Outline of Avasyaka Literature

Author(s): Ernst Leumann, George Baumann
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/006911/1

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An outline of the Avasyaka Literature Ernst Leumann DITUNTEILLE menina SUUDEN SOLUTION Translated from the German by George Baumann with an introductory essay by Nalini Balbir L.D.Institute of Indology Ahmedabad 2010 For Personal & Private Use Only

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Ernst leumann (1859-1931) was a pioneer scholar of Jain studies, whose achievements were known also in Gujarat. The present volume contains the English translation of one of his seminal and prophetic works, the Ubersicht uber die Avasyaka-Literatur, preceded by a detailed introduction. In this intricate book, all the components of what makes the Avasyaka corpus, with Pratikramana at the centre, are investigated in their historical and textual developments. For Personal & Private Use Only

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An outline of the Avasyaka Literature By Ernst Leumann Translated from the German By George Baumann With an introductory essay By Nalini Balbir ratIya 2012 CE L. D. INSTITUTE OF INDOLOGY AHMEDABAD 2010, For Personal & Private Use Only

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L. D. Series No : 150 An outline of the Avasyaka Literature Ernst Leumann Translated from the German By George Baumann With an introductory essay By Nalini Balbir Published by : J. B. Shah L. D. Institute of Indology Ahmedabad - 380 009 (India) ISBN - 81-85857-32-6 Price : Rs. 1000.00 Printer : Shivkrupa Offest Ahmedabad For Personal & Private Use Only

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Foreword Ernst Leumann's "Ubersicht uber die Avasyaka Literatur" (Hamburg, 1934) is an important German work on the Avasyaka Literature of Jain religion. E. Leumann has written this book after thorough study of Agamic and non-Agamic texts. Experts and researchers who did not know German language could not use this important reference work. If this German work is translated in English i experts and students can easily use this research work. Meanwhile, I had an opportunity to meet George Baumann. I requested him to translate the book in English. He immediately and joyously accepted my request and translated without any expectation. Then I wished to have the translation checked before publication. I talked to Prof. Nalinibahen Balbir. She read the whole translation scrupulously and suggested some important suggestion which were incorporated. She also wrote a detailed introduction which is an addition to glory of this distinct translation. I am grateful to George Baumann as well as Nalini Balbir. I, sincerely hope this English translation "An Outline of the Avasyaka Literature" of E. Leumann's work will be very useful to meticulous researchers and students. I thank all those who have helped publish this book. Jitendra Shah 29-09-2010 Ahmedabad For Personal & Private Use Only

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An outline of the Avasyaka Literature by Ernst Leumann Translated from the German by George Baumann with an introductory essay by Nalini Balbir Ahmedabad L.D. Institute of Indology 2009 For Personal & Private Use Only

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Contents Introductory essay and tools by Nalini Balbir .............. Introductory essay ........... Appendices...... ..........XXi I. Note on Leumann's transliteration ............. ............... xxi II. Guide to the abbreviations used by Leumann in the Ubersicht ... .................. xxi III. Main Indian manuscripts used in the Ubersicht .... .......... xxiv IV. Expanding notes..... ............... ................. xxvi V. Correspondences between Leumann's divisions of the Avasyaka-niryukti (and other texts) and the modern editions ....... ...........xlv VI. Prakrit extracts from Av.-niry. XII. .............xlvi VII. English translations of two reviews of the Ubersicht originally published in German................. ............. xlviii Review by H. von Glasenapp published in Orientalistische Literaturzeitung 38, 1935, No. 6, pp. 388-389. ............... xlviii Review by B. Geiger published in Wiener Zeitschrift fur die Kunde des Morgenlandes 45, 1938, pp. 154-155 (reproduced in E. Leumann, Kleine Schriften, pp. 725-726). ........... .................xlix Biographical information ................. ..............................................................1 Bibliography .............. ...............lii IX. Photographic reproduction of Muni Jinavijaya, Vakil Keshavlal Premchand Modi, "Pro: Lyuman ane Avasyaka sutra" published in Jaina Sahitya Samsodhaka, Khand 2, Ank 1, July 1923, pp. 81-91.... X. Illustrations............. .................................. .............................. lxviii References....... ..............Ixxi Index .......................... ................. lxxiii .............lvii .... .......... E. Leumann, An outline of the Avasyaka Literature translated from the original German Ubersicht uber die AvasyakaLiteratur (Hamburg, 1934) by Dr. George Baumann Translator's Note ......... Editor's foreword. Corrigenda and Addenda ...... Index ............ ......................................................... Preface..... Details about the manuscripts and their citation ............ ............... L 119-225 - The Strassburg Svetambara manuscripts Early history and lacunae in the following outline ... The Avasyaka and its text forms.... ............ The Avasyaka-parts I-III, together with the tradition belonging to III The Avasyaka commentaries ....... Beginnings of the tradition.......... ........................... Vattakera's Mulacara ............. ........................... Mulacara VII: The Digambara original of the Avasyaka-niryukti ... Bhadrabahu's Niryukti collection and its history .. ................ ........... ............ For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature ... .............. .............. Bhadrabahu's Sources and Predecessors The historical Bhadrabahu........... The fictitious Bhadrabahu's time............. The four editions of the Avasyaka-niryukti .... ........ Jinabhadra's Viaesavasyaka-bhasya .............. The original recension of the Visesavasyaka-bhasya ............. Hemacandra's Recension of the Visesavasyaka-bhasya........... ............. Concordance between the Avasyaka-niryukti and the Visesavasyaka-bhasya....... 95 Prior works used by Jinabhadra in Vis. I.... .................98 General Supplementary Concordance to the Visesavasyaka-bhasya. .......... 100 The Vedic and philosophical citations in the text and commentary of Vis. II....... 100 Further specimens from the contents of the Visesavasyaka-bhasya................... 106 Summary Contents of the Visesavasyaka-Bhasya........... ......................... 124 Jinabhadra's Commentary on his Bhasya.......... ***.................... 132 The Remaining Works of Jinabhadra ....... ............................ 149 For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Introductory essay Ernst Leumann (1859-1931) belongs to a category of Indologists who could be termed "outsiders". His name is known to many, his reputation is very high, but, in fact, little of his work is really known or used by subsequent generations of scholars in spite of its extreme importance. Novelty, multi-angle approach, creative and concise presentations are responsible for this. One of the reasons may be that the two fields in which E. Leumann especially shone were not considered central to Indology: Jaina studies and Khotanese studies. On the other hand, the fact that he selected precisely these two branches is certainly not the result of chance: more than anything else Leumann is a pioneer, a path-breaker, who seems to have had a particular taste for new discoveries, new texts, new languages, new tracks, and new types of work. His misfortune was that, especially in the field of Jainism, he had the right ideas ahead of his time, when most scholars were not yet prepared to listen to him. This is shown by the small number of reviews of his books and by the somewhat embarrassed attitude and mixed feelings that the reviewers show towards achievements they consider both great and difficult to understand. Another reason may be his very special way of working: driven by boundless curiosity and enormous insight he often arrives at the heart of the question but neglects to indicate its preliminary steps. Like his disciple Walther Schubring (1882-1969), he would probably have mocked the modern fashion of having endless bibliographies with endless references to one's own works. Consequently, Leumann's writings are not always easy to read because their This introduction owes a lot to Klaus Bruhn's essay modestly entitled "Bibliography of Studies Connected with the Avasyaka-Commentaries" in Plutat 1998: 119-136, and will quote several of its adequately formulated statements. I also make free use of information collected in my Introduction to Leumann's Kleine Schriften (1998). - ACKNOWLEDGEMENTS : I am thankful to Dr. Peter SKILLING for reading through this text and improving its style, to Dr. George BAUMANN for the same and for having proposed adequate translations of the German reviews of Leumann's Ubersicht (Appendix VII), to Dr. Peter FLUGEL for having procured a photograph of Jinavijaya's article (Appendix IX) appropriate for reproduction (mine was not good), to Jerome PETIT (PhD candidate, University of Paris-3 and Head of collections at the Bibliotheque Nationale de France) and to Laurent GARRIGUES (EPHE) for their readiness to help in technical matters. Any shortcoming is of course mine. - Dr. Baumann and myself are grateful to Dr. M.A. DHAKY and Dr. J.B. SHAH (L.D. Institute, Ahmedabad) for being willing to publish our work. We consider it as an honour. We both benefited in various ways from the Ahmedabad scholarly tradition and hospitality over many years. ? See Appendix VIII for biographic and bibliographic information relating to Leumann's works (which are referred here only by the date of publication). See, for instance, the observations of French scholar Auguste Barth (1834-1916), who, however, at least never failed to mention Leumann's works on Jainism in his bibliographical chronicles : see Euvres, vol. 1, Paris, 1914, pp. 393-395 (about Leumann's edition of the Aupapatika-sutra and about "Die alten Berichte von den Schismen der Jaina"); vol. 2, Paris, 1914, pp. 71-72 (brief comment on the important paper "Beziehungen der Jaina-Literatur zu anderen Literaturkreisen Indiens"), pp. 194-195 (about the monograph on the Dasavaikalika-sutra and Leumann's studies about the legend of Citta and Sambhuta): "... (ce travail) temoigne d'une connaissance intime de cette litterature que M. Leumann est probablement seul a posseder. Mais je doute qu'il paraisse suffisant meme au specialiste, qui regrettera peut-etre d'avoir a s'assimiler tant de matiere brute. Je doute surtout qu'il soit aussi clair qu'il est savant, et qu'on puisse le consulter a quelques mois d'intervalle sans avoir a le relire d'un bout a l'autre. Les memes qualites, mais aussi, en partie du moins, les memes defauts, se retrouvent dans une autre publication, ou M. Leumann, continuant ses etudes comparatives sur les legendes hindoues, suit un de ces recits, celui de Citta et de Sambhuta ..." (p. 195), p. 381 (about the edition of the AvasyakaErzahlungen), p. 396 (about the article "Die Bharata-Sage"). For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature idiosyncratic presentation often presupposes that many facts are already known to the reader. In addition, many of his projects were left unfinished. Would there be only one case where these observations would seem justified, it is certainly the Ubersicht uber die Avasyaka-Literatur which gathers several odd features. This book was published in 1934, hence posthumously, by Walther Schubring, using the proof-sheets which had already been prepared." Incomplete, with only 56 pages, it contains crossreferences to later parts of the book and to excerpts that do not exist. Its format, 30 x 42 cms., up to 75 lines per page in two columns with numbered lines, makes it somewhat user-unfriendly. That it was published in German did not help its diffusion, especially outside Europe. Its contents, partly due to the intricacies of the material and of the subject, are difficult to grasp. An English translation, a courageous (or bold) undertaking on which Dr George Baumann embarked on his own initiative, was badly needed and should be considered as a gate opening Leumann's work to a wider audience. That this translation is published in India is to be welcomed. Leumann does not belong to the 19th century scholars who happened to be posted in India; he never had the chance to visit India. Nevertheless, he was far from being unknown to the Indian world of scholars in the first thirty years of the 20h century, and his photograph was included in R.N. Sardesai's Picturesque Orientalia published in Poona (1938). He was in contact with Indian agents like Bhagavandas Kevaldas and Brahmasuri who provided Jaina manuscripts to Western libraries (see below). Like several European scholars of his time, he had great admiration for the Svetambara monk Acarya Vijayadharmasuri (1868-1922) and corresponded with his successor Vijayendrasuri, who provided him with material of his interest. On the other hand, Leumann was always curious about anything which might facilitate scholarly work on Jainism, and took note, in two of his articles, of recent publications made available in India by the Jaina community: "Billige Jaina-Drucke" (1892) informs the Western world about new editions of Jaina works and about the fact that, their cost having been reduced, European libraries might afford them, whereas "Einiges von der neueren Tatigkeit der Jaina-Genossenschaften in Indien" (1923-24) is a report on recent contributions to Jaina studies by various Indian scholars, monks and laymen alike. More important: in at least two cases Leumann's work stimulated Indian publications on the same topic. After Leumann's critical edition of the Dasavaikalika-sutra had been published in Germany (ZDMG 46, 1892), this text was printed several times in India and finally published in 1932 with Walther Schubring's English translation. Two of Leumann's * See Appendix VII a review by H. von Glasenapp. Copies of the proof-sheets had been sent by Leumann to Ramakrishna Gopal Bhandarkar and were kept at the Bhandarkar Oriental Research Institute : see Leumann's letter to Vijayendrasuri (dated August 16, 1924), Kapadia, Descr. Cat. vol. XVII 3(a), p. 375, and the Gujarati contribution "Pro. Lyuman ane Avasyakasutra" reproduced as Appendix IX below. Among Leumann's unpublished papers are additions (in German) to the published part of the Ubersicht, especially No. 180 (cf. Plutat 1998), which consists of about 15 neatly written pages. They have been consulted and mentioned especially in Appendix IV but to include them in full would have produced additional difficulties and required even more elucidations. Three letters written by Leumann (June 18, 1924; August 16, 1924; December 28, 1928) are published in Letters to Vijayendra Suri. Introduction by Dr. Raghu Vira, Yashodharma Mandir, Bombay, 1959, pp. 145-148. See W. Schubring's introduction to The Dasaveyaliya Sutta Edited by Dr. Ernst Leumann, Professor, and translated, with Introduction and Notes by Dr. Walther Schubring, Professor at the University of Hamburg, Ahmedabad, The Managers of Sheth Anandji Kalianji, 1932, p. VII (reprinted in W. For Personal Private Use Only

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Introductory essay and tools by Nalini Balbir works were translated into Gujarati from the German by the same translator, a certain Narasimhabhai Isvarabhai Patel, and published in Poona, namely Leumann's German translation of the Prakrit novel Tarangavas published under the attractive title Die Nonne (Munchen, 1921) and his study on Buddha und Mahavira (Munchen, 1922).' Last but not least, Leumann's work on the "Avasyaka" was estimated very positively by Muni Jinavijaya (1888-1976), and the section of the Ubersicht entitled "Die vedischen und philosophischen Citate in Text und Commentar von Vis. II" was translated into Gujarati with additional references. This paper, which is extremely useful and hardly accessible today, is reprinted as Appendix IX to the present introduction. When it comes to the Ubersicht (as it is known in the narrow circle of intimate readers), a translation alone is probably not sufficient. The present introduction intends to provide some elements which could be helpful to a benevolent reader who is discovering this work or who wishes to plunge into it seriously. But it cannot pretend to throw light on each and every statement of the Ubersicht. Some - unavoidable - mystery will remain. The Ubersicht is a paradoxical work. On the one hand, it is the result of studies which matured over a long period: eleven years is the number given by W. Schubring in his foreword to the book (page C), but it should be increased. Leumann realized the value of the "Avasyaka" when he was working with Jaina manuscripts at the Royal Library in Berlin in 1882. The publication of the incomplete critical edition of the Avasyaka-Erzahlungen dates back to 1897 and his own preface to what became the published Ubersicht is dated April 1900. This amounts to eighteen years. In between several of his published contributions dealt with various aspects of the topic. On the other hand, the Ubersicht is an unfinished work. The manuscript on which it is based is only a specimen, and Leumann's own autograph terminates in the middle of a sentence! In brief, the theme of "Avasyaka" remained as a kind of vital lead in Leumann's Jaina studies. Moreover, the published Ubersicht is not the mere transcription of Leumann's original manuscript, but an edited version which passed through the scrutiny (and perhaps idiosyncrasies) of Walther Schubring, as is made clear by his own foreword (page C). Schubring is known for his concise, or even terse, style which makes reading his works rather difficult even for native speakers of German. Thus the Ubersicht has a textual history, like the topic it addresses, although probably not so intricate. The visible consequence of this process and of Leumann's uncommon personality is that as an academic work the Ubersicht belongs to various genres. It contains critical editions, translations, micro-studies, lexicographical notes, conspectuses, overviews, intellectual portraits (of Bhadrabahu and Jinabhadra, for instance), notes on specific manuscripts and germs of social history from manuscript colophons. At a formal level, some of these genres imply a number of tables and concordances. Etymological discussions, albeit brief, were one of Leumann's passions (let us not forget that, with his brother Julius, he was the author of a Sanskrit Schubring, Kleine Schriften, Franz Steiner Verlag, Wiesbaden, 1977, Glasenapp-Stiftung Band 13, p. 115). See Appendices VIII and X for bibliographic details. * Unless otherwise specified references are to the pagination of Dr. Baumann's English translation of the Ubersicht in this volume. For the latter aspect see especially p. 91. vii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature etymological dictionary, which, however, did not get very far, and that, for a time, he was one of the contributors to Monier-Williams's Sanskrit-English Dictionary, as he himself recalls at the beginning of the Ubersicht, p. IX)." This passion crept in here too, albeit discreetly: the suggestion that niryukti comes from *nirvyukti (p. 42), and the discussion on the origin of the proper name vattakera designating the author of the Mulacara (p. 43) are prominent examples. Whether these explanations are unanimously accepted is another question. One of Leumann's outstanding contributions and insights was the coining of the expression "Avasyaka-Literatur". It succinctly expresses the fact that there is not just a single work on the six obligatory duties designated by the term avasyaka in the Jaina context, but rather a plurality of texts which are interconnected in complex ways. The pioneering character of the Ubersicht comes from the fact that it addresses the heart of this issue. It deals with the Avasyaka-niryukti and its commentaries: the Curni, the tika by Haribhadra, and that by Malayagiri (p. 147), along with Jinabhadra's Visesavasyaka-bhasya and its commentaries. Their titles directly connect these two groups to the topic of avasyaka and, in a way, they define the two main sections of the book, culminating in a third stage, the comparison of the two (p. 95ff.) and the "summary contents" (p. 124). But beyond this, the Ubersicht also deals with works like the Byhatkalpabhasya or the Anuyogadvarasutra (p. 40 for the latter), which, viewed from outside, belong to other traditional categories: the former is a Chedasutra, the latter is outside all categories. The reality, however, is otherwise: the former shares several groups of verses with the Avasyaka-niryukti, and the curnis on the two works share a number of illustrative stories; the latter takes the concept of avasyaka as the model for a methodological discussion. In the Ubersicht as well as in other investigations connected with the subject, Leumann's study shows both the centrality of whatever relates to "avasyaka" as a concept and body of texts, and the necessity of an intertextual approach to understand its core and development. This broad perspective requires an investigation into both the Svetambara and the Digambara traditions. Another of Leumann's important discoveries concerns the relationship between the Svetambara Avasyaka-niryukti and the Digambara Mulacara. Leumann's attention to the Digambara tradition at a time when not much was known of it in the West, is worthy of note. Leumann perceived clearly the importance and antiquity of this tradition. This led him to purchase manuscripts of Digambara works for the Bibliotheque Nationale et Universitaire de Strasbourg when he was Professor there. The result is that this library holds the richest and the most valuable collection of Digambara works outside India both from Western and from Southern India. In the Ubersicht, the systematic comparison which Leumann undertakes between the Svetambara Avasyaka-niryukti and the relevant portions of the Mulacara shows that both texts are indeed related (p. 44f.) and that the latter represents an older stage, 10 Etymologisches Worterbuch der Sanskrit Sprache. Lieferung I: Einleitung und a bis ju, von Ernst und Julius Leumann, Leipzig, 1907, 112 pages (Indica. Texte, Ubersetzungen und Studien aus den Gebieten der indischen Religions-, Kultur- und Sprachgeschichte in zwanglosen Heften herausgegeben von Ernst Leumann, Heft 1). " See also the title page of the "Monier Williams": A Sanskrit-English Dictionary, etymologically and philologically arranged with special reference to Cognate Indo-European Languages by Sir Monier Monier-Williams. New Edition, greatly enlarged and improved by the collaboration of Professor E. Leumann, Prof. C. Cappeller and other scholars, Oxford, 1899. 12 See B. Geiger's review of the Ubersicht (below Appendix VII) for some doubtful reactions to some of Leumann's etymological proposals. viii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir whereas the former is an amplified version. Nothing could be clearer than the subtitle "Mulacara VII: Die Digambara-Original der Avasyaka-niryukti" opening the critical edition of the relevant text based on a Strasbourg manuscript, later confronted with a Berlin one. The commentary by Vasunandin, available in the Strasbourg manuscript, was used by Leumann as well, and is referred to at several places in the Ubersicht. Since then, both the Mulacara and Vasunandin's commentary have been fully published in India, whereas a monograph has been devoted to the fifth chapter by the Japanese scholar Kiyoaki Okuda who worked in Hamburg under the inspiration of Ludwig Alsdorf. Moreover, in consistency with his global approach, Leumann also takes into account extraneous connected Digambara material such as Prabhacandra's commentary on the Kriyakalapa (see below), non-narrative portions of Jinasena's Harivamsapurana (p. 54, 78) and later texts such as the Dharmamsta (Sagara and Anagara) by Asadhara (13th century; e.g. p. 40) which throw light on the Malacara. The critical edition of Mulacara VII (as well as other textual samples available in the Ubersicht) are as many building blocks for the overall structure. The layout of the texts and the care in noting the subdivisions (here "I-VI" corresponding to the six avasyakas) or the strata (by having an indented layout for verses differing in their metre from the general pattern in use) are visual means to highlight both the structure of the text under consideration and its connection with the ensemble. The plaidoyer in favour of acquiring Jaina manuscripts from India (see below p. II) resounds with some impatience, as the author is clearly convinced of the importance of the Digambara tradition for the history of Jaina scriptures without being able to show it clearly for lack of accessibility to the relevant material. On the other hand, the Ubersicht contains an investigation of the Digambara ritual textual complex known as Kriyakalapa which occupies a relatively important space in the book (pp. 36) and remains unequalled, at least in the West. In Leumann's perspective this is not at all an excursus or a digressive analysis, for the Kriyakalapa offers components which make it belong to the ensemble of "Avasyaka-literatur", containing as it does formulas connected with the "obligatory duties" and hymns, in a way comparable to Svetambara Pratikramana manuals. It is to be regretted, however, that the layout of the Ubersicht is not always clear and does not prepare the reader for what he gets, namely a detailed study of the three components of the Kriyakalapa: A. The Airyapathiki, B. The remaining Bhakti parts, C. The other hymns. The discussion proceeds in three stages and takes into account the four different recensions in which the work is known. First, it describes the contents of each three components in the four different available recensions evidenced by Leumann's material: two Devanagari ones, a Kanarese recension and the recension followed by the commentator Prabhacandra (probably from Southern, Kannara, origin). Then it concentrates on the distribution of material peculiar to these two latter recensions. Finally comes the 13 Shri Vattakeracharya's Mulachara (With Acharavritti, a Sanskrit commentary of Acharya Vasunandi Siddhantachakravarti). Edited by Siddhantacharya Pt. Kailash Chandra Shastri, Pt. Jaganmohanlal Shastri, Pt. (Dr.) Pannalal Jain Sahityacharya. Translated [into Hindi] by Venerable Aryikaratna Janamatiji, Bharatiya Jnanpith Publications, First edition : vol. 1, 1984 ; vol. 2, 1986. This edition is currently available. For references to older editions see Kiyoaki Okuda, Eine DigambaraDogmatik. Das funfte Kapitel von Vattakeras Mulacara, herausgegeben, ubersetzt und kommentiert von K. Okuda, Franz Steiner Verlag, Wiesbaden, 1975 (Alt- und Neu-Indische Studien herausgegeben vom Seminar fur Kultur und Geschichte Indiens an der Universitat Hamburg 15), p. 34. Okuda's work is a continuation of the previous work done by W. Denecke in his unpublished thesis prepared in Hamburg and entitled Digambara-Texte. Eine Darstellung ihrer Sprache und ihres Inhalts (1922) which contains a detailed synopsis of the Mulacara and the full text of its fifth chapter based on a Berlin manuscript. For Person IX. Private Use Only

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E. Leumann, An outline of the Avasyaka literature synoptical text-outline based on the Devanagari recension of the Strasbourg manuscript ("S 360b": below Appendix III) with indications of metrical patterns of the verses and concordances underlining the affinity of the Kriyakalapa with other textual members of the Avasyaka group as represented both in the Digambara and in the Svetambara traditions. It is interesting to see that the pattern followed by the Kriyakalapa is akin to the Svetambara Pratikramana manuals in the way that it alternates Sanskrit (or Prakrit) with vernacular languages (here Kannara). Another of Leumann's perceptive insights is to have understood that there is a connection between the Svetambara Avasyaka structure and what the Digambaras called Aradhana literature. This is a complex which centres around the Mularadhana or simply Aradhana (as Leumann calls it) written by Sivakotyarya in Jaina Sauraseni Prakrit and commented upon in Sanskrit by Aparajita. This work, which has ritual fasting to death as one of its main themes, contains in particular a large number of narrative verses referring to episodes of the lives of what could be called Jaina martyrs. These verses have given rise to a corpus of storybooks (kathakosas) in Sanskrit and Apabhramsa." There are many points of intersection both between the Digambara verses and their Svetambara counterparts as found in the Avasyakaniryukti and some of the Prakirnakas (which also deal with ritual fasting to death), and between the stories themselves. An example of comparative analysis in the Ubersicht is provided by the Digambara treatment of the Bhadrabahu story in its two versions (p. 68 and p. 71): what Leumann calls the "Bhadrabahu-katha" is the version of Prabhacandra, to which he had access at this stage through the later version of the story transmitted by another author of a story collection connected with the same complex, namely the Aradhana-Kathakosa by Brahma Nemidatta (beginning of the 16th cent.)." This text was available to him through two Strasbourg manuscripts." What he calls "Bhadrabahu-caritra", the second Digambara version he resorts to, is a modern version by Ratnanandin, edited by Hermann Jacobi. It is important to remember that Leumann's work in the field of Jaina studies was very rarely based on printed editions. He worked directly from manuscripts. After more than a century of scholarship, some works that were included in Leumann's survey, including important ones, remain unpublished. Among them the Byhatkalpacurni has found a courageous and competent editor in Pandit Rupendrakumar Pagaria who is currently working on it at the L.D. Institute of Indology. Tilakacarya's Avasyakalaghuvstti, a large Sanskrit commentary of the 13th century on the Avasyakaniryukti is still in need of an editor." Leumann himself describes how his early work 14 The seminal study on this topic is A.N. Upadhye's critical introduction to Byhatkathakosa of Acharya Harisena, Bombay, 1943 (Singhi Jain Series 17) which gives a magistral survey with tables of concordances between the different representatives of the corpus 19 But Leumann's unpublished papers show that he also had direct access to Prabhacandra's story collection (see Plutat 1998: Nos. 373-374 (not seen by mel), although I do not know through which manuscript. Prabhacandra's work was published in 1974 by A.N. Upadhye on the basis of a single manuscript which belonged to the private collection of Pandit Nathuram Premi and is now kept at the Bhandarkar Oriental Research Institute: Prabhacandra's Aradhana-Katha Prabandha or Kathakosa, Bharatiya Jnanapitha, 1974 (Manikacandra D. Jaina Granthamala 35). Leumann's account (p. 71) is extremely faithful to the published version of Prabhacandra's story (No. 68 p. 93 in Upadhye's ed.). Harisena's account (No. 131 in Upadhye 1943) goes along the same line, but provides further material relating to the question of nudity and the wearing of half a garment (ardhaphalaka). It ends with the origin of the Yapanasangha. 16 See details in Appendix IV note on p. 1. "For the original text of some stories see Balbir 1993 : 441-467. X For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir with manuscripts kept in the Berlin Royal Library lead him to realize that the Avasyaka-niryukti deserved attention (Ubersicht p. IX). Later on, in 1893 (see below p. I), he returned to Berlin and again went through Jaina manuscripts which had entered the library after Weber completed the second volume of the Verzeichniss, and which were later catalogued in W. Schubring, Die Jaina-Handschriften (1944). Manuscripts needed for his studies were purchased from India by colleagues who were posted there or had toured the country, such as Georg Buhler or Peter Peterson in Bombay and Poona, or from Indian agents who procured manuscripts for Western scholars such as Bhagavandas Kevaldas from Surat for Western Indian manuscripts, and Brahmasuri from Shravana Belgola for South Indian ones. Leumann also borrowed manuscripts from India and from libraries in the West with the help of enlightened librarians who were also scholars. The then India Office Library was one such repository. Leumann's polemic envolee (p. II) praising the liberal attitude towards the loan of manuscripts of Anglo-Indian libraries in sharp contrast with the libraries of England, which Schubring felt embarrassing (Foreword), is not untypical. His colleagues knew him as a strong character who did not hesitate to state what he thought in very clear terms. Such outbursts against Britain are not rare in the writings of a scholar who was also a strong German patriot and nationalist. Leumann's subsequent vivid plaidoyer in favour of developing copying projects in India or acquiring Jaina manuscripts from Indian libraries in a systematic and well-thought manner is also worthy of note. One of the reasons Leumann needed so many manuscripts was precisely his holistic conception of the "Avasyaka-Literatur". This explains partly why the Ubersicht starts with a list of abbreviations with explanations referring to collections of manuscripts (p. IIIf.), and is followed by two lists (p. V-VIII). The second is a list of Svetambara manuscripts kept in Strasbourg. Their full description according to contemporary norms is available in C.B. Tripathi, Catalogue of the Jaina Manuscripts at Strasbourg (Leiden, 1975). A concordance enables the reader to find the correspondence between Leumann's numbers and the serial numbers of the Catalogue. Not all the manuscripts in the list relate to the "Avasyaka-literatur", and only some of them are mentioned in the book as it was published. The first of the two lists "L 129-225" (p. V) does not refer to manuscripts as such. It refers to Leumann's own extracts of manuscripts, notes, preliminary investigations, etc. as they are found in numerous blue notebooks, now part of his posthumous papers kept at the "Institut fur Kultur und Geschichte Indiens und Tibets" at the University of Hamburg, Germany (catalogue in Plutat 1998). Leumann used to copy extensively or selectively manuscripts that he borrowed from libraries or consulted during trips, to London, for instance, on the occasion of international conferences. In the absence of published catalogues he often had to create his own system of numbering. Moreover, references of the type "L + a number below 129" which are found in the course of the Ubersicht concern two lists of notes, extracts, etc. found in unpublished notebooks, the contents of which are published in Zeitschrift der Deutschen Morgenlandischen Gesellschaft 45 (1891): 454-464 (for items 1-90) and 47 (1893): 308-315 (for items 91-128), both reprinted in Plutat 1998 (99-118). This internally working system of references to 18 See below Appendix IV notes on p. I for more details on these scholars. 19 See my introduction to Leumann's Kleine Schriften for further examples of this attitude. 20 Tripathi 1975: Appendix 1 Correspondence Table of Numbers : Leumann/ Serial Number of Entry, pp. 377-380. See Appendix III below for references relating to the main mss. used in the Ubersicht. For Persona & Private Use Only

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E. Leumann, An outline of the Avasyaka literature one's own unpublished notes does not make things easier, for it is obviously not immediately understood by readers other than the author himself. This methodology which develops its own material and its own tools justifies Prof. K. Bruhn's statement that "(Leumann) built up his 'logistics' with amazing thoroughness" (in Plutat 1998: 125). The stages of this construction work and the step by step progress to which they led are recalled precisely and chronologically in the section "Early history and lacunae of the following outline" which is the ouverture to the Ubersicht Opera (p. IV). A feeling of frustration is perceivable in this section as the scholar experiences delays or difficulties in getting the desired manuscripts. Leumann's project as it appears in the Ubersicht is oriented towards the determination of textual layers and the discovery of stratification in a complex network of texts. This methodological concern is in accordance with philological work as conceived in the late 19th and the early 20th centuries and the numerous attempts to search for the "Urtext". It is undoubtedly there: see the recurring expression "original" Niryukti, "Niry" within inverted commas (p. 55) to denote an abstraction which only exists through indirect or expanded representatives, and the use of the verb "to reconstruct" (German "reconstruieren"). It is there with its formal correlate: the presence of genealogical trees showing the filiation of texts (see p. 41). In my opinion, Leumann's demonstration of the relationship between Mulacara VII and the Svetambara Avasyaka-niryukti as we have it is quite convincing. It shows how some sets of verses can be considered as enlargements in the latter, which, indeed, has an extra large size totally unusual when compared to other available niryuktis. Within the Svetambara Avasyaka-niryukti too, Leumann recognizes successive stages of development, which are duly discussed in the Ubersicht (p. 59ff.; p. 80ff.). They correspond to various levels of accretions in which the commentarial tradition plays a role and culminates in what Leumann calls "the Vulgate edition". In short, from the "original Niryukti" to the available Niryukti in its final form, a long editorial process has taken place in four stages (p: 80ff.). The identification of these stages is based both on internal data (such as the word anyakartyka or anyaksta clearly recognizing an alien source for the verses it precedes, p. 83) and on comparative analysis. For the "lay reader" who has no time to follow the apparently convoluted path of Leumann's thinking, the "tabular recapitulation" on p. 84 which shows these redactional stages or the clear statements which sum up the exposition about the Avasyaka commentaries found on p. 40 are decidedly useful and memorable. Leumann, well-informed as he was about theories, does not belong to the category of scholars who would let the system enter all the interstices of reality. Rather, his perspective is to take into account the complexity of the textual reality and to disentangle it as much as possible without forgetting its details and peculiarities. Nobody who has ever tried to read the Avasyaka-niryukti and related texts would contest this approach. A description of its structure is required. In this respect, one should distinguish between components and layers. The roman numbers, i.e., what Leumann calls Av. I to VI refer to the six avasyakas as "obligatory duties": I) Samayika II) Caturvimsati-stava III) Vandanaka IV) Pratikramana V) Kayotsarga VI) Pratyakhyana. xii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Among the most accessible passages in the Ubersicht are the accurate and readable translations of the relevant Prakrit prose formulas or verses corresponding to these obligatory duties (p. 15, 17, 19f.). In Leumann's time it was a novelty to have this in translation. The superscribed Arabic numbers, i.e. Av.?, Av. and Av.", relate to developmental stages of the literary complex. The first entity of "obligatory" duties, however, is not totally fixed. It is subject to reorganization and variation in the course of the textual development. Hence the modifications in the list in the stage Av.' (p. 3). Specialized works dealing only with one or several of the obligatory duties, but not all of them, such as Devendra's Bhasyas also belong to this stage. Textual layers can be identified by using metre as a chronological criterion; Jacobi and Leumann were the two masters of the German school with respect to Jaina texts. The rarity of the gatha metre (i.e. the arya) in canonical works such as the Uttaradhyayanasutra was rightly noticed by Leumann (p. 18) and was to become the subject of a detailed investigation by L. Alsdorf.2. Attention to the historical significance which can be deduced from the nature of the metre, present at many places (see, in particular, p. 57, the difference between the sloka period" and "the gatha period"; p. 62; p. 86 relationship between the VisAvBh and the KalpaBh) also explains why Leumann almost systematically names the metre of a given verse in the Ubersicht. Never satisfied with a simplistic solution, Leumann was, however, quite aware of the limitations of the metrical criterion (p. 59). A similar historical method aiming at understanding the history of the text and its commentaries is applied, in the second part of the Ubersicht, to Jinabhadra's Visesavasyaka-bhasya, which "has experienced a special text-history" (p. 87; German: "Jinabhadra's Werk hat wiederum eine besondere Textgeschichte erlebt", p. 32deg56). As usual, Leumann approached this text through manuscripts: three of them containing the Bhasya alone; another containing what Leumann calls Silanka's commentary, and four (or sometimes five) containing Hemacandra Maladharin's commentary, both in Sanskrit.22 They correspond to three recensions: "The original recension of the Visesavasyaka-bhasya", "Silanka's text" and "Hemacandra's recension" (p. 87ff.). Firstly, Silanka and Hemacandra are analyzed as readers and as editors of the Bhasya (p. 94) which they have transmitted in their own ways and in relation with their position towards the Niryukti. They are agents of "textual criticism".29 The novelty of the material and of the subject explains the step by step technical analysis undertaken by Leumann. It starts with the information preserved in the colophon of the only available manuscript, and goes on to all the internal data liable to throw light on the structure of the text (traditional methods of counting the verses, i.e. granthagra, and sectional colophons). Tables and conspectuses showing the numbering of verses in the various recensions are the correlated tool of such an approach (p. 92ff.). Moreover, the originality of Jinabhadra's work is best shown through the use he makes of extraneous material. Among the sources he resorted to is the (Brhat)Kalpabhasya (p. 98). This part of the Ubersicht culminates in the "summary contents" of Jinabhadra's work (p. 124ff.). This detailed conspectus is a precious guide to the understanding of the macro-structure of this extensive and 21 L. Alsdorf, The Arya Stanzas of the Uttarajhaya. Contributions to the Text History and Interpretation of a Canonical Jaina Text, Wiesbaden, 1966; Id., Die Arya-Strophen des Pali-Kanons, Wiesbaden, 1967, further K. Bruhn, "Ludwig Alsdorf's Studies in the Arya" in Berliner Indologische Studien 9/10, 1996, pp. 7-53. 22 See Appendix III for information about the mansucripts. 23 German "Textkritik", cf. Ubersicht p. 150. xiii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature special representative of the Bhasya genre, and of the micro-structure of the units defined. As for the exegetical tradition on Jinabhadra's Bhasya, its components are clearly described: "Jinabhadra's commentary is actually the only one which has been written before Silanka, and after Silanka the Bhasya was commented on again firstly by Hemacandra" (p. 149) 24 The susbsequent paragraphs of the same page (to which the reader is referred) firmly characterize Jinabhadra's exegetical approach and its results. Through the efforts of Indian scholarship, our documentation has progressed. Jinabhadra's own commentary on his Bhasya was not accessible in Leumann's time, although its existence was confirmed by the references and extensive quotations of later commentators on the Bhasya. They are collected and discussed in a section of the Ubersicht so as to reconstruct so-to-say a large portion of it ("Jinabhadra's commentary on his Bhasya", p. 132ff.). They include the material provided by Silanka, by Jinavallabha's glosses as found in the relevant manuscript used by Leumann, by Hemacandra Maladharin and by Malayagiri. Leumann's translations and discussions of these selected excerpts show the highly technical nature of the topics considered, and imply some amount of speculation. On the other hand, the fact that Malayagiri, the 12th century commentator on the Avasyaka-niryukti, often refers to the Bhasya but seldom to Jinabhadra's commentary thereupon, is adduced to explain the lack of manuscripts of the latter (p. 147). Leumann's intuition that Jinabhadra's commentary was not a widely disseminated work was correct. Since his time, only a single palm-leaf manuscript of it has been discovered in Patan (Gujarat) - an old library of which the wealth was known but which was not accessible in the early years of the 20th century. This manuscript was the basis for the edition prepared by the late D.D. Malvania (1966ff.). It reveals that Jinabhadra could not finish the task, which was continued by a certain Kotyarya. This auto-commentary is a laghuvrtti, which is concise and precise but not lengthy, as Leumann rightly supposed (p. 149). Large parts of the Bhasya are left uncommented upon. Could this mean that in Jinabhadra's time a Bhasya was considered a sufficient exegetical format? On the other hand, the commentator whom Leumann calls "Silanka" throughout, placing him "ca. 870 A.D." (p. 41), perhaps identifying him with the commentator on the Acarangasutra and the Sutrakstangasutra, is named Kotyacarya by modern Indian scholarship, on the basis of the name used by his successors, as already shown by one extract quoted by Leumann: "Kotyacarya (i.e. Silanka)" (p. 143[52640]). Indian scholars consider that he could have been a contemporary of Haribhadra (8th cent.). Hemacandra Maladharin (12th cent?), the last link in the exegetical chain on the Bhasya, is a less obscure figure than his predecessors. Given the numerous references to earlier exegeses on the Bhasya and on the Niryukti, his commentary is significant to the understanding of the formation of the whole corpus. At the same time, his purpose is explicitly defined as pedagogical (and his commentary is called sisya-hita). This affects the manner in which he deals with the material, as Leumann critically remarked ("it will now become apparent that, in any case, he arranges the references to his predecessors for readers who do not give it any further thought", p. 140). Leumann's description is meant to help to understand the development of the concept of "avasyaka" and related literature. Chronological considerations are one important aspect of Leumann's investigations. His concern for the early history of 24 Ubersicht p. 54641-43: "Jinabhadra's Commentar ist uberhaupt der einzige, der vor Silanka geschrieben worden ist, und nach Silanka ist das Bhasya erst von Hemacandra wieder commentirt worden". xiv For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Jainism is evidenced by his important exploration of the narrative accounts of the schisms.2S Several of his observations take the schism between the Svetambaras and the Digambaras as a chronological standard before or after which a text is to be ascribed (e.g., p. 1). In Ubersicht portrait gallery three prominent figures stand out. Haribhadra, who appears as the major editor and commentator of the Avasyakaniryukti, is the subject of passing remarks or statements. Bhadrabahu and Jinabhadra, however, are the topic of extensive sections of the book. The main point concerning Bhadrabahu is Leumann's demonstration based on the detailed discussion of the interrelations between narrative reports of both Svetambara and Digambara provenance on historico-genealogical works (the pattavalis) that there were two Bhadrabahu.26 The one which Leumann calls "historical" (p. 65ff.) is the knower of the Purvas, who was responsible for the migration of the Jaina community to the South at the time of the twelve year famine. The one which Leumann calls "fictitious" (p. 75ff.) and "only a literary name" (p. 65) is the author/compiler of the Niryukti collection which may have been composed in the first century A.D., more precisely "a few decades after" 30 A.D. (p. 76), or even more precisely "around 80 A.D." (p. 78). Its date of composition is related to the date of the schism between the Svetambaras and the Digambaras, corresponding to 82 CE, on the basis of the evidence considered. This discussion, which progresses step by step and slowly reduces the likely chronological interval, involves explorations about other clerical figures of the early Jaina tradition as they appear in narrative literature: Kalaka, Vajrasvamin, Raksita and matters connected with the seven schisms, for which the Avasyaka commentaries and the Uttaradhyayanasutra commentaries (in the second chapter) are the two main sources treated by Leumann in an independent full-fledged study (1885). The contexts of some of these narrative accounts are worth nating: the spiritual careers of the religious teachers are depicted in connection with monastic hardships which are especially difficult to bear, such as nudity (arya Raksita) or reduction of food (Bhadrabahu). In the context of Avasyaka proper, Bhadrabahu, whoever he may be, is responsible for the "first edition" of the Niryukti (p. 80). As for Jinabhadra, the main concern of the present book is obviously the Visesavasyakabhasya, which received a detailed treatment (from p. 84ff.). But in accordance with Leumann's method, which never sees any subject from a narrow angle, the other works of Jinabhadra are also described. The Ubersicht in its present unfinished state ends with the analysis of his Ksetrasamasa, his Samgrahani and his Visesanavati (p. 150ff.), three works on cosmology.?' Only a somewhat enigmatic short paragraph is devoted to the latter text, which remains untouched by modern scholarship in India or in the West, despite the fact that it has been published. The triplet of Jinabhadra's works substantiates the discussion of the Visesavasyaka-bhasya that has formed the subject of the preceding pages of the book, for it confirms 25 "Die alten Berichte von den Schismen der Jaina", Indische Studien 1885 (see Appendix VIII for bibliographical details). 20 For a new appraisal of early evidence and new conclusions on the figure and the date of Bhadrabahu see Dhaky 2004. The latter considers that "the Niryuktis seemingly are as late as early sixth century A.D." (p.138). An introductory statement shows that the survey in its final form would have included the Jitakalpa and the Dhyanasataka (p. 150). 28 Published in 1927 (along with other texts) by the Ksabhadevaji Kesarimalaji Svetambara Samstha (according to Mohan Lal Mehta & Hiralal R. Kapadia, Jain Sahitya ka Brhad Itihas, vol. 4, Varanasi, 1968, p. 296 n. 2; pp. 291-317 in Sastrasandesamala, vol. 15, Surat, V.S. 2061 (= 2004). For Personal Private Use Only

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E. Leumann, An outline of the Avasyaka literature "Jinabhadra's unique predisposition for dogmatics" (p. 150). It underlines how Jinabhadra inaugurated a new style and a new format for teaching various areas of knowledge, such as cosmology, which is in full contrast with the canonical procedure, and how he became the starting point of new treatises. The method of analysis applied to the Avasyaka texts stricto sensu is again applied to the Ksetrasamasa as a class of works in order to disentangle its textual formation and identify its stages as they are manifested either in the recensions known from the commentators and from the manuscripts, or in rewritings (labelled as "K$'"; "ks'", "k$2" and "ks"; "K$2", "Ks?", "K$"", "K$": pp. 151-55; comparative table on p. 151f.). "K$" refers to Ratnasekhara's Laghuksetrasamasa (14th cent.), the impact of which is demonstrated by the vast number of manuscripts. In a way, this later recast became the standard work for monastic teaching. A similar process affected works of the class Samgrahani: the older work by Jinabhadra was superseded by the shorter adaptation of Sricandra (known as Laghusamgrahani or Samgrahaniratna), also a very popular cosmological work (p. 154). The discussion of Jinabhadra differs from that of Bhadrabahu since the historical ground is here safer and is not a central issue. Among Jinabhadra's particulars, only his regional origin is briefly alluded to: in Leumann's opinion, the use of the desi word pelu (p. 86) which is ascribed to Maharastra by the commentator could be a hint about the author's native place - a faint but likely hint. The introductory portion of the long discussion devoted to the Visesavasyakabhasya is a critical assessment: "a work of high quality. Two flaws which can be perceived are, by far, outweighed by two assets" (p. 85). This is another example of Leumann's striking formulas. But they are based on a first-hand experience of the text and 'a sound analysis of its style. The remarks on the Sanskritized Prakrit of Jinabhadra and on the format of the philosophical dialogue characteristic of the work partly define the specificity of his work within the Avasyaka corpus (p. 85). As Leumann notes, Jinabhadra's undertaking covers only the first half of the Avasyaka-niryukti, i.e., the Pithika, the Upodghata, the Pancanamaskara and the Samayika-niryukti (p. 85). Due to the word sayalam "complete" in the opening stanza, Leumann thought more than this was intended, but this is not quite sure. Leumann understands "Visesa" in the title as meaning "extensive" (German: "ausfuhrlich"). But it could just as well mean "special, particular, specific". This would explain that Jinabhadra dealt selectively, only with what we have and which also corresponds to the part of the "Avasyaka" considered in the Anuyogadvara (a name which occurs in the opening stanza too). Jinabhadra's connection with the latter is substantiated in Leumann's demonstration. Both texts have the same limits. Jinabhadra's Bhasya is shown to have had a privileged place within the Jaina scholastic tradition, as it is either quoted or referred to by several commentators (p. 87). Moreover, it has had an enormous influence on Jaina philosophy in general (Butzenberger 1989; ubi alia). As mentioned earlier, the Ubersicht combines various academic genres and concerns. They go from macrodimensional, in the cases analysed above, to microdimensional studies. An excellent example of a combination of both approaches and of Leumann's method, including its own limitations, is Leumann's investigation of Avasyaka-niryukti XII 1-121 (= verses 1102 ff., p. 28ff.)." It contains translations of a large number of verses (but not all), extracts (based on manuscripts, of course) - See Appendix V regarding Leumann's system of numbering of the Av.-niryukti verses and the numbering of the printed editions available today. XVI For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir from the commentaries (the Curni and Haribhadra's Tika) on some verses, the text and translation of the parallel verses listing the 32 mistakes which should be avoided during the performance of the veneration as they are found in the Brhatkalpabhasya and a portion of Prabhacandra's commentary on the Digambara counterpart. It lacks, however, the obvious thing which one might expect: the Prakrit text of the Avasyakaniryukti verses translated." In any case, it provides a methodological key which is indispensable in Jaina studies: the comparison of all available material for a proper understanding of terminology and of the evolution of ideas. This section deals with the concept of veneration (vandana), a central obligatory duty on which a large part of the Ubersicht concentrates. Its structure and the way it proceeds are quite exemplary. It opens with a programmatic verse (dvara-gatha) made of catchwords (comparable to Pali uddanas). There are five of them which function as chapter-headings. The next verse is a list of nine parameters or angles from which these headings have to be analysed. They are given in the form of multiple questions (numbered 1 to 9 by Leumann, p. 28). This exegetical pattern, which recalls the pedagogical exchange between a teacher and his pupils, is often represented in the niryuktis." Belonging to the exegetical method and the thorough treatment of a given concept is the narrative component. At the niryukti level it is here sketched in the form of a list of more or less vaguely identifying labels (forming Leumann's verse XII 3 = 1104). The fully developed stories are found in the prose commentaries. On another occasion (p. 73) a similar case is provided by the section of the Uttaradhyayana-niryukti dealing with the parisahas. This narrative material, which is as central to a niryukti as theory, is never ignored in Leumann's investigations of the Avasyaka literature. On the contrary, Leumann recognized its prominent place when he discusses the formation of the Av.-niryukti (p. 58). Thus, for the Vandana(ka) section, the five stories (A to E, p. 29f.) are given in small type. Later in the book, Leumann deals extensively with the story of Bhadrabahu and Sthulabhadra, which forms a section of the long saga of the entire Jaina history from the founding of Rajagrha as told in the Avasyaka-curni and in Haribhadra's tika on Av.-niry. "XVII 11" (= verse 1284; p. 68ff., p. 74), and with the version transmitted by santisuri in the Uttaradhyayana commentary (p. 73). Although his German versions follow the original Prakrit very closely, they are not exactly literal translations, because Leumann's style is original. As Leumann himself writes: "This depiction in the preceding is, according to the Kathanaka-custom, very laconic. For easier comprehension, much in the translation had to be more clearly expressed and other things had to be added in parentheses" (p. 69). The result is extremely faithful and precise renderings, which read well with their lively tone quite in accordance with the short Prakrit sentences and the quick pace of the narratives." Comparative analysis of Jaina narratives also plays a part in Leumann's investigations. This type of approach is seen, for instance, in his treatment of the Bhadrabahu story in Svetambara sources (Av. commentaries against Hemacandra's Parisistaparvan IX 84-100, see pp. 68ff.) as well as in Digambara sources (see above). The case just analyzed shows the attention paid by Leumann to the exegetical patterns at work in the Avasyaka-niryukti, and more generally in all works of this 30 It has been added here as Appendix VI. 31 See Balbir (in the press). 32 Similarly Walther Schubring, who was Leumann's disciple, decided in favour of renderings rather than word-to-word translations when dealing with the narratives in canonical style of the Nayadhammakahao (Schubring 1978). This is probably the right option if one wants to make this type of literature accessible to a reader using a Western language. xvii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature category. Indeed, a niryukti is built on scholastic schemas using a specifically coined terminology. Among the most frequently encountered is what came to be designated as the niksepa (Bhatt 1978). This method is a procedure of analysis of a given term or concept through the application of fixed parameters (Pkt. nama, thavana, davva, bhava are the four basic ones). This procedure is discussed from a historical perspective in the Ubersicht (p. 63ff.), taking into account its subdivisions and the way the parameters have developed. The assessment of the meaning of Pkt. aesa ("thesis"; German "These") which occupies some space on this occasion is not a digression, because this word is used with reference to one of the subdivisions in connected passages of the Kalpa-bhasya and its Curni. This leads to a comparative and critical assessment on the views of these subdivisions as ascribed to early Jaina teachers (particularly Mangu) in the Kalpa tradition, on the one hand, and in the Avasyaka/Visesavasyaka tradition on the other hand. The somewhat abstruse format of the Ubersicht, which does not, perhaps, appeal much to a 21st century reader with other intellectual habits, and "Leumann's high-tech philology" (K. Bruhn in Plutat 1998: 123) should not obfuscate either its fine style with striking formulas such as the very first sentence of the book ("What is accessible of Jaina literature, in general, are old texts and new commentaries", p. 1), nor its intellectual modernity. Understanding the structure and stratification of the "Avasyaka-Literatur" is not in Leumann's view an end in itself and is certainly not a purely formal game. History of the early Jaina church, history of ideas and debates, history of rituals and liturgy are central issues which are addressed in this book. The topic of Ganadharavada is one angle for such an approach. As is well-known to Jaina specialists, this section comprises ideological statements made by each of Mahavira's eleven ganadharas, who, one should not forget, were born as Brahmins, followed by their discussion cum refutation by Mahavira. As such, it is at the intersection of Jainism and non-Jainism, and is one of the most fascinating examples of an interfaith dialogue in ancient India in the form of "a ballad-like fabrication" (p. 100; German "eine balladenartige Erfindung"). It forms one section of the Avasyakaniryukti. But as Leumann recognized, its extensive treatment goes to Jinabhadra's Visesavasyaka-bhasya and its commentaries. The relevant section of the Ubersicht consists of a review of the "Veda passages", i.e. Sanskrit verses found in the Jaina text and their identification or parallels in the Brahmanical tradition. Along the way, occurrences of these quotations in other Jaina works (doxographic in character such as Jinadatta's Vivekavilasa or the various expositions of the "six philosophical systems") are indicated, showing that they form a kind of standard stock ready for use, and considered by the Jainas as typical representatives of Brahmanical tenets on important topics. This philological work shows at any rate that Jinabhadra's exposition of the views of the eleven Brahmins is a realistic or authentic representation, since their ideas are echoed in the actual Brahmanical tradition. At the same time, it shows how the Jainas read or modify these verses. Another case of Jaina/Brahmin intersection or comparison is provided by the analysis of Acaranga-niryukti vss. 21-27, themselves an expansion on vs. 18 referring to "seven varnas" and "nine intermediate varnas" (p. 79ff.). This expansion, typical of Bhasya verses, gives under four groups the full nomenclature of the offshoots coming from all the possible combinations of what is often called anuloma and pratiloma marriages. It immediately calls for a comparison with the data from the main Dharmasastras and for an attempt at a chronological assessment. xviii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Philosophical matters are at the heart of the Avasyaka literature, especially as it is represented in the Visesavasyaka-bhasya. This is illustrated in the section "Further specimens from the contents of the Visesavasyaka-bhasya" (p. 106ff.) where large sections of text are translated. The concept of perception is dealt with in the Avasyaka-niryukti (and the Nandisutra), as forming one of the five types of knowledge. But it is developed into a complex and full-fledged theory in the expanded version of Jinabhadra (p. 106ff.). Even more intricate is the discussion of the visualization both in its own right and in relation to knowledge. The demonstration aims at underlying the history of ideas, for the opinion of authorities such as Jinabhadra's Bhasya is different from those expressed in the canonical Bhagavatisatra, and involves discussion of the old phrase janai pasai / janai na pasai. Another case concerns the "doctrine of permutation" (German: "Permutationslehre"; p. 114f.) as expressed in a stanza of the Bhasya. It shows the fundamental character of mathematical reasoning in the elaboration of Jaina thought. This and the following parts of the book show on the basis of precise cases how Jinabhadra's Bhasya in particular is a fundamental work for the development of ideas. The examples considered by Leumann, some at length, cover areas of epistemology and also of ethics. The "granthi-doctrine" developed in a set of verses common to Jinabhadra's Bhasya and to the Kalpa-bhasya (p. 115) is aptly labelled a "chapter of religious psychology". It is followed by a translation of the Bhasya passage dealing with the difference between the layman and the monk in connection with the performance of samayika (p. 116.). The conception of space and time" is central to the Jaina doctrine. Understanding it is necessary in connection with the karma-theory and the fate of beings caught in the samsara. Moreover, this topic is an example where the Jainas have constructed their own ideas and where the Avasyaka literature has contributed in its own way. The discussion, which touches on cosmology, draws on this corpus and is supplemented by other texts from both the Svetambara and the Digambara traditions. In Leumann's view the twelve-spoked wheel of time with six descending and six ascending periods, typical of the Jainas, is an expansion of the basic pattern of four aeons as found in Manu (p. 119). Whether this idea is acceptable or not remains to be seen. But one should not forget that the "common Indian" doctrine of the world aeons is also known to the Jainas. Here, Leumann resorts to a parallel from the field of language, where doublets can coexist without difficulty (p. 120). The "doctrine of bodies" expressed in the last part of Jinabhadra's Bhasya is "a Jaina recast of the fairly common all Indian" doctrine (p. 120). Its inclusion in the Ubersicht is justified because its comparative investigation, traced from the canonical Bhagavati-sutra to Jinabhadra's work, shows how it has evolved differently within the Avasyaka corpus itself (p. 120ff.). The phrase "catechism-like role" (German: "katechismus-artige Rolle", p. 1) applied to the Avasyaka is one of Leumann's trouvaille. One can always criticize the transposition of a term or phrase valid in the Christian tradition to another religious tradition or comparisons of faiths so different as the Jaina and the Catholic (of which see one example p. 27). Nevertheless, an evocative term is always welcome. This one suggests the central place of textual units forming the "Avasyaka" in daily religious practice, of the mendicant as well as of the layman. It underlines the interactive link between the parties involved in the performance of the Avasyaka ritual as expressed in the various sections of the Avasyaka-sutra, a feature rightly emphasized by Leumann through the attention he pays to the rhetoric of the formulas used by the person who utters them (in the first person) and those which are used in the answers xix For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature (see, e.g., the analysis of the third part of the Avasyaka-sutra, the Vandana(ka), p. 19). It also says something about the way these textual units are constituted, develop and interact with some amount of freedom in the way they are combined. Indeed, the manuscript tradition and the printed editions regularly published in India by the Jainas show the existence of Avasyaka manuals which are neither totally identical to nor completely different from each other. They mostly have a kernel consisting of recurring basic sutras or hymns, accompanied by a variety of other textual units which can vary from one manual to the other, depending, for instance, on the sectarian affiliation of the author or of the recipient. The recognition of the existence of prayers (German: "Gebet", p. 7) in the Avasyaka complex is also a significant contribution, for it amounts to the recognition of a practical use of these texts. The detailed philological discussion of the technical terms Pkt. nisihiya, avassiya, etc. based on the usages of these words in different Jaina texts (p. 24ff.) are examples of Leumann's concern for the Jaina idiolect, religious performance, liturgy and the network of postures that goes with it. This concern is especially marked in the detailed analysis of the Vandana(ka) as described in the Avasyaka-sutra and supplemented by the relevant exegesis thereupon (p. 19ff.). Although such terms take very specialized meanings in the practice of the Jainas, they need to be set in a wider context for delineating precisely their specific shades of meanings. This is why Leumann takes Buddhist parallels or counterparts into account in his semantic investigation. The method is successfully applied to the discussion of Pkt. jatta and javanijja which are used in polite inquiries when welcoming a teacher at the beginning of the Vandana(ka), and are shown to have equivalents in Buddhist Pali and Sanskrit phraseology (p. 28f.). In any case, what is important is that Leumann shows how conscious he is of the fact the avasyakas are not only texts but also gestures and practice. For Personal & Private Use Only

