her bad karman-s ripen and, asked by sister nuns, declares the pure water (phasuga-pana) as the cause of "the destruction of her body". Therefore, a decision to avoid such water is taken by the sister nuns, except one who sees through the matter and decides to keep her vow till her death. This nun attains the pure knowledge (kevalajnana) and as kevalin she is praised by gods. Rajja approaches the Kevalin and asks about the cause of her illness, which is revealed to her. Rajja desires a penance corresponding to her fault; she is however taught that there is no adequate repentance for her sin as she had misled other nuns. Sec.7, vss.203-305. The legend of Lakkhanadevi - Khandottha. King Jambudinna and his queen Siriya have many sons, yet they desire the birth of a daughter; one is indeed born to them after they have performed special worship of different divinities and she is named Lakkhanadevi. She performs a svayamvara but the young husband dies shortly after the marriage. Hence, when a Tirthankara preaches the doctrine, she is mentally ready to enter the order along with her whole family: father, mother and brothers. Once she observes the love-play of cidaga birds and asks herself why the Tirthankara has prohibited his followers to look at man and woman making love. However, she realises her sin, which she has committed thereby. Doubtful whether

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MAHANISIHA STUDIES AND EDITION IN GERMANY 35 she should confess and thus cause blame to her family, she decides to ask about the penalty for her sin under the excuse that this is meant for somebody else, and then to perform the repentance herself. She dies and is reborn as a maid-servant, now called Khandottha, in the services of a harlot, who pains her as she is more beautiful than the harlot (who is called theri and ves'ajja) herself. A dream warns Khandottha of the intention of the harlot to maim her limbs, hence she runs away and in a foreign place gets married to the son of a rich widow. The first wife of her husband deforms Khandottha because of envy and thus kills her. The husband becomes a monk out of grief. However, Khandottha, rather her soul (sometimes masc., sometimes fem. pronoun), has to undergo many tragic rebirths till she will in future - driven out of the village as a dakini - see the Tirthankara Padma and simply because of this darsana attain moksa. Sec.8, $$1-11, vss.306-385. After a series of vocatives to Mahavira (891-11), follows the question (vss.306-11): Why is the dharma not preached in such a way that to attain monkhood the devotee would need a chain of eleven existences, while according to the prevailing doctrine he has to undertake unbelievable austerity to reach salvation within one birth. In the case of the first alternative even tender persons could be won over for the teachings. Before an answer to this query is given through a parable (vss.374-85), the immediately following sub-section deals with the "tender" (dullaliya and sukumaliya); it is metrically even more irregular than the preceding ones and it remains unclear at many places. A tender person in the real sense of the term is only the Tirthankara. When he is in the womb of his mother, Indra serves him with amsta; at the time of his birth, his country is free from pains and diseases; the gods initiate him and all, gods and human beings, praise him (vss.312-20). After a short enjoyment of worldly pleasures he recognizes their unsteadiness and leaves them in order to practice tapas (vss. 321-25). How different is in contrast the tenderness of those who wish to attain that what they feel as luck within one life-time (vss.326-28). They undertake various arduous tasks and have to be satisfied if at least they attain something, may be a rag! (vss.329-32). They leave their friends and pleasures to collect under troubles some small copper coins (vss.333-36). Their tenderness is such that they do agree with the dharma but do not work for it (vs.337).

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36 Chandrabhal Tripathi Verses 338-47 seem to deal with the troubles and dangers one undergoes to attain a woman. If he is told to remain firm in the dharma, he answers that he is unable to do so. These "tender persons" do not realize that through exertion, and only through exertion, one can attain all, i.e. salvation (vss.348-52). A sub-section about the preeminence of the Tirthankaras follows (vss.353-60). The question of Goyama in vs.361 is: can each and everyone attain salvation through exertion? The answer of Mahavira is something like this (some points remain unclear): Even in the worldly affairs everyone can not perform the same task and in same proportions as somebody else would. He who does not perform austerities in a single existence falls down in bad existences (vss.362-73). Now follows the parable mentioned above: A tortoise pursued by various aquatic animals escapes them narrowly, leaves the ocean somehow and reaches a wonderful lotus pond; it decides to fetch also its relatives which are found with difficulty; but they do not find the nice pond again (vss.374-85). Sec.9, vss.386-411. Sayings. Verses in the arya metre containing general teachings. They deal with insecurity of life, the infinity of existences (culasij-joni-lakkha-) till now lived, and the pains and sorrows experienced in them, exemplified through similes, etc. [Many vss. have their parallels in Dharmadasa-gani's Upadesa-mala.)

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MAHANISIHA STUDIES AND EDITION IN GERMANY 14. LANGUAGE 14.0 Schubring characterizes the language of the MNA (MNSt.A,p.84) as Jaina Maharastri with at places weaker, at other places stronger infusion ("mit einem bald schwacheren, bald starkeren Einschlag") of Ardhamagadhi, and Hamm (MNSt.C,p.13) agrees with him quoting this very phrase. Deleu calls it "Jaina Maharastri in essence but blended with Ardhamagadhi" (MNSt.B,p.1.10-11). It has been examined in detail by Schubring (MNSt.A, pp.84-95) and by Deleu (MNSt.B,pp.9-14), also by Hamm (MNSt.C, pp.13-14). With additions of some remarks by Schubring and Hamm, we reproduce the treatment of Deleu here as it is very systematic: 14.A, Deleu, paragraph 1-24 Par. 1-14 PHONETICS (... 9.Anaptyxis, 10.Analogical Doubling, 11. Assimilation, 12.Haplology, 13.Skt., 14.Sandhi) Par.15-21 MORPHOLOGY (I) Noun 15. Change of gender 16. Case-forms (A. Nom., B. Acc., C. Instr., D. Dat., E. Gen.) (II) 17. Adjective (III) 18. Numeral (IV) 19. Pronoun (V) 20. Verb (A. Pr.Ind., B. Opt., C. Fut., D. Part., E. Abs.) (VI) 21. Word-formation a. Suffixes, b. Intensive formations, c. Inversion of cpds. d. Loose constructions, e. ca / va Par.22-24. SYNTAX 22. Use of cases, 23. Use of verb forms, 24. False concord. 1-14 PHONETICS 1 On atthi (stri ) in atthi-bandho (II. $13.7) with shortening of -1 in the compound see MNSt.A,p.87-8 [with more than five instances and reference to R.Pischel, Gramm.d.PktSpr.29 $147,fn.1). 2. For o instead of u, Pischel,$77, has given a shrewd explanation: (ana- = a-). This holds good for aaovautta (III. $26.4), aaovalakkha (III.$11.13), aaovavuha (III. 93.9.5), anovasagga (II. $20.2) and anovahana (III.$3.14.4 & 15); cf. MNSt.C,p.108 under anovautta 29 Richard Pischel, Grammatik der Prakrit-Sprachen (Grundriss der Indo-Arischen Philologie und Altertumskunde, 1.8) Strassburg 1900. Abbr.:"Pischel". References are to the paragraphs. --Also compare R. Pischel, Hemacandra's Grammatik der Prakritsprachen ... Pt.1,2. Halle 1877,1880. Abbr.: "Hc". -CBT]

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Chandrabhal Tripathi VII.89,11f.), but not for ovautta (III.89.17), nirovaddava, and samovalabhittanam (MNSt.C,p.112: VII.841,p.87.30), which may be explained by analogy. 3. -iya has become -i in eg'indi (ekendriya II.7*), ji'indi (jitendriya 1.87*) and viyal'indi (vikalendriya II.3*, 5*, 131*). -ita has become -i in garatthi (see II.180*, 183* (and VI.107*, 124*?). 4. There are a few instances of the interchange ut- / ava-. For vyutsrjanti, vyutsrsta, vyutsarjana we have vosiranti (II.184*), vosattha (I.$1.9), vosirana (III. $4.11). For usual viussagga, i.e. viosagga (Leumann, Aupapatikasutra, Glossary), we once find usagga (III. $44.19); cf. ussagga in VI.40*. On the other hand ugghasana (III.$43.3) is avagharsana and uttarittu (1.165*) probably is avatarya (see below par.20Ed: under Absolutive). 5. v has entered for secondary y < d in uvara (II.$15.10) < udara and in unovariya (III. $44.18) < unodarita. 6. khavaliya (I.$1.11 & 146*) < kasmalita is to be explained by Pischel, 8312, 212 & 251: kasmalita > *kamhaliya > *khamaliya > *khavaliya > khavaliya. 7. aliha (1.166*) < alika, with the change h < *kh Page #39
MAHANISIHA STUDIES AND EDITION IN GERMANY 39 106. sukkara (1.162* ff.) < sukara is influenced by dukkara (duskara); cf. dhauvvaya (III.83.10.19 dhatuvada (influenced by dhanuro?)]. 11. a has become i by ASSIMILATION (Pischel,$177) in ihijje (III.827.3) = ahijje (III. 826.1) < adhiyeta. Cf. also ihijja (sic! III. $26.1 in (Mss.] Pu.K). a has become u after a labial (Pischel, $104) in kuhuga (III. $3.10.14) < kuhaka and nimugga sammugga (III.$39.12) < nimagna, sammagna. 12. HAPLOLOGY is found in anihanorapara III.85.4) < anihana and anorapara (= avadeg) and antarala. 13. Sanskrit: the ritual terms svaha upacaro (III.829.13 seq.) and the caus. imper. avadharaya (II.29*) and nibodhaya (see Glossary); Skt. k is retained in sakam (1.12*), Skt. t in atisaya (I.$1.4) and a great many other cases. 14. SANDHI: (a.) -i dropped: e.g. jat'adi (1.91.10), labhant' ee (II.9*), kis'adiyam (11.63*). For cases such as p' imam (1.27*) and bhavant' iham (11.71*) see Jacobi, Indogermanische Forschungen 31,pp.211ff. In "na kay' aloyan' " uccare (1.98*) = "na kacid alocana" (iti) uccaret both -i (of kai = kacid) and -a are dropped. Note kay' aloo instead of ka' aloo. (b.) e dropped: ghattav' eyam (1.164*), ga' eg'indi (I1.7*), samkada-th' ettham (II. 144*), ubbham' ega-disam (III.26*), savva-tthan' esiyavvam (III.48*). (c.) -am dropped: kayavv' ayambila-kkhamanam (1.41*), parijaviyyav' atthasayam (1.41*), dhamma-saddh' ullasavitum (I.151*), anudiyah' eyam (I.163*), jamm' egam (1.182*), samm' eyam (II.1*), bhava-salluddharintanam (II. 195*). (d.) Note -m- in the following instances: kunthu-m-uvalakkhanam (11.52*), nirahare-m-apanie (II.81*), laddha-m-avi (II. 103* = labdhva 'pi), agilae-m ahannisao (III.89.11). (e.) khut-tanha- (II.89*) < ksut-trsna. 32 (On this point see the review by L. Rocher (JAOS.88,3.1968), which is reprinted in 910.-CBT]

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40 Chandrabhal Tripathi 15-21 MORPHOLOGY 15-16 NOUN 15. Change of gender (MNSt.A,p.94; B,p.14) 15.a. neut. instead of masc.: aikamma (III.18.3; $34.1), aivaya (III. $44.3.1), abhioga (III.$42.1), arambha (1.212*), alavaga (III.825.7; $33.2), asava (III.$18.2), kesa (1.20*, II.28*), khana "festival" (III.89*), khaya (III.$4.6 & 14), thava (III.37?), dhamma (I.13*, 134*, 220*; III.71*), payattha (III. $4.13), pariggaha (III.844.3.5), although beside samattho, pariccaga (III.84.9.4; masc.III.94.7), parinama (1.212*), musavaya (III.$44.3.2), yet with badaro, raga (II.$15.10), rusi (II.108*), vinioga (III.40* & 45*), vimokkha (III.84.14), samjama (1.84*), samdeha (III. $27.6), samdoha (III.$11.9). [MNSt.A,p.94 lists the following instances: aikkamam, antam, abhavam, abhiggaham, asamjamam, ahammam, asavam, aharam, udayam (udayah), uvaesam, uvaramam, kalam, kiriyam, (suya-)kkhandham, gandham, candam, dambham, tanum, turphim, thavam, diyahani und ohaim, divam (dvipah), desanam, dehani, dhammam, namokkaram, nikkhevam, paesam, paccayam, pamodam, pariosam, paribhogam, bandham, mokkham, labham, viniogam, vivegam, visesam, voccheyam, samsayam, saggam, sajjhayam, samjamam, samdeham, sambhavam, suriyam, sesam. Hamm (MNSt.C,p.14) gives following instances from Chap. VI: ukkurudam 397*, kankagam 238-9*, 242*, kalam 186*, 398*?, cunnajogam 6*, 24*, tosam 141*, deham 343*, dhammam 184*, parinamam 323*, paribhogam 6*, 22*, palayam 358*, bandham 113*, bhangam 119*, musavayam 352*, moham 353*, ragam 353*, rasi 6*, 36*, labham 124*, samjamam 121*.) 15.b. neut. instead of fem.: kiriya (III.$29.8 = kriya), cula (III.87.6; but cula III.86.13, 89.21), thii (II. $12.2 & 9), tanu (II.78*); itthiya (neut. II.311.2f.; $17.1 & 4; $18.2, $20.4) = strika "a female". 15.c. masc. instead of neut.: angovanga (II.$11.24f.), abbhakkhana (II.61*), (ay)ambila (1.42*, III.5*f.), uttamatta (II.815.6), uvahana (III. 97.10), karavatta (II. 138*), khandana (II.$11.22), citta (II.$11.8f.), tava (1.3* & 37*), dana (1.3*), dukkha (II.53* & 140*), duha (II.26* & 138*), dharana (III. $44.3.5), nagara (II.$16.3), nama (1.23*, 65*, 112*, 145*), payacchitta (II.174*, 200*f.), pava (1.218*), phala (II.133*), manuyatta (1.75*), rana (II.$16.3), vaya (II.187*