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Appendices I. Note on Leumann's transliteration Leumann transliterates in a different manner vowels which are long by nature (noted, as usual, as a, i, u, e, o) and vowels which are the result of a contraction coming from sandhi (noted as a, i, u, e, o; e.g. kayotsarga). This distinction, which was often observed in early, especially German, indology, has now mostly gone out of use. Moreover, in agreement with phonological analysis of Sanskrit and Prakrit, Leumann (and his school, Walther Schubring, for instance) never write "n" or "n" for the guttural and the palatal nasals respectively. They write only "n". The reason is that before a guttural a nasal can only be guttural, before a palatal it can only be palatal. Hence there is no need to use a specific sign to mark them. Only the cerebral nasal is marked as "n". Leumann explains this innovation ("Neuerung") in the Postface (p. 164) to his edition of the Aupapatika Sutra (Leipzig, 1883). This system has been retained throughout the present volume. Introductory essay and tools by Nalini Balbir II. Guide to the abbreviations used by Leumann in the Ubersicht (in alphabetical order) A superscribed "a" after a number (e.g. 1) refers to the first line of a verse; a superscribed "b" to the second line. Abhay.: = Abhayadeva (9th cent.), the Jaina commentator on "nine Angas" Ac. Acaranga-sutra Adh. Adhyayana Ait. Br. Airyap. Aradh. Aupap. Aitareya-Brahmana Airyapathiki Aradhana Aupapatikasutra (reference to the paragraphs as numbered in Leumann's edition; see Appendix VIII below for bibliographical details) Av. = Avasyaka avac. = Avacur(n)i Av.-Erz. E. Leumann, Die Avasyaka-Erzahlungen, Leipzig, 1897 Av.-niry. = Avasyaka-niryukti B followed by a four-digit number = Berlin manuscript Bh. Bhakti Bhag. Bhagavatisutra Bhagavadg. = Bhagavadgita Brh. or BrhaddH. = BrhaddHarivamsapurana, i.e. Jinasena's Harivamsapurana Brh. Ar. Up. Brhad-Aranyaka-upanisad C= Avasyaka-curni ChandUp. = Chandogya-upanisad D (recension) = Devanagari 8 = Second Devanagari recension Das. Dasavaikalika Dasasrutask. = Dasasrutaskandha Dev. = Devendra, commentator of the Uttaradhyayana-sutra xxi For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature Divyavad. = Divyavadana Exc. = Excerpt; this refers to samples of texts which should have accompanied the Ubersicht H = Haribhadra as the commentator of the Avasyaka-niryukti Hem. or Hemac. = depending on the context, either Hemacandra Maladharin the commentator on the Visesavasyaka-bhasya or Hemacandra, the author of the Parisistaparvan and the Prakrit grammar (he is called "the second Hemacandra" on p. 87) Indr. = Indravajra Ind. Spr.? = 0. Bohtlingk, Indische Spruche, 2nd ed., Leipzig, 1870-1873, reprinted in 1966 Jat. = Jataka Jn. or Jnatadh. = Jnatadharmakatha K (recension) = Canarese KaivalyaUp. = Kaivalya-upanisad KC = (Bshat)Kalpa-curni Kriyakal. = Kriyakalapa Ks' = Jinabhadra's Ksetrasamasa Ks = extended Ksetrasamasa as attested in Berlin ms. 1749 Ks = Sricandra's Ksetrasamasa Ks* = Somatilaka's Naraksetra-vicara Ks' = Ratnasekhara's Laghuksetrasamasa ks' = Ksetrasamasa as known to Haribhadra ks' = Ksetrasamasa as attested in Poona ms. XII 76 ks' = Ksetrasamasa as attested in ms. A I 74 & 178 Lokatattvanirn. = Lokatattvanirnaya M = Malayagiri; see also Malay. MahaNarUp = Maha-narayana-upanisad Mal. = Malini Malay. = Malayagiri (12th cent.), commentator on the Avasyaka-niryukti MBhar = Mahabharata Mulac. = Vattakera's Mulacara MundUp. = Mundaka-upanisad Niry. = Niryukti P followed by a roman and an arabic number = Poona manuscript P (recension) = Prabhacandra Padak. = padakulaka (n. of a metre) PadmaPur = Padmapurana by Ravisena Panc. or Pancanamask.= Pancanamaskara Pancav. = Padmanandi's Pancavimsati pedh. = pedhiya ("opening, introduction") Prabhavakacar. = Prabhavakacarita (see below note on p. 81) Prajnap. = Prajnapanusutra Pranidh. = Pranidhana Prahars. = praharsini Prajnap. = Prajnapanusutra PrasnaUp. = Prasna-upanisad Prasnavyak. = Prasnavyakarana Rajapr. = Rajaprasniya Rathodh. = Rathoddhata xxii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Rep. = Report RV = Rg Veda S followed by a number = Strasbourg manuscript Saddarsanasam. = Haribhadra's Saddarsanasamuccaya commented upon by Gunaratna Sadv. Av.-v. = Sadvidha Avasyaka-vidhi Samay. = Samayika Samav. = Samavayangasutra Sandrap. = sandrapada (alternate name of the metre called sri, cf. Hemacandra, Chando'nusasana II.132) Sanghadasa = the author of the Kalpabhasya Santy. = Santisuri, commentator of the Uttaradhyayana-sutra Sard. = sardulavikridita Sarvadars. = Sarvadarsanasamgraha Sastravarttasam. = Haribhadra's Sastravarttasamuccaya Satap. Br. = Satapatha Brahmana Sikh. = sikharini Sil. = Silanka, the commentator on the Visesavasyaka-bhasya skandh. = skandhaka (a Prakrit metre, of the type dvipadi, consisting in 32 moras, cf. Hemacandra, Chando'nusasana IV.13) sl. = sloka sragdh. = sragdhara Srit./Sritil. = Sritilaka = Tilakacarya (12th-13th cent.), a Sanskrit commentator on the Avasyaka-niryukti, not yet published Shan. = Sthanangasutra Sutr. = Sutrakitangasutra SvetUp. = Svetasvatara-upanisad TAr. = Taittiriya-Aranyaka Tattvartha = Umasvati's Tattvarthasutra TBr. = Taittiriya-brahmana TS = Taittiriya-samhita Udg. = Udgiti Up. = Upanisad Upasakadhy. = Upasakadhyayana Utt. or Uttaradhy. = Uttaradhyayanasutra Vait. = vaitaliya Vams. = Vamsastha vas. = vasantatilaka Vas. & Vasun. = Vasunandin, the commentator of Vattakera's Mulacara Vis. or Vises. = Visesavasyakabhasya VS = Vajasaneyi-samhita Vyavah.-bh. = Vyavahara-bhasya WZ.: Wiener Zeitschrift fur die Kunde des Morgenlandes Yasastil. = Somadeva's Yasastilakacampu ZDMG: Zeitschrift der Deutschen Morgenlandischen Gesellschaft xxiii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature III. Main Indian manuscripts used in the Ubersicht The Ubersicht includes a large number of references to a great variety of original manuscripts kept in India or in the West, since manuscripts (and not printed books) were the only source material Leumann used. They are either those which he acquired for the Strasbourg University Library, the Berlin manuscripts he could read on the spot, or the London and Poona manuscripts which he could read on the spot, for the former, and those he could borrow, sometimes with difficulty, for the latter. The purpose of this section is to provide basic updated information for those which are used or referred to more often. Identification details are not always available in the Ubersicht and have to be supplied from Leumann's unpublished notebooks, which have been consulted whenever necessary (see moreover Balbir 1993: 205-206). Manuscripts of the Visesavasyakabhasya (p. IX, 87, 91, 102) and its commentaries - P = P XII 57: Poona ms. of the Visesavasyakabhasya with silanka's (scil. Kotyacarya's) commentary. - Kapadia, Descr. Cat. vol. XVII 3(a), Serial No. 1106, shelfmark "57/1880-81"; palm-leaf, 332 folios. - p = P XII 56: Poona ms. of the Visesavasyakabhasya. - Kapadia, Descr. Cat. vol. XVII 3(a), Serial No. 1105, shelfmark "56/1880-81"; palm-leaf, 131 folios; cf. E. Leumann, "P XII 56 Die Original-Recension des Visesavasyaka-bhasya" (Notebook 536 in Plutat 1998). - B = B 1322: Berlin ms. of the Visesavasyakabhasya with Hemacandra's commentary. - Weber, Verzeichniss II,2, Serial No. 1915; shelfmark "Ms. or. fol. 1322"; paper, 296 folios, dated V.S. 1490 - b = B 1933: Berlin ms. of the Visesavasyakabhasya with Hemacandra's commentary. Schubring, Jaina-Handschriften Serial No. 149, shelfmark "Ms. or. fol. 1933"; paper, 498 folios, dated V.S. 1670. - Br = Br 2103: British Museum ms. of the Visesavasyakabhasya with Hemacandra's commentary. - Balbir, Sheth, Tripathi 2006, Serial No. 232, shelfmark "Or. 2103"; paper, 500 folios, dated V.S. 1680. - S = S 301: Strasbourg ms. of the Visesavasyakabhasya with Hemacandra's commentary. - Tripathi, Catalogue Serial No. 46, shelfamark "Wickersheimer 4383-84"; paper, 562 folios, dated V.S. 1818. - s = S 164: Strasbourg ms. of the Visesavasyakabhasya with Hemacandra's commentary, dated V.S. 1524. - Tripathi, Catalogue Serial No. 45, shelfmark "Wickersheimer 4376"; paper, 63 folios. - A = P XXI 1336: Poona ms. of the Visesavasyakabhasya with Hemacandra's commentary. - Kapadia, Descr. Catalogue vol. XVII 3(a), Serial No. 1104; paper, 84 folios. - II = P XXII 1228: Poona ms. of the Visesavasyakabhasya with Hemacandra's commentary. - Kapadia, Descr. Catalogue vol. XVII 3(a), Serial No. 1108, shelfmark "1228/1884-87"; paper, 440 folios. - Four additional Poona mss. of this work are mentioned on p. 102 n.: .P VIII 768: Kapadia, Descr. Cat. vol. XVII 3(a), Ser. No. 1111, shelfmark "768/1875-76"; paper, 1252 folios. .P XII 58: Kapadia, Descr. Cat. vol. XVII 3(a), Ser. No. 1112, shelfmark "58/1880 81"; palm-leaf, 344 leaves. xxiv For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir . P XXIV 1254: Kapadia, Descr. Cat. vol. XVII 3(a), Ser. No. 1110, shelfmark "1254/1887-91"; paper, 355 folios. .P XXIV 1255: Kapadia, Descr. Cat. vol. XVII 3(a), Ser. No. 1107, shelfmark "1255/1887-91"; paper, 406 folios. Manuscripts of the Avasyakaniryukti and its commentaries - Niryukti alone (p. 59 n.) . B = B 665: Berlin ms. having the title Avasyakasutram; Weber, Verzeichniss II,2, Serial No. 1912, shelfmark "Ms. or. fol. 665"; paper, 46 folios. . b = B 692: Berlin ms. having the title Avasyakasutram; Weber, Verzeichniss II,2, Serial No. 1913, shelfmark "Ms. or. fol. 692"; paper, 66 folios. - Avasyaka-curni (p. 20) . a = P VI 129: Poona ms. of the Av.-curni. - Kapadia, Descr. Catalogue vol. XVII 3(a), Serial No. 1090, shelfmark "129/1873-74"; paper, 350 folios. . B = P XII 367: Poona ms. of the Av.-curni - Kapadia, Descr. Catalogue vol. XVII 3(a), Serial No. 1091, shelfmark "367/1880-81"; paper, 350 folios, incomplete; dated V.S. 1661. * y = S 399: Strasbourg ms. of the Av.-curni. - Tripathi, Catalogue Serial No. 51, shelfmark "Wickersheimer 4484"; paper, 457 folios. .8 = P XXII 167: Poona ms. of the Av.-curni. - Kapadia, Descr. Cat. vol. XVII, III(a), Serial No. 1089, shelfmark "1167/1884-87"; paper, 512 folios, dated V.S. 1620. - Haribhadra's commentary on the Avasyaka-niryukti (p. 20, 59, 102) . B = B 763: Berlin ms. of the Av.-tika by Haribhadra. - Weber, Verzeichnis II 2, Serial No. 1914, shelfmark "Ms. or. fol. 763"; paper, 342 folios, dated V.S. 1640. . = S 317: Strasbourg ms. of the Av.-tika by Haribhadra. - Tripathi, Catalogue Serial No. 40, shelfmark "Wickersheimer 4400"; paper, 585 folios, complete, no date. . S = S 163: Strasbourg ms. of the Av.-tika by Haribhadra. - Tripathi, Catalogue Serial No. 41, shelfmark "Wickersheimer 4375"; paper, fol. 2a-348, not dated. is = S 378: Strasbourg ms. of the Av.-tika by Haribhadra. - Tripathi, Catalogue Serial No. 42, shelfmark "Wickersheimer 4463"; paper, 224 folios, incomplete. . 0 = S 398: Strasbourg ms. of the Av.-tika by Haribhadra. - Tripathi, Catalogue Serial No. 39, shelfmark "Wickersheimer 4483"; paper, 305 folios. - Malayagiri's commentary (p. 147) P XXII 1168: Poona ms. of the Av.-viviti by Malayagiri. - Kapadia, Descr. Cat. vol. XVII 3(a), Serial No. 1080, shelfmark "1168/1884-87"); paper, 638 folios, not dated. Manuscripts of the (Brhat)Kalpabhasya, curni and tika - B 778: Berlin ms. of the Kalpacurni. - Weber, Verzeichniss II 2 Serial No. 1894, shelfmark "Ms. or. 778"; paper, 466 folios. - P XII 13: Poona ms. of the Kalpacurni. - Kapadia, Descr. Cat. vol. XVII II(a), Serial No. 580, shelfmark "13/1880-81"; palm-leaf, 285 folios, dated V.S. 1218. For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature - P XII 390: Poona ms. of the Kalpatika. - Kapadia, Descr. Cat. vol. XVII II(a), Serial No. 574, shelfmark "390/1880-81"; paper, 727 folios. Manuscripts of Nemidatta's Aradhanakathakosa: see below Appendix IV note on p. Manuscripts of the Kriyakulapa All were Strasbourg manuscripts. Each of them represented a different recension: - K = S 363o. - Tripathi, Catalogue Serial No. 83, shelfmark "Wickersheimer 4448", "Text 10" of a composite ms. - D' = S 402. - Tripathi, Catalogue Serial No. 84, shelfmark "Wickersheimer 4487", incomplete. - D = S 360[B]. - Tripathi, Catalogue Serial No. 85, shelfmark "Wickersheimer 4445", "Text 3" of a composite ms. - 0 = S 361. - Tripathi, Catalogue Serial No. 86, shelfmark "Wickersheimer 4446". - S 333 = ms. of the Kriyakalapa with Prabhacandra's Sanskrit commentary. - Tripathi, Catalogue Serial No. 888, shelfmark "Wickersheimer 4416". "Text 4" of a composite ms. Other references to manuscripts p. IX: S 334a = Strasbourg ms. of the Nirvanabhakti ascribed to Kundakunda. - Tripathi, Catalogue Serial No. 65, shelfmark "Wickersheimer 4417"; paper, 3 folios. S 330 = Strasbourg ms. of the Acaryabhakti. - Tripathi, Catalogue Serial No. 95, shelfmark "Wickersheimer 4413"; paper, 18 folios. p. X: P XII 48 and P XIII 7 are not described in available parts of Kapadia's Descr. Cat. p. X: S 452 = Strasbourg ms. of the Nandicurni. - Tripathi, Catalogue Serial No. 49, shelfmark "Wickersheimer 4549"; palm-leaf, 97 folios. S 453 = Strasbourg ms. of Haribhadra's Nandisutravrtti. - Tripathi, Catalogue Serial No. 19, shelfmark "Wickersheimer 4550"; palm-leaf, 140 folios. p. 47ff.: here "B" and "S" refer respectively to the Berlin ms. and to the Strasbourg ms. of the Mulacara and its commentary by Vasunandin! p. 54: M, P, S referring to mss. of Jinasena's Harivamsapurana: see below note ad locum. p. 67: mss. of Jinasena's Harivamsapurana: see below note on p. 54. IV. Expanding notes The aim of these notes is to expand the allusive references to books or persons found in Leumann's text. To some extent, they were immediately accessible to the reader contemporary to Leumann or Schubring. It is not certain whether they speak to readers of our time, in India or even in the West, and it is important not to forget the historical perspective or the achievements of the past in the field of Jaina, and more broadly, Indian studies. Generally speaking, as K. Bruhn aptly states, "Leumann's writings must be decoded" (in Plutat 1998: 123). This section is decoding at the xxvi For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir surface level." We do not intend to give full biographies and bibliographies of the scholars mentioned, but confine ourselves to relevant information in connection with Leumann's concerns. References are to the page of Dr Baumann's English translation followed in square brackets by the reference to the page, column (a or b) and line of the original German. page C [C] Manu Leumann (1889-1977), the elder son of Ernst Leumann and his wife, the piano-player Gertrud Siegemund, was himself an academic. He was a famous linguist and specialist in Latin (cf. Die Lateinischen Adjektiva auf -lis, 1917) who taught at the Universities of Munich and Zurich. His younger brother, Hari, was a specialist in mathematics. I have not found any written comment by Leumann concerning his decision to give Indian names to his children, but this tradition remained persistent in the family. Leumann's grand-daughter (Manu's daughter) had the name Sita. page C (Cos] "Ernst Leumann's literary bequest": it is now duly catalogued in Plutat 1998. page C (Cols) "An Outline of the Avasyaka literature with excerpts from the Silanka manuscript and a photographic reproduction of the same ...": this is Poona manuscript "XII 57" (referred to on p. IX). page C (C 30] Hermann Oldenberg (1854-1920) was one of the scholars whom Leumann respected most. Along with Johannes Schmidt (1843-1901) and Albrecht Weber (1825-1901), his name comes again in Leumann's preface to his book Zur nordarischen Sprache und Literatur (1912). Oldenberg, who taught at the Universities of Kiel and Gottingen, was a giant of Indology, who is best known for his pioneering work in Vedic and (Pali) Buddhist studies. page C [C30] Georg Buhler: Johann Georg Buhler (1837-1898), who is well known for his tremendous contribution to palaeography, epigraphy and manuscriptology, * spent a lot of his life in India. He was appointed Professor of Oriental languages at Elphinstone College, Bombay (1863). In 1868, he became the Educational Inspector of Gujarat and Officer in Charge of the Search for Sanskrit manuscripts in Bombay Presidency. From 1880 until his death, he assumed the position of Professor of Sanskrit and Indology at the University of Vienna. Buhler's role was decisive for the emerging knowledge of Jainism in the West, as he sent manuscripts to Germany, England and Austria. In 1873-74, he was accompanied on his tour of Rajputana by Hermann Jacobi, who, thanks to Buhler's support, could build his own collection. The search for manuscripts is the most relevant aspect in connection with Leumann, who wrote a short contribution entitled "Buhler as a collector of Mss." (Indian Antiquary 27, 1888, pp. 368-370; reprinted in Leumann's Kleine Schriften, pp. 294-296). The initial sentence of this article "It is generally not known or scarcely noticed to what *For a similar approach see the extremely valuable footnotes found in Otto Bohilingk an Rudolf Roth, Briefe zum Petersburger Worterbuch 1852-1885 herausgegeben von Heidrun Bruckner und Gabrielle Zeller, bearbeitet von Agnes Stache-Weiske, Harrassowitz Verlag, Wiesbaden, 2007 (GlasenappStiftung 45) and the editorial note p. XII-XIII. Such tools are extremely important in order not to lose knowledge about the development of science. xxvii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature extent the history of any science is dependent on the local distribution of its materials" is in tune with Leumann's foremost concern: the acquisition or availability of manuscripts, as the key for any research. He considers Buhler "an unparalleled collector of Indian manuscripts", whose contribution went further than Jaina studies, enriching also the field of Indian law and other areas. He concludes: "So, once more, we may state fairly that Buhler would have marked an epoch in Indian Philology, - he would, indeed, have remodelled it by giving it a new and larger base, even if he had done nothing else than securing for scientific investigation the three thousand manuscripts that we owe to him". p. I [Io30] "the outline of the Jaina Canon and the second catalogue by Weber" is a reference to two major contributions to Jaina studies by Albrecht Weber (1825-1901). "Uber die heiligen Schriften der Jaina" in Indische Studien 16, 1883, pp. 211-479 and 17, 1884, pp. 1-90 is a seminal analysis of the Svetambara Siddhanta (English translation: Weber's Sacred Literature of the Jains by H.W. Smyth in Indian Antiquary 17-21, 1888-1892; more recently, in book form, Albrecht Weber's Sacred Literature of the Jains [An account of the Jaina Agamas). Edited by Ganesh Chandra Lalwani and Prof. Satya Ranjan Banerjee, Jain Bhawan, Calcutta, 1999). The materials on which this investigation is based are the manuscripts kept in the Berlin Royal Library where they had been sent through the good offices of Georg Buhler. The "second catalogue" refers to vol. II.2, 1888 and vol. II.3, 1892 of the Verzeichniss der Sanskrit-/ Sanskrit- und Prakrt-Handschriften der Koniglichen Bibliothek zu Berlin, which deal with Jaina literature, respectively the Siddhanta (mss. nos. 17731928) and the literature outside the Siddhanta (mss. nos. 1929-2027). p. I [I 30-31] "the treatises and the publications by Jacobi": this statement has in view particularly the following seminal books by Hermann Jacobi (1850-1937): The Kalpasutra of Bhadrabahu, ed. with an introduction, notes and a Praket-Samskrt glossary, Leipzig, 1879 (Abhandlungen fur die Kunde des Morgenlandes, 7,1); The Ayaramga Sutta of the Svetambara Jains. Pt. I Text, London, The Pali Text Society, 1882; Jaina Sutras. Transl. from Prakit, Part I: The Acaranga Sutra. The Kalpa Sutra, 1884; Part II: The Uttaradhyayana Sutra. The Sutrakstanga Sutra, 1895 (Sacred Books of the East, vols. 22 and 45). p. I [1deg31-32] "the chronologized collections by Klatt": Johannes Klatt (1852-1903), who occupied a post in the Indian Department at the Berlin Royal Library, made use of the Jaina manuscripts kept there. His main interests and contributions pertain to the history of the Jains and of the Jaina religious groups (gaccha, pattavali) on which he published several articles. He worked extremely hard at a very broad dictionary of Jaina history and doctrine, which was not completed because of tragic circumstances. Of the original manuscript which contained 1402 pages (only up to the entry dandaka) a small selection dealing with the entries: Abhayadeva, Umasvati, Haribhadra, Jinadatta, Jinaprabha, Jinabhadragani, names starting with Jina, entries from Jinodaya up to jivavicara, was published through the good offices of Albrecht Weber, who had great respect for Klatt's work, and of Ernst Leumann, who was his friend: Specimen of a literary-bibliographical Jaina-Onomasticon, Leipzig, 1892, 55 pages. In addition, Leumann completed and prepared for publication one of Klatt's unfinished articles and provided biographical information about him in the style of the pattavalis: see J. Klatt, "The Samachari-Satakam of Samayasundara and Pattavalis of the Anchala-Gachcha and other Gachchhas" (revised with additions by Ernst Leumann), xxviii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Indian Antiquary 23, July 1894, p. 169 n. 2 and, for further details on Klatt's publications, Nalini Balbir, "Samayasundara's Samacari-sataka and Jain Sectarian Divisions in the Seventeenth Century", n. 1 p. 253 in Essays in Jaina Philosophy and Religion (ed. P. Balcerowicz), Delhi, Motilal Banarsidass, 2003. p. I [TR32 and n. *) "the inscriptional enquiries": references are to the following epigraphical contributions by Georg Buhler: "On the authenticity of the Jaina tradition", Wiener Zeitschrift fur die Kunde des Morgenlandes vol. I (1887), pp. 165180; "Further proofs of the Authenticity of the Jaina Tradition", WZKM vol. II (1888), pp. 141-147; vol. III (1889), pp. 233-240; vol. IV (1890), pp. 313-331; "New Excavations in Mathura", WZKM vol. V (1891), pp. 59-63; "Dr. Fuhrer's Excavations at Mathura", WZKM vol. V (1891), pp. 175-180. All these investigations prove the historicity of the Jaina tradition, show that Jainism is not an offshoot of Buddhism and that there was an organized Jaina community already during the Mathura period. Information about religious orders, monks and nuns is systematically collected from the inscriptions. " that wanity as is sy p. I [1932-33] "the biography of Hemacandra by Buhler": G. Buhler, Uber das Leben des Jaina Monchs Hemachandra, des Schulers des Devachandra aus der Vajrasakha, Vienna, 1889. The Jains could not remain indifferent to a comprehensive work devoted to one of their most admired and beloved figures, the kalikalasarvajna Hemacandra, and one of their richest period of history in Gujarat, the reign of Kumarapala. Buhler's work was translated into English by Prof. Dr. Manilal Patel, with a foreword by M. Winternitz and published in the Singhi Jain Series (vol. 11), Shantiniketan, 1936. p. I [1034-35] "the contributions from India by Gopal Bhandarkar, Shridhar Bhandarkar ... by Pathak and Hoernle": - Ramakrishna Gopal Bhandarkar (1837-1925) can be considered as a founder of modern Indology in India and a great intellectual of pre-independence India. He had mastered both traditional Indian scholarship and the scientific critical method and working methods as evolved in the West. His work was much appreciated in the West and his study on Vaisnavism, Saivism and Minor Religious Systems was published as a volume of the Grundriss der indo-arischen Philologie und Altertumskunde. The aspect of his vast activity which is specially relevant in the present context is his effort to raise awareness internationally of the wealth of Indian manuscripts. See for more details, Ramakrishna Gopal Bhandarkar as an Indologist. A Symposium edited by R.N. Dandekar, Bhandarkar Oriental Research Institute, Poona, 1976, which includes a biographical sketch and a table of contents of the four volumes of Bhandarkar's Collected work. - Shridhar Ramakrishna Bhandarkar continued several of the activities undertaken by R.G. Bhandarkar, among them the tours in search for manuscripts: see, for instance, his Report of a Second Tour in Search of Sanskrit Mss. made in Rajputana and Central India in 1904-05 and 1905-06, Bombay, 1907. - Pathak is likely to be K.B. Pathak who contributed several articles on the history of the Jaina church based on literary data. Among them are "The date of Mahavira's Nirvana, as determined in Saka 1175" (Indian Antiquary 12, 1883, pp. 21-22), using a passage from a Sravakacara ascribed to Maghanandin, and "A Passage in the Jain Harivamsa relating to the Guptas" (Indian Antiquary 15, 1886, pp. 141-143). xxix For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature - Rudolf Hoernle (1841-1918) was born in India (in Sekundra, near Agra, where his father was a missionary) and occupied various posts there from 1856 to 1899, before returning to England in 1900. Among his numerous achievements, those which are more relevant here are his editions of several pattavalis (in Indian Antiquary 19, 1890; 20, 1891; 21, 1892) which are an important contribution to Jaina history as well as his edition cum translation of the seventh Anga of the Svetambara canon, the Uvasagadasao, for which he considered Abhayadeva's commentary extensively (Bibliotheca Indica, 1888-90). p. I [1437-40] "These are Buhler, Kielhorn, Jacobi, Peterson (whose untimely death is painful, not only for Jaina philology), Gopal Bhandarkar, Rajendralala Mitra, Bendall and Hultzsch": see above for Buhler, Jacobi and Bhandarkar. - Franz Kielhorn (1840-1908) was appointed to the Educational Department of the Government of India in the Bombay Presidency, and was in India from 1866 to 1881, before returning to Germany where he became professor of Sanskrit at the University of Gottingen. That his name comes together with that of Buhler is but natural, for the two scholars worked together in India. They initiated the "Bombay Sanskrit Series", and, more relevant here, laid down work connected with the search for Sanskrit manuscripts in Western India. After Buhler's departure from India, Kielhorn was alone in charge of the work: see, for instance, Kielhorn's Report on the Search for Sanskrit manuscripts in the Bombay Presidency during the year 1880-81, Bombay, 1881 (Preface reprinted in F. Kielhorn's Kleine Schriften, vol. I, Wiesbaden, 1969, pp. 65-76), which concerns, in particular, ancient Jaina libraries of Cambay and Patan, in search for palm-leaf manuscripts. See also F. Kielhorn, Proposal sanctioned by government for the preparation of a Catalogue of Sanskrit manuscripts belonging to the Government of Bombay, Poona, 30 Nov. 1881. A lot of Kielhorn's work concerns Indian epigraphy, and Jaina inscriptions in particular. - Peter Peterson (1847-1899), who was born in the Shetland Isles and studied Sanskrit at Edinburgh and Oxford, had a comparatively short life. He was Professor of Sanskrit at the University of Bombay from 1873 to the end of his life. Apart from editing several Sanskrit works of importance, he played an immense role in the search for Indian manuscripts in the Bombay Presidency: see below the note on p. III for his Reports (and more in the obituary notice by E.J. Rapson in the Journal of the Royal Asiatic Society, vol. 31, 1899, pp. 917-919). - Rajendralala Mitra (1822-1891), a Bengali scholar and writer, worked with the Bengal Asiatic Society. He was the first editor of several Sanskrit texts, and recognized by his contemporaries as a scholar of great achievements. Specially appointed for the search of Sanskrit manuscripts, he gave an account of them in the ten volumes of his Notices of Sanskrit Manuscripts (1870-1883). See Sushil Kumar De, Bengali Literature in the Nineteenth Century, Calcutta, 1962, pp. 628-638 for more information. - Cecil Bendall (1856-1906) was the Director of the Sanskrit Department at the British Museum in London, and later became Sanskrit professor at the University of Cambridge. He played an extremely important part in expanding the collections of Indian manuscripts in general, Buddhist and Jaina in particular, at the British Museum. - Eugen Julius Theodor Hultzsch (1857-1927) is best known for his contribution to epigraphy and palaeography. From 1886 to 1903 he was posted in South India and undertook a large number of field trips all around South India in order to take rubbings of inscriptions and collect manuscripts. He was assisted in this task by XXX For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir various Indian collaborators. He helped Leumann to acquire Jaina manuscripts from South India with the help of a local scholar, Brahmasuri. p. I [1442] "Brahmasuri and his son Jinadasa": Brahmasuri (1840-1908) was a scholar of Kannara, head of the Sanskrit school in Shravana Belgola. From 1895 onwards, through the intermediary of Dr. Hultzsch, he helped Leumann acquire the collection of Jaina manuscripts kept at the Strasbourg University Library. p. I [1945] "Bhagwandas Kevaldas": a resident of Sigrampoor near Surat, Bhagavandas Kevaldas (1850-1900) was trained by Buhler, Peterson and Bhandarkar as an efficient agent for acquiring Indian manuscripts. He helped Leumann obtain Jaina manuscripts for the Strasbourg University Library. His name is mentioned by several Western scholars of the time, as he was instrumental in getting manuscripts from Western India. See Introduction of Balbir, Sheth, Tripathi 2006 for more details. p. I [1deg47-48] "Max Muller foundation": Dr. F. Max Muller (1825-1900) hardly needs any introduction, so famous was he as a Sanskrit professor, a prolific writer and a leader of Oriental studies for which he did so much (for instance by creating the famous Sacred Books of the East series and by his monumental edition of the Rgveda, 1845-1874). His book Die Wissenschaft der Sprache made a strong impression on Leumann as a youngster. More important: Max Muller taught comparative linguistics at the University of Strasbourg during one semester in 1872. Instead of keeping his salary, he used it to fund what became the "Max Muller Preisstiftung". It was to be used by the Faculty of Philosophy of the University to give a scholarship or assist publishing in the field of Indian studies every three years. p. II [1deg34) ""Directors of Education Chatfield (until 1896) and Giles (since 1896) in Bombay": Kyrle Mitford Chatfield, an Oxonian, served as Principal and professor of logic and moral philosophy at the Elphinston College, Bombay. From November 1874 to his retirement in April 1897, he was the Director of Public Instruction, Bombay (see India List and India Office List for 1900, London, 1900, p. 392). As such he was the person to whom F. Kielhorn addressed his "Report on the Search for Sanskrit manuscripts in the Bombay Presidency during the year 1880-81" (cf. F. Kielhorn, Kleine Schriften, vol. I, Wiesbaden, 1969, pp. 65-76). - Edward Giles (1849-1938), also an Oxonian, was assigned as Professor of History and Political Economy at Elphinston College, Bombay. He was Chatfield's successor as the Director of Public Instruction from 1897 to 1907. He was appointed Acting Director General of Education for India in 1907-08, until his retirement (see Riddick 1998, p. 141). p. II [1'15] "Colebrooke and Wilson": Henry Thomas Colebrooke (1765-1837) stands among the pioneers of Indology in the West. He was President of the Asiatic Society of Bengal. His manuscript collection, which amounts to 2749 items, was officially presented to the India Office Library in 1819, and formed its main component. See for more details Balbir, Sheth, Tripathi 2006, vol. I p. 20; further Ludo and Rosane Rocher, The Making of Western Indology. Henry Thomas Colebrooke and the East India Company (Routledge; publication announced for 2009). - Horace Hayman Wilson (1786-1860) is here referred to with respect to his work as a collector of Vedic and Classical Sanskrit manuscripts, which he generously donated to the Bodleian Library, Oxford. Wilson belongs to the pioneers in the discovery of the wealth of xxxi For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature Sanskrit literature. He was the Secretary of the Asiatic Society, Calcutta, from 1811 to 1832 and founded the Sanskrit College at Calcutta in 1824. He became the first Boden Professor of Sanskrit at Oxford and was appointed as librarian at the India Office in 1836. Besides being the author of a Sanskrit-English dictionary, Wilson translated several Sanskrit texts for the first time. p. II [I'19] "Brockhaus": Hermann Brockhaus (1806-1877) is referred to by Leumann in connection with two important aspects of his activity: his editorship of the Zeitschrift der Deutschen Morgenlandischen Gesellschaft (also known as the "German Oriental Journal") and his work on Somadeva's Kathasaritsagara. He published the Sanskrit text in several instalments, from 1839 onwards, in the ZDMG. P. II [Tdeg21] "Benfey": Theodor Benfey (1809-1881) is referred to by Leumann in connection with the work for which this versatile scholar, who wrote on various linguistic topics, is best known: his pioneering work Pantschatantra, Fuenf Buecher indischer Fabeln, Maerchen und Erzaehlungen (1859), the introduction of which paves the way for a comparative approach to this wide corpus and exploits both Oriental and Occidental traditions extensively. Benfey was of the opinion that India is the source of all the tales. p. II [I36-37] "the majority of the Jaina manuscripts in England were collected with scholarly enthusiasm by three German scholars in India and brought to Europe": they are Georg Buhler, Eugen Hultzsch (referred to again with respect to his German origin on p. IV [II', heading "O") and Rudolf Hoernle, to whom could be added Hermann Jacobi who sold his collection of Jaina manuscripts to the then British Museum in June 1897. p. II (1941-42] "Sir Alfred Lyall, Sir M. Grant-Duff, Whitley Stokes, Buhler and Rost": Sir Alfred Comyn Lyall (1835-1911), a literary historian and poet, joined the Indian Civil Service in 1856 and had a long and diverse career in India. In particular, he was appointed as the Governor General's agent in Rajputana in 1874 and was Foreign Secretary to the Government of India from 1878 to 1881 (see Riddick 1998, p. 222). - Sir Montstuart E. Grant-Duff (1829-1906) served as Governor of Madras and was Under-Secretary of State for India from 1868-74. He toured India in 1874 and wrote Notes of an Indian Journey, 1876 (see Riddick 1998, p. 222). - Whitley Stokes (1830-1909) was a British lawyer who occupied official positions in India in the field of law from 1862 to 1882. He was President of the commission on Indian law from 1879 to 1882. He was also a scholar who worked in the field of Irish philology and literature (see Riddick 1998, p. 349). - Dr. Reinhold Rost (1822-1896) was German and studied in Jena. He was the Librarian of the India Office, Secretary of the Royal Asiatic Society and died in London. - This list of names shows that Leumann did not hesitate to contact the highest authorities. We see from other examples in his life that he was keen on trying to convince the authorities to establish new rules when he thought they were not favourable to scholarly activity... P. II [I'56] Aparajita, whose name is mentioned several times in the Ubersicht, is the commentator on the Bhagavati-Aradhana (also known as Mularadhana), an extremely important Digambara work written in Jaina Sauraseni which is the starting point for the so-called Aradhana-kathakosas. xxxii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir p. III [116] "six reports by Peterson": Peterson P., [Six Reports]: Report of Operations in Search of Sanskrit Mss. in the Bombay Circle, Deccan College, Bombay-London, 1. 1882/83, published 1883; 2. 1883/84, published 1884; 3. 1884/86, published 1887; 4. 1886/92, published 1894; 5. 1892/95, published 1896; 6. 1895/98, published 1899. These extremely valuable volumes contain reports as such, but also several extracts of manuscripts. "Bombay circle" means Bombay Presidency, Rajputana, Central India, Central Provinces. For further details see Janert 1965: No. 274. p. III [II] "Bhandarkar report": Report on the Search for Sanskrit Manuscripts during the year 1882-83; ... during the year 1883-84; ... during the year 1884-87; ... during the year 1887-91. p. III [II] "British Museum": see now Balbir, Sheth, Tripathi 2006. Jacobi's collection was added to the then British Museum in June 1897. The Indian manuscripts kept in the then British Museum were later transferred to the British Library, only art objects being kept in the Museum. p. III [II] "Cambridge": A preliminary list of the manuscripts brought from India by Cecil Bendall and kept in the Cambridge University Library is available in C. Bendall, A Journey of Literary and Archaeological Research in Nepal and Northern India during the Winter of 1884-5, Cambridge University Press, 1886. p. III [II] "Florence": see P.E. Pavolini, "I manoscritti Indiani della Biblioteca Nazionale Centrale di Firenze' (non compresi nel Catalogo dell'Aufrecht)", Giornale della Societa Asiatica Italiana 20 (1907), pp. 63-157. p. IV [114] "Gottingen": The "Verzeichnis" referred to here was published in Berlin: Bath, 1894. See Janert, Annotated Bibliography No. 99 for more details. P. IV [II] "India Office": see A.B. Keith, Catalogue of the Sanskrit (and Prakrit] Manuscripts in the Library of the India Office. Vol. 2 Brahmanical and Jaina Manuscripts. In two parts, London, 1887-1935 (critically reviewed by W. Schubring in Orientalistische Literaturzeitung 39, 1936, columns 177-180, reprinted in W. Schubring, Kleine Schriften, Wiesbaden, 1977, pp. 452-453). The Jaina manuscripts have been described anew in Balbir, Sheth, Tripathi 2006. p. IV [II) "Rajendralala Mitra's Notices of Sanskrit MSS": see above note on p. I [1deg37-40) P. IV [II] "Oxford (Bodleiana)": See A.B. Keith, Catalogue of Prakrit Manuscripts in the Bodleian Library with a Preface by E.W.B. Nicholson, Oxford, 1911. p. IV [11] "Royal Asiatic Society, London, 'Todd [sic] Collection"": see now L.D. Barnett, "Catalogue of the Tod Collection of Indian Manuscripts in the Possession of the Royal Asiatic Society", Journal of the Royal Asiatic Society (1940), Part II, April, pp. 129-178. p. IV [II") "Strassburg": preliminary lists of Digambara manuscripts by Leumann himself; list of Svetambara mss. in the Ubersicht p. III-IV. The definitive catalogue xxxiii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature of the full collection of Jaina manuscripts is C.B. Tripathi, Catalogue of the Jaina Manuscripts at Strasbourg, Leiden, 1975 (Indologia Berolinensis 5). p. V [II] "Vienna, University Library": See U. Podzeit, Die Handschriften an der Universitatsbibliothek Wien. Zusammengestellt und mit Indizes und Appendizes versehen, Wien, 1988. p. IX [IV]: "Indische Studien XVII 91-135": refers to Leumann's study of the Svetambara narrative accounts of the schisms, see Appendix VIII, Leumann's bibliography, for full references. p. IX-X: see above Appendix III for whatever information concerns the Indian manuscripts used by Leumann. p. X [IV]: "Bohtlingk": why his name is mentioned here is not clear to me. Otto von Bohtlingk (1815-1904) is best known for the giant Sanskrit-German dictionary prepared with Rudolph von Roth and published by the Imperial Academy of Sciences of St Petersburg between 1852 and 1875, as well as for his collection of Indian subhasitas (Indische Spruche, see Appendix II under "Ind. Spr."). p. X [IV]: "Lord Reay", i.e. Donald Mackay, 11th Lord Reay (1839-1921) was Governor of Bombay from 1885 to 1890 and Undersecretary of State for India from 1894-1895. He was also President of the Royal Asiatic Society, London, and first President of the British Academy. He presided over the foundation of the School of Oriental Studies, London (see Riddick 1998, p. 228). p. X [IVb n. 2]: "Buhler's Palaeographie": G. Buhler, Indische Palaeographie von circa 350 a. Chr. - circa 1300 p. Chr. Mit 17 Tafeln in Mappe. Strassburg, 1896 (Grundriss der indo-arischen Philologie und Altertumskunde, I.2). English translation by J.F. Fleet, Indian Paleography from About B.C. 350 to About A.D. 1300. Appendix to Indian Antiquary 33, 1904. Reprinted several times in India, for instance, New Delhi, Orient Books, 1980. p. 1 [114-17] "The earliest evidence for the fact that, on entry into the order, the Avasyaka-vow (Av. I, i.e. the Samayika) had to be learnt, is found in Buddhist literature, specifically in a Jaina legend, which appears among the Southern Buddhists as well as among the Northern Buddhists": unclear. Could it be the nigantha-uposatha described in Anguttaranikaya III,70,3 (PTS ed. I 206,8ff.), or a reference to the catuyama-samvara (Dighanikaya, Samannaphalasutta), or to the account of Abhaya (Anguttaranikaya III,74), or to the story of Siha (Vinaya, Mahavagga VI,31)? See Jacobi, Jaina Sutras Part II, introduction pp. xiv ff. for an old discussion of the evidence about the Jainas found in the Pali canon. See further Nalini Balbir, "JainBuddhist Dialogue: Material from the Pali Scriptures", Journal of the Pali Text Society 26, 2000, pp. 1-42. p. 1 [117] "More details about this follow in the discussion of the Aradhana-story 22": these details are not available in the printed portion of the Ubersicht. Leumann refers to what he calls "Aradhana-story" at two more places: p. 77 n. (story 8) and p. 90 n. ("Nemidatta's Kathakosa 58"). This expression refers to story collections where verses from the Mularadhana (otherwise called Bhagavati Aradhana), a Digambara xxxiv For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir quasi-canonical work in Jaina Sauraseni Prakrit, are quoted and expanded with illustrative narratives (see Introduction above). The main version used by Leumann was that of (Brahma) Nemidatta's Aradhanakathakosa to which he had access through two Strasbourg mss.: S 368 (described in Tripathi, Catalogue, Serial No. 222, shelfmark "Wickersheimer 4453"; paper, 272 folios, dated V.S. 1882) and S 323 (described ibidem, Serial No. 223, shelfmark "Wickersheimer 4406", incomplete; paper, 61 folios). One of Leumann's unpublished Notebooks (Plutat 1998: No. 335) contains a table of contents of Nemidatta's works with indications of the number of verses in each story and reference to parallel versions in the Svetambara tradition. He also had access to Prabhacandra's collection (see Introduction above and Plutat 1998: Nos. 373-374), but not to Harisena's Brhatkathakosa (9th cent.; in verses; ed. Upadhye 1943). The purpose of "story 22" is to demonstrate that belief in a very simple and condensed teaching is sufficient to guarantee one's salvation (see Osier 2007). p. 6 [316] The unpublished additions to the Ubersicht (Plutat 1998: No. 180) quote the text of "IV 8a" (= Mulacara X 122a): jayam care, jayam citthe, jayam ase, jayam sae and mention the Buddhist parallel as found in the Itivuttaka (Ed. p. 120,9f.): yatam care, yatam titthe, yatam acche, yatam saye. p. 6ff. [339ff.] For the Digambara complex of the Kriyakalapa Leumann used several Strasbourg manuscripts, which are described with extracts as Serial Nos. 83 to 88 in Tripathi, Catalogue. He also used two Poona mss. "P XX 481" (complete) and "P XII 1046" (pariccheda II only), for which see Plutat 1998: No. 337. p. 9 [4a Note*] Jacobi recognized that what is called vedhaya is a specific form of metrical pattern which is used in descriptive passages (varnaka). He collected and analysed those which are found in three Jaina canonical texts: 1) the Aupapatikasutra, 2) the Kalpasutra and 3) the Jnatadharmakatha in his study "Indische Hypermetra und hypermetrische Texte", Indische Studien 17, 1885, pp. 389-441. Since then, several other such passages have been identified, for example by Leumann in the Prasnavyakarana (see the index of the Ubersicht s.v. vedhaya) or by Schubring in his edition of the Tandulaveyaliya (Mainz, 1970). This pattern is also found in Buddhist literature: Leumann refers here to the Kunala-Jataka (536), for which see the Pali Text Society edition by W.B. Bollee (reprinted with additions in 2009). See further A. Mette, "Vedhas in Lalitavistara and Divyavadana. Beschreibungen des schonen Korpers in Sanskrit und Prakrit", Wiener Zeitschrift fur die Kunde Sudasiens 17, 1973, pp. 21-42 and H. Bechert, "Alte Vedhas im Pali-Kanon. Die metrische Struktur der buddhistischen Bekenntnisformel', in Nachrichten der Akademie der Wissenschaften in Gottingen, 1988, No. 4, pp. 1-14. pp. 11ff. [5 18ff.] Note the identification of metres in these pages, where the three components (A, B, C) of the Kriyakalapa are analysed, and see the list of abbreviations above. "Metrics was at a time a favourite study of mine", writes Leumann in a letter to Vijayendrasuri dated December 28, 1928 (p. 148). He contributed several articles to this area of Indian studies (see Kleine Schriften p. XXXVI-XXXVII for references). p. 24 [944] "Sritilaka" or Tilakacarya is a Sanskrit commentator on the Avasyakaniryukti from the 12th century. Leumann knew it through the manuscript "Br 2102" = London ms. kept in the then British Museum: see Balbir, Sheth, Tripathi 2006, Serial XXXV For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature No. 230, shelfmark "Or. 2102[B]": Avasyakaniryukti with Tilakacarya's Laghuvitti; paper, 209 folios. To date this commentary is still unpublished. This ms, is also referred to on p. 41 [154]. p. 25 (9'10] "santyacarya" is santisuri, the earliest commentator (9th cent.-10th cent.) on the Uttaradhyayanasutra, who, in addition to the sutra, also quotes and comments upon the Uttaradhyayana-niryukti, and preserves older material in Prakrit. - "Laksmivallabha", of uncertain date, was a pupil of Laksmikirtigani of the Kharataragaccha, who wrote a Dipika on the Uttaradhyayanasutra. Sanskrit is the only language used there, even for the stories, which are not translations from Devendra's Prakrit. This commentary was accessible to scholars at an early date as it was printed in the Calcutta edition of the Uttaradhyayana published in V.S. 1936 = 1879. See H. Jacobi, Jaina Sutras, Part II (Sacred Books of the East vol. 45), introduction p. xl and J. Charpentier, The Uttaradhyayanasutra, Uppsala, 1922 (reprint New Delhi, Ajay Book Service, 1980), introduction p. 58. "Devendra", also known as Nemicandra, is another commentator on the Uttaradhyayanasutra, later than Santisuri and earlier than Laksmivallabha. He finished his commentary in V.S. 1129. He also preserves Prakrit especially as far as the narrative material is concerned. Jacobi's Ausgewahlte Erzahlungen in Jaina Maharastri (Leipzig, 1886) and its English translation by J.J. Meyer under the misleading title Hindu Tales (London, 1909) is a selection of stories from Devendra's commentary. p. 25 [923-su] "Av.-niry. VII 29-36": the Prakrit text reads: VII 29 (691). avassiyam ca ninto jam ca ainto nisihiyam kunai eyam iccham naum ganivara ! tubbh'antie niunam. VII 30 (692). avassiyam ca ninto jam ca ainto nisihiyam kunai vanjanam eyam tu duha attho puna hoi so ceva. VII 31 (693). eg' aggassa pasantassa na honti iriyaiya guna honti gantavvam avassam karanammi avassiya hoi. VII 32 (694). avassiya u avassaehim savvehim jutta-jogissa mana-vayana-kaya-gutt-indiyassa avassiya hoi. VII 33 (695). sejjam thanam ca jahim ceei tahim nisihiya hoi jamha tattha nisiddho tenam tu nisihiya hoi. VII 34 (696). sejjam thanam ca jada ceteti taya nisihiya hoi jamha tada niseho nisehamaiya ca sa jenam. VII 35 (Bhasya 121) jo hoi nisiddh'-appa nisihiya tassa bhavao hoi a-nisiddhassa nisihiya kevala-mettam havai saddo. VII 36 (Bhasya 122)avassayammi jutto niyama-nisiddho tti hoi nayavvo ahava vi nisiddh'-appa niyama avassae jutto. p. 26f. [1024-26ff.] The meaning and significance of the Skt. term naisedhiki, Pkt. nisihiya, was obviously important to Leumann. The unpublished additions to the Ubersicht (Plutat 1998: No. 180) adduce even more textual evidence from various Jaina texts (Munipaticaritra, for instance) as well as from the Buddhist tradition, where naisadyikatva occurs in lists of dhutagunas (Leumann quotes the Astasahasrika Prajnaparamita). XXXVI For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir p. 26 [10^27] "Kalakacarya-kath." is Hermann Jacobi's article "Das KalakacaryaKathanakam", Zeitschrift der Deutschen Morgenlandischen Gesellschaft 34 (1880) pp. 247-318 which has to be supplemented by "Berichtigungen und Nachtrage zum Kalakacarya-Kathanakam", ZDMG 35 (1881), pp. 675-679. p. 26 [10^2918.] The "opening of Av.-niry. XVIII 64 (which one should compare with the opening of 69)" refers to verse 1378 and to the verse following 1382 and considered as praksipta in Haribhadra's recension, both starting with nisihiya, along with their prose commentary. p. 27 [10* n. 2]: In its carana-vidhi, the Avasyaka-sutra introduces the 21 sabalas (ekkavisae sabalehim). This notion is expanded first through a set of ten verses (which Leumann calls "niry. XVI 34-43") repeating the second chapter of the Dasasrutaskandha. There in verse 5 dealing with sabala No. 16 one reads: thanasejjam nisihiyam vavi ceei. On the other hand, in the subsequent prose passage as it appears in the Curni (printed ed. vol. II p. 139) one reads the same thing for item No. 13, but thanam va sejjam va nisihiyanam va for item No. 17. "Haribhadra at Av.-niry. IX 32b" refers to Haribhadra's Sanskrit list of the parisahas in his commentary on niry. stanza 918, on p. 403a where one reads: ....stricarya-nisadya-sayya.... "AVC VIII 12": the Prakrit quotation is found on p. 370 of the printed edition of the Avasyaka-curni. p. 27 [109] "phasuya-viharam": on the history of this expression see C. Caillat, "Deux etudes de moyen-indien" (1. A propos de pali phasuvihara, ardhamagadhi phasuya-esanijja; 2. Sur l'origine de gona), in Journal Asiatique 248, 1960, pp. 41-64, and "Nouvelles remarques sur les adjectifs moyen-indiens phasu, phasuya", in Journal Asiatique 249, 1961, pp. 497-502. p. 28 [1024] "Frankfurter's Handbook of Pali p. 83" is Oscar Frankfurter, Handbook of Pali being an elementary grammar, a chrestomathy, and a glossary. London, Edinburgh, Williams and Northgate, 1883. p. 28 [1026] "cp. Minayeff's Pali-Grammatik p. XVI, transl. p. XVIII": refers to the original Russian and to the French translation of Ivan Pavlovich Minaev, Grammaire palie. Esquisse d'une phonetique et d'une morphologie de la langue palie, traduite du russe par S. Guyard, Paris, 1874, where the Pali passages quoted by Leumann are to be found. (English translation: Pali grammar: a phonetic and morphological sketch with an introduction essay on Pali Buddhism; translated from Russian into French by M. Stanislas Guyard and into English by Chas. Geo. Adams, 1st Indian ed., New Delhi, Bahri publications, 1990). p. 28 [1029-30] "cp. Burnouf "Lotus" p. 426f. & 720 f.": refers to Le lotus de la bonne loi, traduit du sanscrit, accompagne d'un commentaire et de vingt et un memoires relatifs au buddhisme par E. Burnouf. Nouvelle edition prefacee par Sylvain Levi, Paris, Maisonneuve 1925, vol. 1 p. 426f. (quotation and discussion of the Sanskrit formula alpavadhatam, etc. as quoted in the Saddharmapundarika and in sutras of the Divyavadana) and vol. p. 720f. (discussion of the corresponding formulas as they occur in Asoka's Bhabra edict). xxxvii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature p. 28 [10deg35] "Jat. 544,26 & 27": refers to stanzas 26 and 27 of the Mahanaradakassapajataka, which is the 544th of the 547 Jatakas contained in the socalled canonical collection of the Tipitaka (= Pali Text Society edition vol. VI, p. 224). p. 36ff. [13447ff.] See above Appendix III for the manuscripts used by Leumann for the Brhatkalpabhasya, its curni and Sanskrit commentary. p. 39 [1413-14] Prabhacandra is the commentator on the Kriyakalapa (see above the note on p. [393916.) for the manuscripts of this text), Vasunandin is the commentator of the Mulacara. p. 39 [14deg n. 3] "Weber Bhag." is A. Weber, "Ein Fragment der Bhagavati: Ein Beitrag zur Kenntniss der heiligen Literatur und Sprache der Jaina" [I.], Abhandlungen der Koniglichen Akademie der Wissenschaften zu Berlin (Philologische und Historische Klasse), 1865, pp. 367-444; (II.), 1866, pp. 155-352. p. 40 [14 ] "cp. in addition ZDMG VLI 582": refers to Leumann's article, "Dasavaikalika-sutra und -niryukti, nach dem Erzahlungsgehalt untersucht und herausgegeben von E. Leumann" in Zeitschrift der Deutschen Morgenlandischen Gesellschaft 46 (1892), pp. 581-663 (reprinted in Kleine Schriften pp. 207-259). p. 40 [14'58] "Each of the eight preserved older commentaries (Mulac., Vas., Niry., Vis., C, H, Sil., Hemac)": note that, curiously enough, Mulac. (=the Mulacara) is here labelled as a commentary, which, strictly speaking, it is not. p. 44 [16off.] For the Mulacara, of which chapter VII is fully edited in the Ubersicht (p. (16 ff.]), Leumann used the Strasbourg ms. "S 344" (described in Tripathi, Catalogue, Serial No. 77): paper, 275 folios, dated V.S. 1895, an "excellent ms. of Vasunandin's commentary" according to him ([16933-34]). Later, he consulted Berlin ms. "B 2049" (p. 46). p. 43 [1563f.] The unpublished additions to the Ubersicht (Plutat 1998: No. 180) adduce more instances of the suffix -era (kanera, kaulatera, gaudhera, catakaira, dasera) found in Patanjali's Mahabhasya and in the Kasika on Pan. IV 1 127-129 and 131, to which he adds natera "son of a female dancer". Leumann considers -aira as a purist variant of -era, maintaining that this suffix was obviously used originally to designate only the young of adult female animals, and that it was applied in a broader sense to the offspring of male animals. p. 54 notes and p. 67: Br, M, P and S refer to manuscripts of Jinasena's Harivamsapurana: - M or M 2040 refers to Rajendralala Mitra's Notices of Sanskrit Mss., vol. 6, Calcutta, 1882, pp. 74-97: paper ms., 488 folios, dated V.S. 1841. -P must be the Poona ms. "P XXII 1134": see "Harivamsapurana von Jinasenacarya. Brit. Mus. Ms. or. 3350, P XXII 1134" , in the title of Notebook No. 110 (Plutat 1998). - Br 3350 (also mentioned on p. 67) is the London ms.: see now Balbir, Sheth, Tripathi Serial No. 1241; dated V.S. 1829. xxxviii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir - S must be the Strasbourg manuscript "S 365" described in Tripathi, Catalogue, Serial No. 196; European paper, Kannada script. p. 57 200 n. *7 "WZ VI 36" is Leumann's article "Die Legende von Citta und Sambhuta (Fortsetzung)" in Wiener Zeitschrift fur die Kunde des Morgenlandes 6 (1892), pp. 1-46 (reprinted in Kleine Schriften pp. 161-206); "Berl. Sitz. Ber. 1892" is Leumann's article "Jinabhadra's Jitakalpa, mit Auszugen aus Siddhasena's Curni" in Sitzungsberichte der (Koniglich) Preussischen Akademie der Wissenschaften (Berlin), 1892, June-December, pp. 1195-1210 (reprinted in Kleine Schriften pp. 260275). p. 59 [2151-53] "the archaic gatha-s in Jataka 542 (1-103 & 105-168) and in the TheriGathas (400-487 & 493-522)": The Khandahalajataka (542) is an important text about the tension between sacrifice and ahimsa. Its metrical structure and textual history have been discussed at length in L. Alsdorf, Die Arya-Strophen des PaliKanons, Wiesbaden, 1967, pp. 38-50. It contains slokas (e.g., 104) or sloka-padas, true aryas and transitional forms between sloka and arya. - As for the Therigatha aryas mentioned by Leumann, they are those which constitute the poem on Isidasi (400-447) and those which are found in the poem on Sumedha (448-487 and 493-522; 488-492 are slokas): see K.R. Norman, Elders' Verses II, 2nd edition, Pali Text Society 2007, ad locum, for a detailed discussion of the text. It is interesting to note that the proper metres of these two passages could not be identified by Mrs. Rhys Davids, Psalms of the Sisters (London, 1909). The unpublished additions to the Ubersicht (Plutat 1998: No. 180) discuss the situation of the arya-metre among the "Southern Buddhists". Edm. Hardy's edition of the Nettipakarana (which was being prepared at that time) is referred to as containing 35 aryas. Leumann also deals with arya verses quoted by Buddhaghosa (in the Dighanikaya commentary) and Dhammapala. p. 59 [21' 24-27] Av.-niry. II 5-6 = Indian ed. with Haribhadra's commentary, verses 84 85. p. 62 [22 37] "WZ VI 34-46 & 14-16" refers to the Leumann's contribution "Die Legende von Citta und Sambhuta" published in Wiener Zeitschrift fur die Kunde des Morgenlandes VI, 1892, pp. 1-46, where relevant passages of the Uttaradhyayananiryukti are quoted, translated and analysed. p. 65 [23.44] "ZDMG XXXVII 501" is Leumann's article "Zwei weitere KalakaLegende" in Zeitschrift der Deutschen Morgenlandischen Gesellschaft 37 (1883), pp. 493-520 (reprinted in Kleine Schriften pp. 1-28). p. 66 [230 n. 2] "Hoernle Ind. Ant. 1891, p. 341ff., 1892, p. 57ff.": These are "Two Pattavalis of the Sarasvati Gachchha of the Digambara Jains", Indian Antiquary, October 1891, pp. 341-361 and "Three Further Pattavalis of the Digambaras", Indian Antiquary, March 1892, pp. 57-84. For more details on Hoernle see above on p. [1deg3435). p. 66 [24*-22] The unpublished additions to the Ubersicht (Plutat 1998: No. 180) supply some information on the names of those religious group-leaders who were at the same time authors: Maghanandin, Bhutabalin, Kittikarya, Lohacarya. xxxix For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature p. 67 [2447] The unpublished additions to the Ubersicht (Plutat 1998: No. 180) suggest that the reading tapobhrd is perhaps to be preferred to tapodhrd in verse 25, because the word tapodhrd is not attested otherwise. p. 67 [24 57-58] "Prabhacandra's epitaph" is Leumann's article "Prabhacandra's Epitaph, the oldest Digambara Inscription" in Wiener Zeitschrift fur die Kunde des Morgenlandes 7 (1893), pp. 382-384 (reprinted in Kleine Schriften pp. 275-277). It refers to the document which opens Lewis Rice's Inscriptions at Sravana Belgola, Bangalore, 1889. Some of the readings are corrected on the basis of the roman transliteration. One of these corrections is of consequence: "it offers a better exploration of the purport of the inscription. Its prose part now records two events that belong to entirely different epochs, viz. 1. the Jaina emigration to the south at Bhadrabahu's advice, 2. Prabhacandra's religious suicide by starvation on the hill Katavapra". p. 68 [24 25-27] "The modern Bhadrabahu-caritra by Ratnanandin, which Jacobi has extensively dealt with and edited in ZDMG XXXVIII 9-42": this refers to Jacobi's article "Uber die Entstehung der Svetambara- und Digambara-Sekten", ZDMG 38 (1884), pp. 1-42 (reprinted in Kleine Schriften, pp. 815-863). Ratnanandin's work, which contains 498 Sanskrit verses divided into four chapters, has a polemical intention. It was composed in the second half of the 15th century or the first half of the 16th century. A chronological indication is provided by the date sam. 1527 as the time for the rise of the Lunkamata. Jacobi's article provides a detailed analysis of the contents, followed by a critical edition of the text based on two manuscripts from the Deccan College. This contribution was supplemented by "Zusatzliches zu meiner Abhandlung: Uber die Entstehung der Svetambara und Digambara Sekten", ZDMG 40 (1886), pp. 92-98 (reprinted in Kleine Schriften, pp. 857-863). p. 68 [2429-30]: "Av.-niry. XVII" and the "five sloka-s, which list the 32 jogasamgaha" = verses 1274-1278 in the Indian ed. with Haribhadra's commentary. p. 68 [24 n. *]: Padmamandira is the commentator on the Rsimandalastotra. In this commentary he renders in Sanskrit verses the legends of the heroes whose names are mentioned in the Prakrit mula. See, for extracts, Appendix pp. 358-364 in Sthaviravalicarita or Parisistaparvan... by Hemacandra, ed. by Hermann Jacobi, 2nd ed., Calcutta, 1932. The unpublished additions to the Ubersicht (Plutat 1998: No. 180) provide additional information about other Sanskrit versions of Sthulabhadra's biography, the most famous being the Sthulabhadracarita by Jayananda written around 1350-70 A.D. and read by Leumann through four manuscripts from Bhau Daji's collection (i.e. Bombay Branch of the Asiatic Society) and from Poona. He gives an analysis of the relationship of this version with the Prakrit versions of the legend and concludes that Jayananda had at his disposal the Avasyaka commentaries (but not the Uttaradhyayana tradition) and Hemacandra's Parisistaparvan. A short metrical analysis of the work is then given (sloka is the main metre, but other metres are found too). Prakrit is attested in one Apabhramsa stanza (the contents of which correspond to Parisistaparvan VIII 50) and in stanzas 279 and 579. A synoptic table shows the precise concordances between the Avasyaka story, Hemacandra's version and Jayananda's version. xl For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir p. 69 [25 n. *]: Leumann contributed various additions to Jacobi's work on the Parisistaparvan. p. 75 [27deg n. 1] See above the note on [236 n. 2] for the full bibliographical references of these two articles by Hoernle. p. 75 [27 n. 2] "Tawney's translation of Kathasaritsagara": C.H. Tawney, The Ocean of Story, London, 1880; 2nd ed. with notes and appendices by N.M. Penzer, 10 vols., London, 1924-28. p. 75 [27 n. 5] "Sergius von Oldenburg...": S.F. Oldenburg, "On the Buddhist Jatakas" (written in October 1892), Journal of the Royal Asiatic Society 25, 1893, pp. 301-356. Sergej F. Oldenburg (1863-1934) was a Russian scholar who taught at the University of St Petersburg (where he had also studied with I.P. Minaev and V.P. Vasiliev) and was a member of the Imperial Academy of Sciences of Russia. His main achievements concern the field of Buddhist literature and archaeology, but, like several scholars of his time, his curiosity and writings go much beyond. Jain literature was also among his concerns. p. 76 [28] Additional information in the unpublished additions to the Ubersicht (Plutat 1998: No. 180): Leumann quotes two gathas from Klatt's contribution in Indian Antiquary 11, p. 247 and 252, which show that the tradition gives several dates for arya Raksita. These verses state that he introduced the caitya-vasa 620 years after Mahavira. p. 77 [28a, note *] Note 1: "more about this later in Aradhana-story 8": not available in the printed portion of the Ubersicht. Reference is to the serial-number of the story in Brahma Nemidatta's Aradhanakathakosa (see above note on p. [117]). It deals with the character of Uddayana. p. 77 [28, note *] Note *: "Padmamandira's versification": see above note on p. [246 n. *]. p. 78 [2847] "Ind. Stud. XVII 92-94 & 130" refers to Leumann's study of the narrative accounts of the schisms: see Introductory essay above and below Appendix VIII (Leumann's bibliography) for full references. p. 79 [2945-46] "for which Jolly has kindly offered his help": Julius Jolly (1849-1932), who was professor in Wurzburg, "contributed extensively to Indian law and medicine" (Stache-Weiske 1990: 110). In particular, he was the author of two classics for the collection "Encyclopedia of Indo-Aryan Research" ("Grundriss der IndoArischen Philologie und Althertumskunde") in these two areas of Indology: Indian Medicin (1901) which is still partly unsurpassed and Recht und Sitte (1896). The latter, to which Leumann refers a little later (p. 80 [29deg13]) is a survey of Dharmasastra made on the basis of legal commentaries, old travel accounts, etc. It was revised by the author and translated into English by Balakrishna Ghosh as Hindu Law and Custom (1928, The Greater India Society Publications, vol. 2). xli For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature p. 79 [29448] "agrees exactly with the prosaic (still unprinted) schema of Usanas": from references found in various works it appears that Usanas, an ancient sage mentioned in the Rgveda, wrote a treatise on politics. The work and passage which Leumann has in mind correspond to the Ausanadharmasastra as available in one Poona manuscript (but no hint shows that Leumann had access to it). The third chapter (out of seven that compose this brief work, mainly written in prose) deals with the four varnas and the mixed castes such as Rathakara, Ambastha, Suta, Ugra, Magadha &c." (P.V. Kane, History of Dharmasastra, vol. I revised and enlarged, Part I, Poona, 1968, pp. 266272, where further verse recensions of this work are examined). p. 81 [29665-70] "a commentarial remark at XVIII 68", scil. verse 1382 (Haribhadra p. 750a). p. 81 [30deg,]: "the legendary biography of Siddhasena": this Prabhacandra is the author of the Prabhavakacarita, a work belonging to the prabandha genre, which was composed in the 14th cent. The eighth section is devoted to the life of Siddhasena. See further Phyllis Granoff, "Buddhaghosa's Penance and Siddhasena's Crime: Remarks on Some Buddhist and Jain Attitudes Towards the Language of Religious Texts", in From Benares to Beijing. Essays on Buddhism and Chinese Religion, ed. by Koichi Shinohara and Gregory Schopen, Mosaic Press, Oakville, N.Y., London, 1991, pp. 17-33. p. 86 [3294] "Tarangavai" was translated into German by Leumann under the title Die Nonne. See Appendix VIII for bibliographical details. In his unpublished additions to the Ubersicht (Plutat 1998: No. 180), Leumann writes: The (Brhat)Kalpa-tika expands akkhaiyad with akhyayikas TarangavatiMalayavati-prabhrtayah and kahao with katha Vasudevacarita-Cetakakathah (= printed ed., Bhavnagar, 1936, vol. 3 p. 722 on verse 2564). He notes that the two terms are not elaborated upon in the Kalpa-curni. p. 89 [3268] "Jinavallabha": the name of this religious teacher appears in the prasasti of the Poona ms. "P XII 56" of the Visesavasyakabhasya (quoted on p. (32deg19]). His name appears at other places in the Ubersicht: p. 89, 105n., 133, 134, 134, 137, 137, 140, 143. Leumann takes him as the scholar for whom both this ms, and the ms "P XII 57" were meant to read, and places him about 70 years before Malayagiri (p. 146). He also considers him as the "glossarist of the Silanka-manuscript" (p. 133), i.e. P XII 57, and even discusses his marginal remarks thereupon (p. 137).. p. 90 n. (33 n. 1] "Nemidatta's Kathakosa": see above note on p. [1deg17] "58" refers to the serial number of the story - that of Sukosala - in this collection. p. 94 [35deg13] "KZ. XXXI 43" refers to Leumann's article "Die accentuation des Satapatha-Brahmana" in Kuhns Zeitschrift 31, 1892 (NF 11), pp. 22-51. p. 94 [35deg17] Additional note on lettu in the unpublished additions to the Ubersicht (Plutat 1998: No. 180): Pali leddu in Buddhaghosa's commentary on the Dighanikaya; lestu and istaka do not show any aspiration. Hence the linguistic evolution is: lettu *lettu *letu - *ledu Pali leddu Jaina Pkt. lelu For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir pp. 95ff. [354-36] For the divisions and the sigla used in the eight tables see p. 93 [34b6-23]. pp. 100-106 [370-38] See Appendix IX for the Gujarati translation of this section, full quotations of the verses and additional references. p. 101 [37deg30] "Jacob's Upanisad-Concordanz" is George Adolphus Jacob, Upanisadvakyakosah: a concordance to the principal Upanishads and Bhagavadgita, Bombay: Government Central Book Depot, 1891 [reprinted Delhi, Motilal Banarsidass, 1971). p. 102 (37deg n. 1] "only looked through at some passages by my brother": this refers to Julius Leumann (1867-1945) who had been trained in Indology, partly by Ernst. The two brothers worked together on the publication of the first fascicle of a Sanskrit etymological dictionary: Etymologisches Worterbuch der Sanskrit Sprache. Lieferung I: Einleitung und a bis ju. Leipzig, 1907. It formed the first volume of the collection "Indica", initiated by Ernst Leumann. p. 102 (37o14] "Hillebrandt": Alfred Hillebrandt (1853-1927) "is best known for his intensive research on Vedic mythology and ritual literature. He also wrote about the Arthasastra and Indian politics" (Stache-Weiske 1990: 121). Among his main contributions to the former are Vedische Mythologie (3 volumes, 1891, 1899, 1902) and Ritualliteratur (see below); among his contributions to the latter are his edition of Visakhadatta's Mudraraksasa and his study of Kautilya's Arthasastra, Altindische Politik. Eine Ubersicht auf Grund der Quellen, Jena, 1923 which is based on two manuscripts. p. 105 [38445] "Asvaghosa's Buddhacar. IX 63 = 52 Cow.": refers to Cowell's edition of the Buddhacarita, Oxford, 1893. The verse in point reads: kah kantakasya prakaroti taiksnyam vicitrabhavam mtgapaksinam va? svabhavatah sarvam idam pravsttam; na kamakaro 'sti, kutah prayatnah. p. 104 [389 n. 24] "Hillebrandt, Rituallit.": refers to Alfred Hillebrandt, Ritualliteratur, vedische Opfer und Zauber, a classic which was published in 1897 as volume 3.2 of the "Encyclopedia of Indo-Aryan Research" (original German title: "Grundriss der Indo-Arischen Philologie und Altherthumskunde"). p. 114 [41047-51] The Visesavasyakabhasya-stanza I 942 reads: puvvanupuvvi-hettha samaya-bheena kuna jadha-jettham uvarima-tullam parato nasejja puvva-kkamo sese (= stanza 938 in Malvania's edition, Ahmedabad, 1966, L.D. Series 10). As stated by Leumann [41b74), it is quoted in Haribhadra's commentary (p. 57a; section of the commentary located between Av.-niry. verse 79 and 80), where it is followed by a verse defining the term samaya-bheda: jahi tammi u nikkhitte purao so c'eva anka-vinnaso so hoi samaya-bhedo vajjeyavvo payattenam. p. 114 [42" Note **) "The letter numeral 'five' in Jaina manuscripts': the most complete table of letter-numerals, a system which is found in old Jaina palmleaf xliii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature manuscripts, and much more rarely in paper manuscripts, is that given by Muni Punyavijaya, "Apani adrsya thati lekhanakala ane tenam sadhano" in Jnanamjali Pujya Muni sri Punyavijayaji Abhivadana Grantha, Bombay, 1969, p. 49 (reproduced in Balbir, Sheth, Tripathi 2006 vol. 2 p. 490). There one can see among the various shapes assumed by the letter-numeral "five" the replacement of older forms by na, as observed by Leumann. p. 115 [42deg15-21] "Av.-niry. II 26-28". The original text reads: II 26 (105). atthanham payalinam ukkosa-thiii vattamano u jivo na lahai samaiyam caunham pi egayaram. II 27 (106). sattanham payadinam abbhintarao u kodi-kodinam kauna sagaranam jai lahai caunham annayaram. II 28 (107). "pallaya girisariuvala ?piviliya "purisa 'paha "jara-ggahiya 'kuddava ojala 'vatthani ya samaiya-labha-ditthanta. p. 119 note * [430 n. *] "Municandra, who includes seven gatha-s at Upadesapada 17": Municandra is the commentator who, in 1117 CE, expanded on the often rather elliptic Prakrit gathas of the Upadesapada written by Haribhadra. These gathas are narrative verses following the exegetical style of the Avasyaka-niryukti. The stories are rewritings of the Avasyaka-stories. Haribhadra's Upadesapada clearly belongs to the Avasyaka-orbit as Leumann had rightly recognized (cf. Balbir 1993: 119-120). pp. 120f. [44 46-4423] Av.-niry. X 17-20 correspond to the Bhasya-verses 161ff. in Haribhadra's recension. Since Leumann does not give a literal translation of the Niryukti-verses, which are extremely technical, there is no point in giving the text here. p. 147 [54deg11] "In fact, more citations should be found, if Malayagiri, as Samayasundara claims in the Paryusanakalpa-commentary, also might have written a commentary on the Visesavasyaka-bhasya": this refers to the Kalpalata, the name of the extensive Kalpasutra-commentary written in Sanskrit by Samayasundara, a leading Svetambara monk belonging to the Kharataragaccha who was active in the 17th century (see above the note relating to p. la31-32 for references). Leumann had access to this commentary through Bhandarkar's report and through an incomplete manuscript kept at the Berlin Royal Library (see p. 147 n. [54a n. 2]). Commenting upon the Sthaviravali, which is the second part of the Kalpasutra, Samayasundara observes that several influential sthaviras are not mentioned, and seizes the opportunity to supply additional material on several illustrious Jaina teachers, such as Arya Raksita, Vrddhavadi and Siddhasena, Haribhadra, Hemacandra, Manadevasuri, Manatunga and others. Malayagiri is one of them: evam sriMalayagirih yat-ksta Visesavasyaka-vrttipramukha aneke atisugama granthah santi (p. 240b-241a of the edition published by the Jinadattasuri Pustakoddhara Fund, vol. 42, Surat, 1939). This commentary, however, has not come down to us. What does exist is Malayagiri's commentary of the Avasyaka-niryukti. As Leumann himself suggests, there might well have been a confusion between the two works, for Malayagiri quotes verses from Jinabhadra's Visesavasyakabhasya in his commentary on the Av.-niryukti. p. 147 [54deg28-30] "(Malayagiri) tells the story at niry. II 114 f., following the Jambudvipaprajnapti unusually extensively ...": the story of Rsabha's birth and the xliv For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir corresponding celebrations by the eight dikkumaris, Indra and other groups of gods (see Balbir 1993: 129 for references). p. 149 [55deg10] "Although we still have to mention a narrative work by Sanghadasa": this is the Vasudevahindi (already referred to on p. 40 [15a7]. But it is not clear to me why Leumann mentions this work at this stage of the expose. p. 151 (5539-40] "a ms at the Indian Institute": scil. the Indian Institute of Oxford University: see p. IV the heading "I I". p. 154 (56deg30] "Kupaks." is Dharmasagara's Kupaksakausikaditya, a polemic work of the 16th century to which A. Weber first drew attention in the West. Beside the relevant entry in his Catalogue of the Berlin manuscripts, referred by Leumann, he also devoted a specific analysis to it: Uber den Kupakshakaucikaditya des Dharmasagara. Streitschrift eines orthodoxen Jaina, vom Jahre 1573 in Sitzungsberichte der Koniglich Preussischen Akademie der Wissenschaften zu Berlin 1882, II (37), pp. 793-814. On the other hand, Leumann also copied extracts from the London mss. of this work ("Or. 2108" and "Or. 2109", see Balbir, Sheth, Tripathi 2006 Serial Nos. 656 and 657): Plutat 1998 Nos. 95-96. ****** V. Correspondences between Leumann's divisions of the Avasyaka niryukti (and other texts) and the modern editions For the Avasyaka-niryukti Leumann uses throughout his studies a division into 20 sections labelled as I-XX (see p. 2 Note *) with an independent verse numbering for each section. This division corresponds to the practice of manuscripts, and has at least one justification: when other texts refer to the Av.-niryukti, they normally refer to it by section (e.g., jaha Samaie, etc.). The modern editions, all produced in India and consulted by today's specialists, use, however, a continuous numbering. Examination of manuscripts of the Av.-niryukti shows some amount of variation in the number of verses found in the different sections (see Balbir 1993: 43). Leumann used different mss. at different stages of his work. Hence the exact count is not always easy. The broad correspondence of these sections with verses in the Indian edition of the Av.-niryukti in Haribhadra's recension is: 1-79 80-220 105-107 139 I. Pedhiya II. Padhama varavariya II 26-28 II 60 (list of examples illustrating the bad and good pupil; same stanza found in the Nandisutra; see Balbir 1993: 399-439) III. Biya varavariya IV. Uvasagga V. Samosarana, Ganahara 221-461 462-526 527-590 34So-called Bhasya-verses are not mentioned separately in the following table. xlv For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature VI. Ganahara-uppatti VII. Samayari VII 29-36: see above Appendix IV 691-696+ Bhasya verses 121-122 note on p. [9deg23-51] VIII. Uvagghaya-nijjutti VIII 12: see above Appendix IV 735 note on p. [10a n. 2] IX 32: see above Appendix IV note on p. [10a n. 2] X. Samaiya-nijjutti XI. Cauvvisatthaya-nijjutti XII. Vandana-nijjutti See below Appendix VI XIII. Padikkamana-nijjutti XIV. Jhana-sayam XV. Parithavania-nijjutti XVI. Padikkamana-sangahani XVI 34-43: see above Appendix IV note on p. [10a n. 2] 591-665 666-723 VIII 52-53 (Vajrasvamin) VIII 149 (list of 10 catchwords for 832 illustrating the difficulty of gaining birth as a human being) IX. Namokkara-nijjutti XVII. Jogasangaha XVII 1-5 (list of 32 catchwords) XVIII. Asajjhaiya-nijjutti XVIII-64: see the note on p. [10a 29ff.] XVIII 68: see above Appendix IV note on p. [2965-70] XIX. Kaussagga-nijjutti XX. Paccakkhana-nijjutti XX 66 724-879 775-776 880-1012 918 1013-1055 1056-1102 1103-1230 1231-1271 104/ 106 verses 1272-1273 No niryukti verses 1274-1320 1274-1278 1321-1417 1418-1554 1555-1623 1597 VI. Prakrit extracts from Av.-niry. XII (analysed and translated by Leumann in the Ubersicht) (Translation pp. 28f. [10-11"]) XII 1 (1102). vandana Bcii kii-kammam "puya-kammam ca Evinaya-kammam ca 'kayavvam kassa va 2kena vavi 3kahe va 'kaikhutto? XII 2 (1103). "kai-onayam 'kai-siram 'kaihim ca avassaehi parisuddham? kai-dosa-vippamukkam kii-kammam 'kisa kirai va? XII 3 (1104). Siyale Bkhuddae Kanhe, DSevae EPalae taha panc' ete ditthanta kii-kamme honti nayavva. xlvi For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir (Translation p. 30f. [11]) XII 25 (1125). appuvvam datthunam abbhutthanam tu hoi kayavvam sahummi dittha-puvve jahariham jassa jam joggam. XII 26 (1126). mukka-dhura-sampadaga-sevi-carana-karana-pabbhatthe lingavasesa-mitte jam kirai tam puno voccham. XII 27 (1127). vayai namokkaro hatth'-usseho ya sisa-namanam ca sampuccchana 'cchanam chobha-vandanam vavi. XII 28 (1128). 'pariyaya 'parisa 3purise "khittam "kalam ca "agamam nacca 'karana-jae jae jahariham jassa jam juggam. (Translation p. 31 [11]) XII 49 (1148). alaenam viharenam thanacankamanena ya sakko su-vihio naum bhasa-venaiena ya. 1149. alaenam viharenam thane cankamanena ya na sakko su-vihio naum bhasa-venaiena ya. (Translation p. 31 [11]) XII 78 (1174). je jattha jaya bhagga ogasam te param avindanta gantum tattha 'cayanta imam pahanam ti ghosanti. XII 79 (1175). 'niyavasa-viharam 2ceiya-bhattim ca 3ajjiya-labham *vigaisu ya padibandham niddosam coiya binti. XII 80 (1176). jahe vi ya paritanta gamagara-nagara-pattanam adanta to kei niya-vasi Sangama-theram vavaisanti. [The other examples are dealt with in the subsequent verses; Leumann gives the identifying names, but no translation of the contents] XII 95b (1191). ee avandanijja je jasa-ghai pavayanassa. XII 97b (1193). ee u vandanijja je jasa-kari pavayanassa. (Translation p. 31 [122-12"]) XII 100 (1196). mayaram piyaram vavi jitthagam vavi bhayaram kii-kammam na karijja save rainie taha. XII 104 (1200). padikamane sajjhae kaussaggavaraha-pahunae aloyana-samvarane uttam'-atthe ya vandanayam. XII 105 (1201). cattari padikkamane kii-kamma tinni hunti sajjhae puvv'-anhe avar'-anhe kii-kamma caudasa havanti. (Translation p. 33 [12a-b] XII 106 (1202). do-onayam ahajayam, kii-kammam barasavayam cau-siram ti-guttam ca du-pavesam ega-nikkhamanam. XII 107 (1203). avanama dunn' ahajayam, avatta baras' eva u sisa cattari guttio, tinni do ya pavesana. XII 108 (1204). ega-nikhamanam c'eva, panavisam viyahiya avassagehim parisuddham, kii-kammam jehi kirai. 1205. kii-kammam pi karinto na hoi kii-kamma-nijjarabhagi panavisam annayaram sahu thanam virahinto. 1206. panavisa[avassaga]-parisuddham kii-kammam jo paunjai gurunam so pavai nivvanam a-cirena vimana-vasam va. xlvii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature (Translation p. 34 [12]) The 32 faults from which the salutation ritual should be free XII 111 (1207). 'anadhiyam ca thaddham ca, pavviddham "paripindiyam Ptola-gai 'ankusam c'eva, taha 'kacchabha-ringiyam XII 112 (1208). (r)macch'uvvattam'manasa pauttham taha ya ''veiyavaddham "bhayasa c'eva 'bhayantam, "mitti-14garava-"karana. XII 113 (1209). 16teniyam "paliniyam c'eva, 18 ruttham "tajjiyam eva ya 20sadham ca 2'hiliyam c'eva, taha 22 vipaliunciyam. XII 114 (1210). 23 dittham a-dittham ca taha, 24singam ca 2kara 2omoanam 27alittham analittham, 28unam auttara-culiyam. XII 115 (1211). "muyam ca "daddharam c'eva, Scuddalim ca apacchimam battisa-dosa-parisuddham, kii-kammam paunjai. (Translation p. 39 [14']) XII 119 (1215). vinaovayara manassa bhanjana puyana guru-janassa titthayarana ya ana sua-dhammarahana 'kiriya. XII 120 (1216). vinao sasane mulam, vinio samjao bhave vinayad vippamukkassa, kao dhammo kao tavo? XII 121 (1217). jamha vinayai kammam atthaviham cauranta-mukkhae tamha u vayanti viu vinad tti vilina-samsara. (XII 122-130 : see text and translation p. 20 [84]). VII. English translations of two reviews of the Ubersicht originally published in German Review by H. von Glasenapp published in Orientalistische Literaturzeitung 38, 1935, No. 6, pp. 388-389. "Avasyakas", that is necessities", is the name given by the Jainas to six duties, whose daily performance is indispensable. They are 1. to take upon oneself the solemn promise to refrain from any type of evil, 2. glorification of the 24 Tirthankaras, 3. respect towards the teacher, 4. confession, 5. to remain in the kayotsarga position, which serves to liberate the spirit from the carnal, 6. to take upon oneself the solemn promise to refrain from certain pleasures. These avasyakas, which had been handed down in various formulas, belong to the oldest component of the Jaina scriptures and have themselves become the starting-point of an extremely extensive literature in which numerous Jaina writers have considered it their duty to comment upon the avasyakas and to elucidate them through narratives. Thus the history of the Avasyaka-literature forms a "paradigmatic section of the entire Jaina literature" which for research on Jainism is equally significant both from the point of view of religion and for literary history. During painstaking work over eleven years, Ernst Leumann has provided an overview of the multilayered Avasyaka scriptures that he has partly put into print, but that was never published because the author later turned to other studies. Now, Leumann's disciple, W. Schubring, provides an excellent Manul print of this unique work based on printed sheets in a single copy of this unfinished work. Every researcher on Jainism will be most grateful to the editor because it would have been an irreperable loss for German xlviii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir scholarship if such an intellectual effort were to have fallen into oblivion. Not only is Leumann's work a valuable contribution to our knowledge of Jaina literature, but his excurses on various research topics, such as the question of the authenticity of the traditions relating to Bhadrabahu (p. 23ff.), and the discussions on various aspects of Jaina dogmatics are significant as well. Hopefully, the editor will be able to make other studies from his teacher's legacy accessible and create a respectful memorial in the way he has done here. Review by B. Geiger published in Wiener Zeitschrift fur die Kunde des Morgenlandes 45, 1938, pp. 154-155 (reproduced in E. Leumann, Kleine Schriften, pp. 725-726). Like the Avasyaka-Erzahlungen (Abhandlungen fur die Kunde des Morgenlandes X), the Ubersicht has not been completed and remains fragmentary. Already in 1900 Leumann printed that part of the planned work available in manuscript. W. Schubring has finally made it accessible through a new printing and has thus rendered a very valuable service to indological research. This Ubersicht uber die Avasyaka-Literatur, whose significance among Jaina scriptures and in Indian literature in general has been emphasized mainly by Leumann, is solely based on manuscripts, among which Leumann's own collection and the collection in the Strasbourg library play a prominent role. Numerous extensive extracts from manuscripts, tables of contents and concordances established with matchless accuracy, as well as related sharp-witted detailed investigations, translations and explanations are admirable achievements of this great scholar who earlier had already played such an important role in the study of Jaina literature. The Ubersicht starts with a throrough analysis of the three recensions of the Avasyakasutra, which stands at the centre of the Avasyaka literature, and of the individual sections which compose the sutra. Sections I-III (the solemn vow formula upon entering into the religious order: samayika; the hymn addressed to the 24 Jinas: caturvimsatistava; the salutation to the teacher: vandanaka) are dealt with in particular, translated and precisely explained. The translation of the third Section is, moreover, explained with the help of extracts from the commentarial literature. In addition, Leumann has attempted to define more precisely (p. 9) the expressions avassiya, nisihiya, jatta and javanijja. Yet, it seems doubtful to me whether nisihiya goes back to a *nisiiya (from ni-sid-), as Charpentier later also assumed (Wiener Zeitschrift fur die Kunde des Morgenlandes 29, 230, n. 2 and Uttaradhyayana 283, note), and originally meant "a meditative posture". Leumann compares the salutation formulas where jatta and javanijja occur with similar Buddhist formulas. But the way Leumann renders the corresponding sentence from Avasyaka III (p. 7 f.) is not entirely correct. I intend to come back to this on another occasion. The remaining part of the Ubersicht is almost entirely devoted to the exposition of the commentarial literature on the original Avasyaka, which at the same time gives a picture of the development of the tradition from its beginnings. The table of contents of the Mulacara is followed by an edition of Mulacara VII, the Digambara original of the Avasyaka-niryukti, then by an attempt to reconstruct the "original niryukti", and by a longer chapter devoted to the Avasyaka-niryukti of the Svetambaras. There the analysis of the the first of the four redactions of the Avasyaka-niryukti, the one by Bhadrabahu, and an investigation into the date of the historical Bhadrabahu (who died 162 or 170 xlix For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature years after Mahavira), as well as of the "fictitious" Bhadrabahu, who produced the niryukti collection, and whom Leumann places around 80 CE, receive considerable attention. Especially valuable is the detailed chapter on Jinabhadra's (incomplete) Visesavasyaka-bhasya, about its original version, and about the textual recension of the commentator Silanka, as well as about the recension by the first Hemacandra. The Vedic and philosophical citations extracted by Leumann from Jinabhadra's work are very interesting. This is the case also for numerous other specimens from the contents of the Bhasya, like the passages which relate to the teaching about perception, Jaina doctrinal history, the principle of permutation and much more. Lastly, the discussion concerns Jinabhadra's lost auto-commentary on his Bhasya, which is known only through the commentators Silanka, Hemacandra, and others. The last two pages of the Ubersicht contain the beginning of an analysis of other works by Jinabhadra. I regret that I have been able to give here only a superficial overview of the contents of this work. It contains such an impressive mass of extremely valuable and interesting material from different angles that it makes going into details impossible. As in the case of pathbreaking achievements in the field of Khotanese, to which Leumann dedicated the last decades of his life, science will be grateful to him for this posthumous fragment, which is a fundamental tool of Jaina research. [The third review written by W. Printz and published in Zeitschrift der Deutschen Morgenlandischen Gesellschaft 90, 1936, p. 499 is short and does not bring anything new. Hence its translation is not included here]. VIII. Ernst Leumann : Selected biographic and bibliographical information Biographical information 11 April 1859 1867 1867 and following years 1877 and following years 1880 1881 Birth of Ernst Leumann in Berg (Dist. Thurgau, German-speaking part of Switzerland), as the elder son of a Protestant clergyman. Birth of his brother Julius (d. 1945). Schooling in Frauenfeld. Leumann was specially impressed by two of his teachers, who attracted his interest towards mathematics on the one hand, and towards Sanskrit and comparative grammar of the Indo-European languages on the other. Studies at the University of Zurich and Geneva (under Paul Oltramare), then at Leipzig (under Ernst Windisch, 18441918). Initiated into Jaina studies by Albrecht Weber (1825-1901) at the University of Berlin. Doctorate Degree obtained in Leipzig for 1 For Personal & Private Use Only

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1882-84 1884 1887 1889 1892-1899 1897 1907ff. 1919 Introductory essay and tools by Nalini Balbir his Dissertation on the Aupapatikasutra, prepared under the guidance of A. Weber and published in 1883; after his doctorate, works on the collection of Indian manuscripts in Berlin. Assistant of M. Monier-Williams in Oxford. E. Leumann works on the Sanskrit-English Dictionary (and continues to work on it after his formal assignment ends). Secondary school teacher of Latin and English in Frauenfeld for a few months. -- Appointed professor without chair at the University of Strasbourg (a town then belonging to Germany), where his predecessors in the field of Comparative linguistics and Indology were F. Max Muller, Siegfried Goldschmidt (18441884), Ernst Windisch (1844-1918) and Heinrich Hubschmann (1848-1908), each of whom taught for rather short periods. With Leumann's appointment, Indology in its broadest sense was instituted as a prominent subject of this University for several years. Leumann taught Sanskrit, Indian sastric disciplines, Jaina texts, inscriptions, "Nordarisch", Buddhist texts, etc. Married to Gertrud Siegemund Birth of his elder son, Manu, who became a renowned linguist (died 1977) - No precise information about the dates of the younger son, Hari, who became mathematician. a Leumann's preliminary work on Central Asian manuscript fragments led to the decipherment and identification of Tocharian. Appointed as ordinary professor at the University of Strasbourg. Leumann's works on the language he called "Nordarisch", i.e. Khotanese, another terra incognita where he was a pioneer. After the First World War, Strasbourg attached again becomes to France. Leumann loses his professorship, shifts to Freiburg-im-Breisgau (Germany) where li For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature 1929 24 April 1931 he is appointed as honorary professor. Death of Leumann's wife. Death of Ernst Leumann in Freiburg. Bibliography A complete bibliography of Leumann's works (which relate to several different areas of Indian and Central Asian studies) has been published in E. Leumann, Kleine Schriften. Nevertheless, it is perhaps relevant to list here those works (books, articles, reviews) which relate to Jaina and Prakrit studies. As we have tried to show, in Leumann's approach everything is interconnected. The works are presented in chronological order. - * preceding a title indicates that the corresponding article or monograph is reprinted in full in Kleine Schriften. Das Aupapatika Sutra, erstes Upanga der Jaina. I. Theil. Einleitung, Text und Glossar. Leipzig 1883. 166 p. 8deg (AKM VIII, 2). Nachdruck: Kraus Reprint Ltd., Nendeln, Liechtenstein 1966. [Diss.) *"Zwei weitere Kalaka-Legenden". In: Zeitschrift der Deutschen Morgenlandischen Gesellschaft 37. 1883, pp. 493-520. Various contributions in A. Weber, "Uber die Geschichte vom Kaufmann Campaka, Nachtrag". In Sitzungsberichte der (Koniglich) Preussischen Akademie der Wissenschaften Berlin 1883 (July-December), pp. 885-895. "Die alten Berichte von den Schismen der Jaina". In: Indische Studien (Beitrage fur die Kunde des indischen Alterthums. Im Vereine mit mehreren Gelehrten herausgegeben von Dr. A. Weber) Band XVII. Leipzig 1885, pp. 91-135. Nachdruck: Georg Olms Verlag, Hildesheim-New York 1973. *"Beziehungen der Jaina-Literatur zu andern Literaturkreisen Indiens". In: Actes du sixieme Congres International des Orientalistes, tenu en 1883 a Leide. Troisieme partie. Section 2: Aryenne. Leide: E.J. Brill 1885, pp. 469-564. *Review of Jacobi, H.: Ausgewahlte Erzahlungen in Maharashtri. Zur Einfuhrung in das Studium des Prakrit. Grammatik, Text, Worterbuch. Herausgegeben von H. Jacobi. Leipzig, Hirzel 1886. In: Kuhn's Literatur-Blatt fur orientalische Philologie III. Okt. 1885-Sept. 1887, pp. 78*-81*. *Review of Hoernle, R.: The Uvasaga-dasao or the religious profession of a[n] Uvasaga expounded in ten lectures, being the seventh Anga of the Jains, edited in the original Praksit, with the Sansktit commentary of Abhayadeva and an English translation with notes; published for the Bibl. Ind. Calcutta 1885-1888. - In: Wiener Zeitschrift fur die Kunde des Morgenlandes 3. 1889, pp. 328-350. Review of Buhler, G.: Uber das Leben des Jaina-Monches Hemacandra, des Schulers des Devacandra aus der Vajrasakha in Bd. XXXVII der Denkschriften der lii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir philosophisch-historischen Klasse der kaiserl. Akademie der Wissenschaften in Wien 1889. - In: ZDMG 43. 1889, pp. 348-352. Various contributions (marked as "L") in H.W. Smyth, The Sacred Literature of the Jainas. English Translation of A. Weber, Die Heiligen Schriften der Jainas. Indische Studien 16. 1883 &17. 1885. In Indian Antiquary 17. 1888, pp. 279-292, 339-345; 18. 1889, pp. 181-184, 369-378; 19. 1890, pp. 62-70; 20. 1891, pp. 18-29, 170-182, 365376; 21. 1892, pp. 14-23, 106-113, 177-185, 210-214, 293-311, 327-341, 369-373. "Eine altindische Monchslegende". In: Die Welt in Wort und Bild (herausgegeben von Chr. G. Hottinger) 9. Strassburg 1890, 5 pages. The legend in point is that of Citta and Sambhuta. The text of this publication is identical with the text found in WZKM 5. 1891 (next entry). *"Die Legende von Citta und Sambhuta". In: WZKM 5. 1891, pp. 111-146. "Liste von transcribirten Abschriften und Auszugen vorwiegend aus der Jaina-Literatur." In: ZDMG 45. 1891, pp. 454-464. [Reprinted in Plutat 1998, pp. 100-110]. "Synoptic Table of the Sources of the Parisistaparvan", pp. VIII-XI. . In: Sthaviravalicarita or Parisistaparvan, being an Appendix of the Trisastisalakapurusacaritra by Hemacandra, ed. by Hermann Jacobi. Calcutta 1932? (1891'). *"Die Legende von Citta und Sambhuta" (Continuation). In: WZKM 6. 1892, pp. 1-46. "Billige Jaina-Drucke". In: ZDMG 46. 1892, pp. 146-147. *"Dasavaikalika-sutra und -niryukti, nach dem Erzahlungsgehalt untersucht und herausgegeben" von E. Leumann. In: ZDMG 46. 1892, pp. 581-663. *"Jinabhadra's Jitakalpa, mit Auszugen aus Siddhasena's Curni". In: SPAW 1892, JuniDecember, pp. 1195-1210. Appendix on pp. 249-255: "Extracts from Bhagavati XV. on the Intercourse between Mahavira (i.e., Nigantha Nataputta) and Gosala Mankhaliputta". By Dr. E. Leumann. In: Rockhill, W. Woodville, The Life of the Buddha and the early history of his order derived from Tibetan works in the Bkah-Hgyur and Bstan-Hgyur. London 1892. Verschiedene Mitteilungen. In: Pavolini, P.E., La novella di Brahmadatta: Giornale della Societa Asiatica Italiana 6. 1892, pp. 111-148. "Liste von transcribirten Abschriften und Auszugen aus der Jaina-Literatur" (Continuation). In: ZDMG 47. 1893, pp. 308-315. (Reprinted in Plutat 1998, pp. 111118]. ***Prabhacandra's Epitaph, the oldest Digambara Inscription" In: WZKM 7. 1893, pp. 382-384. For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature "Prefatory Remarks". In: The Florentine Jaina Manuscripts by Prof. Count E.L. Pulle: Transactions of the Ninth International Congress of Orientalists held in London, 5th to 12th September 1892. Ed. by E. Delmar Morgan in two volumes. London 1893, Band 1, pp. 215-218. *"Uber die Avacyaka-Literatur". In: Actes du x(r) Congres International des Orientalistes. Session de Geneve 1894. Deuxieme partie: Section I (Inde). Leide: E.J. Brill 1895, p. 125. "Notes" on pp. 233-244. In: The Kathakosa or Treasury of Stories translated from Sanskrit Manuscripts by C.H. Tawney, with Appendix, containing Notes by Professor Ernst Leumann. London, Asiatic Society 1895 (reprint Delhi, 1975). Review of: Tawney, C.H.: The Kathakoca or Treasury of Stories, translated from Sanskrit Manuscripts by C.H. Tawney with Appendix containing Notes by Professor E. Leumann. - In: Indian Antiquary 24. 1895, pp. 275-276. *"A List of the Strassburg Collection of Digambara Manuscripts". In: WZKM 11. 1897, pp. 297-312. Die Avasyaka-Erzahlungen. Herausgegeben von Ernst Leumann. Erstes Heft. Leipzig 1897. 48 S. 8deg (AKM X, 2). Nachdruck: Kraus Reprint Ltd., Nendeln, Liechtenstein 1966. Reviewed by A. Barth in Revue d'Histoire des Religions XLV, 1902, pp. 179-180 = Oeuvres, vol. 2, Paris 1914, pp. 381-382. - See also Nalini Balbir und Thomas Oberlies, Avasyaka-Studien. Stuttgart: Franz Steiner Verlag 1993 (Alt- und Neu-Indische Studien herausgegeben vom Institut fur Kultur und Geschichte Indiens und Tibets an der Universitat Hamburg. 45,1 und 2): the Prakrit text has been reprinted and translated in vol. 1, pp. 199-435; vol. 2 is a selective glossary. *"Buhler as a collector of Mss." In: Indian Antiquary 27. 1898, pp. 368-370, Various contributions in Ed. Luigi de Stefani, Nota alla novellina jainica di Madiravati: Giornale della Societa Asiatica Italiana 13. 1900, pp. 217-220. *"Uber eine indische Satire". In: Verhandlungen der sechsundvierzigsten Versammlung deutscher Philologen und Schulmanner in Strassburg (Elsass), vom 1. bis 4. Oktober 1901. Zusammengestellt von Prof. Dr. M. Erdmann. Leipzig 1902, Orientalische Sektion, p. 193. *"Die Hamburger und Oxforder Handschriften des Pancatantra" (Abstract). In: Verhandlungen des XIII. Internationalen Orientalisten-Kongresses, Hamburg 1902. Leiden 1904, pp. 24-29. Text of a letter to Johannes Hertel on pp. 132-134. In: Hertel, J., Uber die JainaRecensionen des Pancatantra: Berichte uber die Verh. der Philologisch-Historischen Klasse der Koniglichen Sachsischen Gesellschaft der Wissenschaften zu Leipzig 54. 1902, pp. 23-134. liv For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Various notes on pp. 703-704. In: Hertel, J., Eine vierte Jaina-Rezension des Pancatantra: ZDMG 57. 1903, pp. 639-704. *Review of: Pancasati-prabodha-sambandhah o le cinquecento novelle antiche di Subhasila-gani, edite e tradotte per cura di Ambrogio Ballini. Firenze 1904. - In: ZDMG 58. 1904, p. 250. **Zum siebenten Kapitel von Amitagati's Subhasita-samdoha". In: ZDMG 59. 1905, pp. 578-588; pp. 820-821 [reply of J. Hertel and R. Schmidt and explanation thereon). *"Die Geschichte einer Jesus-Legende". Vortrag gehalten in Frauenfeld am 8. Januar 1907. [Private printing] 7 pages. *Review of: Barnett, L.D.: The Antagadadasao and Anuttarovavaiya-dasao. Translated from the Prakrit (Oriental Translation Fund, New Series, vol. XVII. (London) 1907). - In: Journal of the Royal Asiatic Society 1907, pp. 1078-1083. German translation of the Avasyaka-story "IX,32 (Visesavasyakabhasya V,1895)", pp. 293-294, and transcription of the corresponding Sanskrit text, p. 309. In: K. Watanabe, The Story of Kalmasapada and its Evolution in Indian Literature (A Study in the Mahabharata and the Jataka): Journal of the Pali Text Society 1909, pp. 236-311. Summary of Leumann's oral communication about the frame-story of Thousand and One Nights preserved in the Avasyaka-literature, pp. 30-31. In: E. Cosquin, Le prologuecadre des Mille et une Nuits, les legendes perses et le livre d'Esther: Revue biblique internationale publiee par l'Ecole Pratique d'etudes bibliques des Dominicains de Jerusalem. Janvier et avril 1909. Paris 1909, pp. 1-80. **Die Nonne. Ein neuer Roman aus dem alten Indien. Ubersetzt von Professor Ernst Leumann. Munchen-Neubiberg: Oskar Schloss Verlag 1921. 108 pages. 8deg. = Zeitschrift fur Buddhismus III. Jg. 1921, Heft 7/8, S. 193-234 und Heft 9/12, S. 272-333. Tarangavati arthat bhagavan sri Mahavirdev na sasan ni ek sadhvi ni hrdayamgam ane adarsabhut atmakatha. Praksta mam mulakarta : Padaliptacarya ; samksepakarta : Nemicandra gani. Proo Loymen na jarman anuvad upar thi gujarati karanar Narasimhabhai Isvarabhai Patel. Prakasak: Babalcand Kesavlal Pre. Modi, Ahmedabad, 1924, 80 pages (1400 copies printed). Hints about this publication are found in Leumann's letter to Vijayendrasuri dated 18 June 1924 and in H.C. Bhayani's translation of the Samkhitta-Tarangavai-Kaha (Ahmedabad, 1979, L.D. Series 75). Buddha und Mahavira, die beiden indischen Religionsstifter. Munchen-Neubiberg: Oskar Schloss Verlag 1922 (Untersuchungen zur Geschichte des Buddhismus 6). 70 pages. 8deg. Note on a Prakrit Dictionary. In: Journal of the Royal Asiatic Society 1924, pp. 450-451. (= Review of Pandit Hargovind Das T. Sheth, Paia-Sadda-Mahannavo). For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature Buddha ane Mahavira. Bharata na be dharmasamsthapako. Pro. Ernst Loiman likhit. Jarman nibandha upar thi. Anuvad karnar Narasimhabhai Isvarabhai Patel. Jain Sahitya Samsodhaka Karyalaya. Bharat Jain Vidyalaya. Puna Siti 1925. 58 pages. 8deg. *"Einiges von der neueren Tatigkeit der Jaina-Genossenschaften in Indien". In: Zeitschrift fur Buddhismus V. Jahrgang 1923/24 (NF II. Jahrgang), pp. 127-129. *Review of: Worte Mahavira's, kritische Ubersetzungen aus dem Kanon der Jaina von Walter (sic] Schubring. [Leipzig-Gottingen] 1927 - Ein Band aus den von der Gottinger Gesellschaft der Wissenschaften herausgegebenen Quellen der Religionsgeschichte. In: Zeitschrift fur Indologie und Iranistik 7. 1929, pp. 157-162. Transcription and translation of the Jaina version found in Malayagiri's commentary to "Vyavahara-Niryukti-Bhasya-pedh. (63, 2)", pp. 103-106 in J. Schick, "Die altesten Versionen von Chaucers Frankeleynes Tale", Studia Indo-Iranica. Ehrengabe fur W. Geiger. Leipzig 1931, pp. 89-108. The Dasaveyaliya Sutta. Edited by Dr. Ernst Leumann, and translated with Introduction and Notes by Dr. Walther Schubring. Ahmedabad 1932. X, 80, 130 p. 8o. [Reprinted in W. Schubring, Kleine Schriften, ed. by K. Bruhn. Wiesbaden 1977]. Ubersicht uber die Avasyaka-Literatur. Aus dem Nachlass herausgegeben von Walther Schubring. Hamburg 1934. IV, 56 p. 4o. (Alt- und Neu-Indische Studien 4). Reviews by: H. von Glasenapp in OLZ 38. 1935, pp. 388-389; W. Printz in ZDMG 90. 1936, p. 499 (short review); B. Geiger in WZKM 45. 1938, pp. 154-155. See above Appendix VII for English translations of two of them. Das Aupapatika Sutra, erstes Upanga der Jaina. II. Teil. Anmerkungen. Aus dem Nachlass herausgegeben von Willem B. Bollee. In: Bulletin d'Etudes Indiennes 15.1997, pp. 311-363. Ivi For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir IX. Photographic reproduction of Muni Jinavijaya, Vakil Keshavlal Premchand Modi, "Pro. Lyuman ane Avasyaka sutra" published in Jaina Sahitya Samsodhak a, Khand 2, Ank 1, July 1923, pp. 81-91 pro. lyumana ane Avazyaka sUtra jarmanInA prasiddha ,prophesara lyumana jaina AgamonA ghaNA UMDA abhyAsI che. lagabhaga ardhA saikA jeTalA lAMbA samayathI teo jaina sAhityatuM avagAhana karatA AvyA ke ane aneka jaina satropranyonA sULa, niyukti, bhASya, TIkA,TippaNI Adine arvAcIna zAsIya paddhatie saMzodhita-anuvAdita karI temaNe prakAzamA ANyA cha.e vadhAmA AvazyakasUtra ane tene lagatA sAhitya upara je temaNe athAga parizrama uThAvyo che ane te viSayamA je nibandho Adi lakhyA che te to kharekhara temanI jaina sAhitya viSayaka sUkSma-pravINatAnI AzcaryakAraka sAkSI Ape che. jarmanInA lIpjhIka zaheramAthI prakaTa thatI orienTala sosAyaTInI pranthamALA (Abhand. lungen fur die Kunde des Morgenlandes) mAM Avazyaka-kathA (Die Avashyaka Erzahlungen) nAme eka prantha chapAvavAnI temaNe suruAta karI hatI,jemA Avazyaka sUtranI cUrNi ane TIkAmAM AvatI badhI kathAo mULa rUpe ApI, judI judI pratomA maLI AvatAM temanAM pAThAntaro tathA bIjA bIjA pranthomA maLI AvatAM rUpAntaronI ghaNI vistRta rUparekhA AlekhavAnI temanI icchA hatI. paraMtu, te mATe joitAM yadhAM sAdhano-bhASya, cUrNi, TIkA AdinI judI judI prato vigere-na maLI zakavAthI, pacAseka pAnAM chApI temane e kArya bandha karavu paDaNuM hatuM. te daramyAna sane 1894 mAM jinevA (Geneve) mAM bharAelI inTara nezanala orienTala koMgresamAM vAMcavA mATe AvazyakasUtra sAhitya upara jarmana bhASAmAM eka vistRta nibaMdha temaNe taiyAra kayoM hato jemA Avazyaka sUtrane lagatuM jeTaluM sAhitya maLI Ave che tenuM atisUkSmarIte vivecana kayu hatuM.e nibandha (Uebersicht uber die Avashyaka-Litteratur) nA nAme temaNe svataMtrarIte prakaTa karyo che; jenA DemI sAijhanA AkhA kAgaLa jevaDA 50 upara pAnAM che. emAM prathama zvetAMbara ane digaMbara bane jaina saMpradAyomA Avazyakane zuM sthAna che te yatAvyu cha; ane pachI Avazyaka sUtranI bhadravAhukata niyuktimA AvatA badhA viSayono bahu khUbI bharelo sAra Apyo che. e sAramA sAthe sAthe niyukimA AvatA viSayone bIjAM bIjAM sUtro ane bhASyo vigeremA AvatA teja viSayo sAthe, koSTako karI karI gAthAovAra sarakhAnyA che. AvazyakacUrNi ane haribhadrakRta TIkAmAM paraspara je je vizeSa che se sapaLA mULa pATho sAthe samajAvyA che. pachI jinabhadra kSamAzramaNakRta vizeSAvazyaka bhASyanuM bANathI vivecana kayu che. emAM paNa pahelAM, vizeSAvazyaka e zuM che, tenI TIkA vigere koNe karelI , e batAvyuM cha; ane tyAra bAda niyuktinI gAthAone bhASyanA vivaraNa sAye viSayavAra saptajAvI ke. ane e uparAMta pachI AkhA bhASyano sAra Apyo che. eTalaM karIne paNa e jarmanadezIya saMtoSa na thayo tethI e nibandhanI eka jadI parti karI che, jemA vizeSAvazyaka bhASyanI zIlAMkAbAyakana prAcIna ane durlabhya dIkAmAM je je vizeSa vizeSa ullekho che te baghA sULarUpe gAthAvAra pAnI dIpA ke ane aivaDhe pa ThIkAnI saumI jUnI tADapatranI prati je hAlamA pUnAnA bhAMDArakara For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature jaina sAhitya saMzodhaka orienTala rIsarca insTITayuTamA surakSita cha, tenA atijIrNa zIrNathaelAM keTalAMe pAnAnA phoTomA ApyA che.' pro0 lyumananA athAga parizrama bharelA e AkhA nivandhano avikala gujarAtI aba karAvavAno amAro vicAra cAlI rahyo che paNa kamanasIce hajI amane e niyandhanI pI maLI nathI. pUnAnA bhAMDArakara o0 rI0 insTITayUTamAMnA sara bhAMDArakaranA pustakasaMgrahamAMgI enA kaTelAka pruphasITas ja amane jovA maLyA che, je pro0lyUmane DaoN0bhAMDArakarane, e nibandha bakhate, pUnAnI prato sAye sarakhAvI jovA mATe mokalyA hoya ema dekhAya che. e saMyamA pro0 lyumanasAthe ja amAro patravyavahAra cAle cha jeno savistara khulAso maLatAM bhApAMtaranI vyavasthA karavAmAM Avaze. te daramyAna, jena sAhitya saMzodhakanA vAcakone e amUlya nibandhano kAMsa paricaya thAya teTalA mATe majakura prophesare e nibandhamA Avazyaka niyukti ane vizeSAvazyaka mAdhyama AvatA gaNadharavAda nAme viSayanA upara je eka prakaraNa lalyUM che teno anuvAda ApAe chAe / anuvAda kAryamAM , mi. Ara. DI. vADekara, bI. e. nAmanA sajjane jarmana bhASA samajAvavA mAI je sahAyatA apI che tenI AbhAra sAthe amAre ahIM khAsa noMdha levI joIe. bhArata jaina vidyAlaya; pUnA -muni jina vijaya vaizAkha; saMvat 1979 / -kezavalAla, pre. modI. vizeSAvazyakabhASya ane tenI TIkAmAM maLI AvatAM vaidika ane dArzanika avataraNo. Avazyaka niyuktinA chaThThA bhAganI 1 thI 64 mI sudhInI gAthAomAM gaNadharavAda nAme viSaya Avelo ke. emAM kevI rIte mahAvIre 11 brAhmaNonA tattvajJAna viSayaka saMzayo dUra karI, ziSyo sAthe temane potAnA ziSyo yanAnyA evaM TraMka ane eka ja prakAranuM varNana Apelu che. agyAre brAhmaNo mahAvIranA mukhya ziSya hoI gaNadharo kahevAya che. zaruAtamA 2 thI 7 sudhI gAthAmAM saMkSepamA gaNadharonoTeka paricaya ane saMzayAtmaka vipayanI noMdha ApI ke ane pachI 8 thI 64 sudhI gAthAmAM teno ja vistAra Apelo che. gAthAvAra hakIkata A pramANe: 2. unnata ane vizAlakukhamA utpanna thaelA agyAre brAhmaNa pAvAnAmaka sthAnamAM somina brAmaNe AraMbhelA yajJapATakamAM AvelA hatA. 3-4. vemanAM nAma1 indabhUi 6 maNDiya 8 akaMpiya 2 aggibhUi 7 moriyaputta 9 ayalabhAya 3 vAubhUha 10 meyajja 4 viyatta 11 pahAsa 5 suhamma 5. A agyAremAthI phakta eka sudharma (5mA gaNadhara) nIja ziSya paraMparA AgaLa cAlAna bAkInA koIno ziSya samudAya rahyo nahIM. emAkhA pustakanA bhame paNa phoTogrAphara paDAvyA che. barekhara e prati eka darzanIya prati che bhane ekA phoTogrAphasUnI nakala dareka pustaka maMgarA mukavArmA bhAve evI bhAmArI khAsa bhaLAmaNa che. For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir aMka 1] cautho pro. lyumana ane AvazyakasUtra [83 6 TrI gAthAmA krapathI e agyAranA manamA jeja mAM krapathI e agyAranA manA je je bAyatano saMzaya hato tanI nAMdha ke ana te A pramANe che jIva' kamma' tajjIva' bhUya' tArisaya" bandha-mokkha ya / / devA' naraiyA vA puNe paraloga nivyANe' // 6 (596 ) 7. pahalA pAMce gaNadharona 500-500 ziSyo hatA; 6-7 ne 350-350 ane chellA 4 ne 300-300 ziSyo hatA. mahAvIra darakana nAma gotra pUrvaka bolAve che ane pachI tenA mananA saMzayanuM nAma laI, 'tUM vedanA padono artha jANato nathI, teno artha A pramANe cha' ema eka ja prakArano javAva Apa je. gAthAvAra gaNadharonA ullekha A pramANe 17. pahelo gaNadhara, jIva viSayaka saMzaya. 25. ghAMjo karma viSayaka 31. bIjo tajjIva taccharIra vi., 35. paJca bhUta vi0 39. pAMcamo sadRzotpatti vi0 43. chaThTho bandha mokSa vi0 sAtamA devamaSTi vi0 AThamo narakasRSTi vi0 navamo puNya viSayaka dazamo paraloka vi0 63. agyAramo , nirvANa vi0 A agyAre gaNadharonA mananA saMzayano mahAvIre je khulAso kayoM hato teno ullekha mULa niyuktimA karavAmAM Avyo nathI. ninhavAnI hakIkatanI peThe ja e hakIkata paNa nirNaya vagara ja ApavAmAM AvalI cha. cUrNimAM phakta pahelA gaNadharanA saMzayano khulAsA karavAno thoDoka prayatna karavAmAM Avyo che. paNa jinabhadra A bAbatano ghaNo uttama vistAra kare che. e viSaya mATe temaNe 400 uparAMta gAthAo lakhI che ane tenA vivaraNamA ghaNI vizeSa vAto ApI cha. haribhadrasUri A vivaraNamAMthI ghaNAMka avataraNo potAnI TIkAmAM le che ane eja avataraNo vizapAvazyaka bhASyamAMnA gaNadharavAdanI TIkAonA AdhArabhUta bane ke. vaLI haribhadranI TIkA uparathI kizcidgagaNadharavAda nAmano paNa eka prantha lakhAyo cha, jemA keTaloka vadhAra vistAra karavAmAM Avelo hoI vadanAM ghaNAM kharA avataraNo uparAMta chaThI ane te pachI AvatI gAthAmAMnI kitanu paNa nirUpaNa karelaM che. AnI zloka saMkhyA lagabhaga 250 jeTalI ke ane pUnAnA pustakabhaMDAramA naM0 16, 291 vALI pratanA 20 tha na0160291 vALI pratanA 20thI:23 mA sudhInA pAnAomA e lakhelA cha. dazavakAlikanI laghuttimAM paNa saMkSepathI A viSaya carcelA cha. A viSayane lagatA je keTalAMka vaidika ane dArzanika avataraNo jinabhadra Apeche ane temano mAnusAra karate jANavAM javAM che. AmAMnAM ghaNAM kharA avataraNo to temaNa phakta je artha jana matAnusAra kara For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature jaina sAhitya saMzodhaka [bara potAnI TIkAmA ja ApelA chaH paNa te svopajJa TIkA upalabdha nathI tethI haribhadazIlA hemacandra-ke jemaNe e svopajJa TIkAno potAnI TIkAomAM upayoga ko che-temaNe e avatAra ladhilA hovAthI ApaNe e TIkAomAthI ja te levAnAM che. bhASyanA maLamAM ja je avatAra ApelA chete svAsa kALA abharomAM ApavAmAM AvyAM che. bAkInAM kayA TIkAkAre kayAM avataraNa lodhAM che te judI judI rIte yatAvavAmAM AvyAM che. e avataraNo kayA pranthomAMthI levAmAM AyelA The teno kAI ullekha TIkAkAro karatA nadhI. tethI jaikavanA upaniSadvAkyakopa ane vIjA tevAM ghedasaMbaMdhI pustako uparathI ghaNAMkanAM sthaLo khoLI kADhavAno prayatna karyo che. e to cokasa che ke je avataraNo jinabhadre lIyAM che te ghaNAM pramANabhUta che ane temanA vakhatanA brAhmaNo vAdavivAdamA e vAkyonI khUba carcA karatA hovA jAie. brAhmaNonAM darzanazAstromA paraspara viruddha vicAra darzAvanArA e vAkyo uparathI dareka gaNadharano saMzaya ubho karavAmAM Avyo che. prasiddha upanipadonA guLa paatthe| sAthe sarakhAvatAM e vAkyomA je keTalIka bhUlo najare par3e che tenuM kAraNa binakALajIpUrvaka eono upayoga karavAmAM Ave 42,5 (1553). ( yadAhuMnAstikoH ) etAvAneva puruSo'yaM yAvAnindriyagocaraH / / bhadre, ghRkapadaM pazya yad vadanti bahuzrutAH / / .. I piya bAda ca sAdhu zobhane yadatItaM varagAtri tanna te / / na hi bhIru gataM nivartate, samudayamAtramidaM kaDevaram // * . (maTTo'pyAha) x A aMka te pro. lyumane potAnA mULa nibandhamA vizeSAvazyakabhASyanA je 5 vibhAgo pADayA che tenA sucaka hai. emA pahalo aMka prakaraNane ane bIjo gAthAnaMbarane sUcave che. A pachI je kosamA AkaDA Apela che te kAzInI yazovijaya jainapranyamALAmA prakaTa yaela saTIka vizeSAvazyakabhAdhyamAMnI cAlU gAthAsaMkhyA sUcave che. mudrita graMthamA 1548 mI gAthA jyA pUrI thAya che tyo ukta pro. nA vargIkaraNa pramANe prathama vibhAga pUro thAya che ane 1549 mI gAyAdhI bIjo vibhAga zarUyAya che te 2024 mI gAthAe po thAya cha . e vibhAgamA gaNadharavAda nAmano viSaya Ave che bhane tenI kula 476 gAthA che. 8-) AvA goLa kA~samA ApelA pATho AvazyakasatranI hAribhadrI TIkAmA ApavAmA AveLA nathI; temaja [ ] AvA caukhuNA kauMsamA bhApelA pATho vizeSAvazyaka bhASyanI zIlAMkAcAryakRta TIkAmA ApelA nI; ema samajabu. + A aMko AvazyakanI hAribhadrI TIkAmA dareka gaNadharanA mATe je zaMkA-samAdhAnAtmaka avataraNo mApavAmA AvelA he teno kramanirdeza sUcave che. emAMno moTo akSara e gaNadharanI saMkhyA batAve che ane tenI AgaLa je nAno akSara te avataraNanI saMkhyA jaNAve che. IA cinhavALA avataraNo phakta Avazyaka pUrNimA ja maLI Ave che. * A banekoko haribhadakRta SaDdarzanasamuccayanA chevaTanA lokAyata prakaraNamA, loka 81-82," (mudrita pR.3.1,304, kalakattA) yA bIjA Thokano prathama pAda 'piba khAda ca cArulocane ' aa pramANe cha. 2. zIlAMkAcAryanI TIkAmA 'yapAhuH' pATha . 3. zI.TI. 'eke.'4. cUrNimA 'eke AhuH' eTalo ja pATha 5.vizeSAvazyakanI hemacaMdrakRta TIkAnI keTalaki pratomA AnA ThekANe loko'ya' pATha che...zA. nI pheTalIka pratomA 'badantyabahuzrutAH' paNa pATha che. lx For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir bhaika 1 pro. lyumana ane avazyaka sUtra vijJAnaghana parvatebhyo bhRtebhyaH samunyAya tAnyevAnuvinazyati, na pretya sjnyaasti| - bRhadAraNyakopaniSad 2, 4, 12.-AgaLa, gAthA 39ane 137, nI TIkAmAM, (madrita pRSTa 680 tathA 720 mAM ) paNa A avataraNa Ave cha. tathA bhASyanA mULamA, gAthA 402, 415, 42 (mu0 pR681) moA avataraNa anuvAdita che. (sugatastvAha)' na rUpaM bhikSavaH pudgala iti [ Adi ] * anye tyAhuH I vAsIsi jINAni yathA vihAya navAni gRhAti naro'parANi / tathA zarIrANyaparAparANi jahAti gRhAti ca pArtha jIvaH // [ ( tathA ca vedaH)] na ha vai sazarIrasya priyApriyayorapahatirasti, azarIraM vAva santaM priyApriye na spRshtH| -chAndogyopaniSad 8,12,1.-AgaLa ( gAthA) 43.103. 256. 313 nI TIkAmA (madrita pRSTa 682.706. 759. 777.mA) paNa A avataraNa udRta che. tathA bhASya-mULa gAthA 3131 = 4671 (mu. pR. 777. 831) mA A avataraNa anuvAdita che. ([tathA] agnihotraM juhuyAt svargakAmaH) mainyupaniSad 6,36.-AgaLa gAthA 43.95.252. 334. (mu. pR. 682. 702.758. 784) nI TIkAmA puna: udRta. mULa gAthA 92% 1362= 3992 =4222, (mu. pR. 700. 720. 807. 814) mAM anuvAdita. gAthA 334. (mu. pR. 784 ) mA sUcita / sarakhAvo-haribhadanI AvazyakavRttimA caityavandanavRtti Ava05.11tathA zAstravArtAsamuccaya 605, vaLI e chellA pranyanA 157 mA zlokarmA AnA jevU ja eka avataraNa cha je taittirIyasaMhitAnA 2 jAnI AdimA che. ([kapilAgame tu pratipAdyate] . asti puruSaH ) akartA nirguNo moktA (cidrUpaH) 7. mAnA ThekANe ha. mo tathA' pATha ... bhagavadgItA 2, 22 ( mahAbhArata 6,900) mA uttarArddha yA pramANe che: tathA zarIrANi vihAya jIrNAnyanyAni saMyAti navAni dehii|| - pUrNimA eka bIjuM vadhAre nIce pramANenuM avataraNa che: kAyA anno mutto nicco kattA taheva bhottA y| taNumetto guNavanto uDaDha-gaI vaNNio jiivo|| paratAvA-dazavakAlika niyukti gAthA 227 ane te pachInI. (mu. pR0 121) sUtrahatAMga 1,1,1-14 nI TIkAmA zIlAMkAcAya 71,1-14 nI TIkAmA zIlAMkAcArya tathA cokaM karIne A avataraNa nIce pramANe Ixi For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature [ khaMDa 2 2,33(158.). jaina sAhitya sazAdhaka [ nIlavijJAna meM utpannamAsAt ] sara khAyo-sarvadarzanasaMgrA pa. 19,7-10 (eka eva hi bhUtAtmA bhUte bhUte pratiSThitaH / ekathA yahudhA caiva dRzyate jalacandravat / / -prabindu-upaniSat 12. yazastilaka campU, AbhAsa 6, kalpa 1. (pR.27|| nirNayasAgara ) yathAvizaddhamAkAzaM timiropapluto janaH / saskorNamiva mAtrAbhibhinnAbhirabhimanyate / / tathedamamalaM brahma nirvikalpamavidyayA / kaluSatvamivApannaM bhedarUpaM prakAzate / "UrdhvamUlamadhaHzAkhamazvatthaM prAhuravyayam / chandAMsi yasya parNAni yastaM veda sa vedavit // " -bhagavadgItA 15-1; ( mahAbhArata 6-1383.) puruSa evedaM niM : sarva yad bhUtaM yacca bhAvyaM / " utAmRtatvasyezAno yadannanAtirohati // -vAjasaneyI sahitA 31, 2. zvetAzvataropaniSad -15... akartA nirguNo bhoktA AtmA sAMkhyanidarzane / syAdvAdamArI, loka 15 mA malliSeNa Akho zloka A pramANe Ape cha: amUrtazcetano bhogI nityaH srvgto'triyH| akartA nirmuNaH sUkSma AtmA kApiladarzane // (banArasa, yazovijaya jaina granthamAlA, pR. 111 SaDdarzanasamuccayanI TIkAmA guNaratna paNa A zloka udhdata kare che. (juo kalakattA AvRtti, pR.105)| baLI sarasAvo-padarzanasamuccaya, mULa zloka 41. 1. brahmavindUpaniSad ( AnandAzrama mudrita, pR. 338) mAM bAMjo pAda bhUte bhUte vyavasthitaH' A pramANe che, ane yazastilaka cammU ( nirNayasAgara-mudrita, pR. 273-uttara bhAga ) mAM bIjA ane prIjA pAdano paatth-dhe| dehe vyavasthitaH / ekathAnekadhA cApi A pramANe che. vaLI, zIlAMkAcAryanI AcArogasUna TIkA (bhAgamadira mAmiti mudrita, pR.18) ane sUtrakRtAMga sUtra TIkA ( A. sa. mu.pR.19) mA paNa A zlAka udhdRta che. 11. upaniSadmA ' bhavyaM' pATha upalabdha thAya che. pro. syUmana A zabda upara eka nAMce pramANenI khAsa noMdha kare cha: "keTalAka prasiddha upaniSadomAyI bana vidvAnoe lIdhelA A avataraNo sekAo mudhI bahu dhyAna saMcAyA. vagara ja lakhAtA Avato hA ane| thI jainoe karelI temanI noMghA svabhAvikarAte ja keTalIka bhalo thaelI che. udAharaNa tarA 21 mArnu ni tathA 72rnu avataraNa."-AmAMnA prathama niM zabda UparanI noTamA te lakhe cha ke-" vartamAnamA vaidika vAdhyayanA hastalikhita pranyomA anusvAra mATe je cinha vaparAya che, te 8 mA saikA agara tanA 5 niM akSara je dakhAtuM haze ane teyI vaidika cinhayI ajANa evA jaina pranyakAroe tene eka khAsa zabda mAnI lAvalA cha. ane tethI temaNe 'puruSa evedaM sarva'e asala vAkyamA miM zabda vadhArI 'da'nA 'da upara bIjo anusvAra / dIyo hoya ema jaNAya cha." pro. lyumananI mA noMdha amane jarA vicAraNIya lAge che. lipimedanA jJAnanA manA evI bhUlo yavI joke ghaNI saMbhakti mAtra ja nathI paNa mujJAta che. dAkhalA tarIke jaina lipimA ga For Personal & Private Use Only

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aMka 1] 22 2,50 ( 1598 ), 16 Introductory essay and tools by Nalini Balbir 2,95 ( 1643 ). lyumana ane Avazyaka sUtra yadejati yannejati yaddUre yadvAntike / yadantarasya sarvasya yadu sarvasyAsya vAhyataH // 12 - vAjasaneyI saMhitA 40, 5. pro. [49 [ tathA ] zrutau [ api ] uktaM astamite Aditye yAjJavalkya candramasyastamite zAnte'gnau zAntAyAM yAci kiMjyotirevAyaM puruSaH ? 'AtmajyotiH samrADi 'ti hovAca / ( sa sarvavid yasyaivA mahimA bhuvi divye / brahmapure hyeSa vyomnyAtmA supratiSThitaH // ' -muNDakopaniSad 2, 25. pUrvA tamakSaraM vedayate'tha yastu sa sarvajJaH sarvavit sarvamevAviveza // 14 - praznopaniSaka, 4, 11. uttarAdhe. ekayA pUrNAhutyA sarvAn kAmAnavApnoti / -sarakhAvo, tai0 prA0 3, 8, 10, 5. 15 badale ghaNA bhAge jUnA lahiAo 'pra AvA rUpama lakhatA. e rUpane barAbara na samajavAyI pro. vebare barlina lAIrInA myenuskripTas keTalaoNgamAM samuggaya jevI zabdonI romana joDaNI : ' Samugrya ' AvI khoTI karI ghaNo ghoTAko ubho kayauM che. evI jarIte bIjA vidvAnonA hAye pa bhrama thaI zake te spaSTa che. paNa amane ahiM bIjI rIte e nAdha vicAraNIya lAge che; ane te e che ke AvazyakaTIkA kartA haribhadrasUrine vaidika sAhitya ke tenA saMketathI aparicita mAnI zakAya tema nathI. kAraNa ke te pote jaina dIkSA lIdhA pahelA jAtie brAhmaNa bhane vidyAe sarvazAstra niSNAta hatA, e suvizruta che. ane jo te bAta bAjue mUkie to paNa temaNe judA judA darzano ane matonA viSayamA je anekAneka apUrva ane gahana prantho lakhyA che; temaja sAMkhya, vedAMta, nyAya, mImAMsA Adi vaidika saMpradAyonI je khUba sUkSma rIte AlocanA- pratyAlocanA karI che te jotAM spaSTa jaNAya che ke teo beda, brAhmaNa, sUtra, smRti bhane upaniSadonA ghaNA UMDA abhyAsI ane jJAtA hatA. tethI temanA jevA vidvAn AbA AbAla - prasiddha anusvAranA cinhane na samajI zake ane tene kAMI bIjuM ja kalpI le, e mAnavuM bilkula azakya che. haribhadrasUri A zabdane 'miM' kahe che ane ene vAkyAlaMkAra rUpe ukta vAkyamAM vaparAelo lakhe che. ( mimiti vAkyAlaMkAre - AvazyakasUtra, A. sa. pU. 244) vartamAna upaniSadomAM paNa pATha-meda ane pATha-phera kyAM ocha bA ke jeyI ApaNe jaina vidvAnonA AvA pAThAntarone ekadama bhramotpana kahI zakie. 12. IzAvAsyopaniSadmAM paNa A zruti AvelI che bhane tyo 'yad' nA ThekANe sarvala 'tad' pATha maLe che. 13. upalabdha upaniSadmA vartamAna pATha A pramANe che: yaH sarvazaH sarvavidyasyaiSa mahimA bhuvi / divye brahmapure hyeSa vyomnyAsmA pratiSThitaH // 14. vartamAna pATha A pramANe . A. upa. 4, 3, 6, AmonA keTalAka vAkyo eja upaniSatnA 4, 3, 2 mI paNa Ave che. bhAgyanI mULa gAyA 2, 50 mAM paNa A avataraNa anuvAdita che. tadakSaraM vedayate yastu somya sa sarvajJaH sarvamevAvivezeti / ribhadrasUri zAstravArtAsamuccaya, 624, mAM paNa A avataraNo sUcabela che ( mudrita pR0 385) 15. haribhadrasUrie potAnI lalitavistarA nAme caityavandanavRtti 5-11 ( mudrita 40 111) mA paNa bhA avataraNa urela che. taittirIya brAhmaNa 3, 4, 10, 5, mAM bhAne maLatI hakIkatano A pramANe ullekha ASeko ch| lxiii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature 88] jaina sAhitya saMzodhaka [khera epa vaH prathamo yajJo yo'gniSTomaH, yo'nenAnipdavA'nyena yajate, gartamabhyapatat / - tAjyamahAbrAhmaNa 16, 1, 2. dvAdaza mAsAH saMvatsaro -tai0 saM0 5, 2, 5. 5. agniruSyoammihimasya bheSaja-10 - vA0 sa0 saM0 23, 10=0 saM07,4,18,2. 2,1.1 (1649). 32 satyena labhyastapasA hyepa brahmacaryeNa nityam / jyotirmayo hi zuddho yaM pazyanti dhIrA yatayaH saMyatAtmAnaH // 18 -muNDa0 u0 3, 1, 5. hemacandra vaLI 2, 137 mI gAthAnI TIkAmA paNa A avataraNa Toke che. 2, 126 ( 1674). (eka vijJAnasantatayaH sattvAH / [ yat sat tat sarva kSaNikam ]) ([kSaNikAH sarvasaMskArAH ])2deg-mA vAkya mabhayadevarie bhagavatI sUtranI TIkA 30, 1 mAM tathA malayagirie nandrisutranI TIkAmA paNa TAkalaM the. vaLI juo SaDdarzanasamuccayanI guNaratnakRta TIkA 1. 2,141 (1689), svapnopamaM vai sakalamityepa brahmavidhiraJjasA vijJeyaH / yAvA pRthivii| pRthivI devatA [ Apo devatA]--zIlAMkAcArya A avataraNa mA pachInI gAthAmA Ape che. 2,214 (1772 ).51 purupo vai puruSatvamathute, pazavaH pazutvam / -hemacaMdra mA avataraNa yo dIkSAmatirecayati / saptAhaM pracaranti / sapta vaizIrSaNyAH prANAH / prANA dIkSA / prANaireva prANAM diikssaamvrunthe| pUrNAhutimuttamA juhoti / sarva vai pUrNAhutiH / sarvamevApnoti / atho iyaM vai pUrNAhutiH / asyAmeva pratitiSThati / 16.bhAnu vAkya vA pramANe che:-'dvAdaza mAsAH saMvatsaraH saMvatsareNaivAsyA agnaM pacati yadamicit / ' 17. pUrva avataraNa A pramANe-'sUrya ekAkI carati candramA jAyate punaH / amirhimasya bheSajaM bhUmirAvapana mht| 17. upaniSadamA upalabdha pATha bApramANe che satyena labhyastapasA gheSa AtmA samyagjJAnena brahmacaryeNa nityam / antaH zarIre jyotirmayo hi zutro yaM pazyanti yatayaH kSINadoSAH // 19. praSTavya-cannaprabhasArakRta prameyaratnakoSa 8, pR. 30 |-mhaapnnddit ratnakIrtikRta kSaNabhAgasiddhiprakaraNa (biblioyikA iNDikA) pR0 54, mA A vAkya 'yat sat tat kSaNikam ' A pramANe che. vaLI, juo ratnaprabhAta ratnAkarAvatArikA pariccheda 5.(yazovijaya jainapranthamAlA mudrita, pR0 76) 20. eAkholoka A pramANe che kSaNikAH sarva saMskArA bhasthitAnAM kutaH kriyA / bhUtiyA kriyA saiva kAraka va bocyte|| Ixiv For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir pro. lyumana ane Avazyaka sUtra. ka1] 2,252-cAlU gAthA 1800-mApaNa Ape che. zagAlo vai epa jAyate yaH sapurApo dahyate / A avataraNa vaLa AgaLa 2, 252-cAlU gAthA 1800-. nITIkAmA mAye che tathA mULa bhASya 2, 252 mA paNa sucito . 2, 252 ( 1800 ). [( agniSTomena yamarAjyasabhijayati / )] -maiyupani0 6, 36. 2, 256 ( 1804 ). 6 sa epa viguNo vibhuna baddhayate saMsarati vA, na mucyate gocayati vA / -sarakhAbo sAMkhyakArikA 62. na vA epa vAhyamabhyantaraM vA veda / / -sarakhAvo, bRhadAraNyakopaniSad 4, 3, 21. 2,318 (1866 )... sa epa yajJAyudhI yajamAno'JjasA svargalokaM gacchati / - zatapatha brAhmaNa 12, 5, 2, 8. vaLI zIlAMkAcArya AgaLa 2,403cAlU gAthA 1951-nI TIkAmAM paNa A avataraNa le che. apAma sonAm , amRtA abhUma, agaman jyotiH, avidAma devAn / kiM nUnasasmAn tRNavadarAtiH, kimu dhartiramRta martyasya / Rgveda saMhitA 8, 48, 3, tathA atharvazirA upani0 3.21 [ ko jAnAti mAyopamAn gIrvANAn indra-yama-varuNa-kuberAdIna ? -bI 2, 334-cAlU gAthA 1882-nI TIkAmA paNa A avataraNa che. 2, 335 ( 1883). ( uktha-poDAza-prabhRti-RtubhiH yathAzruti yama-soma-sUrya-sura murusvArAjyAni jayati / -rakhAyo, maitryupaniSad, 6, 36. ahIM mULa bhApyamAna A avataraNa anuvAdita che. 22 [(indra Agaccha medhAtithe mepavRSaNa)] -taittirIya AraNyaka 1,12,3; zatapatha brAhmaNa 3,3, 4, 18.(Archa vAkya A pramANe--'indrAgaccha hariva Agaccha medhAtiyaH / meSa vRSaNasya mene|) 2. 337 (1887).. [nArako ve epa jAyate yaH zUdrAnnamaznAti / 21. upaniSadA vartamAna pATha nIce pramANe cheapAma somamamRtA abhUmAganma jyotiravidAma devAn / masmAnkRNavadarAtiH kima dhrAtaramataM maryaca(--AnandAzramamudrita, pR010) tanA nIce pramANe ukhamaLe-amihotraM jahayAtsvargakAmo yamarAjyamAmiSTokanAmi sAmya pAuthinA, khArAjyamatirAtraNa, prAjApatyamAsahasasaMvatsarAnta Rtuti| AnandAzrama 23. upaniSadamA yA bAbatanA nAce prama bAta somarAjyamukyena, sayarAjya pADAvanA, For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature [khaMDa 90] jaina sAhitya saMzodhaka na ha vai pretya naraka nArakAH santi // ] (nAJjitAni nayanAni mRgAAnAnAM 2, 360 ( 1908). ko vA karoti vividhAGgaruhAn mayUrAn / kazvotpaleSu dalasannicayaM karoti ko vA dadhAti vinayaM kulajepu pusmu / ) sarasAvo, azvaghoSakRta bud carita, kaoNveTa saMpAdita pR. 77. puNyaH puNyena [ ( ANA ) pApaH pApena karpaNA ] -vRha * A0104, 4, 5.hemacaMdrasUri A avataraNa 2,95-cAda gAthA 1643-nI TIkAmA le che. 2, 403 (1951). 12502 savai ayamAlA jJAnamayaH |-vR0 A0 u0 4, 4, 5. 2, 426 ( 1974 ) 111 jarAparya vA etatsarva yadagnihotram / te. A. 10,64.mahA. nA. upa0 25.vaLI hemacandra gAthA 2,475-cAla gA. 2023-nI TIkAmA paNa A avataraNa le che dve brahmaNI [ veditavye ] paramaparaM ca [tatra para satyam; jJAna panantaraM brahma] -sarakhAvo, mainyupaniSad 6, 22;= brahmabindUpaniSad 17. (saipA guhA duravagAhA ) 2, 427 (1975). (yathAhuH [saugatavizeSAH kecit tad yathA] dIpo yathA nirvRti sabhyupeto naivAvaniM gacchati nAntarikSa / 23. hemacandrasUri,gAthA1643nI TIkAmAM, A padyagata bhAvane jagAvanArA nIce pramAgenA traNa zloko Ape The sarvahetunirAzaMsaM bhAvAnAM janma varNyate / svabhAvAdibhiste hi nAhuH svamApa kAraNam / / rAjIvakaNTakAdInAM vaicitrya kaH karoti hi / mayuracandrikAdirvA vicitraH kena nirmitH|| kAdAcitkaM yadatrAsti niHzeSaM tadahetukam / yathA kaNTakataiyAdi tathA caite sukhAdayaH // -sUtrakRtAgasUtranI TIkAmAM zIlAMkAcArya (mudrita pR0 21 A. sa.) AvI ja matala pavAko eka anya loka Ape che kaNTakasya ca tIkSNatvaM, mayUrasya vicitratA / varNAzca tAmracdAnA, svabhAvena bhavanti hi // 24. AcArAgasUtranI TIkAmAM zIlAMkAcArya (A. sa. mu. pR.17) A uparanA padyanI sAye azvaghoSavArcha padya tathA eka trIju paNa anya padya Ape che. yathA 'kaH kaNTakAnA prakaroti taizyaM vicitrabhAvaM mRgapakSiNAM ca / svabhAvataH sarvamidaM pravRtta, na kAmacAro'sti kutaH prytnH||' vuddhacarita. 9-52) svabhAvataH pravRttAnAM nivRttAno svabhAvataH / nAhaM kati bhUtAnA, yaH pazyati sa pazyati // -zAntyAcArya uttarAdhyayana sUtra adhyayana 25 mAnI TIkAmA A ane bAjA keTaloka avataraNo (udAharaNArtha magara dgItA 1842) udata karelA chetemaja AvI ja jAtanA bIjA paNa keTalAMka avataraNo (udAharaNArya-mahAnArAvA paniSada 10,5, kaivalya u02; ane vAjasaneyI saMhitA 31,18=zvetAzvataropaniSat 3,8) temaNe adhyayana 1, gAthA 11-15 nI TIkArmA ApelA che. Ixvi For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir aMka 1] pro.lyumana ane AvazyakasUtra. dizaM na kAzcid vidizaM na kAzcit snehazzyAt kevalati zAMtim / jIvastathA nivRtipabhyupetA nevAvani gacchati nAntarikSa / dizaM na kAJcida vidizaM na kAJcit klezazzyAt kevaLameti zAMtim / / - yazastilaka campU 6, 1 mAM paNa A zloko apelA che. paNa tya caraNavyAtikama thaelo najare paDe che. eka avataraNa vaLI Avelu cha ja UparanA 1' vALA avataraNa sAthe saMbandha dharAvana hoga nesa jaNAya che, ane hemacandranA lakhavA uparathI te kAi upanipanI TIkA pAMgeM (udA0 bRhadArajyaka upanipada) hoya tesa mAlupna paDe che. jinabhadra gaLAM te A pramANa noMdhe cha. 40. goyama, veya-payANaM imANamatthaM ca taM na yaannaasi| jaM vinANaghaNocciya bhUehiMno samutthAya // 41. mannAsa majjaMgesu va mayabhAvo bhuuy-smudy-bhuuo| vinANamattaM AyA bhUe 'Nu viNassai sa bhuuo|| 42. asthi na ya pecasannA jaM putvabhave'bhihANaM 'asugo tti| jaMbhaNiyaM na bhavAo bhavantaraM jAi jIvo ti|| ThevaTanI gAthAsAMnA vAkya upara hemacandra A pramANe TIkA kare cha-'kimiha vAkye tAtparyavRttyA proktaM bhavati-ityAha-sarvathAtmanaH samutpadya vinaSTatvAt na bhavAntAM ko'pi yAtItyuktaM bhavati / ' jyAre zIlAMka potAnI isezanI virala-vyAkhyApaddhati pramANe eTalaM ja lave che ke-evaM na bhavAd bhavAntaramastItyuktaM bhavati / vizeSAvazyaka 2, 226 mAM vanaspati ane prANI vidyA saMbaMdhI andhavizvAsa sUcavanArAM eka -ce avataraNo Ave che, te paNa huM AnI pUravaNI rUpe ahI noMdhI levA icchu chu. e avataraNono vipaya, sadRzamAMthI sadRzanI ja utpatti thaI zake, evo koI niyA nathI; e che enA upara TIkaHkAra khUba vivecanA karI che. e avataraNa vALI gAthAo ApramAge che: 226. jAi saro saMgAo bhUtaNao saasvaannulittaayo| saMjAyai golomAviloma-saMjogao duThavA // 227. iti ruklAuvvede. joNivihANe ya visrisehito| dIsaha jamhA jammaM, sudhamma, taM naaymegnto|| sarakhAvo, paMcatantra zloka 1, 107. e ThekANe kavisaMpradAyanI paddhati bAda karatAM UparanA samALA avataraNamAMnI trIjI hakIkatano ullekha karelo che-jelake 'duvo pi goloptH| A avataraNamAMnI pahelI hakIkata ke 'zRgamAyA mAnA pahalI hakIkata ke 'zRMgamAMthI zara utpanna thAya cheteno ulle va vAtAnA rUpamA kayAmA Ave che. tyAM jaNAvyA pramANe eka zavanI khoparI, AMkha ane moDhAmAMthI gA nAkaLyA havA. AgAthAmAMje yonividhAna zabda Avelo cha teno artha TIkA andhavizvAsavALA avataraNamAMnI trAjA eka pratyekabuddhanI kathAmAM Ave che. tyA jaNA vAMsanA traNa phaNagA nIkaLyA hatA. A kAre lakhyA pramANe 'yoniprAbhUta'ana e 266, tathA 21, 1242 mA noMdhalo che. cha ane e nApa eka pranyana ke je pUnAnA keTalaoNgamAM naM0 16, Ixvii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature X. Illustrations Ernst Leumann (1859-1931): from Wilhelm Rau, Bilder 135 Deutscher Indologen. 2. Erweiterte und verbesserte Auflage von "Bilder Hundert Deutscher Indologen", Wiesbaden, 1982. - Another similar picture is available in R.N. Sardesai, Picturesque Orientalia. Being A Collection of 103 Photos of the eminent Indologists - living and dead - of the West. Compiled with a short description on each photo, Poona, Oriental Book Agency, 1938. Ernst Leumann surrounded by a group of students, Freiburg, Summer Semester 1928. Standing (from left to right): Fujita (from Wakayama), M.A. Shahidullah (University of Dacca; he met Leumann in Freiburg but studied under Sylvain Levi in Paris where the book Textes pour l'etude du bouddhisme tardif. Les chants mystiques de Kanha et de Saraha which was the outcome of his thesis was published in 1928), Cabot (Boston, U.S.A.) Stadtmuller (Burstadt, Hessen). Seated on Leumann's right side, Kimmig (Peterstal, Baden). Ixviii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir Page 6 of the original German edition of Ubersicht uber die Avasyaka-Literatur, Hamburg, 1934. C liewe KHAI dan be It will be de Real estat HANNky Video e Telif hakimi TIL harika hy yarati hariyayar por uldu prolaj sa baita * BIT aku dia pendent a l de B I. 2. 3. TII Voubliau 4. T etate trophe 1 star in BV 19. Fati rthakare Von K e v ielislebl well spachon in IX a ingestellt V . 1st), mlm bar olabar rmaam is S V unterscheidet deb Apr der St Sail: radi. a r Birakai's Aradhan 16 D a t ons d ie Yamaha troben deinde yie mit deel leichthutendwatero (X) in Kriyik. 1 i e Tate identisch ist ( V Jabea webbesat und alle vierten Zellen Weiselivind. D X ), a sh Audio and berastiuman, 80 erwartet wa s die erste Schlussstreplant Stolles dieselbe sel Nun wird in der That is des kule kulle kola viklyase Wel Padmanaadimi Bhakti-Serie dureh die Hiddha-bloketi sagle nidib ; alles bei der bilderten Sachiye Karin die Anordnung nekt yabia .labhyata yamekat bhagati yab pride Wahl v orliegenden Fall die Siddhabiti vidur des radmeprabhadevanimitam dan terup janm ... VI. Sard, 15 arbit dak gere sie auch in Kriyak. B den lange )MA. VII. 24 Vas Grersiti, der Feileach an die 24 Prophetes sperichtet. Sard. la u n Test sind die Takti-Parties fur die Beleht Unterbri Derandi krtir ity akan khan cakram dan gemacht nad vurtir deshalb das erspringliche Schema ta) VII d. Vis, 5 BL. sa gobt midden vier Theilen desselben eine Githayati teb e E l dine IX. Pithet, 20 Skodl. Pro-Zusta vorin ( G); ach and is de le Beicbiformeln (= P.) angefugt. Das normale schemes wird De Sravakal'ralikramass die Lain-Beicht ist vorlaufig nur sechstheiliges bestellend w G. 1-4, Ir. in der Rec D r Hand. Die Skrin hildet nlimlich R 360*, gelit also die erste B des Beci . Die Avasyaka-Theile I III sammt der zu III gehorenden Tradition. B Av. II) log w indmi mi 42 Der erste Thul, ni Globde mit dem Namen Sanaya (kayika), maskira) den vid namo da sprache und sie mit den Worten itet in Teata ebersetung: we akaruniam primum ammam rum Samasya carica verpflichtete . Dubbinte Swat bar bat der Verfasser der Stelle bereits de Pananamaskara als Einleitung - in ana mahe zum Avakyaka gekant. Die Stelle ist versificirt in Ar-airy. I 337. a si na kure Na Koiralarda p . Der zweite Theil des Ava yaku-satra ist ein Hyenas auf die 24 Propbeten de phil l i garskini upisom voniram >> und heisst deshalb Caturvimsnti-stava. Av. II) logwa vifoyagare itham -titthamlare in Idk was Blondes, du Sty: All Ta b erdamme ich critid arahande liderinimi murrison pi kevali 11 tretinol denfarbe W e in Gedanken, das in Worten, der in Werle, Timbum 1 Ajiyan 2 orando Sambo AMananlanama mich mich n ich jemanden them, nicht Pamaham 6 Supisay 7 jan on Candappahom 8 male billige som Jonunda thu Surin er upphad.tape 9 Siyala 10 Seapisa 11 V 1 2 Sen . Erwinde bir hadle schelde und laste ich mich Vimali 13 Anfant 14 eu inam Dhima 15 Santi 16 cm Is Geldde it in As ( 2 ) land gemildertes lautet da Kun 17 Aram 18 : Mollim 19 rande Manisayam 20 Nawapan 21 F19 kad bhare Son randomartphone 22 Page 23 taka Vaddhammam 24 34 jogu pobjedu vagt mae abhithya biya-raya-mala pahina jarra du ti wa n yolesam. karem vir *cautat pe mari ditthayani se siguintus me pagamos gerinimui leittaya-candiya-mahiya jo e logasat utama iddi Also it weg statt dela heisst es solange ich die Ein Trogga-bahilabham samararam uttanam den ng keren als chaid wind tur das Thund Veranlassen, canden uimalayari asocesu akiyam paysayan a disast nici ? de B e sigara.cara gembira siddha ilkint yom Twel werthem empfunden. Olabar liegt da und die Continuare beste mes de dis Lalenfassung des 8 1. Die crust mit Licht die Welt erfullten, nyika Gelades u t Text filet denn auch gewohnlich, wie olen ale sigreich sie den Glauben lehrten, gw die Laeo-Beehte (des Breakarating stra) die Hockerhamen vill ich priem, Die Digambarangan lantet die werundamziy Eros ". (v.) are the Son 24. Ich werekre (sie alle: caalai viprrrru amaithin so ) . Raha (8) Swidhi upada (4) 13. a way to rent t amarantam 3. Ajila 3. Bitala N . 2. Sambhava 1. Brnya a Munte pafili i garanti apimas, 4. Ainda 1. Palangoje Pa p a in ra pan M Swah n. Na duceri on *Padinaprallus 16 A . Are Die Formel att moglicherweise Verickung na Av. I and * Supra 1 Daarma Pre . so eine Combustion der mit der Liefasstang war Candraprabhai Santa Nand In der ist de d ades infall det pleiche wie in der eingliches Fang beber det bertsige sex wit per ferent scheint Die Watc h the wie Beschaft mit der Parallell Aw.t's die peut bietet, De Verang dan varrat Bless you for w Derana mtu. V we fe a s e eine andere Wading & als Mereples in der wher e e des Work It Wor e inden de Ski -Gebde llegt vor der Nahin de Niy 9 tape d e al 15, Man hat die wat infolge wine # 104. IT 671 0 NW 106 geistliche Loftshe bege, inden fase di Blichen Puci Adesivo Bebe peop C are the TA , 851 one. We dan where het weer w he SDK DE w Waren is Are ME M Ixix For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature budhdha ane mahAvIra bhAratanA be dharmasthApakA vikrama sa. 1981) dho. asta lAmAna likhita jamana nidha upanthI anuvAda karanAra narasiMhabhAi gharabhAi paTela pATIdAra maMdira, da prakAzaka jaina sAhitya sathedhaka kAryAlaya, sthAna: bhArata jaina vidyAlaya, nA sITI. prathamAvRtti. [ I. sa. 1925 taraMgavatI arthAta bhagavAna zrI mahAvIradevanA zAsananI eka sAdhvInI hRdayaMgama ane Adazata AtmakathA. mULakartA: pAlisAcA vikrama sa. 1980, AvRtti vI. prAkRtamAM mo. sAyamenanA jamanA anuvAda uparathI gujarAtI karanAra narasihabhAI IzvarabhAI paTela. sAntiniketana. copakartA: micaMdra gaNi. brAsa babala kezavalAla ke. gAdI. hAparelanI pALa [sa 9 svAdhIna.. kIzu. 12-0 Title page of the Gujarati translation of Buddha und Mahavira. Title page of the Gujarati translation of Die Nonne (Tarangavai). lxx For Personal & Private Use Only A bIra-sAzana prinTIMga presamAM" . kezavalAla lakhAjIe kuM oN. nupura, kALAgALa amadAvAda. sane 1924.

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Introductory essay and tools by Nalini Balbir References Balbir 1993: Nalini Balbir, Avasyaka-Studien. Introduction generale et Traductions, F. Steiner Verlag, Stuttgart, 1993 (Alt- und Neu-Indische Studien herausgegeben vom Institut fur Kultur und Geschichte Indiens und Tibets and der Universitat Hamburg 45,1). Balbir 1998: refers to the introduction to Leumann, Kleine Schriften (see below). Balbir, Sheth, Tripathi 2006: Nalini Balbir, Kanhailal V. Sheth, Kalpana K. Sheth, Candrabhal Bh. Tripathi, Catalogue of the Jaina Manuscripts at the British Library, the Victoria & Albert Museum and the British Museum, London, The British Library, The Institute of Jainology, 2006, 3 vols and a CD. Balbir (in the press): Nalini Balbir, "Exploring Early Jain Exegesis" in Formes et usages du commentaire dans le monde indien. Actes du colloque international tenu a Pondichery en fevrier 2005. Bhatt 1978: Bansidhar Bhatt, The Canonical Niksepa. Studies in Jaina Dialectics. Leiden: Brill, 1978 (Indologia Berolinensis 5). Bruhn 1998: "Bibliography of Studies Connected with the Avasyaka-Commentaries", pp. 119-136 in Plutat 1998. Butzenberger 1989: Klaus Butzenberger, Beitrage zum Problem der personalen Identitat in der indischen Philosophie. Die jinistischen Beweise fur die Existenz eines jiva im Visesavasyakabhasya. Inauguraldissertation ... Munchen. Dhaky, Madhusudan A., "Arya Bhadrabahu", in Jambu-jyoti (Munivara Jambuvijaya Festschrift), ed. M.A. Dhaky, J.B. Shah, Ahmedabad, Shresthi Kasturbhai Lalbhai Smarak Nidhi, 2004, pp. 108-155. Folkert, Kendall W., Scripture and Community. Collected Essays on the Jains. Edited by John E. Cort, Scholars Press, Atlanta, 1993. Guerinot, A., 1906: Essai de bibliographie jaina. Repertoire analytique et methodique des travaux relatifs au jainisme avec planches hors-texte. Paris: Ernest Leroux, 1906. Jacobi, Hermann, Kleine Schriften. Herausgegeben von Bernhard Kolver, Franz Steiner Verlag, Wiesbaden, 1970, 2 volumes (Glasenapp-Stiftung Band 4,1). * Janert, Klaus Ludwig, 1965: An Annotated Bibliography of the Catalogues of Indian Manuscripts, Part I, Franz Steiner Verlag, Wiesbaden, 1965 (Verzeichnis der Orientalischen Handschriften in Deutschland, Supplementband 1). Jolly, Julius, 1899, Georg Buhler 1837-1898. Strassburg, 1899 (Grundriss der Indo Arischen Philologie und Altertumskunde, I. Band, 1. Heft, A.). Kapadia, Descr. Cat.: Hiralal Rasikdas Kapadia, Descriptive Catalogue of the Government Collections of Manuscripts deposited at the Bhandarkar Oriental Research Institute, Poona, 1916-. In particular in the present context: vol. XVII 3(a), 1940, Agamika literature. Leumann, Ernst, Unvergessene, gestorben in den Jahren 1891-1908. Lebensdaten, Bilder und Beileidbriefe, Strassburg i. E., 1909, 88 pages [This little known publication contains brief portraits of people dear to Leumann's heart, whether they were family members, friends or scholars). Leumann, Ernst, Kleine Schriften. Herausgegeben von Nalini Balbir, Franz Steiner Verlag, Stuttgart, 1998 (Glasenapp-Stiftung Band 37). Malvania Dalsukh D., Doshi Bechardas J. 1966-1968: Acarya Jinabhadra's Visesavasyakabhasya with auto-commentary (vol. I-II) and with Ixxi For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature Srikotyaryavadigani's vivarana (vol. III), Ahmedabad: L.D. Institute of Indology (L.D. Series 10, 14, 21). Okuda, Kiyoaki, Eine Digambara-Dogmatik. Das funfte Kapitel von Vattakeras Mulacara herausgegeben, ubersetzt und kommentiert von. Wiesbaden, 1975 (Alt- und Neu-Indische Studien ... der Universitat Hamburg 15). Osier 2007: Jean-Pierre Osier, "Blind Faith According to the Jainas: The Yama Case": International Journal of Jaina Studies Volume 1-3, 2005-2007, Mumbai: Hindi Granth Karyalay, pp. 146-157. Parpola, Asko, 2003: "Publications of the Great Indologist Fr. Albrecht Weber": Remota Relata. Essays on the History of Oriental Studies in Honour of Harry Halen, ed. by J. Janhunen and A. Parpola, Helsinki, 2003 (Studia Orientalia published by the Finnish Oriental Society 97), pp. 189-219. Plutat 1998: Birte Plutat, Catalogue of the Papers of Ernst Leuman in the Institute for the Culture and History of India and Tibet, University of Hamburg, Franz Steiner Verlag, Stuttgart, 1998 (Alt- und Neu-Indische Studien herausgegeben vom Institut fur Kultur und Geschichte Indiens und Tibets an der Universitat Hamburg, 49). Rau, Wilhelm, Bilder 135 Deutscher Indologen, 2. erweiterte und verbesserte Auflage von "Bilder Hundert Deutscher Indologen", Franz Steiner Verlag, Wiesbaden, 1982 (Glasenapp-Stiftung Band 23). Riddick, John F., Who Was Who in British India, Greenwood Press, Westport, Connecticut, London, 1998. Rocher, Ludo, 2000: "Ersnt Leumann revisited": Journal of the American Oriental Society 120.2, pp. 206-217. Sardesai, R.N., Picturesque Orientalia. Being A Collection of 103 Photos of the eminent Indologists - living and dead - of the West. Compiled with a short description on each photo, Poona, Oriental Book Agency, 1938. Schubring, Jaina-Handschriften: Walther Schubring, Die Jaina-Handschriften der Preussischen Staatsbibliothek. Neuerwerbungen seit 1891. Unter der redaktionellen Mitarbeit von Gunther Weibgen, Leipzig: Harrassowitz, 1944.. Schubring 1978: Walther Schubring, Nayadhammakahao. Das sechste Anga des Jaina-Siddhanta. Einfuhrung, kritische Nacherzahlung mit Ausgabe der wichtigsten Textpartien, Kommentar und Glossar von W. Schubring. Aus dem Nachlass herausgegeben von J. Deleu, Wiesbaden, 1978. Stache-Weiske, Agnes, German Indologists. Biographies of Scholars in Indian Studies Writing in German. With a summary of Indology in German Speaking Countries by Valentina Stache-Rosen. Second revised edition by Agnes Stache-Weiske, Max Mueller Bhavan, New Delhi, 1990. Tripathi, Catalogue: Chandrabhal Tripathi, Catalogue of the Jaina Manuscripts at Strasbourg, Leiden: Brill, 1975 (Indologia Berolinensis 4). Upadhye 1943: Adinath Neminath Upadhye, Brhat Kathakosa of Acharya Harisena. The Sanskrit text authentically edited for the first time with various readings, with a critical introduction, notes, index of proper names etc. by. Bombay: Bharatiya Vidya Bhavan, 1943 (Singhi Jain Series 17). Weber, Verzeichniss: Albrecht Weber, Verzeichniss der Sanskrit- / Sanskrit- und Prakrt-Handschriften der Koniglichen Bibliothek zu Berlin. Berlin. Vol. 2,1, 1886; 2,2, 1888; 2,3, 1892. Windisch, Ernst, Geschichte der Sanskritphilologie, Strassburg, 1917, Berlin/Leipzig/1920. Sardesai, R.N., Paciwcists - living and decontal Book Agency, 19ndschriften der lxxii For Personal & Private Use Only

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Introductory essay and tools by Nalini Balbir "catechism-like role", xix Acaranga-niryukti, xviii aesa, xviii Alsdorf, xxxix Anuyogadvara, xvi Anuyogadvarasutra, viii anyakartrka, xii Aparajita, xxxii Aradhana, xxxiv arya, xiii Asadhara, ix Aupapatikasutra, 1 Av.-niry. II 26-28, xliii Av.-niry. VII 29-36, xxxvi Av.-niry. XII, xlvi Avasyaka manuals, xix Avasyakalaghuvrtti, x Avasyaka-niryukti XII 1-121, xvi avasyakas, xii Barth, v Bendall, xxx, xxxiii Benfey, xxxii Bhadrabahu, XV Bhadrabahu-caritra, xl Bhagavandas Kevaldas, vi, xi, xxxi Bhagavati-Aradhana, xxxii Bhagavati-sutra, xix Bhandarkar, xxix Bhandarkar report, xxxiii Bibliotheque Nationale et Universitaire de Strasbourg, viii Bohtlingk, xxxiv Bollee, xxxv Brahma Nemidatta, x Brahmasuri, vi, xi, xxx Brockhaus, xxxi Bruhn, xi, xviii, xxvi Buddhacarita, xliii Buhler, xi, xxvii, xxviii, xxix, xxxii, xxxiv Burnouf, xxxvii Brhatkalpabhasya, viii, xiii, xvi, xviii, xix, xxxvii Brhatkalpacurni, x (Brhat)Kalpa-tika, xlii carana-vidhi, xxxvii Chatfield, xxxi Index Colebrooke, xxxi Denecke, ix Devendra, xxxvi Dharmasagara, xliv Dhyanasataka, xv -era, xxxviii Frankfurter, xxxvii Ganadharavada, xviii Geiger, xlviii genres, xvi Giles, xxxi Grant-Duff, xxxii granthagra, xiii Harisena, xxxv Harivamsapurana, ix, xxxviii Hemacandra Maladharin, xiii Hillebrandt, xliii Hoernle, xxix, xxxii, xxxix Hultzsch, xxx, xxxii Jacob, xlii Jacobi, xxviii, xxxii, xxxv, xxxvi, xl Jambudvipaprajnapti, xliv janai pasai, xix Janert, xxxiii jayam care, XXXV Jinabhadra, xiii, xv Jinavallabha, xiv, xlii Jitakalpa, xv, xxxviii Jolly, xli Julius Leumann, vii, xliii Kalaka, xv, xxxix Kalakacarya, xxxvi kathakosas, x Keith, xxxiii Khandahalajataka, xxxix Kielhorn, xxx Klatt, xxviii, xli Kotyacarya, xiv Kotyarya, xiv Kriyakalapa, ix, xxxv, 6 Ksetrasamasa, xv Kupaksakausikaditya, xliv Laghuksetrasamasa, xvi Laksmivallabha, xxxv letter numeral, xliii lettu, xlii Leumann, cf. Julius, Manu lxxiii For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka literature Lord Reay, xxxiv Lyall, xxxii Maghanandin, xxix, xxxix Mahanaradakassapajataka, xxxvii Malayagiri, xiv, xliv Malvania, xiy Manu Leumann, xxvii Max Muller foundation, xxxi metres, XXXV Mette, XXXV Minaev, xxxvii Monier-Williams, viii Mulacara, viii, ix, xxxviii Mularadhana, x, xxxiv Municandra, xliv Muni Jinavijaya, vii naisadyikatva, xxxvi Nandisutra, xviii Narasimhabhai Isvarabhai Patel, vii nasals, xxi Nemicandra, xxxvi Nemidatta, xxxiv, xli Nettipakarana, xxxix niksepa, xvii nisihiya, xxxvi nisihiya, avassiya, xx Okuda, ix Oldenberg, xxvii Oldenburg, xli Padmamandira, xl Pagaria, x parisahas, xxxvii Parisistaparvan, xvii, xl Pathak, xxix pattavalis, xv Pavolini, xxxiii pelu, xvi Peterson, xi, xxx, xxxii phasuya-viharam, xxxvii Plutat, xi, xxvii Podzeit, xxxiii Prabhacandra, x, xvi, xxxv, xxxviii Prabhacandra's epitaph, xxxix Prabhavakacarita, xlii Rajendralala Mitra, xxx, xxxiii Raksita, xv, 77 Ratnanandin, x, xl Rost, xxxii Rsimandalastotra, xl sabalas, xxxvii Samayasundara, xliv Samgrahani, xv Santisuri, xvii, xxxv sayalam "complete", xvi schism, XV Schubring, v, vi, xi, xvii, xxxiii Siddhasena, xlii Silanka, xiii Sricandra, xvi Sthulabhadra, xvii Sthulabhadracarita, xl Stokes, xxxii Strassburg, xxxiii Tarangavai, xlii Tawney, xl Therigatha, xxxix Tilakacarya, x Tod, xxxiii Tripathi, xi Upadhye, x Usanas, xli Uttaradhyayana-niryukti, xvii Uttaradhyayanasutra, XV Vajrasvamin, xv vandana, xvii Vasudevahindi, xliv vedhaya, XXXV Vijayadharmasuri, vi Vijayendrasuri, vi Visesanavati, xv Visesavasyaka-bhasya, xiii Vivekavilasa, xviii von Glasenapp, xlviii Weber, xi, xxviii, xxxviii Wilson, xxxi Ixxiv For Personal & Private Use Only

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ALT- UND NEU-STUDIEN herausgegeben vom Seminar fur Kultur und Geschichte Indiens Seminar fur Kultu rou. an der Hamburgischen Universitat Ubersicht uber die Avasyaka-Literatur von Ernst Leumann Aus dem Nachlass herausgegeben von Walther Schubring HAMBURG FRIEDERICHSEN, DE GRUYTER & CO. M. B. H. 1934 For Personal & Private Use Only

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English translation by George Baumann Translator's Note The original German text-layout has been followed as closely as possible in this translation. However, in general, it was not possible to retain the double column-layout of the original text. The original pagination has been inserted at each relevant place to facilitate consultation of the original text. The internal crossreferences to page and line numbers have been kept as in the original German (e.g., p. 30deg13-28 or p. 51'n., the latter meaning that the reference is to a footnote occurring on this page). For technical reasons they could not be updated (except in the Index). It should be stressed that there were originally further related texts being prepared by the author that, however, have never been published. References to these works (as "below" or "Exc."/ "Excerpts") have been left where they appear in the text. There are also several large-size asterisks here and there in the text whose meaning is not clear. Professor Nalini Balbir has offered her expertise while proofreading the text, but should there still be any errors, I take full responsibility for these. It is with great pleasure that I acknowledge the generous support I have received from Messrs. Jaswantrai and Ramesh Mittal of D.K. Agencies, Ltd., New Delhi who have offered me the technical services of their highly qualified employee, Mr. P. Ranganathan. He has a vast knowledge of the intricacies of the Software WORD and has solved many problems related to the formatting of this text. Thiruvananthapuram, Autumn 2008 For Personal & Private Use Only

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English translation by George Baumann Editor's foreword The obvious justification for publishing this work in the Alt- und Neu-indischen Studien is that the surviving specimen in only a single copy was kindly sent, after the demise of Ernst Leumann, to the undersigned editor of this series by his son, Manu Leumann. Ernst Leumann's handwritten literary bequest accompanied it to the Seminar fur Kultur und Geschichte Indiens in Hamburg. It is quite legitimate that these unique objects are being published at all, even in manul print - and for the sake of uniformity pages B to E have been prepared similarly because of their importance to indology, particularly to Jaina studies and to the academic career of Ernst Leumann. The presentation on pages IX-X should show the reader how occupied Leumann had been for at least 11 years with these Avasyaka studies, of course, not without interruptions, but always with his own deep interest. A draft title found in the literary bequest reads: "An Outline of the Avasyaka literature with excerpts from the Silanka manuscript and a photographic reproduction of the same with a Pratika list of the Visesavasyaka-bhasya". These constituent parts mentioned here are also available, each in a single copy, at the Seminar. Limited funds, however, did not permit their publication together with the following sheets, and in the case of the manuscript tables, for Leumann their size determined the format of the present text volume, making a reproduction impossible. However, there can be no doubt that the "Outline" is much more valuable than these additions and thus, it has been taken up firstly. Therefore, presently, occasional references to script charts and excerpts should be ignored. If what is being presented on the following pages appears to be incomplete, when compared with the original plan, this, itself, is not complete. However, the end of the preface shows that Leumann, even in April 1900, did not intend to publish more. In fact, he was preparing to submit a sidepiece to his "Avasyaka-Erzahlungen" (Abhandlungen fur die Kunde des Morgenlandes, vol. 10, No. 2, 1897) that also terminates in the middle of a sentence. This is also the case here on p. 153. A Only for aesthetic reasons have two words of a new sentence, which begins on sheet 14, been blocked out in the reproduction. Strangely, a continuation in the corrections or in the manuscript was not found. We can see on p. 42 [158-11], and in a note in the literary bequest what was to follow within the further framework. We see that the plan, among other things, contained the Avasyaka-curni along with the Jaina narrative literature and an account of Haribhadra's writings. The preliminary work on these subjects has been preserved, but it is not in a condition that would allow for its reproduction without an up-dated scrutiny. Besides these, there are various notes with addenda. For reasons of space only those that correct the printed material or facilitate the readings through references could be included. On the other hand, addenda, which, for the better part, originate from further research in literature, in all cases, have been omitted. the If this happened due to external reasons, on the other hand, after careful deliberation, further pursuance came to a standstill, which, on p. II, is connected with the lending policy of English libraries. It should not be presumed that sensitivities will be awakened by Leumann's exhortation. If that would have been deleted, then even the legitimate reference to the three German scholars would have had to be omitted, to whom the credit must go for the collection of Jaina manuscripts for England. Leumann also wanted very much to honour two other Germans. As some drafts prove, he dedicated his book to the long and deep academic support that he had received from them "from the Buddhologist and Vedist, reliable in research and skilled in style" - and the "nostalgic remembrance of him who was the first to immensely enlarge and deepen classical Indian studies in almost all directions". They are Hermann Oldenberg and Georg Buhler. Leumann's work does honour to both of these great names. Hamburg, November 1933 For Personal & Private Use Only Walther Schubring

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E. Leumann, An outline of the Avasyaka Literature Corrigenda and Addenda 19 + 15"n. 16*17 16444 3a 13a 47.. (This note refers to Bhagvandas Kevaldas) later] (p. 30-6) 40 = Ar.-pat. 212 (both) cp. below, p. 14deg35f. Mulac.) II 63/ X 14 1 (=Upasakadhy. 1 later) p. 44-53 Br 5255 = [J 5a 12ff. by C and H) transpose each in his own manner [and, therefore 37 5o 28 119 13deg50 14968 20 21 In Sanskrit) cp. Pan. IV 1, 128f. and 131: nakera. is). Several times S shows a puristic tendency. (Elaborated on in more detail) apparently), if, indeed, the irregularity of the metre does not recommend another interpretation. [already Vis. I 7] below, p.51'n. also) the NandiCurni, and 23*8 from below 31948 32deg52 furthermore, (Haribhadra KalpaCurni) and in the NandiCurni, both of which mention [it ...] 17413 from below Haribhadra's) perceived mistakes have been accepted by Malayagiri and Sritilaka without hesitation: the latter [writes A.D.) with the text, about 34,000 gr., [because he renders Haribhadra's explanations more verbose and, besides, considers and discusses many hundreds of Jinabhadra's Bhasya-stanzas in detail] (thus Leumann about p. 14) *These Corrigenda and Addenda have been inserted at the appropriate place in the translation. Translator. For Personal & Private Use Only

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English translation by George Baumann Index (This is the original selected index of the German edition, but in Roman alphabetical order. References are to the pages of the English translation) address, 100 adissa, 94 adresya, 94 aeons, 116 aesa, 64 aggajjho, 95 ahattu, 25 aksara, 110 allogenous formations, 106 Angaculika, 1, 60 Annikaputra, 31 anusvara-symbol, 102 Aparajita, 138, 149 apatta-kari, 107 Aradhana, 43 Aradhana-niryukti, 43, 58 Aritthanemi, 30 asika, 26 Asoka, 28 avassiya, 20 AvasyakaCurni, X bahulera, 43 bandha, 120 baras'avatta-veneration, 30 Bhadrabahu, 59 Bhadrabahu's pupil, 6 Bharaha, 27 breach of the (permutation) principle, 114 Buddhists, 28 BihaddHarivamsapurana, 54, 78 caityavandana, 3 Candragupta, 72 caste system, 78 CaturvimsatitirthakaraJayamala, 9 chameleon, 29 citkosa, 92 cola-pattaya, 77 date of Haribhadra, IX Devanandin, 10 Dharmasastra, 79 Digambara literature, 28 Digambara manuscripts, I dis, 117 discussion, 58 farewell, 26 Ganadhara-s, 94 Ganga, 30 gatha-narasamsyah, 30 gihakoliya, 94 granthi, 115 guru-vandana, 19 Hemacandra, 16 influence of Skt., 94 ity-adi, 149 Jataka, 9, 59, 75, 81 jatta, 27 javanijja, 27 Jina-kalpa, 77 jnanakosa, 92 Jnanapravada-purva, 81 joga, 15 jonipahuda, 106 jugunche, 94 Kalakacarya, 26, 30 Kalasipure, 30 Kalika, 60 khamasamana, 19 kiikamma, 32 Kimcid-ganadharavada, 101 Kriyakalapa, 6 Ktsna, 29 letthu, 94 library, 92 Maghanandin, 9,66 Mahaparijna, 61 Mahavira, 78 Malayagiri, 146 Mandana, 92 Mangu, 65 Manu, 79 Maranavibhatti, 43 Mundaka-Upanisad, 94 na, 114 Nagahatthi, 65 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Nagilakula-vamsa, 78 naisedhiki, 25 natera, B naya, 124 niddhandhasam, 30 Nirvanakanda, 9 nirvyudha, 42 nirvyukti, 42 nisihiya, 24 office, 31 osappini, 119 Paccavekkhana, 28 Padmaprabhadeva, 9 Paksika-sutra, 60 Palaka, 29 parisata, 123 pelu, 86 Petavatthu, 28 praghatta, 90 prajnapti, 60 previous life, 83 punjin, 115 purusakarya, 31 Raksita, 76 rebirth, 115 Rucaka, 118 sabalera, 43 Sakrastava, 4 Samacari, 24; 43 Samantabhadra, 9, 14 samaya-bheda, 114 Samayika, 1, 5, 6, 15, 115 Samgama, 31 samghata, 121 Samgrahani, 42 Samudda, 65 samyaktva, 115 Sanskritization of the Pkt., 85 sarada, 29 schisms, 76, 94, 116 Siddhasena, 81 siddhi, 17 Sitala, 29 soggai, 9 Sraddha-Pratikramanasutra, 5 SravakaPratikramana, 15 Sricandra, 4 Sritilaka, 4 Sthulabhadra, 68 Suhastin, 65 Suprabhata, 10 Svapnavali, 10 TheriGatha, 59 Udayana, 31 ugghattayam, 30 uttharana, 94 uvogghaya, 94 Vaisesika-s, 132 Vajra, 31, 76 Vandana(ka), 19 Vattakera, 6, 43 Veda, 101 Vedhaya (metre), 9, 82 Vemai, 30 vibhasa, 58 Vidhura, 27 viggaha, 120 Viraka, 29 Visuddhimagga, 81 yapaniya, 23 Yati-Pratikramanasutra, 3 Yaty-Aradhana, 43 yoniprabhita, 106 yugma, 120 Pages A-D: Printing by J. J. Augustin in Gluckstadt and Hamburg Pages I-IV, 1-56: Printing by G. Kreysing in Leipzig Manul print by F. Ullmann G.m.b.H., Zwickau, Sa. For Personal & Private Use Only

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English translation by George Baumann Preface [IR] Jainism, or the Jaina religion, founded by 'Jina' or 'Mahavira', an elder contemporary of Buddha, is evidence, just as Buddhism is, of a reform movement that turned against the sacrificial cult of the Brahmins in the 6th or 5th century B.C. Both religions, Jainism as well as Buddhism, have bequeathed a large number of writings. Within Jaina literature the part dealing with the Avasyaka that we have summarized and designated as Avasyaka literature, comprises a large part. It is, so to speak, the Lord's Prayer of the Jains. In all periods of their religious history it has been handed down, enlarged, changed, commented on and associated with legends or similar literary writings of the most varied types. In this way the history of Avasyaka literature thus becomes a paradigmatic extract of the entire Jaina literary history. Therefore, we hope through this historically arranged outline of Avasyaka literature, and even more so as it touches related subjects, we can offer something not only to scholars working on Indian religions, but also to those dealing with Indian literary history. Our work is based only on manuscripts. Firstly, the majority of them had to be bought or borrowed from India. There, the manuscripts, as well as the works they contain, were given no or only superficial scrutiny by a specialist on the subject. The same is partially the case even with the Berlin manuscripts, which we shall discuss. Until the present time the London manuscripts made use of were almost untouched. The same is true of the manuscripts that Bombay, Calcutta, Oxford, Cambridge, Vienna, Florence and Gottingen were able to contribute for this research. In general, only a few preparatory studies can be mentioned. The author is all the more aware about what he indirectly owes to a whole series of works, particularly, and foremost, the outline of the Jaina Canon and the second catalogue by Weber, then the treatises and the publications by Jacobi that have very important introductions, the chronologized collections by Klatt, the inscriptional inquiries and the biography of Hemacandra by Buhler and lastly, the contributions from India by Gopal Bhandarkar, Shridhar Bhandarkar (in Gopal Bhandarkar's extensive report), by Pathak and Hoernle. I am also very thankful to be able to mention those scholars who, for the first time, have introduced the consulted as well as related manuscripts to the sphere of research. These are Buhler, Kielhorn, Jacobi, Peterson (whose untimely death is painful, not only for Jaina philology), Gopal Bhandarkar, Rajendralala Mitra, Bendall and Hultzsch. The Strassburg Library and I, myself, are most thankful to the latter, because his friendly help made it possible for us to acquire a large number of Digambara manuscripts from Brahmasuri and his son Jinadasa. Whatever other Jaina manuscripts we have in Strassburg we owe to the expert mediation of Bhagwandas Kevaldas. The necessary funds for the double acquisition were taken, for the greater part, from the interest on capital of a foundation, for which our university owes thanks to the generosity of Max Muller. I am also very thankful to the Berliner Akademie, which granted me, once, the complete and another time, half of the proceeds of the Bopp-Stiftung. Among other things, in the autumn of 1893 this permitted me to carry out a long period of study in Berlin where a large number of new Jaina manuscripts have arrived since the completion of Weber's second catalogue. WZ. I 165. II 141. III 233. IV 313. V 59. 175. We are particularly pleased with Pathak's research. Through his subtle learnedness important literary historical results from hidden quotations and allusions have become evident. Also this man who, for many years, effectively supported, first, Buhler and, then, Peterson in the expansion of Indian studies through the Search for Sanskrit manuscripts, has now - unexpectedly early - been taken away by death (on March 13, 1900). mens yn y cars, the securely supported For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature [Io] Among the managements administering the various manuscript libraries, the Anglo-Indian ones distinctly stand out in comparison to most of the English ones. Our special admiration goes to the Directors of Education Chatfield (until 1896) and Giles (since 1896) in Bombay. Without their noble generosity in approving loan requests the present work, indeed, would have been impossible as the reader shall soon see. Apparently, in India there is an appreciation in higher places) of the idealistic service indologists are giving to the Government and to the local population through their research. The authorities in the British Museum and, more or less, in other English libraries overlook the fact that these services are also advantageous for England. For the sake of academic research England should also recognize the liberal lending rules in Berlin, Munich, Gottingen and Strassburg. It would certainly be fairer to the heirs of Colebrooke and Wilson who collected these treasures and did not want to see them buried. The English library management, for example, should be reminded in what innumerable ways Wilson offered their manuscripts for research. Hermann Brockhaus, the long-time editor of the Zeitschrift der deutschen Morgenlandischen Gesellschaft, wrote in 1862 in the foreword to his 'Kathasaritsagara-edition, which, together with Benfey's 'Pantschatantra', opened a new and continually growing field of research: "H. H. Wilson, a man of noble character, who in the friendliest manner furthered most willingly every academic pursuit and who will be remembered by everyone, including myself, with whom he was associated with warmest admiration." Of course, I have also received some material in Strassburg from English libraries. The India Office has only restricted, but not given up entirely, its earlier well-known liberality; and from Oxford and Cambridge, at least, you can get certain manuscripts if you make use of English friends. However, it remains a fact that many of the English manuscripts are not obtainable or only under particularly difficult circumstances. How painful this is, particularly for a German representative of Jaina philology, is especially clear on the following page, which shows that the majority of the Jaina manuscripts in England were collected with scholarly enthusiasm by three German scholars in India and brought to Europe. Even now no coherent studies in Jaina philology can be undertaken with the existing manu-scripts in European libraries. A plan to improve this deplorable state of affairs is necessary. In the autumn of 1892 I had already tried to convince Sir Alfred Lyall, Sir M. Grant-Duff, Whitley Stokes, Buhler and Rost of this and to make it public, all the more, since certain difficulties that originally demanded a postponement have now been solved. At least from London or Berlin those researchers who are well-versed in Jaina studies, and particularly those who live in India or at least have been there, should be requested to acquire the basic material of the Jaina tradition in their Middle Ages for European libraries that is still lacking or hardly available. Original manuscripts of many texts can still be bought; others in old Jaina libraries (particularly in Cambay and Kolhapur) should be copied by carefully supervised copyists. From the earliest period some things are missing, perhaps even much. Very possibly, the South Indian Digambaras (in Sravana Belgola and Kolhapur) have preserved several of those canonical texts, which, as shown on p. 3n., were known to their commentator, Aparajita. Naturally, it would be very fruitful for literary historical research if, at least, various voluminous canonical texts of the Digambara recension could be found, since, until now, we know only the Svetambara recension. It is certain that research does not profit when only such Jaina texts that are widespread in India reach Europe in new copies. One should beware of such encumbrance and preferably increase the funds for new acquisitions until one day, either in the recommended manner or otherwise, the very critical gap of available manuscripts can be methodologically filled. For Personal & Private Use Only

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English translation by George Baumann Details about the manuscripts and their citation [114] The manuscripts that have been used or mentioned and copies of the individual collections will be cited by means of corresponding initials, to which, when necessary, a distinguishing number has been attached. A = [summary description for the libraries in) Ahmedabad, Anhilwad (Patan), Cambay, etc. The series of manuscripts which one has learnt something about from the six reports by Peterson are: A I 1-180 = Pet. Rep. 1 App. I. A IV 1-53 = Pet. Rep. III App. IIC A I 181-338 = I. A V 1-93 = A II 1-81 = " " " " ILA A VI 1-12 = " " " " II. A III 1-24 = II B. Furthermore, we know from Bhandarkar the title list of two entire libraries, one of which is stored in 80 and the other in 53 boxes. Therein the manuscripts are separately numbered. Whilst citing a manuscript we have added the individual number after the box number. We cite the boxes as follows: A VII 1-80 Bhandarkar Report 1887 p. 161-206. A VIII 1-53 = " p. 206-255. B = Berlin, Konigliche Bibliothek (Royal Library). The folio numbers up to 1604 and the octavo numbers up to 459 as well as the quarto numbers up to 197 have been catalogued by Weber (cp. Weber Cat. II, p.1232). We are mostly concerned with higher numbers that have been acquired since the completion of Weber's second catalogue. Everywhere, we adhere to the manuscript's call number (not, however, to the running number of the manuscript catalogued by Weber), but in the call numbers we omit the word 'fol.', retain, however, 'oct.' and 'qto'. For example, the consulted manuscript B 2049 on pp. 16-19 should be understood as a Berlin manuscript, which carries the call number 'Ms. or. fol. 2049' and on p. 3n. the employed designation 'B oct. 504' stands for the 'Berlin manuscript Ms. or. oct. 504'. BhD = Bhau Daji's manuscript collection in possession of the Bombay Branch of the Asiatic Society. An imposing collection that contains a considerably large number of Jaina manuscripts. Unfortunately, the published catalogue leaves much to be desired. In spite of this, we cite according to its numbers (1-311) and add exponents (as with A and B also) where one number relates to several manuscripts: e.g. 308* denotes the fourth manuscript of those listed in the catalogue under no. 308. Br = British Museum. The older stock that one finds mentioned along with others in ZDMG VLII 309-315, is included among the numbers 2098-2148, 3347-3354, add. 26362-26464. Three years ago Jacobi's collection was added that received the numbers 5115-5258. The titles of these more recent manuscripts in the British Museum are listed in ZDMG XXXIII 693-697. C = Cambridge. The collection was brought in 1885 from India by Bendall. Therefore, the titles are to be found in Bendall's 'Journey in Nepal and Northern India' p. 46-51". Also ZDMG VLII 308315 should be referred to. We cite the library numbers given to the manuscripts. F= Florence. A collection brought by De Gubernatis from India. Pulle has published the titles of the canonical works in the Abhand, des IX Or. Congr. I 217 f. and the titles of the remaining works in the Abhand, des X Or. Congr. II 18-24. We cite according to the library numbers and not according to the numbering by Pulle. Catalogue of Manuscripts and Books belonging to the Bhau Daji Memorial Bombay 1882. III For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature G = Gottingen. In total only 22 items (124-145) described by Klatt (124-136) and Kielhorn (137-145) in the 'Verzeichnis der Handschriften im Preussischen Staate', Abteilung Hannover, Gottingen, vol. I = India Office. From the older period there are just a few Jaina manuscripts available (e.g. items 2201 & 2909). However, the collection gifted by Buhler to the India Office in 1888, contains many that we cite with 'I Buhler' while retaining the Buhler numbering 1-321 (ZDMG, XLII 536552). I I = Indian Institute (Oxford). A collection that reached Sir M. Monier-Williams through Buhler and which now belongs to the Indian Institute; Jaina manuscripts between 30-40 in number' ZDMG, XLII 535. [J = Jacobi. An earlier used abbreviation (still found, p. 13deg50) that had to be abandoned when Jacobi sold his collection to the British Museum.] [IIdeg] L = Leumann. The collection contains prepared transcriptions and excerpts I have made, for which I have used the Latin alphabet throughout. As far as the items 1-90 are concerned, refer to ZDMG. VLII 454-464, for the items 91-128 refer to ZDMG. VLII 308-315; a list of further items follows on the next page. M = Rajendralala Mitra's 'Notices of Sanskrit MSS.' We have followed Mitra's numbering of the manuscripts. In total there are 4,265 items of which about 390 belong to Jaina literature. O = Oxford (Bodleiana). The same is the case with the Jaina manuscripts in the Bodleiana as with those in the British Museum and in the India Office. There are also small earlier holdings to which, presently, a remarkable collection has been added that was collected by a German scholar in India. The German scholar in this case is Hultzsch. We cite the manuscripts he sold to the Bodleiana with O and the number that has been given to them in the published list (ZDMG XL, 11-26). We mention from the old holdings, for example, 'O Wilson 458'. P= Poona. In addition to the series I-XIX, which are listed in Shridhar Bhandarkar's catalogue of MSS in the Deccan College, there are seven more, which we number as XX-XXVI: P XX = Pet. Rep. III App. III. P XXIV = Bhandarkar Rep. 1897 P XXI = IV. P XXV = Pet. Rep. VI p. 1-134 P XXII = Bhandarkar Rep. 1894. P XXVI = " " " p. 135-144. P XXIII = Pet. Rep. V. R = Royal Asiatic Society, London, 'Todd Collection'. A small but valuable collection on which information can be found in the Journal of the Roy.As.Soc. 1890 XXII 801-804 and in the ZDMG VLII 308-315. S= Strassburg. The Strassburg acquisitions were made, mainly, to cover the Jaina works for which no, or at least no adequate, manuscripts in Germany were available. This collection that has come into existence in the course of this project, should be compared only to the Sanskrit manuscripts in Tubingen, among which, as is well-known, rarities also dominate. Even when at our place, along with more or less rare Jaina works, some more common ones (e.g. the Anga texts 7-11 and the Uttaradhyayana) can be found, they had been bought, as a rule, for their intrinsic merits (such as extreme age, meticulousness, miniatures, etc.). Many of our texts have gradually arrived in Berlin, because, yearly, a large number of Jaina manuscripts are being bought there. As mentioned before, these are Svetambara as well as Digambara manuscripts that we own. More information can be obtained about the latter in WZ XI 297-312, a list of the previous ones follows on pages VII f. IV For Personal & Private Use Only

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W = Vienna, University Library. A small collection whose titles have been published in the Wiener Sitzungsberichten IC 573-576 by Buhler. In general, it should be noted that when citing a manuscript its number will not be unnecessarily repeated. In order to leave it off, when two or more manuscripts from the same collection are being considered, we vary, if need be, the initials, e.g. we write at the foot of p. 3a simply S and s when repeating both Strassburg manuscripts; cp. also pp. 211] & 3710 10f..]., as well as the bold-faced letters of the second following list. Only the manuscripts of the Avasyaka-Curni have not been referred to in the manner mentioned, but rather with the help of the letters abgd. The collections L and S have come into existence mainly during this preparatory work and as an accompaniment to the Avasyaka investigations. In this way, they form a scientific apparatus, which any continuation of this research, even if it is not explicitly referred to, can be associated with. Since from the hitherto published title lists that have been referred to previously you can gain information on only about one-half of each collection, we must now subsequently present two supplementary lists; firstly, one which comprises the items L 129225 and secondly, one which lists the Svetambara titles in the collection S. [IIa] 129 Angaculika. 130 Astaka by Haribhadra. 131 Astaka-vrtti by Jinesvara. 197 AstasahasrikaPrajnaparamitavyakhya by Haribhadra. 198 Aradhana by Sivakoti. 199 Aradhana-tika by Aparajita. 200 Aradhanapataka (930 stanzas). 225 Aradhanapataka (Prakirnaka XIII). 132 AvasyakaCurni. 201 Avasyaka-tika by Malayagiri. 133 Av.2-laghuvrtti by Sritilaka. 134 Av.3 (SravakaPratikramana). 135 Upadesapada by Haribhadra. 136 Upadesapada-vrtti by Municandra. 137 Upadhanapratistha by Abhayadeva. English translation by George Baumann 138 Upamitabhavaprapanca Katha by Siddha. [II] 115 Ekavimsatisthana. 139 Aupapatika. 202 Kathanakani from Pancavastuka, etc. 140 Karmaprakrti. 141 Karmaprakrti-tika by Malayagiri. L 129 225 142 Karmavipaka by Garga. 143 Karmastava (55 gatha-s). 144 Karmastava (22 gatha-s). 145 Kriyakalapa-tika by Prabhacandra. 146 Ksetrasamasa (ks1) with Haribhadra's comm. 147 Ksetrasamasa-tika by Malayagiri. 148 Ganadhara-sardhasataka by Jinadatta. 149 Gommatasara. 115 Gautamaprccha. 115 Catustrimsad-buddhatisaya 150 Caityavandana-kulaka with 151 Caityavandana-vrtti by Haribhadra. 152 Jambudvipaprajnapti-curni. stava. comm. 153 Jambudvipaprajnapti-tika by Santicandra. [II] 154 Janakiharana by Kumaradasa. 155 Janakiharana-sanna (variants). 156 Tattvartha-tika by SiddhasenaGandhahastin. 203 Tattvartha-bhasya. 204 Tattvartha-laghuvrtti by Haribhadra. 205 TattvarthaSlokavarttika. 206 Tattvarthaslokavarttika- vrtti. V For Personal & Private Use Only 115 Trisastidhyana-kathanaka-kulaka. 157 Darsanasuddhi. 158 Darsanasaptatika. 159 Darsanasaptatika (Samyaktvasaptatika). 160 DevendrakaNarakendraka. 115 Dharmalaksana. 161 matsaraNandavadana. 162 Nandi-vivarana by Haribhadra. 163 Nyayapravesaka & Haribhadra's comm. 164 Pancavastuka by Haribhadra. 165 Pancasamgraha by Candra, contents. 166 Pancasamgraha by Candra, text. [II] 167 Pancasamgraha-tika by Malayagiri. 168 Pancasutraka-tika by Haribhadra. 169 Pancasaka VIII. 207 Pancasaka-vrtti by Abhayadeva. 208 Padmacaritra by Vimala. 209 Paryusanakalpa-vrtti by Jinaprabha. 170 Prajnapana-tika by Haribhadra. 171 Prabandhakosa VIII by Rajasekhara. 172 Prabhavakacaritra, arrangement & XIV.

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E. Leumann, An outline of the Avasyaka Literature 115 Vardhamana-stava. | 192 Saptatika (89 gatha-s). 173 Prabhavakacaritra IX (Haribhadra-caritra). 210 Prasamarati by Umasvati. 211 Prasamarati-tika. 115 Prasnottararatnamalika. 174 Bandhasvamitva (54 gatha s). 175 Bhagavati tradition. 115 Bhayahara-stotra, 21 gatha 115 Bhayahara-stotra, 14 Apabhramsa verses). 212 Bharata's Natyasastra. 176 Mulacara. 180 Visesanavati by Jinabhadra. | 193 Sarvadarsanasamgraha, citations. 181 Sataka by Sivasarman. 194 Sardhasataka by Jinavallabha. 215 Santinathacaritra by [IIIdeg) 195 Sinduraprakara. Bhavacandra. 182 Sastravarttasamuccaya by 115 Simamdhara-stotra. Haribhadra. 183 Sastravarttasamuccaya cika | 196 Sukumalacaritra. by Haribhadra. 216 Sukasaptati, parallel 217 Catalogue on B 1668 f. 1704-1749. passages. 1751. 1868-1892. 2012-2034. oct. 511. 184 Sravakadharma-vidhi. 218 Catalogue on the Strassburg Digambara manuscripts. 185 Sravakaprajnapti. 219 Glossary on the first main part of the Avasyaka Erzahlungen (Ed. p. 6-45). 186 Sravakaprajnapti-tika by 220 Glossary on Desinamamala, Haribhadra. Paiyalacchi, etc. 187 Sadasiti by Jinavallabha. 221 List of Jaina manuscripts, acquired 1892. & 1893 in Berlin, with catalogue notes on many items. 188 Sodasaka by Haribhadra. 222 List of Skt. & Pkt. Manuscripts (not alphabetical), acquired 1894 in Berlin. 189 Sodasaka-vivarana 223 List of Digambara manuscripts I: by Yasobhadra. the mss. in P I-XVIII and in a shortlist from Sravana Bego!a. 190 Samgrahani by Jinabhadra. List of Digambara manuscripts II: longer list from Sravana Belgola; at the end Brahmasuri's mss. (now partly in Strassburg) 191 Samgrahani-tika by Malayagiri. 177 Yatidinakstya by Hariprabha. 178 Yogadsstisamuccaya by Haribhadra. (III) 179 Yogadsstisamuccaya tika by Haribhadra. 213 Ratnakarandaka by Samantabhadra. 214 Ratnakarandaka-vitti by Prabhacandra. VI For Personal & Private Use Only

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[III] 397 Anga 7-11 and Abhayadeva's accompanying commentary. ms. of the 14th century. 377 Angaculika. 394 Angavidya. 307 Ajitasanti-stava by Nandisena with Avacuri. 433a Aticar'alocana. Anuttaraupapatika-dasa (Anga 9), cp. Anga. 383 Anekantajayapataka-tippanaka by Municandra. Antakrd-dasa (Anga 8), cp. Anga. 429a Av.2 IV (Sraddhapratikramana). 399 Avasyaka-Curni. = y. 163 378 317 398 202 373 315 66 Co 66 66 66 690. 66 66 # 66 C English translation by George Baumann The Strassburg Svetambara manuscripts 162 203 161 -niryukti-avacuri = Av.- Avac. 302 Uttaradhyayana with Avacuri. Cp. Sacred Books of the East, vol. VL, Introd. p. XL f. 66 -tika by H, I-X. = S. 66 66 66 "II 29-X. = s. "I-XX. = 2. I-XX. = 0. -niryukti. s. Modern. 66 = S. about 15th c. -tika by Santyacarya. -niryukti. -vrtti by Devendra. 309 Oghaniryukty-avacuri. 303 Kathakosa by Subhasila. [Both works following 416 Uttaradhyayana with vrtti by [P XXIV 1097. A VII 48,1.] 417 Upadesamala by Dharmadasa. [B 1719.] 306 -tika by Siddha-rsi. 438 Upadesaratnakara by Munisundara. [P IV 172.] 433 Upadhanavidhi. 395 Upamitabhavaprapanca Katha by Siddha-rsi. Upasaka-dasa (Anga 7), cp. Anga. each other in the passagewise not always legible palm-leaf manuscript B 703 706.] Bhavavijaya.* Cp. Tawney's 'Kathakosa' (Oriental Translation Fund. New Series II) p. 24012. 439 Karpuraprakara by Hari with a commentary containing the stories. [Cp. B 807.] 440a Karmavipaka by Devendra. In addition, the author's tika (1882 gr.) with the verse openings. 4406 Karmastava by Devendra. In addition, the author's tika (830 gr.) with the verse openings. VII 432 372 Kayasthitistotravacuri. Kriyakalapa by Vidyananda or [Viljayananda, a small grammatical text (consisting of four adhyaya-s with 38, 133, 42, 54 stanzas, after which sometimes an appendix follows). [P XVI 256. XXIII 671.] 371 Ksetrasamasa by Jinabhadra. 374 laghuKsetrasamasa by Ratnasekhara with the commentary of the author. 419 Gacchacara. [B 10757.] 441 Gunasthanakram'aroha by Ratnasekhara. In addition, the author's vrtti. [M 2719 + 2720.] Catuhsarana with Somasundara's Avacuri. 312 Dasavaikalika with Avacuri. = S. 310 201 200 452 453 423 420a 442 433 443 66 376 Nisitha-Cumi by Jinadasa. [F 76.] 308 -bhasya. [B 656.] 379 Pancasamgraha-tika by Malayagiri, together with the complete text. [Av. 19 has [III] thesame contents; on the other hand A I 40 contains only the first fourth of the commentary and perhaps only the verse openings of the corresponding text pieces. In Br 2107 a shorter commentary along with the verse openings is found.] Pancasutraka with Haribhadra's commentary. The first two leaves are missing. Pancasaka-tika by Abhayadeva with the complete text. 375 420 Pattavali of the Kharatara-gaccha. Before this, some citations and a Pattavali of the kings of Pattana. - All has apparently been copied from Dharmasagara's commentary on Kupaksakaus. IV; cp. Bhandarkar's Report 1884 p. 149-151. Pattavali of the Tapagaccha (about 20 gathas) with commentary. 444 66 583-585. Nandi Curni. Palm-leaf manuscript. Nandi-vivarana by Haribhadra. Palm-leaf manuscript. -brhadvrtti by Haribhadra = S. -laghuvrtti. s. Cp. ZDMG VLI 581 & 66 Padmacaritra by Vimala, 118 chapters with a total of about 9,000 gatha-s. [A II 7. P XXI 1281. XXII 1296.] * Mentioned at the end of the Prasasti of the Lokaprakasa. a-f The six texts of S 440 appear again in M 2596. Excerpts from the six commentaries of S 440 af in B Paryant'aradhana by Somasuri. Parsvanathacaritra (gadyabaddha) by Udayavira. [F 164. Br Add. 26362.] Parsvanathacaritra (mahakavya) by Bhavadeva. [C 2293.] For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 4270 160 Pindaniryukti-tika by Malayagiri with complete text. 4339 Pindavisuddhi by Jinavallabha. 429 Pratikramana-krama. Incomplete. 313 Pratikramana-vidhi (=Hetugarbha). 370 Pratyekabuddha-kathah, 697 stanzas (I - 160, II - 212, III - 444, IV - 697). 396 Prabandhakosa by Rajasekhara. Prasnavyakarana (Anga 10), cp. Anga. 440deg Bandhasvamitva by Devendra. In addition, an Avacuri (described by the author's tika as lost) with the verse openings. 433o Bimbapravesa-vidhi. 392 Bharataka-dvatrimsika. (Cp. Pavolini in Pulle's Studi Ital. di Phil. Indo-Ir. I 51-57.] 316 Munipati-caritra, 626 gatha-s. = s. 414 " " ,639 " = S. 445 - " .684" (with interlinear Balabodha). = 0. 205 " " in Bhasa. 446 Ratnasamcaya. (O 462] 447 Ramacaritra (gadyabaddha) by Devavijaya. [M 3396.) 433 Lokanali-dvatrimsika (32 gatha-s) with Taba. [Text also in F 130; an Avacuri in F 21. Commented copies are F 111, M 2718, A II 61. The text, along with a Balabodha, has been printed in the Prakaranaratnakara II 720-736.) 401 Lokaprakasa. [M 2608. F 75. P VI 181. XXIV 1242. - incompl.: B 1324. PIV 377.] 448 Vardhamanadesana (gadyabaddha) by Rajakirti. 369 Vasudevahindi (first part) by Sanghadasa. (AI 8. II 8.] 4338 Vada-dvaya (isvara-vada & Nirvikalpavada). 382 Vimsatisthanaka-caritra by Jinaharsa. = S. 449 " " " = S. 427 Vicaramstasamgraha I-III Beginning [B 989 is complete (I-XXV).] Vipakasruta (Anga 11), cp. Anga. 164 Visesavasyakabhasya, Hemacandra's recension. = S. 301 " -vrtti by with complete text. = S. 432deg Vitaraga-stotra by Hemacandra. [P XII 761.) 440 Sataka by Devendra. In addition, the author's tika (4,340 gr.) with the verse openings.* 428 SatrumjayaKathakosa by Subhasila, composed samvat 1518. 304 Sraddhavidhi with Ratnasekhara's own commentary. [Br. 2120. M 2594. P IV 238. V 137. VI 183. XX 638. XXIV 1264. 1265. 1266. 1267. F 113.1 311 Sripalacaritra (Apabhramsa poem) by Raidhu. [P XXIV 1347.] Sattrimsaj-jalpa-vicara-samgraha by Bhavavijaya. [PXXI 1350. XXII 1237. XXIV 1272.] IV"] 440deg Sadasitika by Devendra. In addition, the author's tika (2,800 gr.) with the verse openings.* 204 SadvidhAvasyakavidhi. [Br 2104. C 2371.] 431 Sodasaka by Haribhadra with vrtti. 380 Samvegarangasala by Jinacandra. [P XIII 18.) 314 Samgrahany-avacuri, excerpt from Devabhadra's commentary on Sricandra's Samgrahani. 450 Sanghapattaka-vTtti by Jinapati with complete text. [Text along with an excerpt from Jinapati's commentary is in B 779, only text in M 2996 & F 10.) 440f Saptatika. In addition Malayagiri's tika (3880 gr.) with verse openings. P XIII 148" contains Malayagiri's tika with the completely copied verses.]* 433h Samayasara by Devananda with an excerpt from Devananda's commentary. [The same contents in PXX 642, only text in M 2679, text [IVdeg] with Devananda's commentary in P XIII 183, text with taba in P XXIII 887 & XXIV 1284.] 451 Samaradityacaritra by Haribhadra. (AI 276. V 53.] 433' Sarvajna-sataka by Dharmasagara. (P X 421. XXIII 892. With Balabodha: P XXIV 1286.) 393 Samacari. 454 Samacari-Sataka. Klatt's last work Ind. Ant. (1894) XXIII 169-174 is based on this manuscript.' [M 2631.) -C 2385 (Bendall's Journey p. 51' No. 136) is only the extracted Samacarividhi in L 109. 381 Samacari-samgraha ("Surivallabha') by (Kulaprabha's pupil) Naresvara. 433* Subhasita-samgraha, components from three different manuscripts yet to be determined. 305 Sutraksta-niryukti. [Trans.:) See footnote * on the preceding page. I received it as a gift from Dr. Mrs. Klatt in the autumn of 1893 and, later, I gifted it to our library. VIII For Personal & Private Use Only

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English translation by George Baumann Early history and lacunae in the following outline [IV] As early as 1882 in Berlin during my occupation with the Jaina manuscripts in the Royal Library (Konigliche Bibliothek), I had noticed that the Avasyaka-niryukti (of the Svetambara literature) deserved special attention. The excerpts, prepared at that time (L 40) from the text and from Haribhadra's commentary, contain, among other things, narrations of the schisms, which I had translated at the end of 1883 (in Oxford) for Indische Studien (XVII 91-135). Before the printing of this work (cp. the epilogue in it on p. 130) Weber's notes on the Avasyaka-niryukti in the Indische) Stud(ien) (XVII 50-76) confronted me with something new; also Weber's Avasyaka excerpts in the Catalogue (II 739-806), later, supplemented my own review (cp. p.777 & 7784). After I had assisted in the revision of Sir Monier Williams' Sanskrit-English dictionary up to the lemma Dadhyanc, the turn of Jaina studies came (however, with numerous interruptions). Some results of these efforts have appeared in periodicals and other places (in the Abhandlungen der Berliner Akademie as well as in Congress publications and in books by Jacobi and Tawney). The most important advancement in these efforts on the Avasyaka were: 1889 through the discovery of the concealed Avasyaka-sutra in old commentaries. A preliminary outline on the Avasyaka tradition was presented in the same year at the Congress in Stockholm. In August 1891 through the permission to acquire rare Jaina manuscripts for the Strassburg Library. - Because funds from the Max-Muller-Foundation could soon (since Nov. 1892) be made available, the importance of these new acquisitions increased considerably. In the autumn of 1892 through a longer sojourn in London that confirmed the already correctly conjectured date of Haribhadra, furthermore (with L 98 & 106), provided an insight into the history of the layman's version of the Avasyaka-sutra and (with L 110) prepared the ground for a serious study of the BshaddHarivamsapurana and with that, in fact, of Digambara literature. 1893 through the final arrival of the Silanka manuscript (P. XII 57). 1894 through the discovery that the Strassburg acquisitions contain a Pujajayamala (S 32) and two fragments entitled 'Nityaprayogavidhi' (S 330 conclusion & 333), as well as the Nirvana-kanda (S 334%), parts of a Digambara version of the Avasyaka-sutra. In due course, this led to the discovery and acquisition of further Avasyaka texts of Digambara literature (S 360-363). - At the Geneva Congress (Sept. 1894) specimens of the now traced sutra in triple form were conveyed in text and translation and the first printed sheets of this present work were submitted. in Dec. 1894 through the arrival of the Bhasya manuscript P XII 56 that, fortunately, contains the expected original recension of the text. The specimen is simply designated as p when there is a mention of the Bhasya, on the other hand, the Silanka manuscript as P. 1895 through the observation that even the early Buddhist canon had taken over several Jaina legends, of which one already contains the first Avasyaka vow. On April 23, 1896 through the discovery of the Digambara original of the Avasyaka-niryukti. The furtherance of collection L and the production of a provisional, but not yet completed, catalogue of collection S - both preliminary works for the present as well as later publications, took up a greater part of the time. ? A resume of the lecture appeared in Trubner's Report, Third series, I 1 51 f. (in the Congress edition). * Cp. ZDMG VLII 308. 4 Cp. ZDMG XLIII 348 f. Cp. below, p. 15 Cp. Abhandlungen des Genfer Congresses II 125. IX For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature On May 25, 1896 through the arrival of fifteen Haribhadra manuscripts from Poona that during the previous winter allowed a provisional completion of the projected Haribh. monograph. On March 15, 1897 through the discovery of the relationship between brahmaNemidatta's Kathakosa and Sivakoti's Aradhana. On March 20, 1897 through the arrival of the last batch of Haribhadra manuscripts from Poona. Now only one manuscript (P XII 48) was lacking for the Haribhadra section that because of its damaged condition was being denied to me for a second time, but which, through a renewed request (which Weber, Buhler, [IV] Bohtlingk, Max Muller and Lord Reay supported), arrived on July 11, 1898, along with the manuscript P XIII 7 that also had been denied twice earlier. in March & April 1898 through a study of the older Aradhana texts that determined their contact with the Avasyaka-sutra. on January 10, 1900 through the acquisition, after long negotiations, of both palm-leaf manuscripts S 452 & 453. By means of the colophon in the former we can presume that the AvasyakaCurni came into existence around 600-650 A.D. The constant and still continuous additions of new material have slowed down the printing considerably: the excerpts (pp. 1-20) were printed during the autumn of 1894, the phototypy tables (1-35)1 were produced at the same time, the Pratika-list (p. 21-32) was printed during the following winter, the first part (p. 1-45) of the Avasyaka Erzahlungen (Abhandl. der DMG X 2) in the spring and summer of 1895, pages 1-56 of the following (italic pagination) outline (where, in the meantime, the transcription of ass was adopted as recommended at the Geneva Congress,) from April, 1897 to March, 1898. A further consequence of the incompleteness of the development process of this research, described in its main features, is the fragmentary character of what can be offered at the moment. There are still dozens of texts in Poona, but also, particularly, in the almost inaccessible libraries in Cambay and Sravana Belgola that should be consulted in order to expose the developmental history of the Avasyaka tradition in all its phases and ramifications. In what follows, lacunae have not always been pointed out. Their completion will take time. In general, the author dislikes the recording of negative or unripe thoughts whose solutions are under preparation. Every discerning reader will notice himself the more important defects of the type mentioned and fellow researchers the less important ones. On the other hand, various possibilities have been enunciated and considered when a fairly reliable result could be achieved. Furthermore, lacunae appear, because some of the available texts in the outline have not become conspicuous enough. For example, it was planned to analyze the Digambara text Sravakapratikramana in a way similar to the Kriyakalapa, furthermore, to include a translation of the Ganadharavada-bhasya (=Visesavasy. II) that is so important for the history of Indian philosophy and religion and to finish the table of contents of brahmaNemidatta's Kathakosa. Also a monograph on Haribhadra should be followed by a mainly critical text and lexical study on Silanka's and Hemacandra's Visesavasyaka commentary. The necessary collections and research for this have already been completed. But other obligations that have been more urgent, have caused a narrowing of the framework. Therefore, a supplementary publication of monographs must be reserved for later to make up for the deficiencies. Among other things, an edition of the (Svetambara Niryukti) as well as the Bhasya and the publication of the collective Pratika-list mentioned on p. 21 are planned. 1 Besides the 35 tables of the present publication, I have had an extra table made that I gifted to Buhler and several friends. In it several particularly clear columns of the manuscript P XII 57 have been photographed in actual size. From this table and from table 35 the symbols have been derived that can be found in Buhler's Palaeographie in table VI, columns XV-XVII. X For Personal & Private Use Only

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English translation by George Baumann The reader should note that in spite of the described defects much has been taken into account that he might not have expected. An attempt has been made to understand and acknowledge, on the one hand, the Avasyaka tradition in connection with the rest of Jaina as well as non-Jaina literature. Therefore, some things have been treated extensively that normally do not fit into the framework of the task as seen by the title, but only because of its contents or because of its literary relationships. Strassburg, Alsace, January 19, 1900. (Corrected in April 1900.] XI For Personal & Private Use Only

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English translation by George Baumann OUTLINE OF THE AVASYAKA LITERATURE [lo] What is accessible of Jaina literature, in general, are old texts and new commentaries. Works of the transitional period were, until recently, only few and mostly found only in India. If an insight into the literary and religious continuity is to be gained, it is absolutely necessary to pursue these vestiges. Every reliable enquiry in this direction promises, in addition, to be advantageous for other branches of learning in Indian studies, since these, to some extent, are not in a position to throw light on the interval between old primary texts [1'] and the modern scholiasts. In order to bring to light a provisional picture of that continuity there is no area within written Jaina literature more conducive to that than the Avasyaka literature. A comparison of the text series to be dealt with and the so-called Dasavaikalika texts in ZDMG VLI 581-663 show how beneficial these are due to their extensiveness and completeness, compared to the analogous works like the Kalpa-, Nisitha-, Uttaradhyayanaand Dasavaikalika-texts The Avasyaka and its text forms [1] The Avasyaka-sutra, simply called Avasyaka, stands at the head of Avasyaka literature. The original text of this name belonged to the very first Jaina texts. The earliest evidence for the fact that, on entry into the order, the Avasyaka vow (Ay. I, i.e. the Samayika) had to be learnt is found in Buddhist literature, specifically in a Jaina legend that appears among the Southern Buddhists as well as among the Northern Buddhists. Therefore, they must have incorporated it during the first centuries of Buddhism. More details about this follow in the discussion on the Aradhana story 22. From ancient times Jaina literature of both confessions mentions the Avasyaka at the head of the angabahya writings. Before the schism the first commentary, the Avasyaka-niryukti, together with this text had become a main object of study. The same text is held in high esteem by the Digambara-s and in an enlarged version inaugurates the long Niryukti series in Svetambara literature. Apparently from the very beginning instruction began with the Avasyaka. All six parts of the Avasyaka have already been mentioned by name in Uttaradhyayana XXIX 8-13. It is not important that in an editorial abridgement of the fifth Anga (IX 33 Ed. fol. 8159) and in similar places in the Canon the Avasyaka (called Avassaya) has been cited. Such references might date from the time of the final editing when, among other things, also numerous gatha-s of the Niryukti-period found access. Also mention of the Avassaya in Bhag. XVIII 10 Ed. fol. 1423 actually cannot be taken into account, because the parallel passage Jnatadh. V Ed. p. 579 omits the word; moreover, compare the wording at p. 10's. It is more important that innumerable times in canonical legends the entire course of study has been termed "Samayika, etc". For this reason the term must have preceded, by far, the finalizing of the text, because it has been replaced throughout by illogical enlargements Samaiya-m-aiyaim ekkarasa angaim and Samaiya-m-aiy aim coddasa puvvaim At the time of the written recording, since the Anga-s and Purva-s constituted a major part of the tradition, it was believed that such misleading exaggerations could be permitted. Even Silanka, in whose time the relationship of the texts had already become considerably disarranged, shows that "Vinayahamsa's Vytti (composed samvat 1572) should be inserted on the first page between 7 and 8: M 2714. Haribhadra's commentary is also in Oxford (O 408), Sritilaka's tika at the same place (O 407) and also in Berlin (B 1807) for the past four years. Further Laghuvrtti-copies are B 20672 & 2077, P IV 198 & V 104. **Of the Svetambara texts the Paksika-sutra (Weber Cat. II 820), the Nandi (ib. 678) and the Angaculika (S 377) have to be taken into consideration. Relevant Digambara passages are Kriyakalapa B II 1, 24-26, Jinasena's Harivamsapur. II 102-105, Aparajita on Aradhana 492, Sakalakirti's Tattvarthasar. I 142-144. For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature from both terms (cp. Ind. Stud. XVI 243 (SBE XXII p. VLII) & 342) it cannot be assumed that the first Anga and the first Purva might have been called "Samaiya". He says in the explanation of Sutr.-niry. 137 (ed. p. 536): the Samayika, Av. I forms the opening of the entire Canon, but the Acaranga the opening of the Anga-s. Besides, strictly speaking, the term Avasyaka vouches for the great age of this text. It seems that from the very beginning they recognized in their vows, formulas and hymns what was "necessary" or "indispensable", what was continuously [1'] obligatory for all members of the order. The fact that the Digambara-s have retained only this text from the Canon in its approximate wording shows its unique importance. Finally, it is just a further result of its catechism-like role that it has been varied in very diverse ways. The Avasyaka, namely, has been handed down in three very different editions, the first of which is represented by two and the second and third, each by numerous recensions. The first edition existed before the schism, the second belongs to the Svetambara, and the third to the Digambara confession. To simplify matters we denote the three texts simply as Av., Av. , Av.. In passing, it should just be said, that, in a broader sense, still various other texts can be considered to be Avasyaka-writings, like the Prakirnaka-s I-IV & IX (Ind. Stud. XVI 433-439 & 444), including the Digambara equivalents in Mulac. II f.; furthermore, the Pancasutraka commented by Haribhadra, and similar compilations. Av. is the text form that has been commented in the Niryukti. Since this has survived in a Digambara, as well as in a Svetambara version, both of which are quite different from each other, it also implies a Digambara and Svetambara recension. Both no longer exist as distinctive texts. However, the wording of the latter can be gathered to a great extent from the old commentaries of the Svetambara-Niryukti, but, except for meagre indications [2] of the accompanying Niryukti, no knowledge of the previous has been retained. Since the Svetambara recension of IV-VI seems to have been enlarged, there is - apart from the Pancanamaskara that serves as an introduction and appears often elsewhere and is actually Av. niry. 1 /286, IV 1033 XVII XIX The sources are the same in the Cumni and in Haribhadra's Avasyaka-tika. We list them here by simultaneously noting which lines in the Haribhadra manuscript B (763) have to be considered. Niry. v sum of Av. B sum of lines lines x 182og'is XVIII 1 287deg10_2886, II 1 xv 1984,4's XVIII 296'13-17 2-4 39 2015 - 11-18 XVI 2979,- 298' 0 203*, , 204'io 13 V 1-5 XIX 30517-3064 219*,_ 220*12 6-11 3090311, IV 1-5 228*2-22966 311912-14 6 1044 229012_23310 105 4 246deg15-249a, VI 318*432997 257016-258" 330deg, 333*, XVI 13 258910F. 336'16-337deg 103 XVI 149 258deg161. 338*10's 109-31 XVI before the stanzas later to be 3386-13 noted down 1032 33861-3394 Total sum of lines, about 1200 312deg5 - deg8 V 1061f. XVI 2659. For Personal & Private Use Only

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English translation by George Baumann not part of the text - only the full wording of I-III in a form that is probably very close to the supposed original version. Having said this, for the time being, only the Svetambara version can be discussed; all the following citations given refer to it. Similarly, all citations given from the Av. refer in the following to it, and in the same manner, the introduced citations to its Niryukti by "Av.-niryukti" or "Nir.". What little that can be said about the Digambara recension has to be done later in connection with the Digambara-Niryukti. Av. I-III will be treated more comprehensively later [p. 6-14]. Av. IV-VI, with the Digambara-s in the sequence IV VI V, were originally not any more voluminous than the first three parts. The Svetambara-s seem, at least with IV, to have substituted an enlargement for the original piece; the parts of the Niryukti enlargement have the following forms: Av. IV is the Sadhu- or Yati-Pratikramanasutra, which appears in B 1026, 1323 (printed in Weber's Cat. II 739-741], etc. as a separate small writing and for this reason has been especially commented on (see para. "AVIV" end). As the title says, the contents mainly consist of confessional formulas that monks have to repeat. Only at the beginning and at the end can several general formulas be found in which devotion to the religion can be expressed in various ways. Av. I serves as an introduction; a sloka and a gatha form the conclusion. - Strictly speaking, the text applies only to the daivasika pratikramana; with ratrika pratikramana, instead of devasiya, raiya has to be inserted, and for the paksika pratikramana other forms exist (cp. Av.-niry. XIX 120 with the accompanying commentary passages and Jayacandra's Pratikramana-vidhi). Av. V is a mixture of Kayotsarga forms and short hymns. The former are to be spoken when the "body (kaya) is abandoned", i.e. when, as an ascetic exercise, a particular body posture is assumed and, in defiance of any outward influence, is kept for a certain period of time. Av. I, again, serves as an introduction. The occurring hymns are: 6 = Av. II. 9,1 f... two gatha-s. 9,3 a Vasantatilaka-stanza. 9,4 a Sardulavikridita-stanza. 11,1-3 three gatha-s. [11,4f. two gatha-s) a well-known addition since the Curni whose attachment or omission the commentaries leave open. Av. VI contains ten temperance vows. Av.niry. XX 66 mentions their catchwords as follows: namokkara' porisie? purim'addh" eg'asan" ega-thane' ya ayambil" abhatt'atthe' carime ya abhiggahe vigai" || 66 The vows are to be spoken in the third person by the administering person and in the first person by the pupil who is professing; only the first text form (with paccakkhai and vosirai) is intimated in the commentaries (C & H). 0 Av.? (generally called Sad-avasyaka!) consists of four parts, which, during the last centuries, have undergone considerable and differentiating enlargements. Several commentaries from the 13th and succeeding centuries give us the older version and, besides, already the relevant commentaries by Haribhadra (L 151) and santyacarya (L 98) give the first part of it. These four parts are called: I Caityavandana II Vandanaka III Pratyakhyana IV SravakaPratikramana The most comprehensive commentary that also conveys the accompanying stories (mostly in Skt.-sloka-s) is the Sadvidha Avasyaka-vidhi (supposedly by Devendra): S 204, Br For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 2104, C 2371. It is called Sadavasyaka-vrtti in the Poona catalogue (P XII 405, XVI 347, XVIII 300); the same is the case with Rajendralala Mitra (M 2745). The contents have 2,720 grantha-s. Devendra has treated only I-III in the three small bhasya-s (as well as in their commentaries): Br 2105, B 670, 990, etc. (cp. L 50). Sritilaka's Vrtti (I Ilf & P XXI 1293)* is complete, but short: I-III 550 grantha-s, IV 200 grantha-s. The more modern commentaries, which are called Sadavasyakavacurni, Sadavasyaka-balavabodha, or the like, are similar, and, as a rule, appear in connection with some type of modern text version: B 1971 & 2086, W I 96 (Av.2-avac.) & 84 (Av.2-avac.2), Br 2105 & 2109, etc. (cp. L 38). Further, Jinakusala's commentary on Caityavandana-kul. 14 [2] informs about I (cp. L 150); only something about external formalities can be drawn from Haribhadra's Pancas. III (variability in size, pancanga-pranipata, mudra-s, etc.). Av.2 I contains 12 adhikara-s with Sritilaka that [are introduced with the Airyapathiki (Av. IV 6 & V 3-5) and] conclude with a wish for the future (pranidhana). Adh. 1 is the ancient Jina veneration formula that is often spoken by Sakra (Indra) in legends and therefore simply called "Sakra's hymn" (Sakrastava). It appears very often in the Canon and makes up both of the first one-third (up to 13) of Aupap. SS 20. is a gatha that represents an appendix to 1.] 5 without the opening word savva-loe. = Av. II. = 11 [" 2 " 3 4 5 6 7 8 = 9 = "1 11 [" 10 "1 = = 66 = 11 = -- 12 = "1 "1 V 7 f. V 9, 1. 2-4 & 10. V 11,1. " veyavaccag B... & Av. V 8. What Haribhadra passes over in the Caityavandana-vrtti has been put in square brackets. Apparently some things he does not know, other things (like Adh. 10 f.) he denotes as a non-committal interpolation, which he does not feel is necessary to explain. He divides everything into six sections, which he designates as follows: (Adh. 1) Pranipatadandaka, 66 ( 3) Vandana-kayotsarga, ( 4 f.) lokasyoddyotakaran-ity-adi, 66 ( 6 f.) Puskaravaradvipardha-ity-adi, ("8f. & 12) siddhebhya-ity-adi, Pranidhana. Santyacarya has the Airyapathiki (without V. 4 f.) just between Adhikara 2 and 3. He also mentions (however, without going into the wording) before the same the "Ksamasramana" (Av. III 1,1 with the Cuda matthaena vandami) and after the same, the Arhan-namaskara (?), the Caturvimsati-stava (Av. II) and the Mangala-stava. In the Sadvidha Avasyaka-vidhi the Pancanamaskara, along with Av.-niry. IX 131' (namo... mangalam), has been placed ahead of the Airyapathiki; equally, in the modern versions that, in addition, interpose the Ksamasramana. Also still more numerous at the 2 f.. 4.. 5..] With Peterson (Rep. IV 108) the title of the last part has, as often, been mistakenly given to the entirety. The wrong name, Tilaka, (instead of Sritilaka) is already found with the zealot Dharmasagara, which is why it has infiltrated into ZDMG VLI 581 f. & 584. Similarly, Sricandra (to be mentioned later) is wrongly called Candra(suri). 4 For Personal & Private Use Only