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MAHANISIHA STUDIES AND EDITION IN GERMANY 41 = vrata). [MNSt.A,p.94 lists the following instances: dano, duho, pacchitto, rayane, vigghe, samanne.) 15.d. masc. instead of fem.: tanu (II.$11.25), bondi (II.$11.26), thui (III. $8.4f.) with pasahage and ese, but also with kayavva. See also below paragraph 19: quite a number of pronouns in I.147*-150*. [15.e. MNSt.A,p.94 mentions some words used in two genders: -attho / -attham, agamam / agamo, -janam / -jaao, gaccham / gaccho.] 16 Case-forms 16[A] Nominative a. For the distribution of the nom.sg.masc. in -e/-o and the nom.pl.masc. in -e/-a see MNSt.A, pp.84ff. and pp.88ff., but also MNSt.C,pp.13f. b. Sometimes the stem is used for the nom.sg.: metta (1.101*), pasu (II.4*), miya pasu (II.9*), guru (II.31*), bandhi (II.110*), hindi (II. 128*), gihi (II.189*), accana (III.35*,twice), pakkheva (III.85*). c. pasave (II.68*) is formed like bahave (Sanskritism). d. Sometimes the acc. seems to be used along with or instead of the nom., see II.138*, $20.1f., $20.4ff., 200*. 16[B] Accusative a. The stem is used for the acc.sg. in khana (II.6*). b. The acc.sg. of masc. and fem. stems in -i/-i often ends in -i instead of -im: ral (II.49* & 89*), joni (II.64*), vasini (II.151*a), sahuni (II.151*c), aivamani (II.$18.3), mahai (II. $24.5), samsaggi (III.12*); vuddhi (1.101*) with metrically short -i; aggi (II.131*), ayai (II.$11.20). Cf. also the adv.acc. sunnasunni (1.100*) below paragraph 21b. [The examples from Chap. VI given by Hamm (MNSt.C,p.14) are: itthi 111*, kagini 335*, giri 341*, jai 162*, dikkha 162*, dhuli 235*, sari 341*.] The Mss., especially Ms. c, sometimes use the spelling short vowel + double consonant instead of short vowel + m + single consonant, e.g. maha-nihi vva (III.9*), tanu cchive (I.119*). c. pure (I.28*) = puras (acc.pl.).

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Chandrabhal Tripathi 16[C] Instrumental a. There are two instances of the instr.sg. in -iya (Pischel,8385; Alsdorf), BSOAS.8.1935-37,p.328): vihiya (1.61*) and parisamattiya (1.78*). b. icchaya (II.42*), samkhaya (II.50*) and pavattanaya (II.74*) are Sanskritisms. 16[D] Dative [a] Another Sanskritism is varaya (II. 133*), if it does not stand for varakah. 16[E] Genitive [a] majjhomajjhiya (I.128*) is an adv.gen., see below par. 216(2); Pischel, $385. ADJECTIVE 17. A few words generally considered to be substantives are used as adjectives in our text. Thus tiyaya and among the adjectives defining the kusila's bad looks niddhadani, mayani, marani and sarisiva [10.45, 11.30, 11.54, 11.21 in III.$39). NUMERAL 18. See Glossary under egas(s)i (1.24*), dus(s)ayaha (III.13*f. = dvi-satadha). For cauro- (I1.93*) see Pischel, $439. Note pancehim (I.207*). [duvalasavihammi ... III.113* is to be read as barasa-v. according to MNST.A,p.90, where ekkasi, bittiya and igavisaima are also recorded.) PRONOUN 19. sa (1.153*, II.110* & 132*, III.3* & 10*) and esa (II.37*, III.910.1) (are) nom.sg.masc. se undoubtedly is nom.sg.fem. in II.$16.3f.; $17.2-5 (against sa in II.816.5). In II. $11.11f., $11.29 & 38 it may be either fem. or neut. (with itthiyam II.$11.2); the adjectives in this passage are fem. (samdhukijjamani II. $11.2) or neut. (abhimuham II. $11.38). ayam (III.89.21): nom.sg.neut. ? iyam (II.29*, III.88.2): nom.-acc.sg.neut.; te (I.149*f.) and ke vi (I.148*) for nom.pl.fem. jesim (I.150*,Ms.C) and kesim (I.147*) for gen.pl.fem.; sim (II.186*) and esim (III.89.8): gen.pl.masc. (Pischel,$423 & 429); kehi (II.8*) stands for kehi vi, kim (II.199*) for kim pi. taya, kayara, annayara: see Glossary. 33 [Ludwig Alsdorf, The Vasudevahindi, a Specimen of Archaic Jaina-Maharastri. IN: Bulletin of the School of Oriental and African Studies (BSOAS), Vol.8 (London 1935-37), pp.319-333. Reprinted in: Kleine Schriften (ed. Albrecht Wezler, Glasenapp-Stiftung, Bd.10), Wiesbaden 1974, pp.56-70.-CBT)

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a) b) MAHANISIHA STUDIES AND EDITION IN GERMANY 20. [A] Present Indicative a. In a good many cases the pres.ind. 1st pers.sg. ends in -am (MNSt.A,p.90; Alsdorf, BSOAS.8.1935-37,p.321): cittham (1.81), dharam (1.114*), samarabham (1.123*), genham/ginham (1.125 & 214*), pattham (1.125*), abhiramam (1.127deg), kunam (1.130* & 132*), niharam (1.132*), nijjhayam and alavam (1.136*), kaham (1.154, twice), uddharam (1.181*), gaccham cittham suvam uttham dhavam nasam (II.35*), kanduyam (II.37*), pavujjhayam (II.54*), caram (II.68*), puccham (III.42*). b. For vediyahe (1.133*), which is a 1st pers.sg.pres.ind., see Alsdorf, BSOAS.8.1935-37,p.322 and Schubring, ZDMG.109.1959,p.455. c) VERB C. -e may perhaps sometimes stand for -ai < -ati (e.g. in abahe II.65*). Consequently a few forms in -e leave us in doubt whether ind. or opt. is meant34. 20. [B] Optative In I.149* lakkhejjo/ijjo (laksayeyuh) is a Digambara opt.3rd pers.pl.! In labbhe (I.115*) und janne (II.134*) the consonant seems to have been doubled metri causa. 43 e) In III.$10.7 vajja stands for vajje (varjayet) before tti (Pischel,$92). d) For adhiyeta the text has got five different forms: ahie (III.SS26.3, SS27.1, SS31.5); ahijje (III.SS26.1); ihijje (see above par.11); ahijjine (III.SS32.2); and ajjhie (III.SS26.12). In ahijjine, the part.necess. ahijjineyavva (III.SS31.1) and the infin. ahijjinium (III.SS31.2) adhii "to study" seems to have been mixed up with *abhi- or adhi-ji (jya) "to conquer completely". ajjhie < ajjh(ayana] + adhiyeta. There are a few instances of the opt.3rd.pers.sg. in iya (Pischel,SS464; MNSt.A,p.90; C,p.14): parivajjiya (II.SS23.3), bhaviya (III.8*), vaiya (III.10*), thaviya (with metr. short -a III.119*). [See also MNSt.A,p.90-1 for more forms and a discussion on optative.] 20. [C] Future In 1.6* gamisse and anubhavisse (in Ms.c) are obviously fut. 1st.pers.sg. atmanepada (< -isye). 34 [See A. Master (JRAS.1951, p.164: Rev. of MNSt.C, reprinted below 110): "The spelling e for ai does not appear till after the fifteenth century, when Maharastri was no longer used". -CBT]

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Chandrabhal Tripathi 20. [D] Participles a) The form pakuvvana (III. $17.4) is to be explained by Pischel,8562. b) For jitta (1.33* = jita, cf. Pischel, $194) see the Glossary where also the derivatives in -ira (nindira, panaccira, bhanira/bha', vajjira, vicintira, hasira) and a few interesting part.necess. (puya, avandiyaya, dupattijja; anucitthiyavvaya, pasiya / pasiyavvaya, pecchiyavvaya) have been entered. 20. [E] Absolutive a) There are several absolutives in -ya (Pischel,$590): khandiya (repeated 1.163*), pacciya (II.76* twice), uvavajjiya (II.87*), khaviya (II.$12.5), samnirumbhiya (II.$13.4), samcikkhiya (II. $15.7), nilajjhiya (repeated II. $16.3f.), paribhassiya and acchadiya (II.$18.2), ghariya (II.207*), vimamsiya (III.327.6), gahaya (III.$30.2). To these must be added samuvaissa (III.108*, Skt.samupadisya) and pappa (I.138*, Skt. prapya), the latter with lengthened -a at the end of the pada. b) Note kiccanam (II.$15.8) and passiyanam (II.$18.3) for which see Pischel, $587 and 592. c) laddha (II.103*) < labdhva. uttarittu (see above par.4): absol. = infin. (Pischel,$577). e) In kareunam (1.220*) the u is metr. short, cf. MNSt.C,p.47 (under 188). 21. Word-formation a. The suffixes -ttana (-tva) and -ya (-ta) have been added to substantives in avacchallanattana, esanaya, dohaggaya and maddavaya [III.$3.9.3, 1.207*, 1.20*, and 1.196* respectively). b. A number of interesting intensive formations have been listed in the Glossary. They are (1) the verb-forms phuruphurejja / 'renti, runurune, salasalasale; kadhakadhakadhanta, maghamaghamaghenta; (2) the adverbial genitives calacalacalassa, salasalatalassa, tharatharassa, dhagadhagadhagassa, sadahadassa, khandakhandie, majjhomajjhiya; (3) the adverbial accusative sunnasunni (see above par.16[B]b under acc.). Cf. MNSt.A,p.92 and a few examples in MNSt.C (Glossaries). 35 [The occurrences of these words are: III.$11.11(ni.), I11.53* (pan.), 1.66", 139*(bha.), I.1*(vajj.), 1.66*(vic.), III.843.3(has.); III.27*, 53* (puya), 1.76* (av.), 1.9*(dup.), 1.220*(anuc.), II.$22.5(pasiya, II.1*(pasiyavvaya), III.52* (pecch.).-CBT)

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MAHANISIHA STUDIES AND EDITION IN GERMANY 45 c. Note the inversion of the components in pakkha-suddha (1.74*), ghora-pacchittadukkare lakkhovasagga-pacchitte (1.76*, metri causa), padivajjana-payacchitte (I.102*, metri causa), dukkha-manasam (II.134*, metri causa), Mandara-giri-ananta-guniyassa (II. 142* for ananta-guniya-M.-girissa), tav'ahiya (III. $6.9), titthayara-nama-kamma-goya (III. $14.4 for t.-nama-goya-kamma), attha-lakkhana-sahassa (III.$14.5 for atha-sahassa-l. "one thousand and eight marks"). d. Many of the loose constructions common in our text are due to faulty compounds. Thus is 1.46* (su. vi. for suyadevaya vi), 1.68* (sammam detached), 1.100* (if aham splits the compound; in this case we should translate "I am unable to [perform) a heavy penance", i.e. guru-pacchittasakke 'ham), II.83* (the meaning is vanassai-jammam janti), II.318.8 (corr.: vaira-sarirenam), II:$24.5 (corr.: attharasa-sil'anga), III.83.11 (vayana ... obviously being ablatives excluded from the compound ayannana-apa., III. 94.10 (corr.: eesim ... -dharananam samanu.), III.$11.11 (jampira, uvagaya and nindira are stems; the compound has got out of hand), III.$11.12f. (kevalam detached), III.26* (gunahio metri causa for ahigune), III.$17.2 (corr.: abhiggahiya-ai-canda- etc.), III.85* (u extraneous), III.927.4 (corr.: atthamenam battio), III. $29.16 (mangala-vahani[havai) khema-vahanihavai), III.$33.1 (corr.: avinnae punna-...), III. $37.4 (corr.: vayanai-sajjhayam jaha-sattie), III. $39.3.6 (corr.: parivadiya-dhamma-saddhae samannam ...), III. $39.12 (latthio splits the compound). Schubring (MNSt.A,p.93) has already pointed out the precarious construction of the compounds describing the way in which some monks and nuns have obtained Kevalinhood (1.66*-85*, 95*-108*, 113*-137*, 154*-157*). e. Quite often ca "and" and va "or" are added to dvandvas. Thus e.g. para-m-appano ya (III.89.12) stands for parassa appano ya, khema-pavam va (II. 132*) for khemam pavam va. Likewise ceiya-sahu ya (1.42*) for ceiyam sahu ya. 30 Deleu,p.151: The meaning of this verse is not quite clear since, for one thing, we do not know to how many kinds of kevalins it alludes. Moreover: does ghora-pacchitta-dukkare stand for ghora-dukkara-pacchitte (as I translated) or, thinking of aloyam (alokat? see Alsdorf, BSOAS.8,p.330), for dukkara-pacchitta-ghore ? lakkhovas agga-pacchitta I interpreted as upasarga-laksa-prayascittah but it may be laksyopasarga-pra "a penance (which consists in enduring) manifest troubles". Finally I read sammahiy'asana i.e. sammahit'asana or sammathit'asana, not sammahiyasana which might be sammathitasana. [The verse reads: aloyam nind'avandiyae ghora-pacchitta-dukkare lakkhovas agga-pacchitte sammahiy'asana-kevali.)