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English translation by George Baumann 4 f. openings are the already noticeable enlargements of the Pranidhana by santyacarya. One of the latest of these enlargements, the gatha dukkha-khao kamma-khao ..., is based on an old source as is shown below, p. 49. The newer period has also introduced a special arrangement; it divides the entirety into nine sthana-s: sthana 1 Namaskara (Pancanamask. + Av.-niry. IX 131') " 2 Ksamasramana 3 Airyapathiki 4 Sakrastava = adhik. 1f. 5 Caitya-stava = 6 Nama-stava = " 7 Sruta-stava = 5 6 f. " 8 Siddha-stava = " 8-12 " 9 Pranidhana Av.? I must have existed in some form or other already before the schism, as, other than the cited Pranidhana-gatha, we still find other parts below (pp. 309f., 35., and 549f., 588.] again in Av.". Also the previously mentioned Cula is referred to in the Niryukti (cp. below, (pp. 12'36 & 9a61ff.). Av. II consists of Av. III and some confessional and apologetic formulas. Among the former there is a layman's version of Av. IV 5 which Srit. lets precede as a monk's version Av. IV 5 and variations to Av. IV 7 opening & IV 6 as well as three short sentences. Av.2 III = Av. VI. Since Sritilaka a few of the ten vows have, on occasion, been rearranged. He uses the sequence 1-3. 10. 6. 4 f. 7-9. Along with C & H, Srit. uses the formulas in the third person. With other commentators and in the manuscripts of the original texts they are in the first person. Av.? IV is formed by the 50-stanza Sravaka- or Sraddha-Pratikramanasutra. A form of Samayika has been prefaced to it as well as to the Sadhu- or Yati-Pratikramanasutra (Av. IV) that, however, has been ignored by Sritilaka. Various other pieces have also been prefaced (the eight Aticara-gatha-s [2-5 & 8 = Das.-niry. 190, 188, 191-193; 6 f. = Utt. XXX 8.30), two or three Paksika-stutaya-s, etc.) to the Samayika since the Avacuri commentaries. On the other hand, the Sravaka-Pratikramanasutra is sometimes missing, or, just the other way around, even after the latter the Sadhu-Pratikramanasutra is attached. The latter has also been commented upon by Sritil., but in a separate work (containing 296 grantha-s) that is attached in WI 96 after Av.--Avac.. [39] Like Av. IV, the Sravaka-Pratikramanasutra is also found separately (in C 2213, etc.) and has, itself, often been commented, e.g. by Vijayasimha in a Curni dated 1126 (A V 8), by Jinadeva in a Bhasya (Weber Cat. II 889,14) and by Ratnasekhara in a very comprehensive commentary (B 662). Half of the text (6-23 & 26-30) is a versification of Av.-niry. XX 19 & 22 or of analogous prose passages (in Anga 7, etc.). The author, who himself uses only the gatha metre, 'nevertheless, has adopted, unchanged, a few differently worded original passages. These are the sloka-s 38 f. and 49 - the latter = Av. IV 17 - as well as the prose line 43a (that comes from Av. IV 13). Also borrowed are: 10o = Sravakaprajnapti p 16a8 44 f. from the Pranidhana in Av.I.. (Haribhadra's Pancas. I 10a). 48 = Av.-niry. XIII 43. 22f. = Sravakaprajnapti P 18920 f. & 226. 50 = Av. IV 18. 40 = Ar.-pat. 212 As has already been mentioned Av.' is the only worthwhile remnant from the Canon of the Digambara-s. They have only retained several sloka-s (I 1. IV 7 f. VI 54. 56. 65. VIII 179) For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature from the Dasavaikalika in their recollection!* Except for Av.3, everything they possess of ancient texts are revisions and resumes that textually correspond approximately to the Niryukti-period of the Svetambara-s. In older times their main author, Kundakunda, apparently refers in Satprabhrta IV 61f. to Bhadrabahu's pupil as the oldest authority for the textual tradition. The literary relationship can be illustrated, in short, by the following pattern: Svetambara literature Digambara literature Anga 1-11 & Upanga 1-12 Avasyaka etc. Niryukti-collection etc. entirely modified and transposed with many later insertions by Kundakunda, etc. Vattakera Kundakunda Until now, two texts have been ascertained that belong to Av.3: 1. the Kriyakalapa, 2. the SravakaPratikramana (quite different from the Svetambara text of the same name referred to above, p. 2b 68f.]). There are a large number of recensions of the Kriyakalapa. Four main recensions are presently available along with parts of modifications of the same. These four are: 1. the first Devanagari recension (=D) in S 360deg. 2. the second Devanagari recension (= d) in S 333 (incomplete). 3. the Canarese recension (= K) in S 363deg. 4. the recension of the commentator, Prabhacandra (=P) in P XX 481 (L 145). In general, the contents can be divided into three parts: A. The Airyapathiki (together with the Santy-astaka) as the introduction, and the Samayika with the opening, preparation, and the fourfold Bhakti-outfitting, together with a conclusion and an appendix. B. The remaining Bhakti-parts. Umasvati Even Aparajita cites (at Aradhana 415 & 601) various passages from the Acaranga, the Sutrakrta (II 1,58), the Nisitha, the Uttaradhy. (II 6. 7. 12. 34 XXIII 12-14) and Dasavaikalika. Traditionally, some of these passages read much differently and some are completely lacking in it. etc. Both stanzas read together with the modern paraphrase: sadda-viyarohuo1 bhasa-juttesu2 jam jine kahiyam so taha kahiyam nanam sissena ya Bhaddabahussa 61 sabda-vikarodbhutam yat jnanam bhasa-yuktesu kathitam jinaih tat jnanam tatha tena prakarena Bhadrabahusvaminah sisyena jnanam kathitam prakasitam. barasa-anga-viyanam caudasa-puvv'anga-viula-vittharanam suyananiBhaddabahugamaya-guru bhayavao jayau 62 dvadasa-anga-vit vetta caturdasa-purvanga-vipula-vistarakah srutajnani Bhadrabahuh gamaka-guruh bhagavan jayatu. For various reasons it is not possible that the author here, perhaps, has described himself as Bhadrabahu's pupil. The miserable condition of the text with Kundakunda is not really surprising. 6 1. degro sahu S (348) & s (= S 318). 2. -suttosu B (oct. 504)' & s, -suttesu B2. 3. tam s. 4. nayam s. 5. sisena s, sissena B. 6. yao Bs. For Personal & Private Use Only

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English translation by George Baumann C. Hymns and other insertions. The entire name "Kriyakalapa" is found after the introduction in the second titlestanza. Up to where it is valid cannot be ascertained from the text-manuscripts. D calls the entirety "YatyAvasyaka" at the conclusion. The Airyapathiki consists of two, the Samayika of seven old Avasyaka fragments. [3] Airyap. 1. padikkamami bhante iriyavahiyae ... (= Av. IV 6)... thanado va camkamanado va, (cp. Av, V 3a:) tassa uttara-gunam tassa payacchitta-karanam tassa visohi-karanam, (Av. V 5, opening:) jav'arahantanam bhayavantanam namokaram karemi tava kayam pavakammam duccariyam vossarami. 2. icchami bhante iriyavahiyassa aloceum puvv'uttara ... dukkadam. Samay. 1. Pancanamaskara. Also in the introduction to the Deva- & Siddha-PujaJayamala 2-4. Av. IV 2-4. 5 (s 328); there three sloka-s follow & Av.-niry. IX 131'. 5. Av. IV 16 opening ... -bhumisu java-arahantanam ... (cp. Av. I Adh. 1)... cakkavattinam devahidevanam nananam damsananam carittanam sada karemi kiriyammam. 6. Av. I The exponent says that the fragments are present in a special (Digambara-) 7. Av. Il version; they follow below, p. 6 soff. & 7o34ff. The title Airyapathiki is not met with anywhere. It is, however, intimated by K (with irya-patha in XI 1). Strictly speaking, "Samayika" denotes the entire context in which the seven listed text-fragments appear. That is why in D & D this word is used summarily as the title of A while considering the Airyapathiki that does not belong to it. Otherwise, K understands (at the margin and in XI 1) "Samayika" only as the opening and preparation for the Samayika. K transfers the Pancanamaskara (Samay. 1) to the Airyapathiki (directly after Airyap. 1). Since the Samayika, there, consists only of Samay. 2-7, the abbreviation for it is different from the usual one in Dd: here it reads (D) namo arahantanam ity-adi siddha siddhim mama disantu (d) namo arahantanam ity-adi thosamity-adi, in K, however: cattari mangalam ity-adi thossamity-adi, japa 9. But K draws the consequence only the first time (with IX); in X a mixed formation follows namo arahantanam cattari mangalam ity-adi, in XI, then, only namo arahantanam ity-adi. Prabhacandra explains the Airyapathiki after the Samayika. In the manuscript-texts, however, they always precede and since in Av. (above, p. 204f.) the corresponding textpassage (except with Santyacarya) is also found at the opening, this must, thus, undoubtedly be the original location. It will later be seen that P & K are not authoritative. The four Bhakti sections are called: VIII caitya-bhakti, IX pancamahaguru-bhakti, X Santi-bhakti, XI samadhi-bhakti. Each Bhakti consists of the four following passages: 1. introductory formula in Skt., 2. Samayika, 3. shorter hymns, For Personal & Private Use Only

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4. Pkt.-formulas. The introductory formula (1) has a stereotyped wording where always only the name of the Bhakti changes: in XI 1, however, before this, a passage is inserted. For 2, in the repetitions of IX & X, the above-mentioned abbreviation occurs, in D at XI also the inserted passage between Samay. 6 & 7 (and between Airyap. 1 & 2). Three abbreviated Bhakti sections follow in an appendix. In these, parts 1-3 have been very simplified and the Pkt.-formula has been completely left out. The entire wording of the second and third Bhakti is found later in C II. E. Leumann, An outline of the Avasyaka Literature Recension d, which A introduces under the title Nityaprayogavidhi, follows D exactly, but, strangely, breaks off the Bhakti-series after X 3 just to add only the conclusion (without Pranidhana and the appendix). How K & P behave can only be described after a discussion of B & C (below, p. 4deg 36-57). The above-mentioned recension D2 is only an available variant of D for A that is found in S 362. Although it is provided with a Hindi commentary, it originates from Sravana Belgola which explains why it differs from D, mostly, only through a slight slant to K: actually D2 incorporates an arya from K (below, p. 5219) and the transposed Pancanamaskara (ibid. 22); cp. also (ibid. 67) XI 1 (vidhaya). B consists of seven Bhakti sections, which P gives in the following sequence: I siddha-bhakti II sruta-bhakti III caritra-bhakti IV yoga-bhakti acarya-bhakti V B 1. 2. 3. 4. [42] Presently, recension d is practically not available because the manuscript used breaks off in B I 1,1deg. Instead, B, together with the opening of C (up to CI 22,1a), is found in another Devanagari recension (= 8) (S 361). The Bhakti sequel in D is I-III V IV VI VII, in 8 I-III V VI IV VII; that in K follows under A-C (p. 4deg 51-53). Each Bhakti has been formed here from the following four parts: VI parinirvana-bhakti VII Nandisvara-bhakti Skt.-hymn by Padapujya-svamin, Pkt.-hymn by Kundakunda, shorter hymns, Pkt.-formula. This Bhakti pattern (B) is also very different from the earlier (A); only the second half is identical. Incidentally, it varies to a minimal degree in IV-VII: in all available recensions IV 2 appears before IV 1, and in VI & VII in place of the Pkt. hymn, each with a second Skt. hymn; in D 8, V 3 is lacking, in K, VII 3. The oldest fragment of each Bhakti (in A as well as in B) is apparently (except the Samayika) the Pkt. formula (4). This has a stereotyped wording in which only the middle changes. The opening always reads icchami bhante... bhatti-kaosaggo kao tass' aloceum, where for the dots the corresponding word (siddha in I, suda in II, etc., ceiya in VIII, etc.) occurs. The Prannidhana forms the obligatory conclusion. dukkha-kkhao kamma-kkhao bohi-laho sugai-gamanam samahi-maranam jina-guna-sampatti hou majjham. Once (in A immediately before the appendix), the Pranidhana appears alone (however, only in one manuscript) and once (at the conclusion of SravakaPr. I, below, p. 64) it has been attached in an enlarged version to a Pratikramana formula. In the modern recensions of Av.2, 8 For Personal & Private Use Only

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English translation by George Baumann the wording has been changed into the above-mentioned (presupposed in Aradh. 1206) gatha, p. 2deg44 that reads: dukkha-khao kamma-khao samahi-maranam ca bohi-labho ya sampajjau maha eyam tuha naha panama-karanenam The original version of the Pranidhana seems to have been a Vedhaya line with an archanc gatha-opening (that has only three morae in the fourth foot). Under these circumstances, in order to correct the metre, following Av.? at the commencement, only sugai has to be changed to suggai. The latter word-form, on the one hand, is presupposed by the canonical deviation soggai (e.g. Sthan. IV 1 ed. fol. 226 f.), on the other hand, often verified by the metre (e.g. in Mulac. II 63/X 14); of course, gg has been adopted from duggai and at our passage, simplified by purists. The Pranidhana, therefore, originally read: dukkha-khao kamma-khao bohi-laho suggai-gamanam Samaki-maranam jana-guna-Sampati kou majan. The Bhakti sections If & V are found in Kriyakalapa also in an edition according to the pattern A, namely, II & V in Svadhyaya (CII, cp. p. 41-13, 691-9) and an excerpt from all three in the appendix of A. VI 3 f., with twelve more gatha-s (21-32), appears separately under the title Nirvanakanda (S 8349); S 334 provides a second recension of this short text. It should be noticed that, precisely, in VI 3 the recensions d & K are much shorter than D. Presumably, all three recensions simply give different extensive excerpts from the Nirvanakanda that would then be the source of VI 3 f. To begin with, d attaches at the conclusion of B the words santijinam pathitva "after recitation of A X 3", and then presents the three existing stanzas at the conclusion of A (before the Pranidhana), however, from the gatha only the first third (as Pratika). The entire addition is the conclusion of A according to recension d, in abbreviated form, from which it follows that if d and d are not the same recension, then they are certainly closely related to each other. Here the recensions differ the most. D has the following components: I Samantabhadra's 24fold hymn to the prophets. II Svadhyaya, III Umasvati's Tattvartha-sutra, together with the appendix, IV Manatunga's Bhaktamara-stotra, V Padmaprabhadeva's Parsvanatha-stotra, VI Maghanandin's CaturvimsatitirthakaraJayamala. As already mentioned, only the opening of 8 that agrees with D is available. On the other hand, a small fragment of d and a larger one from another Devanagari recension is available. Both manuscripts, S 333 (=d) and 330, each incomplete at the opening and at the end, contain the following: S 333 CII end A. B opening S 330 CII" III. A opening Vedhaya (Vestaka) designates the metre as is clear from the commentaries on Nandisena's Ajitasantistava that Jacobi has given proof of in an excellent treatise, without being overwhelmed by tradition, and has named it "Hypermetron": Ind. Stud. XVII 389-441. Just like the gatha, this metre is also found in Pali literature. However, both metres are very rare there. Amongst the Jataka stories only one (542) uses the gathametre for its stanzas and one the Vestaka-metre (536) for a few descriptions (ed. p. 416, 18-28. 419, 25 f. 420, 111). For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature [4] The Svadhyaya (C II) occurs here in one case without and in another case with C II before A. Also in D the Svadhyaya, as such, is connected with A since the appendix of A (as we saw above), to a large extent, depicts an abbreviated version of the Svadhyaya. Actually, however, the Svadhyaya only has contact with A in that both of its Bhakti sections (sriSrutajnana- & sri-acarya-) are arranged according to schema A. They are used in the paurvahnikasvadhyaya-pratisthapana-kriya (therefore the title), whereas A is devoted to the paurvahaikadevavandana and the appendix of A to the acaryavandana. Both Bhakti sections have been edited in B II & V according to schema B. For this reason, their Pkt.-formulas (4) are identical with B II 4 or V 4. Apparently, 3 also contains the original stanzas of B II 3 or V 3. The Samayika (2) is abbreviated both times in the manner of d (cp. above, p. 3deg26). Presently, the conclusion of P is not available. Therefore, it is not possible to say with any certainty how many of the foregoing six fragments are lacking in it. In any case, I and VII Devanandin's Siddhipriyaih-stotra are available. K is available as an incomplete collective manuscript (S 363) that assigns only I & VI to the Kriyakalapa from the foregoing list. On the other hand, III & IV, along with many other hymns in other parts of the manuscript, are encountered; their complete contents are: a. CIV. b. Nandisvara-stotra. Dsstastaka. Samavasaranastaka. e. hotchpotch without an overall designation; this is the Kriyakalapa.. five hymns. g. Canarese hymns. h. C III. i. Bhupala-stotra (with Canarese commentary) 1-18; the remainder is lacking. In the Kriyakalapa K himself has: VIIIa Suprabhata (different than the one by Padmanandin; Pancav. XVII), IX a Svapnavali, X a threefold veneration-formula with the name of 3 x 24 prophets. Sodobne A-C in K & P. K & P distribute A over B & C. To begin with, they connect VIII 1 f. (by replacing caitya with siddha) with B I 1-4 to a hypertrophic Bhakti (that before had the four parts in accordance with schema B, still two heterogeneous ones according to schema A!). In this way the Avasyaka sections of A only become a simple introduction to B. P, then, also deals with the same, together with B in the Kriyakalapa-tika I under the complete title "Bhakti-vivarana" that ignores any textual autonomy of the introduction. K, in connection with BC, then picked up the remaining contents of A, i.e. the Santy-astaka and VIII 3 f. (as atrophic caitya-bhakti!), etc.(without the appendix). P picks up (at least, in the manuscript made use of) only the Santy-astaka as well as VIII 3 & X3 and all this only in connection with C. The sequence in Prabhacandra's mixture AC is: A VIII 3 & CI C VII, santy-astaka, AX3...... Kriyakal.-t. II Kriyakal.-t. III K groups the entirety as follows (Bh. = Bhakti): Airyap. & Samay. (with Bh. VIII 1 f.), Bh. I, IX-XI together with the expanded "conclusion", Santy-astaka, Bh. IV f., C VIII f., Bh. VI, II f., VIII 3 (along with the inclusion of C VI & X) & 4, VII, C I. It still remains to be determined that P only takes note of the framework of A & B, from A only the 2 + 7 Avasyaka fragments along with the Santy-astaka as well as the third parts of the retrieved Bhakti sections (VIII 3 & X 3), 10 For Personal & Private Use Only

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English translation by George Baumann from B only each of both first parts of the Bhakti sections (I 1 f., III f., III 1 f., etc.). Apparently Prabhacandra, if not, indeed, the author of the Kriyakalapa, imagined with B that what had been omitted had been surpassed by the hymns of Kundakunda and Padapujya. Precisely these form the focal point of the Bhakti schema B, in which both of the concluding parts of the more original schema A serve, so to speak, only as archanc insertions. In fact, each third part has some not very old components (from the Caritrasara, etc.), but, on the whole, as is the case of the fourth part, the first compiler of the Kriyakalapa must have already known it also. In addition, both concluding parts have, as has been shown in B VI 3 f., previously existed together, at least in individual cases. After these guiding remarks, we can allow a synoptic text-outline to follow, in which D forms the basis. In A & B the following simplifications have been introduced. What also appears with Prabhacandra is printed in italics. His arrangement, however, has not been indicated since it has already been described above. What K inserts is put into square brackets and what K omits in parentheses. Of the changes in K, mostly only the insignificant adaptations that were not mentioned in what preceded [54] have been noted. For other differences with K, as long as they cannot be shown with the help of a small circle in square brackets, a third column has been reserved, whereas both first columns are devoted to the Devana gari recensions (the first column gives the wording of D, the second that of d or of A XI to that of D?). Additions in D? have been taken up in small print when they do not originate from K (cp. above, p. 366-68). In general, the following has to be noted. The previously described text fragments have only been mentioned or completely passed over. If, however, a recension differs, then its wording has been given. As a rule, only number and metre of the stanzas have been given; the number is not given if there is only one stanza. Stanzas with the same exponents are identical (Sard.' appears again in the introduction of the SravakaPratikramana, Sard.? at the opening of SravakaPr.III 3, gatha' at the end of S 3634). If nothing has been said about the language the stanzas are written in Skt., the gatha-s and gathagiti-s, of course, in Pkt. For stanzas appearing elsewhere the corresponding citation has been inserted. A. Tit. Introd. [Mal. sl. sl.; mantra; 24 stanzas: Sragdh. Vas., etc.; arya: in Dbefore Airyap. 2). Airyap. 1. namokara 9 guni va atra japya Pancanamask.; namah paramatkayotsargam ucshvasa 27 | usasa 27 mane, namo 'nekantaya Santaye Vas. Airyap. 2. santy-astaka: 8 Sard. [Sard.'; namah siddhebhyah.] namah sri Vardhamanaya nirdhutakalil'atmane salokanam trilokanam yad-vidya darpanayate || 1 [= Upasakadhy. 1] jinendram unmulita-karmabandham pranamya sanmarga-kyta-svarupam anantabodh'adi-bhavam gunaugham Kriyakalapam prakatam pravaksye 2 Open. [Mal. Sard.? PadmanandiPancav. IV 80). Av. IV 17 = Mulac. II 7, (Mulac. II 8, Vyavah.-bh. I 335, Mulac. I 26); [arya). Prep. (atha krtya-pratijna:) bhagavan namo 'stu te, eso 'ham (paurvahoika-) devavandanam kuryam iti ['nam karisyamy]. For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature atha* Samayika-svikarah. (s1.!) 2 sl. (sl.) [2 sl., sl.', 10 sl.] (Indr. sl. gatha; Mulac. VII 100. 107. 101; 2 sl., Sard.) atha krtya-vijnapanasya]: (bhagavan) namo 'stu, prasidantu prabhupada, vandisye 'ham iti, eso 'ham losye 'ham tavat] sarva-savadya yoga-[ogad] virato 'smi. VIII 1. atha paurvahnika-devavandanayam purv'acaryanukramena salaka-kar ma-ksayartham bhavapuja-vandana-stava-sametam caitya-[degtam srimat-siddha-]bhakti-kayotsargam karomy aham: Samay. (1)-6. namokkara 9 guni va ja pa namo arahankayotsargam ucshvasa 27 Diyate tanam ity-adi 9 Samay. 7. sl.: cp. Av.? I Pranidh. 1; 3 Harini, 7 arya-s, 5 Aupacch.; 7 sl.: for 3 cp. Av.? 1 Pranidh. 1; 8 Skandh., 5 Prthvi; (first and second introductory stanza of CI); 5 Indr.; (Apabhrama-rhyme stanza; rhymed jaya-invocations to the 24 prophets in Pkt.; Apabhramsarhyme stanza); [C VI & X; Sard.' arya]; Indr. Mal. Sard. Sragdh. (Sard.') (Vas., 4 gatha-s]. IX 1. K: atha asadha-mase sukla-pakse astahnike prathamaNandisvara-ma haparvatithi-kriyayam purv'aco... Otam panca Nandisvara-caitya caity'alaya-bhakti-ko.. 3. (sl.**, 6 Pkt-Sragvini, gatha') [7 arya-s, sl.?; sl.: Sanskritisation of Av.niry. IX 131'; Mulac. VII 1; sl.] 4. ... panca(maha)guru-bho... Xl.... sri[mat]santi-bho... 3. 4 Dodhaka-stanzas; [Indr.') Vas.' Indr. (Indr.) Sragdh. sl. 4. D: ... cauvisatitthayara-bho ... 1. ... 'tam sri-caitya- ... "tam sri- ... Otam iryapatha-samayika bhakti-sri-pancama- caitya-pancagu- siddhabhakti-Nandisvarabhakhagurubhakti-srisan- ru-santibhaktir ti-pancagurubhakti-Santibhaktibhaktih krtva tad- vidhaya taddho tir vidhaya taddho. . sarvadhinadhikaty'adi-do- .. atma-pavitri- ticarasuddhy-artham sarvadosa-visuddhy-artham karanartham | sa-prayascitta-nimittartham Page #113
English translation by George Baumann 3. Indr.?, gatha 1. atha sri-aco sri-acaryabho 2. namokkara 3 guni va 3. = C II Bh. 2, 3 without both first stanzas.) namo 'stu aco aco japya 9 I 1. 9 Sragdh. 2. 12 gathagiti-stanzas. 3. (Vas.) gatha (5 gatha-s) gathal gatha'. 1. aryaguti, 29 arya-s. 2. 11 gatha-s. 3. Alms' stanzas: 9 Sard. Sard.** (Sragdh.) [Sard.] - Sragdh. (Vams. Indr. sl.) gatha4. 10 Sard. 2. 10 Pkt.-sl. 3. 2 Mal., arya, third opening stanza of the Caritrasara, Das. I 1. V. 1. 11 skandh. 2. 10 gatha-s. 3. [Sard. Harini 8 Sragdh. Dhrtasri Indr. Mal. arya. - arya, 2 gatha-s, Sard.] 2. 23 gatha-s. 1. 8 stanzas: 1, 3, 5, 7 in Dhrtasri- and 2, 4, 6, 8 in Bhadrika-metre. 3. sl. Sragdh.; gatha; cp. Das. III 12; sl. VI. 1. 19 arya-s: s. 3-19 on Av.-Erz. III 271,1; Prahars.: in fact, passed over by Prabhac., but most certainly known to him since he makes no remarks about several stanzas that are easy to understand; also at C I 18,19 f. he forgets to mention the change of metre. 2. 12 Vas. 3. [Sragdh.) gathagiti 5 gatha-s (gatha)*** gatha*** (gatha, disregarded, but counted gatha, 10 gatha-s. - Sard. Mal. Sard. 5 sl.)*** VII. 1. 37 skandh. 2. 23 skandh. (9 Vas. with refrain line; Nidhi-sloka, together with a variation of cd of the i preceding stanza: cp. Av.-Erz. III 128'; gatha). 4. ... Nandisara/varacediya]bhatti-ko ... 3. I. In P introd, and end are lacking, in K only the introd. and both last concluding stanzas; in Nemidatta's Kathakosa only the introd. is lacking. Introd.: Sragdh. & sl. (addressed to Svayambhu). 1 - 17: five stanzas each, in the same metre (1. 4. 10 & 13 f.: Vams.; 2 f. 5-9. 11 f. & 16: Indr.; 15: Rathoddh.; 17: Vas.) 18: 18 sl. & 2 Aparavaktra-stanzas. 19 - 21: five stanzas each, in the same metre (19: Sandrap., 20: Vait., 21: Sikh.) However, 1-3 and 5 are added in K at the margin, together with two other gatha-s; sequence: 1, 2,5 gatha, 3, gatha. not in 8; in K at the margin. not in d. 13 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 22: 10 Udg. at two lines (or 5 Udg. at four lines in K). 23: 5 Vams. 24: 8 skandh. (each with 2 x 8 four-morae feet). The end consists of the following four stanzas, whose numbering adjoins 24. sri Vardhamanam akalankam anindya-vandyapadaravinda-yugalam pranipatya murdhna bhavyaikaloka-nayanam paripalayantam syadvada-vartma parinaumi samanta-bhadram | 9 ye samstuta vividha-bhakti-samantabhadrair Indr'adibhir vinata-mauli-mani-prabhabhih uddyotitamhri-yugalam sakala-prabodhas te no disantu vimalam kamalam jinendrah || 10 curvam Pataliputra-madhya-nagare theri maya tadita, pascan MalavaSindhutakka-visaye Kanci-pure Vaiduse', prapto 'ham Karahatakam bahu-bhatair vidyotkataih samkatam, vadarthi vicaramy aham narapate sardulavat-kriditam? || 11 Kancyam nagnatako 'ham mala-malina-tanur, Lambuse pandu-bhiksuho Pundrodre saka-bhaksi', Dasapura-nagare mista'-bhoji parivrat, Banarasyam abhuvam sasi-kara-dhavalah pandu-ragas tapasvi, rajan yasyasti saktih sa vadatu purato JainaNirgranthao-vadi || 12 iti Samantabhadra-stutih. [69] II. suddhajnana-prakasaya lokalokaika-bhanave namah sri Vardhamanaya Vardhamana-jinesine Bh. 1, 1. atha paurvahnikasvadhyaya pratisthapana-kriyayam purv... tam sri-srutajnana-bho ... 3. = B II 3 without the donation-stanza and the sloka. Bh. 2, 3. = B V 3,18 & 15-19. The last stanza ($1.2), namely, has been omitted in B V3 by K (perhaps because it has already been inserted in IX 3), but apparently * should be added. End: Sragdh. & Sivakoti's Aradhana 1 f. V. 8 Vamsastha-stanzas in which each line closes with three identically worded iambi and all fourth lines are identical. Here a concluding stanza: ....................akule kausale vikhyato bhuvi Padmanandi-muni ... ... ... kosam nidhih gambhiram yamakastakam bhanati yah..........labhyate sriPadmaprabhadeva-nirmitam idam stotram jagan-ma ... || 9 VI. Sard., 13 Padak. (rhymed), Mal. VII. 24 Vas. (rhymed), addressed in sequence to the 24 prophets. Sard. Colophon: Devanandi-kstir ity anka-garbhyam khadara-cakram idam. VIII. Sard., 8 Vas., 5 sl. IX. Psthvi, 20 skandh. oduse Nemidatta's Kathakosa 4, 72 (see further below). 2 ovikrib. digambar'acaryo marginal gloss ib 71. * -pindah ib. 5 ond oib. -bhiksur ib. (gloss. Buddha-yatih). ? mosta ib. * Baranaso ib. deg degdurango ib. (S). 10 Nigo ib. 14 For Personal & Private Use Only

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English translation by George Baumann The SravakaPratikramana, "the layman's confession" is presently available only in recension D. In fact, the work forms S 3609 and [6deg] therefore precedes the Kriyakalapa. It is also much older than the handed-down forms of the Kriyakalapa, but it presupposes, at least, part A of the same. Five Bhakti-sections form the contents: I siddha-bhakti II pratikramana-bhakti III Vira-bhakti IV caturvimsatitirthakara-bhakti V samadhi-bhakti. Bhakti IV differs from the santi-bhakti (X) in Kriyak. A only in name. In addition, since not only the concluding Bhakti in both texts is identical (V = A XI), but also the opening and end literally agree, you can expect the first Bhakti in both passages to be the same. Actually, however, in the recensions K & P, the Bhakti-series is introduced by the Siddha-bhakti; due to the previously described circumstances this order cannot have been original. Rather, in the present case it precedes the Siddha-bhakti, because in the Kriyak. it also opens the sequence. In our text the Bhakti sections have been prepared for confession and for this reason somewhat diversify the original scheme (A). Especially, the four parts of it are preceded by a gathagiti (Satprabhrta III 23), together with a prose addition (= G); as a rule, confessional formulas (= Pr.) were added at the end. The normal scheme becomes sixfold, consisting of G, 1-4, Pr. The Avasyaka-parts I-III, together with the tradition belonging to III [64] The first part, a vow with the title Samaiya (Samayika), reads in text and translation: (Av. I) karemi bhante Samaiyam: savvam savajjam jogam paccakkhami javaj-jivae tiviham tivihenam: manasa vayasa kayasa, na karemi, na karavemi, karentam pi annam na samanujanami. tassa bhante padikkamami nindami garinami appanam vosirami. I do, O Venerable, the Samaiya: Everything reprehensible", I condemn throughout my life In a threefold manner: in thoughts, in words, in deeds, I won't do it, I won't cause anyone to do it, I won't approve of it, if anyone does it. For this, Venerable, I repent, censure, chide and castigate myself. The vow in Av.? (above, p. 210) is noticeably toned down; there it reads: (Av. 13) karemi bhante Samaiyam: savajjam jogam paccakkhami java niyamam pajjuvasami duviham tivihenam: manenam vayae kaenam, na karemi, na karavemi, tassa bhante padikkamami nindami garihami appanam vosirami. Thus savvam is deleted; instead of throughout my life, it says as long as I honour the limitation and only the doing and causing to be done, but not the sanctioning of reprehensible things, is felt to be a sin. Apparently, we find here - and the commentaries confirm this to us Joga (yoga), a collective term that we lack for the triad "thoughts, words, deeds" has to be translated differently, according to the context. 15 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature only is the so e with - the layman's version of the Samaiya-vow. In the text the layman's confession (the SravakaPratikramanasutra) also usually follows, as shown above, p. 268-76. Then, the Digambara-version reads: (Av. I) karemi bhante Samaiyam: savvam savajja-jogam paccakkhami javaj-jivam tivihena: manasa vaciya kaena, na karemi, na karaemi", annam karantam pi na samanumannami. tassa bhante aicaram padikkamami nindami' garahami appanam, java arahantanam bhayavantanam pajjuvasam karemi tava kayam pava kammam duccariyam vossarami. This formula possibly contains an amalgamation of Av. I and Av. I?, in other words, a combination of the monk's version with that of the layman's. In fact, the spirit of the vow has, in any case, remained the same as in the original version. Only the superfluous annex with pajjuvasam karemi seems to betray an acquaintance with the parallel formula (Av.I?), which offers pajjuvasami. The annex, itself, originates from Av. V 5 where another expression for pajjuvasam karemi is found. A hint to the Samaiya-vow is to be found in the Mahavira-legend of the Acaranga (II 15,22). According to this text, Mahavira had begun his religious life by reciting the siddhanam namokkara (in place of the later customary Pancanamaskara) [6] and pledging himself with the words savvam me akaraaijjam pavam kammam to the Samaiya caritta. Apparently, the author of that passage already knew the Pancanamaskara as an introduction to the Avasyaka. The passage is versified in Av.-niry. III 337* The second part of the Avasyaka-sutra is a hymn to the 24 prophets and is therefore called Caturvimsati-stava. (Av. II) logassa ujjoyagare dhamma-titthamkare jine arahante kittaissami cauvvisam pi kevali|| 1 Usabham 1 Ajiyam 2 ca vande Sambhavam 3 Abhinandanam 4 ca Sumaim 5 ca Paumappaham 6 Supasam 7 jinam ca Candappaham 8 vande|| 2 Suvihim ca Pupphadantam 9 Siyala 10 Sejjamsa 11 Vasupujjam 12 ca Vimalam 13 Anantam 14 ca jinam Dhammam 15 Santim 16 ca vandamil 3 Kunthum 17 Aram 18 ca Mallim 19 vande Munisuvvayam 20 Nami-jinam 21 ca vandami 'ritthanemim 22 Pasam 23 taha Vaddhamanam 24 ca || 4 evam mae abhithuya vihuya-raya-mala pahina-jara-marana cauvisam pi jina-vara titthayara me pasiyantu || 5 kittiya-vandiya-mahiya je 'e logassa uttama siddha arogga-bohi-labham samahi-varam uttamam dentu |6 Premi D and K pr. m. before karo D? dami appanam K jav' DK bosaro K. The words me and kammam have been forgotten in Jacobi's edition. Hemacandra cites this verse-opening in his Pkt. grammar on rule I 24, the end of 5' (pahina-jaramarana) on rule I 103; also he mentions the opening of the first stanza in the Curni-version on rule I 177 to be mentioned later. From Av. III he takes the word javanijjam in I 248 and in III 38 the word khamasamano. Hemacandra also takes several verse-openings from the Niryukti, e.g. B II 22* on II 104, II 67 on I 88, VIII 195* on I 102. The word aha-jayam from XII 106" (below, p. 1265) is found at I 245, the end of VIII 41 at III 46. Hemacandra has even noted some things from the Bhasya; e.g. the next to last citation (viusa so) at II 174 from Vises, 1 875 Among the individual words, which Hemacandra lists, there are naturally many that appear in Avasyaka-texts as well as elsewhere. 16 For Personal & Private Use Only

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English translation by George Baumann (3.) 17. Kunthu 18. Ara 19. Malli 20. Munisuvrata 21. Nami 22. Aristanemi 23. Parsva 24. Vardhamana candesu nimmalayara aiccesu ahiyam payasagara sagara-vara-gambhira siddha siddhim mama disantul 7 1. They, who once filled the world with light, when they triumphantly taught the religion, these august ones, I want to praise, these twenty-four eternally wise ones". 2-4. I venerate (all of them): 1. Rsabha 9. Suvidhi Puspadanta 2. Ajita 10. Sitala 3. Sambhava 11. Sreyamsa 4. Abhinandana 12. Vasupujya 5. Sumati 13. Vimala 6. Padmaprabha 14. Ananta 7. Suparsva 15. Dharma 8. Candraprabha 16. santi [7] 5. Thus those called upon by me, who threw off dust and filth from themselves and overcame death and old age, 0! May those twenty-four conquerors, the prophets, be merciful to me. Those there", praised, venerated, honoured at the highest places, blissfully enthroned, 0! May they gift me with good health, let me acquire knowledge and devotion to the highest degree. 7. Those spotless ones are like the moon and, spreading light, more than the suns and unfathomable like the oceans, O! May those, who are eternally blissful, Show me the way to bliss *** literally, "the absolute wise ones"; kevala-jnana is "the unconditional knowledge", the fifth and highest degree of knowledge. je 'e = ya ete H. The siddhi (blissfulness) as residence of the blissful ones at the top-end of the world as well as the blissful ones are dealt with in the Canon: A. a gatha-versification with two introductory stanzas adopted as quotations: Av.-niry. IX 72-102. B. a prose and gatha-version: the first part (74-79) in prose, at least with inclusion of the first gatha-line (74'); the second part (80-102) in an older version without the stanzas 80-82 & 93. Both introductory stanzas have been taken into the middle between the prose and gatha parts. C. a sloka-versification with several gatha-pieces taken from the basic form of) A: Uttaradhy. XXXVI 56-68. An acquaintance with B divulges the fact that both introductory sloka-s have been left at the opening, but at the place where B shows it, again seem to have been cursorily touched upon. The second part is only summarily touched upon here. B is found in two recensions: I. Prajnap. II Ed. fol. 1300-137, Ed.2 fol. 101's-1034. A gatha has been added before both sloka-s. II. Aupap. $ 163-188. The first sentence (8163) has been enlarged by several lines and is added at the same time in a schematic way with the meaningless paragraphs 160-162, which, themselves, rely on a dogmatic introduction (8 156-159). At the end a gatha (8 189) has been added whose conclusion in Prajnap. XXXVI Ed. fol. 848 has displaced the original final wording. The original part of 8163 is found also in Bhag. II 1, 3, 22 Ed. fol. 1590, and 165 is recorded in Anga 4 12. B II (Aupap. $156-188) is cited in Bhag. II 7 and XI 9 under the title Siddhagandiya or Siddhi-gandiya, while the first time Prajnap. II is referred to, the second time the Aupapatika (but without $ 189!). Moreover, the part of silanka's commentary (on Vises. V 354-378) covering version A is found in the Excerpts (p. 17). 17 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature The last three stanzas could also be considered to be a prayer. Whereas Haribhadra's commentary) does not give more than the verse-openings, (the) C(urni) picks out only the first stanza usual in the double (Samhita- and Pada )form, on the other hand, deals, simply with the contents of the corresponding Niryukti-section (XI 39-50) in place of 2-4, and lists 5-7 (from 7, just the opening) only jumbled up with the explanation. However, since all transmitted passages can be found identically again in Av. this recension could be used to restore the missing fragments. As for Av.?, it differs little, and has placed a gatha in front of the hymn and, besides, has converted the introductory sloka into a gatha. Just like this gatha, the stanzas 2-7, then, cannot be an original versification, according to the proof of Av.', though already canonized before the schism, because the gatha-metre was hardly known to the Uttaradhyayana. Even the tradition belonging to the Av. divulges in verse 1 an attempt at metrical modernization; C, namely, reads logass', which H describes as a version, while he, himself, correctly presents logassa. After these words, we need only to let Av. Il follow here: thossami' 'ham jina-vare titthayare kevali ananta-jine nara-pavara-loya-mahie vihuya-raya-male maha-panne? || 1 loyass' ujjoyayare dhamma(r)-titthamkare jine vande. arahante kittisse cauvisam ceva kevalino || 2 Usaham Ajiyam ca vande Sambhavam Abhinandanam ca Sumaim ca Paumappaham Supasam jinam ca Candappaham vande | 3 Suvihim ca Pupphayantam Siyala Seyamsao Vasupujjam ca Vimalam Anantam bhayavam Dhammam Santim ca vandami | 4 [7deg] Kunthum ca jina-var 'indam Aram ca Malli Munisuvvayam ca Namim vandami 'ritthanemim taha Pasam Vaddhamanam ca || 5 evamo mae abhithuya vihuya-raya-mala pahina-jara-marana cauvisam pi jina-vara titthayara me pasiyantu | 6 kittiya-vandiya-mahiya ee log'uttama" jina siddha arogga"-nana-laham dentu samahim ca me bohim || 7 candehi nimmalayara aiccehi ahiyam pahasanta sayara" iva gambhira siddha siddhim mama disantu || 8 The remaining variations in C&H are: 1deg otthagare in the pada-ccheda C. 10 degssam B (but not in the pada-ccheda). cauviso in the pada-ccheda C. 6o 'diya maiya (= maya) H! He mentions the correct reading as a variant. 7" candehi C (whereby, of course, then also aicceli has to be assumed), - with H as a variant. The small text variations of the first stanza can also be found in Av.?, where the adopted form reads (Av. II? 1) logassa ujjoyagare dhamma-titthayare jine arihante kittaissam cauvisam pi kevali 1 and, according to the commentaries, some write cauvvo. thosami dk. "ha-ppo DPK. ujjoyare Dd! K unclear. Ommam dK. Pomo D? yam ca dk and (in Av.) W I84. llim Mdeg D, lim ca Suvvo D?, Malim M d. de Aro DPK. eva DD2 d! 10 logOtro DDP d. aroga DDd & P (=paripurna!) 12 ahiyam payaso DDP & P v.l., ahiya-ppaha santa K & P (adhika-prabhah santah). 13 Pram DD2 d. 18 For Personal & Private Use Only

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English translation by George Baumann The third part of the Avasyaka-sutra bears the title Vandana(ka) "veneration"; more exact would be Ksamana Vandana(ka) "veneration and apology". The term guru-vandana, to differentiate from caitya (or deva-)vandana (Av.? I), is also found. The expression caturadiksama-sramanah is also in use because the word khamasamana "Your Honour" appears four times at the opening of a sentence (daum caur-aie khamasamane in one gatha cited by Jayacandra in the Pratikramana-vidhi means "reciting Av. III"). The text (conveyed consistently in extenso by C and H) falls into two groups of formulas: 1 1-6 and 2 1-4. Only the first group is touched upon in the Niryukti; this one, alone, can have been the original one. However, the Niryukti (in XII 1299, end) apparently contains a reference to the opening of the second group: for this very reason, then, the stanza-pair XII 129 f. should be reckoned to the Bhasya-elements of the Niryukti. The second group is a further discourse of what was already said at the end of the first-mentioned in 16). According to C and H, both groups should be repeated once again; only H remarks that, in this case, the word avassiyae (in 2 1) should be omitted, because the repetition of 1 6 onwards is to be spoken at the feet of the teacher. While explaining the word avassiyae that is omitted in Av.? by W I 84 (but still presupposed in all Av.? -commentaries, in fact, at times written with only one s), However, C carries it over to the first group of formulas. Already the first time, C prescribes the prostration before 1 6. The Niryukti also presupposes in XII 106-109) a repetition, without saying whether the same should have reference to both groups or just to the first one. In any case, the repetition there is an innovation, because the Digambara version of this passage (to be further discussed below), proved older due to its metre, knows nothing about it. (Av. III) 1 1. icchami khamasamano vandium javanijjae nisihiyae. 2. anujanaha me mi'oggaham. 3. aho-kayam kaya-samphasam. khamanijjo bhe kilamo. appa-kilantanam bahu-subhena bhe divaso vaikkanto. 4. jatta bhe. 5. javanijjam ca bhe. 6. khamemi khamasamano devasiyam vaikkamam. 1. avassiyae - padikkamami 2. khamasamananam devasiyae asayanae tettis'annayarae jam kimci micchae mana-dukkadae vaya-dukkadae kaya-dukkadae kohae manae mayae lobhae savva-kaliyae savva-micchovayarae, savva-dhammaikkamanae asayanae 3. jo me aiyaro kao, 4. tassa khamasamano padikkamami nindami garihami appanam vosirami. To each of the six formulas of the first group there is, according to the tradition, an answer from the teacher. In the following translation we include the answers in brackets, along with the necessary additions for comprehension. (From a restrained distance, the pupil speaks to the teacher:) 1 1. I desire to honour Your Grace in the most possible composure. - [Gladly.] Khama-samano is a vocative, formed like ajjo = arya after bho and auso that serves here at the same time as an accusative. 2 The teacher gives this answer only if he is otherwise not busy. If he is occupied, then, according to C, he requests the pupil to wait with the words wait a while (accha tava) and, later, when he can felicitate the honour, invites the pupil with an obliging expression; but according to H, if this is not possible, he answers: with the threefold (tivihena in Av.?-Avac.?, = mano-vak-kayaih samkepena vandasva Sadv. Av.-v., etc.), whereupon the pupil only summarily (samksepena) finishes the veneration. The Sadv. Av.-v. mentions (also like Av.-Avac.) the difference between C (with pratiksasva for accha) and H (trividhena). 19 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 2. Permit me (to tread) into the determined area. - [I allow it.] (Having stepped up to the teacher's feet, he lays the little brush on the ground and touches it, as well as [his own' forehead, with his hands, saying:) [89] 3. (Permitted) on the lower body (i.e. at the feet) contact with the (my) body (i.e. with my hands). (lifting the head and with folded hands at the forehead looking into the countenance of the teacher, he says): * May this disturbance be tolerated by you. Seldom disturbed, you have (no doubt) spent the day well. - (Yes.] 4. Enjoy spiritual progress. - (You deserve it also.] 5. And enjoy contentment. - [It is so.) 6. I ask forgiveness, Your Grace, for (my) daily sins. - [I also forgive you".) (Having stood up and having left the area, the pupil says:) 1. Out of compulsion of duty - I repent 2. whatever injustice (I have done) towards Your Grace through irreverence in this or that manner of manifestation, be it in thoughts, words or actions, out of anger, pride, insincerity or greediness, through each false service at any time and each direlection of duty relating to irreverence, 3. what I may be guilty of, 4. for that, Your Grace, I regret, censure, scold and castigate myself. In order to substantiate and elucidate this translation, we present what is of importance in Niryukti, Curni and Haribhadra's tika, collect some things from the commentaries on Av.? and complement this, finally, with a discussion of the terms avassiya and nisihiya, jatta and javanijja. We include a translation of the Niryukti-stanzas (a selection from XII 122-131). In the Curni-passage, the readings recorded in the footnotes are valid for both manuscripts (a = P VI 129, B = P XII 367),when a or B is not added. Also by means of the abbreviation Av.?Avac., both texts with this name are to be understood, if an exponent does not indicate that only the first or the second is meant. Niry. XII: iccha 1 ya anunnavana 2 avvabaham 3 ca jatta 4 javana 5 ya avaraha-khamana 6 vi ya cha tthana honti Vandanae|| 122 aya-ppamana-metto caud-disim hoi oggaho guruno; ananunnayassa saya na kappae tattha paisarium || 122 bahira-khettammi thio anunnavetta mi'oggaham phase oggaha-khettam pavise, java sirenam phuse pae || 123 chanden', anujanami, taha tti, tubbham pi vattae, evam, aham avi khamemi tume, vayanaim vandan'arihassa || 125 Niry. XII 123 end and Av.--comm.; cp. below, p. 1235 Niry. XII 114 (mistake 27). In order to indicate the episode, H inserts at Av.? in the text before aho the word nisthi, the explanation in H with naisedhikya pravisya does not clearly refer to this, but in the commentaries on Av.? it does, because there naisedhikya is paraphrased. and with my forehead Av.-comm. This from the commentaries on Av.? You (tubbhe) Av.--comm. 122' end so H (yarium !); payaso S, paviseum Bb. 123 end 'sai H in . 20 For Personal & Private Use Only

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English translation by George Baumann siso padhama-pavese vandium avassiyae padikamium biiya-pavesammi puno kim vandai? calana; ahava || 129 jaha duo rayanam namium kajjam niveium paccha visajjio vi vandiya gacchai em eva sahu vi || 130 122. 1. Wish, 2. request for permission (to come closer), 3. no disturbance, 4. spiritual progress, 5. health, 6. apology for sins, - (these) are the six stages at the "veneration". The teacher's "sphere" is his own size, measured in all four directions; into this (sphere) no one is permitted to tread without permission. Standing in the outside area, after he has requested permission, he should touch the determined area (with the little brush) and enter into the sphere until he touches the feet (of the teacher) with his head. "Gladly", "I permit it", "Yes", "You deserve it also", "It is so", "I also forgive you", - (these) are the answers of the Venerable One. What? The pupil, upon his first entry, after completion of the veneration and in composure, having experienced repentance, shows veneration again upon the second entry? - (this is) an objection (which the following will respond to:) What is more, 130. as a messenger honours the king (to whom he is supposed to bring a message) and after his dismissal, (again) goes respectfully, just like this also the monk (should do). C: tattha kira appacchandena' avisae? asattassa avihie karanam na vattai tti vandago gurum vandium ujjutto oggaho bahim thio onaya-kao dohi vi hatthehim majjhe gahiyarayaharano evam aha: 11..... yavaniya nama ja kenai paogena kajja-samattha, ja puna paogena vi na samattha sa ajapaniya, tae javanijjae, kae? nisihiyae, nisihiya sariragam vasahi thandilam ca bhannai, jao nisihiya nama alao, vasahi thandilam ca sarirassa alao, sariram jivassa alao tti, taha padisiddha-nisevana -niyattassa kiriya nisihiya, tae; tat ko 'rthah? he samana guna-jutta vandium icchami kahamci saktaya [8] tanva kahamci padisiddha-niseha-kiriyae ya**, appa-rogam mama sariram padisiddha-pavakammo ya hontao tumam vandium icchami ti yavat. ettha vanditum icchamity avedanena appacchandata pariharita, khamasamano tti anena avisao parihario, javanijjae nisihiyae tti anena saktatvam vidhi' ya darisiya, sesa-padani puna vihie vibhasiyavvani tti. esa visaya-vibhago. kahi ra(r) puna ettha uvaramo? bhannai: 11 esakko phuda-viyada-suddha-vanjano ucsareyavvo savva-vihie. tattha jai badha atthi kai' to bhanai: accha tava. jai tam akkhaiyavvam to akkhai: aharahassam bho raha kassa ceva kajjai. jai padicchiu-kamo tahe bhanai : chandenam nama abhippaenam mamabhipretam ity arthah. tahe siso bhanai: 1 2, ettha oggaho ayariyassa aya-ppamanam khettam", tam ayari'oggaho, tam ananunnavetta na vattai pavisium", to vandiu-kamo tam anunnavei jaha:mama parimiyam og gaham anujanaha. tahe ayario bhanai: anujanami. tahe siso ayariya-oggaham pavisai, pavisitta sammam 1299 vandaim B, vandiam bs; avasiyo b; padikko BbSs. 1290 opening biya sb. 1296 kim after vo Hb. degna appacchande a. avasie. 'vagrahad H, uvaggo Ottha so ajayano Chima. nivesana a. odha. 2. karai. Onno Ottam tam ayariyassa aya-ppamanam khettam. anunno!! 13 degsetum (in accordance with Niry.?) 21 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature rayaharanam bhumie thavetta tam nidalam ca phusanto bhanai: 1 3, rainiyassa samphaso vi ananunnavetta' na vattai kaum, to' evam aha: aho-kayam asritya mama kaya-samphasam. "anujanaha" tti ettha vi sambajjhai. aho-kao pada, te** 'ham rayaharanam nivesitta appano kaena hatthehim phusissami tam ca me anujanaha tti. . . . . . . bhavatam divaso viikkanto, divaso pasattho ahoratt'adi ya, tena divaso gahio, rai pakkho icc-ai vi bhaniyavvam. ettha ayario bhanai: taha tti; esa padisunana". avvabaha-puccha gaya, evam ta sariram pucchiyam; idanim tava-samjama-niyama-jogesu pucchai: 14, tava-samjamaniyama'. sajjhaya-avassaehim aparihani-carana-joga ussappanti tti bhaniyam bhavai. tahe ayario bhanai: tubbham pi vattai. jatta-puccha gaya. idanim niyamiyavvesu pucchai: 15, javanijjam 2: indiya-lo noindiya-, indiya-javanijjam: niruvahayani yase ya bhe vattanti indiyani, no khalu kajjassa badha" vattatity arthah; evam noindiya-javanijjam: kodh'adi vi no bhe bahenti. evam pucchai parae bhattie, vinao ya kao bhavai. evam padisunana. javanijja-puccha gaya. idanim avaradha-khamana. tahe siso pucchitta padesu padio jam kimci avaraddham tam khameu-kamo bhanai: 1 6, vaikkamo nama aikkamassa bio avaradho, so ya vaikkamo je avassam-karanijja joga viradhiya tattha bhavai tti avassiyae gahanam. divase bhavo devasio, devasiya-ggahanena raiy'ai!" vi gahiyam. tahe ayario bhanai: aham avi khamemi tume. paccha ega-nikkhamanam nikkhamai siso. tahe bhanai: padikkamami 2 2, padikkamami nama apunakkaranayae abbhutthemi ahariham payacchittam padivajjami, khamasamana, devasiya-gahanam tah'evalo, asayana tettisam jaha Dasasu", tettisae annayarae, savvao raimdie sambhavanti, tena annayara-ggahanam, ekka va do va kaya hojja, jam kimci avaraddham. tat kim uktam? khamasamano devasio jo vaikkamavaradho avassiga-visao tam khamemi apunakkaranayae ya abbhutthemi ahariham payacchittam padivajjami, taha khamasamananam devasiyae asayanae tettisam annayarae jam kimci avaraddham tam pi khamemi apunakkaranayae abbhutthemi ahariham payacchittam padivajjami, iti yavat. ego kiccanam akarane avaradho", tam 20 khamemi padikkamami ya, bio padisiddha-karane, tam pi khamemi2 padikkamamiya ity arthah. evam devasiyam khamiyam. eena puna savvam savvakaliyam khamemi jam kimci "micchae" icc-aina, "jam kimci"-saddo ettha vi sambajjhai. miccha-bhavena kaya miccha, manena dutthu kaya manadukkada, evam vai-dukkada kaya-dukkada vi, kova-bhavena kao kodho, evam mano maya lobho, savva-kale bhava savvakaligi: pakkhika caummasiya samvacchariya iha-bhave annesu rayan anunno!! (see also footnote 12 on previous page). bho. asitya. him a one nivo B, one navo a. onae. va B. so-to-no a; in the original passage (Bhag. XVIII 10, s. more about this p. 10674.), as well as in the following tono-so is found. odinaya a, 'diyana ya B. odhae. die. ccha. oya. Priyam. Namely, as earlier at 1 6. that is, in Dasasr. III, cp. Weber Cat. II p. 645. anamtara. orodho. tam pi B. ometi a. mati. 22 For Personal & Private Use Only

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English translation by George Baumann va atitesu bhava-ggahanesu savvammil 'tit'addha-kale, savva-micchovayaram nama savvena jena kenai pagarena dusiya-bhavena kaya, savva-dhammaikkamana: dhamma karanijja joga, savve je kei karanijja joga tesim viradhana aikkamana, tie savva-dhammaikkamanae, asayana padisiddha-karanam, tie asayanae, 23, aiyaro nama aikkama-vaikkamanam taio avaradho, 24, nindana-garihana-vosiranani jaha Samaie. tad ayam arthah: . ... vosirami tti. evam puno vi: icchami khamasamano tah'eva java vosirami tti. evam sisena pade-2 samvegam avajjantenam niya-goya-khavan'atthayae agoyassa ya thanassa phalam himtadae kauna vandanagam kayavvam. evam payattho bhanio, pada-viggaho vi samasapadesu janiyavvo. idanim suttaphasiya-nijjutti: XII 122*. 125*. tattha iccham chavviha, .... .; davva-nisihiya sariram, bhava-nisihiya niseha-kiriya; . . . . . ... ; evam avvabadh'adini vi sa-vittharam vibhasejja'. idanim calana-pasiddhio bhannanti, tattha aha: nanu kim iti padhama-pavese vandium khameum puno biya-pavesena vandai?ucyate: loge jaha raj'adinam ......; evam divasao vandanaga-vidhanam bhaniyam. ratti-m-aisu vi jesu thanesu divasa-ggahanam tattha raig'ai vi bhaniyavva, padosie java porisi na ugghadei' tava devasiyam bhannai, puvvanhe java porisi na ugghadei tava raiyam ti. 8 tena vi ayariena ukkuduenam anjali-mauliya-hatthenam [94] vanjane pade ya uvauttenam a-vvagga-manenam punne sarassale anubhasiyavvam jaha tassa sisassa samvego bhavai. samvego nama moksotkanthah, samvegao vipulam nijjara-phalam ti. anugamo gao. iyanim naya icchiyavva, .... H: [1 1] . . . . . yapaniyaya yathasakti-yuktaya naisedhikya pranatipat'adi-nivsttaya tanva sarirenety arthah. atrantare gurur vyaksep'adi-yuktas trividheneti bhanati, tatah sisyah samksepa-vandanam karoti. vyaksep'adi-vikalas tu chandeneti' bhanati. tato vineyas tatrastha evam aha: [1 2] ...... mitavagrahas tam, caturdisam ih' acaryasy' atma-pramanam ksetram avagrahas, tam anujnam vihaya pravestum na kalpate. tato gurur bhanati: anujanami. tatah sisyo naisedhikya pravisya gurupadantikam nidhaya tatra rajoharanam tal" lalatam ca karabhyam samsprsann idam bhanati: [1 3] ..... bhavatam divaso vyatikranto yusmakam ahar gatam ity arthah. atrantare gurur bhanati: tatheti yatha bhavan braviti. punar aha vineyah: [1 4] yatra tapo-niyam'adi-laksana ksayika-misr'aupasamika-bhava-laksana va utsarpati bhavatam. atrantare gurur bhanati: yusmakam api vartate, mama tavad utsarpati, bhavato 'py utsarpatity arthah punar apy aha vineyo: [1 5] yapaniyam cendriyanoindriyopasam'adina prakarena bhavatam sariram iti gamyate. atrantare gurur aha: evam amam yapaniyam ity arthah. punar aha vineyah: [16] ...... atrantare gurur bhanati: aham api ksamayami daivasikam vyatikramam . . . . . tato vineyah pranamyaivam ksamayitv>>l2 alocana'rhena pratikramanarhena ca prayascitten' atmanam sodhayann atrantare karanatayotthayavagrahan nirgacchan yathartho vyavasthitas tatha kriyaya pradarsayann avasyikyety-adi dandaka-sutram bhanati. [ 21] avasyam-kartavyais carana-karana-yogair nirvitta avasyiki taya asevana-dvarena hetu-bhutaya, yad asadhvanusthitam tasya pratikramami nivartayamity arthah. ittham samanyenabhidhaya visesena bhanati: [22] ..... ovvami. 2 6 onae. 3 mae instead of me. occhaya. Paraphrase of XII 124; in the preceding 122 and 122 are dealt with (likewise without pratikadetails) The paraphrase of XII 129 f. 127 f. follows. | degdai. The following is a very free paraphrase of XII 126. Ondaseti . Okya nisiddhanyavyapara-rupaya 'vagrahe Sadv. Av.-v. (& Av.--Avac.) 'sya vidhinopavisya guru-padau sva Sadv. Av.-v. (without vidho Srit. & Av.?-Avac.) 12 ksamo . 23 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature asatanas ca yatha Dasasu atraiva va 'nantaradhyayane' tatha drastavyah, tao puna tettisam pi asayanao imasu causu mul'asayanasu samoyaranti tam: davv'asayanae 4, davv'asayana rainiena samam bhunjanto manunnam appana bhunjai, evam uvahi-samtharag'aisu vibhasa, khett'asayana: asannam ganta bhavai rainiyassa, kal'asayana: rao va viyale va vaharamanassa tusinie citthai, bhav'asayana: ayariyam "tumam" ti vatta bhavai; evam tettisam pi causu davv'aisu samoyaranti. yat-kimcin-mithyaya yat kimcid asritya mithyaya ... lobhaya lobhanugataya; ayam bhavarthah: krodh'ady-anugamanena ya kacid vinayabhrams'adi-laksana asatana krta, tayeti. evam daivasiki bhanita. adhunehabhavanyabha-vagatatitanagata-kala-samgrahartham aha: sarvakalenatit'adina nirvstta sarvakaliki taya, ...[2 3 f.] ... evam ksamayitva punas tatra-stha evardhavanata-kaya eva bhanati: icchami khamasamano ity-adi sarvam drastavyam ity evam navaram ayam visesah: khamemi khamasamano ity-adi sarva-sutram "avasyikya"-virahitam pada-patita eva bhanati. The secondary version, Av.2 II, shows no differences that did not also appear in the tradition of the original sutra as variants and, therefore, already have been mentioned in passing. The following remarks of the Sadvidha Avasyaka-vidhi appear again in Av..Avac., always with dissolved sandhi and - abbreviated - in Av.--Avac.?; also Sritilaka who strictly carries out the sandhi abbreviates this passage. Sadv. Av.-vidhi: 13 end. divasa-grahanam ratry-ady-upalaksanartham, divase ca tirthavandanartha-pravartanam, ratrau" paksik'ady-anusthanam; prasastas ca sa iti jnapanartham ceti tetiyam sthanam. - After finishing 1: tato vineyo 'bhyutthaya avasiyae* ity-adina [2 1-3]alocana'rhena tassa khamasamano padikkamami ity-adina [ 24] pratikramanarhena ca prayascitten' atmanam sodhayitu-kamo avagrahan nihsstyedam pathati: avassiyae ity-adi. avasyam-karyesu carana-karanesu bhava kriya avasyiki, tay, hetu-bhutaya asevana-dvarena yad asadhvanusthitam tasmat pratikramami nivarte; ittham samanyenabhidhaya visesen' aha: 2 2. - After finishing 2: dvitiya-cchandanakam apy evam eva, navaram avasyiki-nihkramana-rahitamo, evam vandanakam dattva avagrahantah stha eva sisyo 'ticar'alocanam kartu-kamah kimcid-avanata-kayo gurum pratidam aha: icchakarena .. ... With this then, still various repentance vows follow. In the later Av.?, as has already been said on p. 2deg 48(36), the first Vandanaka-formula (1 1) independently appears directly after the introductory namaskara of the text. The words matthaena vandami "I venerate you with the head" follow that are rejected by Niry. XII 11518 (= Kalpa-bh. III 818) as well as by CH in Niry. XII 114 - the passages follow below, pp. 1325, 14deg 1f. (transl.), 12081, 13442 - as an unrelated addition (cula). Apparently, here again it is a question of a calculated simplification of the basic text for laymen. Whereas in Av.? the Avasyaka-parts I-III have been entirely re-arranged, Av. gives, at least, I and II in the original order. However, where the Digambara-s have put III, presently, can not be determined. With this what the tradition conveys for the explanation of the Vandanaka-formulas has been treated exhaustively. Some terminologically unclear points remain, which [9] require an independent review by us. To begin with, the terms avassiya and nisihiya have to be defined more exactly. With these the first two of the ten customary social manners (Samacari-types) among monks are denoted; their denominations are enumerated in the Uttaradhy. XXVI, Bhag. XXV 7, Sthan. X, Av.-niry. VII and with the Digambara-s in Mulacara IV. Only the last two Namely, in Av. IV. The four mentioned types of asayana in the following Pkt.-passage have been phrased in a slightly different way in Dasasr. III and have the numbers 18.3. 13. 22. tirtha MS (S204). Lacking in the ms. avasso Sritil. avasiyo Avac. o ondanakam ity evam, kevalam avassiyae padam noccaryate Srit. 24 For Personal & Private Use Only

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English translation by George Baumann passages give some information about the importance of these ten terms; stanzas 29-36 or 576 & 13, respectively, are devoted to both of the above terms. We translate them exactly according to the commentaries (C, H, Avac. - Vasunandin), whereby we put their additions in brackets. Firstly, what Santyacarya and Laksmivallabha explain - Devendra remains silent - about the Uttaradhyayana-passage can be said in way of orientation : "You should not linger in 'the sphere of the teacher without a particular reason, but must leave it after finishing your purpose. Thereby, just as with every dutifully motivated departure (from the monastery, etc.), the action with the word avasyaki must be kept in mind as a dutiful compulsion because there should not be a change of place without reason. In the same manner, when you enter a place, you should speak the word naisedhiki withdrawal (self-examination, composure), which should serve as a reminder to the speaker (as well as for those already present) in order to allow for a correct performance of the dutiful matter that you have come for." Av.-niry. VII 29-36. 29. (Pupil:) The dutiful compulsion that has to be carried out when departing and the withdrawal, which has to be performed upon entering (a place), these (both) I want to become well acquainted with through you, O, Best of Teachers. 30. (Teacher:) the dutiful compulsion that has to be carried out when departing and the withdrawal that has to be performed upon entering (a place), these are only twofold by name, as the meaning is in both cases) the same. 31. One is (namely, during the lingering) more composed and quieter and there is no dallying, etc.; (but) laudable activities (study, reflection, etc.) appear. If (in spite of this) one has to go for a particular reason (because of the teacher or a sick person, etc.), that is a dutiful compulsion. 32. The dutiful compulsion exists (however, only) for the monk who has undertaken all duties (penance, etc.); (also, only) for him who, in his thoughts, words and deeds, has his wits about him does dutiful compulsion count. 33. (On the other hand,) where you make your camp' and stay put", there (also) is a withdrawal because there you have withdrawn (from misdeeds); that is why it is withdrawal 34. "The dutiful compulsion, performed at the departure, and the withdrawal upon entering (a place)" [309] - (has been explained in the preceding, along with the "two-foldness of the designation" [30'); now as far as the "identity of the mind" [30deg] is concerned,' I "a kayotsarga" (i.e., a longer staying put in this or that posture as an ascetic exercise) II etc.; "acchiyavvam" C. 2 karei C, anubhava-rupataya vijanati = vedayati ... athava ... karoti H etc. - More exact would be "to take upon one's self". This word has to be translated as such at those places, which the author has in mind, e.g. thanam va sejjam va nisihiyam va ceteija Acar. II 2 and thanam va seijam va nisihiyam va cetemane Dasasrutask. II Sabala 13-17, nisihiyam ... cetessami Acar. II 9. Another more common use of the verb in Acaranga connects the same with asanam "food" and similar objects. Besides, when (as in I 8 21 3. II 1 1 11. 13. 2 12) ahattu is found there (asanam ... ahattu ceteti), then ceteti means "intended to give", as also the analogous expression with dalayati "gives" often appears in addition (II 1 24.6. 5. 64. 72.5.9. 92. 106). On the other hand, asanam ceteti is found also in Ac. II 19, in the meaning "to prepare food (for yourself)"; similarly, vattham ceteti in Ac. II 5 110. The basic meaning "to intend" is easily recognized everywhere. niyatta C. * an etymological attempt, provoked by the sound similiarity (copied in the translation) of nisiddha "withdrawn" and nisihiya "withdrawal". H: naisedhiky api navasyamkartavya-vyapara-gocaratam atitya vartate yatah pravisan (osya S) samyama-yoganupalanaya sesa-parijnanartham cettham aha: 34", sayyaiva naisedhiki sayya-naisedhiki, tasyam sayya-naisedhikyam vinaya-bhutayam; kim sariram api naisedhiki 'ty ucyata? ity ata aha: sariranaisedhikya, agamanam praty abhimukhas tv atah samvsta-gatrair bhavita vyam iti samjnam karoti. SAvac. continues bahistat pravisan sadhuh sesan sadhun pati brute: bhoh sadhavo naisedhikya. naisedhiki-sabdena cehopacaran nisiddh'atmanah sambandhi sariram ucyate, 'tah sariren' agamanam praty abhimukho 'ham, samvsta-gatrair bhavadbhir bhavyam iti samjnam karoti. 25 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature namely, the withdrawal is only required for those compulsory deeds for whose purpose one has otherwise distanced oneself elsewhere because of the dutiful compulsion. Upon entering you should speak (only) to maintain your state of withdrawal and as information for the others, so that they do not expect an exchange of pleasantries, but, rather, remain quiet:) at the encampment-withdrawal with the (body) withdrawal (I have come and) am ready (for duty). [109] 35. Whoever's soul has withdrawn (from misdeeds), he has inwardly completed withdrawal; for him, who has not withdrawn (from misdeeds), withdrawal is just a word. 36."Whoever carries out a dutiful deed, he has withdrawn by himself." one must know, just as he whose innermost thoughts are withdrawn occupies himself, in any case, with a dutiful deed. Mulac. IV 5 conclusion & 6 opening, along with 13. - Here both expressions are asiya "asika" (! = apsochya gamanam) and along with nisihiya "nisedhika" also metri causa nisihi (= pariprcchya pravesanam). 5 conclusion. At departure the Asika (devagthasth'adin pariprcchya yanam papakriy'adibhyo mano-nivartanam va) takes place, 6 opening. Upon entering the Nisedhika (tatrasthan abhyupagamayya sthanakaranam samyagdarsan'adisu sthirabhavo va). 134 When entering into a gorge, a sand-bank, a cave or similar (desolate nirjantuka-) places', you should perform the Nisedhika, 13'. upon leaving the same, the Asika. The Niryukti-passage gives a theological explanation, the Mulacara-passage an objective paraphrase of both terms. According to this, avassiya is to be understood as a quiet farewell and nisihiya as a quiet salutation, both of which should be applicable for the place left or entered into, as well as for persons possibly present there. At each departure one should be aware of the compelling urgency for it, to be able to justify it to yourself and to others and, therefore, murmur "out of compelling urgency"; also at each arrival one should spread a certain solemnity with the word nisihiya, in order to prevent any distractions to the mind. In this manner, e.g. Kalakacarya, when he visits Sagaracandra, firstly, upon entering, carries out the nisihiya: Kalakacarya-kath. I 102 (ZDMG, XXXIV p. 272, 21, incorrectly translated p. 292); also, at the opening of Av.-niry. XVIII 64 (which one should compare with the opening of 69), it is said : (When you come back from kala-grahana to the teacher, you perform) the nisihiya, say "veneration to Your Grace" (namo khamasamananam), .... Now, in order to ascertain the basic conception that the word nisihiya should be given, it is necessary to keep other usages in mind. It is often spoken of as a triad?. thana standing, sejija encampment, nisihiya In this way, the three types of ascetic behaviour are described: kayotsarga, sleeping on a hard bed, meditation. An analogous triad is cariya (journey), nisihiya and sejja in the list of 22 temptations (Samav. XXII 1, Uttaradhy. II, etc.). Since, in both cases, the word nisihiya C interprets the stanza entirely differently: 34", ettha imam paoyanam jan nam so ninto sannam nivedei jaha 'ham sejja-nisihiyae abhimuho tti mama vattamanim vattejjaha guru-nivedanam ca vinaya-ppaogo ya evam-adi; sejja-nisihiya nama vasahi-niseha-kiriya, tie abhimuho tti avassam gamanabhimuho 'ham iti jam bhaniyam, taha ainto vi sannam nivedei jaha 'ham nisihiyae pava -niyattie tubbham abhimuho u tti ma sagarik'adi-bhaya vittasejja hattha-pade va n' auttavejja icc-adi. Tpaya. $aumtto a. From this list one should not conclude that the instruction among the Digambara-s is valid only for isolated places. On the other hand, it says with Aparajita on Sivakoti's Aradhana 150 (at the end of a Samacariperformance): jin'ayatanam yati-nivasam va pravisan pradaksinam kuryan nisiddhika-sabda-prayogam ca, nirgantu-kamah asiiketi. ? Cp. p. 9. 26 For Personal & Private Use Only

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English translation by George Baumann sometimes has been substituted by nisiyana and nisadya, it apparently stands for *nisiiya. Therefore, it has an anomalous aspiration - cp. Bharaha (Bharata), Pali Vidhura (Vidura), etc. - originating from the present stem ni-sid and literally meaning "a meditative sitting" - comparable with the brahmanic term upanisad. The phonetical error made it possible that nisihiya means especially the engrossment that precedes a Samnyasa-death, and also the place where a monk undertakes or has already undertaken such a death. Thus the commentaries paraphrase the word by nisedhika, naisedhiki, naisedhika and similar incorrect forms, and nowhere etymologically, but always render it only according to its significance by svadhyaya, moksa, nirvana-bhumi, savaparisthapana-bhumi, and similar terms. If nisihiya at Av. III and at other similar passages expresses solemn withdrawal to which you have to apply yourself upon entering a place, then this use of the word can easily be introduced as a side-member in the lists of meanings just produced. One would like to call such a short engrossment nisihiya, since probably one originally sat down for a moment. Finally, it should be said that avassiya and nisihiya correspond to the idea of the Catholic ceremonies (kneel-bending, making the sign of the cross, touching the holy water, etc.) that are customary upon entering or leaving a church. As far as the words jatta and javanijja used in Av. III 1 4 f. are concerned, a definition of them can be found in the Canon. The passage is doubly transmitted: in Bhag. XVIII 10 Ed. fol. 1423 - 1424' and in Jnatadh. V Ed. p. 579-582. The mahana Somila (or according to Jnat. "the parivvayaga Suya") comes to samana Nayaputta ("to the anagara Thavaccaputta" Jn.) and says: jatta' te, bhante, javanijjam" avvabaham" phasuya-viharam ? [109] "Are you satisfied with your spiritual progress, with your contentedness, with your health and with a clean place to tarry?" The addressed person replies in the affirmative and gives the following definition of the four terms: 1. jatta = tava-niyama-samjama-sajjhaya-jjhan'avassaga-m-aiesu joesu jayana. 2. javanijjam = 1. indiya-javanijje, whereby the five senses niruvahayaim vase vattanti. * 2. noindiya-javanijje, whereby the four passions have disappeared and occur no more. 3. avvabaham, whereby vaiya-pittiya-sembhiya-sannivaiya-viviha rog'ayanka sarira-gaya dosa uvasanta no udirenti. 4. phasuya-viharam: aramesu ujjanesu devakulesu sabhasu pavasu itthi-pasu-pandagao vajjiyasu vasahisu phasu'esanijjam p idha-phalaga-sejja-samtharagam uvasampajjittanam viharami. The foregoing greeting apparently shows the expression from which a part of the Vandanaka-formula has emerged: the first three expressions correspond in sequence to Av. III 1 4.5.3deg (cp. above, p. 8deg34 Niry. XII 122). The AvasyakaCurni writes thus, when at niry. XVI 34-43 it repeats the second chapter of the Dasasrutaskandha: rhanam va sejjam va nisihiyam va ceemane at sabala 15, but thanam va sejjam va nisiyanam va ceemane at sabala 17. In the parisaha-list there is nisadya instead of nisihiya, e. g. with Umasvati in Tattvartha IX 9 & 15 and with Haribhadra at Av.-niry. IX 320 opening. - Otherwise, nisejja generally means "sitting" in the sense of a lesson (AVC. VIII 12: nisejja nama panivaiuna ja puccha). Ona = nana-damsana-caritta-tava-samjama-m-aiehim joehim Jn. vocchinna no udirenti Bh., khina uvasanta no udayanti Jn. 4 so do uvo not in Jn. Aupap. $ 30 VI 4 (Ed. Leumann p. 40) inserts: paniya-gihesu paniya-salasu. Oga-samsatta Aupap. (cp. Samav. IX 1,1 & 2,1). virahiyasu Aupap. padhariyam Jn. l oginhittanam Jn. 27 . For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Of course, the explanation given in a theological sense puts more into the words than they actually say. On the other hand, something would be lacking if we render the first two of the four questions simply etymologically as "Are you well? How is it carrying on?" More similar ways of greeting can be found among the Buddhists. The shorter ones read: used in the Paccavekkhana (Frankfurter's Handbook of Pali p. 83) for one's own wish: yatra' ca me bhavissati anavajjataca phasu-viharoca, in Petavatthu IV 1, 44 and with Asoka (cp. Minayeff's Pali-Grammatik p. XVI, transl. p. XVIII): [Petav.] app'abadhatam ca phasu-viharam ca pucchi and [Asoka) aha app'abadhatam ca phasu-vihalatam ca. Among the enlarged formulas, the most common is (cp. Burnouf "Lotus" p. 426 f. & 720 f.): app'abaham' app'atankam? lah'utthanam balam* phasu-viharam pucchati, alp'abadhatam' pariprcchaty alp'atankatam- ca laghutthanatam ca yatra-balam ca sukhasparsa-viharatam. ca. A related variant contains instead of 5, the words sukham canavadyatam ca sparsa-vo. Noteworthy is the wording in Jat. 544,26 & 27 that varies the contents of the greetings poetically: kacci yapaniyam bhante? vatanam avisaggata? || 26 kacci akasira vutti? labhati pinda-yapanam? app'abadho v'asi kacci? cakkhum na parihayati? || 27 Here in the commentary the word yapaniyam has been paraphrased as sariram paccayehi yapetum sakka. During the preceding handling of Av. III, the presentation of various commentarial passages, which should impart an understanding of the wording, was necessary. Furthermore, the commentaries actually contain much noteworthy information that concerns the veneration as a ceremony. The most important of all this also should be made known here so that the reader gets a complete picture of what the tradition teaches about a particular part of the Avasyaka. Since the preceding in the tradition has been put at the end as a more specialized (and, by far, shorter) part, our task, then, is to take on the more general part that serves as a preparation for it. In the Niryukti it appertains to stanzas XII 1-121. Of these, we are translating those that are relevant and of importance and are showing, through a selection of related commentarial passages, what amount of detailed explanations can be gained from the tradition, which, by the way, often do not harmonize among themselves. As usual, the Niryukti contents will, firstly, be sketched (in 1 f.) and then elaborated on (in 3-121). In fact, the relationship between 19 & 3, assumed by the commentaries, is questionable. On the other hand, the nine questions in 10 & 2 clearly find their answer, one after the other, in 4-121. The allocation is Question 1: 4-99' Question 4: 104 f. Question 7: 107-110 2: 100 f. 5: 106 8: 111-118 " 3: 102 f. 6: 1066 9: 119-121 19. A. Vandanaka, B. Citi-karman, C. Ksti-karman, D. Puja-karman, E. Vinaya-karman (are different terms of veneration). C & E, however, which are supposed to be synonyms of vandanaka are understood in the angabahya-list in the Digambara literature (cp. above, p. 1'n.) as special Avasyakaparts and have been accommodated in place of Av. VI & V! Everywhere that list recurs, we find, instead of the Avasyaka, namely, the titles I. Samayika | IV. Pratikramana II. Caturvimsati-stava V. Vainayika III. Vandana VI. Ksti-karman 28 For Personal & Private Use Only

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English translation by George Baumann [11] In another connection, however, the Digambara-s, as we shall see later, have preserved fairly exact knowledge about the original contents of the Avasyaka. With them the false and correct tradition run in isolation parallel to each other, so that e.g. in the Harivamsapurana (above, p. 1an.] and below, p. 1947-54) Jinasena copies both without noticing that they contradict each other. It is hardly conceivable that at any particular time the Avasyaka really could have had the above contents. 1. 1. To whom (is the Krtikarman to be done)? 2. By whom? 3. When? 4. How often? 2. 5. With how many obeisances? 6. By how many heads? 7. With how many exigencies (is it) correct? 8. How many blunders (should) the Krtikarman (be) free of? 9. Why is it done? 3. A. Sitala, B. the young monk, C. Krsna, D. the courtier, E. Palaka - these five examples have to be noted for the Krtikarman'. A. Four nephews of the monk Sitala who have entered into the order, go to venerate him. Having reached the town where he is staying, they remain outside of it since it is quite late in the day. But through a pious layman they let their uncle know about their arrival. During the night they acquire absolute knowledge. The next morning the teacher waits a longer period of time and then goes to the shrine. His nephews (who themselves are there) do not notice him since they have renounced every worldly inclination. There he asks, laying aside his cane: Where should I venerate? They answer: Where you like. Now he feels they are bad and shameless novices, but still he venerates them, in spite of his anger. After finishing the veneration - whoever has absolute knowledge, namely, does not change the previous relationship to politeness as long as it is not changed by the other side. That is an ancient rule; however, those four had never had any relationship to politeness (for the uncle) and thus said: you have shown us the outward veneration; now show us also the inward (one). Then they noticed his anger. At that he said: Have you seen through me? "Yes." - Do you have special knowledge? - "Yes."-The knowledge of one who is a prisoner of pretence or absolute knowledge? "The latter." Frightened, he then accused himself of disrespectfulness, earnestly resolved not to do anything similar again and attained absolute knowledge. B. A young monk, who had become a teacher too early, roams around outside and comes into the forest to a Sami-tree that is just being venerated by many people. To his question, why the people do not venerate the more magnificent Asoka-tree, they answer that it is an ancient custom. Then he realized that he is in the same situation as the Sami-tree: there are other monks, who are more learned than I am and still veneration is bestowed on me because I have been intended to become a teacher. He sinks into himself and does penance in the monastery whereby he is venerated inwardly also and not only outwardly. C. The weaver, Viraka, venerates Vasudeva Krsna in Dvaravati. Since he does not go out during the rainy season out of fear of becoming dangerous for living creatures, Viraka does not get admittance and, therefore, brings his floral tribute daily to the door without eating. At the end of the rainy season3 Krsna sees, when leaving, that Viraka has become very emaciated and in the future he permits him free entry. Krsna regularly asks his daughters whom they wish to marry: Do you want to become slaves or mistresses? Then they answer "mistresses", whereupon he says: Then enter unto the Lord into the monastery. They, then, become nuns. However, one, upon the advice of her mother, gives a contrary answer. Krsna wishes, then, to save her from worldly entanglement and asks Viraka: What have you already achieved? At first he says "nothing"; however, after longer contemplation, he prides himself of the following pranks: Once with a stone I hit a chameleon that was sitting on a jujube, so that it fell dead. Once with the left foot I blocked water in a waggon, so that it overflowed. Once I drove away with my hand flies which had gone into a pot full of (sweet) liquid so that they buzzed. CH:... are to be noted, one after the other, for the five terms of veneration. Krtikarman is almost the only term used in our Niryukti for veneration; it occurs again in 96, 98 f. 100. 101.103.105 f. 108-110. 115. 116 f. 126. 131. However, below, pp. 13deg 52-28] in the following supplementary stanzas 1151-19 that originate from the Kalpabhasya, only vandana(ya) is found, where kiikamma also could have been possible metrically at two places. 2 i.e. the uncle. 3 vatte (vitte H) varisa-ratte. 1 5 6 bhattaraya; Aritthanemi is meant. sarada. variyam(scil. paniyam) H (padhar S), vardeg C. 29 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Krsna concocts three great deeds with which he presents Viraka in three sloka-s' to the assembled 16,000 kings as a hero to whom he wishes to give his daughter. That same person, in fact, accepts her when Krsna frowns, but does all the duties at home for her while she just lies on the sofa. Later, Kssna asks him: Does she obey you? He answers: She is the mistress and I am the slave. Thus Krsna says: If you do not see to it that she does everything herself, you cannot keep her. Thereafter, Viraka hits her with a rope when she does not want to obey. She complains to her father, but he reminds her that she had wanted to become a slave. Since Viraka agrees, she then enters into the order. At the arrival of Lord Aritthanemi, Krsna honours all monks with the baras'avatta-veneration, but the other kings find this too arduous. Viraka does as Krsna who starts to sweat, and says that 360 battles could not have made him more tired. The Lord retorts: For that you will some day become a tirthakara. D. Two courtiers begin to quarrel about the demarcation of villages that the king had gifted [11deg7 them. On the way to court, they meet a monk. One of them thinks "now I will certainly be successful" and shows him veneration with the pradaksina; the other has doubts and shows him veneration with the same words. The latter loses the case. His veneration was outward, that of the other was inward. E. Vasudeva Klsna wants to gift whatever he wishes to that son who first venerates (Arittha)nemi in the early moming. Samba venerates him whilst getting up; Palaka rides out quickly for the veneration, but unwillingly in his heart. Krsna learns from Aritthanemi that Palaka was the first outwardly, Samba inwardly which is why the latter was gifted. 25. You should rise up in front of a monk whom you have never seen before (from your seat and grasp the cane, etc., for, indeed, it could be a meritorious teacher, who, like Kalakacarya in the well-known legend, comes unrecognized?). In front of a monk whom you have already seen earlier (in other words, whom you already know, you behave in a way) as is befitting and worthy for him (i.e., in front of a venerable and learned monk about whom one has already heard you should rise up and venerate him, etc, as is befitting and worthy for him)" [26. (On the other hand, one does not do this if the monk is of the same type as Sitala, mentioned at the opening of 3; because) whoever has thrown off his yoke of duties (and) does what he likes (or) whoever has become debased through commercial activities (and) has kept only the (outward) appearance (of monkhood) as a remainder - whatever (in front of such a person) is done, that I shall now relate:]" jena ratta-siro nago vasanto badari-vane padio pudhavi satthena Vemai nama khattio || 1 jena cakka-kkhaya Ganga vahanti kalusodagam variya vama-paena Vemai nama khattio || 2 jena ghosavas sena vasanti Kalasipure variya vama-hatthena Vemai nama khattio || 3 Vemas is very likely a concealed designation for "weaver", = vemaka; - 2 open. Okku B, okkhu C; 2 open. dharo H; 3 open. dharo (for dhado?) H. The Vedic men's praise stanzas (gaiha-narasamsyah) that were considered occasionally to be mendacious exaggerations may have come into existence in the same manner. bitio vi tassa kira ugghattayam karei. 2 Kalak. I 10J (ZDMG XXXIV 272); stanza 102, cited there, is Av.-niry. XII 25, translated above. 3 Only in H. * The omittance of this stanza in C and its zealous tone, which far overshoots the mark, shows that it is here a subsequent versified prose transition. In the first line that H considers to be solely a compound (with anomalous lengthening of a and i), two morae are missing. C changes over to 27 with the following remark that ensues from 25: lingi puna appa-suo va bahu-ssuo va; uvasaggena n abbhutthijjai, avavadena puna karanam paducca jayanae savvam pi kirejja niddhandhasassavi. "Whoever is identifiable by his insignia, he can be less or very learned. In general, one does not get up, but in a particular case, when there is reason enough, one should do everything intently toward an indifferent person." - 38", as such, expressly disallows the veneration of an "indifferent person"! niddhandhasam ti nauna vandamane dhuvam doso || 38 Thus CS, sa tti nobs, "sam pi no B, osam iya no... ovo do H, sam pi no Onassa doso u H v. 1.; H places the first word of the line = pravacanopaghata-nirapeksa parsvasth'adika, from the three Desi-dictionaries = nirdaya. 30 For Personal & Private Use Only

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English translation by George Baumann 27. (Outside) one calls to him', says (for instance, with respect for his position) "veneration to you", (accompanies both, if respect for his position or the previous custom requires it)" with a raising of the hand and with a nodding of the head, asks about (also as well) his wellbeing, pauses (a bit); - if you meet him in his seminary, then the same possibilities are valid, except that, in addition,) the passing or also the correct) veneration (the latter, namely, if you should see that the person concerned has withdrawn himself) 28. When one observes 1. the duration of the affiliation to the order, 2. the spiritual entourage, 3. the status in the kula, gana or sangha), 4. the place, 5. the time, 6. studies, and 7. when there is a reason (you should act according to the modes of behaviour pictured in 27), as is befitting and worthy toward the person concerned. 49. By where you stay, by the way you stay as well as by lingering and by going you can recognize whether someone is serious about his monkhood; also by the choice of worthy expressions whilst speaking. 78. (Monks like Sitala)', who, at some point, (violating the duties of unsettledness, etc.)' have gone astray, they, if they find no further solution and cannot go back, are in the habit of declaring the stray path as the correct path. Parable: As it happens with a caravan that has gone on a road where there is little water and tree-shade. There the tired ones stay since they have to be satisfied with little shade and with the water as well as they can and also call the others, claiming their shelter to be the right one. Some listen to them, some don't. The former fall prey to hunger and thirst, the latter come soon after, having finished their journey, to cool water and (plenty of) shade. 79. 1. The sedentariness and 2. the attachment to (particular) sacred objects (offices, etc.), 3. the acceptance of food, etc.) from nuns and 4. the inclination for savory preparations - (these four sins'), they say, are not dangerous, if they are taken to task; 80deg. for the first, they cite the sthavira Samgama, 83% for the second, arya Vajra, 86' for the third, Annikaputra, 898 for the fourth, rsi Udayana. 956. They are not to be venerated who endanger the reputation of the religion. 970. They are to be venerated who promote the reputation of the religion. [12] 100. (His) mother or (his) father or (his) older brother, as such, should not be allowed to perform the Kstikarman. 104. (The veneration can take place continually or occasionally.) At penitence, while studying, at kayotsarga, at an offence (toward the teacher), with a guest, at the report, when fasting and at a voluntary death by starvation, a veneration takes place. 105. (As far as the continual venerations are concerned, it is to be noted:) At penitence a four-fold krtikarman occurs, while studying a threefold, (each) in the forenoon and in the afternoon, which means a fourteenfold krtikarman. C on 104 f.: puvva-sanjhae cattari padikkamane, vanditta aloe tti ekkam. bitiyam jam abbhutthiyavasane majjhe vandai. majjha-vandanae kati vandiyavva? jahannenam tinni, majjhimenam panca va satta va, I with name (amuga tti) or with "welcome" C, with "he Devadatta kidrsas tvam?" and with similar terms H. 2 gurutarapurusakkaryapeksam H, tahaviham paducca sa-hilam C. -by purusakarya, as you can see at 29, the office, which a person in the kula, gana or sangha occupies is to be understood. praktana hatth'usseha. S C "chats", where this matter already is included in the following possibilities that, by the way, are permissible only inside the seminary. 6 Only in C ("samviggo asi" janai). ? Only in H. *ajjiya-labha = aryikabhyo labha H. to which in what follows the stanzas 80-82, 83-85, 86-88, 89 f., one after the other, are devoted. 10 "because after the veneration, one asks for forgiveness; also the half-monthly venerations belong here" CH 31 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature ukkosenam savve vi; jai vaula vakkhevo va to egena unaga dohim tihim java tinni avassa-vandiyavva. evam devasie vi. pakkhie panca avassam. caum-masie samvaccharie ya satta avassam. te vandiana jam ayariyassa allivijjai tam tatiyam kiikammam. paccakkhane cauttham kiikammam. tinni sajjhae. vanditta patthavei padhamam. patthavie pavedayantassa bitiyam. paccha padhai; tao jahe caubbhagavasesa porisi tahe pae padilehei; jai na padhai to vandai; aha padhai to avanditta pae padilehiunam paccha padhai, kala-velae vandium padikkamai; aha ugghada kaliyam na padhai tahe vandium pae padilehei; eyam tatiyam. evam puvvanhe satta; avaranhe vi ete ceva satta. eyani abhatt'atthiyassa niyama, bhatt'atthiyassa paccakkhanam abbhahiyam. eyani avassa coddasa. imani karanigani: uddesa-samuddesa-anunnavanasu satta*-satta, vigati-ayambile kaussagge pariyattie samane uvasampajjana avaradha viharauttim'atth' aloyanae ya, etesu sattasu* vi do do vandanagani. avaradhasamvarana-apucchana-kalappaveyan'adisu ekkekkam. avaradho gurunam kao, tam pi vanditta khamei: pakkhiya-vandanagani vi avarahe padanti. pahunaga tti, ettha bhannai: pahunaganam agayanam vandanagam dayavvam va padicchiyavvam va, tattha ka vidhi? jai sambhoiya to ayarie Zucchittanam vandaio, aha na sambhoiya to appanagam ayariyam vanditta samdisavetta vandai. evam ubhaya-pakkhe vi. aloyanam ti jahe vihar'aloyana avarah'aloyana va uvasampajjan'aloyana va. samvaranam veyaliyam antara va bhatt'atthe gahie iccha jaya 'ajja abhatt'attham karemi'tti. ahava 'na jiraitti abhatt'attham laemi". eyam" samvaranam, evam-adisu. uttim'atham bhatta-paccakkhanam kau-kamo samlehe vosirane evam-adisu vibhasa. H on 104 f.: ........... kayotsarge yo hi* vigati-paribhogay' acamla-visarjanartham kriyate. aparadhe guru-vinaya-langhana-rupe, yatas tam vanditva ksamayati. paksika-vandanany aparadhe patanti. praghurnake jyesthe samagate sati vandanam bhavati, itarasminn api praticchitavyam, atra cayam vidhih: sambhoiy' annasambhoiya ya duviha havanti pahunaya, sambhoie ayariyam apucchitta u vandei" || iyare puna ayariyam vanditta samdisavium taha ya paccha vandei' jai gaya-moho ahaval vandave tath' alocanayam viharaparadha-bheda-bhinnayam. samvaranam bhukte pratyakhyanam, athava krtanamaskarasahit'adi-pratyakhyanasyapi punar ajirn'adi-karanato 'bhaktartham grhnatah samvaranam, tasmin vandanam bhavati. uttamarthe canasana-samlekhanayam vandanam ity ....... purvahne pratyusasi, katham? gurum puvva sanjhae vanditta aloei tti*, eyam ekkam. abbhutthiyavasane jam puno vandai" gurum, eyam bitiyam. ettha ya vidhi paccha: jahannena tinni, majjhimam panca va satta va, ukkosam savve vi vandiyavva; jai vaula vakkhevo va to ekkena unaga java tinni avassam vandiyavva. evam devasie, pakkhie panca avassam. caummasie samvaccharie vi satta avassam ti te vandiuna jam puno ayariyassa allivijjai tam tatiyam. paccakkhane cauttham. sajjhae puna vanditta patthavei padhamam. patthavie pavedayantassa bitiyam. paccha uddittha-samuddittham padhai, uddesa-samuddesa-vandananam ih'evantab-bhavo; tao jahe caubbhagavasesa porisi" tahe pae padilehei; jai na padhiu-kamo to vandai: aha padhiu-kamo to* avanditta pae padilehei, padilehitta paccha padhai, kala-velae vandium padikkamai; eyam* tatiyam*. ogo. to B. ? aha na. 4 Otta patam padilehatunam. abbho. 6 Pra. ettham damti a. bhoya (for ah' anna-sambhoya?) loemi a. evam a. from Pkt. for vikti! odemti B. aha B, dhava . 15 damti , vadamti B. 16 ottham BE Crusi B. 17 32 For Personal & Private Use Only