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46 Chandrabhal Tripathi SYNTAX Use of cases 22. The loc. aviraesu (III.43*) seems to be due to attraction by thamesum; cf. aviraehim in the following verse. Note the gen. cakkhuno with pasiya (II. $22.5) and the loc. with metti, i.e. maitri (1.59*) and saddhim (II.$10.4f.). antara "difference" governs both the abl, and the gen. in II.142*. 23. Use of verb forms 23. . If we understand alabhanta as alabhanto (see above par.16 under Nom. b.) vs. III.25* may be a conditional sentence (cf. Hc.3.18037) of the type jai ramanto jina-desie samanne, ajja aham gaai honto (Dasavaikalika-sutra 11.8*) "if I had felt like entering the Jaina monastic order, I should now have been a Ganin!" Note, however, that in the subordinate clause the place of the finite verb is not taken by a pres.part. but by the absolutive. For further examples see Sukumar Sen, Indian Linguistics, Vol.13, par.153; Alsdorf, BSOAS.8.1935-37,p.329 fn. 24. False concord 24a. in gender: cauvviham maya (1.26* attraction by ghoram ?), nipphiliyam (I.128*), kammani ... niddadahe (II. 122*), vivanna-juim ... bondi (II. $11.16)38 apasanijje (II.$11.22 attraction by dose, bhange etc.), cintanijje (II.$16.1 attraction by vibhage ?). Cf. also par.19 under se and je. 24b. in case: tassa ... bhuyao (III.$5.5). See above par.16 under Nom. d. 24c. in number: (1) Note that siddhe nithie pahine (III.89.9) is governed by vae, which the author has in mind, instead of by kayambam. (2) For aham ... cintimo (1.113*) and aham...cetthimo (I.135*) see MNSt.A, p.90; Alsdorf, BSOAS.8.1935-37,p.322f. (3) atth'ege pani obviously is a plural (see e.g. 1.184* and 188*), but it is sometimes loosely connected with the singular, esp.metri causa (1.7*, 14*, 180*, II. 121*, 157*). (4) samuvvahai, vivajjae ... tesim (II.187*f.), influenced by II.186*. 37 [Hc is the abbreviation for "Hemacandra's Grammatik der Prakrit-Sprachen" by R.Pischel, see fn.29. CBT) 38 Deleu: If we do not read -bondim (with Ms.C and 11.311.17) or assume change of gender.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 47 14.B There are also some Apabhramsa influences. see e.g. VII.SS46 (paaehim janamdanu etc. MNSt.C.p.88.28-30). For passages in Sanskrit see P9.6-7. 14.C A. Master (JRAS.1951,p.154: see T10.1) remarks: "... but it is doubtful if the description has real linguistic significance, as the difference between Jaina Maharastri on the one hand and Lyrical and Dramatic Maharastri on the other lies almost entirely on the degree of stylization. There is no Jaina Maharastri uninfluenced by Ardhamagadhi, and even the other forms are not so consistently sylized as some Western editors would have us believe. ..." [It is my impression that the style of one passage differs from that of another passage, the style of verses from that of the prose, the style of direct quotations from that of the compositions of the "editor"; there is, hence, nothing like the style or the language of the entire Mahanisitha. -CBT]

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Chandrabhal Tripathi 15. METRES 15.0. About the metrical structure of the MNA, Schubring (e.g. MNSt.A,p.34) remarks that anustubh is the metre favoured by the author, though arya was the prevailing metre in his time. Both, Hamm (MNSt.C, pp.14-16) and Deleu (MNSt.B,pp.15-17) present a metrical survey of sample verses of Chap. VI and I-II respectively, which is reproduced here. - Note: a b c d refer to padas, a/c to pada a OR c; b/d to pada b OR d. G = heavy syllable (guru); L = light syllable (laghu) - The use of the asterisk denoting verses is obviously superfluous in our section 15. 15.1 For the first one hundred anustubh verses of Chap. VI (vss. 1-101, vs.30 is an arya) Hamm prepared statistics (1) of the number of syllables in a pada, (2) of the opening of the padas, and (3) of the cadence of the padas. Deleu examined 400 padas of one hundred verses "selected at random throughout Chap. I-II" to prepare corresponding statistics". 15.2.0 Of the total of 422 padas (some verses having 6 padas) in Chap. VI, 198 padas, * i.e. 46.9%, do not have the correct number of syllables. In Chap.I-II, out of 400 padas, 192 padas, i.e. 48%, have an irregular number of syllables: Remarks Syllables Chap. VI.vss.1-101 Chap.1-1139 16(a/c: 9;b/d: 7) | 11(6:7.c:1.d:3) 9 . 138(79;59) 123(41.27.26.29) 10 35(15;20) 44(12.7.14.11) 11 7(4:3) 8(3.4.1.1) 12 1(VI.84a ) 3(all d ) 14 1(VI.85d ) 15 1(11.93d ) 1(II.91b ) 1(II.1080) [A] These three padas are: 1.79d, 137, 138d. (See below (A)) with 18 extrametrical additions? 39 The vss. are: 1.21-30, 71-80, 91-100, 131-140, 213-222; 11.51-60, 91-99, 106-115, 151-160, 191-200.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 49 15.2.1 Hamm: Even if one could correct some of the padas with nine syllables "by elision of an intruding vowel" or "by letting run together an initial vowel with the preceding nasal" in MIA (H. Jacobi, KZ.24,p.613) there would still remain enough cases to prove that the author was either simply careless or even incompetent to compose normally structured slokas. It seems, he has selected and overburdened the motto: na va ekenaksarena cchamdamsi viyanti, na dvabhyam (Aitareya Brahmana, 1.6.1). The same conclusion can be drawn from the statistics about the opening and cadence of the padas. 15.2.2 Deleu: "Not only is it possible, as Hamm (see 5.2.1] explains, to correct many of the padas with 9 (and even more) syllables, the author also shows some regularity in his departure from the metrical tradition. This obviously is the case with b and d padas of 7 syllables, the metre of which as a rule is GGGGGLG (see MNSt.A,p.34). Among the thirty odd instances40 that are found in Chapters I-II there are only six rather unimportant exceptions to that rule, namely padas 1.28b, 165b, II. 118d, 1610, III. 10d, 45b. 15.2.3 It should be added that one cannot always know for sure whether the supernumerary syllables are not to be put down to some extrametrical addition". 15.3 Opening. 15.3.1 From among the schemes of opening a pada which are prohibited, we find in Chap. VI: in a/c 6 cases,i.e. 2.8% 41. The opening thus shows relatively few deviations from the schemes allowed, because the number of permitted opening is considerably bigger than those for the cadence. If one may say so, even a less trained author has very few opportunities to miss the structure of the opening. 15.3.2 Deleu: "In Chap.I-II, 39 padas a/c, i.e. 19.5%, and 33 padas b/d, i.e. 16.5% show an irregular opening. 42 40 The padas with 7 syllables in the whole of Chap.I-III are: 1.206, 286, 700, 860, 900, 1010, 1031, 1381, 142b = 900, 164, 165, 166b, 1970, 214, 215, 218d; II.16b, 270, 500, 536, 620, 95d, 103d, 112, 117, 118d, 1400, 1536, 1610, 1906; III.9b, 100, 396, 420, 440 = 420, 45b. 41 The details are: in a/c 6 cases, i.e. 2.8% (GLLG: 3, LLLG: 2, GLLL: 1), and in b/d 7 cases, i.e. 3.3% (GLLG: 3, LLLL: 2, LLLG: 1, GGLG: 1). 42 The details are: GLLG in 32 padas (a: 16. b: 5. c: 5. d: 6), LLLG in 18 padas (4.6.4.4), LLLL in 13 padas (3.5.3.2), GLLL in 7 padas (2.2.2.1), GGLG in 2 padas (6:1, d:1).

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Chandrabhal Tripathi 15.4 Cadence. 15.4.1 Completely different is the picture that emerges out of the statistics of the cadence, for which only LGGL/G in a/c and LGLL/G in b/d are allowed. Chap. VI: Unallowed cadence appears in a/c padas in 69 cases, i.e. 32.7% of the total43, in b/d padas in 14 cases, i.e. 6.8%; the cadence is thus wrong in 39.5% cases. Only in end-rhyme the author has made comparatively few mistakes. 15.4.2 Chap.I-II: "40 a/c padas, i.e. 20%, and 23 b/d padas, i.e. 11.5%, show an irregular cadence.45 15.5 Gaha = arya. 15.5.1 Hamm. The gatha (gaha) [arya) appears in VI.30, 202, 250, 386-411; pathya arya are: VI.30, 202, 386-390, 395, 398-99, 401, 403, 405, 410-11; vipula, otherwise correct, are: VI.391a, 392ab, 396ab, 397a, 402a (guti), 404a, 408a. 15.5.2 Deleu. "The gaha (arya metre) is found in: 1.10, 37, 148, 208-211; II.105; III.3, 1638, 46-137. Among these thirty-three46 are gitis (b with 8 ganas like a), III.51 is an udgiti (b-a instead of a-b). The aryas are partly pathya (60%), partly vipula (40%), i.e. either they have caesura after the third gana or not. On the whole the gahas are much more regular than the slokas (anustubh]. The reason is that in the author's time the gaha was the metre mainly used in commentaries and that, since he wanted to produce an archaic work, he had to use a metre far less familiar to him". 43 The deviations are: GGGG in 16 cases, LLGG in 12, GLLG in 11, LLLG in 8, LLGL in 7, GGGL in 4, LGLG in 4, GLLL/G in 4, and GGLL/G 3 cases. 44 GGLG in 6, LLLG in 5, LGGG in 2, and GGLL in 1 cases. 45 LGLLL/G in 7 a and 12 c padas, LLLGL/G in 6 a and 5 c padas, GGGGG in 4 a padas, LLLLLG in 1 a pada, GLLLLG in 1 a pada, GLLLG in 1 a pada, GGLGG in 1 a pada, GGLLL in 1 c pada, LGGGL in 1 c pada, GGLG in 7 b and 8 d padas, LLLLG in 4 b and 3 d padas, LGLGG in 1 b pada. 46 The gitis are: 1.10, 211; II.105; III.3, 19, 27, 35, 37-38, 52-56, 58, 61, (68), 77, 82, 84-87, 89, 91, 93-94, 98, 104, 108, 114, 117, and 119.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 51 15.6 Additional Remarks 15.6.1 Hamm's further remarks are: VI.393, a giti, in pada b the 7th gana has 5 morae; in vs.394, a vipula, the 5th gana is amphibrachys; in vs.400, a giti, pada b vipula, patthie is to be deleted; in vs.406, pada b, the 7th gana has 3 morae; in vs.407, vipula, pada b, 3rd gana has 5 morae. VI.151 is in vamsastha metre. 15.6.2 Deleu remarks further: (1) "In a number of verses47 we find extrametrical additions. (2) Metri causa we must read: paunjaman' aiyare (I.210), etc.48 (3) Note the metrical shortening in yananti and vavani (III.63), shaviya, i.e. oviya, vejja (III. 119). (4) Twice we meet LGG/LG instead of LGL/GG in the 6th and 7th gana, namely in the a-lines of III.54 and 118. Cf. G/LG instead of L/GG in the 6th and 7th gana of III.28b. (5) The 6th gana in III.77b (... puno vi bhamadejja) and the 5th gana in III. 120a (but cf. reading of Ms.K) have only three instead of four morae. The 7th gana in 1.37b and the 3rd gana in III.56b (but cf. reading of Ms.K) have five instead of four morae. (6) Note that the rule for -him/-hi [in anustubh, see e.g. I.11d, 157, 160 and 174 (sallehim), 189, etc.) applies also to the gahas, as e.g. in I.148, III.16a, 32a (indehim), 46a, etc. The same applies to -aim in aidusahaim dukkhaim (III.67a). (7) The cadence is defective in 1.211 (dhammoo... "nejja: influenced by sloka?) and at the end of III.127a (quotation). (8) Other metres in quotations are: 1.11 sragdhara, 1.36 and 195 two indravajras, and II.147 vamsastha. There are a few licences [in these verses)". 15.7 Hamm: In nutshell one can say that the author is lacking in competence in and an intention for metrics. In using words he makes no choice, hence many of his padas remain defective. 47 They are 1.10 (jam); II.105 (dukkaya); III.3 (sa), 24 (agga and Kancana), 38 (tu), 56 (iti), 58 (Goyama etc.), 68 (akkhayam, the verse is a giti ifti is ommitted), 79 (mahanta; read tatth' ev' abhu), 92 (parinene), 94 (kammam and jogga), 105 (pavara), 110 (gahan). 48 Further examples are: taha (1.211), duccittanam and tavenam ajhoo (II.105), arahage saranne (? III.27), dduriddam nama (III.30), gurunam (III.34), muthana and sakara (III.35), so instead of davva-tthao (? III.37), than' esiyavva vise and c' anusheyam (III.48), na param (III.58), puffhanassa (III.68), nivvattanti (III.87), nighosa with [Ms.) K (III.89), dahai and jhana (II1.94), sattan' anuo (III.108), barasa for duvalasa (III.113), jhana (III.114), sajjhaya (III.117), ppavana (III.121), ddhuma and karane with K (III.131), pane (III.132).

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Chandrabhal Tripathi 16. PARALLELS 16.0 The MNA has many verses and also prose passages in common with various texts of the Jaina literature as has been already noticed by A. Weber and other scholars in Germany. Schubring devotes, besides remarks distributed all over his study, a whole chapter to this topic (MNSt.App.50ff.), where he critically evaluates the parallels mostly utilizing the Mss. of the texts concerned. Similarly, Hamm and Deleu not only refer to such texts and works but also utilize them for detecting variant readings they have to offer. 16.1 The most outstanding parallel is supplied by the anonymous prakirnaka called Gacchacara (Gacchayara), about 137 verses, describing "the qualities requisite for both a teacher and his gaccha" (Doctrine,p.113). MNSt.A,p.51 gives a list of verses common to the MNA and the Gacchacara which should be supplemented by references in MNSt.B and C. Accordingly, out of its 137 vss. as many as 54 vss., i.e. about 40%, have been borrowed by the Gacchacara from the MNA. And this fact is disclosed by the Gacchacara itself in vs.135, already quoted by Weber (HTJ,p.445 = SLJ,p.xxx and Verz.II,p.622-23) and, Schubring (MNSt.A,p.50): Mahanisiha-Kappao Vavaharao taheva ya/ sahu-sahuni-athae Gacchayaram samuddhiyam (1) 11135 or 1361/ (1) JAG.17.1.1.1984,p.349. This is a sure proof that the MNA is chronologically earlier than the Gacchacara. But the date of the Gacchacara is as uncertain as that of related prakirnakas. All of them belong to a period in which the Jaina clergy was moving away from its high ideals and some malpractices, which they criticize, had crept into it. Charts based on the information in MNSt.A-B-C are attached below: 6.6-7. 16.2 Next in importance as a parallel text is the Upadesamala (Uvaesamala) of Dharmadasa-gani which has thirty-one vss. in common with the MNA. After examining these verses in detail Schubring, MNSt.A (see 18.1.5), concluded that it was Dharma

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MAHANISIHA STUDIES AND EDITION IN GERMANY dasa who borrowed the verses, and this opinion is supported by Deleu (MNSt.B, p.1,fn.2): "From a close comparison of the verses which the MNA and Dharmadasa's Uvaesamala (date unknown, probably about 900 AD) have in common it appears that, most probably, Dharmadasa is the borrower. ... With regard to the readings of the MNA those of the Uvaesamala are, indeed, characterized by a certain degree of normalization. -- The reverse process is, I think, rather improbable! -- Everything that is questionable, unmetrical, or merely unusual49 has been corrected, dropped or smoothed over in Dharmadasa's workuso. On the other hand, Hamm (MNSt.C,p.51: note on V1.386*ff. which are aryas) opines that this 9th section of the VIth Chapter distinguishes itself from the preceding 8th section by its clarity both in language and contents as most of its verses are borrowed from the Upadesamala of Dharmadasa; he thus disagrees with Schubring. Deleu on his part refutes Hamm (see above). For common verses see the appended chart. 16.3 The MNA, Gacchacara and the Upadesamala are obviously to be dated to the same period of decadence as they all deal in detail with the conditions prevalent in it. Moving back in time, it must be noticed here that the MNA not only knows by mere name but also cites the older exgetical literature of the Niryuktis, Bhasyas and Curnis developed in course of time to explain the still older strata of the Canonical texts. Thus, the Avasyaka-niryukti (AvNi) is cited: e.g. MNA 1.35*-37* (Deleu, MNSt.B,p.20) are AvNi.101*-103*, these verses were quoted already by A. Weber (SLJ,p.184; 13.2), see also E. Leumann, Avasyaka-Erz.,p.19: II.22. For twelve verses of the AvNi, twelve vss. of the Pinda-niryukti (three of them in the Ogha-niryukti also) appearing in the MNA see the chart. 49 Questionable are e.g. 1.9* (dupattijje), III.119* (anaghao); unmetrical are III.56*b, VI.393*b, 394*a; unusual are for instance III.60* (bhannau), III.112* (logam), III.119* = V.105* (thaviya/ve), VI.395* (avila). 50 Deleu continues: "... Short verbal forms (tippe VI.390*, tacche VII.17*, anushe and patthe VIII.12*) seem to have been avoided. Nominal forms in -e have been replaced by forms in -a (VI.393* and 398*), -o (III.112*, VI.402*) or -am (III.56*, V1.400*), gitis have become aryas (III.56*, VI.393*, 400*, 402*). Note that MNA.I.10* = UpMa.84* obviously is a quotation introduced in both works, by extrametrical jam". 51 They recur in the Visesavasyaka-bhasya of Jinabhadra-gani as vss.1156*, 1162*, 1166* in Pt. Dalsukhabhai Malvania's edition: LDS.10.1966,pp.220-222.

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54 Chandrabhal Tripathi 16.4 Dasavaikalika-sutra, IV.10*a, is cited e.g. in III.84.2 (B,p.52.1): padhamam nanam tao daya. Vyavahara-bhasya, 1.291, corresponds to MNA III.119* (Ernst Leumann). Many passages in the MNA remind us of similar or identical wordings in other canonical and post-canonical texts. Even the title Mahanisiha-ajjhayana or -suyakkhandha tries to connect our text with the Nisitha-sutra which is a genuine, and an older, Chedasutra, and thus with the Canon. The mutual relationship between the Kalpa-, Vyavahara-, and Nisitha-sutra has been discussed in detail by Schubring. In Lehre he says: "A reminiscence of the Nisithasutra is to be found only in the fact that within the VIIth Chapter, in the so-called Pacchitta-sutta, are presented lighter forms of punishment for a great number of offences. At the same time, [the MNA,] this work of the later period tries to secure for itself a legitimacy through some connection with the old text of the Nisitha-sutra"82. 16.5 In the subsequent time the MNA has been reflected in some later compositions, some of which may be mentioned here. (See also 91.12 for more details.) (1) As Schubring (MNSt.A,pp.48-50) has proved, the Susadha-kaha / -carita of Devendra-suri is a "metrical recast" of the VIIIth Chap. (Susadha-kaha) of the MNA. Even the story of Lakkhanadevi (Chap.VI.204*ff.) was inserted by Devendra into his work, which is full of his own embellishments and avoids any verbatim citations of verses from the MNA. (2) Ratnasekhara-suri has, in his Acara-pradipa (Skt), composed in samvat 1516, cited in extracts a large part of MNA III.33.15-836.1 as his classical and canonical source. (3) Some interesting passages of the MNA (e.g. III.$25, IV.$18Skt) were regarded as canonical and therefore worth citation and discussion by Dharmasagara-suri in his Kupaksa-kausikaditya (Chap.III), composed in samvat 1629. Schubring (MNSt.A, pp.46) and Deleu (MNSt.B, pp.1f.) study the original also in the light of Dharmasagara's comments. It is remarkable to observe how the MNA was drawn into later controversies amongst the Jaina clergy; this observation finds further support in the fact that 32 It may be added here that the MNA claims for the Pancamangala-tract a series of Niryukti-BhasyaCurni commentaries which, it says, are extinct! See III.$25.2.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 55 Jnanasagara, in his avacuri on Caityavandana-bhasya, vs.30 by Devendra cites MNA III.$25 (detected by Ernst Leumann). (4) Other parallels, not so conspicuous as those registered above, are e.g. the Acaravidhi, "chronologically near to the MNA" (Schubring, MNSt.A,p.55) and the still later Angaculiya (ibid,p.54), and some more works which were then yet unpublished or unavailable to Schubring and other scholars. (5) In contrast, the MNA was denied any canonical authority by a number of schools which did not include it into their lists of the sacred texts (agama). This point has been discussed by Schubring, MNSt.A, pp.99-101. Not only the dissident but also the orthodox doctors of the church must have found some of the views expressed in the MNA to be controversial, if not unacceptable or even heterodox. 16.6 Chart I MNA - Parallels (the correspondence is not always verbatim.) Gacchacara Upadesamala AvasyakaNi. Other texts Mahanisiha 1.9 1.10 1.35 | 101 1.36 102 1.37 103 III.3 1414 III.36 492 III.37 192 bh Note (A) Note (A) Note (A) III.38 194 bh III.56 494 III.59 29 III.60 30 III.66 286 III.67 279 III.111 338 III.112 339

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56 Mahanisiha III.119 III.125 III.126 III.127 III.128 III.129 III.130 III.131 III.133 III.134 III.135 III.136 III.137 V.3 V.4 V.5 V.6 V.7 V.8 V.23 V.24 V.25 V.26 V.27 V.30 V.31 V.32 V.33 Gacchacara 2 3 4 5 6 7 51 52 53 54 55 56 57 58 59 Chandrabhal Tripathi Upadesamala AvasyakaNi. 268 Other texts MNA.V.105 PiNi.669 92 93 408 409 OhN.883 520 OhN.884 636 OhN.885 642 659 662 663 664

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MAHANISIHA STUDIES AND EDITION IN GERMANY 57 Mahanisiha Gacchacara Upadesamala Other texts AvasyakaNi. 666 V.43 V.44 667 V.45 60 V.46 ISO V.47 V.48 72 V.50 V.51 V.52 V.60 V.61 V.62 V.64 V.65 V.66 V.67 V.68 V.69 90 V.71 129 V.78 96 V.83 91 V.84 V.85 182 V.86 94 V.87 95 V.90 14 V.91 V.92 1190

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Chandrabhal Tripathi Mahanisiha Gacchacara Upadesamala Other texts AvasyakaNi. 1191 V.93 V.94 1186 V.95 1195 V.96 97 V.97 98 V.98 100 V.100 101 V.101 102 V.102 27 V.103 28 30 V.104 V.105 268 MNA.III.119 V.106 36 V.107 37 V.128 VI.132 41 VI.133 42 VI.139 VI.140 44 V1.141 45 VI.142 46 47 VI.143 VI.144 48 VI.145 49 VI.390 195 V1.392 198 VI.393 199 VI.394 200

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MAHANISIHA STUDIES AND EDITION IN GERMANY Gacchacara AvasyakaNi. Other texts Mahanisiha VI.395 Upadesamala 201 VI.398 202 VI.399 212 VI.400 204 VI.401 210 VI.402 203 VI.403 465 VI.404 466 VI.405 469 VI.406 258 VI.409 251 252 VI.410 92 VII.3.*6 (B) VIII. 13.*4 (C) 394 (A) III.36-38 recur in the Puspamala (or Upadesamala) of Hemacandra maladharin as vss.233*-235*, and III.36 is cited in his svopajna Yogasastra-vrtti by acarya Hemacandra kalikalasarvajna (Bibl. Ind. ed. by Dharmavijaya-suri,p.504). (B) See MNSt.C,p.75.38-39 and p.64,fn.1. (C) See MNSt.C,p.96.35-36 and p.107 (in variants, line 5).

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60 16.7 Chart II Gacch. 2 3 4 5 6 7 27 28 30 36 41 42 43 44 45 MNA V.3 V.4 V.5 V.6 V.7 V.8 V.102 V.103 V.104 V.106 VI.132 VI.133 VI.139 VI.140 VI.141 Chandrabhal Tripathi 46 47 48 49 51 52 53 54 55 .56 57 58 59 60 61 Gacchacara Mahanisitha Gacch. MNA VI.142 VI.143 VI.144 VI.145 V.23 V.24 V.25 V.26 V.27 V.30 V.31 V.32 V.33 V.45 V.46 - Gacch. MNA V.47 V.50 V.48 V.51 V.52 V.60 V.61 V.62 V.64 V.65 V.66 V.67 V.68 V.69 V.83 62 71 72 73 74 75 77 79 82 83 85 87 88 90 91 Gacch. MNA V.84 V.86 V.87 V.78 V.96 V.97 V.98 V.100 V.71 (A) 92 94 95 96 97 98 100 101 129 135 (A) This verse names the MNA as a source, see 16.1 where it is quoted.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 17. DATE and AUTHORSHIP 61 $7.0 In these sections we will only give a very brief note, for details see other sections, especially 18, where the detailed conclusions of both Schubring and Deleu are given in their contexts. 17.1 The problems of dating anonymous texts and also works of authors mostly known by their names only are, in the field of Indian literature, too familiar to scholars to find special mention here. The MNA is not an exception to this general situation. 17.2 The question that demands our attention first is: Is the MNA to be regarded as the work or composition of one individual, call him author or compilor, or does it belong to the category of anonymous and fluid texts which have grown step by step out of a kernel into their present forms. The answer to this question given by Schubring and others is: There is indeed the hand of a single person visible all through this composition and he is responsible for its present form. Though this person remains unknown (even his name is nowhere mentioned) his efforts to create a kind of unitary and "unique" text are evident in all parts of the MNA. 17.3 Taking into account the data provided by the parallel texts (see 16), especially the anonymous Gacchacara (date uncertain) and the Upadesamala of Dharmadasa-gani (ca. 900 A.D.), it seems nearly certain that the MNA must be anterior to both of them. 17.4 Presuming that the remark in III.SS25 (see 19.4) is the latest interpolation and has been inserted, surely after the famous Nemicandra (13th cent. AD), into the nearly completed form of the MNA, it can safely be conjectured that it has to be dated between 900 and 1200 AD. This is, however, not to deny the fact that the main parts belong to a much earlier period, perhaps anterior to Haribhadra even, as Schubring suggests, and have been recast to fit into the superstructure. 17.5 The earliest evidence for its evaluation as a canonical authority is Ratnasekhara, who composed his Acarapradipa in samvat 1516. An event recorded in the MNA can be dated earliest in ca. 640 AD.(MNA VII.SS6: p.76.29-37, p.64; MNSt.A p.26; below 18.1.3). The Mahanisiha recorded in the Nandi- and Paksika-sutra is surely not identical with the present MNA.