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English translation by George Baumann evam purvahne sapta; aparahne 'pi saptaiva bhavanty anujna-vandananam svadhyaya-vandanesv evantarbhavat, pratikramanikani tu catvari prasiddhany. evam etani dhruvani pratyaham kitikarmani caturdasa bhavanti abhaktarthikasya, itarasya tu pratyakhyanavandanenadhikani bhavanti. 106The kytikarman requires (chando'nujnapanaya) two obeisances, (namely, one each according to the words Av. III 1 1 and after their repetition), (furthermore), the normal equipment (with the monk's utensils) (and) twelve gestures (namely, six' each at the first and second uttering of Av. III 1 3-5). C: du-onayam: jae velae padhamam vandai jahe ya nipphidiunam puno vandai. aha-jayam samanne joninikkhamane ya, samanne rayaharanam muhapottiya colapatto ya, joni-nikkhamane anjalim sise kauna nii. baras 'ayatam: padhama cha avatta, nikkhamium pavitthe vi cha; ahokay'adi tinni, jattae tinni; ete barasa. etani antara-darani donni vi kai-onaya tti etena suiyani". H: dvy-avanatam. ekam yada prathamam eva Av. III 1 1 tti abhidhaya chando'nujnapanayavanamati, dvitiyam punar yada klt'avarto niskrantah icchamity-adi sutram abhidhaya chando'nujnapanayaivavanamati. yathajatam sramanatvam asritya yoni-niskramanam ca, tatra rajoharana-mukhavastrika-colapattaka-matraya sramano jatah, racita-karaputas tu yonya nirgatah, evam-bhuta evam vandate, tad-avyatirekac ca yathajatam bhanyate krtikarma vandanam. baras 'avayam ti dvadas' avartah sutrabhidhana-garbhah kaya-vyapara-visesa yasminn [12] iti samasas tat dvadasavartam; iha ca prathama-pravistasya sad avarta bhavanti: Av. III 1 3-5 etat-sutragarbhah gurucarana-nyasta-sirah-sthapana-rupa, niskramya punah pravistasyapy eta eva sad iti. etac capantarala'-dvaradvayam adyadvaropalaksitam"avagantavyam. 106. (It requires, moreover,) four heads (namely, both times two each, that of the teacher and the pupil), threefold carefulness (in thoughts, words and movements), a twofold approach (and) a single departure. C: cau-siram: padhamam donni, nikkhantassa bitiyae parivadie donni, etani cattari sirani. ti-guttam: manena vandana-mano; vayae vanjanani a-kkhandento; kaenam kaiya avatta, te" na virahei. do pavesa, padhamo icchami khamasamano, avasiyae padikkanto jam oggaham pavisai siso so bitio. ega-nikkhamanam avassiyae tti. H: catuh-sirah: prathama-pravistasya ksamana-kale sisy'acarya-siro-dvayam, punar api niskramya pravistasya dvayam eveti bhavana. dvaram. tisro guptayo yasmims tat tri-guptam: manasa samyak pranihitah, vaca askhalitaksarany uccarayan, kayen' avartan aviradhayan, vandanam karoti yatah ca-sabdo 'vadharanarthah. dvau pravesau yasmims tad dvi-pravesam, prathamo 'nujnapya pravisatah, dvitiyah punar nirgatya pravisata iti. eka-niskramanam: avasyikaya nirgacchatah. etac capantarala-dvaratrayam katisiro-dvarenaivopalaksitam avagantavyam iti. 107. i f. the two obeisances, 16-19. the four heads, 3. the normal equipment, 20-22. the threefold carefulness, 4-15. the twelve gestures, and 23 f. the twofold approach ohne 'pi . The commentaries do not specify the sixth more precisely; three pertain to the three sentences Av. III 13, a fourth to 4, a fifth (from Avac, numbered as 6) to s. damti. degmitu. The concluding sentence says that both intermediate lists "equipment" and "gestures" are included in the fifth list "number of obeisances"; also H (p. 1263). Similarly, according to H (p. 12616.. three intermediate lists belong to the sixth. That means: the synopsis in 2 notes for brevity's sake only the opening words of both 1069 and 106" in the sense of catchwords. 6 degnamiti , 'natam iti B, 'natam Avac. Ota janma B. Osta-hasta Avac. canto 2. katyavanatadvo Avac. 11 10. 12 degssayo pr. m. 13 iti B. 14 otasya . 15 osiko syako B. 33 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 108. lastly 25. the singular departure the twenty-five requirements are called thus, by means of which a correct kstikarman is performed. 111. 1. without devotion, 2. obstinate (out of pride), 3. interrupted (through untimely departure), 4. acting rashly, 5. in the movements (restless) like a tola, 6. (using the little brush like a) hook, 7. crawling like a turtle, 112. 8. hasty like a fish, 9. ill-disposed in the heart, 10. (the hands in a fivefold manner like) using a support, 11. out of fear (of ex-communication), 12. in reply to affection, 13. out of friendship, 14. out of personal pride (in order to display familiarity with sacred practice), 15. for a motive (of secular nature), 113. 16. furtive (out of fear of disgrace), 17. to thwart (someone), 18. angry, 19. threatening, 20. cunning, 21. scornful, 22. loquacious, 114. 23. seen, or not seen, 24. with the forehead bone, 25. (as if it were a religious) tax, 26. (as if it would bring) salvation, 27. without sufficient contact (by the small brush and head), 28. incomplete (in words or gestures), 29. with (the words 'with the head I venerate" as) subsequent addition, 115. 30. dumb, 31. loud, lastly, 32. vacillating (with small brush or hand) one should perform a krtikarman, free from the thirty-two mentioned errors. C on 111-115: anadhiyam nama, anadarena vandai 1. thaddham, atthanham annayarena matto" 2. paviddham, vandanagam dentao ceva utthetta nasai 3. paripindiyam, bhanai: eyam bhe savvassa ceva kala-ppagayassa vandanagam. ahava na vocchinne avatte vanjanani va karei; pindalao va jahao vandai; samkudiyao uppilana-sampilanae va vandai 4. lola-gati", tolo jaha utthett, anna-m-annassa mulam jai 5. ankuso duviho, mule gandussa rayaharanam gahaya bhanai: nivesa ja te vandami. ahava dohi vi hatthehim ankusam jaha gahaya bhanai: vandami 6)* kacchabha-ringiyam, ekkam vanditta anassa mulam ringantojai, tao vi annassa mulam jai 7: macch'uvvattam, ekkam vandiunam chaddai, bitiena pasenam pariyattaio recak'avartena. 8. manasa padutham, so hino kenai, tahe hiyaena cintei: etena evam'-gaenam vandavijjami. annam va kimci paosam vahai [9]. vediyai-baddham-nama tam pancaviham: uvarim januganam hatthe nivesiunam vandai, hettha va kaunam, (pase va kaunam,]' egam va janu anto donham hatthanam karei, ucshange va hatthe kaunam vandai 10. bhayasa, bhaenam vandai 'ma nicchubbhihami sanghao kulao ganho gacchao khettao'tti 11. bhayantam nama, 'bhayai amhanam, amhe vi padibhayamo'tti 12. metti, esa mama mitto'tti. ahava mettim tena samam kaum maggai 13. garavo nama, "janantu ta mamam jah' esa samayari-kusalo" iti 14. karanam nama, "suttam va attham va vattham va potthagam va dahii" tti kajja-nimittam vandai 15. teniyam nama, jai disai to vandai, ahava na disai andhakaro va tahe na vandai 16. padiniyam nama, sanna-bhumim padhaiyam vandai bhottu-kamam padiyam va bhanai: bhattaraga avassavandiyavvaga 17. ruttham nama, rosio kenai, to dhamadhamentena hiyaena vandai 18. tajjiyam nama, bhanai: amhe tumam vandamo, tumam puna na vahijjasi na va pasidasi jaha thubho. anguli-madihim va tajjento vandai 19. sadham nama, hattha-samatthoniddhammattanena ruja"-gojjam karei, samghasam karotity arthah 20. hiliyam nama, "icchami vayaga vandium" "gani" "mahattaraga" "jetth'ajja" evam-adi 21. palikunciyam nama, vandanto desa-raya-janapada-vikahao karei 22. mamto. -sapo. 'gamti. lacking. rang". Ottatti. evag. hottha. mattho B. ramju B, raju a. "Happy and healthy, he presents himself sick due to derelict of duty"? 34 10 For Personal & Private Use Only

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English translation by George Baumann dittha-m-adittham nama, evam siggham vandai jaha kenai dittho kenai na dittho 23. sangam nama, sis'egapasena vandai. ahava annehim sahuhim samam sangena jaha va taha va vandai 24. karo nama, "eso ciranao karo jaha va taha va samaneyavvao, vetthi esa na nijjara" tti mannai 25. moyanam nama, "na annaha mokkho, etena puna dinnena muccamiatti vandai 26. aliddha-m-analiddham, rayaharane ya nidale ya kimci alabhai kimci n'alabhai. ettha caubhango: sise aliddham rayaharanam aliddham 4. padhamo suddho 27. unam vanjanehim avassaehim va 28. uttara-culiya nama, etehim vanjanehim avassaehim vanditta bhanai 'matthaenam vandami'tti 29. muyam nama, muyo vandai, na kimci vi uccarei 30. (13) mahaya saddena dhaddharam 31. cudali nama, cudalam jaha rayaharanam gahaya vandai. ahava diggham hattham pasarei, bhanai 'vandami'. ahava hattham bhamadei 'savve bhe vandami'tti 32. H on 111-115: anadstam, anadaram* sambhrama-rahitam vandate [1]*. stabdham, jaty-adi-mada-stabdho vandate [2). praviddkam, vandanakam dadad eva nasyati 3*, paripinditam, prabhutan eka-vandanena vandate 4*. avartan* va* vyanjanabhilapan va* vyavacchinnan akurvan 4*. tola-gati, tiddavad utplutyotplutya visamsthulam vandate 5*. ankusam, rajoharanam ankusavat kara-dvayena grhitva vandate 6*. kacchabha-ringitam*, kacchapavat ringan vandate [7). iti gatha'rthah. matsyodvsttam, ekam vanditva matsyavad drutam dvitiyam sadhum dvitiya-parevena recak'avartena paravartate* 8*. manasa ca*** pradustam, vandyo hinah kenacid gunena, tam eva ca manasi krtva sasuyo vandate 9*. (Sadv. Av.-v.: manasa pradvistam guror upari pradvistasya.) tatha ca vedika-baddham, janunor upari hastau nivesyadho va parsvayor va utsange va ekam va janu karadvayantah krtva vandate [10). bhayasa ceva tti, bhayena vandate 'ma bhud gacch'adibhyo nirdhatanam'itio [11]. bhayantam ti, bhajamanam vandate, bhajaty ayam mam ato' bhaktam bhajasveti [12]. tad arya-vittam. (Sadv.Av.-v.: bhajamanam "bhajate bhaksyate va mam gurur" iti buddhimatah.) metti tti, maitri-nimittam pritim icchan vandate (13). garavi tti, gaurava-nimittam* vandate* "vidantu mam yatha samacari-kusalo 'yam" [14]. karana tti, jnan'adi-vyatiriktam karanam asritya vandate, vastr'adi me dasyatity (15). ayam gatha'rthah. ($adv. Av.v.: karanat vastr'adi-labha-hetoh.) stainyam iti, parebhyah khalv atmanam guhayan stena iva vandate 'ma me laghavam bhavisyati' [16]. (Sadv. Av.-V.: stenikam laghava-bhayat pracchannam.) pratyanikam, ahar'adi-kale vandate (17). rustam, krodh'adhmato* vandate*, krodh'adhmatam va (18). tarjitam, na kupyasi napi prasidasi kasthasiva ivety-adi tarjayan nirbhartsayan vandate. anguly-adibhir va tarjayan (19). satham, sathyena visrambhartham vandate, glan'adi vyapadesam va kltva na samyag vandate (20). hilitam, he ganin" vacaka kim bhavata vanditenety-adi hilayitva vandate [21]. tatha vipalikuncitam, ardha-vandita eva des'adi-kathah karotiti [22] gatha'rthah. drspadrstam, tamasi vyavahito va na vandate [23]. srngam, uttamangaikadesena vandate [24]. kara-mocanam, karam manyamano vandate, na nirjara'rtham [25). Oganapo viro. "without anxiety" or "without it touching him deeply". The numbers in brackets are lacking in B 2, those with an asterisk (actually like all such-worded passages) are lacking only in B; also in passages from KC the asterisk has the same meaning. 'vad utpanni samstho B. odharayisyati . 7 degty ayam mamato B. 112a, namely, is composed (also like 114deg) in gatha-metre, but the remaining parts from 111-115 have the sloka-form. tity-adi B. 10 naka . 11 One B. 35 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature moyanam nama, 'na annaha mokkho, eena puna* dinnena muccamitti vandanagam dei (26). aslistanaslistam ity, atra caturbhangakah: rajoharanam karabhyam aslisyati siras* ca* [1], rajoharanam* na sirah 2*, siro na rajoharanam 3*, na*** rajoharanam *** napi sirah 4*. atra prathama-bhangah sobhanah, sesesu praksta-vandanavatarah (27). nyunam, vyanjanabhilap'avasyakair asampurnam vandate [28]. uttara-cudam, vandanam kftva pascan mahata sabdena 'mastakena vanda' iti bhanatiti [29] gatha'rthah. mukam, alapakan anuccarayan vandate (30). dhaddharam, mahata sabdenoccarayan vandate [31]. cudali ttio ulkam iva paryante glhitva rajoharanam bhramayan vandate [32]. 111-115 = Kalpabhasya III 796-800, ushered in by 792-7957 and explained in 801-819; also occasionally recast in gatha-stanzas (e.g. in a passage, cited by Jayacandra in the Pratikramana-vidhi S 4deg16 ff. Br. 5255 = J 59 12ff., and in Devendra's Av.2-Bhasya II 23264). The Kalpabhasya-explanation (composed by Sanghadasa) reads: ayara-karanam adha, tav-vivariyam anadhiyam hoi 1. davve bhave thaddho' cau-bhango, davvao bhaio 2 || 801 pavviddham anuvayaram jam appento na jantio hoi, jattha va tattha va ujjhai kaya-kicco vakkharam ceva 3|| 802 paripindie va vandai paripindiya-vayana-karanao va vi 4. tolo va upphidanto osakk'ahisakkanam bhaio 5 || 803 uvagarane hatthammi va ghettu 'nivesa' tti ankusam benti 6. thiya-bettha-ringanam jam tam kacchabha-ringiyam nama 7 || 804 utthenta-nivesanto uvvattai macchao va jala-majjhe, vandiu-kamo v' annam jhaso vva pariyattai turiyam 8 || 805 [13] appa-para-pattienam mana-ppadoso anega-utthano 9. panc'eva veiyao 10. bhayam tu nijjuhan'adiyam 11 || 806 'bhayai bhaissai va mamam' iti vandai nhoragam nivesento 12. em eva ya mettie 13. garava "sikkha-vinio 'ham". 14|| 807 nan'ai-tigam mottum karanam ihaloga-sahagam hoi, paya-garava-heum nana-ggahane vi em eva || 808 2 mocanam B (earlier kara manyo....); jaram taha moyo . ccemi , va mocami B. 'su trisu Avac. dattva B. onati . ti 2, oliti B; degduli Srit. ulmukam Avac. & Srit. 793 & 795 have been passed over by the KalpaCurni; the last of the four stanzas is = Av.-niry. XII 106 (with the reading baras 'ayatam, as above C); the other three read: desiya-raiya-pakkhiya-caummase tah'eva varise ya lahu guru lahuga guruga Vandanae jani ya padani ||792 ayariy'ai-caunham tava-kala-visesiyam bhave eyam, ahava padilometam tava-kala-visesio hoi | 793 duga-sattaga-kiikammassa akarane hoi masiyam lahugam, avasaga-vivarie un'ahie ceva lahuo u || 794 KC: idanim vandanam: 792a*. asya vyakhya: 794*, do' sattaga coddasa: Av.-niry. XII 1056 devasiyam raiyam ca* vandanayam jai na denti o?, pakkhiya-vandanayani na denti o?, caummasie 4, samvaccharie 4. ca-Sabdad avasaka-viparite tti 'khamemi khamasamano' jai devasiyam raiyam bhananti, raiyam va devasiyam bhananti, eyam vivariyam; evam pakkhiya-caummasiyasamvacchariesu vi tad-abhilavo vaktavyo; vivarite o . ahava devasiya'-kausagga raiyam kareti, raiya va devasiyam kareti' unahiyam ti unayani ahiyam va devasiya-raiya-pakkhiya-caummasiyasamvacchariesu vandanayani deti . Vandanae jani ya payani tti duonay'adini, tani akarentassa o`. jani ya' ca-sabdad anadhiy'adini ya dosehim, pacchittam bhannihiti' te ime: anadhiya-gahapancakam[796-800] vakkhanagaha (801-819)-siddham. pe (for be?) P. 2 cha H. 3 'yam B. * 'enti B. S ohitti B. 36 For Personal & Private Use Only

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English translation by George Baumann ayaratarena handim vandami na, to na pacchi panaissam, vandanaga-molla-bhavo na karessai me panaya-bhangam 15 || 809 haum parassa cakkhum vandante teniyam havai eyam, teno iva attanam guhai 'obhavana ma me' 16|| 810 aharassa u kale nihar' ubhao ya hoi padiniyam 17. rosena dhamadhamento jam vandai ruttham eyam tu 18 || 811 'na vi kuppasi na pasiyasi katthaSivo ceva' tajjiyam eyam, sis'anguli-m-aihi va tajjei gurum panivayanto 19|| 812 visambha-tthanam inam' sabbhava-jadhe sadham havai eyam, kavadam ti kaiyavam ti ya sadhaya vi ya honti eg'attha 20|| 813 'gani vayaga jetthajja' tti hiliyam 'kim tume panamienam!' 21. desi-kaha-vittante kahei dara-vandie kunci 22 || 814 antario tamase va na vandai, vandai u disanto, eyam dittha-m-adittham 23. singam puna kumbhaga-nipato 24|| 815 karam iva mannai dento vandanagam 'arahantiya-karo'tti 25. 'loiya-karassa mukka na muccimo vandana-karassa' 261 816 aliddha-m-analiddhe rayahara sise ya hoi cau-bhango 27. vayana-karanehi unam jahanna-kale va sesehim 28 || 817 dauna vandanam 'matthaena vandami' culiya esa 29. tusini avatte puna kunamane hoi muyam tu 30 || 818 ucca-sarena vandai, dhaddharam eyam tu hoi bodhavvam 31. cudali vva genhiunam rayaharanam hoi cudali u 32 || 819 The preceding Kalpabhasya stanzas, with variants, are to be found in our Niryukti (XII 1151-19), but, nevertheless, not taken notice of by CH and referred to by Avac. as additional stanzas (gathah praksiptah). In the KalpaCurni the stanzas are explained in an extraordinarily sketchy manner. With the help of Av.-Avac. they can be translated as follows. . 801. 1. The display of devotion means devotion, the opposite of which is lack of devotion. 2. Outwardly and (out of pride) inwardly, you can be rigid which results in four combinations (a. outwardly, but not inwardly; b. inwardly, but not outwardly; c. outwardly and inwardly; d. neither outwardly nor inwardly). Whoever is like that outwardly, under circumstances deserves no censure (if, namely, the rigidness is due to lumbago or because of a spinal illness). 802. 3. An interrupted (krtikarman) is (as good as) no politeness, because he who does this does not care about the resulting constraint. Where it suits him (eventually already at the first entry), he abandons it like someone paid off (at his destination), leaving (his wares) behind. 803. 4. Venerating many at one time (during a hasty krtikarman) or with rash words and gestures. 5. like a tola jumping up and down, some run around, under circumstances (if he cannot do otherwise) not deserving any censure. 804 6. it is called hook, if you grasp the clothing or hand (of the teacher) (with the request) "sit down (so that I can venerate you)". - ("Another explanation can be found in the Vstti"; etat tu vytti-ksta 'nyatha vyakhyatam, tattvam tu visistasruta-vido vidanti.) 7. A slow moving forward in a standing or crouching position means creeping (like) a turtle. 805. 8. when rising or sitting, (some) start up like a fish in the water, or turns himself like a fish, quickly, to another person, to venerate him. * davvao bhaio tti vaena pitthi gahiya. tolo tiddo. anega-utthano tti bahuviha appattiyassa utthana (ne BP!).jahanna-kale va tti thevena kalena deti vandanayam sesehi va vandite vandati paccha. At the opening of 819 read onam or ucca- or -ssaro. 37 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 806. 9. Malevolence in the heart can sometimes occur out of consideration for oneself or for another. 10. There are five (convenience-) supports (a. the hands above the knees, b. the hands below the knees, c. the hands at both sides, d. the hands in the lap, e. the hands, slung around a knee). 11. Fear can relate to excommunication or similar matters. 807. 12. With the thought "he is well-disposed or will be well-disposed to me" (some venerate the teacher), since he offers a quid pro quo service (the veneration, so to speak). 13. And exactly the same (is the case) with friendship. 14. with ambition (the person concerned thinks: one will see) "I have been trained in class". 808.15. every motive, except knowledge, faith and change, has this worldly life [14] in view, with attainment of knowledge, it is also exactly like that, if this should be only for a sense of honour and pride; 809. (likewise when, for example, the following thought serves as a motive:) "Well, alright! I shall venerate him with special devotion; after that I shall request (this or that) (and) he will not refuse my request, since he understands the veneration as a reward." 810. 16. when someone at a veneration conceals himself from others (because that person could possibly take offence at something), then this is called furtive; he conceals himself (out of fear) like a thief "so that disgrace does not (accrue) to me." 811. 17. at meal-time or at evacuation or at both, you are thwarted (from venerating the teacher). 18. If one venerates, flushed with anger, then this (krtikarman) is called angry. 812. 19. "You are neither angry nor merciful, (as little) as a wooden Siva(-idol) - this is a threat; or someone threatens the teacher during the prostration with the head, finger or something similar. 813.20. "This is a chance to gain the confidence (of pious laymen, etc.)" - for one (venerating with such a thought and) devoid of sincerity, a cunning (krtikarman) occurs; cunning, deceit and craftiness are the same. 814.21. contemptuous (it is, if you say instead of Your Grace"): "Gana-head" (or) "Schoolmaster" (or) "Eldest" (or) "What is the need to venerate you". 22. A talkative (person) tells vulgar stories and events when he has hardly finished the veneration. 815.23. If one does not venerate when he is blocked (by another person) or when it is dark, on the contrary, if he venerates only when he is seen, then that is a seen or unseen (ketikarman). 24. (The krtikarman) with the forehead bone is a falling down on one of both frontal bumps. 816.25. One who shows veneration (no doubt) considers it to be a tribute (in the assumption) "it is a tax imposed by the Jaina religion". 26. (Another thinks:) absolved of the worldly tax, we are not freed from the veneration tax. 817.27. (With the hands) the small brush and head can be touched or not, which results in four combinations (a. small brush and head; b. small brush, but not the head; c. head, but not the small brush; d. neither small brush nor head). 28. Incomplete in regard to words and gestures (is, at times, the kitikarman) or in too short a time (finished), in comparison with the rest. 818.29. [14] (If one says) after showing veneration (still) "I venerate with the head", then this is an addition. 38 For Personal & Private Use Only

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English translation by George Baumann 30. On the other hand, if one carries out the gestures silently, then this is a silent (kstikarman). 819.31. Venerating with a loud voice, then that (krtikarman) is to be called loud. 32. Swinging the small brush like a torch, then that (krtikarman) is a shilly-shallying (one). Finally, the Digambara literature also deserves to be questioned about our Niryukti stanzas 111-115. This, namely, retained a version that in a metrical and partially also in other relationships is more original. You will find it below at p. 1846-15. Here only Prabhacandra's explanation for it is given - that of Vasunandin's is much more extensive. Prabhac.: anadhidam adara-rahitam yo vandate tasya sa doso bhavati. thaddham ca stabdho bhutva. pavittham devasyatyasanno bhutva. paripididam hastabhyam januni paripidya. dolaidam dolayamanah. ankusam ankusavat karangusthau lalate nivesya. kacchava-ringidam kacchapavad upavistah samcaran. macch-uvvattam matsyotthallanavad' eka-parsvena sthitva. mano-duttham acary'adinam upari cetasi khedam krtva. veiya-baddham januni aparipidayan bahubhyam yoga-pattam kstva. bhayasa guruna vibhisito yadi devan na vandisyase tada jnasyasiti. bhayantam svayam eva gurubhyo vibhitah. iddhi-garavam vandanam kurvato mama caturvarnya-sangho bhakto bhavisyatiti. garavam atmano mahattvam icchan, aha 'adi-praptim va vanchan tenidam yatha kascin na janati tatha cauryena vandate. padinidam guroh pratikulyen' ajnakhandanam kTtva. paduttham kalaham kftva ksantavyam akurvan. tajjidam parsvavartino vibhisayan. saddam ca varttam kathan. hilidam parsvavartinam upahasam kurvan. tivalidam kati-hsdaya-griva-motanam kTtva. kuncidam angam samkocya, urubhyam mastakam paramssitva. dittham adittham va yadi kascit pasyati tada vandate, atha na pasyati tada na vandate; yadi va yadi kascit pasyati tada sotsaho bhutva vandate, anyatha anyatheti. sanghassa kara-moyanam tsinam vestir iyam iti manyamanah. aladdham analaddham yada gurv-adibhyah kimcil labhate tada vandanam karoti, yada na labhate tada na karoti; yadi va labhe sotsahatam karoti, alabhe nirutsahatam iti. hinam kriyakanda-kale pramanam hinam kftva. uttaraculiyam kriyakarmanah kalasya vrddhim krtva. mugam va maunena. daddaram mahata sabdena. sulalidam ca gitena. katham-bhutam sulalitam? apacchimam a samantat pascimam iti. etair dosair vivarjita devavandana kartavyeti, samskstah sarva bhaktayah Padapujyasvami-kstah, prakstas tu Kundakund'acarya-krta iti. 119. Good behaviour (and) politeness, extirpation of pride, veneration of the world of teachers, and (observance of) tenets of the Prophets, fulfillment of the transmitted religion, cessation of (worldly) deeds" - (these are the aims or fruits of veneration). 120. (citation-sloka.) Good behaviour during instruction is the first requirement. The wellbehaved keeps strict control over himself. Whoever is devoid of good behaviour, where (should) he (acquire) piety, where asceticism! 121. Because it finds fault with the eightfold actions for salvation of the world, that is why the wise ones, those who have escaped the world's hustle and bustle call it "good behaviour".5 [14] The Avasyaka commentaries The commentaries of Av.? and Av. already had to be mentioned and characterized literary-historically whilst discussing those texts (on pp. 2950-6deg23). Later on, only Haribhadra's commentary on Av.? I will have to be discussed again. Of course, the commentaries of the original Avasyaka deserve much more attention. After having already presented more extensive samples of these that have brought to attention the content and dimension of the tradition to a limited extent, now they should be examined Othdeginstead of OrthoMS.; cp. Hemacandra's Pkt. Grammar IV 174. 2 "ham MS. 3 a-kiriya and with that salvation are designated as the final aim of veneration (pajjavasana, H: vandanapajjavasanaya), also in Bhag. II 55 (Weber Bhag. II 201) a passage that H stresses. Literally "dispels" (vinayai). The stanza wants, like VII 33 (above at p. 9'n.) to give an etymology and is therefore referred to as nirutta-gaha. vilina(vinina C!)-samsara, whereby CH have the variant viniya-s. 39 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature and appreciated as various evolutional steps of the tradition. Their filiation, and even more, evolves out of the following schema on p. 154 Even the Anuyogadvara could also be accommodated into the scheme as an isolated example of the older Avasyaka tradition, if its special relationship to the remainder could be graphically shown. The history of this work demands an extensive separate examination that, at the most, could be done in India. In what follows, it is only mentioned when the assessment of the Avasyaka-commentaries to be discussed require it (on p. 20'n. ult., etc.) - For the rest the schema can be supplemented, at the most, in the lower part; however, whatever happens to be added, is, in any case, insignificant. Just like Aparajita in the Aradhana-commentary and Asadhara in his Avasyaka-chapter (Dharmamsta A VIII), all possible predecessors or successors of the same can only deliver reviews on Mulac. VII. In the same way the more contemporary commentaries within the Svetambara branch are just excerpts of Haribhadra's work of varying sizes. The commentaries by Malayagiri and Sritilaka, both of whom are still not represented in Germany, as such, would only be welcome if they transpose the Pkt.-stories by C & H, each in his own manner into Sanskrit and, therefore, remove certain difficulties. Haribhadra's perceived mistakes in the Avasyaka Erzahlungen on p. 3 f. have been accepted by Malayagiri and Sritilaka without hesitation (the latter writes ekasyam eva ratrau ca); besides, cp. in addition ZDMG VLI 5822 and the review of [14] Haribhadra's commentaries. Both copies of Jnanasagara's Avacurni (which define themselves as an excerpt from H) differ somewhat: as opposed to Br C (like the old commentaries) ignores at the opening the Theravali, but deals with both final stanzas (XX 80 f.) thoroughly, whereas Br only extracts the Pratika-s from these, as they already had appeared at the end of X. The anonymous Avacurni comments on the Theravali as well as both of those final stanzas. Only Jinabhadra's commentary on his Bhasya is genuinely missing in the entire sequence of commentaries. As an alternative for this noticeable gap Silanka's commentary has to suffice for the time being, if not forever. Each of the eight preserved older commentaries (Mulac., Vas., Niry., Vis., C, H, Sil., Hemac.) has its own particular importance. Mulacara VII is closely related to the presumed original Niryukti and therefore allows for a reconstruction of it, as additions and changes simply have to be removed through consultation of the Svetambara elaboration (Niry.). Vasunandin explains the entire Mulacara chapter in a very adequate manner and shows that already during his times the Digambara-s knew nothing more about the original Avasyaka with which the Mulacara chapter deals, but rather, related the details of that chapter as best as they could to Av.'. The Niryukti(-extension) is interesting due to its textual history and important because of its outline of a rich evolution of tradition. The Bhasya is an excellently planned individual [159] handling of the dogmatic parts of the first half of the Niryukti (I-X). C and H, indispensable and extensive commentaries, the first like earlier ones in Pkt., the latter like the later ones in Skt., are, at the same time, the most valuable story-repositories of Jaina literature. They are richer and, partially, also more original than the legendary parts of the preserved Canon. Besides, they are more antiquated than all distinctive story-collections of the Jains that have been handed down to us - the Vasudevahindi being no exception, though, actually composed earlier, yet textually and contentwise more modern. In spite of the mutuality of contents, the two commentaries are, however, quite different works: to put it pointedly, the Curni closes the first phase of the tradition as far as language and layout are concerned. Haribhadra's tika, on the other hand, opens a second phase, which continues up to the present time. Finally, both Bhasya-commentaries, Sil. and Hemac., are in another way diametrically opposed products that are equally welcome to us. Silanka explains the original edition of the Bhasya in terse form for advanced students. Hemacandra has produced a rather modernized and much shorter new edition of the [150] Bhasya and attempts to make these understandable in every detail for all kind of students. 40 For Personal & Private Use Only

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English translation by George Baumann [159] [original Niryukti] about 170 stanzas (mostly gatha-s) Mulac. VII 189 stanzas (mostly gatha-s) adapted by Bhadrabahu augmented by Siddhasena I - VI. VIII-X XI - XIII XV-XX Jinabhadra's Visesavasyakabhasya 4329 gatha-s Avasyaka niryukti (Svetambaraenlargement) about 2,500 stanzas (mostly gatha-s) and some prose (Jinabhadra's Visesavasyakabhasya-tika] Avasyaka Curni, = C 19,000 grantha-s enlarged by Jinabhata Haribhadra's Avasyaka-tika, = H 22,500 grantha-s Vasunandin's Acaravrtti VII with the text 1,350 grantha-s Silanka's Visesavasyaka bhasya-tika ca. 870 A.D. 13,700 grantha-s Aparajita on Aradh. 1171 (B 2045: 78"- 84") 176 grantha-s Hemacandra's Visesavasyakabhasya-vstti 1118 A.D. with the text 34,000 gr. Malayagiri's Avasyaka tika ca. 1150 A.D. Sritilaka's Avasyaka-laghuvstti 1289 A.D. - Br 2102 with the text, 12,325 grantha-s Asadhara's Dharmamita A VIII ca. 1230 A.D. about 60 stanzas (mostly sloka-s) Jnanasagara's Avasyaka-Avacurni 1383 A.D. - Br 2102 & C 2283 6,700 grantha-s Anonymous Avasyaka-Avacurni S 161, = Av.-avac. 9,700 grantha-s 41 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature [15') This overview shows that each of the eight commentaries deserves a thorough treatment. In the first six cases, along with a general literary task, a chronological one has to be assigned to it: at least approximately the time of composition should be determined. In the case of Jinabhadra, studies about his place in the history of Indian philosophemes, and with C & H, narrative historical enquiries concerning Digambara and extra-Jaina literature have to be added. Haribhadra guides whomever deals with him to the entire realm of Jaina literature and even much beyond. Some portions of the proposed programme, which follow, can only be treated superficially, or not at all. The material demands that the description start with the Mulacara, and from here, turn to the original Niryukti. After that, the history of the evolution of the text within the Svetambara literature will be studied. Beginnings of the tradition Although the tradition, particularly in more recent times, aims mainly at explaining the original text it has not actually emanated from the need for commentaries. During the first centuries the texts were still understandable enough since their wording allowed some adaptability until a final editing that permitted obsolete terms to be glossed or to be replaced by more lucid ones. This is how in the next stage Niryukti- and Samgrahani-stanzas appeared in connection with the Avasyaka and other core works, and only the first-mentioned, i.e. the Niryukti stanzas in a narrow sense, produced commentaries. Niryukti, a simplification for nirvyukti", means "analysis", Samgrahani "resume". The analysis concerns the wording much less than the title and the general contents. In classes, when a text, or even each individual chapter is taken up as an introduction, the title, the contents or the purpose (of the text) are discussed. The versified results of this informative preparation form the Niryukti-stanzas that had to be retained as memorized verses through such school-like training. On the other hand, the Samgrahani-stanzas had to support and to ensure the memorizing of the manifold individual contents. The old Anga description in Samavaya & Nandi) already ascertains that in each Anga (except in the twelfth) numerous (samkhejjao) nijjuttio or samgahanio occur. Since analyzing and summarizing text parts of the type described are obviously meant, it can be seen that they were originally handed down in connection with the corresponding original passages. Then, later they were arranged as independent accompanying texts that were exposed to repeated revisions and additions. Old versions of two such Niryukti-texts are preserved in the Mulacara in Digambara literature, and this work also contains a fairly old Samgrahani-text. Of course, Svetambara literature also knows isolated Niryukti-writings, but only in Bhadrabahu's adaptation, which furthermore (as shown in ZDMG VLI 586-591) in most cases has not been preserved unadulterated, but only as a basic component of numerous enlargements. These writings are not dealt with for their own sake in the old commentaries, but rather, are taken into consideration and explained, piece by piece, in the corresponding parts of the original work. Among the Svetambara-s the entire Samgrahani-verses are almost completely mixed with the basic writings in the original manner, less often incorporated in an enlarged Niryukti; only in later enlargements and modifications do they develop into separate texts. * Represents also nirvyudha "excerpt", usually niryudha; in Pkt. nijjudha, seldom (Vyavah.-bh. X 344) nivvudha. 42 Jain Education Interational For Personal & Private Use Only

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English translation by George Baumann Vattakera's Mulacara It still has to be examined as to when the author of the Mulacara lived. Most likely, he is older than Kundakunda, since the Anupreksa-text (S 364 ') of this author appears to be an enlargement of Mulac. VIII. The name Vattakera is a genuine Pkt.-formation, which goes back to vartaka and could be translated as "someone having quails". Similar derivations are in the Avasyaka Erzahlungen) bahulera "calf of a black cow (bahula)" and sabalera "calf of a variegated cow (sabala)". In Skt." the suffix era has not gained much ground; sramanera also has to be dismissed because this word has emerged for dialectal reasons as an equivalent to Pali samanera. The Niryukti-writings of the Mulacara are VI. the Pinda-niryukti (belonging to Ac. II 1) - here called "Pinda-buddhi", because the introductory analysis of the title (Pind'esana) that in an actual Niryukti would be indispensable, has been omitted. VII. the Avasyaka-niryukti. In addition, there are sporadic Niryukti-stanzas in V from Acara-niry. and Dasavaikalika-niry. in X from Kalpa-niry. [164] In V 82 a further Niryukti is mentioned only by name. In V 80-82 it says: Under unfavourable conditions (asajjhae a-svadhyaye) texts that come from ganadhara pratyekabuddha srutakevalin abhinnadasapurvin are not to be studied, but rather the following, e.g.: 82. Arahana-nijjutti Maranavibhatti ya samgaha-thudio PaccakkhanAvasaya dhammakahao ya. The Aradhana-niryukti, mentioned here does not appear in Svetambara literature just as little as the Aradhana dealt within it. It is very likely that the Digambara-s, too, have lost the original work along with the Niryukti. The Aradhana, contentwise as well as textually, probably still survives among them in more modern writings of the same name that are partially only enlargements and revisions of the basic work. An Aradhana of the indispensable form - the Yaty-Aradhana B 1895 - always dealing in a fivefold manner with the tetrad - darsana jnana caritra tapas - is completely different. The oldest definition of aradhana has been given in the final gatha of Svadhyaya (Kriyakalapa C II), taken from Sivakoti's Aradh., which reads: ujjovanam ujjavanamnivvahana sahanam* ca nittharanam damsana'-nana"-carittam"-tavanam" arahana bhaniya || Mentioned along with the Arahana-nijjutti, the Maranavibhatti also seems to have been lost by both confessions. However, its contents can be drawn from Utt.-niry. 222-245 and (as can be seen with Santyacarya on Utt.-niry. 238) a number of stanzas from the writing are contained in Vyavah.-bh. X 518-599. Santyacarya on Utt.-niry. 246 assumes, erroneously, that Maranavibhatti is only another name for Utt. V. - Cp. Bhag. II 1 (Samav. II 4, Aupap. $ 70) & XIII 7: Samav. XVII 3 (Aparajita on Aradh 254); (Ac.-niry. 272-290]. To a certain extent, part IV of the Mulacara also needs to be mentioned. It actually includes a description of the ten types of Samacari, indeed a tradition that, as shown above at p. 904-6, forms a special [16'] chapter in the Svetambara enlargement of the Avasyakaniryukti. This chapter has found acceptance since Jinabhadra, if not even earlier. The Samgrahani-writing of the Mulacara is entitled Pajjatti-samgahani (Paryapti-); it forms the last chapter (XII) and contains 205 gatha-s. Mulac. VI contains 82 stanzas (mostly gatha-s). If one makes allowance for the last ten that seem to be an appendix and presumes, then, that at the opening also as many stanzas are lacking in which the title analysis was given, the underlying Pindaniryukti-version of the Mulacara cp. Pan. IV 1, 128f. and 131: natera. 43 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature chapter must have consisted of approximately 80 stanzas. The Svetambara enlargement of the text contains no less than 709 stanzas. Even more conspicuous is the difference in length in the Avasyaka-niryukti. Its length with Vattakera is 189 stanzas and in the Svetambara enlargement more than 3,000 grantha-s. A concordance between the two Pindaniryukti-versions will be able to give a view of the general textual situation. Where the stanzas and fragments of stanzas differ more than just a little, "cp." is given instead of the equal sign. Mul. VI | Pindaniry. Mul. VI | Pindan. Mul. VI | Pind. 2 = 1 20 cp. 361 57 = 6759 omit- S2-88a "pinda" 21 cp. 3589 576 = 6815 ted 1880-107 "esana 26 f. 439 f. 58 = 692 . 3 f. = 108 f. 441 59 f. = 698 f. 5 cp. 113 461 61 = 254 31 4729 68 = 230 8 opening 417 opening 32a = 687 96 cp. 274 35 496 11 cp. 3029 36 f. cp. 525-528 13 = 311 558 15a = 326 cp. 579a 16 cp. 334 478 cp. 595 opening 196 opening = 357 opening | 49-52 cp. 609-614 28a 29a 703 cp. 478a cp. 43 46 Mulacara VII: The Digambara original of the Avasyaka-niryukti [164] The following edition is based on S 344. This is an excellent manuscript of Vasunandin's commentary that presents and explains the text verse by verse. We have distinguished by means of italics the few passages that the text has taken from the Av. and that recur in the Svetambara recension. Noteworthy from a linguistic standpoint is that v before u and o are often dropped. However, this phenomenon is missing in B 2049, a fairly good manuscript of Vasunandin's commentary, consulted later. A conspicuous mistake, among others, has to be corrected that concerns the word nijjutti: it has been written with just one j by B everywhere, by S always except at the end of vs. 14. Although, in this way the metre becomes correct several times, the specific passages do not prove anything, because they are only revisions of the preceding, where jj is required. Several times S shows a puristic tendency. (Elaborated on in more detail.) kauna namokaram arahantanam tah'eva siddhanam ayariya-uvajjhae logammi ya savva-sahunam || 1 Avasaya-nijjutti bocchami jaha-kamam samasena ayariya-paramparae jah'agada anupuvvie || 2 Panc. raga-ddosa-kasae ya indiyani ya panca ya parisahe uvasagge nasayanto namo'riho |3 arihanti namokaram ariha puja sur'uttama loe raja-hanta ari-hanti ya. arahanta tena vuccade | 4 arahanta-namokkaram bhavena ya jo karedi payada-madi so savva-dukkha-mokkham pavadi acirena kalena || 5 diha-kalam ayam jantu usido attha-kammahim, side dhante nidhante ya siddhattam uvagacchadi || 6 avesani-sarire indiya-bhando mano va agario 60 Fornt both times more likely 11 BS; nifr)dhatte (later nirdhute) & dhvaste Vas. (in any case, another sequence). 44 For Personal & Private Use Only

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English translation by George Baumann [16] title parts dhamidavva-jiva-loho bavisa-parisah'aggihim | 7 sada ayara-vidannu sada ayariyam-caro ayaram ayaravanto, ayario tena vuccadi |8 jamha pancavih'ayaram acaranto pabhasadi ayariyani desanto ayario tena vuccadi || 9 baras'angam jin'akkhadam sajjhayam kadhidam budhe, uvadesai sajjhayam, ten' uvajjhao vuccadi || 10 nivvana-sadhae joge sada junjanti sadhavo sama savvesu bhudesu, tamha te savva-sadhavo || 11 evam guna-juttanam panca-gurunam visuddha-karanehim jo kunai namokkaram so pavadi nivvudim siggham || 12 eso Pancanamokaro savva-pava-panasano mangalesu ya savvesu padhamam bhavadi mangalam || 13 na vaso avaso, avasassa kammam Avassayam ti bohavvam jutti tti uvaya tti ya, niravayava hodi nijjutti|| 14 Samaiya' Cauvisa-tthava" Vandanayam" Padikkamanam" Paccakkhanam ca taha Kaosaggo havadi chattho || 15 Samaiya-nijjutti bocchami jaha-kamam samasena ayariya-paramparae jah'agadam anupuvvie || 16 nama tthavana davve khette kale tah'eva bhave ya Samaiyamhi eso nikkheo chavviho neo || 17 sammatta-nana-samjama-tavehi jam tam pasattha sama-gamanam sam-ayam tu tam tu bhanidam, tam eva Samaiyam jana || 18 jida-uvasagga-parisaha uvautto bhavanasu samidisu jama-niyama-ujjada-madi Samaiya-parinado jivo || 19 jam ca samo appanam pare ya madua savva-mahilasu apiya-ppiya-manadisu to samano to ya Samaiyam || 20 jo janai samavayam davvana gunana pajjayanam ca sabbhavam tam-siddham Samaiyam uttamam jana || 21 raga-dose nirohitta samada savva-kammasu suttesu ya parinamo Samaiyam uttamam jane || 22 virado savva-savajjam ti-gutto pihid'indio jivo Samaiyam nama samjama-tthanam uttamam|| 23 jassa samnihido appa samjame niyame tave tassa Samaiyam thadi idi kevali-sasane || 24 jo samo savva-bhudesu tasesu thavaresu ya ... jassa rago va doso ya viyadim na janenti du ... || 25 jena koho ya mano ya maya lobho ya nijjida ... jassa sanna ya lesa ya viyadim na janenti du ... || 26 jo du rase ya phase ya kame vajjedi niccasa jo ruva-gandha-sadde ya bhoge vajjedi niccasa ...|| 27 jo du attam ca ruddam ca jhanam vajjedi niccasa ... jo du dhammam ca sukkam ca jhanam jhayadi niccasa ... | savajja-joga-parivajjan'attham Samaiyam kevalihim pasattham gihattha-dhammo 'parama tti nacca kujja budho appa-hiyam pasattham || 29 Samaiyamhi du kade samano ira savao havadi jamha edena karanena du bahuso Samaiyam kujja || 30 sa ... 28 89 vidanhu Aradh. 108, 175, 493, 508, 617, 636. 25-28 are actually eight sloka-s, because 24 must be added as a refrain to each line. 45 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Samaie kade savaena viddho mao araanamhi, so ya mao uddado, na ya so Samaiyam phidio || 31 [17o] bavisam titthayara Samaiya-samjamam uvadisanti, chedovatthavaniyam puna bhayavam Usaho ya Viro ya|| 32 acakkhidum vibhajidum vinnadum cavi suhadaram hodi, edena karanena du maha-vvada panca pannatta || 33 adie duvisodhana nihane taha sutthu duranupale ya, purima ya pacchima vi hu kappakappam na yananti |34 padilihiya anjali-karo uvajutto utthiuna eya-mano avvakhitto vutto karedi Samaiyam bhikkhu || 35 Samaiya-nijjutti esa kahiya mae samasena. Cauvisaya-nijjutti etto uddham pavakkhamil 36 nama tthavana davve khette kale ya hoi bhave ya eso thavamhi neo nikkhevo chavviho hodi || 37 log'' ujjoe 2 dhamma " titthayare 4 jina-vareya arahante kittana" kevalim (r) eva ya uttamabodhim mama disantu '' || 38 1. logadi alogadi ppaloyadi samlogadi tti ey'attho, jamha jinehi kasinam ten' eso vuccade loo || 39 namatthavanam 2 davvam khetta cihnam kasaya -logo ya bhava'-logo bhavao-logo pajjaya'-logo ya nayavvoll 40 1. namani jani kani vi suhasuhani ya santi logamhi nama-logam viyanahi ananta-jina-desiyam || 41 2. thavidam thavidam cavi jam kimci atthi logamhi havana-logam viyanahi ananta-jina-desiyam || 42 3. jivajivam ruvaruvam sa-padesam a-ppadesam ca davva-logam viyanahi ananta-jina-desiyam || 43 parinama jiva muttam sa-padesam ekka khetta kiriya ya niccam karana katta savva-gad' idarehi ya paveso || 44 4. agasam sa-padesam uddha-m-aha-tiriya-logam ca khetta-logam viyanahi ananta-jin a-desiyam || 45 5. jam dittham samthanam davvana gunana pajjayanam ca cinha-logam viyanahi ananta-jina-desiyam || 46 6. kodho mano maya lobho udinna jassa jantuno kasaya-logam viyanahi ananta-jina-desiyam || 47 7. neraiya deva manusa tirikkha-jonim gada ya je satta niyaya-bhave vattanta tam bhava-logam viyanahi|| 48 8. tivvo rago ya doso ya udinna jassa jantuno bhava-logam viyanahi ananta-jina-desiyam || 49 9. davva-guna khetta-pajjaya bhavanubhavo ya bhava-parinamo jana cauvviham evam pajjaya-loyam samasena || 50 2. ujjoo khalu duviho nadavvo davva'-bhava a-samjutto, 1. davv'ujjoo aggi cando suro mani ceva |51 2. bha'ujjoo nanam jaha-bhaniyam savva-bhava-darisihim, tassa du paoga-karane bha'ujjoo tti nayavvo | 52 pancaviho khalu bhanio bha'ujjoo ya jinavar'indehim abhinibohiya-suda-ohinana-mana-kevalamao ya 53 1. davv'ujjo'ujjoo padihammadi parimidamhi khettamhi, 2. bha'ujjo'ujjoo logalogam payasedi || 54 logass' ujjoyagara davv'ujjoena na hu jina honti, 44 end, padese (pradesaih) Vas. 46 For Personal & Private Use Only

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English translation by George Baumann a bha'ujjoyayara puna honti jina-vara cauvvisam || 55 3. tiviho ya hodi dhammo: suda-dhammo atthikaya-dhammo ya tadio caritta-dhammo; suda-dhammo ettha puna tittham|| 56 4. duviham ca hodi tittham nadavvam davva '-bhava 2-samjuttam, edesim donham pi ya patteya-paruvana hodi: 1 57 1. dahovasamana tanha-chedo mala-panka-pavahanam ceva, tihi karanehi jutto, tamha tam davvado tittham || 58 2. damsana-nana-caritte nijutta jina-vara du savve vi, tihi karanehi jutta, tamha te bhavado tittham || 59 5. jida-koha-mana-maya jida-loha, tena te jina honti. 6. hanta arim ca jammam, arihanta tena vuccanti || 60 arihanti vandana-namamsana ya, arihanti puya-sakkaram, arihanti siddhi-gamanam, arahanta tena vuccanti || 61 7. kiha te na kittanijja sa-deva-manuyasuramhi logamhi damsana-nana-caritte tava-vinao jehi pannatto! || 62 8. savvam kevalakappam logam jananti taha ya passanti kevala-nana-caritta, tamha te kevali honti || 63 9. micchatta-vedaniyam nan'avaranam caritta-moham ca tiviha tamadu mukka, tamha te uttama honti || 64 10. "aroga-bohi-laham dentu samahim ca me jinavar'inda" kim na hu nidanam edam, navari vibhas' ettha kayavva || 65 bhasa a-saccamosa navari hu bhattie bhasida esa, na hu khina-ragadosa denti samahim ca bohim ca || 66 jam tehi du dayavvam tam dinnam jina-varehi savvehin: damsana-nana-carittassa esa tivihassa uvadeso || 67 bhattie jina-varanam khiyadi jam puvva-samciyam kammam, ayariya-pasaena ya vijja manta ya sijjhanti || 68 arahantesu ya rao vavagada-ragesu dosa-rahidesu dhammamhi ya jo rao sude ya jo barasavidhamhi|| 69 [17deg) ayariesu ya rao savanesu ya bahu-sude caritt'addhe eso pasattha-rao havadi sa-ragesu savvesu || 70 tesim ahimuhadae attha sijjhanti taha ya bhattie; to bhatti-raga-puvvam vuccai edam, na hu nidanam || 71 caurangul'antara-pado padilehiya anjali-kaya pasattho avvakhitto vutto kunadi ya Cauvisayam bhikkhu || 72 Cauvisaya-nijjutti esa kahiya mae samasena. Vandana-nijjutti puna etto uddham pavakkhami || 73 nama tthavana davve khette kale tah'eva bhave ya eso khalu Vandanage nikkhevo chavviho bhanio 11 74 kidiyammam cidiyammam" paya-kammam ca vinaya-kammam kayavvam kena' kassa? va kadh'eva kahim* ca kadi-khutto(r) || 75 kadi-onadam kadi-siram kadi avattagehi parisuddham kadi-dosa-vippamukkam' kidiyammam hodi kayavvam || 76 IV. jamha vinayadi kammam atthaviham cauranga-mokkho ya tamha vadanti viduso vinao tti vilina-samsara || 77 puvvam ceva ya vinao paruvido jina-varehi savvehim savvasu kammabhumisu niccaso mokkha-maggammi || 78 ca 70deg BS inserts jo before bo. 724 -pado BS. 726 osatthuyo S, Osatthoyo B', osa-samthavam B. 47 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature loganuvitti-vinao' attha-nimitte" ya kama-tante" ya bhaya-vinao ya cauttho, pancamao mokkha-vinao ya || 79 1. abbhutthanam anjali asana-danam ca atihi-puja ya V loganuvitti-vinao devada-puja sa-vihavena 80 II. bhasa'nuvatti chandanuvattanam desa-kala-danam ca loganuvatti-vinao anjali-karanam ca attha-kade || 81 III f. em eva kama-tante bhaya-vinao ceva anupuvvie; V. pancamao khalu vinao, paruvana tass' ima hodi;|| 82 damsana' nana caritte3 tava-vinao ovacario3 ceva, mokkhamhi esa vinao pancaviho hodi nayavvo || 83 1. je davva-pajjaya khalu uvadittha jina-varehi suda-nane te taha saddahadi naro damsana-vinao tti nadavvo || 84 2. nani gacchadi, nani vancadi, nani navam ca n'adiyadi, nanena kunadi caranam, tamha nane have vinao || 85 3. poranaya-kamma-rayam cariya-rittam karedi jadamano, nava-kammam ca na bandhadi, caritta-vinao tti nadavvo || 86 4. avanayadi tavena tamam, uvanayade mokkha-maggam appanam tava-vinaya-niyamida-madi, so tava-vinao tti nadavvo || 87 5. aha ovacario khalu vinao tiviho samasado bhanio: satta' cauvviha" duviho bodhavvo anupuvvie || 87 I. abbhutthanam' samnadi asana-danam3 anuppadanam* ca kidiyammam padiruvam asana-caiya anuvvayanam' || 872 II. hida'-mida-parimida3-bhasa anuvici -bhasanam ca bodhavvam; III. akusala-manassa rodho1 kusala-mana-pavattao2 ceva || 873 radinie oma-radiniesu ya ajjasu ceva gihi-vagge vinao jaha'riho so kayavvo a-ppamattena || 874 vinaena vippahinassa havadi sikkha niratthiya savva, vinao sikkhae phalam, vinaya-phalam savva-kallanam || 875 vinao mokkha-ddaram, vinayado samjamo tavo nanam, vinaen' aradhijjadi ayario savva-sangho ya || 876 ayara-jida-kappa-guna-divana attasodhi-nijjhanjha ajjava maddava lahava bhatti palhada-karanam ca || 877 tamha savva-payattena vinao ttam ma kadai chaddejjo; appa-sudo vi ya puriso khavedi kammani vinaena || 88 1. panca-mahavvaya-gutto samviggo 'nalaso amani ya kidiyamma nijjar'atthi kunai sada una-radinio || 89 2. ayariya-uvajjhayana pavattaga-thera-ganadhar'adinam edesim kidiyammam kadavvam nijjar'atthae || 90 no vandejja aviradam madapidu guru nar'inda annadittham va desa-virada devam va virado pasattha-panagam va || 91 .pasattho' ya kusilo2 samsatt'3 osanna miga-caritto" ya damsana-nana-caritte aniutta manda-samvega || 92 damsana-nana-caritte tava-vinae nicca-kala pasattha ede avandanijja chidda-ppehi gunadharanam || 93 samanam vandejja mehavi samjadam su-samahidam panca-mahavvada-kalidam asamjama-dugunchayam dhiram || 94 83a uccdeg instead of ovacdeg S. 871-7 Mulac. V 184-190. Vasunandin passes over these gatha-s, because they have already appeared in Mulac. V. Also, he only mentions stanza 87 without explaining it, since he mistakenly presumes that it has already been dealt with in said chapter. The wording of his note (87 ityevam-adi-gathanam V 190* -gatha-paryantanam... . .) might also mean that V 175-190 (not only V 184-190) should be supplemented; on the other hand, this interpretation is not very likely as, apparently, the gatha-s V 184-190 (or only V 184-186) originally terminated the above vinaya-analysis and then from this ended up at the end of the other vinaya-analysis (V 167-183). 90 degnamp, BS; tti-tthdeg B, tta-thdeg S. 48 For Personal & Private Use Only

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English translation by George Baumann damsana-nana-caritte tava-vinae nicca-kalam uvajutta ede hu vandanijja je guna-vadi gunadharanam || 95 3. vakkhitta parahuttam tu pamattam ma kadai vandejjo aharam ca karento niharam va jadi karedi || 96 asane asana-ttham ca uvasantam uvatthidam anunnavitta medhavi kidiyammam paunjade || 97 4. aloyanaya karane padipuccha-puyane ya sajjhae avarahe ya gurunam Vandanam edesu thanesu || 98 5. cattari padikkamane kidiyamma, tinni honti sajjhae, [18] puvvanhe avaranhe kidiyamma caudasa honti || 99 6. d'onadam tu jadha-jadam baras'avattam eva ya 17 19 7. cadus-siram ti-suddham ca kidiyammam paunjade || 100 8. tiviham tiyarana-suddham maya-rahiyam duviha-thana punaruttam vinaena kama-visuddham kidiyammam hodi kayavvam || 101 9. anadhidam ca thaddham ca pavittham3 paripididam dolaiyam ankusiyam taha kacchabha-ringiyam' || 102 macch'uvvattamR mano-duttham' veiya-baddham1 eva ya bhayasa ceva bhayantam iddhi-garava13 garavam14|| 103 tenidam padinidam16 cavi paduttham tajjidam18 taha saddam ca hilidam20 cavi taha tivalidam tu kuncidam22 || 104 dittham23 adittham24 cavi ya sanghassa kara-moyanam aladdham26 analaddham27 ca hinam28 uttara-culiyam29 || 105 mugam30 ca daddaram31 cavi cululidam32 apacchimam battisa-dosa-parisuddham kidiyammam paunjade || 106 kidiyammam pi karanto na hodi kidiyamma-nijjara-bhagi battisan' annadaram sadhu thanam virahanto || 107 hatth'antare 'nabadhe samphasa-pamajjanam paunjanto jacento Vandanayam iccha-karam kunai bhikkhu || 108 tena va padicchidavvam garava-rahiena suddha-bhavena kidiyamma-karakassa vi samvegam samjanantena || 109 Vandana-nijjutti puna esa kahiya mae samasena. IV Padikkamana-nijjutti puno etto uddham pavakkhami || 110 nama tthavana davve khette kale tah'eva bhave ya eso Padikkamanage nikkheo chavviho neo || 111 Padikamanam devasiyam raiya iriyavaham ca bodhavvam pakkhiya caummasiya samvaccharam uttam'attham ca || 112 padikamao' padikamanam padikamidavvam3 ca hodi nayavvam, edesim patteyam paruvana hodi kayavva || 113 1. jivo du padikkamao davve khette ya kala bhave ya. 2. padigacchadi jena jahim tam tassa bhave padikkamanam|| 114 3. padikamidavvam, davvam sacittacitta-missayam tiviham, 96a 'kkhittam S. 102-106 are cited and (above, p. 14deg 15-35) explained by Prabhacandra at Kriyakal. B I 2,12. His textual readings are often poorer, but they bring the corrections samceva rdeg in 102" and "ha tiv kdeg in 104. It is also important to note that in 105a ya and in 105 ca are missing, whereas ca has been inserted into 106" (sulalidam ca apdeg!!). Prabhacandra considers (in the Svetambara version) 23 f. and 26 f. each only as one mistake without compensating the resulting loss in another manner. 104 opening sattham (sathyam) as v.l. for saddam with Vas. 106 for dadd(because of the graphic identity of dda and ddu) one can also read like Vas. daddur, the reading from which daddur has evolved in Prabhac. (but not in his explanation)! bdeg-do-vis BS. otti puna B. 106 110 49 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature . khettam ca gih'adiyam, kalo divas'adi-kalamhi|| 115 micchatta-padikkamanam taha ceva asamjame padikkamanam kasaesu padikkamanam jogesu ya a-ppasatthesu || 116 kauna ya kidiyammam patilehiya anjalikarana-suddho alocejja su-vihido garava manam ca mottuna || 117 alocanam divasiyam radiya iriyavaham ca bodhavvam pakkhiya cadummasiya samvaccharam uttam'attham ca || 118 anabhoga-kadam kammam jam kimci manasa kadam tam savvam alocejja hu avvakhittena cetasa || 119 alocanam aluncana vigadikaranam ca bhava-suddhi du; alocidamhi aradhana, analocane bhajja || 120 uppanna-uppanna maya anupuvvaso nihantavva alocana-nindana-garahanahi 'na puno tti ya bbidiyam' || 121 alocana-nindana-garahanae abbhutthio akaranae' tam bhava-padikkamanam; sesam puna davvado bhanidam || 122 bhavena anuvajutto davvibhudo padikkamadi jo du jass' attham padikamade tam puna attham na sahedi ||123 bhavena sampajutto jad-attha-jogo ya jampade suttam so kamma-nijjarae viulae vattade sahu || 124 sa-padikkamano dhammo purimassa ya pacchimassa ya jinassa, avaraha-padikkamanam majjhimayanam jina-varanam || 125 jave du appano va annadare va bhave adicaro tave du padikkamanam majjhimayanam jina-varanam|| 126 iriyam goyara sumin'adi-savvam acaradu ma va acaradu, purima-carima du savve savvam niyama padikkamadi || 127 majjhimaya dadha-buddhi ey'agga-mana amoha-lakkha ya, tamha hu jam acaranti tam garahanta visujjhanti || 128 purima-carima du jamha cala-citta ceva moha-lakkha ya to savva-padikkamanam andhalaya-ghodaya-ditthanto || 129 Padikamana-nijjutti puna esa kahiya mae samasena. VI Paccakkhana-nijjutti etto uddham pavakkhami || 130 nama tthavana davve khette kale ya hodi bhave ya eso Paccakkhane nikkheo chavviho neo || 131 [1899 paccakkhao' paccakkhanam paccakkhiyavvamevam tu tide paccuppanne anagade ceva kalamhi || 132 1. anaya jananaviya uvajutto mula-majjha-niddese sagaram anagaram anupalento dadha-dhidio || 133 eso paccakkhao. - 2. 'paccakkhane' ti vuccade cao. - 3. paccakkhidavvam uvahim aharo ceva bohavvo || 134 paccakkhanam uttara-gunesu khaman'adi hodi 'neyaviham, tena vi ya ettha payadam, tam pi ya inam-o dasaviham tu: || 135 anagadam' adikkantam- kodi-sahidam nikhandidam ceva sagaram anagaramo parimana-gadam aparisesam || 136 addhana-gadam navamam, dasamam tu sa-hedugamo viyanahi, paccakkhana-viyappa nirutti-jutta jina-madammi || 137 115 121 122 end 'di bhavo hi v.1. with Vas. end ttiyam bido BS & Vas. (na punas istiyam dinam dvitiyam va, dvitiya-divase tetiya-divase alocayisyamiti na cintaniyam )! Cp. Utt. 141 end = Das. IX 2,18 end. Otthio ya ko S. - Vasunandin allows a choice between two readings, since he explains: kriyayam pratikramane, athava punar-aticarakarane, abhyutthita udyato,... end vi so Vas. ! 50 128 For Personal & Private Use Only

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English translation by George Baumann vinaena' tah' anubhasa" havadi ya anupalana" ya parinamo", edam paccakkhanam caduvviham hodi nayavvam || 138 I. kidiyammam uvacariya-vinao taha nana-damsana -caritte", pancaviha-vinaya-juttam vinae suddham havadi tam tu || 139 II. anubhasadi guru-vayanam akkhara-pada-vanjana-kkama-visuddham ghosa-visuddhi-suddham, edam anubhasana-suddham || 140 III. adanke uvasagge same ya dubbhikkha-vutti kantare jam palidam na bhaggam edam anupalana-suddham || 141 IV. ragena va dosena va na viparinamena dusidam jam tu tam puna paccakkhanam bhava-visuddham tu nayavvam || 142 asanam' khuha-ppasamanam pananam anuggahe taha panam, khadam ti khadiyam puna, sadi tti ya sadiyam* bhaniyam || 143 savvo vi ya aharo asanam, savvo vi vuccade panam, savvo vi khadiyam puna, savvo vi ya sadiyam bhaniyam || 144 asanam panam taha khadiyam cauttham ca sadiyam bhaniyam, evam paruvidamhi du saddahidum-je suhi hodi || 145 Paccakkhana-nijjutti esa kahiya maya samasena. Kaossagga-nijjutti etto uddham pavakkhami || 146 nama tthavana davve khette kale ya hoi bhave ya eso Kaussagge nikkheo chavviho neo || 147 kaosaggo' kaosaggi kaosaggassa karanam ceva, edesim patteyam paruvana hodi tinham pi|| 148 1. vosarida-bahujuyalo cadur-angula-antarena sama-padam savv'anga-calana-rahio kaosaggo visuddho du|| 149 2. mokkh'atthi jida-niddo sutt'attha-visarado karana-suddho ada-bala-viriya-jutto kaossaggi visuddh'appa || 150 kaosaggam mokkha-paha-desayam ghadikamma-adicaram icchami ahitthadum jina-sevida-desidattado || 151 3. ega-padam assidassa vi jo adicaro du-ragadosehim gutti-vadikkamo va caduhi kasaehi va vaehim || 152 chaj-jiva-nikaehim bhaya-maya-thanehi bambhadhammehim kaosaggam thami ya tak-kamma-nighadan'atthae || 153 je kei uvasagga deva-manussa-tirikkha-acedaniya te savve adhiyase kaosagge thido santo || 154 samvaccharam ukkassam, bhinna-muhuttam jahannayam hodi, sesa kaussagga honti anegesu thanesu | 155 attha-sadam devasiyam, kall'addham, pakkhiyam ca tinni saya ussasa kayavva niyam'ante a-ppamattena || 156 cadummase caduro sadai, samvacchare ya panca saya, kaussagg'ussasa pancasu thanesu nadavva || 157 panavaha musavade adatta mehuna pariggahe ceva attha-sadam ussasa kaosaggamhi kadavva || 158 bhatte pane gam'antare ya arahanta-samana-sejjasu uccare passavane panavisam honti ussasa || 159 uddese niddese sajjhae vandane ya panidhane sattavis' ussasa kaosaggamhi kadavva || 160 kaosaggam iriyavahadicarassa mokkha-maggammi vosatta-catta-deha karenti dukkha-kkhay'atthae || 161 bhatte pane gam'antare ya cadumasa-varisa-carimesu 1396 140 Oya-suddham vo s. janam kamo BS (& Vas.?) 51 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature nauna thanti dhira dhanidam dukkha-kkhay'atthae || 162 kaussaggam thido ya cintedu iriyavadhassa adicaram tam savvam samanitta dhammam sukkam ca cintejjo || 163 taha divasiya-raiya-pakkhiya-cadummasa-varisa-carimesu tam savvam samanitta dhammam sukkam ca jhaejjo || 164 kaussaggamhi kade jaha bhijjadi anga-m-anga-sandhio taha bhijjadi kamma-rayam kaosaggassa karanena || 165 bala-viriyam asejja ya khette kale sarira-samghadanam kaosaggam kujja, ime du dose pariharanto: || 166 ghodaya' iada? ya khambha' kudde* male ya sabara-vadhuo nigale? lamb'uttara thana-ditthi vayasa khaline" juga!? kavitthe" || 167 [194] sisa-pakampiyal4 muiya's anguli' bhu-vikara"? varuni-peil8 kaussaggam tu thido, ede dose pariharejjo || 168 aloganam disanam9-28 giva-unnamanam panamanam ca nitthuvan'lang'amarisos kaussaggamhi vajjejjo || 169 nikkudam sa-visesam balanuruvam vayanuruvam ca kaussaggam dhira karanti dukkha-kkhay'atthae || 170 jo puna tisadi-variso sattari-varisena paranaya samo visamo ya kuda-vadi nivvinnani ya so ya jado || 171 utthida-utthida' utthida-nivittha' uvavittha-utthido' ceva uvavittha-nivittho* vi ya kaosaggo cadu-tthano || 172 1. dhammam sukkam ca duve jhayadi jhanani jo thido santo eso kaussaggo iha utthida-utthido nama || 173 2. attam ruddam ca duve jhayadi jhanani jo thido santo eso kaussaggo utthida-nivitthido nama || 174 3. dhammam sukkam ca duve jhayadi jhanani jo nisanno du eso kaussaggo iha uvavitth'utthido nama || 175 4. attam ruddam ca duve jhayadi jhanani jo nisanno du eso kaussaggo nisannida-nisannido nama || 176 damsana-nana-caritte uvaoge samjame viosagge paccakkhane karane panidhane taha ya samidisul 177 vijja carana maha-vvada samadhi guna bambhacera chak-kae khama niggaha ujju maddava mutti vinae ca saddahana || 178 evam-guno mah'attho mana-samkappo pasattha-visattho samkappo ti vijanaha jinasasana-sammadam savvam || 179 parivara iddhi sakkara puyanam asana-pana-hetum va layana sayan'asanam bhatta pana kam'attha-heum va || 180 ana niddesa pamana kitti vannana pabhavana gun'attham jhanam inam a-ppasattham mana-samkappo duvisattho || 181 kaosagga-nijjutti esa kahiya mae samasena [1997 162 dumasiya-vo S, tara cadummasi-vo B. 164 mmasiya-vo BS. 167-169 are cited (like 102-106) and explained by Prabhacandra on Kriyakal. B I 2, 12". He writes 167 end vitthe (purism!), 168" bhumiya instead of bhu-vikara (both not metrical!), 1686 Oggammi thdeg, 169* -unnamanam ca panamam (in the explanation "navam) ca, 1696 'vanam amarisam (which is naturally better than the Sanskrit dual 'van'angamariso). 172-176 The five gatha-s 172-176 that have been cited in S at the end of the explanation for 172 have been transformed in the Upasakacara into five sloka-s (in reverse sequence),- apparently, because this passage is lacking in B. 178 opening vijj'aco Vasun. 189 end odi viso BS & Vas. 52 For Personal & Private Use Only

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English translation by George Baumann samjamatay'addhayanam Nigganthanam maha-risinam || 182 Cul. savv'avasa-nijutto niyama siddho tti hoi nayavvo, aha nissesam kunadi ya niyama avasaya honti || 183 avasayam tu avasaesu savvesu aparihinesu mana-vayana-kaya-gutt'indiyassa avasaya honti | 184 tiyarana-savva-visuddho davve khette ya vutta-kalamhi monen' avvakkhitto kujja avasaya niccam || 185 jo hodi nisid'appa nisihiya tassa bhavado hodi, anisiddhassa nisihiya-saddo havadi kevalam|| 186 asae vippamukkassa asia hodi bhavado, asae avippamukkassa saddo havadi kevalam || 187 nijjutti-nijjutti esa kadhida maya samasena, aha vitthara-pasango Aniogado hu nayavvo || 188 *Avasaya-nijjutti evam kahiya samasao vihina; jo uvajunjadi niccam so siddhim jadi suddh'appa || 189 [194] The Digambara recension of Av The preceding original Digambara text of the Avasyaka-niryukti excerpts only a few fragments from the underlying recension of the Av. It is often questionable, whether the wording wants to follow it. Clarification in such cases can hardly be expected from Vasunandin, because, as already pointed out above (p. 14deg 63-67), he knows nothing about Av. Instead, where he speaks about a basic text at all, he only has Av. in mind. Therefore, only what follows can be ascertained about the Digambara-recension of Av. Pancanamaskara & I f. are clearly identical with the Svetambara recension; III, in any case, almost corresponds; IV-VI, however, are most likely much shorter. The hints that Mulac. VII gives in detail are: on III. It is possible, that the complicated vinaya-analysis (77-88) wishes to refer to the word vinaya of the following or similar formula: vandai namamsai eyam attham sammam vinaenam bhujjo-bhujjo khamei Bhag. XI 12 Ed. fol. 972 4. XII 1 Ed. fol. 986' 2 f. etc. (occasionally, as in Rajapr. Ed. p. 278 f., bhujjo-bhujjo appears before sammam). on IV. The remark about alocana in 120 leads one to expect the word aloemi or a case form of aloyana. Together with 122", the gatha reminds one of the following formula: eyassa thanassa aloemi padikkamami nindami garahami viuttami visohami akaranayae abbhutthemi Bhag. VIII C Ed. fol. 614' f. on VI. The emphasis on savva in 144 points to the renunciation-formula spoken at impending death: . . . . savvam asana(m) pana(m) khaima(m) saimam cauvviham pi aharam paccakkhami javajjivae Bhag. II 1 Ed. fol. 1732. (VII 9 Ed. fol. 50794.) Aupap. $ 87, etc. on V. 151-154 are apparently so-called sutrasparsika-gatha-s, i.e. those that refer to the wording of the basic text. Only 151-153 have contact with the Svetambara recension; it corresponds there to: [1997 V 2 opening ................ ...... 151 IV 10, 1-2 [instead of IV 5, 3-9] . . 152 & 153 V 3........................ 1530 After this, it seems that in V hardly more than the pair of formulas 2 f. are common to both recensions, while they do not borrow the same fragment from IV. Only for the sake of completeness two passages are being mentioned here that refer to the Digambara recension of Av., without giving a new detailed account of it. One of the 53 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature passages is found in the first chapter of the Mulacara, the other in the 34th chapter of Jinasena's BehaddHarivamsapurana. The latter work, even though it was composed much later than the first - it was finished in 783 - is more exact in several points. Mul. I 23. jivida-marane labhalabhe samjoga-vippaoge ya bandhu'ri-suhadukkh'adisu samada Samaiyam nama. 24. Usah'adi-jinavaranam nama-niruttim gunanukittim ca kauna acciduna ya ti-suddhi-panamo Thavo' neo. 25. arahanta-siddha-padima-tava-suda-guna-guru-guruna radinam kidikammen idarena va tiyarana-samkocanam panamo. 26. davve khette kale bhave ya kayavaraha-sohanayam nindana-garahana-jutto mana-vaci-kaena Padikamanam. 27. nam'adinam chanham ajoga-parivajjanam 'ti-karanena Paccakkhanam neyam anagayam c'agame kale. 28. devassiya-niyam'adisu jah'utta-manena vutta-kalamhi jina-guna-cintana-jutto Kaosaggo tanu-visaggo. Bh. 34 148. savadyayoga-virahah Samayikam ekabhava-gam cittam. guna-kirtis tirthakstam Catur-adir vimsatistavakah. 149. Sdvy-asanaya suvisuddha dvadas'avarta pravsttisu prajnaih sa-siras-caturanatika prakirtita Vandana vandya. 150. dravye ksetre kale bhave ca krtapramada-nirharanam vak-kaya-manah -suddhya praniyate tu Pratikramanam. 151. agantuka-dosanam Pratyakhyanam tu varnyate 'pohah'. Kayotsargah kaye mita-kalam nirmamatvam tu. Thao Vasun. 2 kidiyammo Vasun. tiyaro Vasun. 4 di M; missing in P. vacano S; missing in P. Osa-vo S; missing in P. yo 'hah MP. 54 For Personal & Private Use Only

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English translation by George Baumann [199] The original Niryukti 43. XI 8 refrain-stanzas. "Original Niryukti", in short, is supposed to denote the Niryukti-form to which both handed-down adaptations of the Avasyaka-niryukti (Mulac. VII & "Niry.") are traced. An attempt to reconstruct them is to try, mainly with the help of Niry., to determine the next preliminary stage of Mulac. VII. Most of all then, a concordance of both Niryukti texts is necessary; it would immediately show which stanzas already belong entirely or partially to the original Niryukti. Various stanzas and parts of stanzas remain that have contact in both versions only contentwise: in what follows they are separated from each other by "cp.". They may also originate, partly in the one form or other from the original Niryukti, or partly just reflect only the commentary that would have accompanied the original Niryukti. The starting point of the concordance is the Mulacara chapter, whose [19] stanzanumbers are given at the left, whereas the equivalents of the Svetambara-version join to the right. Equivalents that can be found elsewhere in Svetambara-literature, as well as some remarks, stand a bit apart. 1. A Namaskara, preceding the following 37. XI 2 in accordance with XI 34. stanza. Explanatory schema for 'stava'. Variant of 16 with two mistakes in b. 38. contents of 39-71. 3. IX 32. 39. XI 17. 4. IX 36 with the opening of IX 35. 40. XI 7. 5. cp. IX 37. 41 f. 6. IX 67. 7. Insertion (artificial parable). 44. Bhasya-stanza. 8. Cited in AVC. IX 131 with three gathas 45. XI 10. from the namokkarassa vatthu. refrain-stanzas. 9-11.IX 108. 115. 124. 46 f. 12. cp. 5. 48. XI 12. 13. IX 131'. 49. XI 14. refrain-stanza. XI 13 is a 14. Etymology of 'Avasyaka-niryukti'. Bhasya-stanza, placed in front. 15. Title of Av.I-IV. VI. V. 50-52. XI 15, 18 f. 16. II 8. 53 cp. I 1. 54. XI 21 (furthermore, as variant XI 61). [209] 17. cp. X 536. Explanatory schema for 55. XI 20. "Samayika'. 56. cp. XI 22 f. resp. XI 22 & 22'. 18. Etymology of 'Samayika'. 57. cp. XI 24. 20. cp. VIII 185. 58-60. XI 25. 28. 35. 21 f. Etymologies of 'Samayika' with 61. IX 35. An addition to 60', because of the refrain. same refrain taken from the 23. cp. VIII 1029 & 101 opening. Pancanamaskara-niry. 24 & 254. VIII 109 f. Two refrain-sloka-s. 62 f. XI 36. 38. 256-28. Seven more refrain-sloka-s. 64-67.XI 52-55. 29 f. VIII 111. 113. 68. XI 57. XI 56 is formed on the pattern of 31. An udaharana on 30. XI 57a. 32. XIII 18. 69 f. reduced to one gatha in IX 322 (missing 33. Ac.-niry. 313. in almost all mss.) 34. cp. Utt. XXIII 27. 72. Variant of 35. 35. Schematic concluding stanza on Av. I-III. 73. Variant of 36. 369 cp. X 82. Schematic transitional 366 74. Explanatory schema for 'vandanaka'. stanza. 75 f. XII 1 f. (1 & 2a correct). 55 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 77. XII 121. Etymology of 'vinaya'. 133 Opening cp. XX 47 opening. 79-87. Das.-niry. 377-385. 1346. cp. XX 75. 87' (Mulac. V 184). Das.-niry. 386a & 135 f. XX 22 f. 3876. 1370. cp. XX 24. 872 f. (Mulac. V 185 f.) Das.-niry. 388 f. 138. cp. XX 47. 874-(Mulac. V 187-190). 139. cp. XX 50. 89 f. XII 101. 99. 140-142. XX 51-53. 91. XII 4 (as sloka, metrically older). 143-145. XX 57 f. 60. 92. XII 7a. 146. Variant of 36. 93-95.XII 95. 5. 97. 147. XIX 36. 96-100. XII 102-106. 148. Variant of 113. 102-106. XII 111-115. 149a end. cp. 72 opening. 107. XII 116 (to which, as variant, XII 109). 151. Opening XIX 88 opening. In Kriyak.A. (in the 'Samayika-svikara') 154. cp. XIX 163. between 100 and 101, corresponding to 1554. XIX 47o. the variant. Also XII 110 is a variant of 156. cp. XIX 124. XII 117. 157. cp. XIX 124h. 108. cp. XII 1229 & 123. Following the 158 f. XIX 134. 128. pattern of 35. 160. cp. XIX 130 opening. 109. XII 126. 1616. cp. XIX 145b (= Oghaniry. 789"). 110. Variant to 36. 162. Opening. = 159 opening. 111 f. XIII 4. 19. 162o. cp. Oghaniry..1127'. 113. XIII 12 Schematic opening 163 f. cp. XIX 90-929. Refrain-stanzas; 1136 S stanza on Av. IV-VI. 1634 = Oghaniry. 792. 114. Opening XIII 2 opening. 165. XIX 166. 116. XIII 22. 167 & 1689. XIX 146 & 1479. 117. In a, a reminiscence of 72 (& 35). 1686. cp. XIX 161. variant of 1666 118. Variant of 112. 169. Appendix to 167 & 1684. 119. Old sloka, probably a citation. 170*. XIX 141. 120. XIII 15. 170 end. cp. 161 end & 162 end. 123 f. Confession with and without sincerity 171. XIX 137. (bhava). 172. cp. XIX 48 & 49. 125. XIII 16. 173-176. XIX 68. 78 f. 81. 126. XIII 17. Bhasya-stanza on 1250. 177-179. prasasta manahsamkalpa. 127. Bhasya-stanza on 125. 180 f. aprasasta manahsamkalpa. 128. Bhasya-stanza on 1256. cp. Utt. XXIII 182. cp. VII 63. 183 f. VII 36. 32. 129. Bhasya-stanza on 125 cp. Utt. XXIII 185. Following the pattern of 35 & 72. 26 186. VII 35. 130. Variant of 36. 187. Following the pattern of 186. 131. (XX 2.) Sutr.-niry. 180. 1888 & 189a. Variants of 36. 132. XX 14. Following the pattern of 1139 & 148. 132b. XIII 10! X 74 shows that the line belongs here. 267 56 For Personal & Private Use Only

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English translation by George Baumann From the concordance it is apparent that in order to retrieve the original Niryukti in the Mulacara-chapter, practically only very small parts have to be removed; [20deg) there is only one larger insertion (that, as such, has been printed above in smaller type): it is the vinayasection (78-88), composed of 18 gatha-s, which, in the main, comes from the Dasavaikalikaniryukti. In spite of these reductions, the original Niryukti seems to have had hardly less than 170 stanzas since several stanzas of it seem to have been ignored by Vattakera. Since 119 has to be ignored the sloka-s all belong to the first half of the text that deals with the Pancanamaskara and Av. I-III. This half partly reaches back into the sloka-period while the second half is rooted completely in the gatha-period. In this way, the Niryukti continues the difference in age between Av. I-III and Av. IV-VI in that it introduces a schematic opening-stanza for dealing with IV-VI (113. 132. 148). On the other hand, the concerned sections in Mulac. VII are editorially connected through a common final concluding stanza (35. 72. 108). Due to these differences between both halves the available correspondences are based on a subsequent uniformity. The original Niryukti already transfers the schema dedicated to the titles of IV-VI to the titles of II, and Vattakera uses it uniformly for all six titles (17. 37. 74. 111. 131. 147). Also Vattakera's general transitional stanza (36. 73. 110. 130. 146. 182) is apparently - if, indeed, the irregularity of the metre does not recommend another interpretation - already introduced from the original Niryukti, because the Svetambara enlargement shows various traces of the stanza. Even characteristics that initially befitted only individual parts have been generalized. Thus, the original Niryukti has introduced, besides III, at the most II with a synopsis, from which 756 & 76, eventually also 38, were taken. In the Svetambara enlargement one finds no less than five such synopses: at Pancanamaskara and at I, III, V, VI. Like the juncture between both halves demonstrates, despite the described adjustments, these halves again divide into unequal parts. Preferably, the unequalness of all parts can be deduced from a review of the contents, which ignores the mentioned common points that are basically only an editorial embellishment. Panc. Derivation of all words, glorification of the formulas. Besides the parallel passages at 36 & 182, it has to be considered that the beginning of 75 in the Svetambara version reads Vandana cii kii-kammam po. Here the word Vandana has been inserted like a title and indicates an abbreviation of 736. Exactly the same case is found in the Pindaniryukti where the metre makes the circumstances clear. From both lines Mulac. VI 10 & 2 panamiya sirasa boccham samasado Pindasuddhi du || ! uggama uppadana esanam ca samjoyanam pamanam ca the extra long opening line of the Pind aniryukti has emerged: Pinde uggama uppayan esana samjoyana pamanam ca A very similar overburdened verse has been established in WZ VI 36 at Utt.-niry. 379 and in Berl. Sitz. Ber. 1892 p. 1196' with Jitakalpa 4. For the first line of the transitional verse the Svetambara enlargement of the Avasyaka-niryukti always puts a prose caption: after 13 Namaskara-niryuktih instead Samaiya-nijjutti sammatta Cauvisatthaya-nijjutti sammatta Vandanaya-nijjutti sammatta 130 Padikkamana-nijjutti sammatta 146 Paccakkhana-nijjutti sammatta 182 Kaussagga-nijjutti sammatta Since the Skt. caption cannot be old, no transitional stanza can be expected after 13. However, for that reason the six Pkt. captions demand corresponding gatha-lines, because occasionally such lines can be found also in Svetambara literature in all older Niryukti writings: Das.-niry. 154"; Utt.-niry. 287.292 concl. 473'; Ac.niry. 1156.1256.1516. 1636. 1710-2696. The entire transitional verse appears in the Niryukti writings of the Svetambara-s, when, following the introduction dedicated to the entire original, the handling of the individual chapters follows: Das.-niry. 25 = Utt.-niry. 27 = Sutr.-niry. 29 = Av.-niry. ? (is missing in the handed-down text, but is preserved in the Anuyogadvara and in Vis. I 903). 57 36 730 1100 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature III Derivation of the title; proper meaning, importance and history of the vow. Derivation of most words in II 1 and of one word in II 6"; discussion (vibhasa): II 6 is perhaps not a Nidana. Synonyms for the title (754); extensive instructions in connection with the ceremony (with enumeration of the mistakes to be avoided: 102-106). IV Types (112), causes (116) and history (125-129) of the confession. V Rough draft of the formulas (151-154); depiction of the types of kayotsarga and their causes (155-162); admonishment (163 f.); inward effect of the kayotsarga (165); mistakes to be avoided (166-169); gradation (170-176); good and bad motives (177-181). VI Types (135-137) and requirements (138-142) of abstinence; derivation and emphasis on the stereotyped formula-readings (143-145). Looking at this mixture of very different attempts of the tradition, it seems that the early history of the original Niryukti should be outlined approximately in the following manner. Probably, each Avasyaka-fragment prompted certain instructions that awakened a real understanding for the contents [219] and were to ensure a correct performance of the vows and accompanying acts. These instructions were soon metrically fixed and handed down in connection with the related originals. After these originals were gathered together as a composite text (which apparently emerged half by half), the instructions, too, were correspondingly combined. In this manner various editorial standardisations created a kind of textual uniformity. The name Niryukti, originally specific to the individual components, came to designate the entirety. One question still remains: Does our original Niryukti presuppose also accompanying stories (udaharana) and parables (ditthanta) or have such additions only in due course, and then only in Svetambara circles, begun to form a specific portion of the Avasyaka teachings? One does not see why the tradition that later was so very instructive, as well as entertaining, should have been only instructive at the beginning. The story-telling embellishment-does not seem to have appeared in the original Niryukti, because it was reserved for oral discourse or for the commentary, supposing a commentary had already been composed in written form. Also later as we shall see, only the commentaries inform us about the stories and parables to which the various Niryukti derivations themselves refer, mostly with keywords or other such indications. Now if the Digambara original of the Avasyakaniryukti does not mention any story and only one parable [21'] (in 129), it means that in earlier times it was simply not felt necessary to refer in the metrical guides to the more or less variable entertainment part of the teachings. That it was not lacking, even though it was of lesser dimensions (just as the instructive parts), can be seen for the following reasons: 1. All in some way characteristic stories and parables that appear later on within the Avasyaka-commentaries were essentially known to the Digambara-s in the same didactical situations. Therefore, they must have existed already before the confessional separation in connection with certain dogmatic sections. 2. The Pinda-niryukti, which (like the Avasyaka-niryukti) we know in an earlier edition thanks to Digambara literature, already has a story-stanza (35), which, contentwise, has a connection with one such stanza found in the Svetambara enlargement of that text. 3. The Aradhana-niryukti (that, at least, is equally ancient from the textual standpoint and about which we will speak later) also very likely presupposes a larger number of stories. Vasunandin probably still knew stories that belong to the Digambara recension of the Avasyaka-niryukti, because he remarks at 30deg: atra katha vacyah. Since Vasunandin does not include the stories, in spite of the extensiveness of his commentary, it is possible, that these stories, like those of the Aradhana tradition, were handed down separately. 58 For Personal & Private Use Only

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English translation by George Baumann [214] The Avasyaka-niryukti of Svetambara literature The original Niryukti mainly experienced four enlargements under the Svetambara-s: I. Bhadrabahu's edition. II. Siddhasena's edition. III. Jinabhata's edition. IV. the Vulgate-edition. Only the last-mentioned edition has been preserved in the manuscript tradition. Called Avasyaka-niryukti, it forms one of the best known and, at the same time, most important Svetambara texts. It differs from the above-mentioned third edition only through a greater number of additional stanzas that are inserted here and there and, incidentally, are not equally present in the various manuscripts. The tika by Haribhadra is the basis for the above-mentioned third edition, for the second, in general, the Visesavasyaka-bhasa and the AvasyakaCurni. The text critical suggestions of the Curni and the tika give some information about the first two editions. They describe what belongs to the first edition as Niryukti, and what belongs to the second as Bhasya, or still more exactly, as Mulabhasya "original Bhasya" (as opposed to the subsequently emanating Bhasya by Jinabhadra). The details, however, appear only sporadically, particularly in the Curni. Besides that, since what Jinabhata has added to the text has not been clearly delimitated, it is not possible to comprehend the text history of the Avasyaka-niryukti exactly. In any case, one gets a tip from the preoccupation with other Niryukti-writings of Svetambara literature, because these have experienced similar, but less numerous, revisions. Metrical studies do not promise much, because the older gatha-s have been, more or less, transformed by the revisions; such a study should, particularly, compare the archaic gatha-s in Jataka 542 (1-103 & 105-168) and in the TheriGatha-s (400-487 & 493-522). Only where sloka-s or parts of sloka-s are found can you, as a rule, be sure to be confronted with the oldest parts, which emanate from Bhadrabahu's model. Since the Avasyaka-niryukti has to be placed in a larger context with Bhadrabahu, it is necessary to outline this. Bhadrabahu's Niryukti collection and its history All or almost all of the Niryukti-writings of Svetambara literature go back, in the long run, to Bhadrabahu. He revised a large number of writings with that name that had been handed down isolated, partially only in draft and put them together in a Niryukti-collection that was to serve as the basis for the interpretation of the most important basic texts. In this way, Bhadrabahu became the founder of the Svetambara tradition, since not only every explanation of the basic work commences with Bhadrabahu's accompanying Niryukti, but also the commentaries of other basic works have been very much influenced by those works. The collection begins with two gatha-s, which contain the programme for the undertaking: [21deg) Av.-niry.II 5. Avassagassa Dasakaliyassa taha Uttar'ajjham Ayare Suyagade nijjuttim bocchami taha Dasanam ca 6. Kappassa ya nijjuttim Vavaharass' eva parama-niunassa Suriyapannattie boccham Isibhasiyanam ca The following parts of the Canon have been dealt with: 1. The Avasyaka, first angabahya-text. The copies most availed of by us are S&s, B (665) & b (= B 692). ? One must, firstly, revise them thoroughly, because they have come off badly in the editing. 59 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 2. The Dasavaikalika, first Utkalika-text. 3. The Uttaradhyayana, first Kalika'-text. 4. The Acaranga, first Anga. 5. The Sutrakstanga, second Anga. 6. The Dasas, second Kalika-text. The Kalpa, third " ". 8. The Vyavahara, fourth Kalika-text. 9. The Suryaprajnapti, fifth Kalika-text. 10. The Rsibhasita, sixth " ". As can be seen, the arrangement is definitely consistent. The texts of each canonical group of works precede; the second Anga follows the first and after that the Kalika-texts 2-62 follow. The compactness of the Niryukti-collection is shown in its interior, when, in order to avoid repetitions, the later parts often refer to the earlier ones (e.g. the Utt.-niry. to the Das.niry., etc.). The collection is no longer preserved in its entirety. Naturally, the parts that have been handed down are those, which are connected with the corresponding basic work. They have, of course, experienced quite different fates. [224] Both of the last-mentioned have not yet been found - they probably have been preserved fairly unadulterated, because they fell out of favour early -; the others have been enlarged, often in such an unusual way that the designation "Niryukti" had to be dropped and substituted by "Bhasya". Kalika from kala "school-time" signifies what belongs to the regular syllabus or studies' programme, utkalika. (Our system of teaching also similarly speaks of compulsory and facultative lessons or of examination and non-compulsory subjects.] According to the Nandi-Curni (Nandi ed. p. 409,2), school-time is formed by the first and last paurusi of day and night. 2 The Paksika-sutra and the Nandi have more modern Kalika-lists. They agree among themselves and with Bhadrabahu only up to four; Furthermore, they are as follows: Bhadrabahu Paksika-sutra Nandi Suryaprajnapti Rsibhasita 5. Nisitha Rsibhasita 6. Nisitha 6. mahaNisitha 7. mahaNisitha 7. Rsibhasita 8. Jambudvipa-prajn. 8. Jambudvipa-pr. 9. Suryaprajnapti 9. Dvipasagara-pr. 10. Candraprajnapti 10. Candraprajnapti 11. Dvipasagara-prajn. The Angaculika agrees with the Paksika-sutra, but it places the Suryaprajnapti at the top of the prajnaptitetrad (8. Sury, 9. Jambo, 10. Candro, 11. Dvipo). On the other hand, the modern works, like the Samacarividhi by Paramananda, the Vidhimargaprapa by Jinaprabha and the Acaravidhi, all of which directly or indirectly use the Angaculika, give the four texts in the sequence Jambo Candro Surya Dvipo (Weber Cat. II 8983 f. 8656 f. 83229 f.). However, the original arrangement is, Candro Suryo Jambo Dvip', which is derived from the correpondence with Sthan. (III 1 end &] IV 1 end Ed. fol. 232" with Digambara literature (Prabhac. on Kriyakal. B II 1, 9. Tattvarthasaradip. I 95-1014). In the Nandi, the Suryaprajnapti has been omitted and placed among the Utkalika-texts! The reverse is the case according to Sthan. III 1 end Ed. fol. 137a as this should belong to the Jambudvipa-prajnapti. The subsequent Upanga-codification that no longer retains the difference between Kalika- and Utkalika-texts, has incorporated the fourth Prajnapti into the Jivabhigama (an earlier Utkalika-text) and otherwise follows the Angaculika-arrangement (Suryo Jambo Chandro) that also then has been correctly taken over by the three mentioned Samacari-texts in their Upanga-lists (Weber Cat. II 90017-36, 87213-16, 83528 f.). For Personal & Private Use Only