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Chandrabhal Tripathi 17.6 Deleu concludes: "It proves altogether impossible, for the time being, to establish the exact date of the Mahanisiha. The comparatively late date of its composition, however, is an incontestable fact. With regard to the old genuine canon the work undoubtedly is apocryphal" (p.1). 17.7 The Jaina tradition does not, on the one hand, ascribe the authorship of the MNA to any person of mythological or historical character, but it does, on the other hand, connect either one person like Jinabhadra-gani or acarya Haribhadra or several authoritative names with the "editorship" of the MNA. 17.8 The Ms(s), it says, being defective, some scholarly authority had to undertake an "edition", see e.g. the Vividha-tirtha-kalpa or the Prabhavaka-carita (18.1.7). (Similar reports are current about the Mahabhasya of Patanjali or the Natyasastra "of Bharata", too). These legends may have originated in the remarks which appear in the MNA itself, which contains some passages in Chap.II-III-IV (see 19) wherein the very deplorable condition of "original Ms(s)" and the regulating efforts to create order in its text by Vajrasvamin or Haribhadra are clearly mentioned. 17.9 The implications of the term "authorship" in Jaina context in particular are surely not the same as those which are now prevalent. A Jaina author would not, for instance, feel guilty of plagiarism if he cites verbatim or with modifications passages and especially verses from earlier literature, the less so if his source and his activity belong to the "sacred" or "ritual" domain. Mostly he quotes from memory, hence there are ample possibilities of an increase of variants or of standardizing or even normalizing the wording; he may at times use archaic forms to "lend his work a flavour of antiquity" (Deleu,p.1). Such was, it seems, the case with the compiler of the present MNA. He inserted remarks about his "work" at different places, and these remarks later on attracted further remarks (some sentences in III.925, perhaps whole of IV.818). 17.10 In the last century Ernst Leumann believed in the "editorship" of Haribhadra, but, as a result of his further studies for more than twenty years, he revoked his opinion in a letter dated 20th March, 1917, see MNSt.B,p.174,fn.2. Similarly Schubring accepted some connection of the MNA with Haribhadra in his first study in 1918, but in 1963 he is more cautious in his expressions.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 63 17.11 In brief, it should now be established clearly that neither Jinabhadra-ganin, the bhasyaket, nor acarya Haribhadra, the Yakini-mahattara-sunu, can be credited with the composition or the editorship of the MNA. Equally certain is the result arrived at by Schubring and others that the MNA owes its present form to one person who was zealous in his ideas and strong in his views but less competent to fulfil his task as far as the language and the metrics are concerned.

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64 Chandrabhal Tripathi 18. CONCLUSIONS by SCHUBRING and DELEU 18.0 Walther Schubring has summarised the results of his studies of the MNA at two places: (1) MNSt.A.1918,pp.95-101, and (2) MNSt.B. 1963, pp. 171-174. Here we present them in a free translation and with some abridgements. As 8.3 we reproduce some part of "A Preliminary Note" by Jozef Deleu (B,pp.1-2). 18.1 Schubring, MNSt.A,pp.95-101. The most important question, in our opinion, arising out of our studies of the MNA is, whether the text should be regarded as the WORK of an individual author or as an anonymous TEXT belonging to the Canon. As it is now available, the MNA can, in one sense, be considered as a work, but the author, or rather compiler, has first created this composition out of elements which may, in most cases, be his own work, yet many of them are certainly of foreign origin, and these were either borrowed [verbatim] `or at least utilized by him. The passages of transitional character from his pen would have been hardly necessary, if they were not needed to connect tracts of varying origin with one another. From the view point of language, the foreign origin is clearest in the case of the tract about sexuality (II.SS10-24: B,pp.38-46) and about kusila (III.SS1.39-46: B,pp.50.68-71). both of which are composed in Ardhamagadhi, unlike the rest which is in Jaina Maharastri (except, of course, the introduction to the text which is full of canonical phrases). From the view point of contents, there are numerous insertions in the Vth Chapter. In the Pacchitta-sutta we notice a rationality of not allowing extremism while determining the punishments; such extremism does appear in other parts of the MNA, rather just after the rationality mentioned above. We would also like to presume that the complete middle portion, not only the kusila-tract, has been inserted into the superstructure. Besides the contents, its form deviating from the main portion, viz. both, the prose and the arya verses, would support our presumption. 8.1.2 The spirit of a definite personality which still remains unknown to us has spread his typical cover of language over all material, his own or borrowed, including that in

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MAHANISIHA STUDIES AND EDITION IN GERMANY 65 Ardhamagadhi. The compiler uses the nom.sing.masc. in -e / -o (mainly in -e in prose of non-narrative contents, exclusively in -o in verses); nom.pl.masc. in -e and -a (in-e mainly in prose, in verses also in e). In a general neglect of differentiation between genders, he tends to make neuter forms of words which are otherwise masculine. His prose suffers not seldom under the false excess of strange expressions and stylistic clumsiness. In verses, he is not afraid of creating the even padas of anustubh containing seven aksaras, and composes more gitis than aryas (contrast MNA.III.,37*: B,p.59 with Avasyaka-niryukti, 1332", see MNSt.A.p.58); he does not get disturbed by the break in a verse caused by a prose interpolation. Typical of the compiler is the exuberance in his statements full of arithmetical figures. He exhibits certain insecurity in his relationship to the Canon. He has the tendency to mystify the written form of prayers and charms, which, he feels, are not meant for oral use. He inserts one protective charm to earn the favours of a tantrika goddess. Let us also mention that he is not inconversant with the brahmanical way of life. ... He has at least some idea about the secular sciences. 8.1.3 Certain peculiarities, evaluated singly, seem to point to a comparatively early date of the text. Yet, some other characteristics stand in contrast to them and point to a rather late date. The story of the nun Rajja, for example, inserted into the MNA (VI.86.1-36: C.pp.27-28), shows that the expressivity of the prose of the period was at its best; other narratives in our text are, however, much below the average. Moreover, the compiler, when he himself writes, uses exclusively the anustubh, although the arya metre was dominant in his time. The question has to remain unanswered, as to how we are to explain these facts which run contrary to the period. One could well imagine that his is really a conscious attempt at antiquity, both in matter and in form of the MNA, as has been proved by us. This should, however, not mean that we can expect much more than what he could himself accomplish, as far as his mastery over the language and style" enabled him. We would rather believe that the place where it was composed was at some distance from the centres of literary activities. The intermingling of alternative forms (in -e/-o) may rather hint at an area lying between the eastern parts (where -e was predominant) and the western ones (where -o was predominant); in other words, compared to Ardhamagadhi, there is, in terms of geography, a shift towards the western region.

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66 Chandrabhal Tripathi 8.1.4 As far as the information which can be gathered directly from the text is concerned, it should be mentioned that the whole of the Jaina Canon (agama, siddhanta) was known to the compiler as a standard corpus and the text regards itself as standing beyond the canonical limits. Also post-canonical texts are available to the compiler, see e.g. pasatthaim siddhanta-(ayara-)cariya-purana-dhammakahao (III.$41.3: B,p.69), the adjective pasatthaim being a clear indication that these texts belong to the Jaina literature. As a legendary account of holy persons we meet with the Arihantacariya; and the genre of narratives was certainly fairly developed. The citations from texts like the Avasyaka-. Pinda-, Ogha- and Dasavaikalika-niryukti; and the Vyavaharabhasya show that the MNA is younger than all of them. One passage of the MNA (IV.913: B,p.180.34-35) seems to have a very close connection with the now extinct Prasnavyakarana-curni. Besides Niryuktis exegetical texts called Samgrahanis are named. It is rather unbelievable when our text tells that prominent leaders of the Jaina Church held it in high esteem; perhaps Haribhadra is to be considered as an exception. According to trustworthy sources, he must have known the MNA. (It should be remembered that the language of the MNA differs from that of the Samaraicca-kaha.) 8.1.5 We can, therefore, say in brief that the period of the MNA lies between the exegetical texts in Prakrit and Haribhadra, who is now placed in the 9th cent. AD. Haribhadra's older contemporary was Dharmadasa-gani, whose Upadesa-mala has many verses in common with our text (see 16.2]. The borrower is most probably Dharmadasa. 8.1.6 If the date of the compilation of our text is comparatively late, how it is, one may ask, that it could secure a place, though not uncontested, in the Canon among the Chedasutras. The MNA is mentioned only once in the Nandi-sutra". The commentaries to the Nandi- and Paksika-sutra explain the title by merely saying that because it is bigger than the Nisitha-sutra it is called Mahanisitha. It is also likely that the title listed in the Nandi-sutra belonged originally to a different text, whose traces could perhaps be discovered if we consider the Pacchitta-sutta. An examination of the atonements in the 33 Ed. Muni Punyavijaya, Pt. Dalsukh Malvania, Pt. A.M.Bhojak: JAG.1. 1968,p.32: $84), and this reference recurs in the Paksika-sutra, with Yasodeva's comm. ed. Candrasagara-gani (srimadVijayabhaktisurisvara-jaina-granthamala, 3. sam.2006,p.124, line 3. See Yasodeva' comm. (op.cit.p.126,lines 12-13: nisitho madhya-ratris, tadvad rahobhutam yad adhyayanam, tan nisitham acaranga-pancama-cudety arthah. asmad eva grantharthabhyam mahattaram mahanisitham.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 67 Pcchs, if compared with those in other parts of the MNA, will show that they are heterogeneous; those in the PcchS could possibly be a remnant of the older and genuine Mahanisitha. 8.1.7.1 Moreover, since long the inclusion of the MNA in the Canon has not been undisputed. The remark in Sanskrit (IV.$18: B,p.182) tells that the text is arsa, i.e. canonical. Another remark in Prakrit (III.925, esp.11: B,p.63) goes further to give it an archaic authority: the MNA was held, it says, in high esteem (-pamuhehim juga-ppahanasuyaharehim bahu-manniyam inam) by prominent leaders like Siddhasena divakara. ... As this remark contains the name of Nemicandra, it must be dated in the 12th or rather 13th cent. AD. This remark seems to be directed against certain opponents and can be compared with Jinaprabha-suri's note in his Vidhimargaprapa (dated samvat 1363). Such opponents have been refuted also by Dharmasagara-suri in his Kupaksa-kausikaditya (samvat 1629). R.G.Bhandarkar (Rep.1883-84, p.148) in his analysis of Dharmasagara's KKA says, "Chandraprabha and his sect as well as the Lumpaka and the Chaityavasins do not recognise the Mahanisitha at all". Candraprabha founded in samvat 1159 the branch called Purnima., Paurnimayaka- or Paurnamiyaka-gaccha. 8.1.7.2 We would be happy to know the exact reasons why these dissidents rejected the MNA. Not only the dissidents but also the conservatives must have found some elements in the MNA which they could not easily accept. Hence its sequencenumber among the Chedasutras is varying in different lists. 8.1.7.3 And for us, there is no doubt that the MNA should not be considered as a canonical text on account of its language, its contents, and also its date. 18.2 Schubring, MNSt.B,pp.171-174. 8.2.1 ... Regarding the Mss. used by us, my colleagues have given all details; on my part I would like to join them in heartily thanking Muni Shri Punyavijaya, whose willingness to help us by getting the film of one Ms. (Pu) prepared and sending it to Hamburg and lending us also the original of another Ms. (K) has been of immense value for our understanding of the textual transmission. The Ms. K belongs to the collection of Pravarttaka Shri Muni Kantivijaya and could be lent with the friendly consent of the local authorities, to them also we tender our sincere thanks. As we have been informed,