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English translation by George Baumann 439 Such works originating from Bhadrabahu's compilation are: 1. Av.-niry. & Vis. 2,500 along with prose [4329] Oghaniry. 1146 2. Das.-niry. 3. Utt.-niry. 606 4. Ac.-niry. 366 Pinda-niry. 709 Nis.-bh. [6800] 5. Sutr.-niry. 206 6. Dasa-niry. 144 Pary.-niry. 66 7. Kalpa-bh. & -brhadbh. [6840] [....] 8. Vyav.-bh. (4664] 9. Sury.-niry. 10. Rsibh.-niry. Here the shifting of the total number of stanzas towards the right is supposed to indicate the degree of textual development; in addition, the total number of stanzas of the Bhasya-s has been put in brackets. The Kalpa-bhadbhasya seems to increase the volume of the Kalpabhasya very little; at least, the first-mentioned, according to P XIII 150, is supposed to contain only 8,600 grantha-s. The texts comprise, mainly, nothing but gatha-s; very seldom is a sloka or another kind of metre found (Indravajra, Vaitaliya, etc.). It is not quite sure whether the Ogha-niryukti and the Pinda-niryukti have also been edited by Bhadrabahu. A form of the Oghaniryukti-text has to be added, at least since Jinabhata, between Av.-niry. VI & VII, and the adopted and prepared edition of the Pindaniryukti by Bhadrabahu must originally have stood after .c.-niry. 315. The Nisitha-niryukti has formed the conclusion of the Acara-niryukti with Bhadrabahu. The Nisitha, namely, once belonged as an appendix to the Acaranga; in due course, it was removed and placed in the Kalika-texts, which then caused a corresponding shift of the Nisitha-niryukti.? In the Acara-niryukti, as it is handed down, only those passages that are devoted within the preparatory complete handling of Ac. II to the Nisitha have remained (309 and 315 conclusion), being fixed thanks to the content. However, where its individual handling should follow, there is a reference to "later" (uvarim)! The Paryusanakalpa-niryukti, belonging to the Dasa-srutask. VIII, seems to enlarge the corresponding part of the Dasa-niryukti only a little. With ensuing isolation the works relating to Bhadrabahu's collection naturally had no aversion any longer to repetitions. Numerous and extensive portions are found double and more times, e.g. an older version of the schism-section of the Avasyaka-niryukti (VIII 56-100) appears again in Utt.-niry. 173-189 (whereby only 187-189 are not original). The Kalpa- and the Nisitha-bhasya influence each other, by far, the most; the latter takes over several thousand stanzas from the former. Even such an independent author, like Jinabhadra, has taken over several Kalpabhasya-portions in his Visesavasyaka-bhasya, word for word, and others contentwise. However, at the same time, there is a possibility, because of the In fact, the tradition claims since Viragani, and most likely even earlier, that the Pindaniryukti formerly belonged to Dasavaik. V. Of course, it also has to be added at that place (cp. Das.-niry. 304 end), and because the Dasavaikalika-niryukti appears earlier with Bhadrabahu, he could have inserted the Pindaniryukti into it in order not to have to refer exceptionally to later things. Most likely, the original form of the Pindaniryukti has come into existence, dependent on the Acaranga, because this is older than the Dasavaikalika. Bhadrabahu has, therefore, preserved the traditional context. In any case, Das.-niry. and Ac.-niry., in the handed-down form, equally give evidence against the traditional supposition, because only the latter text shows the required gap. 4 Also in Ac. I one chapter, Mahaparijna, has been removed; its Niryukti has, however, remained, most likely, not because the Mahaparijna could not be inserted elsewhere, but it was simply dropped and has disappeared long ago. 61 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature widely known sequence of the individual texts, to indicate through the perfect tense the earlier among them and through the future tense the later. Of course, other expressions than those used by Bhadrabahu' are in use. Often the described borrowings have not been fitted well into the context. Therefore, some incongruities can be found that permit textually critical conclusions. One of the biggest laxities is when the Uttaradhyayana-niryukti (in 529 f.) incorporates both stanzas Av. VII 1 f. without changing the fourth line in the required manner. [22] Bhadrabahu's Sources and Predecessors The shortcoming, just rebuked, is one, which can, more or less, be said about all compilations; it will have happened with Bhadrabahu himself. But can it still be traced in the enumerated off-shoots of his collection? In any case, one has to try to expose it, because, along with the existent remains of the preceding literature, this shortcoming is the only thing that can still give evidence of the way in which Bhadrabahu relates to his predecessors. Most obvious, of course, is metrical imbalance. In fact, gradually many old sloka-s were con-verted completely or partially into the customary gatha-metre; even a large number from Bhadra-bahu's sources onward has been preserved over time, uninterruptedly, more or less intact. Much better is the handing-down of the Indravajra- & Vaitaliya-stanzas. As a rule, these do not originate from the actual preliminary work by Bhadrabahu. Even if just a few may appear in such (works), most have, indeed, been incorporated into the Niryukti-writings by Bhadrabahu and his successors in the form of citations and are, therefore, not subject to any metrical adaptation that would have been much more difficult than with the sloka. Some sloka-s of this type are also found. In general, the citations have been taken from the accompanying stories or from some canonical works. Since Bhadrabahu's preliminary works were already composed mostly of gatha-s, they form the greater number of the stanzas borrowed by him. In general, gatha-s can be singled out, if those preliminary works continue to exist in the Digambara tradition. Otherwise, the extraneous origin can be seen only through the gatha-s and gatha-fragments that function as citations. Moreover, the gatha-fragments originate from gatha-s (e.g. like Das.niry. 859 & Utt.-niry. 398 conclusion) or are adaptations of passages that are written in another metre or in prose (like Das.-niry. 91 middle & 85'). The treatment of the material is partly erratic with Bhadrabahu. This can be best observed in the Uttaradhyayana-niryukti and appreciated in a literary historical perspective. This text is represented in Europe by B 706 end (cp. Weber's Cat. II 827, 15-25) and S 373, as well as by the commentaries, which serve to check and to comprehend, by Santyacarya (B 703-706 & S 202) and Jnanasagara (B 1711), both of which do not contain the text..Already edited and extensively dealt with in WZ VI 34-46 & 14-16 are the stanza-groups 376-403 & 407-1417 that outline the double Kathanaka of Utt.XIII & XIV. Each of these passages is preceded by a three-strophic explanation pattern (373-375 & 404-406) that deals with the title of the corresponding chapters (XIII resp. XIV). The model of the pattern reads: I Cp., e.g. Kalpabh. pedh. 234a genhanta-gahaganam ai-suesu u vihi samakkhao "the rule about genhanta and gahaga has been given in the first sutra-s (namely, in Av.-niry. II 57-60)" with Bhadrabahu's reference, logo bhanio "loka is (Av.-niry. XI 7) dealt with", found at the beginning of Ac.-niry. XI 176. - In the Kalpabhasya-passage, because of the KalpaCurni (which says ai-sutte tti Samaie), apparently, Zi-sutte vo has to be placed (with archaic licence). Noteworthy is that ai-sutta in Vyah.-bh. V 112 points rather to the Dasavaikalika, since the accompanying sloka V 113, in any case, has Das. X 8 in mind. 62 For Personal & Private Use Only

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English translation by George Baumann ...... nikkhevo cauvviho 1-4; duviho hoi davvammi: 3. agama I no-agamao II; no-agamao ya so tiviho: 11 II. janaga-sarira' bhavie tav-vairitte ya; so puno tiviho: 3. egabhaviya' baddh'auya" abhimuhao nama-goe" ya || 4. ...... nama-goyam vedento bhavao ........ tatto samutthiyam inam ....... ajjhayanam || More clearly arranged, this results in: 1. nama 2. thavana 3. davva: I agamao II no-agamao: i janaga-sarira 2 bhaviya-sarira 3 tav-vairitta: I egabhaviya II baddh'auya III abhimuhao nama-goe 4. bhava It should be said here that the word designating the title could be understood in a fourfold manner (1. as name, 2. as image or symbol, 3. as a thing, 4. as an inward condition). In the third case, three subdivisions have to be made. The same schema appears (with insignificant variations) in eight further chapters'; with the remainder almost always abridgements or changes in the schema can be found that omit, at least, the third subdivision or replace it by another. Where the schema is completely lacking, [23] it has been directly or (with reference to an earlier Niryukti) indirectly replaced by another schema of the type, which is usual with Bhadrabahu in other Niryukti-texts. Under these circumstances, the preceding schema cannot have come as an innovation into the Uttaradhyayana-niryukti from the time of Bhadrabahu, but rather he must have incorporated this work in a form, which already had been edited schematically in the manner described. However, since the schema without the third subdivision recurs also in the Nandi and in the Anuyogadvara, it has, in any case, surfaced early enough to have been used by a predecessor of Bhadrabahu. With whom does the third subdivision show up for the first time? The handling of Av.-niry. I 19,13 f. (= Kalpabh. pedh. 42, 13 f. & Visesav. I 453, 13 f.) begins in Kalpabh. pedh. 145 = Vises 1 549 with the following explanation: ganahara-thera-kayam valaesa mukka-vagaranao va" dhuva-cala-visesao va" anganangesu nanattam || 145 (549) VII (288-290), VIII (294-296), IX (304-306), X (324-326a & 327), XII (362-364); - XVIII (436-438), XIX (450-452a & 453), XXII (488-490). One can distinguish between necessary and unnecessary abridgements and changes. The necessary abridgements appear when the word in a title is a compound. The entire schema, then, can only be applied to one word of it. The remaining terms are dealt with somewhat briefer but help to increase the sixth line in the schema of the preferred word to an entire stanza (for this reason, e.g., both 3 strophic forms in the preceding note). Those abridgements are not necessary that simply leave out the middle stanza: XXI (474 f.), XXIII (496. 4974.498). Changes are necessary if the schema that is actually calculated only for the designations of living beings is used otherwise. Then, the fifth line has to take some other form. This change is always connected with an apparently unnecessary suppression or change in the fourth line (e.g. repeatedly, a replacement of the same by ninhag 'aisu that has been placed at the end of the third line - the emerging variant of the schema is reduced to two stanzas in 433 f., to less than one stanza in 33). The re-casting of the sixth line with an admonition (565, 569, 580, 592), respectively into a definition, including supplement (434 & 435), in any case, is also unnecessary. 63 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature According to Hemacandra, here, aesa is supposed to mean the three-part schematic answer of Mahavira. In a more general sense, the Avasyaka-stories sometimes use the word for some canonical doctrine (of the prophets). On the other hand, in Av.-niry. X 35 aesa means a textually non-determined thesis of Jaina tradition. It is not said that it must originate from Mahavira. In any case, other Niryukti-passages (Das.niry. 18, etc. *), which permit a similar translation, presume that the theses mentioned there first appeared in the course of the tradition. In fact, first of all, the three individual cases of the third subdivision of our scheme are mentioned as "theses". [23] The KalpaCurni also precisely thinks about this latter usage of the word aesa in the explanation of the above gatha; it observes at II: vara-trayam ya bS) ganadhara-prstasya tirthakarasya sambandhi ya ("dhaniya S) adesah prativacanam utpada-vyaya-dhrauvya-vacakam pada-trayam ity arthah. In Silanka's commentary only the explanation for I and III is preserved. Contentwise, it agrees with Hemacandra's point of view, according to which the stanza has to be translated thus: When you speak of Anga-texts and non-Anga-texts this can be interpreted in a threefold manner: I. The former are composed by the Ganadhara-s, the latter by the Sthavira-s. II. The former contain Mahavira's three-part schematic answers, the latter spontaneous explanations. III. The former are perpetual since they have been valid under all prophets; the latter are variable, because they change among the various prophets. 2 Thus Annikaputra describes in Av.Erz. XVII 11, 28 hell with (the Pratika) a gatha (which is imparted half by santy, and entirely by Dev, at Utt. VII 10); asked whether he might be able to give a description because he had seen hell in a dream, he answers: (no), it is the doctrine of the prophets (titthagaranam aeso tri). - H changes the answer to titthagarovaesa* tti; Hemac. places in Paris. VI the line: samsare nasti tad yad dhi na jnayeta jin 'agamat Il 122 A Nandi-passage (Ed. p. 366 f.; taken from Bhag. VIII 2 Ed. fol. 5834) also belongs here. It says: Through abhinibohiya-nana one knows aesenam everything without beholding it. - Tradition is uncertain here about the meaning of desa. Jinabhadra who puts this passage into verse in Vis. I 401 gives, in the attached explanation (402-494) before the correct interpretation (aeso = suttam), a false one (aeso = pagaro)**; the commentaries by Abhayadeva (on the Bhagavati) and by Malayagiri (on the Nandi) simply reproduce the remarks by Jinabhadra (the former, briefly, the latter, in extenso). * In Vis. 1 503 Jinabhadra also writes uvaesa for aesa in Kalpabh. pedh. 79. ** This fits, however, at many canonical passages (in Anga 5, Upanga 4, etc.), where in the expressions davvao "as far as the matter is concerned", khettao "as far as the spatial extent is concerned", etc. and vannao "as far as the colour is concerned", etc., aesa can be placed as desired without a change of meaning (davv'aesenam kheti aesenam etc. and vann 'aesenam etc.). ? There are 500 such theses. One is briefly conveyed in the text; in the old commentaries (C & H), along with three others, it is explained in more detail. Ac.niry. saparakkame' ya aparakkame? ya vaghaya' anupuvvie sutt'attha-janaenam samahi-maranam tu kayavvam || 281 1. saparakkamam-aeso: jaha maranam hoi ajja Vairanam pauvagamanam ca taha, eyam saparakkamam maranam || 282 2. aparakkamam-aeso: jaha maranam hoi Udahi-namanam pauvagamane vi taha, eyam aparakkamam maranam || 283 3. Vaghaiyam-aeso: avaraddho hojja annayaraenam, Tosali mahisiya hao, eyam vaghaimam maranam || 284 4. anupuvvigam-aeso: pavvajja sutta-attha-karanam ca visajjio u ninto mukko tivihassa niyassa || 285 aesa in a KalpaCurni-passage (I 2387), by way of an example, can be rendered here (eso tti va ditthanto tti va nidarisanam va eg'attham). Sutr.-niry. egabhavie' ya baddh'aue" ya abhimuhiya-namagoel ya ee tinn'aesa davvammi .......... || 147 & 187 It should be observed that in Kalpabh. pedh. 1310 even a Digambara thesis, which the author naturally rejects, is called aesa. Curni-commentaries generally denote with biiy'aesa the second (differing from the firstgiven) opinion (of a narrated occurrence or a commented passage). Silanka shows the same usage in a passage at Vis. I 7 written in Curni-style. Similarly, from Anuyogadvara onwards, you find aes'antarena meaning matantarena "according to another opinion" (Anuyogadv. DI 1,5 ed. p. 235 and Siddhaprabhita-tika with Malay. on Samgrahani G 134 fol. 1284). 64 For Personal & Private Use Only

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English translation by George Baumann aesa jaha ajjaMangu tiviham samkham icchai egabhaviyam baddh'auyam abhimuha namagoyam, ajjaSamudda duviham baddh'auyam abhimuha namagoyam ca, ajjaSuhatthi egam abhimuha-namagoyam icchai. mukka-vagarana jaha "varisa deva Kunalae" "Marudeva anadi-vanassai-kaiya'l. ee aesa-mukkavagarana angabahira. As this passage infers, the author of the KalpaCurni seems to have assumed that first of all, only the third individual case was introduced by Suhastin, then, besides, the second individual case by Samudra, and finally, also the first individual case by Mangu, so that the complete schema, as it appears in the Uttaradhyayana-niryukti (and is presupposed in the Sutraksta-niryukti) has been in use since Mangu. This gradual manner of development of the third subdivision cannot be possible. In contrast, a contentwise related tradition, which has been preserved in the AvasyakaCurni (at niry. IX 107'), confirms that it is Mangu from whom the said subdivision originates: davv'ayario tiviho: egabhavio baddh'auo abhimuha-namagoo, egabhavio jo egenam bhavenam uvavajjihiti, baddh'auo jena auyam baddham, abhimuha-namagoo jena padesa ucchudha. ahava mulagune nivvattio uttaragune nivvattio ya. sariram mulaguno, citta kamm'adi uttaraguno. ahava janao bhavio vairitto. Mangu-vayaganam Samudda-vayaganam Nagahatthi-vayaganam jaha-samkham adeso. Mangu distinguishes egabho baddho abhim, Samudda mulago uttarag Nagahatthi janaya bhaviya vairitta. It is being said here that Samudda and Nagahatthi (instead of Suhatthi!) had made other subdivisions than Mangu, and this is, in any case, the only credible depiction. The KalpaCurni has simply forgotten the subdivision by Samudda and Suhatthi and replaced them by those that just by counting had been acquired from Mangu's subdivision. In this respect, however, the KalpaCurni seems to be right, when it speaks about Suhatthi and not about Nagahatthi. Since the subdivision ascribed to him is identical with the second in the schema of Uttaradhyayana-niryukti, it must chronologically precede the third (which Mangu introduced). According to tradition, only Suhatthi lived before Mangu, Nagahatthi later, and, in fact, so late that he cannot be plausible for other reasons also; for details cp. ZDMG XXXVII 501. Due to the preceding remarks, it is justified to presume that Bhadrabahu has adopted the Uttaradhyayana-niryukti without shortening or changing it too much in a form that had been edited in the awkward manner of Mangu. The historical Bhadrabahu "Bhadrabahu", in the hitherto intended meaning, is only a literary name. It is the traditional designation for the anonym who produced the Niryukti collection. Therefore, it is an author's name of the type that can be abundantly found in India (in law texts and in many These are two citations, which have been taken from Av.-C. X 35; they should draw attention to the fourth and first of the theses mentioned on p. 24'n.. Of course, it is a mistake to reclaim the meaning on the basis of aesa in Av.-niry. X 35 for mukkavagarana. Also aesa has not been correctly understood; on the contrary, one should correct Hemacandra's translation of II as follows: H. The former contains schematic, the latter independent depictions. In fact, the old non-anga-texts (Dasavaik., Uttaradhy., etc.) mainly differ from the Anga-s in that they have freed themselves from their stereotyped depiction. 65 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature other literary creations). From the following expose it will become apparent that the said figure is not identical with the historical Bhadrabahu. The Digambara-Pattavali1 claims that during the first 683 years since Mahavira's death, the Suri-sequence as given on the following page in tabular form was at the head of the Jaina church. Jinasena reproduced a less dependable variant of this Suri-list in BrhaddHariv. I 60-65 & LXVI 22-25. There, instead of the individual numbers only the sum of years that are allotted to the various groups, has been noted down. There 220 years are claimed for D (instead of D + E), through which, then, everything else is in disarray. [24] A. Kevalinah. D. Ekadasangadharinah. 1. Naksatra 2. Jayapala 3. Pandava 4. Dhruvasena 5. 1. 2. 3. Jambu B. Srutakevalinah. 1. 2. 3. 4. 5. 10. 11. Gautama Sudharma C. Dasapurvadharinah. 1. Visakha 2. 3. 4. 5. 6. 7. 8. 9. 1 Visnunandin Nandimitra Aparajita Govardhana Bhadrabahu Prosthila Ksatriya Jayasena Nagasena Siddhartha Dhrtisena Vijaya Buddhilinga Deva 228 14 16 22 19 29 162 172 191 208 229 247 - 264 282 295 315 Dharmasena 329 62 years 100 years 183 years Kamsa E. Dasadyangadharinah. Subhadra 1. 2. 3. 4. Yasobhadra Bhadrabahu Loha F. Ekangadharinah. 1. 2. 3. 4. 5. Arhadbalin Maghanandin Dharasena Puspadanta Bhutabalin 345 363 383 - 422 436 468 474 492 515 565593 - ..614 BrhaddH. I 11 Vardhamana-jinendr'asyad Indrabhutih srutam dadhe, tatah Sudharmas2, tasmat tu Jambu3-nama 'ntya-kevali || 60 tasmad Visnuh, kramat tasman Nandimitro2 'parajitah3, tato Govardhano1 dadhre, Bhadrabahuh srutam tatah || 61 dasapurva Visakh'akhyah' Prosthilah2 Ksatriyo3 Jayah "NagaSiddhartha-namanau Dhrtisena-gurus tatah || 62 Vijayo Buddhilabhikhyo' Gangadevabhidhas 10 tatah, dasapurva-dharo'nyas tu Dharmasena"-munisvarah || 63 Naksatr'akhyo' Yasahpalah2 Pandur3 ekadasanga-dhrt Dhruvasena -munis, tasmat Kams'acaryas tu pancamah || 64 Subhadro', 'to Yasobhadro2, Yasobahur anantarah, Loh'acaryas turiyo 'bhud Acaranga-dhrtam tatah || 65 BrhaddH. LXVI trayah kramat kevalino jinat pare dvisastivarsantara-bhavino 'bhavan. tatah pare panca samastapurvinas tapodhana varsasatantare gatah 22 try-asitike varsa-sate tu rupa-yugdasaiva gita dasapurvinah. sate 633663-683 cp. Bhandarkar Rep. 1884 p. 124 f. and Hoernle Ind. Ant. 1891 p. 341 ff. 1892 p. 57 ff. 66 For Personal & Private Use Only 220 years 118 years

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English translation by George Baumann dvaye ca vimse 'ngabhrto 'pi panca te, sate ca sastadasake catur-munih: || 23 guruh Subhadro Jayabhadra-nama paro Yasobahur anantaras tatah maha'rhaLoharya-gurus ca ye dadhuh prasiddham Acara-maha'ngam atra te || 24 mahatapodhrd-vinayamdhara-srutam rsi-srutim gupta-pad'adikam dadhat munisvaro 'nyah Sivagupta-samjnako gunaih svam Arhadbalir apy adhat padam 25 62. degrvi V B(2043) M(2040)2 P(XXII 1134)2; Prausth BM; Ksatrayo P Br(3350). 53. Gangadeva-yatis S(365). 64. Kaums S. 65 end. -dhrtas M', -dhrtas M2P (& Br.?), -dhrtams P2. 23. -yuk MBr. 23. nah satah (for nas tatah?) BPS. 25. povrddhinay M'PBr, povrdvinayo M2B, podrgvinayo S; dharah sro BP. 25. Opti BP. - Above, p. 1947-54, only the manuscripts MPS have been consulted. The above list is also further assumed in Prabhacandra's epitaph, most likely written soon after 800 (more about its dating will be said further below when determining Prabhacandra's time). Likewise, when here again (as with Jinasena) some differences can be found, it seems they also more likely derive from inaccuracy than from an older tradition. Even the circumstance that the inscription already breaks off within the third group of names shows that only a cursorial outline was intended. It is possible that the gatha-s, which in the Pattavali were adopted from the Vikramaprabandha to substantiate their data, lastly came from a text that goes back much beyond the year 800. At least, the Pkt.-sloka (which lists the names of group E) mingled with them might be fairly old. In any case, what has been said shows that during the early Middle Ages the Digambara tradition already knew two church fathers having the name Bhadrabahu: Bhadrabahu I, Suri during the years 138-162 after Mahavira, Bhadrabahu II, - 492-515 In the Svetambara-Pattavali only the first three of the above names and the succession Yasobhadra-Bhadrabahu recur, and, [24] indeed, this succession is found at the time of the first Bhadrabahu! Thus, the data are: Gautama -12 Sudharma -20 Jambu -64 1. 2. * 3. 4. 5. Sambhutavijaya -156, Bhadrabahu -170 This list is well authenticated by the old Sthaviravali (of the Paryusanakalpa). It is not important here that this does not contain any exact date and time, because Bhadrabahu as sixth in line necessarily has to be put in the second century after Mahavira's death. It can be immediately presumed that the second Bhadrabahu is only a chronistic repetition that has led Yasobhadra to this incorrect position. In fact, it will be seen that the old Bhadrabahu is the most reliable anchor in older Jaina history. Whereas nothing is known about his later double, except for the above-mentioned Digambara dating that would not have been devolved on him from the older person. Prabhava Sayyambhava Yasobhadra 6. Even the long-lost Drstivada (whose contents are known from the mentioned Angadescription, p. 1536) contained, along with Gandika-s (stories) on the prophets and the disciples, a Gandika on Bhadrabahu. Presently, besides various Pattavali and Sthaviravali - 75 - 98 -148 The passage says (Epigr. Ind. IV 27): Gautama-ganadhara-saksac chisyaLoh'aryaJambuVisnudevAparajita-Govardhana-Bhadrabahu-Visakha-Prosthila-Krttik'arya-Jayanama-Siddhartha-DhrtisenaBuddhil'adi-.- One Loharya as disciple of Mahavira is also mentioned in the AvasyakaCurni on niry. IV If. 67 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature remarks, what information there is on Bhadrabahu that deserves our attention is the following: in Svetambara literature a Bhadrabahu section in an old story of the first two Jaina centuries, in Digambara literature Prabhacandra's epitaph, already mentioned, furthermore the Bhadrabahu-katha, composed around 800 by Prabhacandra whose contents Nemidatta has given to us in Kathakosa 61, and finally, the modern Bhadrabahu-caritra by Ratnanandin that Jacobi has extensively dealt with and edited in ZDMG XXXVIII 9-42. The story mentioned and having two centuries, entitled joga-samgaha, is found in the Avasyaka-Erzahlungen. Av.-niry. XVII and begins with five sloka-s, which list the 32 jogasamgaha (mentioned in Av. IV 10,32); then follow 55 stanzas (mostly gatha-s) which outline the related stories. 1. 6 5. 11 9 . 18 f. 13. 25 | 17. 29 f. 21. 35 | 25.39-53 | 29. 58 2. 7 6. 12 10. 20 1 4. 26 18. 31 22.36 26. 54 f. 30.59 3. 8 f. 7. 13 f. 11. 21-23 15. 27 | 19. 32 f. 23. 37 | 27. 56 31. 60 4. 10 8. 15-17 | 12. 24 16. 28 20.34 24. 38 28. 57 32 600 At times, the stories go very far back. Although 5 should be illustrated only by an episode in Sthulabhadra's life, for this purpose, the entire Jaina history from the founding of Rajagtha up to the end of that episode is presented - Av.-niry. XVII 11 gives the key words of this very casual tradition, while C & H reproduce the same in Pkt. and later commentaries in Skt.; their contents can be divided into the following sections: 1. Founding of Rajagpha. - 2. Seniya as a prince. - 3. Abhaya helps him against Pajjoya. - 4. Abhaya is kidnapped. - 5. Abhaya's wife. - 6. Pajjoya's runner is saved by Abhaya. - 7. Udayana robs Vasavadatta. - 8. Another version of 7. - 9. Abhaya prevents the burning of the city. - 10. Abhaya averts a calamity. - 11. In order to gain satisfaction Abhaya also kidnaps Pajjoya. - 12. The 32 sons of Sulasa. - 13. Cellana from Vesali becomes Seniya's wife. - 14. Birth of Koniya. - 15 f. The pearl necklace (hara) and the elephant (seyanaga) trained in water arts: both objects of dispute in the impending war. - 17. Former birth of the afore-mentioned elephant. - 18. Seniya's imprisonment and death. - 19. Cause of war between Kuniya and his half-brothers. - 20. The war. - 21. Kulavalaga. - 22. Cedaga's death. - 23-25. History of the god Mahesara (23. Pedhala, Rudda. 24. tinni purani i.e. Tripura. 25. Uma). - 26. Koniya's demise. - 27. Udai founds Padaliputta. - 28. Founding-myth. - 29. Udai's murder. - 30. Nanda's enthronement. - 31. Nanda's minister Kappaya. - 32. Sagadala, minister of the ninth Nanda. - 33. Sagadala's son, Thulabhadda, as a monk. - 34. Rahiya's conversion. - 35. Thulabhadda as a student of Bhaddabahu. - 36. Thulabhadda's sisters. The depiction does not intend to be exhaustive since in many other Avasyaka-stories almost as much material that refers to the same period can be found scattered; besides, there would also be something to add from the remaining Svetambara literature. Subsequently, Hemacandra has squeezed in several such special traditions that refer to the Maurya-dynasty, after section 34 (VIII 194 - IX 54), when he took over sections 27-36 in his Parisistaparvan (VI 22 - VIII 193 & IX 55-110). Naturally he has done everything in Skt.-sloka-s. [25] Both of the concluding portions read in translation: 35. At that time, a twelve-year famine had arisen during which the monks, here and there, went to the coast. Later, when they met again in Padaliputta, one had retained a * In order to establish an improvised transition, IX 558 apparently replaces another line that originally followed VIII 193. The first part of the interpolation will be mentioned later. - Some of the last sections (29-33 & 35 f.) have been partly adapted by Padmamandira (in the Rsimandala-commentary) into Skt.-sloka-s, and partly (29-31 middle & 33) just summarily outlined. The content of this modern account has been extensively reported in Bhandarkar's Rep. 188% p. 132,18-134,32. 68 For Personal & Private Use Only

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English translation by George Baumann chapter, another, apart from that, a portion in his memory, so that, at least, the eleven Angatexts could be put together. However, the Dtstivada was lacking. For this reason, the Sangha sent two monks to Bhaddabahu, who was familiar with the 14 Purva-writings and who was on his way to Nepal (Nepala-vattanie). When both of them announced the wish of the Sangha that he should come and) lecture on the Destivada, he answered: because of the famine, I have not been able to submerge myself into mahapana (meditation), but now I have submerged myself in it, thus I cannot lecture. Both of them returned and told this to the Sangha, which then sent two other monks with the question: How is someone who disobeys the Sangha's instructions to be punished? Bhaddabahu answered: he has to be thrown out. Then, when those sent out, said: "Then you have to be thrown out", he replied: don't throw me out, send me diligent students (and) I will impact to them (daily) seven particulars (padipucchagani C, paoipucchao H), (namely, one) upon return from the alms' walk, (then three) during the course of the day (kala-velae) upon return from the samjna (and finally,) in the evening (veyaliyae) at the Avasyaka, three. When one has finished the mahapana, then one learns and instantly retains all 14 Purva-texts, when the necessity arises (uppanne kajje). Then 500 diligent students came there with Thulabhadda at their head. However, when they (because of the suggested method) needed a month for one lesson (vayana), in fact, even two or three months, they all ran away since they could not bring it over themselves, just to learn enquiry-wise (padipucchaenam padhium). Only Thulabhadda stayed back. When his mahapana was finished, Bhaddabahu asked him whether he might be tired, whereupon he explained: (No), I am not tired. Then Bhaddabahu said: Pardon, (we want) some time (to pause), then, there could be a lesson (one time) for an entire day. Then, when Thulabhadda asked how much he had learnt and how much remained, Bhaddabahu replied: (in total) there are 88 sutra-s; what you have learnt up to now, compares to the remainder like a mustard seed to the Mandara mountains. You will learn (that, meanwhile,) in a time shorter (than the previous), (therefore, do not lose courage. When the mahapana was finished he then knew nine Purva-texts completely, except for two chapters (vatthu) of the tenth Purva. 36. In the meanwhile, both came, tarrying (here and there), to Padaliputta. Thulabhadda's sisters, all nuns, went out into the park to venerate Bhaddabahu and their brother. After venerating the former, they asked him: Where is our oldest brother? He answered: He is studying in that small temple there. Thulabhadda who had seen them coming wanted to show them his magic and conjured up a lion for them. Whereupon they fled and told Bhaddabahu that a lion had eaten up their brother. But he told them: that is not a lion, it is Thulabhadda, just go (there). Then they went to him and venerated him. Thereupon, he enquired about their well-being (and learnt that his brother), Siriya, after he had entered into the order, had died due to abhatt'attha (-fasting). At this point, the deity Ajja in Mahavideha, asked by the prophets for information, and (re-assured by the same), delivered both adhyayana Bhavana and Vimotti. The following day, when at the time of his lesson, Thulabhadda came to Bhaddabahu, the latter did not instruct him. Why? (because Thulabhadda) (was) not qualified. He noticed that it was because of the magic (kallattanagena) and he promised: I won't do it again. Bhaddabahu replied: If you don't do it again, still others will do it. After much prompting, he condescended (at least to agree): you may learn the last four Purva-texts, but you are not allowed to tell them to anyone. Ever since, the four have been lost and both last chapters of the tenth Purva, also. Ten Purva-texts still exist (anusajjanti). This depiction in the preceding is, according to the Kathanaka-custom, very laconic. For easier comprehension much in the translation had to be more clearly expressed and other things had to be added in parentheses. Particularly brief is the description of the action taken With Hemac., Bhadrabahu relates this addition to both of the first messengers (Paris. IX 62). anuppehei ukkaiovaiyani karei (cp. below, p. 56). 69 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature by the Sangha upon the unexpected death of Siriya by starvation. Sthulabhadra's older sister narrates this in what follows more comprehensively in Hemacandra's version: Paris. IX 84-100. Sriyaka (= Siriya) took ordination, together with us (sisters), but because he was always hungry, he could not fast. Then on one fast-day (paryusana), I said to him: Fast once for a paurusi (three hours). After finishing this, I suggested a purvardha-, then an apardha- and finally an abhaktartha-fast to him. The latter led to his death around midnight. Thus, I have blamed myself most severely. Although the Sangha did not wish to impose any penance on me, because of my pure intentions, I declared that I could only pacify myself if a Jina would declare me free of guilt. Then, the Sangha summoned, with the help of kayotsarga, [25] the guardian deity of Jaina doctrine and requested it to bring me to a Jina. The deity granted my wish during the fulfillment of which, the kayotsarga exercise of the Sangha had to be continued. Upon our arrival, the Jina, Simandhara, declared: This nun (arya) is not guilty. Brought back by the deity and as a gift of grace from the Jina, by means of my own mouth I was able to hand over the four adhyayana-s Bhavana Vimukti Ratikalpa Vicitracarya to the Sangha. The Sangha attached the first two to the Acaranga and the last two to the Dasavaikalika. Here, Hemacandra has combined a Dasavaikalika-story with the above Avasyakadepiction. Whereas the latter speaks only of both Acaranga-appendices (Bhavana & Vimotti), the former mentions, in an otherwise identical context, just both Dasavaikalika-additions. Of course, it is questionable whether Hemacandra's summary is acceptable, because the appendix-motivation in the Dasavaikalika-tradition could have been a later imitation of the other. As far as the common contents are concerned, they could possibly imply under a spiritist pretence that Sthulabhadra's sister, in her flurry about the fate of Sriyaka, composed the said results. Then, the Sangha might have adopted these as an appendix. None of these four, as their contents show, could have come into existence through the incident referred to, or even have been composed by a nun. If, inspite of this, there might have been some relationship between them and Stulabhadra's sister, it is, in any case, completely obscure as to what it might have been. After all of this, the Dasavaikalika-version is not in a position to verify the traditional dating of Sayyambhava and Bhadrabahu, which seems to be suitably fitting. Also, the Avasyaka-version only proves that it was assumed fairly early that the Acaranga had been enlarged with the chapters Bhavana and Vimukti, and only later with the following Nisitha. It is decisive and characteristic that neither the Dasavaikalika- nor the Acaranga-niryukti knows anything about the source of the discussed chapters. The correct Skt. form would be Srika. In fact, the authentic form of the Dasavaikalika-story is not yet available. A versification of it, consisting of four gatha-s, is found at the end of the Dasavaikalika-manuscript Br 5161, having 14 folios. It has been printed in the appendices of Jacobi's Parisistaparvan-edition, p. 36 and reads: eyao do culao aniya Jakkhinie ajjae Simandhara-pasao bhaviyajana-vibohan'atthae || khullo 'sana-dihammi ahiyam karavio u ajjae, rayanie kala-gao. ajja samvegam avanna: || kaham eyam samjayam! risi-hacca paviya mae ghora! ta devayae niya Simandhara-samino pase || Simandharena bhaniya: ajje, khullo gao Mahakappe, ma jhurasu appanam, dhammammi ya niccala hosu || A Skt.-version that does not mention the nun's name and retains only the last appendix, can be found in Haribhadra's Dasavaikalika-commentary (ZDMG, VLI 602, 3-6). At the instigation of a nun, a novice is made to fast, whereby he dies. She blames herself and is pacified by Simandhara to whom she turns with the help of a deity as he relates Das. XII to her. In any case, Hemacandra's adhyayana-names Ratikalpa & Vicitracarya are not exact; rather, the final chapters of Dasavaikalika are called (in accordance with Das.-niry. 430 & 436 f.) Rativakya (namely, cuda) and Viharacarya. 70 For Personal & Private Use Only

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English translation by George Baumann As regards the main contents of the previously imparted Avasyaka-tradition, there is the general opinion that, after Bhadrabahu, knowledge of the Destivada decreased continually, apparently, contradictory to the fact, already mentioned, that the Destivada, itself, among other things, contained a story about Bhadrabahu. This story, by itself, probably has referred to the reduction of the text, beginning with Bhadrabahu; in other words, it is the source of our Avasyaka-tradition. Otherwise, it would not be understandable why only he, among the religion's fathers, should have been worthy of a biography. Besides, strictly speaking, a constant decrease of the Purva-tradition is taught. Other Destivada-portions, in any case, have had their own fate in the older period, although in the end, they also disappeared. Exactly the portion that contains that biography (i.e. the Gandika'nuyoga), since the Digambara-s do not know it and the Svetambara-s treat it as an addition, has probably been added to the text in its entirety only since Bhadrabahu. - An actual inconsistency in the story is to be found only with Hemacandra. As the mention of the 88 sutra-s shows, the original depicter presumes that the instruction of Thulabhadda was not limited only to the Purva-texts, but comprised the entire Destivada available at that time. Hemacandra has entirely overlooked this. Thus the observed adaptation (p. 25on.) and the fully unsuitable sloka IX 72, which, without noticing it, he, himself, repudiates at the end of IX 75. The report about Bhadrabahu distinguishes itself through a profound objectivity. Although obvious differences exist -Bhadrabahu is supposed to have been excommunicated and, himself, punishes Sthlabhadra -, one notices no siding with an individual person on the part of the story-teller. Everything has been fittingly substantiated and in that way, pardoned. Therefore, you feel that the reports can be trusted. Even that the austere hermit, Bhadrabahu, should have fallen out [26] with his pupil due to the sister of this pupil, seems to be quite plausible, since any intimate dealings with a female relative were irritating to him, whether Sthulabhadra, in this way, has played a joke or not. Thus, although internally the report can be called true, yet for establishing the external truth, more evidence is needed. To begin with, the three mentioned parallel reports of the Digambara-s provide such evidence. The inscription says only the following: Bhadrabahu, because of an omen, announces the commencement of a twelve-year famine, whereupon the entire Sangha goes south. After having related much in the same manner, the Bhadrabahu-katha and the Bhadrabahu-caritra finally diverge. Here we join both reports in such a way that we note in the matching portions of the Caritra only the divergencies in parentheses, and present the rest of it independently, along with the end of the Katha. Bhadrabahu-katha Bhadrabahu-caritra 2-19* (1 21 - II 6 & 57 - 62). Bhadrabahu's father is Somasarman (Nagas"), the main priest of King Padmaratha (Padmadhara) in the Pundravardhana (Paundro)-city, Kotinagara (Kottapura). Once when the boy, Bhadrabahu, whilst playing outside of the city, put thirteen balls skillfully on top of each other, the fourth caturdasapurvin, Govardhana, noticed him. Full of great expectations, he requests him from his father as a pupil. At the end of the instructions, Bhadrabahu goes home and returns later again to Govardhana for admittance into the order. He then becomes Govardhana's successor as the fifth caturdasapurvin and goes with a large group of monks to Ujjayini. Here the words gaccha gaccha of a little boy are looked upon by him as an omen that a twelve-year famine is approaching. 190 - 274. For that reason II 63 - IV 32. In order to be able to observe the monk's rules he sends the monks under correctly, he moves southward with his followers, to whom the leadership of Visakha Candragupti belongs and who had renounced his power, whereby Thus, they designate the portion of the Anuyoga preceding the Gandika'anuyoga or Prathamanuyoga as the original Prathamanuyoga (mula-Pro). 71 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature to the Deccan. He, the rest under the leadership of Ramalya, Sthulabhadra and himself, stays back due to Sthulacarya stay back. On the way, attended by Candragupti, he his great age. Then, after stays in a cave, death nearing. In the meantime, his successor, he has admitted King Visakha, leads the group further southward and brings them at the Candragupta into the end of the high costs back to the homeland where he does not order, he dies the acknowledge those left behind because of their lax conduct. Then, customary samnyasa- when the old Sthulacarya wishes to adopt stricter rules, the death under a younger monks kill him. Afterwards, they pay homage to his (bhadra)vata-tree in mortal remains, in spite of the fact that they alter the texts in their Ujjayini. own sense. Even though the Katha remains silent about the differences between Bhadrabahu and Sthulabhadra, this could be due to the unusual brevity of its depiction. In any case, the expositions of the Caritra in question cannot be invented since they are supported by the Svetambara reports. Rather, on their part, they authenticate those reports, in spite of the concordances since they are different enough to be completely independent. Therefore, we feel able to conclude that religious differences arose due to an increase in prices during which Bhadrabahu belonged to the more conservative and Sthulabhadra to the more liberal point of view. Also, it can be assumed with certainty that the emergence of the inner conflict happened during the 150-170 years after Mahavira's death (ca. 320-300 B.C.). Firstly, the Digambara and Svetambara chronology approximate each other on the dating of Bhadrabahu's death, treated above p. 24deg & 6, as closely as the independent records or assessments going back to that period can be expected to do. Secondly, according to Svetambara history (above, p. 24deg59f.), Sthulabhadra was the son of a minister under the last Nanda, and thirdly, the joint reference to Candragupta (who deposed the last Nanda) in the Digambara report - even though his name has been changed in one case because the ending -gupti was better known to the story-tellers, the correct form of the word was retained by the other. The differences between the followers of Bhadrabahu and Sthulabhadra were probably aggravated by the political antagonisms of that time in that the former took the side of Candragupta, whereas, most likely, Sthulabhadra sympathized with the Nanda party. Still more might be deduced through a comparison of the Digambara report with the other one, if one could find an older version of the former 26deg] that would be textually equal to the Avasyaka-story, or, at least, based in the main on the versification by Hemacandra. Very likely for the moment it is only possible to say that Sthulabhadra's death, together with the events following, corresponds to the episode of the Svetambara tradition treated above p. 25'67-30). Considering the Indian preference to name brothers and sisters in a similar manner Sthulacarya is simply another name for Sthulabhadra's brother, Sriyaka; the common earlier form Sthulasri would have been differently shortened. The one, as well as the other, fall victim to the religious zeal of an intimate person, whereby a reconciliation or amnesty among the participating parties, and then through these, a renewal in the sphere of the Canon is achieved. If this renewal according to the Svetambara report is supposed to have consisted of the reception of 2, respectively 4 additional chapters, then their contents do not disclose any relationship to the prevailing differences. For this reason, it is doubtful whether it is possible to interpret that account in the suggested manner. At the most, the Bhavana, which after the depiction of Mahavira's life demands a fivefold adherence to the five commandments, could be a tendentious writing of the period under discussion, particularly if the original Paryusanakalpa might have been opposed to it as an antagonistic equivalent. * It need not be historical that Candragupta actually accompanied Bhadrabahu; it is enough to know that the Digambara-s considered both to be contemporaries. As Jacobi has shown, the tradition puts the death of Mahavira 60 years too early, as it lets Candragupta assume power 215 instead of 155 years after that event; cp. Kalpasutra, Introd., p. 7-10 and Parisistaparvan Pref., p. 4f. * The following-up of this assumption requires, as preparatory work, a study on the history of the Dasasrutaskandha-tradition for which no material is available in Europe. 72 For Personal & Private Use Only

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English translation by George Baumann Since the Svetambara report only speaks of personal differences, it cannot be sure from what has been presented that a church schism took place already after Bhadrabahu. In fact, that this actually happened is attested to in Svetambara literature: its Suri-list ignores the line originating from Bhadrabahu, whereas, on the other hand, the line of the Digambara-s ascribes itself to it (in accordance with the above report) and at the same time has no knowledge of the Sambhutavijaya line of the Svetambara-s. Therefore, since Bhadrabahu's time there are two orientations in the religious development that continue in both existing creeds. The lists mentioned are particularly convincing, because both of the eldest (samkhitta-vayana and vitthara-vayana in the Paryusanakalpa) were already drawn up around 100 A.D. Only the second, which is the most comprehensive and important of all, mentions, in passing, that Bhadrabahu had four pupils and that one of them, Godasa by name, had founded specific dioceses in Tamralipti, Kotivarsa, Pundravardhana and Dasikharbata. After the historical contrast between Bhadrabahu and the Svetambara creed has been put into clear terms, once more the Bhadrabahu anecdote that appears in Svetambara literature can be correctly appreciated, and, at the same time, be used as a validation for what has been said. Strangely, Hemacandra has inserted it into his Parisistaparvan before the extensive Avasyakaportion, instead of behind it. There it forms the portion VI 5-21, whereas, logically, one should expect it after IX 110. It has been borrowed from the Uttaradhyayana-tradition, and, in fact, from an equally rich context as the Avasyaka-portion. Uttaradhy.II depicts in two sloka-s the 22 discomforts (parisaha) that the monks should tolerate. For illustrating purposes, the tradition brings as many stories whose contents, in turn, have been intimated from the Niryukti and from older commentaries in Pkt. and retold by the new ones in Skt. Utt. II Utt.-niry. par. Utt. II Utt.-niry. 2 f. 96 9 18 f. 113 4 f. 20 f. 114 6 f. 22 f. 115 f. 8 f. 24 f. 117 10 f. 26 f. 118-120 12 f.. 28 f. 121a 14 f. 30 f. 121b 16 f. 32 f. 122 As always, the Niryukti-handling (Utt.-niry. 96-147) is composed in gatha-metre as long as it does not borrow, unaltered, differently versified passages from stories. Two sloka-s (94 f.), however, precede that contain catch-words of 22 stories: kumarae' nai2 lene3 sila panthe" mahallae tavasa padima sise agani1 nivveya11 moggare12 || 94 vane 13 Rame14 'pure' bhikkha1 samthare" mala-dharane18 anga-vijja1 sue20 bhome21 sisass' agamane22 vi ya|| 95 par. 1 2 3 4 5 6 7 8 97 98 99 100 101-104 105 f. 107-112 10 11 12 13 14 15 16 par. 17 18 19 For Personal & Private Use Only 20 21 22 Utt. II 34 f. 36 f. 38 f. 40 f. 42 f. 44 f. Since these sloka-s, taken over by the Niryukti composer from earlier tradition, know only the 22 stories, the Niryukti, itself, adds at 21 a second story (Utt.-niry. 128) and in the available commentaries, even a second story is found at 15. First of all, of interest to us is the story belonging to 3 (sita-parisaha), which should show how discomforts of cold have to be endured; this is the Bhadrabahu anecdote. The UttaradhyayanaCumi that contains the oldest version can only be used in Cambay for the time being; a second [27] version, which is almost identical with the first, is found with Santyacarya, and a third one with Devendra who, as usual, adds some embellishments (partly in verse). Devendra's version has been published by Jacobi on the first page of his "Appendix" to the Parisistaparvan-edition; of course, we have translated the version by Santyacarya. Utt. II 6 f. (niry. 98) kath. Four merchants of Rayagiha, of same age and having grown up together, entered into the order under Bhaddabahu after they had heard a sermon by him. After they had learnt studiously they lived isolated here and there and, in this manner, eventually again 73 Utt.-niry. 123 124 125 126 127 129-147

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E. Leumann, An outline of the Avasyaka Literature reached Rayagiha. It was winter time and they had returned from their stroll for alms (in the city) during the third period of the day (paurusi) to Vebbhara-hill (which they had chosen as their abode). During this stroll the first one was caught unexpectedly by night-fall at the entrance to his cave, the second one already in the park, the third one at the entrance to the park, and the fourth one, when he had hardly left the city. Each one remained where he was. Then the first one (during the night) had to endure terrible cold outside the cave and for this reason died during the first period of night, whereby (the second one died in the second, the third, in the third and) the fourth one, in the fourth period of night, because at the last place it was not so cold due to the city haze. Just as these four bravely suffered you should endure (discomforts of cold). Although the anecdote is meant to present a model for monastic behaviour in conformity with the context where it has been placed, the original intention had apparently been another: We think it was to point out the absurdity of the rigorousness of Bhadrabahu's party by a fictitious example of the consequences that arose. A confirmation of this opinion comes from the fact that also a pendant to this anecdote can be found that concerns Sthulabhadra and that has been handed down doubly as section 33: in the story at Av.-niry. XVII 11 analysed earlier and in the previously described context as the end-piece of the story on 8. Briefly, the contents are the following: Av.-kath. XVII 11,33 [= concluding piece of Utt. II 16 f. (niry. 107-112) kath.] Three monks have undertaken (during the rainy season) something particularly difficult. The first one stays in a lion's cave, the second one at the place of a very dangerous snake, and the third one on a well-cover. However, Thulabhadda takes up his quarters in the garden house of the courtesan, Kosa (his former mistress). When she tries to seduce him one night he remains firm and wins her over to his faith. She then becomes a lay sister who vows to only follow her trade if the king should command it. At the end of the four months of the rainy season the four report back to their (common) teacher (Sambhuyavijaya). He rises just a little towards the first one and says: Welcome! You have accomplished something difficult. In the same manner he greets the second and third ones; with Thulabhadda, however, he arises full of inner emotion and says: Welcome! You have accomplished the most difficult task. The other three think the teacher is biased and favours Thulabhadda only because he is the son of a minister. During the following rainy season, in spite of a warning from the teacher, the first one lodges with the courtesan and immediately becomes infatuated with her. She demands 100,000 and for this he goes to Nepal, because the king there gives each arriving (monk) a piece of cloth worth that much. On the way back, he is stopped by robbers, but released, he brings the cloth to the courtesan. Then, when she just throws it into the toilet, he chides "don't spoil it", to which she replies: This cloth can cause you harm, but you don't feel sorry for yourself, even though, in that way, you are about to tarnish yourself? He began to listen to reason. At confession-time, the teacher scolds: That is why Thulabhadda has performed the most difficult (task); he resisted his former beloved even before she had become a lay sister, whereas you, although she had become a lay sister (and did not even display her full charms), even undertook a journey to an unknown country for her sake. The preceding anecdote is obviously Sthulabhadra's apologia vis-a-vis the stricter course that puts the hermit-like life much higher than the abode among people. At the same time, it shows for the second time that the weakness of the minister's son was his relationship with the female sex, to whom, as is well-known, the Digambara-s deny the possibility of salvation. Besides, it seems that the anecdote has been re-told uncomprehendingly by the "Actually, the entire story could be from the anecdote, because only the anecdote is relevant. Also, only here has one gone back further, clearly depending on the Avasyaka-story: firstly, (section) I is summarily reproduced, then, 32 (from the opening or from the middle) and 33 are narrated verbatim. Finally, 34 is disposed of by a simple reference to the Avasyaka tradition (jaha Namokkare (Av.-kath. IX 58,11] Santy., Avassae Dev.). Here, the details are similar to Divyavad. XIX ed. p. 276,16-277.11 74 For Personal & Private Use Only

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English translation by George Baumann Digambara-s, at whom it was actually aimed. A variant of their Pattavali, which along with Bhadrabahu, his pupil, Visakha, also repeats assigns to the duplicate (identified with Arhadbalin) Visakha's four pupils who are quite similar to the four monks [27] in the anecdote. Besides, the Sthulabhadra anecdote also has a narrative historical importance. It occurs, together with both of the preceding sections 28 & 32, again in another form at the opening of Gunadhya's Brhatkatha whose version of that anecdote "Upakosa and her four lovers" has experienced many translations and variations in Asia and in Europe. It is worthwhile to note that all these pleasantries have an historical background that has been understood and depicted by Gunadhya under a quite different approach (taking sides with Vararuci, instead of Sthulabhadra). The fictitious Bhadrabahu's time When did the fictitious Bhadrabahu actually live? Not the second Bhadrabahu, construed by the Digambara-s when they adapted their Suri-list, who really never lived (even though Fleet and others wanted to fill him with life),3 nor even a third one, also construed, whom the Digambara-s, now and then, allow to succeed (and whom Hoernle correctly terms a "fiction"), but rather the composer of the Niryukti collection. In the preceding section it has been shown that a source of this author (from which the sloka-s Utt.-niry. 94 f. come) knew about the Bhadrabahu anecdote dealt with above. Thus, it is probably necessary to presume a certain interval between this and the Niryukti composer, even if the Bhadrabahu anecdote itself as a tendentious invention originates from the time of the historical Bhadrabahu. This conclusion becomes even more compelling and the interval even bigger, if the other stories with the same context might have come into existence only a considerable time after the historical Bhadrabahu. There are three such stories; they are those that serve as examples for the discomforts 6, 20, and 22. In the third one a popular body of stories has been woven into the history of the third schism (Ind. Stud. XVII 109-112). Such events are assumed, which, according to tradition, must have happened around the year 214 after Mahavira's death (cp. 1. c. p. 93).5 The second story is formed by the third episode of the legend about Kalaka who seems to have lived not too long before or just after the beginning of the Christian era. Finally, the first of these three stories we meet with is an episode from 1. "The first (Maghanandin) spent the rainy season at the foot of a Nandi-tree, the second (Jinasena) under a grass (cover), the third in a lion's cave, the fourth in the house of the courtesan Devadatta." The four church embranchments (Nandi-sangha, Sena-sangha, Simha-sangha, Deva-sangha) that the Digambara-s consider to be orthodox are supposed to have originated from these four men. Ind. Ant. 1892, p. 71-73 (not so correct 1891, p. 350). Of course, the picture of the four fictive pupils of Bhadrabahu that appears in the Bhadrabahu anecdote plays a role here and, on the other hand, the tradition of the four possibly historical pupils of Bhadrabahu that we came across on p. 2633. Most likely, these tetrads are the reason that Bhadrabahu's life (Bhadrab. II 76-83) also counts four main representatives within Bhadrabahu's laymen (Kuberamitra, Jinadasa, Madhavadatta, Bandhudatta). 2 cp. Tawney's translation of Kathasaritsagara, vol. I p. 20+ & 571, II p. 627. 3 cp. Epigr. Ind. IV 26, etc. 4 Ind. Ant. 1892, p. 60. 5 Sergius von Oldenburg gives a synopsis of the story along with the text from Utt.-niry. 130, 132-134, 136, 138, 140 in the Journal R.A.S. 1893 p. 346-350. Utt.-niry. 131 should also be included; this is the first sloka of the Jataka (overlooked by S. v. Oldenburg). The Uttaradhyayana-story, the Samyaktvakaumudi and Jataka 432 contain fairly complete depictions of evolved popular poetry, whereas in Pancatantra I 4 only a mixture of the old couching reverberates with that replacing the Uttaradhyayana-version. 6 The Kalaka-legend consists of four episodes, which in older narrative literature are found only in isolation: A. The Saka-invasion. Version 1. Kalpabh. IV 714 (= Nis.bh. X 254) kath. 66 2. Av.-niry. VIII 182,3 kath. 75 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature the story of arya Vajra and aryaRaksita that approximately puts us back to the year 30 A.D. Therefore, the Niryukti-collection could have been composed, at the earliest, a few decades after this date. The said story of arya Vajra and aryaRaksita forms, along with the history of the schisms belonging to it as an appendix, an essential piece of the Avasyaka-tradition: Av.niry. VIII 41-49 Vajra, 52 f. Raksita, 56-100 the schisms. Actually, it deals there only with the fourfold division of instruction that aryaRaksita has introduced (Av.-niry. VIII 39 f., 50 f., 54 f.), but tradition describes the story from the entire time when the renewal arose and, because one of the persons present founded the seventh schism, [289] the story of the schisms, has, therefore, also been added. The personalities belonging to the period under discussion appear in the following schema (which indicates the clerical filiation by the connecting lines and the worldly in the customary manner). Avanti-group Dasapura-group Sihagiri Bhaddagutta Dhanapala ajjaSamiya Sunanda & Dhanagiri Tosaliputta Vaira Somadeva & Ruddasoma Gotthamahila ajja Rakkhiya Phaggurakkhiya Vairasena Vinjha DubbaliyaPus. GhayaPus. VatthaPus. Now as far as the above-mentioned episode is concerned, it describes how aryaRaksita convinces his father, the Brahmin Somadeva whom he has won over to the order, to endure the discomfort of nakedness (acela-parisaha). This is found in the sixth of the ten sections into which the parts of the previously sketched complex of stories treating mainly arya Raksita can be divided. [Av.-niry. VIII 52] 1. founding myth of Dasapura. 2. ajjaRakkhiya as Tosaliputta's pupil. 1 . VIII 53] 3. ajjaRakkhiya as Vaira-sami's pupil. Vaira-sami's death. Vairasena. ajjaRakkhiya's father. VIII 515) The three Pusamitta. The fourfold division of the instruction. VIII 514) 9. The fourth episode of the Kalaka-episode (above, p. 27degn.). nimitriosiosoi 3. (without any names). Av.-niry. IX 47 kath. Cp. the myth of Dandaka-forest MBh. & Ramay. VII 80 f. PadmaP. I (Wilson VP. III 238"). B. Re-scheduling of the holiday. Nis.bh. kath. (cited by Mahesvara on Avasyaka-sapt. 67). The running away of the pupil and the arrogance of Sagara. Utt. II 40 f. kath. Kalpabh. pedh. 240 kath. D. The advice of the god about the Nigoda-beings. Version 1. - 2. (relating to aryaRaksita). Av.-niry. VIII 51' kath. 76 For Personal & Private Use Only

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English translation by George Baumann 10. The rivalry between Gotthamahila and DubbaliyaPusamitta (beginning of the history of the seventh schism). In the two old sloka-s composed of catch-words one finds, as can be seen above p. 2663, the nominative mahallae "the old one" (i.e., Somadeva) as the sole indication about the episode. The accompanying Uttaradhyayana-tradition reproduces parts with varying sizes from the displayed context. The episode teaches that Raksita represented the strict Jinakalpa, which tolerated [28'] the cola-pattaya as the only piece of clothing. With Vajra one also notices signs of this tendency: in mahaNisitha IV (about which more will follow below in the Haribhadra monograph), he agitates against the more lax monks and confronts them (his pupils) with Naila as an admonishing example which is why he appears again in the same role also in Vajra's previous-birth story. Later, Naila's successors have also preserved, for a b s s s ss The Niryukti offers two gatha-pairs (101 f. & 103f.), the second of which is identical with Av.-niry. VIII 52 f., whereas the first sketches the founding myth of Dasapura that is simply ignored in the Av.-niry. - Both Santyacarya and Devendra copy section 6 up to the end of the episode, that is to say, abouts of the entire section (Jacobi's "Appendices" up to Parisistap. p. 25,20 - 28,6). With Santy., one sentence referring to sections 1-3 precedes, with Dev. the full wording of section 2 f., along with an introductory indication (Jiyantasamipadima-vaiyarena samuppannam) to section 1 (1. c. p. 21,1 - 25,10). Presumably, Dev. did not want to present the first section here, because he includes it in a differently embellished form) in his patched-together Kathanaka at Utt. XVIII 48 (more about this later in the Aradhana-story 8). With Hemacandra the sections 2-5 form the last sarga (XIII) of the Parisistaparvan. While doing so, he introduces his versification with the line imparted under 1.c. that, from the first section, only mentions the king. In this way, he becomes a contemporary of Vajra and Raksita! Besides, Santy., Dev. and Hemac. have exploited the preceding portion (about Vajra), the first two also the following about the schisms). The Vajra-portion has the following contents: [Av.-niry. VIII 414] 1. previous birth. left with the father as a child. VIII 417 3. put into the care of nuns. demanded back by the mother in court, unsuccessfully. [. . VIII 42 & 439) 5. childhood. VIII 43) still young, entrusted with the teaching profession. VIII 44] 7. with Bhaddagutta. VIII 451 8. Padaliputta. 1. VIII 46-49] 9. magic and conflict with the Buddhists. Santy. & Dev. offer (on Utt. X) section 1 and not completely the first half of section 2 as they break off with the words ity-adi (bhagavad) Vajrasvami-katha Avasyaka-curnito 'vaseya. Hemacandra has made sarga XII of his Parisistaparvan from the entirety. Here he also leaves off the first section, but intimates as much about it in the second (Paris. XII 14 f.) as the context requires. After the third section he puts in in Paris. XII 69-99) the Avasyaka-story IX 48, which deals with ajjaSamiya and also interrupts the context. - Padmamandira's versification deals with Samiya Vairasena Rakkhiya, each one after the other, and firstly reproduces, namely, Hemacandra's just-mentioned insertion, then the above sections 2-9 (or 2 f. & 5-9?), together with sections 4 f. of the following portion, and finally, from this sections 2 f. & 7-10; cp. Bhandarkar's Table of contents Rep. 188%4 p. 136, 4-11. 136, 12-137,30.137,31-138,23. Vajra's previous birth (a story referring to Mahavira's relationship with Goyama) is given in the Avasyaka-tradition only for the sake of completeness and is disregared by the Niryukti. On the other hand, it can only be accounted for in the Uttaradhyayana-tradition so that the Niryukti devotes there no less than 23 gatha-s (328-350) to it. Originally, it had only belonged to the Uttaradhyayana-tradition without being connected with Vajra. As soon as that relationship was established - already in Utt.-niry. 390 it is intimated - the possibility arose to insert the story also into the Avasyaka-tradition. Finally, as far as the schism-portion is concerned, the same has been taken over completely by Santy. & Dev. at Utt. III 9, just as the Utt.-niry. also borrows from the Av.-niryukti (above p. 22deg46 f.). It is easy to show that this portion was originally alien to the Uttaradhyayana-tradition. Utt. III, namely, depicts four dullahani, of which the affiliated tradition illustrates only the first through the Avasyaka-stories VIII 149,1-10) and the third (through the schisms-stories). If an illustration had been planned right from the beginning, examples for dullahani 2 & 4 would be found. That the existing examples have been taken straight from the Avasyakatradition and not, perhaps, from a common source can be seen by their common consideration of the eighth schism. More about this in the course of events. 77 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature long time, certain peculiarities' and Vajra is found, as we shall see later, with the old Digambara authorities, Prabhacandra (who has handed down the Digambara version of the Vajra legend) and Jinasena (at the opening of the BshaddHarivamsa-purana). Therefore, it seems that the Digambara ideal was still very much alive among said persons. Also other factors point out that the church schism depicted earlier allowed mutual contact as long as the special development had not gone too far. The common tradition, itself, indicates that the final separation only took place about two decades after Raksita's death. Raksita's fourfold division of instruction groups the Canon as follows: I. Kaliya-suyam [C: ekkarasa anga sa-bahiraga jam ca Mahakappasuy'adi, eyam carana karane thaviyam]. II. Isibhasiyaim [C: Isibhasiya Uttar'ajjhayana ya dhammanuogo). III. Surapannatti [C: jao CandaSurapannattio, esa kalanuogo]. IV. Ditthivao [C: Ditthivao daviyanuogo). Consequently, a main body of ethical-dogmatic contents has been defined, next to which legendary tradition, astronomical phantasy and the Dsstivada can only be considered appendixwise. A similar arrangement also underlies the Niryukti-collection (above p. 21deg29-38), which seems to include the first two secondary texts (II f.) in the main body and ignores the third (IV). Since, in due course, another grouping appears that places the Anga-texts in the foreground, surely it can be presumed that the Niryukti-collection came into existence not too long after Raksita's time. As it is, the traditional Suri-lists, which almost all only continue the chronicle of Vajra's school mention neither Raksita nor his school, whereas three other pupils of Vajra (Vairasena = Naila, Pauma = Pomila, Raha = Jayanta), together with their schools, are listed. Only in recent time has Raksita's name sometimes been added (e.g. in the Rsimandala and in an interpolation of the Suri-list found at the opening of the Nandi and of the Avasyakaniryukti). This necessitates an alternative, either to ascribe to Raksita's school only a small (more or less restricted to Dasapura) sphere of influence, which is hardly likely, considering Raksita's importance, or to presume that the ignoring of Raksita is based on a mistake in the tradition (be it that the name is hidden in Raha or was completely forgotten). Information about this matter can be hoped for from old Jaina inscriptions, which, similar to those dug up in Mathura, might still be lying hidden in Ujjayini, Dasapura or elsewhere. The verses devoted to the schisms in the Avasyaka-niryukti seem to divulge the date before which the Niryukti-collection came into existence. Namely, as shown in Ind. Stud. XVII 92-94 & 130, the last schism (the exit of a Digambara-type of sect that later resulted in the Digambara-s) is dealt with only in a text supplement, which differs considerably from the rest. The first editor must not have known about that schism at all or only in an initial stage, which then did not seem important enough to mention. It is supposed to have come into existence in the year 609 after Mahavira's death that would, more or less, correspond to the year 82 A.D., because the three last schism dates (544, 584, 609) appear to presume the antedating of Mahavira (mentioned p. 26degn.). All said, the Niryukti-collection was probably composed around 80 A.D. It is imperative, however, to study the contents, metre and language further, in order to make the conclusion more convincing or, if necessary, modified. Only one of these more general evidences, which does not prove much, is being shown by way of trial. The chapter of Ac. I has the global title bambhaceraim (brahmacaryani) whose explanation in the accompanying Niryukti-passage touches upon the Brahmanic caste system: [299] bambhammi u caukkam, thavanae hoi bambhan'uppatti sattanha ya vannanam navanha vann'antaranam ca || 18 Malayagiri says about Vyavah.-bh. I 671 opening that the members of the Nagilakula-vamsa practice the kayotsarga by lifting up the rajoharana. They are also supposed to study, as he notes at Vyavah.-bh. pedh 12deg opening, the Anga-s 1-9 nirvikytikena (i.e. by avoiding any vikyti-dish) instead of with acamla (sour rice gruel). 78 For Personal & Private Use Only

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Precisely line 18, which matters here, is missing in another Niryukti-passage (in Utt.niry. 426) where the word bambha is dealt with exactly in the same manner for the rest. Nevertheless, the line is probably ascribable to the author of the Niryukti since the nine gatha-s that follow (19-27) offer an explanation for it, which, because it does not say exactly the same thing, characterizes itself as a Bhasya-interpolation, and in this manner guarantees that line for the basic work.' Since 18 now speaks of seven castes and nine intermediate castes only very generally the text insertion in 216-27 presents the following system: A. Progeny of a man from a main caste and of a woman from the next-following main caste always belong to the caste of the woman. a. Brahmins & Ksatriya-woman: Ksatriya. b. Ksatriya & Vaisya-woman: Vaisya. c. Vaisya & Sudra-woman: Sudra. English translation by George Baumann davvam sarira-bhavie annaniya vatthi-samjamo ceva, bhave u vatthi-samjamo nayavvo samjamo ceva || 28 B. A first group of mixed castes results when a man and a woman are separated by one or two main castes and the man, in this case, belongs to the higher caste. 1. Brahmin & Vaisya-woman: ambastha. 2. Ksatriya & Sudra-woman: ugra. 3. Brahmin & Sudra-woman: nisada (or parasava). C. A second group of mixed castes is formed when a man and a woman belong to any different main caste and the woman, in this case, is of higher rank. 4. Sudra & Vaisya-woman: ayogava. 5. Vaisya & Ksatriya-woman: magadha. 6. Ksatriya & Brahmin-woman: suta. 7. Sudra & Ksatriya-woman: ksattr. 8. Vaisya & Brahmin-woman: vaideha. 9. Sudra & Brahmin-woman: candala. D. A third group of mixed castes is formed through relationships between members of the last main caste and certain mixed castes. 10. Ugra & Ksattr-woman: svapaka. 11. Vaideha & Ksattr-woman: vainava. 12. Nisada & Ambasthi or Sudra: pulkasa. 13. Sudra & Nisada-woman: kukkura. The author of the Niryukti probably had the combination of the groups B & C in mind with his nine intermediate castes. As 21a shows, he understands under the seven castes the four main castes, together with the three middle castes, whereby, according to him, the latter originate from the combination mentioned in A. Group D is missing with him. A comparison with relevant Dharmasastra data - for which Jolly has kindly offered his help shows the following: The above Bhasya-schema agrees exactly with the prosaic (still unprinted) schema of Usana; also with Manu, only that the latter does not speak very clearly about A2. Also Narada's system, which does not let itself be defined3, corresponds, more or less, to the above. Baudhayana inter-changes some names in C and in D all four are differently deduced1. Authors who (like the Niryukti author) ignore D now follow: 1 If it is thought that the entire passage has been taken care of by a simple reference to the Uttaradhyayana-niryukti because it precedes in the collection, then it has to be said, in general, that only extensive (multiple strophic) handlings of a word are not repeated by the Niryukti-author. 2 It says the progeny are pitr-sadrsa "similar (only) to the father", which the commentaries convey in the sense of the above system as matr-savarna. - Manu X 5 ff. because of the dissimilarity of the manuscripts; particularly marked is the difference between A and B. Nar. XII 103-113. 4 magadha, 5 ayogava, 6 lacking (?), 8 suta. 3 4 79 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature First of all, Gautama who, under 3, mentions between nisada and parasava a further synonym dausyanta and, besides that, confuses the names of 7 and 8; then Yajnavalkya's and Gautama's citation (IV 18-21), both of whom (also perhaps like Manu) distinguish particular mixed castes? in A; otherwise, Yajn. deviates only in that he adds at the end a certain mixed caste-combination", but, in comparison, Gautama's citation gives mostly other names. [29'] The exact opposite to the stated differentiation in A is seen with Visnu (XVI) since he merges B with A, i.e., he awards the caste of the mother to the progeny, even when she does not belong to the next-following, but to some later main caste. Besides that, he places pulkasa & magadha for magadha & ksattr. Finally, Vasistha has to be mentioned who does not express himself about A at all, and only unintelligently about the descent of 1-3, and changes or confuses most names in C as well. As can be seen, the caste order of the Niryukti author (if his laconic allusions can be interpreted in the suggested manner) comes closest to that of Yajnavalkya's Law Book. Even if the latter, according to Jolly (Recht und Sitte p. 21), came into existence only in the fourth century A.D., obviously, still individual tenets of it could have had provincial acceptance some centuries earlier. Only the mixed castes-combination (p. 29on.) that is also still unknown to the Niryukti cannot be considered as traditional. An attempt to date the Niryukti, then, is not really affected; at the most, it can be maintained about the Bhasya-insertion that it stands under the leveling influence that Manu's Law Book exerts. The four editions of the Avasyaka-niryukti After what has been said, it would be best during the individual discussion of the Avasyaka-niryukti, if Bhadrabahu would be left out. Therefore, in what follows we are calling his edition simply "first edition". In this way, we shall leave it to future research to ascertain the actual author and to show why tradition has exchanged his name with an older one. First Edition. It has already been said that it is presently not possible with any degree of certainty to extract the stanza-inventory of the first edition from the text-form handed down. It can only be attempted to show the general progress in the development of the tradition that has to be perceived in comparison with the original Niryukti. This progress is very important. First of all, a further expansion of the previous plan can be noticed since many new etymologies of words, lists of synonyms and things like that have been inserted, and - what is more important - a threefold enlargement of that plan takes place. A long introduction (Uvagghaya-nijjutti, forming the basis for II 61- VIII 198) makes -up the beginning of the work, to which, along with that part (XIII) dealing with Av. IV, three excursuses (XV, XVII, XVIII) join, and the entirety is filled with narrative embellishments. In this way, a guide of fundamental importance results: the introduction that befits the writing as the first within the Niryukti-series, places it, in combination with the excursuses, much above the following Niryukti-writings from the view-point of dogmatic value. The 10 ambastha & brahmani: svapaka. 11 ugra & ksatriya: vaina. 12. nisada & vaisya: pulkasa. 13. vaisya & nisadi: kukkutaka. - Baudh. I 16 f. a. brahmana & ksatriya: murdhavasikta. b. ksatriya & vaisya: mahisya. c. vaisya & sudra: karana. mahisya & karani: rathakara. - Yajn. 191-95. 1 bhtjyakantha, 2 yavana, 3 parasava, 4 vaideha, 5 dhivara, 6 suta, 7 pulkasa, 8 magadha, 9 candala. 4 antyavasayin, 5 pulkasa (like Visnu!), 6 suta, 7 vaina, 8 ramaka, 9 candala. - Vas. XVIII. 80 For Personal & Private Use Only

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English translation by George Baumann treasurehouse of legends, sagas, anecdotes, allegories and parables allows it to be compared, not only with the Visuddhimagga, but, at the same time, also with the Jataka - of course, only by its contents, since in form, it tends to offer only very meager sketches whose realization is left to an extensive commentary. Of the smaller accessories with which the Niryukti-programme was enlarged two deserve mention, which concern the word siddha of the Pancanamaskara. The first (IX 41-66) whose intermediary part (52-65) recurs in the Nandi, gives explanations and examples for the sloka (41) placed in front as a citation, which teaches that one can be siddha "accomplished" in an elevenfold manner. The second (IX 72-102) is a version of a longloved description of the domicile and condition of the accomplished one (blissful one) adapted to the context. How the remaining versions react to it has been shown above p. 7on.). Second Edition. What we understand by this term is perhaps not a homogeneous edition. We only wish to have a designation as simple as possible for the text enlargement, which, very likely, came to a conclusion approximately during Siddhasena's time or shortly thereafter. Firstly, the especially numerous Mulabhasya-expositions must be mentioned that have been inserted (in gatha-form) everywhere. That this can be ascribed to Siddhasena, we learn only from a commentarial remark at XVIII 68: "This verse - it says in CH - has been composed by Bhadrabahu. Although something further (due to the second line) is intimated here, still Siddhasena-ksamasramana (to begin with) explains the intimation present in the first line. This is one of the four cases among which a Mulabhasya-insertion makes itself known by the interruption of the original contents. [30] Very likely, the Curni was also thinking of Siddhasena when it denoted the author of XI 60 with the plural form of bhattaraya. - Only when all the independent works of Siddhasena are available can their characteristics be gathered from the contents, language and metre that will be of use for an exact examination of Siddhasena's share in the Avasyaka-niryukti. Also, the consultation of those works, in combination with the legendary biography of Siddhasena that has been handed down by Prabhacandra (in Prabhavakacar. VIII), by Jinakusala (on Caityavandanakul. 3) and by others, will produce, hopefully, a chronological result. Secondly, two independent portions, of large size have gained acceptance. One of these is, apparently, based on the requirement to relate the Niryukti to the Nandi and to the Anuyogadvara. Both of these works that have come up in some other school intend to introduce to studies - the Nandi to studies in general, the Anuyogadvara to the study of the Avasyaka. One seems to have brought the heterogeneous results close to one another since the compilation of the present Canon during which these introductions were confronted with the Avasyaka-niryukti, perhaps for the first time. In fact, a chapter has been placed before the original opening of the Niryukti (Av.-niry. I), which as a theoretical versification (most likely based on the Jnanapravada-purva) represents the old handed-down nanassa paravana of the Nandi, while, for its part, the Nandi takes over 24 stanzas from that chapter (and, besides, has in common with the Avasyaka-niryukti, also gatha II 60 and the mentioned fragment, p. 29deg58f.); furthermore, the Anuyogadvara contains some stanzas that should also be found in the Avasyaka-niryukti but have been suppressed here with the remark that knowledge about the Nandi and Anuyogadvara can be assumed. It should be particularly stressed that the esa (esa a B) Bhaddabahu-kata gadha, etie (etise 2) atidese kate vi Siddhasena-khamasamano puvv'addha-bhanitam atidesam vakkhaneti: 69* (avasi gadha C nisihiya gaha H). Av.-niry. X. Nandim Anuogadaram vihivad Uvagghaiyam ca naunam kauna panca-mangalam arambho hoi suttassa | 1 ahava: kaya-pancanamokkaro karei Samaiyam tu so 'bhihio Samaiy'angam eva ya, jam so sesam ao boccham || 2 Both of these stanzas are parallel to each other as different attachments to the preceding which is why the second has been introduced with ahava. Nothing can be found in the commentaries about the age-relationship of 81 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature viewpoint held about these circumstances is only an attempt whose tenability has to be proved through further studies. The second of both larger interpolations (XVI 14-80 & XVII 61-64) forms a fourth excursus on Av. IV, which is quite different from the three already placed in the first edition. All four are concerned with the list of the dogmatically most important summaries of 1-33, found in Av. IV 10. In the original the individual parts of these summaries are only at 1-6 and have been given in a fully different manner at 33. The list without this detail is found at the opening of Prasnavyak. X (in this case 1-11 in Vedhaya-metre) and in Utt. XXXI 2-20 (in twenty sloka-lines)'; 11 f., 20 f., 30, 33 in Dasasrutask. VI f., 1 f., IX, III are dealt with in complete and consistently correct detail. Now, the first excursus (XV) concerns itself with the final part of 54, the second (XVII 1-60) with 32 (above, p. 242 36), the third (XVIII) with the (wrong) final part of 33. Our fourth excursus, finally, only intends to supplement the original by presenting the individual parts of 7-31(partly through analogy to the Dasasrutaskandha-passage) and by supplying the correct enumeration to 33: 29 [30] XVI XVI 17 19 18 56 57 f. 59-61 62 f. 64-78 [20 &] 21 f 19 23 f. 20 11 17 16 25 f. 21 [34-43 &] 44-46 [& 64] Because of its contents, the excursus is a Samgrahani, and, as such, Haribhadra differentiates it strictly from the "Niryukti" as well as from the "Mulabhasya". It has also to be added here that the assessment of the circumstances can only be given tentatively. Somehow Jinabhadra's Bhasya and the AvasyakaCurni are based on the second edition. Nevertheless, the Bhasya, covers only the first half of the Niryukti and has, quite freely, remodeled its final chapter (X). As for the Curni as a prose-commentary of the oldest type, it does not want to give a continuous explanation, particularly in its middle and later parts, but, 7 14a 8 14b 9 10 15 16 as follows: Av. IV 10 1 12 13 14 15 2 3 1.4.3 XVI 18 missing 43.1.2.4 XVI Utt. Av. IV 10 5 3.2.4.(1) 2 3a 2.1.[3] 7 [2].1 8-10 XVI 27 22 28 23 24 50 29 f. 31-33 25 51-55 both attachments (the Curni, e.g. begins the explanation of X with idanim suttam bhannai tatha ca 1 f., and then goes over to 3 immediately). On the other hand, it can be noted elsewhere that the older interpolators and commentators generally place their own depictions in front if there are differences and let the earlier ones follow with ahava; cp. e.g. in Jinabhadra's Samgrahani the interpolated pair of stanzas 9 f., which carries over with ahava to 11 and, besides, Jitakalpa-c., p. 70a, as well as the commentary-passages below, 14034-36, 43f., 14217 f. (at Vis. I 7 302-305, 398). [In the same meaning va is found in Vis. I 404, above p. 23 n.] and ahava in Vis. V 778, below, P. 48deg33; because of the sequence, note p. 30deg 63-65.. Looked at superficially, it seems to be very likely that X 1 is not original, all the more younger as, X 2, presumably, cannot be very old. The Anuyogadvara-stanzas in the Niryukti are listed below p. 35a in Table A 2. 1 At the beginning a few trivial differences are found in Prasnavy., and particularly in Utt. Utt. XXXI conforms 47 f. 49 Utt. 7a ga Av. IV 10 13-15 16 f. 18-20 21 f. 23 f. 5a 10a 6a 11 f. 112 What appears in square brackets is missing in Av., that in parentheses, in certain Utt.-manuscripts. The depicted text-relationship means that Santyacarya, in explaining Utt. XXXI, cites almost all of the stanzas of Av.-niry. XVI 15-XVII 5 (namely, XVI 15. 17-20, 23-30. 33. 34-43. 49 f. 56-XVII 5). 82 26 27 28 29 30 For Personal & Private Use Only 31 Utt. 12a 13a 14a 33 15 16a XVI 79 f. XVII 61-63 Av. IV 10 25 f. 27 f. 29 f. 31-33 It should be mentioned that the summaries, together with the detail, naturally are also accommodated in the Sthana and Samavaya. Santy. cites only Samav. XX 1 & XXV 1 and refers at the summary 33 to Av. IV 10,33 & Samav. XXXIII 1. - In comparison to Santyacarya's commentary, that of Devendra, in the present context, is still richer in citations. He also accomodates Samav. XXXIII 1 (not literally), as well as Av.-niry. XVI 14 & 16 (and with various differences). 171-12, 181-12. 19 1-17, omits, however, 33' & 50; instead of Samav. XX I, he cites a parallel passage (from the DasaCumi?). Utt. 17a 18a 19a 200

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English translation by George Baumann rather, often just touches the content and ignores many stanzas and stanza-groups entirely. In fact, since both works sometimes do not harmonize among themselves - e.g. chapter VII is ignored only by the Bhasya -, they do not permit in any way a restoration of the second Niryukti-edition. Third Edition. Haribhadra explains in a final colophon to be made known later, that he sticks to Jinabhata's text. This editor possibly entered the fifth excursus (XIV) on Av. IV 10 in which the summary 44 is dealt with in over one hundred gatha-s. Probably this excursus had been previously an independent small writing that Jinabhadra had composed and, for this reason, it will be discussed below, p. 58The Curni presents, in place of XIV, a completely independent handling of the subject so that it does not seem to recognize Jinabhadra's versification as a part of the Niryukti. Whatever else of the Niryukti stems from Jinabhadra is hard to say; certainly he has balanced some things and better joined others. Thus he has undertaken changes in a small way that make our text-historical studies more difficult. Perhaps the 12 gatha-s (XVI 1-12) preceding the Samgrahani that illustrate the summary 62 (in Av. IV 10) through two examples originate from him. Finally, about twenty interpolated stanzas should be mentioned that Haribhadra explicitly includes, but which are missing in the Curni. Jinabhata must have given them full acceptance, because until then they have appeared sporadically -some, perhaps, since a long time - in certain manuscripts. Haribhadra calls these insertions (which record differing or agreeing traditions, or inclusion of other additions) anyakartyka (once each, anyakyta & bhinnakartyka) "ascribed to another author". The first is found in the stanza-group II 97-109, where in 97-105 the previous life of the first prophet is sketched, to which 106-109 adds a dogmatic exposition. The previous life divides itself according to the present text that Jinabhadra and Haribhadra accurately render into eleven existences in the following manner: 97. .' 1. The satthavaha Dhana provides monks who have joined his caravans with proper food; for that purpose, in sequence as a human being in Uttarakura, as a god in the Sohamma kappa, as King Mahabbala in mahaVideha, as God Laliyanga in the Isana kappa, as King Vairajangha in mahaVideha, as a human being in Uttarakura, as a god in the Sohamma kappa, reborn as the son of a doctor in mahaVideha, 100 f. he heals a sick monk 1024. 10. and arrives because of that in the Accuya kappa. 102. 11. In the next existence he becomes the son of King Vairasena 103-105. the cakravartin Vairanaha who attains the candidacy to a life as a prophet. 'It is easy to prove that stanza 98 originally did not belong in this context. It refers to a special tradition that exists, as a variant, parallel to that depicted in 99-105. Therefore, we have to break up the above sequence of existences into a double list: 1. satthavaha Dhana, 2(7). human being in Uttarakura, 3(8). god in Sohamma kappa, 4. King Mahabbala IV (9). Son of a doctor, 5. God Laliyanga, V (10). god in Accuya kappa, 6. King Vairajangha, VI (11). cakravartin Vairanaha. ini & non oo oi O There is no page 58 in the original text. Translator. 83 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Initially, only two times three previous births of the first prophet were invented. There are differences of opinion about the second three (4-6 & IV-VI), which caused someone to insert into the Niry-text stanza 98 (and thereafter also 96), because the first editor had given only the interpretation (IV-VI). Thus, when Haribhadra calls 98 anyakartyka, although he blindly accepts the list of eleven existences produced by this stanza, [319] it means that tradition in his time distinguished clear interpolations as such, without mentioning the impact of this knowledge and making use of it in the interpretation. At this place the Cumi has a gloss-like incidental remark in Skt., added to the Pkt.-context, which says "here the five rebirths 4-8 have been passed over". - Other anyakartyka-stanzas are VIII 148 (cp. below, p. 146). XII 7.58-60. XV 98. 146. XIX 8. 86 f. 129. 135. 139. XX 14-18. One should like to add XX 68-70, also. Fourth Edition. This is a summary term for the Vulgate-text that does not appear uni-formly in all manuscripts; variations show up, e.g. in XVI, where the Samgrahani in certain ma-nuscripts has been enlarged by various Bhasya-expositions, which partially, at least, must have been taken from the Dasasrutaskandha-tradition. The sum of common interpolations in our copy, in other words, that which from the start characterized the fourth edition, runs to about 50-100 stanzas. In addition, comes the Sthaviravali that has been taken from the Nandi, and that is always placed before the text (however, still ignored in C & H). A number of the interpolations encountered in I-X originate from the Visesavasyaka-bhasya; the stanza-series 115 1-9, inserted in XII, has been taken from the Kalpabhasya, as we have seen above, p. 13'29-32. AV. Tabular recapitulation. From what has been said, it follows, ultimately, that there are three times as many parts in the Niryukti as opposed to the seven of the Avasyaka [31'], namely, I-XX, together with the preceding Sthaviravali. How this arrangement came about and how it corresponds to that of the original will now be illustrated graphically in the form of a synoptical repetition of what has been said so far. Av as y a ka - nir y ukti first ed. sec. ed. third ed. fourth ed. Theravali I (pedhiya) II-VIII (uvaggha ya-nijjutti) Pancanamaskara I (Samayika) X II (Caturv.-stava) XI III (Vandana) XII IV (Pratikramana) XIII XIV (hanaXV (paritthava XVI saya) niya-nijjutti) (samgahani) XVII (joga-samg.) XVIII (asajjhaiya nijjutti V (Kayotsarga) | VI (Pratyakhyana) | XX XIX [31] Jinabhadra's Visesavasyaka-bhasya As has been shown on p. 229-17, a few comprehensive Bhasya-s came into existence not long before Jinabhadra, each of which represents a metrical and brief tradition connected to a canonical original. Jinabhadra decided to create a similar compendium for the Avasyaka 84 For Personal & Private Use Only

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English translation by George Baumann tradition. Although his individuality could not fully do justice to the task, it produced a work of high quality. Two flaws that can be perceived are much outweighed by two assets. To begin with the flaws, the work is only half finished; it only sets forth what the first half of the Avasyaka-niryukti (I-VI & VIII-X) intimates. That more had been intended is shown by the announcement of the opening stanza, which says kaya-pavayana-ppanamo boccham carana-guna-samgaham sayalam Avassayanuogam guruvaesanusarena || 1 "I want to depict the entire Avasyaka-tradition as I have learnt it from the teacher's (or teachers') instructions." Then Jinabhadra's enthusiasm slackens in the middle. If the author had possibly died during the work we would obviously not have such a befitting part of the entirety. It is not surprising that no one has tried to write a second half; it was too difficult to follow in Jinabhadra's footsteps. - Strangely, this half measure did not influence the title of the work. Jinabhadra calls it, correctly, Samayika-bhasya (bhasam Samaiyassa) in the concluding stanza, but had apparently already given it the name Visesavasyaka-bhasya "extensive Avasyaka-bhasya" in al colophon that then remained with it. The KalpaCumi and also the NandiCurn i already know this title, and, furthermore, even Haribhadra who calls the work at two places Visesavasyaka and at a third Samayika-brhadbhasya". The second flaw is the reverse of an asset. Substantially tending to a lucid and sharp exposition of theoretical thinking, Jinabhadra holds forth with great detailedness and a mastery over everything that belongs to the field of dogmatics, but ignores almost completely the manifold topics of pious and worldly tales that make the Avasyaka-tradition particularly valuable for us. Also in this direction the available passage does promise more than the author delivers. Actually, he probably did not intend the limitation right from the start. Most likely, it just came about by itself, because with the work's progress interest was only sufficient for what the author felt was mainly important. Jinabhadra's second asset is his mastery of form. In this connection the contrast between him and the earlier gatha-writers of the Svetambara tradition is conspicuous. Very often he renders the depiction in the form of a dialogue and this adds much liveliness - the words of the objecting pupil (codaka or preraka) are, generally, recognizable by the interrogative form or because they are introduced by nanu or aha; the reply of the parrying teacher (acarya, seldom suri, earlier prajnapaka) often begins with bhannai and, occasionally, in the manuscripts an a (= acaryah) precedes. Besides, Jinabhadra writes only understandable and flawless gatha-s, whereas, [31deg) earlier, no importance was put on clarity or metrical correctness. One had become accustomed to see in Niryukti- and Bhasya-writings only provisional versified substrates to be memorized that necessarily called for a commentary. As a result the irregularities, which one permitted oneself, partly in the further transmission of archaic licences, partly in meaningless filling particles or in ungrammatical lengthenings, abridgements and apostrophizing, all these were supposed to correct the metre. Jinabhadra did away with such centuries-old routine. Understandably, accompanying this purification that had taken as its model the usual practice in Skt., there arises an extensive Sanskritization of the Pkt. This became unavoidable, because when often discussing the subtleties of the older Pkt., it did not permit enough flexibility and sharpness in expression. In this manner one comes across, e.g. a genitive like bhumer (preceding vowels) and janto (preceding consonants), or across middle verbal forms such as kurue (kurute) and sandhi-constructions like gacc-(gaty-) and ett (ety "comes"). KC pedh. 93 "jaha Visesavassaga-bhasse". Haribhadra's passages can be found below in the discussion of Haribhadra's mahaNisitha-edition. Generally, Santyacarya and Malayagiri simply speak (like Haribhadra) about the "Bhasya", each once in the introductions to the Uttaradhyayana- and to the Vyavahara-commentary) about the "Avasyaka-bhasya". ? Even this Pkt., adapted to such artificial contents, reveals signs of the spoken idiom. It can only be based on pronunciation if a double consonant is simplified after na with a-privativum, although it is retained after na with another a: I 856 navattam navyaktam & 1914 nanattham nanyastam as opposed to n'annattha nanyatra, I 7089 n'accayaya natyayata, etc. The nullification of a negative is equal to a convincing assurance 85 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Just from the above described circumstances the impression can be gained that the Kalpabhasya has been used in the Visesavasyaka-bhasya since the stanzas that are common to both works (below, p. 36b 1-32, 44f., 48) show the old metre and must have been taken over unchanged by Jinabhadra. Since we previously saw that the KalpaCumi cites Jinabhadra's Bhasya, the Bhasya stands chronologically between both Kalpa-commentaries. Kalpa-bhasya by Sanghadasa Visesavasyaka-bhasya KalpaCurni Perhaps, on the basis of the following Bhasya-passages Jinabhadra's date might be pushed back: I 1508 jaha va niddittha-vasa Vasavadatta Tarangavaiy-ai taha niddesaga-vasao loge Manur Akkhavao tti. [32] In the first line writings have been mentioned that are named after the principal protagonist, and in the second, after the author. Among the first, along with the Tarangavai (a lost Jaina novel by Padalipta, in which Tarangavai describes her feelings2), there is the Vasavadatta. Indeed, Vasavadatta has been a popular narrative figure from ancient times, but a novel of any fame dedicated to her does not seem to have existed, except one written by Subandhu in the sixth or (according to Buhler) in the fifth century. Therefore, it is not unlikely that Jinabhadra had this in mind in the above passage. Jinabhadra's native place, apparently, betrays itself by the provincialism pelu (in Vis. V 500) that according to the commentaries (cp. below, p. 1865) is supposed to be common in Maharastra. Just as the Mulabhasya-expositions joined with individual stanzas of the first Niryuktiedition in a commentarial manner, Jinabhadra sets forth - within the described limits - stanza for stanza, the contents of the second Niryukti-edition. In this way, he completes the development of the tradition in the fields he deals with. However, at the same time he again expands the programme of this tradition, namely, by taking in the Anuyogadvara. As we saw, p. 30deg 13-28 this text depicts a somewhat independently born Avasyaka-introduction and earlier had taken a thing or two away from the Avasyaka-niryukti. Henceforth, it grew at the expense of the Avasyaka-tradition. From then on, it became inserted by Jinabhadra into that tradition as a last link: corresponding with the context, it appears versified and a little shortened between Av.-niry. I and II, in other words, between the advanced Nandi-chapter and the original opening of the text. Jinabhadra's innovation is not really original since Sanghadasa had already that creates a type of Pluti-lengthening that does not yield like the normal lengthening of double consonants, but, rather, forces it to yield. 1 Several observations lead to the same result that, alone, would not be proof: Vis. I 998 (- Kalpabh. pedh. 278) has apparently been inserted by Jinabhadra as a citation. Silanka proves that this is really the case. He describes the stanza two times as grahanaka-gatha "citation-stanza". Below, p. 522 grahanaka has to be translated as "locus". For the treatment of mistakes that have been made when reciting, C refers not to Vis. I 852-864 but to the Kappa-pedhiya (Kalpabh. pedh. 289-298). Hemac. cites Vis. I 1202 (= Kalpabh. pedh. 96) on Vis. I 529 from the Kalpabhasya, not from the Visesavasyaka bhasya. Hemac. cites at Vis. I 538 (= Kalpabh. pedh. 139) first, the Kalpabhasya-commentary (the KalpaCurni) and then Silanka's commentary on the Visesavasyaka-bhasya (below, p. 52deg 34-37). Malayagiri relies on the "Kalpadhyayana" (Kalpabhasya) in a passage to be given later, not on the Visesavasyaka-bhasya, although, in the same context he takes the stanzas I 1194. 1284. 1292. 1296 f. 1313. 1315 f. 1324. 1317-1319. 1324b. 813deg. V 246. III 43. V 241 from the latter text. 2 Cp. H. to Das.-niry. 198,8. Similar Jaina writings were 2 the Malayavai and 3 the Magahasena; 1 & 2 are mentioned in Anuyogadv. d I 2,100 46, all three in Vyavah.-bh. V 17b, only the Tarangavai in KC pedh. 566, etc. Whilst dealing with the above Bhasya-passage, Haribhadra replaces the Tarangavati with the Priyadarsana, apparently better known in his time. 86 For Personal & Private Use Only

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English translation by George Baumann ursurped a greater part of the Anuyogadvara as an introduction for the Kalpa-tradition and from his versification Jinabhadra has taken over a considerable number of stanzas. Also, an increase can be found in the AvasyakaCurni, of course, here in prose and, namely, in reference to the Kalpabhasya. This section forms a clear conclusion in the developmental history of the Avasyaka-tradition only for the form and expansion that Jinabhadra has given it. Since, for all the reasons given, Jinabhadra's Bhasya, by all means, is not identical with the school-like traditional Avasyaka-lesson, it stands by itself within the Avasyaka-writings: whereas the other Bhasya-s fulfil their task somehow and, therefore, serve as a basis for the concerned Curni and tika-commentaries, the Visesavasyaka-bhasya is used only in CHM but not commented upon. The use in C is rather moderate, whereas H takes advantage of the Bhasya fairly extensively and M, extraordinarily. In this manner, in general, only the contents are reproduced in C & H. Occasionally, the Bhasya-passage has been taken over literally: the Bhasya-citations in C amount to about 30, in H to about 150 stanzas. About M, see below, p. 54on. - Jinabhadra's work stands out more and more outside of the Avasyaka literature. Already at the beginning of the eleventh century it was simply called "the Bhasya" in Santisuri's Uttaradhyayana-commentary. Together with the Avasyaka-niryukti, it was to become the most popular authority of all Svetambara writers, particularly of the commentators. The commentary alluded to by Santisuri cites from it, e.g. about 140 stanzas. The general popularity seems to have spread during the course of the tenth century, if not already earlier. The earliest citations in this sense from the text are found in the KalpaCurni and in the NandiCumi, both of which, as we have seen, mention it once by name. Among the later users, only the second Hemacandra should be mentioned here in whose Pkt.-grammar, above p. 6degn., a Visesavasyaka-passage has been established. In turn, Jinabhadra's work has experienced a special text-history. The original version, commented upon by Jinabhadra himself and later by Silanka, is almost completely missing. In its place a version shortened by about 710 stanzas and somewhat modernized textually has come into existence that the first Hemacandra had produced and commented. The original recension of the Visesavasyaka-bhasya The manuscript. So far the only known manuscript of the original recension is P XII 56 (= p). From its script one can immediately see that it stems from the same scribe and was corrected and glossed on by the same persons as the manuscript of Silanka's accompanying commentary (P XII 57 = P), about which what is necessary is said below, p. 1-3. Since commentaries tend to be added after the texts, p must have been finished a few months before P, around the middle of 1081 A.D. The colophon reads: [32] rajeva jantu-nivahasya krta-pramodah yasyadhuna 'pi sa muni-prabhur Amradevah. 3. prasatty-ojah. ... Yasodevah surih samajani ... The passage is given more exactly in a previous footnote (p. 31'n.]). 87 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 5. 4. [mula]yitam yasya gunair udattaih sakhayitam sisya-paramparabhih puspayitam sad-yasasa sa surir Jinesvaro 'bhud bhuvi kalpaviksah. sakha-praroha iva tasya vivaddha-buddhabuddhi-cchada-pracaya-vancita-jadya-tapah sisyo 'sti sastra-ksta-dhir Jinavallabh'akhyah sakhyena yasya viguno 'pi jano guni syat. itas ca 6. drdha-pratistho vitatavakasah sva-vist;ti-vyapta-dig-antaralah ksatrah pavitrah prathito 'tra dhatryam vamso 'sti tungah sphuta-bhuri-parva. 7. tatrabhutam bhutalavapta-kirti sraddhavantau dharmikau dharmasunu lok'acarabadhay' arabdha-vitti dhiman eko Bijjatah Pheruko 'nyah. 8. anye 'pi ca Rama-sutah prasiddhi-bhajo babhuvur upasaminah SahasaSandhikaAndhuka-namano manya-jana-manyah. 9. aparau ca tivra-tapaso visuddha-vytteh prasiddha-satyasya Kulacandrasyabhavatam putrau JinadevaJasadevau. 10. sarve 'purv'agamika-vacan'akarnan'akhyana-patha praudhotsahah parihsta-mah'arambha-mithyatva-kstyah arhatpuja-suvihitajanopasty-avicchinna-vancha yathatathya-sphuta-parigatasesa-jiva'adi-tattvah 11. kanakam iva pariksyanekadha dharmam anyam prakatam aghatamanam cavagatya sva-matya jina-vacasi visuddhe yukti-yukte ca ceto vidadhur amala-bodham ye vinasyad-virodham 12. .............................ri vistari-papa-mala-vari yasah-prasari netranukari bhava-daru-vidari hari jnana-pradanam aparakhila-dana-saram 13. vibudhya buddhya siddhanta-bhaktya tair iti pustakah ............................................ ............... ni subhaih sadhye ca sat-samgame kasyapy eva vilokitasya sukstaih pumsah siva-prapino jayetaparakarya-varjanavato jnanapradanodyamah. 15. eka vastu vi ............................. 16. taih pani-pankaja-tale bhramari 'va laksmir, aropita, tribhuvanam gamita ca kirtih, unmulitas ca vipadah, padavi ca labdha moksasya, yair jina-matam pravilekhya 17. ........ .................... ...........7 ....ani.. ...... janaih. .... nandatu pustako 'yam ...... iti mangalam stat. 88 For Personal & Private Use Only

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English translation by George Baumann It can be seen from this that some admirers of Jinavallabha have had the ms. made for him. In this manner, the assumption given below, p. 25, middle, confirms that from the beginning, in a similar manner, P was intended for that scholar. Perhaps, in the almost completely lost concluding stanza of the colophon the scribe, Nemikumara, has been named. However, his name can also have been lacking, because the colophon was not written by him, but, apparently, by the hand that added the Pratika (which is again to be casually mentioned below, p. 52on.). In appearance p is better preserved than P; only about a dozen folios are broken and none were pasted together in such a way that, when separated, any difficulty arose. Most of the folios are much smaller than they must have been originally; on the longer side they have often lost a few lines completely, or almost completely. Consequently, much more is missing from the contents than in the Silanka-manuscript. Still, what the text-body of the manuscript had been can be exactly determined (which for us is the most important). The stanzas [33] have been numbered, interlinear, in a series of ten, and, at the worst, the necessary circumstantial evidence can be deduced from Silanka, as well as from scraps of letters, or at least, from the length of the missing lines. The pattern. Like the other Bhasya-s and the Avasyaka-niryukti our text treats the introduction as a special part; here, it is not called pedhiya, but pedha-bandha. Consisting of 1012 stanzas and closing with the colophon pedhabandho samatto, it comments, to begin with, the pedhiya of the Niryukti (Av.-niry. I) in 1-836 and then reproduces in 836-1012 the Anuyogadvara in the manner described above. As said before, the main part of the work consists of three parts: 1013-3332 handling of the uvagghaya-nijjutti (Av.-niry. II-VIII). 33320-4020 " " "namokkara-nijjutti (" " LX). 4021-4329 " " " " samais "samaiya-nijjutti (" " X). The three parts are not numbered and are not systematically separated from each other. The conclusion of the first part is indicated in the versified text (33329 ii esa uvagghao 'bhihio Samaiyassa) and the conclusion of the second only by a particular internal colophon (namokkaranijjutti-bhasyam, namo suya-devayae namo jinaya). The third part does not have any concluding statement at all since the words iya parisamaviyam idam Samaiyam atthao samasena (4328deg) pertain to the entire work. The other Bhasya-s have a simple and self-evident structure, which, of course, could not be applied to our work. They saw themselves confronted with a numbered sutra-arrangement that had only to be continued with the added pedhiya in the Niryukti; Kalpabh. pedh. & I-VI, Nis.-bh. pedh. & I-XX, Vyavah.-bh. pedh. & 1-X. In the Avasyaka literature the sutra at the opening had already been enlarged with the Pancanamaskara and the Niryukti received a completely new arrangement through its numerous enlargements. Thus, it is understandable that except for the indispensable separation of the introduction not much of the arrangement system is noticeable in Jinabhadra's work. The conclusions of the smaller sections and their sub-sections are marked in the other Bhasya-s fairly regularly by dafram). - Signs of particular internal colophons are very seldom. A case is understandable that has to be presented in the next section (depicting the versenumbering); but another one surprises by its isolation and incompleteness: namely, in dealing with the seven mentioned Anuyoga-types in 1387 the normal da(ram) has been replaced three times by an internal colophon". A third case can be found at the conclusion of the passage to be mentioned below, p. 41044. * After 1401 comes ksetranuyogas samaptah, after 1403 kalanuyogas samaptah, after 1404 vacananuyogas samaptah. 89 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Verse count. In reality, there is no verse count, as little as in the other Bhasya-s. Only when dealing with the Ganadharavada (Av.-niry. VI 1-64) the numbering of verses is listed, as a rule, after the internal colophon at the conclusion of the eleven sections. [1991-2064) ....... Gautama-nama prathama-ganadharah. gathagram 74.** 12065-2103] ................. [2104-2145] tatiya-ganadharah samaptah [2146-2228] gatha-grantha 83. [2229-2260] ................ [2261-2322] sasthah. gathagram 63 (!instead of 62). [2323-2343] saptamah. gathagram 21. [2344-2363] astamah. .............. [2364-2407) navamah gathagram 44. [2408-2430] dasamah. gathagram 24 (!instead of 23). [2431-2483] ekadasamah. gathagram 53. As already mentioned before, the verses in the available specimen are, of course, numbered interlinear from the beginning to the end. This numbering, made or arranged for by the user that indicates only every tenth line shows numerous slip-ups, which emanate from interpolations and numbering mistakes. Counted interpolations are 469'. 470'. 472'. 998". 1299lf. 3037'. 3187". 3991' (appended in the margin). - At the conclusion of the Pancanamaskara-part (after 4020) the information gathah 4029 has been added that also presumes a second, equally wrong, counting, because according to the first, at this point, the number 4026 should result. Counted according to sloka-s, the text should have 4822 grantha-s; the complete colophon of the manuscript reads: Visesavasyaka-bhasyam samaptam .............. mangalam mahasrih. granthagra-parimanam sahasra 4822. Silanka's Text. Silanka's commentary exactly reflects the described [33] arrangement of the text. With him, the following main colophons can be found: after 1012: tad evam Nandi' Anuyogadvara-praghattas ca sodhitaiti gatharthah. namah srutadevatayai bhagavatyai. 3331: tad evam upodghatah samaptah. Apparently, an internal colophon is missing after 4020. In the ms. only the syllables . . lpa sutram ity-adi are found that have been almost completely effaced by another hand. Hemacandra writes tad evam avasitah pancanamaskara tad-avasane ca namaskara-niryuktih samapta". 1988 (Av.-niry. VI 1) - 1990 are preparatory contents, where in 1991-1996 (Av.-niry. VI 2-7) a summary overview of all eleven sections has been given. This overview at the above summation (74) has been carried over to the first section; Silanka, however, only begins the explanation of the Ganadharavada with 1997 (Av.-niry. III 127, cp. below, p. 9), Hemacandra even only where the Bhasya-explanations begin (with 2008). 1 A marginal note at the first stanza reads iyam vrttau na vyakhyata na ca budhyate, one such at the second stanza has only been preserved in traces. ISilanka calls the stanzas 1-836" simply Nandi (because 79-835 are concerned with the contents of the Nandi). Jinabhadra also uses this title in (836 & 3458 for the Nandi-part of his work and even refers to C(urni at Niry.) IX 10 f. with the words jaha Nandie to C I 14 f. - The following praghatta means coherence (of events, facts, discussions, thoughts, compound members, etc.); cp. Nemidatta's Kathakosa 58,26' tatah Sunandaya dhatrya proktam purva-praghattakam, (same as ... proktam purva-vrttantam ), 76,6 end jnatva purva-praghattakam, comm. on Yogabindu 486deg (ahi-sanka-visa-jnatac): ahina adastasyapi tathavidhapraghattaka-vasad ahi-sanka .... comm. on Yogabindu 257 (havih purma-priyo vipro bhunkte yat pupik'ady api): yad yasmat tathavidha-visama-praghattaka-vasat pupik'ady api .... Sayana on AitBr. VII 13,7 (Aufrecht, p. 384). 2 ota p? 3 Optah Bbs. For Personal & Private Use Only

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English translation by George Baumann Silanka's Ganadhara-colophons do not indicate stanza-numbers. Incidentally, they are of two types, namely, as above only at 3-11 in Skt., on the other hand, at 1 & 2, and here together with a preceding dara-internal colophon in Pkt. 1. jive tti daram, padhamo ganadharo gao. Similar with 2 (below, p. 10" 1f). 3-11. trtiyo (resp. caturtho, etc.) ganadharahsamaptah. On 3 & 8-11, s. below, p. 106-110. In the second half of the commentary numerous stanzas have been completely passed over without Silanka even mentioning how many each time. Below, p. 9-19, attention has been always drawn to these omissions at the foot of the pages; straight away, the first (p. 948) is definitely the largest, because it relates to stanzas 1550-1996 (niry. II 68-VI 7). Even the state of stanzas 1550-4329, as they presented themselves to Silanka, could not have been taken from his commentary in certain, individual cases. At least, it shows that from the eleven interpolated stanzas, which we have seen before, at the most, he has considered 3037' as part of the text'. He mentions only 998. but treats both of these sloka-s almost completely like actual text-stanzas: as though they were such both times he takes out the Pratika and concludes the explanation with iti slokarthah; yet, everything stands excursus-like within the commentary to 998; thus, it can be assumed that the interpolation in Silanka's text-copy was, indeed, there, still recognizable as such. The interpolation 96 (which is missing in p, but assumed to be genuine by Malayagiri in the Nandi-commentary Ed. p. 266, 1f.), noticed later in Hemacandra's commentary appears with Silanka clearly as a citation (cp. below, p. 54). On the other hand, without hesitating Silanka counts both stanzas 554 & 821 that are to be discussed below p. 41deg33-44, as text. Finally, it has to be mentioned that 604 is an anyakartykastanza according to Silanka (cp. above, p. 30deg41) whose statement has been connected by Hemacandra falsely to 605 (below, p. 704 has to be read "unjustifiably'). Hemacandra's Recension of the Visesavasyaka-bhasya The version that Hemacandra has given to our Bhasya, first of all, is available in his own commentary. It already belongs to a period when one had begun (as explained in more detail in ZDMG VLI 584) to incorporate the texts completely into the commentaries. Secondly, Hemacandra's recension appears in particular text-manuscripts, of which, until now, two have been ascertained: S 164 (=s) & P XXI 1336 (= n). Apparently, the archetype of the text-manuscripts has been established, firstly, on the basis of the commentary, taking into account readings of the original recension. In any case, numerous differences show up in small matters as compared to the commentary that would not be so numerous if the text had been established first and then commented. The first few pages of s have been photographed in tables 33 and 34 about which the note (printed before knowledge of a), p. 30 has to be taken into account. To begin with, on the concluding page of the manuscript (fol. 63') the following date can be found: samvat 1524 varse dvitiya-bhadrapada-mase kysna-pakse 9 anantari 10 buddhe bhata-Pancayana lakhitartham A somewhat different (more modern e- and o-stroke writing) hand adds: samvat 1528 varse karttika-mase Srimandapa-durga-citkose sriKharatara-gacche sri-Jinabhadrasuripatta-purvacalalamkarana-tarunatara-tarani-sandra-sri-Jinacandrasuri-vijaya-rajye vacan'acarya-cakraculamani-sriRatnamurtigani-sisya-va Merusundaraganinam s ahyat Srimalajnatiya-thakkura-gotre samoJayata-bharya-Himi-sutena srijina-prasadapratima-acary'adipadapratistha-sritirthayatra-sattr'-agar'adyaganya-punya-parampara-pavitrikriyamana-svajanmana n ijabhujarjita-sulkadravya -vyuha-vyaya-lekhita * Apparently, the marginal note mentioned below, p. 10", has nothing to do with this difference. After 3038* (III 544*), namely, pr. m. gatarthah is found. Since a plural there is correct at least two stanzas can be expected between 3038 and the next-mentioned stanza 3040 (III 546). Silanka assumes here 3037' (niry. VIII 95)& 3039, because both stanzas in the Niryukti (which Stlanka also follows in 3006) are also found at that place. sukladro ms. For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature sakalasrisiddhantena susravaka-sam Mandanena putra-samdegSimaraj'adi-sakalakutambaparivara-parivrttena sriVisesavasyaka-sutram lekhitam. [34] Finally, still a third hand inserts the following arya: SrimatTapagana-gaganangana-gaganamani-prabhaih svapunyartham Vijayananda-munindrais citkose 'sau pratir mumuce || Thus, s belonged originally to a complete collection of copies of canonical texts and commentaries that some unknown Mandana has had made. Some collections of a similar type are represented in Europe by specimens; the final remark of B 1038, printed by Weber in the Cat. II p. 638 (and mentioned again p. 1248,27), reports about one such case; B 1722 belongs to another (a manuscript of Abhayadeva's Aupapatikacommentary)". ** s was written in the citkosa (i.e. in the library) of the Srimandapa-durga, from where the manuscript, according to the concluding metrical indication, later (around 1600 A.D.) came into another citkosa (i.e. most likely, into that of a separate branch) by means of Vijayananda who had founded a particular branch within the Tapagaccha. How Hemacandra has divided and shortened the original can be seen in the following concordance: Original division pedhabandha uvagghaya Av.-niry. I 1-79 Anuyogadvara Av.-niry. II 1-66 II 67-V 27 VI 1-17 18-64 65-82 83-88 1-40 41-47. 49. 48 50 f. 52 f. 54-94 95-146 147-165 166-182 183-198 66 66 66 66 CC CC 56 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 66 "L 66 66 66 66 VIII 66 66 66 66 66 66 "L IX 66 66 66 1-18 23-30 32 66 66 33-36 37-41 Original recension 1-836a 836-1012 1013-1548 1549-1987 1988-2007 2008-2483 II 1-476 2484-2501 III 1-18 2502-2516 19-33 2517-2761 34-278 2762-2770 2771-2773 279-281 Hemacandra's recension 2774 f. 2776-3096 3097-3247 IV 3248-3275 3276-3314 3315-3331 3332a 3492-3508 3509-3556 3557-3562 I 1-1548 3332-3336 3337-3491 V 3563 3564-3567 3568-3587 cp. jnanakosa with Dharmasagara Weber's Cat. II 1009,24 92 For Personal & Private Use Only 282-602 1-151 152-190 191a 191-195 1-155 156-203 204 205-224 459 9 2 28 17 17 6 2 A mistake for ovrtena sanctioned by Halay. IV 27. The colophon says here: sriStambhatirtha-vastavya-sriSrimalijnatiya-vrddhasakhiya-dodegLahvaya tadbharyaBai-Campai, tayoh putrah do Sumatidasa dodegKika dodeg Kesava, dodegSumatidasa-bharya Sobhagade tayoh putra-doSijaya-karanena svabandhu-dodegKanaji-pramukha-kutamba-yutena sva-citkosa-vrddhy-artham sva-sreyase 45 pancalisa-agama-sutra-vrtti-pustakam likhapitam, tan-madhye prathamopanga-vrttir iyam. - Manuscript P VIII 682, written samvat 1790, belongs to a Digambara institution of a similar type. A smaller collection (of 10+ 2 volumes) is in a Svetambara institution set up between 1100 and 1130. A.D. whose book titles have been listed in the colophon of the manuscript A V 36 (that forms the concluding volume). 4

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English translation by George Baumann namokkara 89 f. " " " 42-66 3588-3628 " 67-70 3629-3685 225-281 Aupap. $ 153 conclusion 3686 f. 282 f. 3688-3709 [II 265...288] 3710-3713 284-287 Av.-niry. IX 910-93 3714-3757 288-331 " " 71-73 3758-3783 332-357 3784-3801 [II 302...311) 3802 358 74-88 3803-3817 3818-3830 359-371 3831-3837 372-378 " " 91-93 3838-3840 3841-3849 [II 445-453) -100 3850-3856 3857-3862 379-384 3863-3891 [II 431 ... 466) 101-106 3892-3897 107-109 3898-3904 385-391 110-113 3905-3908 114-116 3909-3913 392-396 118-121 3914-3917 122-131' 3918-3927 " 132-138 3928-3991 397-460 3992-4020 462-490 x2 84 4021-4329 491-799 Sum of the stanzas omitted by Hemac. samaiya 710 [34] Instead of an historical division, a half-way objective and a half-way arbitrary one takes its place. Particularly Hemacandra does not take any commented basic work (the Avasyaka or the Avasyaka-niryukti) as a guide, but rather only the text of the Bhasya; however, with details he often proceeds unsystematically. If one considers the contents of the original version from an objective point of view, the following arrangement is discernible. A first (three-part) main piece (A) extends up to 1548. At this point, a large section of legends in the Niryukti follows (Av.-niry. II 67-VI 82), to which Jinabhadra turns his attention in a very unusual manner to the part forming fairly much the conclusion (VI 1-64) that offers philosophical-dogmatic expositions. Here, then, two contrary intermediate pieces (B & C) result, of which the first (1549-1987) contains the neglected, and the second (1988-2483) the preferred Niryukti-part. A second (again three-part) main piece (D) consists of the stanzas 2502-4329. It deals in regular sequence with the remainder of the first half of the Niryukti leaving out the Samacari-insertion. - A division originating from the Bhasya must somehow coincide with the suggested schemas (A 1-3, B, C, D 1-3). Hemacandra now inserts five parts (I-V), which relate to that schema as follows: I & II coincide with A & C, since B has been omitted, but, at the beginning, II has been wrongly delimitated; D 1 has been divided into two parts (III & IV) for no reason and falsely separated at both ends; from D 2 & 3, V emerges. To begin with, the abridgement of the text consists of omitting the Niryukti-parts that have not been or have hardly been dealt with. In this manner, a very fragmentary work emerges that presupposes the joint use of a Niryukti-copy. In this way Jinabhadra's piece by piece treatment of the material lies fully exposed and his work led a step further away from the * At V 120 Hemacandra refers to the pithika and, at the same time, has I 438-441 in mind. Apparently, he understands here by pithika simply .v.-niry. I, respectively the corresponding Bhasya-part; it would be a mistake to conclude from this passage that Hemacandra might have perhaps labeled Vis. I with the name pithika or might have understood by this the pedhabandha of the original recension. 93 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature original Bhasya-type that wishes to be an enlargement of the Niryukti, not an accompanying text to it. The other elements Hemacandra excludes are Bhasya-passages that consist mainly of repetitions. - Still Hemacandra is not very consequential when abridging either. In general, he omits only passages with multiple stanzas. Once he follows a middle way: he includes 18 Niryukti-stanzas not treated by Jinabhadra at the beginning of III, almost passes over them in the commentary and, in fact, keeps only the first of these in the text completely, whereas, when he abridges in other cases, the Pratika is sufficient for him. Hemacandra's verse-count is of a double nature. In each part, the main count begins again from the start; thus, there are five independent sums. In the commentary at the end of each of the explained sections, firstly, the number of stanzas of the section is ascertained and then the final number resulting from the main counting is noted down. Thus, the main count is assured by the individual counting. Also in the text the individual count continues parallel but only for the eleven Ganadhara-s (in accordance with the original recension) and for the schisms 2-8. In these 11 + 7 sections the stanzas are separately counted and from the main count, as in the commentary, only the summed-up enumeration is listed. Except the first time, Hemacandra indicates exactly how many stanzas he is suppressing. These have been taken into account only at the beginning of III (that has been discussed before). Interpolations (which can be taken into account or not, at one's own discretion) and careless mistakes create some disorder in the matter. The commentary counts both sloka-s 998' and 998", so that the total in I rises to 1550; as a result of an oversight in the main count, he places the stanzas 1012 (1014)-1094 (1096) one too low and makes a similar mistake in II when he gives the sixth Ganadhara only 61 stanzas. The text and commentary adopt stanza 3991' (V 461), although the commentary indicates that it is missing in some text-copies as well as in the earlier commentaries. Instead of 3784-3801, Hemacandra counts only 17 stanzas and instead of 1549-2007 he seems to assume five stanzas more (459 + 5), because, in total, he wants 714 stanzas omitted. The interpolations only mentioned in his commentary (but not taken into account) are 96!. 469'. 472. 31871f. Finally, it should be shown in what manner Hemacandra has specifically modernized the text cases. In Prakrit literature what is more modern distinguishes itself from what is older by a larger per cent of words and forms that betray the influence of Skt. Already with Jinabhadra we found above (p. 31'33) an extensive Sanskritization of the Pkt.. The Curnicommentaries create or prefer intermediate forms like gadha for gaha, and kareti "does" for karei. From Haribhadra onward Skt. has become the general language of the commentators. Therefore, later authors, like Devendra, etc. still more fall victim to the puristic effect [35] of Skt. when they write Pkt. and then allow themselves some unusual Sanskritizations, also in prose. Of course, Hemacandra also yields to this general tendency as far as this is at all possible for an editor and commentator who is among the most conscientious in India. He almost always writes, e.g. kaha for kiha and eva ceva neva for eya ceya neya, furthermore I 3590 & 361" anapana for anapanu, III 315o uttharana (v. 1. uttarana) for atthurana [astarana), III 449-470 always gihakoliya for gihaloliya "house lizard", III 468a tallakkhanehi for tal-lakkhana hi, V 479 tenecchai for ten' icchai. Particularly noteworthy is the Sanskritism dissa "visible" and adissa "invisible" (for desa and adesa), because he is confronted with the Prakritism adresya in the Mundaka-Upanisad. The older feminine ending ya is generally replaced by e. It can often be seen that Hemacandra changes a word only at its first appearance (cp. KZ. XXXI 43); thus you find: uvogghaya in I 971", but correctly uvaggho in I 971'. 991-993. 1013. 1021. 1346. 1348. 1350. 1483. IV 191. V 583.585. 614.615. letthu in III 488, but correctly lelu (from ledu, cp. kolhuya) in III 489-494. * On the basis of table B, which is found on p. 356., one can assume that Hemacandra perhaps counted the three Pratika-stanzas and like the Niryukti instead of 1771 & 1954 had two stanzas each before him. Once neha, because, apparently, at this passage Silanka had already smuggled in this Skt-ism; cp. below, p. 115. 94 For Personal & Private Use Only

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English translation by George Baumann jugunche in V 769, but correctly duguncha in V 771. aggajjho in V 790, but correctly aggeijho in V 791. The reason a stands for o in uvagghaya is that here the sound sequence, vo, could not cast off the v, since it is supported by a preceding u, not like in Mulacara VII (above, p. 1637 6., so that no other alleviation could come about. - Jinabhadra once writes ugghaya (udghata): I 1347 begins acchau tav' ugghao (perhaps with the popular suppression of a homonymic syllable for tav' uvugghao). It could be that already Jinabhadra occasionally permitted uvogghaya; at least, p offers in 991 & 993 uvoghao with the defective spelling (gh ph ch kh for 8gh pph cch kkh) that is usual in p & P and often corrected by another hand. Naturally, the variant cannot be assigned to the author with any certainty on the basis of a single manuscript. What Hemacandra has written in one passage is also not certain; although the manuscripts of his recension (BbSs) always agree, only the best copy B reads in I 1013 uvagghaya; on the other hand, bSs, here, have a second time, uvogghaya. A real mistake is seldom found when Hemacandra's readings deviate from the original: in I 1419 he reads hio instead of 'hio and in III 480 ppabandhenam instead of ppavancenam (which is palaeographically easily understandable); in V 625, he forgets to. Concordance between the Avasyaka-niryukti and the Visesavasyaka-bhasya The concordance of the recensions p. 34o has already displayed, in broad outlines, the stanza-relationship existing between niryukti and bhasya. An individual comparison, which now will follow, requires eight tables that correspond to the eight Bhasya-parts (A 1-3, B, C, D 1-3). What is found with Hemacandra we number (as in the extracts and in the Pratikalists) in his manner; for this reason his delimitation of the individual parts has to be taken over, and in this case his division of D 1 also requires a double table instead of one. In table A 2 the Niryukti appears instead of the Anuyogadvara. - n. or niry. or Av.-n. = Avasyakaniryukti. Table A 1: Vis. I 1-836o. n. I n. I 42 Vis. I 587 597 607 f. 2 f. 31 44 609 45 46 Vis. I 778 f. 793 f. 795 f. 797 809 822 828 614 Vis. Il n. I Vis. Il n. I 79 158 4098 30 177 f. 17443 332 448 32 f. 335 19 453 34 | 350 20 500 35 354 21 557 36 373 f. 560 377 f. 23 f. 564 f. 395 25 f. 567 f. 40527 f. 576 f. 408 29 580 41 Vis. I n. I Vis. I n. I 668 56 f. 712 f. 70 f. 672 58 f. 716 f. 72 f. 674 60 727 74 f. 684 61 f. 737 f. 689 747 692 64 751 694 f. 759 79 696 f. 762 698 765 702 f. 771 705 69775 77 | 78 616 6 7 8 f. 10 f. 12 13 14 47 22 62048 f. 626 630 53 f. 657 55 Anuy. a end b end c end d open. Table A 2: Vis. I 8366-1012. Here only the stanzas taken from the Anuyogadvara Vis. I have been noted down. Subsequently, the still more numerous prose871 f. passages that Jinabhadra puts into verse can be easily found. We cite the 893 text according to Weber's division (Cat. II 695-698). Most likely not only 1972 f. (= niry. II 61 f.) belonged to the Avasyaka-niryukti but also the 901 remaining stanzas, most certainly, at least, 903; cp. above, p. 20degn. end). 903 972 f. 899 d III 95 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 3 (359) Table A 3: Vis. I 1013-1548. n. II Vis. I n. II Vis. I n. II Vis. I Vis. I n. II 1024 12 1112 23 1164 12371431 1056 13 1118 24 1168 1248 48 1061 14 1125 1179 1253 1068 15 1142 1185 1259 f. 1073 f. 16 f. 1144 f. 27 1192 1283 1075 18 1146 28 1203 1301 8 1079 1151 1225 1305 1084201 1154 30 1230 40 O f. 1308 f. 54 f. 10 f. 1093 f. 21 f. 1157 f. 31 1233421312 56 26 Vis. I n. II 1326 57 1341 58 1349 1365 1377 1384 1387 64 1411 f. 142566 Vis. Il 1434 1447 1451 1454 1484 f. 1487 1497 1505 1533 29 53 65 Table B: Vis. 1549-2007. This table is based only on manuscript p; within it 1588 is in brackets, but counted, whereas three stanzas have not been included. where only the Pratika has been taken out from each. As in the excerpts and in the Avasyaka-Erzahlungen, we render the Pratika by means of an asterisk attached to the verse number; a-8 are to denote the four pada-s of a gatha. The table lists not only the Niryukti-stanzas, but also the few occuring Bhasya-stanzas next to it, naturally, where an empty space corresponds on the left side. 1809-1820 explain the Niry.-verses 1806-1808 (= 1584-1586) that are not explained at their first appearance! l 1 Av.-n. II 67-69 72-74 76-95 97-109 Visesav. 1549-1551 1552-1554 1555-1574 1575-1587 [1588] 1589-1592 1593 1594 1 595-1644 Av.-n. I 129-168 222-224 185 f. 188 f. 194 229 f. 196. 198 201. 204 AV.-n. III 284-306 308-313 307 314-327 Visesav. 1840-1862 1863-1868 1869 1870-1883 1884 1885-1897 95 Vieesay Visesav. 1717-1756 1757-1759 1760 f. 1762-1764 1765 f. 1767 f. 1769 f. 1771 17716 1772-1790 1791 1792-1808 112-115 1164. 1176 117. 1169 118-167 328-340 2020 20398 IV 1-6 8-57 1898-1908 1904-1958 1954a 231-249 5848 19546 250-266 267* Av.-n. III 4 f. 7-20 34. 33 35-56 82-87 92 f. 98 94-97 99-103 116-128 136 268 Visesav. 1645-1660 1661 f. 1663-1684 1685-1690 1691-1693 1694-1697 1698-1702 1703-1715 1716 59a 60-69 V1-17 20-23 26 f. VI 1 1809-1820 1821 1822-1824 1825-1829 1830 f. 1832-1839 1955-1964 1965-1981 1982-1985 1986 f. 1988 1989 f. 1991-1996 1997 1998-2007 269-273 274-281 282*. 283* 2-7 III 127 VI 8-17 Table C: Vis. II. - G. = Ganadhara (cp. p. 33^-55 & 36"s7 r.). G. niry.VI Vises. II G. niry.VI Vises. II G. niry.VI Vises. II s 8-17 s s 37-39 222-224 S 53-55 357-359 I 1856 1 40 2531 56 400 S 19-22 58-61 S 41-43 254-256 S 57-59 401-403 21 25 f. 62.96 | o 44 315 101 60423 | 96 For Personal & Private Use Only

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English translation by George Baumann 12 27-31 97-1011, S 45-47 |316-318 1 32 138 48 336 61-63 424-426 " 164 | 476 | 33-35 139-14 36 1 8 49-51 (337-339 221 ? 52 356 Double table D 1: Vis. III & IV. The Niryukti-stanzas omitted by Hemacandra in III have to be examined in the concordance of the recensions (p. 34). - N = Nihnava (schism). Av.-niry. VI 65-82 83 f. [85] 86 87 f. VIII 1-3 4 f. 6 f. 8 f. 10-12 Vis. III 1-18 23 f. 27.29 31.33 34-36 57 f. 60. 62 66. 68 75-77 n. VIII 16-25 26 f. 28-30 31-35 36 f. 38 f. 40 50 f. 54 f. 56 57-61 Vis. III 112-121 124 f. 139-141 174-178 257.268 270.272 277 279.281 287 f. niry. VIII 62 f. 64 f. 66 f. 68 f. 70 f. 72-75 76. 78-82 84. 86 87 f. 89 f. 91 f. 94 Viss. III 299 f. 326 f. 349 f. 382 f. 417 f. 444-447 482-487 488. 499 - 502 f. 510. 512 543-545 63 1 13 83 293a 11 14 f. 91 f 294-2988 Vis. IV n. VIII 95 f... 97 f. 99 Vis.IV 1 f. 7f. 10 niry. VIII 147. 149. 148 150-160 Visesav. 3248-3250 3254-3264 3268-3270 3271-3275 1601-3 100 101 25 n. VIII 109-111 112 f. 115-121 122-126 127-129 130 f. 132 f. 134-136 137 f. 139-141 142-146 Vis. IV 70-72 75. 81 82-88 92-95. 97 99. 102 f. 105. 108 110. 114 117 f. 121 129. 131 134-136 138-142 52. 155-157 166 168-178 104 34 105 161-165 166-169 170 171-181 182 183 f. 186. 185 187-198 190 58 106 107 108 64 3315 f. 3318 f. 3320-3331 65 [36] Table D 2: Vis. V 1-490. The individual equivalents that clearly result from the concordance of the recensions, have not been repeated here. n. IX Vises. V Vises. niry. IX Vises. V Visesav. 1-4 1-3.36 92 f. 290, 292 5-8 57 f. 89. 108 71-73 337.354 f. 9-15 114-120 (II 302-310 3784-3792 169. 17f. 123. 140.155 289-294 3793-3798 23 f. 3495. 3497 34. 295. 311] 3799-3801 25. 27 3499. 3504 74-76 3803-3805 28-30 3506-3508 77-82 3807-3812 84-88 3813-3817 37-39 205. 208. 211 89 f. 372 f. 40 f. 220.224 [II 431 f. 3863 f. 42-52 3588-3598 439-442 3868-3871 97 32 156 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 53 135 433. 420 f. 434. 443 f. 454-466] 385 f. 3896. 390 3872 3873-3875 3876-3878 3879-3891 54-56 57-59 60 61 f. 63-66 67-70 3600 3603-3605 3607-3610 f. 3613 3618. 3620 3625-3628 225-228 [II 265 f. 3688.3689* 269 cp. 3691f. 270-274 3693-3697 275-281 3699-3705 285-288] 3706-3709 3906 392-394 107 f. 1094 cp. 1096 114-116 122-125 127-131 1311 132-135 3918-3921 3922-3926 3927 397 f. 406. 409 418-420 916 cp. 2888 136-138 niry. X 524-9 60 43 4511 4536 Table D 3: Vis. V 491-799. Niry. X Vis. V niry. X 2.4 491.495 5a 497b 26 f. 535 f. 10 542-544 545 f. 47 550 486 35 cp. 553 57 f. 36.391 555. 559 67 Vis. V 657-662 681 6826 698 700-703a 538 461-3 Vis. V 592 598. 600 601 f. 603-605 606 cp. 608. 609a cp. 6100 616.627 653-655 cp. 67 686.69 cp: 466 30 1-3 305.4 706 71 749 316 7379 . 759 - 76 83 f. 521-3 1 788 f. Prior works used by Jinabhadra in Vis. I Jinabhadra did not only find an Anuyogadvara-segment in the introduction to the Kalpabhasya, but actually the first half of that introduction touches upon most of what Jinabhadra deals with before the uvagghaya-nijjutti starts in Av.-niry. II 61. Sanghadasa has understandably taken the Nandi into consideration before the Anuyogadvara, and besides that he has consulted and explained a number of stanzas from Av.-niry. I & II (I 1. 19 f. 23 f. 78. II 138. 28. 52-55. 56o. 60). That is why his first 362 stanzas correspond to the majority of the first 1482 stanzas in Jinabhadra's Bhasya. As this numerical proportion shows, although it often follows that of Sanghadasa word for word, in general, Jinabhadra's handling is much more detailed. Many times he goes back to the assumed basic works (Nandi and Anuyogadvara). Two samples of contents from both authors can be found below, p. 40deg -30 & 42 24-61 A source that touches only a particular part of the mentioned stanza-area has been lost. We learn from the commentaries, that Vis. I 116 & 127 come from a Purva. Both of the stanzas will be dealt with thoroughly (naturally on the basis of the Purva-tradition in question), so that the Purva-segment fills the stanzas I 116-152. In any case, by Purva is meant the JnanapravadaPurva that describes five jnana-types (as Abhayadeva and others correctly notice), and, therefore, will have formed the source of the Nandi as well as of the Nandi-chapter Av.-niry. I. Thus, for this passage Jinabhadra simply goes back to the source of his model. He will be doing this to a lesser degree also elsewhere in his work without 98 For Personal & Private Use Only

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English translation by George Baumann really removing or explaining entire stanzas. We will find a half-gatha that very likely comes from the same Purva, below, p. 40deg58-63 in the Nandi and p. 409.. with Sanghadasa. Of course, Sanghadasa's preserved preparatory work is of great value for the appreciation of Jinabhadra. In fact, what typifies and distinguishes this cannot be better and more completely recognized than through an individual comparison of the corresponding parts in his own Bhasya and in that of his predecessor. A concordance on this that we give next will guide in this matter and serve as a basis for further investigations. When the passages do not agree literally with one another, "cp.", has been given instead of the equal sign. Numbers in italics denote the Niryukti-stanzas. cp. 9092 cp. 9118 98 101 | 103 104 cp. cp. cp. cp Vis. I 1203 1206 1207 1210 1211B6 12138 12140 12154 cp. 944 1216 12178 1218 1219 1220 1221 f. 269 [36] K. pedh. Vis. I K. pedh. Vis. I K. pedh. | Vis. I K. pedh. | 58 cp. 24deg 1 91 cp. 527Bb 258 cp. 907 197 cp. 24ay cp. 78 119. 122 = 528 f. 2572 30 cp. 79 128 cp. 530 151deg 39b cp. 80 cp. 531 259 f. cp. 921 f. 25 cp. 89 f. 1319 cp. 5322 261 = 924 = 91 1329 cp. 532 262ay cp. 926ay 1058 26.27 cp. 910.92 133 f. = 533.535 263 cp. 927 f. 99a 40 cp. 241 f. 136 f. cp. 536 f. 264 f. = 931 f. 996 = 453 139 = 538 266 cp. 938 111 'cp. 43b cp. 45635 140 cp. 541 267ay cp. 940 1094 = 55 cp. 464* 141-147 = 545-551 2689 466 cp. 469a 211. 210 = 564 f. 2687 cp. 946 110 50-52 cp. 469 29 cp. 566 cp. 950 100 cp. 46. 48 f.cp. 470" 35 f. cp. 812 f. 270 107 f. 54 cp. 4739 38 cp. 822 312ay 549 cp. 474 f. 252 f. cp. 842 272 188 = 60 cp. 476 2899 cp. 852 273 191 cp. 61 f. cp. 478 f. 2984 cp. 853 276 152 = 2979 cp. 854 2766 15473 f. cp. 496.497a 2986 cp. 855 278 = 998 -171 = 75 f. cp. 4975. 498 295 f. = 861 f. 283 = 9981 172 f. = 77 = 500 292 = 863 286 79ay cp. 503 290 = 864 310 = 1001deg | 1950 cp. 80ay cp. 508Bb 2916 cp. 865 326 cp. 1002 1959 81 = 509 1769 cp. 876. 877a 327ay cp. 10025 1970 82 f. cp. 510 f. 1799 cp. 877B 2009201 cp. 1088 cp. 84 f. = 512 f. 177ay cp. 877 1949 cp. 11180 202 cp. 86 cp. 514 f. 1780 cp. 890B 93 cp. 1188 f. 2000 = 88 cp. 516 178BY cp. 892 194 cp. 1193 335 = 87 cp. 5198 175 = 893 195 cp. 1201 336= 526 | 256 cp. 894-897 | 96 = 1202 -362 = 272a 1367Bb cp. 952 cp. 9566 cp. 957ba cp. 958 cp. 967 cp. 9686 cp. 490BY 1384 1386 1387 1392-1409 1411 f. 1417 = 9982 196 cp. $$$$$ 14178 14198 14208 | 1989 1421 1423 14258 1454 1455--1481 99 For Personal & Private Use Only

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General Supplementary Concordance to the Visesavasyaka-bhasya In order to complete the analysis of Jinabhadra's Bhasya the extraneous stanzas that did not find a place in the Niryukti-concordance (pp. 3548-36deg38) and in the preceding segment have ultimately to be taken out. Thus, a supplementary concordance is necessary that, however, cannot be complete, because many texts that Jinabhadra may have used are no longer available or have not yet been studied. We can only present the little bit that we have managed to identify in the indicated direction. At the same time, we also take up some additional stanzas of the fourth Niryukti-edition that, firstly, have partly come into it from the Bhasya. Vis. I 7 = 234a = 434b Kalpabh. I 326 IV 140a 66 cp. Av.-niry. VIII 166a VIII 1661 435 = 693 = 706 = 957-960 1275 1310 III 497 = 538 = 66 E. Leumann, An outline of the Avasyaka Literature 66 Ce Co Utt.-niry. 29-32 ? cp. Av.-Erz. p. 204 Av.-niry. II 41' VIII 851 XX 61 66 66 I 471 I 55'(J) (C Vyav.-bh. X 693 IV 89a cp. Av.-niry. VIII 121') 91lf. 66 = VIII 1215f. 98 = VIII 1261 125 = Kalpabh. pedh. 123 153 cp. Av.-niry. VIII 1661a V 656 = ? 664 f. 732 737 Vis. III 586 4 Viyatta 5 Suhamma 2 Aggibhui 7 Moriyaputta 3 Vaubhui = = 66 The Vedic and philosophical citations in the text and commentary of Vis. II The Ganadhara-vada (Av.-niry. VI 1-64) describes in a short and stereotyped manner how Mahavira frees eleven Brahmins from their doubts about knowledge. Then, together with their flocks of pupils they join him. The entirety is a ballad-like fabrication that wants to give an explanation as to how Mahavira acquired his eleven main disciples who as leaders of monk congregations are called Ganadhara-s. A condensation of the same (2-7) precedes the actual depiction (8-64) that relates the following. 2. The (subsequent) Ganadhara-s who came from the best of families met in the middle (city) Pava at the sacrificial spot (of the Brahmin, Somil'ajja). 3 f. There were 1 Indabhui 6 Mandiyaputta 6. (The objects for their doubts about knowledge were:) 66 66 Av.-niry. XII 120. 119 Oghaniry. 1090 Das.-niry. 296 8 Akampiya 9 Ayalabhaya 10 Meyajja 11 Pahasa [37] 5. Why they became monks I shall explain one by one. The Church originates from Suhamma, because the remaining Ganadhara-s had no spiritual descendants. jive' kamme2 taj-jiva3 bhuya tarisaya bandha-mokkhe deva' neraiya va punne' paraloga1 nivvane11 6 7. The first five had flocks (of pupils), each of 500; the next two flocks, each of 350, the remainder, each of 300. ya Mahavira turns to each of them with a stereotype address. With the first one, it reads 1 17. You have doubt whether there is a soul (jiva) or not; you do not understand the meaning of the Veda-passage. Its meaning is the following. In further addresses the object of the doubt varies, in accordance with stanza 6: 2 25... whether there is a (for every individual his own) substrate of deeds (karman)... 100 For Personal & Private Use Only

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English translation by George Baumann 3 31. .. whether the soul is only a function of the body... 4 35... whether there are five elements (panca bhuya)... 5 39... whether at rebirth one remains within one's own species ... 6 43. .. whether one is bound (to the world, and liberated (out of it)... 7 47... whether there are gods ... 8 51. .. whether there is a hell... 9 55. .. whether the contrast between Good and Bad really exists ... 10 59... whether there is life after death ... 11 63. .. whether there is a nirvana ... The advice (which resulted in the conversion of the addressees), announced each time by Mahavira with the words "Its meaning is the following", is lacking in the text. Like the schism-stories these originally were not textually fixed. Even the Curni itself makes only a weak attempt to fill the omission with the first Ganadhara. However, Jinabhadra enters exactly here with his masterly handling of dogmatic matters and writes the addition in more than 400 stanzas, to which, also, rich discourses are added within his commentary. Then Haribhadra takes an extract from these expositions that fill Vis.II, together with its commentary, into his Avasyaka-tika. Again from Haribhadra's discourse a shortened edition has been made later in a separate, small writing carrying the title Kimcid-ganadharavada that retains only the explanation of Av.-niry. VI 6 and, then, what follows, except the explanatory parts and most of the "Veda-passages"." Here we turn to the "Veda-passages", i.e. more exactly to the Vedic and philosophical ci-tations that Jinabhadra announces in the described context and interprets or rejects in the Jaina sense. Several of these are dealt with only in his commentary and since that is lost they can only be extracted from the users of it (Haribhadra, Silanka, Hemacandra). The users, themselves, have contributed a citation here and there. Therefore, we emphasize with italics the citations found in the Bhasya-text (as only these are proved to have already been taken into account by Jinabhadra) and note for the remainder, to which, or to how many of the commentators they are known. Of course, no source-statement can be found. In the meantime, the available resources of Vedic philology (particularly Jacob's UpanisadConcordanz, Bombay Sanskrit Series No. XXXIX) suffice to identify most quotations. One can assume that among the citations the most important statements on which the Brahmins of Jinabhadra's time relied during controversies or polemic can be found. Precisely, a large number of the contradicting passages of Brahmanic philosophy of life has been collected in order to especially substantiate the doubt of knowledge of each individual Ganadhara. In 97*-14 The Kimcid-ganadharavada has an extent of about 250 grantha-s; it is contained in the collective manuscript P XVI 291 and stretches here from fol. 20's to 2310 :P XVI 291 1 B 763 PXVI 291 | B 763 20*6-14 = 96 12-13 16. 21017-22deg3 = 100deg11-15 223-9 101deg2-2 03-10 = '5-11 9-12 = 15-17 10-12 = 989-1 12-17 = 1-6 12-21'6 = 13-17 17-19 = 12-14 14-102" 7-11 1-23 102deg16-5 2395-18 6-103 13 - 10 '3-100 10. 18-9 = 103 10 f. 2-5 8-11 11 12-16 b 12-16 7-10 A text that similarly results only from the shortening of a work by Haribhadra is the Dasavaikalikalaghuvstti (cp. ZDMG. VLI 583-585). 21deg6. 99*26 11-13 b 100" 97 126 2-5 101 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature addition, some apothegms that derive from smaller Upanisad-texts show that they already had been handed down with little exactness; naturally, a few more mistakes turn up in the Jaina lecture (like the alleged particle gnim in 2' and the corruptions in 72, etc.). [37] What is missing with H(aribhadra) is in parentheses and with S(ilanka) in square brackets; what is only in the Curni is in small print. The citations found in H are numbered in the order he gives them, outside left, with small numerals. The number of Ganadhara-s can be found there, and in connection with it the corresponding citation and an exponent, which indicates what number it is in the context. Our lay-out follows the Bhasya-commentaries. At the head it always names the stanza at the time of whose explanation the same ones list the citation or group of citations for the first time. Later, explanations are to be found only with Hem(acandra). Where the citations occurring in the Bhasya itself are to be found is indicated each time by the added accounts in italics after them. The Haribhadra-manuscripts (BSSSo) have been distinguished by italic initials from the Hemacandra manuscripts (BbSIIBr)2. As far as the contrariety of the citations is concerned, the reader can easily see whether they should illustrate the pro- or contra-standpoint. Only with the first Ganadhara have we separated both groups from each other by means of a hyphen. During the correction Hillebrandt has furnished us proof of two citations. II 5. (yad3 ahur Nastikah*:)5 13 1'3'101 63 etavan eva puruso yavan indriya-gocarah, bhadre, vrka-padam pasya yad vadanti bahusrutah'|| piba khada ca sadhu sobhane, yad atitam vara-gatri tan na te, na hi bhiru gatam nivartate, samudaya-matram idam kadevaram || (Bhatto 'py aha:) 1254 f. 3 vijnanaghana evaitebhyo bhutebhyah samutthaya tany evanu vinasyati, na pretya samjna 'sti. Brh. Ar. Up. II 4,12. - Also on II 39. 137. - II 40deg. 41deg. 42. (Sugatas tv aha:) na rupam bhiksavah pudgala ity[-adi]. anya tv ahuh: vasamsi jirnani yatha vihaya navani grhnati naro 'parani tatha sarirany aparaparani jahati grhnati ca Partha jivah || ** It is not impossible that the syllable gnim in the last line constitutes a wrongly read anusvara-symbol. The sentence containing it, presently in Vedic manuscripts, looks something like goda vad. In the eighth century, or earlier, the anusvara, occurring here, may have had a form that a Jaina, to whom it might not be known, might have thought he could render correctly with gnim. Subsequently, because of the context a dot over should have been placed. [(tatha ca Vedah:)] na ha vai sa-sarirasya priyapriyayor apahatir asty', asariram 2 BB 1322, b = B 1933, II (P mentioned in the Av.-Erz. p. 36) = P XXII 1228, Br= Br 2103 (only looked through at some passages by my brother). - II is apparently the master manuscript of S, but such that, most likely, a corrected copy X comes in between. S, itself, has been corrected according to another manuscript. Therefore, it has to be differentiated between a first-hand S1 and a second-hand S2: only $1 is based on II in as much as the corrections done in x make themselves perceptible. In Poona there are, besides II, still four Hemacandra-manuscripts: VIII 768 (related to IIS), XII 58, XXIV .... yath' S. 4 eke S. 5 eke ahuh C. 6 loko 'yam 60 Hem. & Malay. 7 degnty abah C, SEO, S, BbS, Malay. 8 tatha HS. 1' & 14 are missing in C. 9 = Bhagavadg. II 22 (MBhar. VI 900), where the second line reads tatha sarirani vihaya jirnany anyani samyati navani dehi - In C only a Jaina citation follows: kaya anno mutto nicco katta tah'eva bhotta ya tanu-metto gunavanto uddha-gai vannio jivo || Cp. this with Das.-niry. 227 f. V-XI. 102 For Personal & Private Use Only

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English translation by George Baumann 10 vava santam priyapriye na sprsatah. ChandUp. VIII 12,1. - Also on II 43. 103. 256. 313. - II 3134 = 467". ([tatha:) agnihotram juhuyat svargakamah. MaitryUp. VI 36. - Also on II 43. 95. 252. 334.) - II 92 = 136 = 399% = 422deg; cp. 3346Y. - Mentioned by Haribh. in the Caityavandana-vitti on Av. V 11 conclusion and in Sastravarttasam. 605. A similar citation (the opening of TS. II) with Haribhadra on Sastravarttasam. 157. ([Kapil'agame tu pratipadyate:) asti purusah) akarta nirguno bhokta (cidrupah). (nila-vijnanam me utpannam asit.] Cp. Sarvadars. II ed. p. 19,7-10II 33. (BrahmabUp. 12.) - Also in Yasastil. VI k. 1 end: Pet. Rep. II 155. (yatha vieuddham ... || tathedam amalam ...ll Bhagavadg. XV 1 = MBhar. VI 1383.). purusa evedam gnim sarvam yo ... VS XXXI 2. SvetUp. III 15. yad ejati yan 'n' ejati yad dure yad u antike yad antar asya sarvasya yat sarvasyasya bo... VS XL 5. II 50. (tatha] srutav [apy] uktam": . astamite aditye Yajnavalkya candramasy astamite sante 'gnau santayam vaci kim-jyotir evayam purusah? 'atma'-jyotih, samrad' iti hovaca. Beh. Ar. Up. IV 3, 6; the answer in the wording of IV 3, 2. - II 50. [38] II 95. (sa" sarvavid yasyaisa mahima bhuvi divye, brahmapure hy esa vyomny" atma supratisthitas MundUp. II 2,7a6. tam aksaram vedayate 'tha" yas tu sa sarvajnah sarvavit sarvam ev'avivesa || PrasnaUp. IV 110. ekaya purn'ahutya sarvan kaman avapnoti. cp. TBr. III 8,10,5. esa vah prathamo yajno yo 'gnistomah, yo 'nenanistva 'nyena yajate sa gartam abhyapatad. PancavimsaBr. XVI 1,2dyadasa masah samvatsaro - TS. V 2, 5,5. 'gnir usno - 'gnir himasya bhesajam". VS XXIII 10o = TS. VII 4, 18,2 etc.) II 101. satyena labhyas tapasa hy esa brahmacaryena nityam 32 asti H Malay.; also Hem. on II 103. 256. -jno s2o. 3 vyavastho Bb. - See the complete text of the six sloka-s (which are found with Hem. before II 33) as well as several of the following citations below, p. 9-11. naijo s; also BS, but not in the explanation (on II 95). S vS & S; missing with Hem., but not in the explanation (on II 95). yad u H. The words are missing with Hem. 9 deglkah Bs, olkah Ss, olka 2; Olkyah OBbBr, olkas ns', 'Ikyas s?. Jinabhadra must have written olkah and noted the variant olkyah (from which olkah arose in Ss). atma Bs 2o. iti BSso Lacking in Sb Malay. osa S. 'many Sb, omni Malay. lacking in B. In the Brahmanical tradition the four lines read: yah sarvajnah sarvavid yasyaisa mahima bhuvi divye, brahmapure hy esa vyomny atma pratisthitah tad aksaram vedayate yas tu somya sa sarvajnah sarvam ev'avivesa | Haribhadra refers to these passages in Sastravarttas. 624. purmay' aho P'b, purvay' aho BBr; in Hemacandra's repetition: purmay' bIIS, purvay' BBr. Mentioned by Haribhadra in the Caityavandana-vTtti on Av. V 11 end. 16 tsara agno S Malay. 17 bhais SBb Malay. 103 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature JY. II 141 jyotirmayo hi suddho yam pasyanti dhira' yatayah samyat'atmanah MundUp. III 1,5. - With Hem. on II 137. II 126. (ekavijnana-samtatayah sattvah. [yat sat tat sarvam ksanikam.1) ([ksanikah sarva-samskarah.]) -- The complete sloka with Abhay. on Bhag. XXX 1 Ed. fol. 1836'2, with Malay. on Nandi Ed. p. 432, 8 and with Gunaratna on Saddarsanasam. 1.2 141 svapnopamam vai sakalam ity esa brahma-vidhir anjasa vijneyah, dyava-prthivi, prthivi devata (apo "devata). - With S on II 142. II 224. puruso vai* purusatvam asnute, pasavah pasutvam. - Also with Hem. on II 252; of course, thereafter 5-. srgalo vai esa jayate yah sa-puriso dahyate. - Also on II 252. I1 2529. II 252. [(agnistomena Yama-rajyam abhijayatideg. MaitryUp. VI 36.)] 6 II 256. sa esa viguno vibhur na badhyate samsarati va, na mucyate mocayati va. cp. Samkhyakarika 622 na va esa' bahyam abhyantaram va veda. cp. Bsh. Ar. Up. IV 3, 21. II 318. sa esa yajnayudhi yajamano 'njasa svargalokam gacchati. Satap. Br. XII 5, 2,8. - also with S on II 403. apama somam, amsta abhuma, agaman jyotir, avidama" devan, kim nunam asman" tonavad aratih! kim u dhurtir amata martyasya! RV. VIII 48,3. Atharvasiras Up. 3. [ko janati mayopaman 4 girvanan Indra YamaVarunaKuber'adin? Also on II 334.] II 335. (uktha-sodasi"-prabhsti-kratubhir yatha-sruti"YamaSomaSurya Suraguru-svarajyani jayati. cp. MaitryUp. VI 36.) II 335o. ((Indra agaccha Medhatithe mesa-vssana")] TAr. I 12,3. SBr. III 3,4,18. 8' II 339. [narako vai esa jayate yah sudrannam asnati. na ha vai pretya narake narakah santi.] vira BBr. The complete text of the original passage reads: satyena labhyas tapasa hy esa atma samyagjnanena brahmacaryena nityam antah sarire jyotirmayo hi subhro yam pasyanti yatayah ksina-dosah || Another sloka with the same Pratika is Vivekavilasa VIII 267 (cited in Sarvadars. II Ed. p. 24,5) - vai do 2o. osah S (where 52 is found before 5!). suh S. te bIIS. sa esa na instead of na va esa S; P puts na va instead of sa, but forgets to cross out na after esa. abhyo Bs, IIS, Malay. In P the first time broken off, the second time (below, p. 11deg ult.) svargam logam (!). mam P'B; Omama s (also in the explanation), also B (but not in the explanation). Mistake for aganma. 11apit.ama SP. asmat p & (= asmad urdhvam) Hem. Malay.; asmakam (but in the explanation asman) S. oti Bs, P!, BII. trnavad (instead of krno!) has been correctly paraphrased by H Hem. Malay. with karisyati. 14 Oman devan bIIS (but not in the repetition). 15 sa pl (but not in the explanation), SIIS' (also in the explanation). 16 Yama is lacking in SIIS. 17 Instead of other mesa Vrsanasvasya mene! Cp. Hillebrandt Rituallit. p. 1348. asnute BSs. 104 For Personal & Private Use Only

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English translation by George Baumann 23 II 360. 2(kenanjitani . . . || cp. Asvaghosa's Buddhacar. IX 63 = 52 Cow.) punyah punyena [karmana) papah papena karmana). Blh. Ar. Up. IV 4,5. - With Hem. on II 95. [38]?102 II 403. sa vai ayam atma jnanamayah BIh. Ar. Up. IV 4,5 opening. Lacking with Hem. u' II 426. jaramaryam va etat sarvamyad agnihotram. TAr. X 64 = MahaNarUp. 25. - Also with Hem. on II 475. dve brahmani (veditavye] param aparam ca statra para satyam, jnanam anantaram brahma). Cp. MaitryUp. VI 22 conclusion = BrahmabUp. 178 (saina guha duravagaha.) II 427.(yath' ahuh (Saugata-visesah kecit tad-yatha]: dipo yatha ... Il jivas tatha ... ID) - Also in Yasastil. VI k. 1 (Pet. Rep. II 152), where in both stanzas the sequence is cbad. An apothegm still remains that should serve as an instance for a citation above (1') and according to Hem. has been taken from a related commentary (i.e. from a commentary on the BIhadAranyakaUpanisad). Jinabhadra mentions the citation and the instance in the following stanzas: 40. Goyama, veya-payanam imanam' attham ca tam na yanasi jam vinnanaghano cciya bhuehimto samutthaya . 41. mannasi majj'angesu va maya-bhavo bhuya-samudaya-bbhuo vinnana-mettam aya bhue 'nu vinassai sa bhuo 42. atthi na ya pecca sanna jam puvva-bhave 'bhihanam asugo" tti jam bhaniyam na bhavao bhav'antaram jai jivo tti. Hem. remarks about the last line: kim iha vakye ("with this citation", i.e. with 1') tatparya-vittya proktam bhavatity aha 420, sarvath' atmanah samutpadya vinastatvan na bhavad bhavantaram ko 'pi yatity uktam bhavati. - Silanka, laconic as usual, only says: evam na bhavad bhavantaram astity uktam bhavaty. As an after-thought, it should be pointed out that in Vis. II 226 f. a pair of superstitious sayings with botanical and zoological contents has been mentioned. They claim an origin from heterogeneity and, therefore, serve as an argument against the conclusion that presumes on the basis of the general origin of homogeneity from homogeneity that life after death must be homogeneous with the present situation. 226. jai saro sangao - bhutanao sasavanulittao - Lacking with Hem. & Malay. Instead of this citation (whose wording can be seen below, p. 11") the following on II 95 can be found with Hem.: sarva-hetu-nirasamsam bhavanam janma varnyate svabhavavadibhis, te hi n' ahuh svam api karanam | rajiva-kantak'adinam vaicitryam kah karoti hi? mayuracandrak'adir va vicitrah kena nirmitah? || kadacitkam yad atrasti nihsesam tad ahetukam, yatha kantaka-taiksny'adi tatha caite sukh'adayah 11 As an expression of the same thought, Gunaratna cites on Saddarsanasam. 1, along with the Buddhacaritrastanza (= Lokatattvanirn. 97) the sloka Lokatattvanirn. 98. 3 sattram P (a correct emendation by Jinavallabha). 4 Lacking with Hem. & Mal. 5 Santy. at Utt. XXV cites this sloka along with some others (e.g. Bhagavadg. XVIII 42 with variants). He also brings a few similar citations at Utt. XII 11 15 (e.g., MahaNarUp. X 5 = KaivalyaUp. 2deg 3 and VS. XXXI 18 = SvetasvUp. III 8). 6 With Hem. & Mal. before 112. ona Hem. 8 degdaobbhuo S; Hemacandra's explanation: bhuta-samudayad ["dayad b) udbhutas. amugo ss. 10 singo Hem. 105 For Personal & Private Use Only

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samjayai golomaviloma-samjogao duvva - 227. iti rukkh'auvvede jonividhane ya visarisehimto E. Leumann, An outline of the Avasyaka Literature disai jamha jammam, Sudhamma, tam1 nayam eganto. One should compare the Pancatantra-stanza I 107 rec. simpl. (94 B, 103 C) = 76 rec. orn. Ind. Spr.2 1958. There one can find, along with poetically fictitious allogenous formations, the third of the preceding: durva 'pi golomatah. From the first allogenous formation that lets reed "sara" be derived from horn "srnga", a fabulous variation in the first Pratyekabuddha-story is met with, according to which bamboo reeds shoot up out of a skull, face and eye of a corpse. One usually reads yoniprabhrta (jonipahuda) for yonividhana which is why the commentaries paraphrase the word so (below, p. 11). Traces of this work can be found in P XVI 266 & XXI 1242. Further specimens from the contents of the Visesavasyaka-bhasya Whereas the specimens from the Niryukti have to be distributed among the previous and even the following depiction, those from the Bhasya can be joined together, without compulsion. Therefore, Jinabhadra's various depictions and discussions are joined here with the conveyed citations for which the commentaries again have to be taken into account. Thus, worthwhile for scientific history, we next single out the theory of perception that has been dealt with summarily in the Nandi and in the Nandi-chapter of the Niryukti and, for this reason, has been developed extensively at the beginning of the Bhasya. Essentially, there were two tasks that required reflection on the topic: there should be clarity about the external prerequisites of the five types of sensory perceptions and the inner process of the formation of a conception has to be somehow laid out. In the first respect Jaina dogmatics as opposed to a more nanve viewpoint ascertain that hearing and smelling (as well as tasting and feeling) are based on a mechanical stimulus; however, it has not been recognized that the same should also be valid for seeing. As far as the transposition of the stimuli into conceptions is concerned, the Jains differentiate a general inner stimulation (oggaha) to which an individual reacts through the tha (attentiveness or apperception), whereby the [39] avaya2 as a psychic equivalent of the object arises that, due to its persistence, becomes conception. This analytical ascertainment that only takes into account what is typical of the process is complemented by a theory of predisposition that classifies the individual particularities that are a factor upon the entrance into existence of perceptions and conceptions; six categories (time, quantity, quality, etc.) are differentiated, according to which the typical phases differ with each individual person: quickness, profusion, acuteness, harmony, independence and determination in their various nuances can typify perceptual activity and the conceptual life of each individual. In addition to these preliminaries, for the sake of clarity in the following translation, the source-passages have been put together through free choice. Vis. I 179. A The general understanding of something (means) oggaha "general perception"; B Giving heed to parts (of something) then (means) iha "more precise perception"; Discernment (founded on this) of something (means) avaya "cognition"; C 1 to Hem. 2 In Skt. Haribhadra correctly writes avaya; Silanka and Hemacandra use apaya and mention at the second and third occurrences (in Vis. I 178 & 179) the other form as a variant (Sil., each one time, Hem. three times at 178 and once at 179). Sporadically, one finds once avdeg with S at 186. Abhayadeva usually writes avaya: Bhag. VIII 2 Ed. fol. 558b. 583. 587. Sthan. IV 4 Ed. fol. 335. VI Ed. fol. 419 (av ap). 106 For Personal & Private Use Only

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English translation by George Baumann D Not forgetting something (means) dharana "permanent impression" (or vasana "conception"). " I 1929. A The oggaha is of two kinds since one can 1. perceive molecular stimulation (vanjana cp. Vis. I 193'), 2. conceive the thing (attha). " I 203. A 1. The vanjan'oggaha "the perception of the molecular stimulation" is fourfold, whether the perception is brought about through sense of hearing, smell, taste or sensation of feeling. " 1335. Sthan. IV 3 (Ed. fol. 3004). Specifically, only the four mentioned sensory activities, receive a molecular stimulus from the object, but not the face (and the intellect manas). [39] Nandi p. 346-354. Av.-niry. I 16. Vis. I 299, 300deg. All other functions (A 2, B, C, D) are sixfold, because with these all five senses (hearing, face, smell, taste, feeling), or, also none of the senses (only the intellect) can provide for the conveyance. - Then, there are in total 4 + 6 + 6 + 6 + 6 = 28 varieties of spiritual abhinibohiya-nana." In the case of the sense of hearing and smell the molecular stimulation is made possible through the transmission of sound and odour. In this connection Vis. I 350 (along with the accompanying tradition) teaches the following: From its origin sound moves in an instant because of its subtleness, without hindrance in all six major directions (east, west, south, north, zenith, nadir); at the same time, it mixes itself with matter that it pervades, so that it is never pure, but can only reach the ear mixed (misra). From those major directions the sideward dissemination (paraghaya) also brings sound in all the intermediate directions. -- Silanka adds: Also odourmatter, etc. is experienced in a mixture (in the case of smelling, etc., not pure, but during its dissemination along with permeated substances); (but) it is not compelling that the dissemination, indeed, goes in the (six) directions (sreni), because odourous substances are actually coarse-fibred (so that hindrances may arise), similar to a particle of dust (flying through a window screen - but still this (stated) compulsion (will be present like with sound) some (think). - Cp. (sloka 106 in) Kumarila's sabda-theory (Tantrav. I 16). The reasoning of this argument is, of course, untenable. It reads: I 2037. Only ear, nose, tongue and skin become negatively or benevolently affected [(by the object, e.g. by touching a rough surface the skin can be injured, but (by touching) a smooth surface, (the skin) feels good; but the eye can look at a pointed object without damage, and even so, the intellect can think of water without being freed from thirst)). 207'. For example, (through loud sound) deafness and [(through excessive stench)] nose putrefaction or nose-bleed can result. 208'. (One could object:) (exactly corresponding with the eyes) influences of a good or bad type appear if one looks, e.g. at water (butter, [black-coloured clothes,] trees or the disk of the moon) [(this refreshes the eyes)] or looks into the sun (or at a white wall)] (the eyes water)]. 209. [(Then it has to be countered: we do not claim that the eyes are completely uninfluenceable; we only deny that at the first perception a molecular stimulus takes place.)] They (the eyes), upon contact, (i.e. when [looking somewhere for a long time) a molecular contact happens), become burned by the sun's rays, just like the skin. What harm does it do (from our point of view, since what is seen cannot be damaged*)? *dsstasya badhitum asakyatvat. - An incomprehensible argument! In the preceding Jinabhadra confuses the effects of heat and light! The still odder confusion of light and touch in the commentary-passages on 2037 (recognizable by means of brackets), indeed, has to be blamed on Hemacandra since it is lacking with Silanka (as the square brackets show). 211. If seeing would require touching, then, (in particular), the eyes should notice dust particles that are found there. Since they do not see this, then it is (precisely) apatta-kari "perceptible without touching". . Cp. Vis. I 212 243 (especially 236 243) & 339 opening. The main reasons are: I 241 f. Because the intellect, at any moment so to speak, can avail itself of the object and can itself imagine, and because it, firstly, concerns itself with the objects of the senses when the molecular stimulus (of the corresponding sense organ referred to) has finished, it thus grasps the object right from the first moment (directly) (not after a preparatory moment, where for him, himself, approaching molecular stimulus similar to that of hearing, etc., might take place). 242deg Otherwise, it could not be applicable (at all) (since he can behave himself towards the objects only in his own manner). 4 Vis. continues: 107 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature " p. 347-353. Synonyms are each five for A: ogenhanaya uvadharanaya savanaya avalambanaya meha, - oggahana Vis. I 178, " B: abhoganaya magganaya gavesanaya cinta vimamsa, - viyalana Vis. I 178, C: auttanaya paccauttanaya avaya buddhi vinnana, -va vasaya Vis. 178, " D: dharana dharana (Vis. I 178) - thavana paittha kotha. " p. 353. Vis. I 332. The duration is with A an instant (samaya), " B at the most an hour (muhurta), " C " " " 6 " D a measurable or immeasurable period of time. Vis. I 251o. A 2 One comprehends (at the atth'oggaha only an object) in general without being able to depict (it), because every conception about (its) nature, etc., is lacking. I 252. As soon as (e.g. at the perception of a sound) the realization takes place that there is sound then this is (already the level of reasoning) C. I 253. For instance, would one want to reckon the simple realization that there is sound to A (2) and depict only the more exact ascertainment of sound as (thought process) C - (then it has to be countered) the ascertainment 3000 & 301 Some say that the first 6 varieties for A 1 and A 2 are applicable together; therefore, in order to achieve the total number 28, instead of the 4 varieties of A 1, they use the 4 buddhi-types that are distinguished in the worldly abhinibohiya-nana. 302" Those 4 buddhi-types are (not entirely) something special when compared to A-D since there is nothing except this four-some; 302 therefore, they are included together (in other words, already counted) since A-D represent general groups. 303 (In fact, if you take the stories that in the Nandi as well as in Av.-niry. IX 52 65 serve to illustrate the 4 buddhi-types, then, e.g, in the episode Av.-Erz. IX 55,8, where the clever Bharata is supposed to organize a cock-fight with a single cock, the following distinction can be made: When at the thought), "How will it fight without an opponent?" (Bharata has an idea) "by means of a semblance mock (opponent)" (then this is the level of reasoning) A (since, in general, he only thinks of the possibility to make use of the semblance as an opponent). - (The level of reasoning) B (then asks): What would be most suitable (for that)? - (The level of reasoning) C (answers): the mirror image. 304" (But why, then, are the 4 buddhi-types especially differentiated when they are contained together in the 28 varieties?) Like when one undertakes a differentiation according to the five senses and the manas, even though (for all six the four-some) A D are common. 3046 thus, the 4 buddhi-types, also for this reason, that they do not rely* (on the spiritual contents), will be separated (from the remainder), although (with it they have the four-some) A D in common. *All authorities (p, Sil. (cp. below, p. 51'74 and Hem.) write anissiya instead of ssaya (anisraya, instr.). 305 Therefore, the 28 varieties must also) deal with the spiritual abhinibohiya-nana, because (in the Nandi) the worldly is only mentioned later. This punctiliously arranged list of synonyms should be compared (along with that in Tattvartha I 13) with the poetically sloppy one of the ancestral sloka Vis. I 395: Tha apoha vimamsa maggana and gavesana sanna sai mai panna - all that is abhinibohiya. Jinabhadra attempts to systematize this apothegm (mistakenly called "gatha" by C, H & $1.) as follows: 396 apoha = C, sai =D; mai & panna (depict) the entire (abhinibodhika-jnana); the remaining (names: Tha vimamsa maggana gavesana sanna) = B. Know that everything is abhinibodhika( -jnana). 397 mai panna abhinibohiya buddhi are (only) phonetically different (in that they all depict uniformly the first jnana; on the other hand, oggaha, etc. are all essentially different in that they depict only certain parts of the first jnana). 398" Or else the entire abhinibodhika(-jnana) is (also) included here with a word like oggaha, etc.; 398deg Only those expressions are divided with regard to the objective partial difference (which, in addition, they imply). 108 For Personal & Private Use Only

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1 66 66 English translation by George Baumann that it is sound and nothing else (a form or something similar), is, indeed, itself, a more exact ascertainment since (the existence of) a form and similar things are being expressly denied. I 266. (Besides, one should note:) Firstly, because sound is perceived only in general and vaguely, without regard to the form and similar things and because then the level of reasoning B ascertains whether it is at all sound or a form or something similar for which the presence or absence of the required characteristics will be determined, there is a plurality of mental acts that, as such, cannot possibly be credited to the single instant of time that the atth'oggaha lasts. I 272. (Just as untenable is, when) some think that aloyana preceding the (atth') oggaha imparts the general perception, [40] whereupon the atth'oggaha determines whether there is sound (or something similar). Some (ultimately say: According to Vis. I 306 [& Sthan. VI Ed. fol. 419 f.] all of the above-mentioned 28 varieties of simple knowledge are of a twelvefold nature since each according to the disposition of the individual, can grasp the objects): 1. quickly 3. depending on the number, completely 5. depending on the type, completely 7. continually equally 9. independently [without help from association of ideas] Vis. I 279. I 280. or 2. slowly or 4. depending on the number, incompletely or 6. depending on the type, incompletely or 8. unequally or 10. dependently [i.e., because of association of ideas], or 12. undecidedly [unclearly]1 11. decidedly [clearly] Since (also for this reason) differences like "quickly" and "slowly" appear with (atth)oggaha, thus, by virtue of this diversity (lasting more than an instant and indeed,) it must occasionally (not just the general perception of sound, but also) achieve cognition that it is sound, (Reply:) But then can (inner phenomenon) that be called oggaha when in that way general and more exact perception as well as comprehension, make themselves conspicuous?! (Naturally, not.) Then that word (in Vis. I 306) has to be used in a freer sense and this is possible by means of the following depiction. I 281-285. Expressed precisely oggaha should be understood only as the general (undetermined) perception at the first moment. Then, after more precise perception (iha), cognition of an object takes place, and this is then (namely, the level of thought) C (avaya). Therefore, this can be called (in turn) oggaha in a more freer sense, out of consideration for a (still following) more precise perception and cognition, because faced with future individual. determination, only something general becomes grasped, and since (the double occurrence) iha-avaya lets itself be repeated until a complete grasping of all details, then, each time, the preceding avaya can be termed (freely) as oggaha, because, in comparison with both of those, it refers to what is general. Actually, it invariably concerns (through the continued perceptual activity) only (the alternate occurring levels of thought) B and C, and just the general (undetermined) impression of the momentary instant Vis. I 306-308, like Umasvati's Tattvartha (I 16), gives the sequence 36. 1 f. 912. 7 f. In the Sthananga the correlates appearing on the right side are missing; there it is a six-division. The text also shows which variations are found with D. 109 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature deserves the name oggaha. However, in a freer sense, each time the level of thought C is called oggaha, but not the (last), where the perceptual activity breaks off, there, only the name avaya is correct. Then, at the termination of this avaya the "permanent impression" (dharana) develops that later on (detached from the thought-processes A-C that have caused it,) is simply called "conception" vasana or "remembrance" sai.' A little passage might serve us as an addendum to the above theories, where, also, even the developmental side of the psychological questions finds expression. Mahavira had a comparatively significant understanding of nature. He concerned himself particularly closely - essentially constructively, of course, - with the gradual refinement of corporeity and the function within the sequential stages of organisms. Corresponding doctrines can be found extraordinarily often in the Canon and also the following one belongs to them: Nandi Ed. p. 399-405. With all organisms a fraction of infinity of the aksara remains constantly bare. If it would be enshrouded then the organism would go into an inanimate condition - thus, there always remains (at least, the brightness) of the brilliance of the sun and moon, even with masses of clouds (perceptible). The final sentence is a second half of a gatha and since the Nandi - except for citations - is written in prose, must originate from a lost source (cp. above, p. 36deg53-65). Sanghadasa and Jinabhadra explain the entire passage as follows: [40'] K.-pedh.73 Through endless atoms of knowledge disguisement, each individual (life particle is enshrouded in all organisms, except those who have kevala. 74 But there is knowledge (called) aksara (imperishable), because it never (entirely) comes to an end for organisms. A fraction of infinity of this does not become enshrouded in all organisms; 759 if that were enshrouded then the organism would get into a lifeless condition 750 the brilliance of the sun and moon always remains (at least, the brightness), even (perceptible) with masses of clouds. 76 The aksara is unclear in the five (first life-groups) since there is knowledge obfuscation in connection with stiffness (deep sleep). In the more and more developed organisms a gradual clarification shows up. Vis. I 496 According to the Canon, of those (general aksara) a fraction of infinity is constantly exposed (barren) in all organisms -- (i.e. in all) that do not possess kevala, and, for sure, (it is) threefold (minimal, moderate and maximal). 497 The minimal (fraction of infinity becomes formed through) (just) vivacity that itself does not become obfuscated in maximal obfuscation, (as little) as the (day) light of the sun enshrouded in clouds; 498 it can be accepted) in the lowest organisms since there is obfuscation of knowledge in connection with stiffness (deep sleep). In the more and more developed organisms it increases as a result of the gradual clarification. 499 It becomes maximal with that, which has a maximal knowledge of the sruta. Among the remaining (organisms that find themselves between the mentioned What has been said can be elucidated graphically in the following manner: av av logg) av dharana ogg (ogg) vasana Tha iha Iha Jinabhadra overlooks with his subtle reconcilement of the inconsistency that oggaha and avaya in Vis. I 306 are counted separately, i.e. are different from each other; the result 28 x 12 = 336 is clearly shown there. Naturally, the general dispositional differences at A must assert themselves and this is required (below, p. 4994 11) with a scholastic argument of an authority cited by Silanka. 110 For Personal & Private Use Only

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English translation by George Baumann extremes), there is usually the moderate (fraction of infinity), whereby (the well known) six graduations can be differentiated. Where Sanghadasa inserts the Nandi-passage almost verbatim, Jinabhadra renders it more systematically, particularly by his affixation of the summary gradation (minimal, moderate, maximal). Apparently, the conclusion of 496 is thought of as a commentarial addition of the (Nandi-) citation (cp. below, p. 48on.). Thus, it cannot be assumed that Jinabhadra had taken this gradation from the "Canon" (perhaps from the underlying Purva).* Finally, two passages belong to the former sphere of thought that are important for the history of Jaina dogmatics as well as for the textual history of our Bhasya. The older Canon is fond of expressing something as completely as possible. For "teaching", e.g. there usually is a sequence of forms aghavei pannavei paruvei (akhyapayati prajnapo prarup), which occasionally are further extended by damsei nidamsei uvadamsei. Correspondingly, one finds for "knows" the double expression janai pasai, literally, "he knows and visualizes", i.e. "he knows and clearly visualizes". Thus, knowledge and visualization combine here to a comprehensive term. On the other hand, understandably, knowledge and visualization are conceived also on their own and accordingly defined and classified independently of each other. In fact, the Canon distinguishes five types of knowledge and four types of visualization: I. abhinibodhika- or mati-jnana 1. caksur-darsana II. sruta-jnana 2. acaksur-darsana III. avadhi-jnana 3. avadhi-darsana IV. manahparyaya-jnana V. kevala-jnana | 4. kevala-darsana In some cases later dogmatics have carried this contrast also into the mentioned collective term "knows and visualizes in such a manner that it attempts, in individual cases, partially to determine which visualizing might be meant; it also partially rejects visualizing completely and then places the negation na before pasai (janai na pasai). The older point of view is represented by the Bhagavati, the younger by various authorities from Syamarya up to Jinabhadra whose opinions are known to us through the Prajnapana, the Nandi-tradition and through the Visesavasyaka-bhasya. * The Bhagavati (VIII 2 Ed. fol. 582-587) teaches: I. the abhinibodhikajnanin "knows and visualizes" aesenam savva-davvaim, etc. II. " attentive srutajnanin savva-davvaim, etc. III. - Avadhijnanin jah. anantaim ruvi-davvaim, etc. ukk. savvaim " " IV. " manahparyayajnanin anante anantapaesie khandhe, etc. V. " kevalajnanin savva-davvaim, etc. In his chapter on "visualizing" (Prajnap. XXX) Syamarya attributes visualizing only to the stages of knowledge II-V. From this, the Nandi, if not Syamarya himself, draws the conclusion that janai na pasai "knows but doesn't visualize" should be placed in I, and this Nandi-reading (Ed. p. 366 f.) is valid later on. In due course, [41] some also doubt the visualizing in II, and Jinabhadra has given this opinion more weight by adopting it so that the corresponding variant (janai na pasai for janai pasai) in the Nandi and Bhagavati commentaries has been fittingly noted (Nandi Ed., p. 502; Bhag. Ed. fol. 584"). * Of course, Hemacandra's paraphrase places the gradation at the citation! Silanka does not offer any explanation (below, 5232 .). Cp. above, p. 23'n. 111 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature The question, which visualizing they assumed, had been answered immediately in the types of knowledge III & V since these correspond to a visualizing (3 & 4) named after them. On the other hand, various possibilities of interpretation present themselves with II & IV. Then a welcomed playground resulted from the post-Canonical playing with concepts. In the entire matter Jinabhadra displays a certain insecurity. While dealing with IV he acknowledges an opinion that he had rejected in II. Thus, he himself shows how little importance there is to the reading janai na pasai that he had claimed for II. At both passages someone later adds to Jinabhadra's words a reference to the Prajnapana that is out of place the second time. Thus, it arises that the Bhasya, half through the fault of the author and half through the fault of the interpolator, appears somewhat unfavourable for the topic that we are concerned with. The Bhasya passage dealing with II reads: I 552" The attentive srutajnanin correctly knows everything that is present with respect to matter, space, time and introspection. He also visualizes it - some (think) (who read janai pasai in the Nandi) actually, by means of acaksur-darsana. 553 To him (should be replied): Since acaksurdarsana is common (to the mati-jnanin and the srutajnanin) how should the matijnanin not see by it, but the srutajnanin? Why such a difference! [554 In the Prajnapana (chap. XXX Ed. fol. 756 f.), (meanwhile everywhere,) except at the mati-(jnana)-division and at acaksurdarsana', visualizing is clearly postulated; for this reason visualizing at sruta(-jnana) is correct.] Jinabhadra, then, adopts here the reading janai na pasai. One could also translate 552": He also visualizes it. - Some (say): and, in fact, ... In that case, Jinabhadra's mistake would have been passed over. Then he would not have disputed perceiving itself, but only acaksurdarsana. On the other hand, the interpolator might have tagged on 552 in the sense of the first account and then have found fault with 554. This interpretation in favour of Jinabhadra is not possible for two reasons: Silanka and Hemacandra interpret 552 concurrently in the earlier manner, in fact, on the basis of Jinabhadra's commentary, and Jinabhadra would not have rejected acaksurdarsana if he would have recognized visualizing at all without postulating another darsana for it. Much more comprehensive is the Bhasya-passage dealing with IV: I 814 That (one) (manahparyayajnanin) perceives by means of acaksurdarsana, like the srutajnanin. 814. (If someone objects that acaksurdarsana might be) right for the sruta (-jnanin since this) (is) paroksa, but not for the manah(paryaya)jnana (because this) (is) pratyaksa, (thus, we reply:) if it is correct with paroksa, then it fits still better (also) with pratyaksa; 815deg if (only) (manahparyaya)jnana and not (also) (acaksur)darsana is pratyaksa, then what does this matter for that one (manahparyayajnanin, since, indeed, also the avadhijnanin perceives a paroksa-object by caksurdarsana and acaksurdarsana)? Others say! (the manahparyayajnanin visualizes) as a result of avadhidarsana. But in the Canon that (avadhidarsana) has not been attributed to 816', nor even a (special) manahparyaya-darsana, or any other (darsana) beyond the (known) darsana-foursome. 817 Or (does someone) believe, "avadhidarsana" might be (nothing more than) a(nother) name for the (supposed) manahparyaya-darsana (as well) as for the 8159 81ER. What is particular about this contradiction need not be discussed here. 112 For Personal & Private Use Only

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English translation by George Baumann vibhanga-darsana, then such talk is uncanonical, 818" because in the Canon) two or three darsana-types are ascribed to the manah(paryaya)jnanin, (namely, the first two, when he has, besides the manahparyayajnana, still the first two jnana-types, on the other hand, the first three, when along with the manahparyayajnana he also has the first three jnana-types); 8180 if it were (manahparyayajnana-darsana, the same as) avadhidarsana, then it would necessarily have to be three. 819a But others (claim): (only) the manah(paryaya)jnanin who is provided with avadhi(jnana) (hence, possessing, in total, all four first jnana-types) knows (by means of his manahparyayajnana) and perceives (by means of avadhidharsana); 8190 someone else, however, (who, along with the manahparyayajnana, possesses only both of the first jnana-types) knows why it is only said in the Canon that visualizing occurs (at all), (but not under which circumstances). [41'] 820 Others (say): because (manahparyayajnana) is s'akara, therefore, it is knowledge; there perceiving does not (take place) (like with avadhi- and kevala-jnana); but since it is pratyaksa he who possesses it is, therefore, perceiving with it. [821 (To all that) we reply: In the Prajnapana (chapter XXX) there is mention of perceiving of manahparyayajnana; of course, with this he (the manahparyayajnanin) visualizes; for what reason (does) uncertainty (prevails at all in this matter), (since even the Canon gives the necessary information!) Jinabhadra first gives (in 814a), briefly, his own opinion, whereby as already noted, he accepts what was rejected at II. Then he defends (in 815) his opinion against an objection (8145) and further mentions (in 816-820) four more divergent viewpoints, the first two of which he refutes. Finally, the interpolator points to the Prajnapana that is not appropriate here. The third and fourth viewpoints (819 & 820), although not refuted, for that reason are not intended to be considered as possibly noteworthy; as we shall see p. 49962 f., Jinabhadra ridicules the fourth in his commentary. Haribhadra has apparently overlooked this, because at the first occurrence of janati pasyati: ... janati pasyati ca that, moreover, basically follows Vis. I 812 f., he presents in a short excursus on Av.-niry. I 77, precisely, the viewpoints that have not been refuted in the Bhasya-text: avadhijnana sampanna-manahparyayajnaninam adhikstyaivam, anyatha janaty eva na pasyati; athava yatah s'akaram tad ato jnanam yatas ca pasyati tena ato darsanam iti; evam sutre sambhavam adhikstyoktam iti, anyatha caksuracaksur-avadhi-kevala-darsanam tatroktam caturdha virudhyate. The Nandi-Curni whose words are cited and explained by Malayagiri (Ed. p. 195 f.) touches on Vis I 813 & 820, and shares, in some way, the standpoint of the fourth opinion. As far as both interpolations (554 & 821) are concerned, they are thus recognizable by their tendency: the first only objects to Jinabhadra's viewpoint and the second to the viewpoint of Jinabhadra and others. Thus, both are lacking in certain manuscripts; the second in those that Hemacandra used, the first in the original of manuscript p, where, mainly 554 was appended in the margin (in front of the stanza-enumeration since this includes it). Lastly, since both of the stanzas simply point to the Prajnapana the contents speak for their originality and indicate that they also are ascribable to the same scholar (perhaps to Jinabhata). Silanka takes up both stanzas without expressing himself about their unauthenticity. Hemacandra has correctly judged, at least, the second, but he adds critical textual details, half of which are wrong! More about this below, pp. 52o48-65 & 53427-51. According to Sl. & Hem. Bhagavatyam asivisoddesake , i.e. in Bhag. VIII 2; this chapter, alone, does not contain a corresponding passage. Silanka places pecchai "visualizes" falsely with paccakkham. In the excerpts (p. 8"18, one should read: ucyate, to... 'tvena taj-jno... 113 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature We have chosen a stanza from the Anuyogadvara-part of our text that deals with the doctrine of permutation. I 942 In the normal sequence, place (each of the available numbers at the first position) where this does not cause any "breach of the (permutation) principle" the next possible smaller (number); (then) bring to the right of that), the same (numbers) as above; with the rest (to be placed left), the ascending sequence (has to be maintained). 4 4 In order to form the second row after the first 1 2 3,1 must be placed under 2. This results in the series 2 1 3. In order to achieve the third row, the next smaller number has to be placed under the last number of the second (row), because to place a 1 under the opening number 2 would be a "breach of principle" (a samaya-bheda), since by taking down the following numbers (1 3), the number 1 would appear again. Then, you get 1 3 2. Henceforth, to produce the fourth row, 1 (not 2) has to be placed under 3 of the third (row), because (to begin with the next possible number) 2 would cause a "breach of principle". 3 1 2 is formed. In the fifth series neither 2 nor 1 can be placed under 3, because both numbers would give rise to a samaya-bheda. A sequence 2 3 1 arises. Out of this the sixth row 3 2 1 develops. By analogy, the permutation-sequence with 4 numbers, presented at the right, emerges that in the first three columns of the first six lines, at the same time, contains the six triplet series alluded to. [424] The gatha (Exc. p. 89)* cited by Haribh., Sil. & Hemac. that probably originates from a mathematical work defines its own term samaya-bheda of the permutation-doctrine. Two karana-gatha-s", furnished later by Silanka, give the calculation for the preceding Bhasya-stanza (1 941), which informs that with six members (1 x 2 x 3 x 4 x 5 x 6) - 2 = 718 irregular sequences (ananupuvvi) result since from the 720 permutations, the first (1 2 3 4 5 6) should be counted as a regular forward sequence (puvv'anupuvvi) and the last (6 5 4 3 2 1) as a regular backward sequence (pacch'anupuvvi). 1 1 2 3 2 2 1 3 3 1 3 2 4 3 1 2 2 3 11 6 3 2 1 71 2 4 8 2 1 4 9 1 4 2 10 4 1 2 11 2 4 1 12 4 2 1 13 1 3 4 14 3 1 4 15 1 4 3 16 4 1 3 17 3 4 1 18 4 3 1 19 2 3 4 20 3 2 4 21 2 4 3 22 4 2 3 23 3 4 2 24 4 3 2 3 3 3 3 2 2 2 2 2 2 1 1 1 1 1 1 * All mss (BSZO, P?, BbII) except P's and Malayagiri's commentary have the false reading jahiyammi (Av.-Erz., p. 13 & Anuyogadv. Ed. p. 189,9). The translation reads: Where, after placement (of a number, upon reduction of the numbers), the same again should be placed - that is a "breach of principle" that must be carefully avoided. Exc. p. 89. To be translated: [1] 2 x1 = 2, 3 x 2 = 6, 4 x 6 = 24, [10) 24 x 5 = 120, [2] 120 x 6 = 720, [2] 720 - 2 = 718. Between 1 and 1 the schema of the six permutations above has been inserted in the ms., where, then, the syllables dam na ca appear as abbreviations for the triade chosen as an example (also by Hemac.), e.g. 1 damsana - 2 nana - 3 caritta. - If the old letter numeral for "five" in Jaina manuscripts (e.g. in the text of P XII 13) has often been transformed into na, the present abbreviation na was probably intended because Jaina dogmatics distinguish 5 nana-types. 114 For Personal & Private Use Only

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English translation by George Baumann The granthi-doctrine has been taken from the rest of Vis. I, which analyses a mental transitional state, that in our religious terminology we would perhaps call an inner rebirth. The structures we find there - that, by the way, do not seem to be old canonical* - form a chapter on religious psychology. In Av.-niry. II 26-28 it is stated: He who is entirely bound by the eightfold karman attains none of the four Samayika-types. On the other hand, he who is bound to the seven karman-types attains the one or other, when the time has come. The Samayika-attainment can be illustrated by comparisons with a storehouse', with the pebbles of a mountain stream?, with ants", with (three) men", with a path', with those ill with fever, with Kodrava-grains', with water(r), and with a garment'. This is the passage which allows Sanghadasa and Jinabhadra to develop the granthidoctrine in the following manner: Vis. I 1193 (K. pedh. 94). With him who is bound sevenfold, the granthi "knot" arises when the time has come (as preparation of the inner renewal, like with the reed). 1195 When this is broken (overcome), one attains the samyaktva and the remaining prerequisites for salvation. 1201 (K. pedh. 95). The inner transformation can take place 1. unnoticed (gradually), 2. noticeably, 3. continually. The second and third types are only found with those who are closer to liberation. 1202 (K. pedh. 96). With the first type one does not come out of the knot, with the second it is overcome, and with the third one has samyaktva (constantly) in view. 121 (K. pedh. 111). (Concerning the seventh parable it has to be said:) Like the mada-bhava of Kodrava-grains so can the mental) mada of blindness either disappear by itself (unnoticed through natural disposition), or be made to disappear (noticeably) through a special process (through mental training). 1219 (K. pedh. 110). And like the Kodrava-grains (subjected to treatment) divide into improved, half-improved and completely improved, so with the (noticeably transformed) soul (the three steps of) non-purification, half purification and purification can be distinguished. 12179 (K. pedh. 1094). With noticeable transformation the soul then divides its wrong conceptions into three (gradually different) groups. K.pedh.118. As long as one has not yet overcome (from these three groups of conceptions) the (first) non-purified, one is tripunjin "three-group-like"; if one has overcome this, then one becomes (for the present) dvipunjin "two-group-like", (then, after the half-purified group has also been overcome) ekapunjin "one-group-like", (finally, after overcoming the purified group, whereupon complete purification takes place) ksapaka "a (complete) conqueror". - Differently in the citation at Vis. I 528 (below, p. 7a). Vis. I 1217'. By means of constant transformation the soul reaches complete purification. 115 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature [42] Enough has been said above, (pp. 36'55-38 45) about Vis. II. Also the second half (dedicated to the schisms) of Vis. III is known, at least as far as the general contents are concerned, from a treatise "Die alten Berichte von den Schismen der Jaina" ("The ancient reports about the Jaina schisms") (Ind. Stud. XVII 91 135). In Vis. IV we find a discussion about the difference between the monk's and the layman's version of the Samayika-vow. Only the first (niry. VIII 112) of both Niryuktistanzas of the section (75 & 81) mentions the difference, and even this is missing in the Digambara version of the Niryukti (as can be seen from the concordance p. 20deg12). But this does not prove much; any change of the vow made for laymen has already been taken for granted in the older Canon since there is occasional mention of the samanovasaga samaiyakada in the Bhagavati (VII 1. VIII 5) and otherwise. Besides, cp. above, p. 625-48. 74. In the layman's version (of the vow) 1. the word savva has to be omitted, 2. duviham, tivihena (instead of tiviham, tivihena) has to be placed, 3. the duration has to be limited (up to two ghatika-s, i.e. 48 minutes as minimum). 75. Whoever uses the word savva in the vow without acting correspondingly also forfeits his partial merit. 74. conclusion & 76. The first textual modification is necessary, because the layman cannot avoid approval of reproachable acts that have already happened. 77. The second textual modification does not contradict the Canon (i.e. the Bhag. VIII 5). There, indeed, the layman is allowed not just the six, but all nine combinations (tiviham, tivihena, tiviham duv, etc.), but only in face of serious types of killing, etc., not in face of everything reproachable. 78. If a layman should relate the vow to something useless or unattainable, e.g. he would vow to protect fish in the farthermost ocean ring, then, naturally, he could express the solemn declaration "in a three by threefold manner". 79. Just the same, if he should have the intention to become a monk and (for the present) only out of consideration for his family would be content with the (last, i. e. the eleventh lay-) practice (which consists of still living with his own people, but following an outright monastic behaviour). 80. On the other hand, whoever does not give up, once and for all, the complex of reproachable acts among which he moved before, he cannot suddenly stop the results, which his previous countenance of those acts produced. 81. Because the layman becomes like a monk through the Samayika-vow, therefore, he should renew it often. Jinabhadra cites the Bhagavati-passage, mentioned in 77, also in V 738. In short, it teaches the following: When a layman professes one of the five small commandments, then with this step 7 x 7 x 3 = 147 variations can be distinguished: 7 variations each are formed with tiviham and with tivihena that allows 7 x 7 combinations, which triple themselves in as much as past, present and future have to be kept in mind. Jinabhadra avails himself of the same calculation in V 736 f. for the Samayika. It appears in Digambara literature (with Amstacandra on Kundakunda's Samayaprabhita 389) in connection with a general renunciation-formula. In the conception of space and time in India the ten directions (disas) and the four world aeons play an outstanding role. The adherents of the Jaina religion have specialized In Samav. XI 1,11 it says of such a person: samana-bhue yavi bhavai. 116 For Personal & Private Use Only