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68 Chandrabhal Tripathi Muni Punyavijaya is himself preparing an edition of the complete Mahanisiha. Though we could not wait for his edition to be published, we await it with high expectations. It will be then easy and comfortable to study the Mahanisiha in one book, while it has to be studied at present in not less than three volumes, wherein three scholars have, for example, prepared five glossaries according to their individual preferences. The reader may excuse us for this uncomfortable situation. The editors can, however, claim to have critically worked upon the text. 8.2.2 Already in 1918, I attentively studied the then available Mss. which allowed me only a general survey; on the basis of better material and better understanding I would now not keep unchanged many of the views expressed therein. However, the following, along with some more, remarks retain their validity, if, at the end of my studies, I may characterize the curious work again. 8.2.3 The Mahanisiha does not fit into the framework of the Canon, although some stylistic devices have been employed to create such an impression. There are exegetical quotations in aryas. Besides agama and siddhanta (!) younger literary genres are mentioned in the text. More than one vijja = vidya "charm" appear in magical script, where even Apabhramsa is not missing. The question of the residence (where should the monks stay: in sacred buildings or in private houses) is discussed with vehemence. The compiler is a zealot advocate of staunch discipline of monks. His attitude is due to the conditions of his time, which he observed. His is a period of decadence, caused by the notorious Kalkin (= Mihirakula). The prophecy in VII.44 (MNSt.C,p.88) refers to a date "a little more than 1250 years" after Mahavira's nirvana, traditionally dated 527 BC. (addha-terasanham vasa-sayanam saireganam samaikkantanam parao: C,p.88.7), i.e. to a date little later than 623 AD; this date lies nearly one hundred years after the victory over Kalkin in 527 AD. In this wording we detect a hint for the date of the MNA. 8.2.4 The compiler deals zealously with the personal and social behaviour of the monks and nuns, individually and collectively, and towards the gaccha (a new term instead of the older gana), and as a leader of the gaccha. Of the monks he damands an absolute honesty in admitting their offences and in faithfully executing the penance and atonement. The results of bad behaviour are indeed dreadful in this world and also in the worlds hereafter. We get astronomical figures which denote the duration of

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MAHANISIHA STUDIES AND EDITION IN GERMANY 69 existences, and an inimaginable lengthy series of catch-words which emphasize their number. Limitless is, on the other hand, the gain won by the unconditional confession which is the Absolute Knowledge (kevala-jnana). It is astonishing to observe, how, according to our text, a monk or a nun, just because of honest confession, equals a muni who, as the old texts describe, has to practice indescribable asceticism and deepest concentration to achieve kevala-jnana. 8.2.5 In another point, the compiler takes recourse to over-simplification. The protection of all living beings is naturally demanded [by Jainism], conspicuous in our text is the emphasis attached to the protection of souls in water- and fire-bodies. This may have been caused by a certain negligence which had spread in the Jaina sangha. Every now and then the water and fire (au + teu) are connected with mehuna. Maithuna is namely an extraordinary case of pranatipata. because in the yoni of a woman exist innumerable (to be precise 900.000) living beings, and they are destroyed by the sexual activity. This is surely an invention of the compiler, may be inspired by the Prajnapana sutra. 8.2.6 The legends in this text may be equally ascribed to the compiler, even when he 'is dependent on his source (Nandisena, Meghamala), or when he completely borrows it (Rajja). The Mahanisiha is in any case a conglomerate prepared intentionally as has been examined in detail and proved beyond doubt by us in MNSt.A. In this text inspired by the Canon, there is naturally Ardhamagadhi to a considerable extent amongst the Jaina-Maharastri, and this is in a partly degenerated condition. The grammatical gender is mostly neglected, verbal forms are at places debased; the nom.sg.masc. ends, like that of pronouns, in -e. As there is no parallel case, we can regard all this as vagaries of the compiler, and we may add his numerous incorrect slokas and his naivete in matters of dogma. He is a learned deviant (Aussenseiter) and his text is an Apocryph to the Canon (siddhanta). This text, to freely quote Martin Luther, "does not equal the Holy Script, still is useful and easy to read". 8.2.7 This was and is, however, not always the attitude towards the MNA. The Sthanakavasi because of their orthodox position reject it, as the idols of the Jina are dealt with therein, and they reject also the temples where the idols are worshipped. Even earlier, before the period of a thousand years, the MNA, though included in the

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70 Chandrabhal Tripathi Canon had not been subjected to the well known successive stages of commentaries, [not a single tika is available]. An anonymous complains about the miserable condition of the original he was copying, at the same time he defends the MNA. The name of Haribhadra included in this notice may be accepted, who, about the middle of the 8th century AD, might have held in his hands a copy of the text; but the revision of the text ascribed to Haribhadra (III.SS25.10: 49.4) is not probable. According to the remarks in IV.SS18 (see P9.7) Haribhadra had his doubts about certain details in the narrative. He might have, therefore, put aside the whole text, as a result of which the Ms. suffered the damages mentioned (see I.SS28.3: B,p.30; also A,p.4; Weber, HTJ,p.456). That these damages occurred before Haribhadra is, in view of the shortness of intervening period, not probable, inspite of such remarks in the Prabhavaka-carita of Prabhacandra54 which clearly follows 1.$28.3 of our text. Utilizing III.$25.10, the Vividha-tirtha-kalpa of Jinaprabha-suri (see JRK,p.160: Tirtha-k., composed between samvat 1365-1390) reports a similar legend, where not Haribhadra, but the much earlier Jinabhadra-gani is brought into picture. If either of these great scholars (Jinabhadra or Haribhadra) had revised the text of the MNA, he would not have allowed so many linguistic and metrical defects and peculiarities in the text to remain uncorrected. 8.2.8 In a kind of expansion, the note in III.SS25 goes even further than the material data and the work of a single person is turned into the activity of a large convent of scholars. When the scribe seeks authority in great names, he rather discloses the aloofness of the MNA; the respect due to an authentic text of the Canon would have been too self-evident to need any emphasis. The list of the names is out of sequence and mysterious. [See Deleu's remarks in 18.3.] Because of the name of Nemicandra (samvat 1278) this note has to be dated as late as the 13th cent. AD. which means that it is comparatively late. The tradition that the Canon owes its origin to Mahavira and its authorship to Ganadhara (see Avafyaka-niryukti, vs.92) has been applied to the MNA too, mainly for the purposes of defence. Simultaneously the exegetical sequence of 54 See Prabhacandra, Prabhavaka-carita, ed. Jinavijaya Muni (Bombay: SJS. 13. 1940), IXth Haribhadracar., vs.219 on p.75: cira-likhita-visirna-varna-bhagna-pravivara-patra-samuha-pustakastham | kusala-matir ihoddadhara jainopanisadikam sa Mahanisitha-sastram II See also Deleu,MNSt.B,p.2,fn.2,lines 5-6.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 71 Niryukti-Bhasya-Curni for the Pancamangala-tract, interpolated by the patriarch Vajrasvamin (1st cent. AD) has been simply imagined, it never existed. The word vayana in III.946 (B,p.71) refers surely to variants and not to recensions. According to passages discussed in MNSt.A,p.2ff. there were recensions (the Jaina-Granthavali registers three) and the expression paena = prayasa occurring in the granthagra-verse (see 19.8) refers surely to recensions. This means that we have now the Vulgata before us. 8.2.9 We may now return to Haribhadra. Did he leave his own traces in the phrase sesam tu Prasnavyakarana-vyddhavivaranad avaseyam (IV.$13: see 19.6)? There is a collection of similar phrases prepared by Ernst Leumann and now available in his left papers [in Hamburg); this list makes it clear that Haribhadra used similar expressions to refer to other texts and works. However, we know of no predecessor(s) of Abhayadeva, who wrote his commentary on the 10th Anga four centuries after Haribhadra and who does not mention any older commentator. Hence a later person could adduce only Abhayadeva in his support. Therefore, the composer and the purport of this note (IV.313) remain unknown. 18.3 Deleu, MNSt.B, pp.1-2 "... We may further point out the fact that such symptoms as the tantrism of the vidyas (A, pp.74ff.) and the caityavasin way of living (denounced by our author, esp[ecially) in Chap. V) are typical of a period of decadence. In view of these facts the many devices the author uses to lend his work a flavour of antiquity are not very convincing. Neither are some of the allegations we read in I.$28.2f. and III. $25, $46. I would not go so far, however, as to reject all of them. After all, the words bahu-gantham parigaliyam (1.828.3) might apply to the dubious passage we indeed find in I.145*ff. And, esp[ecially) because of the interpolation concerning upadhana, the construction of Chap.III is, in fact, as loose as III.825.7 contends it is. Moreover, the passages from the suya-samudda (III.846.7) that are said to have taken the place of a bahum gantham vippanattham are perhaps nothing but the many quotations we find in III.844. Consequently, I do not think it necessary to disbelieve the

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Chandrabhal Tripathi assertion that the original (puvv'ayarisa, mul'adarisa) was quite damaged', nor even the fact of this original having been patched up by one or more revisors. This, for one thing, would in some degree account for the numerous grammatical and metrical peculiarities of our text. Yet as soon as we consider the names referred to in III.825 our suspicion is raised, and justly so. Even Haribhadra's dealing with our text cannot be proved beyond doubt?. As for the list of teachers who are said to have held the MNA in high esteem, it is too much a heterogeneous muddle (even from the chronological point of view) to deserve great credit?. Not to mention the role attributed to Vajrasvamin (1st cent.) and the existence of Niryuktis, Bhasyas and Curnis which exegetical stages could not possibly develop but on the well-defined texts of the old canon." 19. PASSAGES 19.0 Some passages of the MNA have, because of their unusual contents, attracted the attention of A.Weber and W.Schubring, who quote and discuss them. In our Report also they are mentioned at more than one place. We give their wording and in the case of passages 1-5 attach also the English translation by Deleu. 1 It is even possible that our text has superseded an older work of the same name, see MNSt.A,p.99. 2 I do not believe, however, that some later namesake of the famous Haribhadra (8th cent.) is meant in III.$25.10 and in the colophon of IV. According to Prabhacandra's Haribhadra-carita (see above fn.54) it was the author of the "Samararka-caritra" who saved the MNA: cira-likhita- (etc.) (vs.219). Yet according to Jinaprabhasuri's Vividhatirthakalpa (samvat 1389 ...) it was Jinabhadra the Ksamasramana: ittha (i.e. in Mathura) deva-nimmiya-thubhe pakkha-kkhamanena devayam arahitta Jinabhadda-Khamasamanehim uddehia-bhakkhiya-putthaya-pattattanena tuttam bhaggam Mahanisiham samdhiam (p.19). ... Perhaps the author of the Visesavassayabhasa and the Jiyakappa (7th cent.?) is meant. See also MNSt.C.p.66 where Schubring points out a prophecy (in MNA VII.$44) bearing on the beginning of the 8th cent. 3 Vpddhavadin's pupil, the famous logician Siddhasena Divakara, and the well-known commentator Jinadasa-Ganin (both belonging to the 7th cent.) are mentioned in one breath together with the equally wellknown author Nemicandra (13th cent.). The other names either are wholly unknown (Yaksasena) or leave us in doubt as to who is meant. One Devagupta (Umasvati's commentator?), who is called a mahakavi, is mentioned in the prasasti of Uddyotanasuri's Kuvalayamala (Saka 700, see Sandesara, Literary Circle of Mahamatya Vastupala (SJS.33.1953),par.17). There is one Yasovardhana who wrote a Pramanantahstava (Jesalmere, No.1194) and we know a Ravigupta who was the author of a Candraprabhavijaya (Madras Govt.(Or.Mss.]Libr. Velankar, 3.8.60). Their dates are unknown. Since the term Ksamasramana, as a rule, follows the name, I think that Ksamasramanasisya refers to Yasovardhana. The rather obscure Yasovardhana is not likely to have been called a ksamasramana himself. The title is generally used with reference to the famous Devarddhi Ganin (5th cent.) but it has also been conferred on Siddhasena Divakara, Jinabhadra, Dinna Ganin, one Jakkhadatta and one Simha. Note, finally that sonorous terms such as psi and yugapradhana completely loose their specific meaning in this context and, consequently, fail to impress us.

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19.1 2. 3. 5* Deleu,p.94: (2) And the Doctors should not put the blame on the [foregoing] that it has been badly copied. (3) Rather [consider this]: in that which was its original copy, sometimes a sloka, sometimes half a sloka, sometimes an aksara of a word, sometimes a series of aksaras, sometimes one side of a leaf, sometimes two [or] three leaves etc., consequently a great deal of text, had vanished. 6* 19.2 11.837.2 (p.49) 2. eesim tu donham pi ajjhayananam vihi-puvvagenam savva-samannam vayanam ti. Deleu,p.118: (2) The reading of both these chapters [must] wholly and entirely [be done] according to rule. $6 MAHANISIHA STUDIES AND EDITION IN GERMANY 5* 73 MNA. I.SS28.2-3 (p.30). Also see SLJ,p.182,fn.86; MNSt.A,p.4, No.1. eyassa ya kulihiya-doso na dayavvo suyaharehim. kimtu jo e eva eyassa puvv'-ayariso asi, tatth' eva katthai silogo, katthai silog'addham, katthai pay'akkharam, katthai akkhara-pantiya, katthai pannagaputthiyam, katthai be-tinni pannagani evam-ai-bahu-gantham parigaliyam ti. CHA. 6* III.1 (p.50). Also see SLJ,p.182,fn.89. biy' 'ajjhayane 'mbile panca nav' uddesa tahim bhave. taie solasa uddese attha tatth' eva ambile. jam taie, tam cautthe vi. pancamammi ch' ayambile; chatthe do sattame tinni; atthame ayambile dasa Deleu,p.119: While [reading] the second chapter there must be five acamlas and nine lessons (uddesa); while [reading] the third sixteen lessons and eight acamlas; the fourth [must be read] in the same way as the third; with the fifth six acamlas [are required], with the sixth two, with the seventh three [and] with the eighth ten acamlas, [all this while] the food and drink [obtained by begging] have not been taken [from the dish]. And [the recitation of] this excellent Book Mahanisiha may [only] be performed with breath checked, not with uninterrupted breath. anikkhita-bhatta-pane. na samghattenam ime Mahanisiha-vara-suyakkhandham vodhavvam ca auttagapanagenam ti.

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Chandrabhal Tripathi 19.4 vi os III.$25 (pp.62-3). Also cited and discussed by Sch.MNSt.A,p.4-5, No.2. eyam tu jam pancamangala-mahasuyakkhandhassa vakkhanam, tam mahaya pabandhenam ananta-gama-pajjavehim, suttassa ya pihab-bhuyahim nijjutti-bhasacunnihim jaheva ananta-nana-damsana-dharehim titthayarehim vakkhaniyam, taheva samasao vakkhanijjam tam asi. aha annaya kala-parihani-dosenam tao nijjutti-bhasa-cunnio vucchinnao. io ya vaccantenam kala-samaenam mah'iddhi-patte payanusari Vaira-sami nama duvalas'anga-suyahare samuppanne. ten' eyam pancamangala-mahasuyakkhandhassa uddharo mula-suttassa majjhe lihio. mula-suttam puna suttattae ganaharehim, atthattae arahantehim bhagavantehim dhamma-titthamkarehim tiloga-mahiyehim Vira-jin'indehim pannaviyam ti. esa vuddha-sampayao. ettha ya jattha jattha payampayenanulaggam suttalavagam na sampajjai, tattha tattha suyaharehim kulihiya-doso na dayavvo tti. kimtujo so eyassa acinta-cintamani-kappa-bhuyassa Mahanisiha-suya-kkhandhassa puvv'-ayario asi, tahim d'eva khandakhandie uddehiyaiehim heuhim bahave pannaga parisadiya. taha vi, "accanta-sumah'atthaisayam ti imam Mahanisiha-suya-kkhandham kasinapavayanassa parama-sara-bhuyam param tattam mah'attham" ti kaliunam, pavayana-vacchalattanenam bahu-bhavva-sattovayariyam ca kaum, taha ya ayahiy'atthae ayariya-Haribhaddenam jam tattha ayarise dittham, tam savvam samatie sahiunam lihiyam ti. annehim pi Siddhasena-divakara--Vuddhavai--Jakkhasena--Devagutta--Jasavaddhana-khamasamana-sissa-Ravigutta--Nemicanda-Jinadasa-gani-khamaga-- sava-risi-pamuhehim juga-ppahana-suyaharehim bahu-manniyam inam ti. CHA.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 75 (1) Deleu, pp.136-7 Now whereas the Tirthamkaras who possess infinite knowledge and belief have expounded this explanation of the Great Text of Pancamangala in a great commentary, with [an] infinite (number of] sentences and paragraphs, and in Niryuktis, Bhasyas and Curnis independent from the sacred text (itself], it here had to be expounded in brief. Now one day, owing to the wane of time, these Niryuktis, Bhasyas and Curnis disappeared. Thereupon, as time went by, the (saint) named Vajrasvamin appeared, who knew the traditional lore of the twelve Angas, who had magic forces (and) the gift for combination. He [it was who) inserted an extract of the Great Text of Pancamangala in the original text (of the Mahanisiha). As to [its) wording the original text has been enunciated by the Chief Disciples (ganadhara), as to [its) inner sense by the Arhat, the venerable Dharmatirthamkara [and] Master of the Three Worlds, the great Jina (Maha]vira. This is the old tradition. Add to this that wherever a paragraph of the text lacks exact coherence, the Doctors should not put the blame on it that it has been badly written, but (one must consider that] many leaves of the original copy of the inconceivable wishing-stone-like Great Text of the Mahanisiha that was (available) had partly gone to pieces owing to white ants and other causes. (9) Yet, esteeming this Book Mahanisiha (to) rank exceedingly high for (its] very important subject-matter, [to be indeed] the most essential, most true [and] most important part of the whole lore, (10) the acarya Haribhadra, out of love for the lore [and] in order to help many beings receptive (to salvation) as well as for his own benefit, wrote down what he had seen in that (original] copy, putting everything in order at his discretion. . (11) This [text] has also been highly esteemed by the other chief Doctors of the epoch, all the Rishis Siddhasena Divakara, VIddhavadin, Yaksasena, Devagupta, Yasovardhana (who was Devarddhi Gani-]Ksamasramana's pupil Ravigupta, Nemicandra, Jinadasa Gani-Ksamakas etc. 35 I would rather prefer to translate: "Ravigupta, the pupil of Yasovardhana ksamasramana", thus dropping the brackets inserted by Deleu. 56 This is surely a reference to the famous Jinadasa gani ksamasramana, the author of the Nisithabhasyavisesacumi and other works.

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76 " 19.5 III.$46 (p.71). Also cited and discussed by Sch.MNSt.A,p.5,No.3. 1. taha osannesu jane, n' ettham lihijjai. 2. pasatthe nana-m-adinam. 3. sacchande ussutt'-ummagga-gami. 4. sabale n' ettham lihijjati gantha-vitthara-bhayao. 5. 6. bhagavaya una ettham patthave kusil'adi mahaya pabandhenam pannavie. ettham ca ja ja katthai ann'-anna-vayana, sa sumuniya-samaya-sarehim no paoseyavva, jao mal'-adarise c' eva bahum gantham vippanattham. tahim ca jattha jattha sambandhanulaggam gantham sambajjhai, tattha tattha bahuchim suyaharchim sammilionam s'angovanga-duvalas"-angao suya-samuddao Chandrabhal Tripathi 7. anna-m-anna-anga-uvanga-suya-kkhandha-ajjhayan'-uddesaganamsamucchiniuna kimci kimci sambajjhamanam ettham lihiyam, na una sa-kavvam (= sva-kavyam) kayam ti. Deleu,p.149: (1) Moreover: as to the languid [monks] (avasanna) know that nothing is written in this [book]. (2) The inert [monks] (parsvastha) [are to be classified] in connection with knowledge etc. (3) The self-willed [monks] (svacchanda) walk in a wrong way, deviating from the sacred texts. (4) The stained [monk] (sabala) is not described here lest the book become too voluminous. (5) Yet on this occasion the Venerable One has dealt with the kusilas etc. in a great commentary [prabandha]. (6) And in case this or that variant [of the text] should come to light, it must not be rejected by the experts in the doctrine, because in the original copy much text has been lost. (7) Besides, wherever a coherent and continuous text [had to be] constructed, a congregation of many Doctors has gathered some [passages] from the books, chapters and lessons (uddesa) of the different Angas and Upangas of [that] ocean of Tradition, the Twelve Sections of Angas and Upangas, has brought them together [and] has written them here. Yet they have not given products of their own. 19.6 IV.SS13 (Skt.) (p.180,1.34-35) Sesam tu Pranavyakarana-vrddha-vivaranad avaseyam. "The rest has to be understood from the old commentary on the P."

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MAHANISIHA STUDIES AND EDITION IN GERMANY 19.7 IV.$18 (Skt.) (p.182). Also quoted and discussed by A. Weber, SLJ,p.182, fn.87 and Schubring, MNSt.A,p.6 (where (3) is ommitted). 1) atra caturthadhyayane bahavah saiddhantikah kecid alapakan na samyak sraddadhaty eva, tair asraddadhanair asmakam api na samyak sraddhanam ity aha Haribhadra-surih. 2) na punah sarvam evedam caturthadhyayanam, anyani va adhyayanani, asy= aiva katipayaih parimitair alapakair asraddhanam ity arthah. yatah Sthana-Samavaya-Jivabhigama-Prajnapanadisu na kathamcid idam acakhye yatha: Pratisamtapasthalam asti, tad guha-vasinas tu manujas tesu ca paramadharmikanam punah-punah saptasta-varan yavad upapatas, tesam ca tair darunair vajra-sila-gharatta-samputair galitanam paripidyamananam api samvatsaram-yavat prana-vyapattir na bhavatiti. vIddha-vadas tu punar yatha: tavad idam arsa - sutram, vikstir tavad atra na pravista, prabhutas catra sruta-skandhe arthah, susthv atisayena satisayani ganadharoktani ceha vacanani. 5) tad evam sthite na kimcid asankaniyam ! IV.$18 (Dt.Ubersetzung von WSch,p.216) 1) (2) Haribhadra Suri hat gesagt, viele Gelehrte konnten gewissen Ausfuhrungen in diesem 4.Kapitel nicht recht Glauben schenken, und nach ihrem Vorgang auch er selbst nicht. Das betrifft aber nicht dies ganze 4. Kapitel oder (gar) andere Kapitel, (sondern) nur einige ganz bestimmte Ausfuhrungen in eben diesem hier. Denn auf keine Weise ist im Sthana, Samavaya, Jivabhigama, in der Prajnapana und anderen Werken gesagt, dass es ein (Land namens) Pratisamtapasthala gibt mit Hohlenbewohnern, als welche besonders grosse Sunder immer wieder, siebenoder achtmal verkorpert werden, die man, nachdem sie in diamantharte, steinerne, muhlenartige Schalen gefallen sind, ein Jahr lang foltert, ohne dass sie sterben konnen. Schon langst aber heisst es: "Wir haben ein echtes Sutra vor uns, es ist nichts darin geandert worden, dieser Textblock ist sehr vielseitigen Inhalts und die Ausspruche der Ganadharas, an sich schon erhaben, sind es hier ganz besonders". Unter diesen Umstanden darf man nichts anzweifeln! (4) (5)

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78 English rendering: (1) Haribhadrasuri has said: many Doctors could not put right faith in certain passages in this fourth chapter, and neither he, following their precedence. That does not however concern the complete fourth chapter, or even other chapters, but only certain specific passages in this one only. (2) (3) Because it is in no way told in the Sthana, Samavaya, Jivabhigama, Prajnapana and other books: There is a (country called) Pratisamtapasthala where there are cave-dwellers who are reborn seven or eight times as specially worse sinners and who can suffer tormentation for one year after their fall into rocky hemisphere like grinding stones without dying. Since long it is being told: we have an authentic sutra before us, wherein nothing has been changed. This text-block is of multifarious contents and especially the proclamations of the ganadharas which are in themselves extraordinary are of special value. Under such circumstances there is nothing to be doubted. (4) Chandrabhal Tripathi (5) The granthagra verse reads (A.Weber, SLJ,p.185; MNSt.A,p.4,fn.1; B.p.174,fn.1; Punyavijaya, Cat.SBh.Cby.p.60,# 34, p.61,#35; Kapadia, Cat.BhORI, 17.2,p.31,#457): cattari sahassaim panca-sayao taheva *cattari*/ cattari siloga viya Mahanisihammi paena //4544. Schubring (B.p.174,fn.1) suggests that in place of cattari one should rather expect calisam. Variants in Cat.SBh.Cby, # 34 are: *pancasa", ganthaggam (instead of paena), and 4554.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 79 110. REVIEWS 110.0 With the kind persmission of the institutions concerned we reproduce four reviews of MNSt.B and C.. 110.1 MNSt.C.1951 reviewed by Alfred Master in JRAS.1951,p.154. The Mahanisiha is one of the six Jaina Chedasutras or Rules of atonement for breaches of religious vows. They are expounded by question and answer and in exemplary legends. The meaning of the title is obscure, the root nisidh- "prohibit", being perhaps the best guess. Professor Schubring wrote an account of this work in 1918 and three chapters are now published for the first time with introductions and variae lectiones. Dr. Hamm, who edits ch.VI, adds notes and a glossary; Professor Schubring gives only a list of the more important words with Sanskrit equivalents. The introductions also differ in scope. Dr. Hamm's describes the legends, language, and metres of the sixth chapter, while Professor Schubring deals with the doctrinal aspects and technical terms of his two chapters. Dr. Hamm, who is a pupil of Professor Schubring, agrees with him that the language of the text is "Jaina Maharastri mit einem bald starkeren, bald schwacheren Einschlag von Ardhamagadhi", but it is doubtful if the description has real linguistic significance, as the difference between Jaina Maharastri on the one hand and Lyrical and Dramatic Maharastri on the other lies almost entirely in the degree of stylization. There is no Jaina Maharastri uninfluenced by Ardhamagadhi, and even the other forms are not so consistently stylized as some Western editors would have us believe. Unfortunately in matters of this kind we are at the mercy of undated texts and the vagaries of copyists. For example, in ch.VI, verse 86*, occurs the form cche for (a)cchai. The spelling e for ai does not appear till after the fifteenth century, when Maharastri was no longer used. The message of the text is, however, not affected by such verbal minutiae and the work is a valuable addition to the literature on Jainism. One would have liked a somewhat fuller table of contents. The list of abbreviations is unexpectedly buried on p.41, between the variae lectiones and the notes. ALFRED MASTER 110.2 MNSt.B.1963 reviewed by A.N.Upadhye in ZDMG.114.1964, pp.457-8. The Mahanisiha is a remarkably exhaustive treatise; and by virtue of its contents and mixed metrical and prose styles, it is a significant work of the Cheyasutta group of the Jaina Canon. Like the Vinaya texts of the Buddhists, it covers elaborately the rules of conduct of Jaina monks and punishment of offences against them. The work is divided into Eight Chapters. It begins with the recounting of confessions and elaborates the consequences of evil acts and the importance of

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80 Chandrabhal Tripathi pancamangala. A number of illustrative stories are embedded in the text; and throughout it is impressed with the idea that devotion to monastic life must be without any condition. It is to that great savant, Prof. Dr. W. SCHUBRING, the unquestioned authority on the Jaina canonical studies, that we owe the first critical study of this work (Das Mahanisiha-sutta, Berlin 1918). Later, along with F.-R. HAMM he gave us an edition (in the above studies, No.6. Hamburg 1951) of Chapters VI-VIII, with a critical observation, variants and lists of words. More or less on the same pattern are presented here the remaining Chapters (I-V) of the Mahanisiha, the first three by J. DELEU and the other two by W. SCHUBRING himself. Here, however, in addition to the critical Introductions etc. we are given the translations of the chapters edited, in English by DELEU and German by SCHUBRING. These renderings are very meticulous and very useful for the study of the contents of this work in details. The problems about the authenticity of the text as a whole and its age are very intriguing. May be that the work has grown from time to time round an older kernel, something like the Chapter VII, the Pacchittasutta. The internal references, the nature of the language and the verbose style clearly indicate, as shown in the Preliminary Note, a comparatively late date for this work. The association of a number of authors with it, as culled out from various traditions, is uncertain and complicated. We get here a good glimpse into the critical apparatus of the Editors who have presented a dialectally normalized text according to accepted discipline for Prakrit works of this class. With the entire text duly published it should now be possible for others to work out in details the relation of the Mahanisiha with other texts of the Jaina canon and allied branches of Indian literature. Dr. W. SCHUBRING and his younger colleagues have given us a worthy edition of this work which really enriches our knowledge of the Jaina monastic literature and enhances the prestige of the Series in which it has appeared. A.N.UPADHYE, KOLHAPUR 110.3 MNSt.B.1963 reviewed by K.R.NORMAN in BSOAS.27.1964, pp.631-2 In 1918 Professor Schubring published Das Mahanisiha-Sutta (APAW,1918), a survey of the form and contents of the Jain canonical Cheyasutta text. In 1951. he published, with Dr. F.-R. Hamm, a critical edition of chapters VI-VIII of this text, and now in collaboration with Dr. J. Deleu he has produced this edition of the first five chapters, Deleu being responsible for I-III and Schubring himself for IV-V. The edition is based upon the MSS used in 1951 and two others which have become available since then. One of these contains a Gujarati fabba which has proved, however, 'disappointingly insignificant'. Dr. Deleu prefixes to his section an introduction in English, and adds an English translation. Professor Schubring gives a brief introduction and a somewhat truncated translation, both in German. Both editors give explanatory notes and lists of selected words, and correct where necessary the 1918 and 1951 publications. In his introduction Dr. Deleu gives a survey of the interesting features of the grammar of chapters I-III, and draws attention to some points not mentioned in Pischel's grammar, including such contractions as indi- < indiya-, and the use of adverbial genitive forms in -assa e.g.

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MAHANISIHA STUDIES AND EDITION IN GERMANY 81 calacalacalassa. He concludes that although it is impossible to date Mahanisiha, it is clearly a late composition, the occasional archaic form being a deliberate attempt by the author to invest his work with the sanctity of antiquity. The editors have tackled the frequent obscurities and occasional corruptions of the Prakrit text with ability. Dr. Deleu's section appears as a fairly coherent portion of three chapters of theorizing about the extraction of the salyas, the explanation of the ripening of karma, and the avoidance of unworthy monks, whose bad attributes are categorized at great length in a typical Jain manner. This section serves as a prelude to the more legendary chapters which follow. The fourth chapter tells the story of Sumai and Naila, and the fifth, entitled Navaniyasara, includes a long section on the relationship between the teacher and the gaccha. The complaints which can be made against this book arise mainly from the fact that the two editors have worked separately, and there is a resultant lack of unity in their notes and indexes. Select lists are always open to the objection that one editor's selection may not coincide with another's, but in this case readers can be misled when, for example, Schubring lists asayana, while Deleu does not, although he devotes a note to it (p.153); similarly, Deleu lists cunnajoga with a reference to Hamm's note on the word, but Schubring does not, although he has a footnote about it on p.234, with a reference to Jacobi's note on p.133 of SBE,XLV. Other examples could be given, and one feels that extra time spent in combining the indexes and standardizing the notes, with an extension of the grammatical study to cover Professor Schubring's chapters, would have made this volume even more useful. There are some points which call for comment: the traditional derivation of sasarakkha < sarajaska was questioned by Charpentier (Uttaradhyayanasutra, p.341), who suggested *sasaraska; sadahadassa is probably < satati not satati, cf. Schubring's derivation of sadana < satana; Pischel (para.550) takes labbh- as a passive used actively rather than doubling of the consonant metri causa; to refer to vosirai as being an example of the interchange of ut- and ava- is surprising in view of the derivation by Pischel <*vy-ava-sr. These complaints are, however, of minor importance when compared with the merits of this pair of editions. To have now available a critical edition of the whole of this text, important both for purposes of language study and knowledge of the development of Jainism, will be of inestimable benefit. K.R.NORMAN 10.4 MNSt.C reviewed by Ludo Rocher in JAOS.88,3.1968, pp.563-565. Twelve years after the publication of the Studien zum Mahanisiha, Kapitel 6-8 (F.R. Hamm and W. Schubring) the present volume deals with the remaining chapters 1-5 of the same cheyasutta; chapters 1-3 are edited and translated (into English) by J. Deleu, chapters 4-5 are edited and translated (into German) by W. Schubring. In a Preliminary Note (p.1-2) Deleu points out the comparatively late date of the Mahanisiha; however, with Schubring and against Hamm, he holds the text to be older than Dharmadasa's Uvaesamala, "date unknown, probably about 900 A.D.". The edition is based on eight manuscripts, which are described on p.3-4. The variant readings of four of these (M, P, p, x) are immediately rejected. Deleu does refer

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82 Chandrabhal Tripathi to the constitutio textus "in accordance with the genealogical relation of the Mss," but we should have liked to see this genealogical relation included in his text. As it is now, it is not always easy to understand the principles which he follows. For lack of more complete information we must also question some of the "intrinsic criteria" used on p.5. E.g., in I.206* the reading savvam annam has been adopted from C rather than the reading savvasallam, which is that of all manuscripts including c which is said to be generally superior. We are told that this and a few other readings "have been preferred because they give a better sense"; we wonder, however, whether this principle did not lead the editor to discarding some valuable lectiones difficiliores. On p.5-6, Deleu raises a problem which all critical editors must have been faced with, namely: normalization. The question is whether, if for a particular phenomenon the manuscripts do not show any consistency, the critical editor has a right to be more consistent than his materials. We too, have "normalized" on a number of occasions, but never without a feeling of guilt. We would not, however, go as far as Deleu and say: "I have tacitly corrected the transmitted texts:" if avagrahas are nearly always omitted, can we then really pretend that, by introducing them, we correct the transmitted text? We would have preferred "normalized" rather than "corrected". The grammar section (p.9-14) contains some very interesting points. One possible remark concerns the author's tendency to derive the forms occurring in the Mahanisiha directly from Sanskrit. We would personally hesitate to say: "ahijje < adhiyeta" (no.11), and rather try to be more cautious: "ahijje < *adhiyet; Sk. adhiyeta." The difference is mainly methodological; we fear that too often the impression is created that all Prakrit formations can be derived from Sanskrit. The editorial portion (p.18-72) with the variant readings (p.72-77), the translation (p.78-149) with notes (p.149-161), and the glossary (p.162-168) are models of painstaking scholarly research. For all passages in which we carefully compared text and translation, our notes never contain more than remarks on details; we shall reproduce a few specimens of them here. In II.1* we were puzzled by the interesting form pasiyavvayam which, on p.12, is called a "part. necess.", and which, consequently, in the glossary (p.166) is explained as "(drastavya)". Pasiyavva is, of course, well known; shall we assume that we are dealing here with a double gerundive, having both the suffixes -yavva- and -ya? There are, indeed, other instances of forms constructed with double suffixes or double endings (cf., e.g., Macdonell's Vedic Grammar, p.200, with a reference to Brugmann's Grundriss 2, p.661). When advancing this hypothesis, we imply that the last -y- derives from an old -y; if it proves to be a later development for an older intervocalic stop, the situation would be completely different. If our interpretation of the translation of II.8* "though they go through the cycles [of existence] for an endless (space of) time" (p.95) is correct, we have the impression that parivarttante is taken as a 3rd pl. of the present tense. In reality it is a loc.sg. of the pres.part. of which anante vi kale is the subject. The translation of this verse also affords an excellent opportunity to raise a completely different point. In his effort to provide a really accurate translation, Deleu made ample use of brackets to include each and every word of the translation which was not actually in the original text. Yet, his translation would be equally accurate without the brackets, and, what is more important, it would be more readable. Thus the last pada of II 8: kehi puna'nadi

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MAHANISIHA STUDIES AND EDITION IN GERMANY 83 paviyam reads, in Deleu's translation: "yet by some [beings this state] has been attained to from [all] eternity;" either the brackets could be omitted, or one might simply translate: "yet, others have it right from the beginning." Moreover, it is difficult to be consistent in using brackets; e.g., in the translation of II 1 : "somebody who has totally extracted [his] salyas with all his heart," there is no reason to put the first "his" in brackets and not the second (nimmal'uddhiya-sallenam savva-bhavena). In II 5d, ta dukkham tattha vi bhave is translated as follows: "Yet even there [they] would be [in] grief." Apart from the fact that here too, the brackets are misleading - it was not until we made a special effort to visualize the sentence without the words in brackets that we understood why they were there --, the translation fails to do justice to ta. According to the translation, pada d expresses people's disappointment in not finding the happiness they were expecting (hohi sokkham kil' amhanam). In our opinion pada d indicates a reason, introduced by ta "therefore;" beings with defective senses are never happy with the situation they are in, and they think that they would be happy in the opposite situation: when it is warm, they are unhappy and they imagine that they would be happy if it was cool, but once there they again long for the original situation; "therefore even there they would be unhappy." The introduction to his contribution to the volume is an opportunity for Professor Schubring to look back upon the Mahanisiha as a whole; and there is ample reason for him to do so; after having first analyzed the text in 1918, after having published chapters 6-8 in collaboration with F.R.Hamm in 1951, and after having supervised Deleu's work on chapters 1-3 in the late fifties and early sixties, "war es mir ein Gebot der Ordnung, mich wiederum zu beteiligen und die restlichen Kapitel 4 und 5 zu ubernehmen" (p.171). Schubring follows the pattern adopted by Deleu: edition of the text (p.175-205), variant readings (p.206-208), translation (p.209-235); those who are interested in reading the translation only will appreciate that "Die deutsche Wiedergabe stellt sich unserem jain'aupanisadika sastra, wo es sich in allbekannter Weitschweifigkeit ergeht, in Freiheit gegenuber"), and glossary (p.236-240). Jain scholarship and Indic scholarship generally are grateful to Hamm, Deleu, and above all, Schubring, for having made available to them such a vast amount of scholarly materials on the Mahanisiha. The fact that these materials are scattered over three volumes is to paraphrase Schubringeine Unbequemlichkeit, die der Benutzer gerne entschuldigen will." University of Pennsylvania LUDO ROCHER

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84 Chandrabhal Tripathi EPILOGUE To conclude this Report we may repeat briefly the main results of the Mahanisiha studies in Germany: 1) The MNA is not canonical but apocryphal and thus not identical with its namesake mentioned in the Nandisutra. 2) It is later than the Niryuktis, Bhasyas and "vuddha-vivarana" quoted or referred to in 3) It is earlier than the Gacchacara and the Upadesamala of Dharmadasa-gani. 4) There are a few remarks in it which may be even as late as 13th cent. AD. 5) Its language and metrics present many unusual and some incorrect features which are surely due to the "work" of one still unknown person. 6). Neither Jinabhadra-gani nor acarya Haribhadra can be regarded as the editor of "original Ms(s)." in deplorable condition. * 7) Its position in the sacred literature of the (svetambara) Jainas has been since its composition not uncontested. My Report though based on the critical work of A. Weber, W. Schubring, F. R. Hamm and J. Deleu is, in its present form, my writing and I am responsible for all its defects of omission and commission and all mistakes in grammar and style as neither English nor German is my mother-tongue. For saving me from many more mistakes I am sincerely obliged to some friends who want to remain unnamed. katam karaniyam. Chandrabhal Tripathi