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English translation by George Baumann both constructions in their own way and the relevant doctrines form a part of the Avasyakatradition whose turn will soon come after the preceding has been dealt with. To begin with, Vis. IV 88 presents a Niryukti-draft of the doctrine of directions: the term dis "direction" has to be understood in a sevenfold manner, among other things, as matter and place. The material dis has to be understood as a diagram that illustrates the directions and the local dis as a system of space of the directions emanating from the middle of the world. The dis-diagram contains, at least, thirteen atoms - the ancient Bhasya-author teaches this in niry. VIII 121'. Jinabhadra changes this stanza (it becomes Vis. IV 89) and includes the traditional argumentation while rejecting an opposing opinion: 90a (The simplest dis-diagram is the following:) One (atom) each in the secondary directions (NE SE SW NW) and (one) in the middle; two each in the main directions (NES W). [43] 90 Others say (the diagram) contains ten atoms, because they provide the ten directions (i.e. the eight mentioned plus "above" and "below"), each with one (atom). 914 That is not (correct), because (the Anuyoga-experts teach) "what the ten directions represent is square". (Therefore, that is not a (correct) dio-diagram. Jinabhadra's explanation of this passage probably has been copied almost word for word by Silanka. With the latter it reads (Exc. p. 14deg): [909) One atom each has to be placed toward the four secondary directions; furthermore, and in the middle, (i.e.) and within the intermediary directions one has to be placed, means "in the middle, below and above". Then two atoms each have to be placed straight ahead, (i.e.) lengthwise in the four main directions. A conglomerate of thirteen atoms results in a (simple) dis-diagram. [90] However, other interpreters call the dis-diagram a conglomerate containing ten atoms, - by doing what? he (the author) says: - by providing the ten directions, each with one, i.e. placing one atom each toward the ten directions. To this has to be replied: [91deg) That is not (correct), this is not a (correct) dio-diagram, 1. because that (mentioned conglomerate) is round; 2. because, together with the central atom (in reality), it has eleven atoms (which create a contradiction to the designation); 3. because if the central atom should not be accepted, nothing would be present to be able (as a starting point) to determine the ten directions; 4. because, if (for that reason) one (of both atoms for "above" and "below" as middle point) were to be placed there into the plane, one (i.e. the other) would have to protrude; 5. because, if (in order to evade this objection, both atoms for "above" and "below") were reduced to half, a logical error would be the result (since there cannot be half atoms). For this reason, by assuming a central atom, another (total) number ("eleven" instead of "ten" has to be applied). But why does that (what has been said) not remain so (correct)? (The author) says: because (the Anuyoga-experts teach) "what the ten directions represent is square"; (i.e.) because the Anuyoga-teachers have perceived it (the conglomerate) that represents the ten directions to be square as it contains thirteen atoms. (The word) iti (i.e. in the translation the last quotation mark) should indicate the end of the citation. What remains (what yet follows in 91") is a (closing argumentative) recapitulation'. (With this) a topic (closes) (namely, the one in 88 = niry. VIII 121 at the third passage with the words davie . .. disa of the material dis). Cp. Das.-niry. 91 end (ZDMG. VLI 647). 117 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Hemacandra's explanation is more verbose. However, he passes over reasons 4 and 5 of 91a, but justifies the necessity of the atoms of the secondary directions with a citation'. The drawing, found opposite, which he adds, was already included at niry. VIII 121', respectively at Vis. IV.89. About this Hemacandra remarks that the dis-diagram actually cannot be presented graphically, but only understood cetasi "intellectually" (i.e. by means of a spatial imaginative power (avadharaniya) apparently, because the directions represented by the middle atom "above" and "below" come out of the plane, and instead of a planimetrical, require a stereometrical drawing. The waiver of the three-dimensional viewpoint was apparently intended by the inventors of the orthodox diagram of directions, as only the simplicity, thus gained by it artificially, would have secured priority for it over the one containing ten atoms that, theoretically, would have been more correct. Without doubt, two atoms each in the orthodox schema were attributed to the main directions, only to be able to characterize them as such. Therefore, it can only be expected that the incognizableness of the main directions of the opposing schema would be criticized. What the Curni says about the dis-diagram is completely confused. It treats the conglomerate containing thirteen and the conglomerate having ten atoms as equal; the first is called ring-like, and the latter is supposed to be the Rucaka! As far as the regional dis is concerned, Jinabhadra offers the following line: 91 The regional dis (starts out) in the middle of Meru from the Rucaka, which contains eight atoms. The drawing presented here by Haribhadra and Hemacandra is not clear enough3 which is why we replace it with the following: [43] + Oo O O O O + The square in the middle represents the upper and lower side of the Rucaka-cube and the main directions have been recorded as small o circles, the subordinate directions as small crosslets. As can be seen, the area of a main direction begins with two atoms and increases steadily by two more, whereas the area of a subordinate direction has only one atom in each new panel. The areas of both remaining directions ("above" and "below") are not depicted in the figure. Each of them has the form of a square column, which expands over, respectively below the Rucaka. After these preliminary remarks, three stanzas, conveyed by Haribhadra, Silanka (Exc. p. 14) and Hemacandra that are also found in the Vulgate-text of the Niryukti (VIII 12124) and in the Ac.-niry. (42, 44, 46), but have been completely ignored by our Curni, should be comprehensible; they teach: O + 0 0 O + OOO OOO 0 + O OO + 0 0 O + O 0 + O * 0 O O + O 0 0 + 0 O 0 O O O + O O O O O O O 1. The Rucaka, containing eight atoms in the midst of the middle world, is the source of the (four main) directions; it is also (the source) of the (four) subordinate directions. 2. The four (main directions) contain two atoms at the beginning and each increases by two, the four (subordinate) directions contain one atom and do not increase, both (directions "above" and "below") contain four (atoms) at the beginning and do not increase. 3. The four main directions, having the form of a waggon attachment, the four 1 egapaes'ogadham satta-paesa ya se phusana || 2 davva-disa jahannena terasa-padesiyam davvam, tam jahannayam dasadisagam, terasa-padesiyam pi jahannayam davvam bhavati, dasa-padesiyam pi. tattha puna terasa-padesie parimandalam samthanam bhavati; dasa-padesie disao bhavanti, Ruyao ya so bhannai, u k ko se nam anant a-padesi ya m asamkhejjapades'ogadham. e sa davva-disa. The words in italics are to be found in niry. VIII 121', those spread apart in Vis. IV 89. 3 The same is also found, apparently added by the glossarist, in Silanka's manuscript; cp. plate 28 below (at the right margin of fol. 272). 118 For Personal & Private Use Only

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English translation by George Baumann (subordinate directions), having the form of a pearl-necklace, and both (directions, "above" and "below") are similar to the Rucaka. Rucaka, thought of in the above system as a proper name of the cube forming the middle of the world, not only denotes cube-shaped things in Sanskrit literature (like, e.g. salts that crystallize into cubes), but also objects that have the appearance of square columns (like square teeth, etc.). The idea of world aeons occurs in a double form among the Jains. A first form of this has been mingled with the conception of a twelve-spoked wheel of time (the year, transferring with its twelve months into a large dimension). The earlier names of the world aeons have been changed here and their number has been raised to twelve. Moreover, only the first six deteriorate (corresponding to the descending half of a rotation), whereas the second six (in the ascending half of the rotation) improve themselves again, so that an ideal state is not only presupposed at the beginning, but also at the end of the entire calculation of time. - This entire doctrine of time has been illustrated in the three older Avasyaka-commentaries (CHS) as an introduction to Vis. IV 99. As a source for it, the Jambudviraprajnapti (Weber Cat. II 580 582) has been directly or indirectly used; Digambara passages with the same contents are to be found in the commentaries on Tattvartha III 27 (& IV 14) and in Ravisena's PadmaPur. XX 80 82. Although, as usual, the Curni avails itself of the Pkt.-prose and Haribhadra of the Skt.-prose, the depiction given by Silanka consists of 12 gatha-s (Exc. p. 14)*. In brief, the theory is the following. The six periods of the descending (osappini) rotation (16) repeat themselves in the ascending (ussappini) rotation in the opposite sequence (6 1). Name and duration are: "best" 1. susamasusama 4 Sag.-kodak. [= 400 billion Sag.-times]. 2. susama 3 "good" 3. "good-bad" susamadussama 2 4. "bad-good" dussamasusama 1 5. "bad" dussama 6. "worst" 66 dussamadussama 21000 Co 66 21000 years. 1 CC The irregularity of the decrease in duration clearly shows that this had originally been devised for four periods, which as with Manu [I 69 71] corresponded to the four world aeons (1+1). 4, 3, 2, 1 millenniums" one after the other 4, 3, 2, 1 Sag.-kodak. When ** minus 42000 years two further periods were added a sum of years was simply taken out of the fourth period in order to maintain the entire duration, and these were divided up evenly, contrary to the system, into equal parts to both appendages. If the duration had been fixed in the sense of the wheel of time, then all periods should be equally long. The decrease in the duration, as well as in quality, is only understandable on the basis [44] of the Indian-European doctrine of the four world aeons. This original concept also gains a place for itself in the following addition: But the twelve-part time is valid only for the Bharaha vasa and the Eravaya vasa (i.e. for the southernmost and northernmost zones of Jambudvipa); for the remaining In the first gatha the "ascending" is placed in front, as with Haribhadra (in the ms. ossdeg instead of ussdeg), and later, Silanka retains this mistake, if one is not to read osdeg in 4a and ussdeg in 8a (in the ms there is oss both times!). Hemacandra also gives the "ascending" always before the "descending". Likewise, Municandra who includes seven gatha-s at Upadesapada 17 that contentwise correspond to gatha-s 3-8 with Silanka. Even the Digambara editor of the Tattvartha already writes (in III 27) utsarpiny-avasarpinibhyam, whereas the commentaries at this passage correctly give the opposite sequence (in fact, some note that in the text utsarpini only precedes because it is the shorter word). As with Manu each sum is raised by two single tenths, which fall to the samdhya and to the samdhyamsa, a complete duration of twelve (instead of ten) millenniums results. This sum will have been taken over by the wheel of time-conception that originally had ascribed a millennium to each spoke and had prompted the invention of both tenths. 119 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature four zone-pairs periods are valid whose qualities, in sequence, correspond to the above first four. [The Curni adds: **** According to others, the time of a simple type is different from the twelve-part and has the quality of the above fourth period.] The second form in which the followers of Jainism know the doctrine of the world aeons is the common Indian one. Along with the previously described form it appears sometimes as in language where an undisplaced word appears as a duplicate beside a regularly displaced word through the mixing of dialects. Anyhow, the original form has experienced two slight changes, although it is not fitting at all to the conceptual system of Jainism: firstly, the word yugma (a synonym of yuga that does not at all exist in Skt. with the meaning "aeon") has been introduced for the old term yuga, and, secondly, the entire concept has been raised to the power of two, since by means of a combination of individual aeons (1 1,1 2,1 3,1 4; 2 1,2 2,2 3,2 4; 3 1,3 2,3 3,3 4; 4 1,4 2,4 3,4 4) sixteen large aeons have been created or also four square-aeons (rasi-jumma) have been placed. - Only the doctrine of the four simple aeons is known in the original books of the Bhagavati (XVIII 4). The raising to the power of two appears only in the additional parts: the simple (ones) as the "small ones" are differentiated (in XXXI 1) from the "big (ones)" (XXXI 1). Ultimately, the "square-aeons" emerge in the final book (XLI). In closing we choose a passage in order to give yet another sample from Vis. V, which ties up with the Jaina recast of the fairly common all-Indian doctrine of bodies. This passage, actually highly indifferent with regard to the text, although characteristic of the unrealism of Indian thinking, is very important to us from a dogmatic historical point of view. The Bhagavati (VIII 9) distinguishes two stages in the association of the jiva with the five bodies (oraliya-sarira veuvviya-so aharaga-so teyaga-so kammaga-so ). One stage is complete attachment (savva-bandha), the other, partial attachment (desa-bandha). The first arises only in the first, respectively with the oraliya-sarira, when two viggaha-instants precede) only in the third instant, the latter from there until the dissolution of the coherence (at death, etc.). Dogmatics now attempt by all possible dimensions, be they corporeal or fictive, to establish a minimum and a maximum. Corresponding to this practice, the following self-evident calculations are presented in the Bhagavati passages that are reproduced in the Avasyaka-niryukti and in Jinabhadra's Bhasya, e.g. in regard to the material body (oraliyasarira) that, according to the theory, can alternate in a sequence of re-births with a veuvviyasarira. Bhag. Ed. fol. 666. Av.-niry. X 17 & 184. Vis. V 513 5158. The desabandha lasts, at least, a minimal oraliya-lifetime minus (viggaha + savvabandha =) three instants, at the most, an absolute maximal oraliya-lifetime minus the savvabandha-instant. *** With the third pair all three commentaries write Erannavaya resp. Airanyavata instead of Hero, respectively Hairo - an influence of Eravaya (Airavata)! Hemacandra who reproduces the addition within the explanation of Vis. IV 100 f., also writes Airanyavata, and he repeats this deformity at Vis. V 121'. In addition, the reading Ero in Jinabhadra's Ksetrasamasa 23 is given by all available mss and recensions except by Malayagiri's text and by Ks?; however, since here Ero forms a hiatus, Jinabhadra, then, has put Hero, and Malayagiri is also correct when he writes thus, and in the paraphrase gives Hairo along with Haribhadra. In Ksetrasamasa 144 & 145 only Her has been handed down. However, in Ksetrasamasa 171& 252 one finds exactly the same as above with Silanka: Hemava'Erannavae ... The apostrophizing of the preceding word proves that the author himself had written like that. Therefore, it is of no consequence when here, both times, also Haribhadra's as well as Malayagiri's paraphrase substitute the correct form Hairo (the Haribhadra manuscripts are incorrect the first time: Vaitadhyo Airanyo I 1', Vaitadhyo Hiranyo P XII 397'). Already during the time of Haribhadra Erannavaya was permissible as a reliable variant for Herannavaya. Umasvati writes Hairo in Tattvartha III 10. ****anne puna bhananti: no-osappini-ussappini-kalo egaviho ceva cauttha-sama-palibhago hojja. no sesasu, tammi kale cauvviham pi samaiyam pi puvva-padivannao padivajjamanao vi bhanejja. 120 . . . For Personal & Private Use Only

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English translation by George Baumann Av.-niry. X 19. Vis. V 522 525. The interval between two Bhag. Ed. fol. 666b & 667a. savva-bandha-instants lasts, at least, a minimal oraliya-lifetime minus (viggaha + savvabandha =) three instants, at the most, a relative maximal oraliya-lifetime minus the savvabandha-instant + a maximal veuvviya-lifetime + both viggaha-instants of the following oraliya-existence. Bhag. Ed. fol. 667. Av.-niry. X 20. Vis. V 526 & 527ay. The interval between two desabandhastages lasts, [44] at least, a savvabandha-instant, at the most, a maximal veuvviya-lifetime + (viggaha + savvabandha=) three instants of the following oraliya-existence. So much for the Canon. Simple logic soon leads to the conclusion: if the initial attachment requires an instant for itself, then the same has also to be given to the dissolution. Accordingly, later dogmatics place the dissolution at the side of both traditional stages. At the same time it changes the terminology; usually the three stages are called: 1. "consolidation" samghata or sarva-samghata, 2. "consolidation & deterioration" samghata-[pari]sata, 3. "deterioration" (at death, etc.) [pari]sata or sarva-[pari]sata. In order for the conveyed canonical calculations to remain correct, each time the deterioration-instant has to be somehow argued away, if it would influence the result. In general, this happens in such a manner that it is transferred to the beginning of the following existence, i.e. if there is no viggaha, it is identified with the next instant of consolidation. The first and third stages then differentiate from one another logically in so far as the same instant is called the deterioration stage when it terminates a lifetime, and the consolidation stage when it opens a new one. But a new problem arises, when, in conformity with the above interval, the interval between two deterioration-instants also has to be calculated. Here opinions are also completely divided: the Niryukti-author, Jinabhadra and Haribhadra's teacher, all three obtain different results and, besides, Jinabhadra's opinion whose side all the commentaries, more or less, take, is justified in this manner by some, and differently by others. Vis. V 528. The interval between two deterioration-stages lasts, at least, a minimal oraliya-lifetime ["minus three instants" Av.-niry. X 19, "minus an instant" H's teacher], at the most, a maximal veuvviya-lifetime + a relative maximal oraliya-lifetime ["plus an instant" Av.-niry. X 19, "minus an instant" H's teacher]. As everywhere, Jinabhadra simply omits the deterioration-instant, so that with him, although he expresses himself otherwise in Vis. V 515-521 otherwise, deterioration is actually no stage, but only the pure logical (timeless) borderline between the end of a lifetime and the beginning of the following one. On the other hand, Haribhadra's teacher miscalculates here the deterioration-instant, which is why both of his sums of time are shorter by an instant. Finally, the Niryukti, due to a wrong transcription, achieves the same results as with the savvabandha-interval: although this is not applicable to the maximum, both times it miscalculates a viggaha, and in spite of this identifies the deterioration-instant with the next consolidation-instant. Probably because of this mistake, the Curni decides to graft Jinabhadra's opinion on to the Niryukti by means of a forced interpretation and Haribhadra goes along with this feat, although at the end, if his words are not to be taken otherwise, he intimates the natural interpretation, at least timidly. In all, the following opinions find their expression in our Avasyaka-commentaries: I. The Niryukti-opinion, expressed by H if the passage can be so interpreted as the last possibility for interpretation that is not compatible with the Bhasya. II. The Bhasya-point of view, interpreted by C H M(alay.) into the Niryukti. III. The point of view of Haribhadra's teacher, in H. Apparently forced onto the Niryukti by Sil., but still ascribed to the acaryadesiya. Mentioned by Hem. as an 121 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature objection and by M as an undesirable possibility. IV. First defence of the Bhasya-point of view, in C & H. - Rejected by Sil. with a reference to Vis. V 516; for that reason stated by Hem. without full assurance as an interpretation by the "elders" to avert the objection. Approved by M. V. Second defence of the Bhasya-point of view with Sil. Exc. p.186 VI. Third defence of the Bhasya-point of) view Thus, these misinterpretations of the Niryukti-passage have been made possible because our interval has been dealt with along with the savvabandha-interval. ti-samaya-hinam khuddam = minimum, maximum = puvvakodi samao uyahi ya tettisam || 19 Here minimum and maximum are equally applicable to both intervals. But C H M, for Jinabhadra's sake, quite arbitrarily, allow the words in italics to be applicable only for the savvabandha-interval. On the other hand, Silanka only wants to reserve ti- in the first line for that by which the opinion of Haribhadra's teacher would be given, but which would contradict the second line since it is in no way justified to follow Malayagiri to construe samao the first time correctly, and then to state it is equivalent to = samaya-hinam (!) the next time. - If the second Niryukti-line would not speak against it, then the first, if need be, could be interpreted in Jinabhadra's sense, because the Niryukti-versifications, wanting to be as short as possible, sometimes become unclear or misleading and then have to be translated, not according to the actual wording, but according to tradition. [45] After all that has been said, the five commentaries should be heard. However, we leave out as much as possible of what is only paraphrase of Av.-niry. X 19, respectively of Vis. V 528. The individual opinions are numbered for the sake of clarity according to our preceding lists, except with Silanka whose comments (partially because of a gap) do not let themselves be classified exactly. C: IV. Vis. V 528. ihanantaratitabhava-carimasamaye oraliyasariti savvasadam katuna khuddagabhavaggahaniesu uvavanno, tassa pajjante savvasadam kareti, tato khullagabhavaggahanam eva bhavati. ukkosenam puna koi oraliyasavvasadam katuna 2tettisasagarovama-tthitiesu veuvviesu uvavanno, paccha tao puvvakod'auesu oraliyasaririsu uvavanno, puvvakodi-ante oraliya-savvasadam kareti tti. H: IV. ihanantaratitabhava-carimasamaye kascid audarikasariri sarvasatam kltva vanaspatisvagatya sarvajaghanyam ksullakabhavagrahan'ayuskam anupalya paryante sarvasatam karoti, tatas ca ksullakabhavagrahanam eva bhavati. utktstam tu trayastrinsat sagaropamani purvakoty-adhikani, katham? iha kascit samyata-manusyah audarikasarvasatam kltva 'nuttarasuresu trayastrimsat sagaropamany ativahya punar manusyesv audarikasarvasamghatam kltva purvakoty-ante audarika-sarvasatam karotity. uktam ca bhasyakarena: Vis. V 528. - III. guravas tu vyacaksate: tad-arambhasamayasya purvabhavasatenavaruddhatvat samaya-hinam ksullakabhavagrahanam jaghanyam satantaram iti. [I.]* tatha ca: kilaivam aksarani niyante "trisamaya-hinam ksullakam" ity, etad api nyayyam evasmakam (pratibhati, kimtv atigambhiradhiya bhasyaksta saha virudhyate. Sil.: Exc. p. 186.... prak-so ... ev' adho ... niry. X 19. ti-vihinam samaya-hinam ca yatha-samkhyam. iha jaghanyam satasya satasya cantaram ksullakabhavagrahanam sampurnam ahato 'vasiyate 'titabhava-caramasamaye sata iti I'rira- a. 2 tettisamsago yo. 3 Presu By. 4 The attachment through tatha ca indicates that the following also belongs to III. But then after niyante the text should continue differently. The Avacuri, which H writes out here, also even replaces trisamo.... virudhyate with tribhih samayena caikena hinam yatha-kramam samghata-satayor antaram ity arthah. 122 For Personal & Private Use Only

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English translation by George Baumann etatsampurnanantaranyatha'nupapatter anyatha do-chappancas'avaliyasayapadham'avalim tatprathama-sarvasamghat'akhyasamaya-patad ekasamaya-nyuna-prapti-prasangah. atraiv' acaryadesiya aha: prapnotu jaghanyatarantaragunalabhat. naitad evam atitabhavacaramasamaye ayuskanubhava-vaisistyena tatra parisatasya virudhyamanatvato yuktyanubhava-badhitatvat. ata eva coktam V 516*. na cetas cetas ca parisata-samghata-kriyakarinah samayasya paurastyad raseh pata-prasangah. tad-bhava-bhavitvad antarasya. tatha hi samghata ubhayam ca satayor antaram iti. ukkosam spastam. Hem.: III. atr' aha: '.... yah ksullakabhavagrahan'ayuskesu vanaspaty-adisutpadyate sa V 5167 iti vacanat tasya ksullakabhavagrahanasy' adi-samaye praktan'audarikasarirasya sarvaparisatam karoti, tatah ksullakabhavagrahanaparyante mstah punar api parabhav'adyasamaye audarikasya sarvasatam vidhatte, ity evam audarikasatasya 2 cantare jaghanyatah samayonam ksullakabhavagrahanam prapnoti; utkesta-pakse 'pi samyata-manusyah kascin moto devabhav'adyasamaye audarikasya sarvasatam kltva trayastrimsat sagaropamany anuttarasuresv ayur ativahya purvakoty-ayuskesu manusyesutpadya moto yada punar api parabhav'adyasamaye audarikasya sarvasatam karoti purvakotimadhyac ca samayo devabhav'ayuske ksipyate tada audarikasya satasya 2 cantare utkrstatah samayona-purvakoty-adhikani trayastrimsat sagaropamani labhyante. tatah 2 katham idam netavyam? iti. - IV. satyam uktam; kimtv iha ksullakabhavagrahan'adyasamaye parisato nesyate, kimtu purvabhava-caramasamaye "vigacchad vigatamo" iti vyavaharanayamat'asrayanad; devabhav'adyasamaye 'pi parisato na kriyate, kimtu samyatabhava-caramasamaye atrapi vyavaharanayamatasrayanat. tata evam* jaghanya-pade utkrsta-pade c' adau vyavaharanayamat' asrayane paryante tu niscayanayamatangikare sarvam api bhasyakaroktam avirodhena gacchatiti vaddha vacaksate, tattvam tu gambhira-bhasitanam paramagurava eva vidanti. M: IV. ihanantaratitabhava-caramasamaye kascid audarika-sarira-sarvaparisatam kltva vanaspatisvagatya sarvajaghanya-ksullakabhavagrahanayuskam anupalya paryante sarvaparisatam karoti, tatah paripurnam ksullakabhavagrahanam antaram bhavati. ihanantaratitabhava-caramasamaye sarvaparisata-vivaksa vyavaharanaya-matapeksaya, ksullakabhavagrahanam anupalya paryante parabhava-prathamasamaye sarvaparisato niscayanayamatapeksaya, tato na kascid dosah. - III. anyatha ksullakabhavagrahanaprathamasamayasya purvabhava-satenavaruddhatvat samaya-hinam ksullakabhavagrahanam jaghanyam parisatantaram syat............ IV. kascit samyata-manusyah svabhavacaramasamaye audarika-sarvaparisatam krtva anuttaresu trayastrimsat sagaropamany ativahya punar manusyesv audarika-sarvasamghatamkrtva purvakotyante parabhavaprathamasamaye audarika-sarvaparisatam karoti. ihapi samyatamanusya-bhava-carimasamaye sarvaparisata-vivaksa vyavaharanayamat'asrayanat, parabhava-prathamasamaye niscayanayamatapeksaya, tato yathoktam (45deg) antara-parimanam bhavati. uktam ca: Vis. V 528. - III. anyatha samayahina-trayastrimsatsagaropama-purvakoti-pramanata'vaseya. tad evam vyakhya'nurodhena vyakhya krta, tattvatah punar evam vyakhya: niry. X 19', sarvabandhasya sarvasatasya ca yatha-kramam jaghanyo 'ntara-kalah ksullakabhavagrahanam trisamaya-hinam iti tribhir arthat samayaih samayena ca hinam, trisamaya-hinam ksullakabhavagrahanam sarvasamghatasya jaghanyantarakalah, samaya-hinam sarvaparisatasyeti bhavah. 199, sarvasamghatasyotkysto'ntarakalah purvakoti samaya udadhayas ca sagaropamani ca An opening aha introduces an objection in the commentaries (as in the Bhasya); then, codakah or prerakah has to be added (cp. above, p. 31'64). But if aha is found in the course or at the end of a sentence in the commentaries, then the Bhasya-author has to be considered as subject. 2 tat S. ? api vigo s', avigo B, avago b. eva b; in B this passage is lacking (because of a gap). 123 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature trayastrimsat, sarvaparisatasyotkrsto'ntarakalah purvakoti "samayena hina udadhayah" samayodadhayah''guda-dhana" ity-adaviva madhyapadalopi samasah samayena hinani sagaropamani ca trayastrimsat. bhavana sarva 'pi prag-uktaiva drastavya. Summary Contents of the Visesavasyaka-Bhasya From what has preceded, we have scrutinized various details from the contents of Jinabhadra's Bhasya. Now an overview should follow as a necessary correlate to the insights gained by this, which, from a distance, lets details disappear and attempts only to grasp the entire contents. nulla, Nana Paoyanla.................... ....... I 80-84 Pedhabandha. Opening stanza (= above, p. 31deg35 f.).. .....11 Contents: 1 phala, 2 joga, 3 mangala, 4 samuday'attha (anuoga), 5 dara(-caukka), 6 bheya, 7 nirutta, 8 kama-paoyana . . . . I 2 1 3, 2-11 (therakappa-kkama 7). .. .... I 3-11 3 Ensuring success 12, threefold - 14, discussion - 21, etymologies - 24y . . . . I 12-24y 1 nama 25 & 27ay, 2 thavana 26 & 27deg, 3 davva 28: agamao 29 f., on this, nayadiscussion - 43, no-agamao - 48, 4 bhava: agamao 494, no-agamao - 51; discussion on 1-4-77. ........................................ I 24deg -77 = nandi 78": 3 davva "the (twelve) instruments" 784 .. 4 bhava "the types of knowledge I-V (above, p. 40' 50-54)" 7 178 & 79 79 I 81", II 816, III 82, IV 83, V 84; addition 84' ... I & II preliminary remarks - 96; contents 96', 1 lakkhana-bheya - 103, 2 heu phala-bhava - 114, 3 bheya-vibhaga 115", 4 indiya-vibhaga 1150 (as introduction) & 116-152 (cp. above, p. 36deg57), 5 vageyara-bheya - 160, 6 akkhareyara-bheya -169, 7 mueyara-bheya - 174 ..... I 85-174 Transition to the following ................... I 175 f. I A-D: names 177, synonyms (above, p. 399.14) 178, definitions (above, p. 394 14-21) 179................ ......I 177 - 179 polemic: A 180, B-183, C & D - 191 . .............I 180 - 191 discussion: A - 287, B 288, C 289, D 290, A-D-298 . . . . . . I 192 - 298 the 28 varieties (above, p. 39' 1-6)............... I 299-305 the twelve different kinds of subspecies (above, p. 4093-18) 306, 3 307", 5 3076, 1 308deg, 9 308P, 11 308", 7 308deg, 10 & 9 309'; addition 310I 306-310 samsay'aiya, sammadditthi & micchaditthi ......... I 311-331 duration: A 332deg, B & C 332, D332; addition 333 ....I 332 & 333 the five sensory activities ......... .... I 334 - 349 transmission of sound (above, p. 39an) . . . . . . . . . . . . I 350 - 353 sound receptivity, sound production, etc. . . . . . . . . . . . I 354-394 I synonyms (above, p. 39 n.) 395, interpretation - 397; AD synonym 398, A3994, B 399b, C 400*, D 1000.. ...... I 395 - 400 fourfold in regard to the objects: repetition and explanation of a Nandi passage (above, p. 23on.) .................. I 401-404 Systematic treatment according to nine points of view: synopsis 105, 1 santapaya-paruvanaya - 426 (whereby a naya-discussion on sammatta 413 - 425), 2 davva-pamana 428, 3 khetta 430, 3 khetta & 4 phusana 433", 5 kala - 435, 6 antara - 437deg, 7 bhaga 4376, 8 bhava 438", 9 appa-bahu 438', on which a discussion - 441 .................... I 405-441 Transition to the following ......................1 442 124 For Personal & Private Use Only

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English translation by George Baumann II Introduction - 452; synopsis 453, 1 akkhara - 499 (cp.above, p. 40' 15-30), 2 anakkhara - 502, 3 sanni & (510-513, etc.) 4 asanni - 525, 5 samma & 6 miccha - 535, 7-10 s'ai anai sa-pajjavasiya a-pajjavasiya - 547, 11 gamiya & 12 agamiya 548, 13 angapavittha & 14 anangapavittha - 551.I 443-551 janai (na) pasai (above, p. 41deg19-29 ). ............I 552 - 554 the schematic treatment of I (405-441) applies here also because of the samanasamitta...........................I 555 grahana-vidhi, eightfold; introduction - 559, enumeration 560 (Purva stanza?): 1 sussusana 561", 2 padipucchana 561", 3 sunana 562a, 4-7 gahana iha avaya dharana 562, 8 sammamkunana 562y; addition - 563 ... . . . . . . . . I 556 -563 sravana-vidhi, sevenfold .......................I 564 vyakhyana-vidhi, threefold ... .....I 565 Transition to the following ..................... I 566 [46") III Introd. - 575, synopsis - 577, discussion - 579.......... I 567 - 579 1 ohi: synopsis 580, 1 nama 5819 & 582", 2 thavana 5810 & 582", 3 davva 583, 4 khetta 584*, 5 kala 584", 4 & 5 584", 6 bhava 585, 7 bhava 585 1580- 585 2 khetta-parimana: introduction 586, 1 jahanna-khetta - 596. 2 ukkosa khetta - 605, transition 606,3 vimajjhima-khetta & kala-mana - 624, transition 625, khettamana-miya davva - 666 (whereas vaggana-kama 6290 - 653), transition 667, khett'addha-davva-nibandha - 687, transition 688, the applicable differences for the individual groups of organisms - 702", addition 702 ..................... I 586- 702 3 samthana - 712, 4 anugamiya - 715, 5 avatthiya - 726, 6 cala - 736, 7 tivva-manda -746, 8 padiva'uppaya - 761, 9-11 nana damsana vibhanga - 764, 12 desa - 770, 13 khetta - 774, 14 gai, etc. (i.e. the schematic treatment as at I & II in 405-441 & 555) 775 & 776 f.; transition to the following 7750 .............. I 703-777 15 iddhipattanuoga, synopsis 778 f., 1 amosa 780deg, 2 vippa 78066, 3 khela, etc. 781, 4 sambhinna-soya 782, 5 ujumai 783, 6 viulamai 784, 7 jangha-carana - 787, 8 vijja-carana - 789, 9 asivisa 790, 6 mananani (= viulamai) & 10 kevali 791, 5 f. & 10 792, 11 vasudeva- - 794, 12 cakavatti - 796, 11 kesava (= vasudeva) & 12 cakkavatti 7974, 13 baladeva 797", 14 arahanta 797deg; addition 804 ......I 778-804 ' Transition to the following ................... I 805 (fourfold as far as the objects are concerned: repetition of a Nandi passage (ed. p. 170-173, above, p. 4066.) .......... I 806 f. Transition to the following ...................... I 808 IV Definition 809, explanation of it - 811, paraphrase of the corresponding Nandi-passage (ed. p. 194-202, above, p. 40968) - 813, janai pasai (above, p. 41042-'9) - 821 . .................. I 809-821 V Definition 822, discussion on it - 827; addition - 835 ..... .I 822 - 835 Conclusion .. .. .. .. .. .. .. .. .. .. .. .. .. ... ... 4 Introduction - 839, interpretation of "anuoga" - 841 ............. 1 836deg - 841 attha pucchao 842, discussion on it - 845 .. . . I 842-845 avassay'ai-nikkheva ................................. I 846 f. The schematic treatment follows at I & II only after the Nandi-passage: at IV & V it is only in the commentaries (at 821, respectively 835) and, of course, at IV also after the Nandi-passage. At V an indication to the Nandi-passage is found only in 826". 125 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature . . . . . . . . . . . . . . . . . . . 1 0 9 a. nam'ai 848; 3 davva: agamao - 865, no-agamao - 867; 4 bhava: agamao 868", no agamao - 869 .................................I 848 - 869 Introd. 870, synonyms 1-10 871, interpretation of 1-874, 2-10 875ay. . . . . 1 870 - 875 b. 3 davva: agamao 876", no-agamao - 877o; 4 bhava: agamao 877o, no-agamao 878, discussion on no agamao - 892 ....................... I 876-892 synonyms 1-10 ...... . I 893 c. 3 davva: agamao 894", no-ago - 896; 4 bhava: ago 897", no-ago - 898 . . . . 1894 - 898 synonyms 1-12 .................................. I 899 d. Introduction 900, atthahigara of Av. I-VI 901 .. ..........I 900 f. Transition to the following .........1902 f. Introduction (on Av. 1)............................. I 904 f. I-IV (uvakko nikkho anugo naya), interpretation - 908, names 909a . . . . . . 1906 - 909a 1-IV .................................... I-IV . . .. I 909 I 910, II 911, III 912, IV 913. ................ .........1910-913 I-IV .......................................I 914 f. 6 synopsis in the form of questions: 1 916deg, 2 916", 3 916', 4 - 9199, 59190, 6 920 ..................................I 916-920 I 1-6 nam'ai 921deg, 3 davva - 922", 3-5 davva khetta kala 922, 4 khetta - 924, 5 kala - 926, 6 bhava 927": aprasasta 9270. ..............1921 - 927 prasasta 928, discussion - 937. . .1928 - 937 Transition .. .. ............................1938 1-6 anupuvv'ai 938", 1 anupuvvi - 942 (cp. above, p. 41deg45-428) . 1938deg - 942 2 nama ..........................1 943 f. 3 pamana.. ...1945- 950 4 vattavvaya .....................1951 - 953 5 atthahigara ....................... I 954 6 samoyara ........................ I 955 II 1-3 oh'ai 956, 1 oha - 960, 2 nama - 966, 3 sutt'alavaga - 969 ........1956 - 969 III 970, 1 nijjutti 971: 'nikkheva 971', 'uvaggho - 993, 'suttappho - 996 ...... I 970-996 2 sutta - 998, together with II 3 III 1 IV - 1010 ........... I 997 -1010 Conclusion ... .. .. ...... ......................1 1011 1. [46] Uvagghaya. Preparatory part .................................. I 1013-1482 Introduction 1013*, necessity of a mangala 1023................I 1013-1023 Mangala 1024, tittha 1045, -kara 1046, bhagavanta 1047, anuttara-parakkama 1048, amiya nani 1049, tinna sugo 1050, siddhipaha-paesaya 1052, vande 1053*, transition to the following 1055 ..................... I 1024-1055 1056, mahabhaga 1057", mahamuni 1057', mahayasa Mahavira 1059, amaranara-raya-mo 1060", tittho 10600..... 60 , titih 1060.................I 1056-1060 1061, explanation 1067 . .......................I 1061 -1067 Announcement of the Niryukti-series 1068, explanation 1072 . . . . . . . . I 1068- 1072 Programme of the Niryukti-series ( = above, p. 21deg24-38) 1074, addition 1077, transition to the following 1078 ............................. I 1073- 1078 Opening of Niry. of Av. I 1079 ( = above, p. 16371.), explanation 1083 ... I 1079-1083 Definition of "niryukti" 1084, explanation 1090, transition 1092 . . . . . . . I 1084 -1092 126 For Personal & Private Use Only

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English translation by George Baumann A jinapavayan'uppatti (excursus on 1079) ... us on 1079) .....................11093-1345 Origin of the Holy Scriptures 1093 1124", their unattainable aim without pious change 1181. ........................... I 1093-1181 synopsis in the form of questions (lalabha, 2 labha, 3 kama, 4 avarana, 5 khaovasama, 6 uvasama, 7 khaya) 1182; another transition (connecting link to 10934) 1183 f. . I 1182-1184 1 (above, p. 42415f) .............................. I 1185- 1191 2 (above, p. 42deg 16-61) 1192, granthi-doctrine 1202, parables 1203: 1 1204 f., 2 1206, 3 1209, 4 1213, 5 1214, 6 1215, 7 1219, 8 f. 1220 .... .....1 1192-1220 3 1222,4 1252, 5 1279, 6 1310, 7 1344 .. I 1221-1344 Transition (with reference to 1183 f.) with an anticipation partially couched in question form (13478 1348') of the following synopsis ............. I 1345-1348 synopsis: A jinavayan'uppatti (1093 1345), B synonyms for pavayana, C grouping of the same, D dara-vihi, E naya-vihi, F vakkhana-vihi, G anuoga 1349; explanation on A G 1351, discussion on EG 1363, "A has already been dealt with" 1364@y, transition to the following 13640. ....... I 1349 -1364 B&C1 pavayana, 2 sutta, 3 attha ....................... I 1365- 1376 1 1377": suyadhamma 1378, tittha 1379, magga 1380, pavayana & pavayana 1381 ...I 1377 & 1378-1381 2 1377: sutta & tanta 1382", gantha 1382, padha 1383", so 13830....13770 & 1382 f. :3 1384: anuoga 1385 f. (=840 f.), nioga 1419, bhasa 1420, vibhasa 1421, vattiya - 1423, bhasa, etc. 1424*, transition 1424 ........I 1384-1386 & 1419-1424 on anuoga : synopsis 1387, 1 nama 1388, 2 thavana 1389, 3 davva 1397, 4 khetta 1401, 5 kala 14034, 6 vayana 1404, 7 bhava 1407; addition to 35 & 7 1409; transition 1410 ................I 1387 & 1410 Parables 1411 f.: 1 (on 3 davva) 1417 .......... I 1411- 1417 2 (on 4), 3(on 5), 4 f. (on 6), 6 12 (on 7) . . I 1418 on bhasa vibhasa vattiya: parables 1425, 1 1426 f., 2 1428, 3 1429, 4 1430, 5 1431, 6 1432 .............. I 1425- 1432 F Whoever is competent or incompetent as teacher or pupil: introd. 1433, parables 1434, 1 1437, 2 1439, 3 1441, 4 1442, 5 1443, 6 1445 ................. I 1433 -1445 Whoever is competent or incompetent as pupil: introduction 1446, incompetent 1450, competent 1453; parables 1454, 1 1458, 2 1462, 1 3 1464, 3 1465, 4 1466, 5 1467., 6 1468, 7 1469,8 14704, 91470", 10, 1471, 11 1472, 12 1475, 13 1479, 14 1481 ....... I 1446-1481 Conclusion...................................... I 1482 D Introduction...................................... I 1483 Synopsis: 1 uddesa, 2 niddesa, 3 niggama, 4 khetta, 5 kala, 6 purisa, 7 karana, 8 paccaya, 9 lakkhana, 10 naya, 11 samoyarana, 12 anumaya, 13 kim, 14 kaiviha, 15 kassa, 16 kahim, 17 kesu, 18 kaham, 19 kecciram kalam, 20 kai, 21s'antara, 22 avirahiya, 23 bhava, 24 agarisa, 25 phosana, 26 nirutti..... ........ I 1484 f. 1 & 2 mutual relationship ....... ..... I 1486 1 synopsis 1487, 1 nama 1490, 2 thavana 1491deg, 3 davva 1492*, 4 khetta 1492, 5 kala 1493deg, 6 samasa 1495, 7 uddesa 1496AY, 8 bhava 1496o. . . I 1487- 1496 2 synopsis 14974, 1 nama 14984, 2 thavana 14988, 3 davva 14986, 4 khetta 14994, 5 kala 14990, 6 samasa 1501", 7 uddesa 1501deg, 8 bhava 1502"; addition 1504", naya-discussion 1530.....................................I 1497- 1530 3 a synopsis 1533, 3 do 1536, 4 kho 1538, 5 ko 1540, 6 bho 1542 ........ I 1531-1542 b synopsis 1545, 3 davva 1546", 4 khetta & 5 kala 1546, 6 bhava 1546'; announcement of the following exposition 1548 ...... I 1543-1548 3 davva: Mahavira, a legend .. ......1549- 1987 6 ganadhara-vada (cp. above, p. 35'41-so) introduction (cp. above, p. 33on.) ..........1988- 2007 127 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 1 Indabhui 57, 2 Aggibhui 96, 3 Vaubhui 138, 4 Viyatta 221, 5 Suhamma 253, 6 Mandiya 315, 7 Moriyaputta 336, 8 Akampiya 356, 9 Ayalabhaya 400, 10 Meyajja 423, 11 Pabhasa 476. ... ............................. II 1-476 y ganadhara-vaktavyata-sesa: synopsis 1, 1 khetta 4, 2 kala 5, 3 jamma 7, 4 gotta 8, 5 agara 10, 6 chaumattha-pariyaya 12, 7 kevaliya 13, [47] 8 au 15, 9 agama 16, 10 parinivvana 17, 11 tava 18 .......................... III 1-18 5 kala (valid also for 5), reason for this anticipation 20, etymology 21; synopsis 23, 1 davva 27, 2 addha 29, 3 ah'auya 31, 4 uvakkama 55, 5 desa 58, 6 kala 60, 7 pamana 65, 8 vanna 67, 9 bhava 74; addition 75 & 78 80 ..... . . . . . . . . III 19-759 & 78-80 4 khetta (valid also for 4) & 5 kala, question 75', answer: khetta 76 & 81 f., kala 76............................ ..... III 750, 76, 81 f. 6 bhava ............................ ......... III 77 6 synopsis 83deg, 1 davva (cp. p. 22 51-56 & 23 24) 84, 2 abhilava 85", 3 cindha 85", 4 veya 869, 5 dhamma 86', 6 atha 874, 7 bhoga 87', 8 bhava 83' & 88 f.; addition 830 & 90 ..... III 83-90 7 synopsis 92, 1 tad-davva & anna-davva 97, 2 nimitta & nemitti 98, 3 samavai & asamavai 104, 4 chavviha 111, 5 bhava 114; addition 123 ................. III 91- 123 8 1 davva 124 & 126", 2 bhava 124, 125, 126 138 ... .......... III 124-138 9 synopsis 140, 1 nama 142deg, 2 thavana 142, 3 davva 143, 4 sarisa 145, 5 samanna 147, 6 agara 148, 7 gai &agai 153, 8 nanatta 155, 9 nimitta 156, 10 uppaya & vigai 164, 11 viriya 165, 12 bhava 169; addition 172 ............................. III 139 - 172 10 synopsis 174, 1 negama 175 & 179 195, 2 samgaha 1769 & 196 204, 3 vavahara 1760 & 205 214, 4 ujjusuya 1779 & 215 219, 5 sadda 1770 & 220 228, 6 samabhirudha 178" & 229 243, 7 evambhuya 1786 & 244 254; addition 271 ............... ........ III 173-271 11 (cp. above, pp. 27' 38- 28" 24): apuhatta & puhatta, arya Vajra & aryaRaksita ................. III 272- 288 Transition to the following .... . . . . . . III 289-293 the 7 + 1 schisms (cp. above, p. 28deg45-56 & 35054-65), synopsis 298, 1 325, 2 348, 3 381, 4 416,5 443, 6 501, 7 542, 8 602 ..................... .. III 294-602 Addition to the schism section ..........................IV 1-11 12 23, 13 63, 14 69................................. IV 12- 69 15 70-72 (= above, p. 16deg 53-55 &63-66), explanation (on 72) 73, layman's version of the Samayika (above, p. 42deg 14-23) 74 (above, p. 16deg677. =) 81, majjhattha 82 . . . . . . . . . . IV 70-82 16 synopsis 85, 1 khetta 87, 2 disa (cp.above, pp. 42 62-43 29) 98, 3 kala (cp. above, pp. 43deg31 - 44") 101, 4 gai 102, 5 bhaviya 103deg, 6 sanni 104, 7 usasa 105 & 106, 8 ditthi 1050 & 107, 9 ahara & 10 pajjatta 109, 11 sutta 110 & 111 f., 2 jamma 110 & 113, 13 thii 116, 14 veya 117", 15 sanna 117P, 16 kasaya 1176, 17 au 118", 18 nana 120, 19 joga 121o, 20 uvaoga 121 & 122 127, 21 sarira 1210 & 128, 22 samthana 1234, 23 samghayana 129, 24 mana 130, 25 lesa 133, 26 parinama 134, 27 veyana 1359, 28 samugghaya-kamma 135deg, 29 nivvedhana 1369 & 137, 30 uvvatta 136 & 138 f., 31 asava-karana 140, 32 alamkara 141", 33 sayan'asana, etc. 141deg ..... yan asana, etc. 141 ............ IV 83-141 17 151, 18 = above, p.9217, 19 152 154, 20 165 .................... IV 142-165 21 167, 22 169, 23 170, 24 172, 25 174. ..................... IV 166-174 26 i sammatta 175 & 179 181, 2 suya 176, 3 desa-virai 177, 4 savva-virai 178 & 183 189, References to sample stories on 4 savva-vo 190. ............... IV 175- 190 Sketches of just mentioned stories (= above, p. 34deg34) .............3315- 3331 Concluding account (cp. above, p. 33deg18) ...................3332deg = IV 1918 128 Jain Education Interational For Personal & Private Use Only

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G1 Introduction. IV 1916 - 195 Synopsis: 1 uppatti, 2 nikkheva, 3 paya, 4 pay'attha, 5 paruvana, 6 vatthu, 7 akkheva, 8 pasiddhi, 9 kama, 10 paoyana, 11 phala V 1 1 Synopsis 3, uppannanuppdeg 5, sesanam uppanno 22, jai katto tivdeg 23, samutthana 25, vayana 26, laddhi 26deg, ujjo 30, sesa-naya 1deg 35 V 2-35 2 Synopsis 372, 1 nama 37, 2 thavana 37deg, 3 davva & 4 bhava 36a & 38 42, naya-discussion on 14 51 V 36 & 37-51 3 36 & 52, 4 36deg & 53 56 V 36 & 52-56 5 & 90 95, 4 kahim 896 V 57-113 chap-paya, synopsis 57b, 1 kim 58deg & 59 65, 2 kassa 58b & 66 88, 3 kena 89 & 96 107, 5 kevac-ciram 108, 6 kaiviha 113 navaha, synopsis 114 (= I 405), 116, 2 4 117, 5 118 & 121, 6 119y, 8 119deg, 7 & 9* 120; crossreference (to I 405 441 & 555) 122 V 114- 120 & 121f. [47] pancaviha, synopsis 123, 1 aroyana 124, 2 bhayana 125, 3 puccha 126, 4 dayana 127a, 5 nijjavana 127, 4 & 5 129 V 123-129 cauvviha, synopsis 130, 1 namokkara 131a, 2 a-namokkara 131, 3 no- namokkara 132, 4 no-anamokkara 133, addition 135 V 130 135 V 120b V 136-154 6 Synopsis: 1 arahanta, 2 siddha, 3 aydeg, 4 uvajjhaya, 5 sahu 15 in general: 1 141 145, 2 152, 3 153, 4 153, 5 & 1 5 154 1 desiya 3491 & 3492 3501, nijjamaya, 3491 & 3502 3506, chak-kaya-rakkhdeg maha-gova 3491 & 3507 f. 3491-3508 1 raga, 2 dosa, 3 kasaya (koha, mana, maya, 'lobha), 4 indiya, 5 parisaha, 6 uvasagga, 7 namaydeg. (= above, p. 1649 f.) Explanation: 1 161, 2 164, 1 & 2 173, 3 188 (183 f., 24185, 14185, 41870, 14188), 4 199, 5 200, 6 203 Example-stories on 16 (= above, p. 34deg40): 1 3557, 2 35578, 31 f. 3557b, 33 f. 3558, 4 .V 157 -203 3557-3562 V 204 Explanation of 7. Interpretations of arihanta (= above, p. 34deg42) 3564- 3567 V 205-222 Benefit of the arihanta-namokkara fourteenfold (1 nama, 2 thavana, 3 davva, 4 kamma, 5 sippa, 6 vijja, 7 manta, 8 joga, 9 agama, 10 attha, 1 jatta, 12 abhippaya, 13 tava, 14 kamma-kkhaya) 3586a & 2 English translation by George Baumann Namokkara 3559, 5 3560, 6 3562 Almost all commentaries from Haribhadra onward (H Hemac. Malay. Avac.) are of the opinion that 9 is missing! With Silanka it reads vicitratvac ca sutra-gateh, daram. 120 su-jnanam. atha casabd'aaksiptam pancavidham anabhidhaya vatthu-daram aha: Thus Silanka remains silent since for line 120 he has nothing left except just one word su-jnanam "easy to understand". Jinabhadra wrongly connects su-jnanam to the preceding daram since he puts an interpunctuation mark both before daram and after su-jnanam (none, however, after daram); this way, the mistake of the preceding commentaries can also be expected of Silanka. The paraphrase of 120" found in the Curni is the correct one: 186, V 156 21866, 31872, appa Namokkara-padivannaga jiva sesaga'-jivanam kati-bhage hojja? ananta-bhage. daram. appa2bahum: etesim namokkara-padivannaganam jivanam appadivannagana ya katare 3? savva-tthova namokkara-padivannaga, apadivannaga anantaguna. ga aSsyd! sesanam Vis. I 437b. 2 B2y8. 3 katare represents here a stereotype word order that generally is abbreviated in the Canon (e.g. in Bhag. VI 3 Ed. fol. 396, VIII 1 Ed. fol. 661 and VIII 2 Ed. fol. 593) as follows: kayare kayare(himto) java visesahiya va. When Malayagiri, here and sometimes otherwise, as above, p. 14 69, finds himself among the blind. followers of Haribhadra, but on the other hand, then correctly follows, e.g. at niry. I 68deg the Curni, and even the Avacuri-author shows more judgement at the passage just mentioned than Sil. & Hemac. (who follow H) since he simply copies Malayagiri's explanation and polemic. 129 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 3587, 3 3586, 4 & 5 3588, 4 3589, 53590, 6 & 7 3591, 6 3592, 7 3593, 8 3594, 9 3595, 10 3595", 11 359629, 12 3627, 13 3628", 14 35280 .................3586-3628 Interpretation of siddha 225 (= above, p. 16deg55 f.), explanation of the interpretation 229 234.............................. V 225 & 229-234 kevali-samugghaya 226 228 & (explanation and discussion) 235 331 (cp. Aupap. $ 131 153) ............................. V 226-228 & 235-331 Being carried away upwards (cp. Tattvartha X 5 7and the concluding sloka-s 9 12 of the Tattvartha-bhasya) .......................... V 332-352 Transition to the following ...........................V 353 The dwelling place of the blessed (cp. above, p. 7on.): Introd. 3780 f. (= Aupap. $ 168 f.), discussion on it 3801 . . . . . . . . .3780- 3801 Isipabbhara pudhavi & siddh'ogahana 3809 (cp. Aupap. $163 f. & 166 f.), (reason for 3809 (with reference to the gatha 3814) 3810 ............3802- 3810 uvavaya 3812; ogahana 3817 (=Aupap. $171-175), explanation & discussion on 3813 3817' (above, p. 34deg54 =) 3830; annonna-samogahana 3831 (=Aupap. SS 176), annonna-phasana 3832 (= Aupap. $ 177); subsequent discussion (on 3817deg) 3834, explanation (3835) & discussion (3836 f.) on 3832 . ...........3811- 3837 uvaoga 3838 f. (=Aupap. 178 f.) & 3810; "no ajnanin" (= above, p. 34deg57) 3849 .... . . .. . . .. . . . .. .... ... ................3838-3849 Description of the blessed 3856 (= Aupap. $ 180-186), explanation (on 3854 3856) 3859"; rejection of the (Buddhist) doctrine of jiva-nasa 3878; "not nih sukhaduh kha" 3891; addition (on 3850 3856) 3892 f. (= Aupap. $ 187 f.)... ........3850-3893 Benefit of siddha-namokkara (almost word for word repetition of the Niryukti stanzas in V 205 222) ........................ ..3894- 3897 3 fourfold: 1 nama, 2 thavana, 3 davva, 4 bhava ................. V 3858 3 385", explanation on it 387 f..... ......V 3850 & 387 f. 4 interpretation of ayariya (= above, p. 1661 f.) 386, explanation of it 389 391 : ............................... V 386 & 389-391 Benefit of ayariya-namokkara (almost word for word repetition of 3894 3897) .. (= above, p. 3463) ........................ 3905- 3908 4 fourfold (1 nama, 2 thavana, 3 davva, 4 bhava) 3924, 3 392 . . . . . . . . . . . V 392 4 Interpretation of uvajjhaya (= above, p. 16deg63 f.) 393, other interpretations 395; difference between ayariya & uvajjho 396 ............... V 393-396 Benefit of uvajjhaya-namokkara (almost word for word repetition of 3894 3897). * .. (= above, p. 34o65) ..... 5 fourfold (1 no, 2 thdeg, 3 do, 4 bho) 3918deg, 3 39189 & 3919, 4 39190.. ..3918 f. 4 Interpretation of sahu (= above, p. 1665f.) ................. 3920 Question 3921, answer 3922.........................3921 f. Benefit of the sahu-namokkara (almost word for word repetition of 3894-3897). ..... ..... ............................ ....3923-3926 Benefit of the panca-namokkara (the fivefold varied basic stanza in 3583 3897 3908 3917 3926, = above, p. 16o69f.) ............................. 3927 7 397 & 399 f., 8 398 & 401 405, 9 417 ........................ V 397 - 417 10418", explanation 4210 & 422 f. ..... ..V 4189 - 421deg, 422 f. 11 418, inserted explanation 419, example-stories 420; discussion (on 419) 4210. ....... ....................................... V 418-420 & 421" Five reasons given against the possibility of phala (1 kovappasaya-virahao, 2 paya'nuvagarao, 3 apariggahao, 4 vimutti-bhavao, 5 dur'ai-bhavao) 424 f.; rejection of the reasons: introduction 443, 1 459 & (addition) 460 f., 2 467,3 472, 4 477,5 490 . . . . . . V 424-490 ...... 3914-3917 130 For Personal & Private Use Only

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English translation by George Baumann [489] G Samaiya la, Kallall) .. . . ..... ... .. JO - J Y ..... V 491-494 List of text-words: 1 karana, 2 bhaya, 3 anta, 4 Samaiya, 5 savva, 6 vajja, 7 joga, 8 paccakkhana, 9 javajjivae, 10 tivihenam ...................... V 495 1 Preliminary remark 497deg; sixfold (1 nama, 2 thavana, 3 davva, 4 khetta, 5 kala, 6 bhava) 4970. .....................................V490 1. .....V 496 f. 1 Definition 498", 2 definition 4986. ..... ....... V 498 3 Def. 499: sanna 502.............................. V 499-502 no-sanna 503: visasao 504": aruvi 506, ruvi 507 .. .. .. .. .. .V 503-507 paogao 508: sajjiva: 'mula & uttara 511, ?samghaya so-paro paro (cp. above, pp. 44 10-45' 12) 536 ..... ................. V 508- 536 ajiva ................. V 537 & 538 4 541, 5 542 & (bava' balava? kolavathi-vilo 4, etc.) 543 546 .......... V 539-546 6 547, ajiva 549, jiva 550": suya 554 no-suya 556. .... V 547-556 Samaiya-karana: preliminary remark 558, sevenfold (1 kayakaya, 2 kena, 3 kesu, 4 karaya, 5 nayao, 6 kaiviha, 7 kaham) 559 ..... . V 556deg - 559 1 577, 2 580, 3 586, 4 590, transition 591 ................ V 560-591 5 Synopsis (1 aloyana, 2 vinaya, 3 khetta, 4 disa'bhiggaha, 5 kala, 6 rikkha, 7 guna-sampaya, 8 abhivahara) 592, 1 596, 2 598, 3 601,4 602, 5603, 6 605, 7 607, 8 609 ................................ V 592-609 6 (uddesa vayana samuddesa anunna) 612,7 615 ........... V 610 - 615 akkheva (with two anticipatory questions) 626, pasiddhi 634 . . . . . V 616-634 2 & 3 bhadanta: V bhad (kallana 635 end 638, suha 641) ............V 635 - 641 bhayanta: V bhaj ..... . . V 642 bhanta (bhajanta): bha (bhraj) 643, V bhram 644 .......V 643 & 644a bhagavanta 644", bhav'anta 645, bhay'anta 6450 ...V 644& 645 2 sixfold (1 nama, etc.) 646', 6 bhava (sevenfold) 646; 4647, $6482*, 6648, 6480 ......................... ....... V 646 - 648 3 V am 649ay & 650 ............... 2 & 3 bhay'anta 649deg, bhav'anta & bhay'anta 6500 ............. V 649 f. bhante resulting from contraction .... lon................... V 651 & 652a directed at the teacher 653, why 653, answer 665 . . . . . . V 652 & 665 or a self-exhortation ........................ V 666 f. or directed to the prophets, etc. ................. V 668 f. or to be composed with Samaiya (bhanteSam.........V 670-672 4 Etymologies: samaya 675, sam'aya 676, samaya 677", sam'aya 6776, samaya 678", sam-aya 678', sama, etc. with suffix ika 679 ...................... V 673 - 679 5 Transition 680deg, etymology & transition 680 .. ........V 680 sevenfold (1 nama, 2 thavana, 3 davva, 4 aesa, 5 niravasesa, 6 savva dhatta, 7 bhava) 681, 3 683, 4684, 5 686,6 687, 3 688", 4 688, 56899,6 689, 7 691, addition 6928 ... V 681 - 692 6 savajja (savadya) 692", sa-vajja (sa-varjya) 693 ............... V 692 & 693 80] 7 Derivation (from yuj) & triplicity (kaya vai mana) ...............V 694 f. 5 8 context .....: ...V 696 8 pacc-akkhana 697, sixfold (1 nama, 2 thavana, 3 davva, 4 aiccha, 5 padiseha, 6 bhava) 698", 1 698", 2 698deg, 3 699, 4 700", 5 700P,6 703 ............... V 697-703 * 5 (1-4,6,7,5) has been placed at the end in Av.-niry. XVI 14" (above, p. 3092). 131 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 9 jiva synonyms 704", jiva-davva 705 . . .... V 704 f. tenfold (1 nama, 2 thavana, 3 davva, 4 oha, 5 bhava, 6 tab-bhava, 7 bhoga, 8 samjama, 9 jasa, 10 asamjama) 706, 3 707, 4 708", 5 708", 6 7094, 7 709', 8 710o, 10 710, 9 710', addition 711" .. ........... ..................V 706-711" javad (yavat) context 711', three meanings 712 ................ 7110 & 712 javaj-jivam Paraphrase according to the three meanings of yavat: 17126, 27134, 37136. 1712&713 javajjivae through gender change for 'vam 714", through contraction for vayae (instr. of the abstract) 715, instr. of an adjectival bahuvrihi-feminine javajjiva "life-long" (to which paccakkhana-kiriya has to be added) 716, instr. of a substantive javajjiva "life longness" formed with jiva = jivana 717 .................. V 714 - 717 8 paccakkhami "first person, singular" ....................... V.718a 10 tiviham 719", tivihenam (manena 721, vayae 722, ko 724) 724 ......... V 718b -724 tiviham tivihenam context (with discussion) 735, calculation of the variations resulting in connection with the three periods of time for monks and laymen (cp. above, p. 42deg54-55) (with discussions) 753. ..... ................ V 725 - 753 tassa (i.e. jogassa) 754", why genitive (not accusative) 758 ............ V 754 - 758 Addendum to 10: (tiviham) tivihenam is not at all superfluous.......... V 759 - 762 bhante already explained 763, why repeated 767 ... ...........V 763 - 767 padikkamami paraphrase (=niyattami) 768", explanation 768 ... .......... V 768 nindami garinami not completely synonymous just as little as V gam & V srp770, nindami 771", garihami 7710 ....... ....V 769 - 771 or connected in a comparative sense .... .........V 772 f. appanam with nindami garihami 774", attanam with savajjam 7740.. ... v 774 vosirami analysis 775", paraphrase 775'; object (savajjam!) 775deg, discussion on it 777; other (almost correct) interpretation 779 ...................... V 775- 779 Transition to the following ............................ V 780 f. E samanna & visesa, davv'atthiya & pajjav'atthiya? ... ...... V 782 - 784 vavahara 785 & 786ay, nicchaya 785 & 786 . . ...........V 785 f. nana 787", kiriya 787', both together is goodness 7870 ................V 787 Goodness must be recognized and practiced; then, in case of doubt, one has to keep in mind the ideal monk 789, explanation 797 ..................1 788 - 797 Conclusion of the Samaiya-bhasa (cp. above, p. 31445) ................ V 798 f. [48a] Jinabhadra's Commentary on his Bhasya Since the commentary that we now intend to look into will hardly still be available anywhere in India, a description has to follow of what has been left out in other works. Of course, it will mainly be the later Bhasya-commentaries (by Silanka and Hemacandra) that will have to be approached. In any case, in general, they give the contents of Jinabhadra's commentary completely, and, in particular, they follow him also in form where they agree among ! Cp. the various explanations of this verse below, p. 2". 2 Kanada is supposed to have taken both of these naya-types as a basis for his textbook (thus the Jains have taken them then from the Vaisesika-s). It says, namely, in Vis. III 188* dohi vi naehi niyam sattham Uluena that at Av.-niry. VIII 32 Malayagiri clarifies as follows: Kanadenapi hi sakalam apy atmiyam sastram dvabhyam api dravyastika-paryayastika-nayabhyam samarthitam. 132 For Personal & Private Use Only

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English translation by George Baumann themselves, word for word. More can be gathered from the special details that refer to specific passages of that commentary. Such passages can be found with Silanka and Hemacandra, then with the glossarist of the Silanka-manuscript (Jinavallabha), and finally in some commentaries by Malayagiri. The data from Silanka and Jinavallabha can be found below in the excerpts, and those of Hemacandra and Malayagiri follow within the present section. Firstly, we have to turn to Silanka. He also mentions at several places remarks by Jinabhata, and it is advisable to take them into account. Mainly, the words in question on the remarks referring to both experts are: I 241 f. . . . iti Jinabhat'acarya-pujyapadah. 287 pujyas tv . . . . . Jinabhadragani-ksamasramana-pujyapadais tu ... 732 pujyapadaih sva-tikayam ... 820 ksamasramana-tika tv iyam: ... 884 ksamasramana-tika piyam: ... 1217 ... iti Jinabhat'acarya-pujyapadah. 1256 ksamasramana-tika piyam: ... II 125 . . . pujyair eva likhitatvat. 148 . . . iti tikakarah. 445 srimat-ksamasramana-pujyapadanam ..... ahuh pujyah: 446*. V 226 pujyas tu vyacaksate: 226*. [48] As can be seen, the complete designation for the two scholars reads: . . Jinabhadragani-ksamasramana-pujyapadah, Jinabhat'acarya-pujyapadah. At least once, the former, (before II 446*) is called simply pujyah, and that is how Santyacarya prefers to call him. Who is meant at the other three passages of the list has to be examined from case to case since pujyah also means "teacher" and, at least in the first of the three passages, "the teacher" cannot be Jinabhadra. Now we translate the first passage and add Hemacandra's corresponding sentences; the pertinent orientation can be found above, pp. 38deg53 -40deg47. I 287*, the meaning of this is: The above (in I 279) chain of difficulties resulting from distinctions like "fast" and "slow" and the awkwardness (mentioned in I 266) of the great number of modes of thinking taking place at the same) instant - these (i.e. this double calamity) under the circumstances (i. e. through the depiction offered in I 281-285) can now be avoided by whoever takes the term oggaha accurately (in fact,) in one case, [49] because he relates it (not to itself, but rather) to the more unhampered use of the word oggaha, and in the other case, because the named person grasps (as can be seen in I 251-266, the oggaha-function) only in general (as an indecisive perception). However, for the first instant "the teacher" draws upon the entire (twelve-part) chain of differences like "fast" and "slow", because in the course of the process of perception) a corresponding (twelve-part) effect appears that has the name avaya. A differentiated effect arises from a differentiated cause (preliminary stage), not from an undifferentiated one, because (otherwise even the control over the entire world (as a result of some arbitrary cause) could take place. However, Jinabhadragani-ksamasramana has not spoken out (here), because the matter was too well known to him; but, at a later passage he has commented so that the matter might be easily understood. 1 on Utt. I 48. IX 8. XXXII 109 and on Utt.-niry. 28 (twice). 34 (twice). 179. 180. - He calls his own teacher guravah (at Utt.-niry. 586). ? Pujyair is found as a form of address for guruna in the explanation of V 609 (below, p. 19). 3 you should punctuate: ... yujyate naiscayikarthavagrahavadinas, tasya ..... pratipadyante tatho... orsanat; kila... navisistat, sako. - Exactly like naisc to V 286 Syam'aryasya is, as an addition, attached to a paraphrase. 133 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Hem.: ksipretar 'adi-bhedam yat purvodita-dosa-jalam tasya pariharo yujyate 'smin vyavaharike 'rthavagrahe sati, . . . . . . naiscayikavagrahavadina idanim sakyam idam vaktum yad uta "ksipretar'adi visesanani vyavaharikavagrahavisayany etani", ... ksipretar'adiviaesana-kalapo . .. mukhyataya vyavaharavagraha eva ghatate, karane karyadharmopacarat punar niscayavagrahe 'pi yujyata iti, prag apy uktam vaksyate ca: vicistad eva hi karanat karyasya vaieistyam yujyate, 'nyatha tribhuvanasyapy aisvary'adiprasangah kasthakhand'ader api ratn'adinicayavapteh. In I 281-285 the naiscayikarthavagrahavadin reconciles himself in his manner with the prevailing difficulty. Since the Bhasya, itself, does not say anything further about this, it can be assumed that Jinabhadra accepted the opinion of the said person as his own. Contrary to this, the above Silanka-passage now notes that "the teacher" gets himself out of the difficulty in a more correct manner and that Jinabhadra expresses himself (apparently in the same manner) in a later passage. Is "the teacher", here, supposed to be the personality who is assumed to be the highest authority in the Bhasya-dialogue? Apparently, this can hardly be possible, because for him only the titles acarya and suri are customary. Or does Silanka have his own teacher in mind? Then it seems guravah might be expected. Rather, Jinabhata must be intended, because his full name, as well as Jinabhadra's, allows the short form pujyah for pujyapada). Then this passage is important, because it makes unlikely the identity of Jinabhadra and Jinabhata assumed in modern times. It should be further asked whom Silanka has in mind in his remark at II 125. The stanzas II 123-133 oppose the Buddhist doctrine of instantaneousness (ksanikata) in the realm of conception that results from the denial of a soul (jiva) as a perpetual subject of conception. At three passages (in 125, 127, 129') the term "missed (or destroyed) directly after emergence (jammanantara-)" is found, equal to ksanika "instantly". Strangely, in the explanation the commentaries sometimes place janmantara instead of janmanantara that is simply wrong. Silanka justifies the mistake in his remark, which concerns us here that the teacher" wrote it thus! Doubtlessly, Jinabhadra has to be understood by this, because if his commentary had presented the correct paraphrase, Silanka and Hemacandra would not have favoured a false form of it, in any case, not without giving a reason. The context in which Jinabhadra might have made the mistake reads with Sil. & Hem. (at II 123) as follows: S: yo'nyakaladesanubhutam artham Hem.: yo 'nyadesakal'ady-anubhutam anusmarati sa na vinasto yatha bala- artham smarati so 'vinasto dosto yatha kalanubhutanam anyadesanubhutanam va balakalanubhutanam arthanam anusmarta hanam anusmarta Devadattah 2. yas ca veddh'ady-avasthayam Devadattah. yas tu vinasto nasavanusmaratiyatha vinasto nasau kimcid anusmarati yatha janmantaroparatah janmantaram evoparatah. pradipasyeva nirvanam samadhis ta ........| ' 'y'ady-apteh Bb. - "Because jewels and similar precious objects from pieces of wood and such things might be obtained." The entire karanakaryopacara-argumentation appears (as Hem. hints with prag apy uktam vaksyate ca and $11. with kila) very often with Jinabhadra, the first time in Vis. I 3, where, in the commentary the anyatha-sentence reads as follows: S: anyatha yatah -kutascid yat-kimcid utpadyeteti visvam adaridram syat. Hem.: anyatha tsnad api hiranya-mani-mauktik'ady-avapteh sarvam visvam adaridram syat. In total, this word appears with $11. & Hem., each, five times (S at 123. 124. 125. 127. 129deg; Hem. at 123. 1256. 127. 128. 129'), to which, even at one passage, taken by both from Jinabhadra's commentary (below, p. 10deg), a synonym utpattyanantara-, respectively oram appears two times. Stl. writes the first and third time janmanto that p (Jinavallabha) corrects the first time. To conclude, according to Bb, Hemacandra offers the first and third time janmaneo; b still has the mistake at the fifth passage, S does not show it anywhere. 3 On this actually, on the preceding word) the marginal note: janmavisesoparatasya katham atyanta-vigamah! Apparently, Jinavallabha justifies his rectification by this. Also, he somehow finds fault with Stlanka's repetition of the mistake (below, p. 10deg5). 134 For Personal & Private Use Only

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English translation by George Baumann pratijnayata iti vacanat. Originally, it could only have been a question of this particular passage, because, as can easily be seen, the repetitions of the mistake with Silanka and Hemacandra have emerged from it. Therefore, since Jinabhadra's [49] commentary makes the mistake only at the first occurrence of the word even before it appears in the Bhasya itself and is guaranteed by the metre, suspicion arises here that only one of those changes, mentioned above, p. 35a 13, of the first passages appears that, naturally, could not originate from the author but only from a scribe or editor. Actually, the corrupt form janmantara- looks like a well-meant incorrect correction that a semi-literate person could easily fall prey to. Therefore, it is almost certain that not Jinabhadra, himself, mistakenly, but an earlier scribe of his commentary had intentionally written janmantara. It can be proved that the copies that Silanka and Hemacandra used, along with numerous variants, also contained mistakes, e.g. at I 304b (above, p. 39degn.). 942 (above, p. 42degn). II 360. 419. III 20. V 1 opening. The pujya-passage now to be studied refers to V 226. After Silanka had explained this stanza extensively in close connection with Haribhadra, he adds: But the "teacher" explains: 226*. At the announcement of another explanation only the inevitable introduction follows, consisting of the Pratika of the stanza to be dealt with! Can it be assumed that there might be a gap in the manuscript? It would hardly comprise exactly the expected segment; besides, it would most likely have been supplemented by another person. Actually, Hemacandra does not explain the stanza since he only copies the definition of samudghata (samyag... samudghatah) from Haribhadra's explanation. Thus, it is not impossible that Jinabhadra did not explain the stanza and one could even imagine that Silanka wanted to intimate this. Then, his words must be meant to be ironic and say "As I have dealt with this stanza here amply, Jinabhadra's entire explanation consists of the presentation of the Pratika". This interpretation has to be rejected for several reasons. How might it be, if Silanka had meant with the Pratika nauna veyanijjam not stanza 226, but a gatha- or prosepassage dealing with it that must have similarly opened and, besides, was well-known enough to be able to bear only a Pratika-reference? These conditions are fulfilled by stanza Oghaniry. 420. "The teacher" can hardly have supplemented this as an explanation but as a parallel-passage or variant, which is what it really is. In our opinion the circumstances speak for this, as the Pratika closes with ity-evam-adi; for this refer to p. 15bt. Thus vyacaksate is an abridgement for vyakhya-vyapadesenodaharanti that cannot be considered strange with Silanka. But who is it who "cites explanatory-wise" the Oghaniryukti-stanza, Jinabhadra or Jinabhata? No doubt, the former, because it will later be found that only he commented on the Bhasya. Now Silanka's account has to be looked into that clearly refers to Jinabhadra's commentary. The penultimate passage of our list (II 445) cannot be taken into further consideration, because it deals with the Bhasya and not with its commentary. Thus, after deduction of the passages already dealt with, five remain, emphasized by italics that will be discussed here, one after the other. I 732b opening. Jinabhadra inserted here, in his commentary, the word prayas (in other words, pointed out that what has been said does not always apply, but only as a rule). When Silanka affixes etc. then this means that the corresponding reason has been given by Jinabhadra. Silanka had given this immediately before (samkhyeya darsanad) which is why he has abridged the passage in the manner mentioned. Hemacandra reproduces the entire passage in the following manner: prayena caitad drastavyam, ksetr'ader bhagena vrddhav api dravy'ader gunakarena vrddhi-sambhavad iti. 135 For Personal & Private Use Only

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I 820. Jinabhadra's commentary (on this) reads: anye tv ahuh: sakaropayogantah patitvan na darsanam, drsyate canena pratyaksatvad avadhivat ity 'etad api. na darsanam drsyate caneneti viruddham; ubhayadharmanvayabhavad va na kimcit. E. Leumann, An outline of the Avasyaka Literature The first period simply describes the stanza (cp. its translation above, p. 411-4); the second deals with the opinion evolved from it, in a twofold manner.2 The wording is unusually laconic which is why Hemacandra gives the entire passage in much more detail: etad api mulatika-krta dusitam eva tad-yatha: nanu [50] manahparyaya-jnane s'akaratvena jnanatvad pratyaksatvena3 drsyate 'nena vastv darsanam nasty, atha. ca iti viruddhaiveyam vaco yuktih, s'akaratvena nisiddhasyapiha darsanasya "drsyate 'neneti darsanam" iti vyutpattya" samarthyad apatteh; kimca janatity anenatra s'akaratvam sthapitam, pasyatity anena ca darsana-rudhena sabdenanakaratvam vyavasthapyate, 'to viruddhobhayadharma-praptya 'pi na kimcid etad iti. Here Silanka and Hemacandra cite the same passage in such different ways that not much more than the basic idea agrees. An example is seldom found that immediately shows how even certain citations in the older commentaries do not give the exact wording, but are often adjusted by the expert to his own mode of expression. In our case, Silanka follows, fairly faithfully, Jinabhadra's wording, but Hemacandra transforms them into tirades, typical of him. I 884. Contents of 882-886: The no-agamato bhavasruta (contrasted in the Anuyogadvara with agamato bhavasruta) denotes the bhavasruta that is not carefully differentiated from carana and the like; thus, no denotes here the non-differentiation (misrabhava), not negation, neither (884) a complete (sarva-nisedha) nor 885 f. a partial (desa-nisedha). Translation of 884: Assuming a complete negation would show that all (bhava) sruta is not agama - that would be wrong (since the sruta is best known as agama) - or the non-agama would be what is different (knowledge) from sruta since it is not agama, and yet (called) sruta. The commentary (belonging to the just translated stanza) by Jinabhadra is the following: I 884*. Should the word no depict a negation, then it has to be considered a complete or partial negation. (Assuming) a complete negation, bhavasruta would result from (the expression) no-agamato, so that everything (bhava)sruta would not be agama or something that is not sruta, like mati, etc., would be sruta. Jinabhadra's first sentence serves as an introduction to 884-886 which is why its equivalent with Silanka and Hemacandra is found before the Pratika, respectively the 1 darsanam api Jinavall. 2 Apparently, the continuation (reproduced on our script-table) of the preceding gloss refers to this: etad dusyate na va kimcid iti "This (expressed by others) is made to appear bad (here), respectively it is said it is worth nothing". Just as here na kimcit, Hemac. at IV 91a uses ato yat-kimcid etat as a disqualifying expression: "thus, this is (what others are claiming) nothing at all (not whatsoever relevant)"; the same etac ca yat-kimcid with Hemac. in the introd. to Vis. I 979 and yat-kimcid etat with Haribh. in the Vedabahyatanirakarana and in the Caityavandana-vrtti Adh. 1, 1. 4. 5 conclusion, as well as often in Malayagiri's Avasyakacommentary. More completely, it reads tasmad yat kimcid etad.. .bhavad-vacanam with Sil. at Vis. III 538 (below, p. 13). In the same sense the expression tato 'nena na kimcana "then it is of no use" is furthermore found with Haribhadra at the end of Astaka XVII. 3 otvena ca b. 5 otti- S. More decidedly said, the alternative reads: would result that either all is bhavasruta and not agama or what is not agama is bhavasruta. Then, e.g. if speech were divided into sound-speech and non-sound-speech the handling would be: Presuming that the word non in non-sound-speech expresses a complete negation, then, either all speech is soundless or something without sound (like, e.g.. waving and gesturing) would be speech. 136 For Personal & Private Use Only

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English translation by George Baumann wording of 884. What follows that sentence is nothing more than a short paraphrase that does not, at all, examine the difficulty in the construction of the second line of the verse. Actually, one could also translate this: or would be different (knowledge) from sruta, since it is not agama, (meant) and yet (called) non-agama-sruta. This rendition is less satisfying, avoids, however, to accept the poetic freedom (noted below, p. 89') that hardly appears anywhere else with Jinabhadra other than in the stanzas that he has taken over from others. The earlier point of view is found not only with Silanka, but also a bit disguised with Hemacandra; besides, it appears in the text-manuscript p, where (apparently, in Jinavallabha's handwriting and due to Silanka's commentary) a hyphen has been placed between anagama and suyam. Hem.: no-sabdo ... sarvanisedha-vacano va syad desanisedha-vacano va, tatra sarvanisedhavacanatve no-sabdasya dosam aha: 884. sarvanisedha-vacane no-sabde 'tra grhyamane dosah prasajjate, ka? ity aha savva-suyam ity-adi "no-agamato bhavasrutam" iti ko'rthah ? "anagamah sarvam api yad bhavasrutam" iti sarvanisedha-vacakatve no-sabdasya sarvasyapi bhavasrutasy' agamatva-nisedhah syad iti bhavah. ayuktam caitat, srutasy' agamatvena pratitatvad!. athava sarvanisedha-vacake no-sabde "no-agamato bhavasrutam" ity ayam arthah syat, ka?ity atrocyate anagamato? 'nagamatvat" sruta-varjam matyadicatustay'atmakam yad anagama-rupam jnanam tat srutam bhavasrutam bhaved iti asrutarupasyapi maty-adi-jnana-catustayasya sruta-prasangah syad iti bhavah. I 1256. Translation: (The first) three (caritra-types: samayika' chedopasthapana" parihara-visuddhi") are achieved through effort or pacification (of the karman) or through both simultaneously; (by comparison, the remaining two caritra-types) suksmasamparaya " and yathakhyata (only) through effort or pacification, not otherwise. For this Jinabhadra's commentary briefly gives the necessary explanations. Four parts have to be distinguished in Silanka's explanation of the stanza: he begins with a paraphrase of 1256, yet half-way in connection with that, he, then, gives Jinabhadra's corresponding commentarial remarks more extensively; thereafter, he cites these literally and finally deals with 1256'. Based on Jinabhadra's explanations, Hemacandra gives a wordy paraphrase of the stanza: samayika-chedopasthapaniya-pariharavisuddhika- [50] laksanany adyani trini caritrani sreni-dvayad anyatra kasaya-ksayopasamat purva-pratipannani pratipadyamanani ca labhyante; anivstti-badarasya punar upasama-srenau tad-upasamat purva-pratipannanam tesam labhah, ksapaka-srenau tu ksayad iti, suksmasamparaya-yathakhyata-caritre tupasamasrenau kasayopasamat ksapaka-srenau tu tat-ksayal labhyete, nanyatah, ksayopasaman na prapyete ity arthah. II 1484 parabhagadarisanao "because (for the eye) the backside (of an object) is not visible". The commentator (Jinabhadra) notes, that (of course) the middle part (which finds itself between the part turned away and the part facing the eyes) is also meant. For this reason, Hemacandra readily paraphrases this passage with paramadhyabhagayor ... adarsanat. It should be noted here that Jinabhadra is simply called the commentator". Therefore, Silanka, apparently, did not know any other commentary except Jinabhadra's. Farther on, it will be shown that the mention of Jinabhata does not contradict this. For this inference a certain confirmation also results from the marginal remarks of Jinavallabha also 2 supio Bb. no-ago B, nago b. anago B, nago b. 137 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature results whose commentarial citations we now have to check. These can be found listed under the following terms: Exc. p. 543 mulatikoktasya ... Exc. p. 1062... iti mulatika. 6b6 tikakara-vak. 1067 idam mulatika-vakyam. ga2 adyatikayam . . . 1058 mulatika. 8a4...ity adyatika. 11a9 ... iti mulatika. Here, as with silanka, simply "the commentator" is spoken of - however, as we shall see in a completely different sense which is why, presently, the passage must be left aside. Otherwise, everywhere else it is either cailed "first commentary" or "original commentary", which, of course, naturally means Jinabhadra's commentary besides which, apparently, Jinavallabha only knows Silanka's. Two of the glosses (1067 & 1058) only say at the concerned places that Silanka copies the original commentary. Of course, such details could have been given one hundredfold. Thus, both remarks will have been especially motivated, more or less in the same manner as Silanka's own mention of an earlier commentary that, as a rule, shows up in the passages when that commentary gives an indispensable addition or explanation for a more exact understanding of the Bhasya. In fact, both times such accessories can also be found above. Jinavallabha may have wanted to indicate that the details rest not just on erudite reflection by Silanka, but on the authority of Jinabhadra. Nevertheless, it is more likely that both glosses were meant in a text-explanatory sense. Each time Silanka lets an explanation of the same follow? a part of the passage, and in this way the original wording should be recognizable. That Silanka not only takes over, expands and paraphrases Jinabhadra's commentarial remarks, but even occasionally actually comments on them, can also be noticed. The contents of this section to which both of our passages belong has been stated above, p. 49deg 39-42 Hemacandra presents the first fairly accurately (just more verbose), the second rather loosely and at great length: (cp. p. 1067) kimca tad ekam apy ekartha-visayam api ca vijnanam sarvapadarthagatam ksanikatam ajnasyad eva yady utpattyanantara - dhvamsi nabhavisyad, avinasitve hi tad avasthitataya upavisam sad anyam anyam cartham utpatty-anantaram uparamantam dsstva sarvam evasmadvarjam asmat-svajatiya-varjam ca vastu ksanikam evety avabudhyeta. (cp. p. 1068) na cedam ekam ek'alambanam ksanikam ca jnanam etad boddhum saknoti yad utanyajnanani santi tad-visayas ca vidyante tesam ca visayanam svavisaya-jnana-jananasvabhav'adaya evambhuta dharmah santiti, etad-aparijnane ca katham etesam ksanikatam sadhayisyati dharmina evaprasiddheh. syad etat, svavisayanumanad evanyavijnan'-adi-satta 'pi setsyaty eva, tatha hi yatha 'ham asmi tatha 'nyany api jnanani santi yatha ca mad ! The commentaries also sometimes rebuff the suspicion that they might have prepared some addition at their own discretion. Haribhadra says in the Caityavandana-vstti whilst dealing with Av. V 8: na caitat svamanisikayaivocyate yata uktam arse: Av.-niry. XIX 107. With Hemacandra, e.g. the following remark at p. 53048-50 should be noted and besides that, the following words, which join themselves to a passage to be given later: na caitat svamanisikaya yukti-matram ucyate, agame 'pi vyanjanavagrahe 'tita evendriyopayoge manaso vyaparabhidhanat; tatha coktam Kalpabhasye: .. Similarly with Malayagiri at Prajnap. XV 1 (Ed. fol. 4368) and at Ksetrasamasa II 83 f.: naivaitat (na caitat Ks.] svamanisika-vijambhitam. A remark by Aparajita on Aradh. 1 from Digambara literature should be mentioned (B fol. 4") etena svamanisika-carcitam idam na bhavati. ? The first is missing in the excerpts; it reads: asya bhavana: sarvam vastu ksanikam ity avabudhyeteti kriya, kim-visistam sarvam? ity ahasmadvarjam pramatrjnana-varjam; tatraitavaty ukte 'smadvarjam anyapramatsvijnanakalapamisram api syad, ata ucyate asmatsamanajaiiya-varjam cety. etad uktam bhavaty: ayam upayah sarvaksanika-jnane yadi visayi nityah syad anityas ca visayah syan, na cettham abhyupeyete. 3 ota- S. 138 For Personal & Private Use Only

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English translation by George Baumann vinayo vidyate (51deg) evam anye 'pi jnana-visaya vidyanta' eva yatha caham mad-visayas ca ksanikah evam anyajnanani tad-visayas ca ksanika evety evam sarvesam sattvam ksanikata ca svavisayanumanad eva setsyatiti. etad apy ayuktam yatah sarvaksanikata-grahakam jnanam ksananasvaratvaj janmanantaram msta ivaham asmi ksanikam cety-evam atmanam api navabudhyate, 'nya-parijnanam tu tasya durotsaritam eva; kimca tat svavisayamatrasyapi ksanikatam navagacchati samana-kalam eva dvayor api vinastatvad, yadi. hi svavisayam vinasyantam dystva tad-gata-ksanikatam niscitya svayam pascat kalantare tad vinasyet tada syat tasya svavisayaksanikata -pratipattir, na caitad asti jnanasya visayasya ca nijanija-ksanam janayitva samana-kalam eva vinasabhyupagaman. na ca svasamvedanapratyaksenendriyapratyaksena va ksanikata grhyata iti Saugatair isyate, anumana-gamyatvena tasyas tair abhyupagamad iti. Both of the glosses dealt with look similar to the one (60) that, without closer designation, speaks of the "commentator". Just the words meant to be by Silanka (etat pragvad anusaraniyam), contentwise, are an indifferent cross-reference, giving no reason to reclaim it for Jinabhadra. Here, the "commentator" is actually thought of in contrast to the "Bhasya-author", because that person at this passage also offers a cross-reference, which Silanka deals with directly after his own. Thus, the remark "here speaks the commentator" is supposed to prevent considering the first cross-reference only as an anticipation of the second. Thus, the intended commentator is Silanka and the passage, therefore, can be disregarded. The first gloss on our list (593) can be found in original script and transcription in the script-table (below, right). It reads: mulatikoktasyantar-ity-adi vivaranam. "(The passage) antarjalp'akarena sabdollekhena sabdarth'alocana-dvarena ghata ityevam is an elucidation i.e. an explanatory repetition) of what was said in the original commentary." Here we find an explanation by Jinabhadra, slightly enlarged by Silanka (perhaps only by sabdartha 'alocana-dvarena) that refers to the expression suyanusarenam "under the influence of what is heard". Stanza I 99, containing this, deals with the difference between sruta and mati, i.e. between knowledge obtained by tradition and that by intellectual activity: "When knowledge conveyed by the senses and the manas through the influence of what is heard is able to express its own contents, then this is sruta, otherwise (it is) mati." Hemacandra's explanation of suyanusarenam reads: srutanusareneti sruyata iti srutam dravyasruta-rupam sabda ity arthah, sa ca samketa-visayaparopadesa-rupah srutagranth'atmakas ceha glhyate, tad-anusarenaiva ..;.....idam uktam bhavati: samketakala-pravsttam srutagrantha-sambandhinam va ghat'adi-sabdam anusstya vacya-vacaka-bhavena samyojya ghato ghata ity-ady-antarjalp'akaram antah sabdollekhanvitam ... jnanam... Now a gloss (892) has to be discussed where the seven last syllables cannot be read with complete certainty, because they are only partially preserved. These read, more or less, 'pi Srutya 'pi nanyatra or 'pi esa 'pi nanyatra. The full text says: "With this (i. e. with stanza I 820) in the first commentary the fourth type of knowledge (i.e. the manahparyaya-jnana) has been dealt with; the following stanza (821) is not (there). ..... nor anywhere else." 'nte Sb. Stavan aho s'b. 3 ye kso S. nija2 Sb. In the script-tables (below, right) only the first of the seven syllables in the reproduction of the gloss has been accommodated. 139 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature From what is available it is not possible to guess what "anywhere else" might mean. Consequently, almost no support can be gained here for Hemacandra's assertion to be discussed below, p. 53427-47. Gloss 8a4 follows that presents a definition of nama-sama given in the first commentary. This has been more decidedly composed than what is contained in the Bhasya, itself, and since Silanka is satisfied with a paraphrase of the latter, the inclusion of the first is thus justified. Hemacandra also accepts it and thus replaces his complicated mode of expression in regard to sva- with svakiyena. In the next gloss (1012) we are presented with the full wording of the original explanation of II 115, apparently, because Silanka deals with this stanza noticeably briefly! Here Hemacandra copies almost word for word the explanation without letting even a paraphrase of the stanza precede it. His words are: bala-sariram sarirantara-purvakam indriy'adimattvad, iha yad indriy'adimat tad anyadeha-purvakam drstam yatha yuva-sariram baladehapurvakam, yat-purvakam cedam bala-sariram tad asmac charirad arthantaram tad-atyaye 'pihatya'-sariropadanad, yasya ca tac chariram sa bhavantara-yayi sarirad arthantara-bhuto, dehavan asty atma na punah sariram ev'atmeti siddham iti. [51] Also the last gloss (1199) wants to elucidate a passage that Silanka has shortened very much by means of an original commentary. It offers us the words with which Jinabhadra introduces line II 3856. The stanza objects to the assumption that the fate of individual beings is only determined by the degree of merit of one's virtuousness: "The body (of any creature) does not materialize through loss (of merit of one's virtuousness) since corporality also appears (e. g. with a Cakravartin) with a maximum merit of one's virtuousness (or if the opposing point of view is hypothetically admitted, then it has to be countered:) thus, the body must show a corresponding loss. How could it have a larger size with less merit of one's virtuousness (as, e.g. that of a suffering elephant)!" Hemacandra gives the transitional words a more simple wording: yadi ca punyapacayamatrena deho janyeta. Hemacandra's remarks, to which we shall turn now, are more numerous than those of Silanka and Jinavallabha together. Nonetheless, from it more can be learnt about Hemacandra's weaknesses than anything new about Jinabhadra's commentary. We have already seen in one example (p. 49066-50deg14) that Hemacandra likes to adapt the wording of the citations to fit his pupils. In any case, it will now become apparent that he arranges the references to his predecessors for readers who do not give it any further thought. When he expresses himself fairly academically he speaks of two earlier commentaries, otherwise, of one or of a vague plural. In this connection he is also not very particular, just as he often does not form a judgment about alternatives of any sort, in spite of carefulness and profoundness, but rather he just leaves the decision to the "scholars" (bahusruta, visistasrutavid, kevalin, paramaguru, sudhi, etc.). All passages worth considering follow, one after the other, except those dealt with at other places, while, as need be, Hemacandra's words will be translated completely, summarily or presented in the original form. I 7(= Kalpabh. I 326). "Others think that sikkhavayam (siksapadam) can be divided into sikkha vayam (siksa vratam). However, this point of view is lacking in the KalpaCurni and in the old commentary (ciramtana-tikayam) which is why we do not consider it to be important." The mistaken division (that fits as such very nicely into the context, but is not intended by Sanghadasa and Jinabhadra) is found with Silanka, in fact, before the correct interpretation He only says: . . . . . indriy'adimattvam anyasarira-sadhakam, cetanatva-sukhaduhkhadimattv'adi ca. Before indro (for which indriyavallo would be expected) hardly more than the Pratika had stood. In the gloss the last syllables before the gap read: Ontarasadbhavah siddho, na c'astmjai[v. 2 "ha Sb. 140 For Personal & Private Use Only

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English translation by George Baumann that is introduced as the "second point of view"2. Since at the transition Silanka lapses into Pkt., he thus seems to follow some Curni or other. The KalpaCurni says (after finishing Kalpabh. I 327 336) only: iyanim sikkhapaya tti daram. "Others" means Silanka, and the "old commentary" is that of Jinabhadra. I 302-305. "These stanzas have been explained (in the preceding) in the sense of the original commentary. Others explain them differently: but we do not understand what they are thinking." The entire passage 300-305, which has been translated above, p. 39'n according to Hemacandra, has to be taken into consideration. Again, the unauthentic explanation "by others" can be found with Silanka in first position. If Hemacandra considers it to be obscure, then this is possibly due to the expression which Silanka has given it. With him it reads: atra kesamcin mata aha: [300'] kei o ayariya eyammi tti eyammi samanyena matijnane, kim-visista? ity aha: vanjan'oggaha-vajje vyanjanavagraha-catustaya-patitatvena caturvimsatividhe 24 chodhuna praksipya, kim? ata aha: assuyanissiyam uppattiy'adi 4, evam atthavisaiviham pahasanti. kim punah karanam vyanjanavagraha-catustayam amutah patyata? ity ata aha: [301'] jam avggaho du-bhedo vi avaggaha-samannao ekko ceva ganijjai samanyavaditvad asmakam iti gathadvayarthah. itas caitad evam: 302*, catvaro 'vagrah'adayah, tebhyo vyatiriktam catur-vyatiriktam, tasyabhavah caturvyatiriktabhavas tasmad, yasman na tad autpattiky-adi avagrah'adibhyo bhinnam arthantaram, yenaivam tenavagrah'ady-astitva-samanyat tad-antargatam eva caturvinsatividhamatijnanantargatam eveti gatharthah. tatraitat syat, katham punar atrapy avagrah'adaya? ity ata aha: 303*, katham pratikukkuta-hino 'yam kukkuto yudhyeta? bimbeneti cet avagrahah ayam atra bhavati. iha ka? ity ata aha: kim bimbam se su-silittham? kim dappanasamkantam udaga-kalandagasamkantam vety, ato 'paya, aha dappana-samkanta-bimbam sataghata-vipralambhasadbhavad udake ca tad-abhavat, tasma "evam astavimsati-bheda-bhinna matih" purvapaksa iti gatharthah. 24, 4. atr' acarya aha: 304*, yatha yena prakarena oggah'adi-samannao vi oggaheha'vayadharanatte tulle vi "chanham caukkanam" ti samarthyad gamyate, punas ca soindiy'adina apantarala-bhedena bhedo nanatvam, tatha hy eke sparsanendriya-sambandhino yavad, anye tu manah -sambandhina iti. tatha kim? ity ato darstantikopa-samharam aha: taha oggah'ai-samannao viete 'py avagrah'adaya ime cavagrah'adaya ity avisesato 'pi tam uppattiy'ai-buddhi-caukkam anissiya 'pantarala-bheda-nibandhanaya bhinnam prthagbhutam vartate [529] "srutanisritad " iti prakramat gamyate. atah kim ity ucyate 301 tatha 302? nanu paurvaparyen'alocya bhasyamane kim grahanakam kenacid grhyate yena vyanjanavagrahacatuskam patayitv'autpattiky-adi-buddhicatustaya-praksepenastavinsatividhatvam mateh puryata? ity ata ev' aha: 305*, tasmat srutanisritam' evastavimsatividham, nanyena tad evam iti bhavana. api ca [305degdeg.... Reading in the excerpts (p. 6o63-6'2) about Silanka's second point of view, it can thus be seen that it is simply a question whether both stanzas 302 f. should be connected with the preceding opinion "several" (3000 & 301) or with the following opinion (supported by the author) of the acarya (304 f.). In fact, both are possible; for our interpretation to fit the first case, it is only necessary to change a few additions to the translations in brackets at 302 and 304 as follows: 2 biti'adesenam (cp. above, p. 234416-19) sikkhavayam ti, ko 'rthah ? barasa samvaccharaim suttam padhijjai. barasa ya varisaim atthagahanam ti, artha-grahanam karyate. The wording of this passage has been given below, p. 6', within the first footnote. lo srto P. 2 The remainder can be found below, p. 661-63. 3 One should correct: ... t-prakso... "tvat? ko...od-anto... d-anto...cit-ko... 141 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 3024 Those 4 buddhi-types (like the ones mentioned, claim for their own benefit) are not something particular, compared to A-D, since there is nothing except this fourfoldness; 302deg therefore, they are contained in it since A-D denote general groups (thus, to be counted, when the summation is to be logically complete). 304" (Against the preceding is to be countered:) How ... Apparently, whether the earlier or the present interpretation grasps Jinabhadra's train of thought correctly cannot be decided from the Bhasya. Thus, Hemacandra's intimation that he (with the depiction of Silanka's second interpretation) follows the original commentary (Jinabhadra's) is very welcome here. In any case, Silanka cannot have fabricated his first interpretation by himself, because it is also found, independent of him, in the text-manuscript p that places the syllable a (acaryah), firstly, before 304 (not already before 302). The renewal of the interpretation, then, belongs in one line with the stanzas and readings, which, at the same time, have also been assumed by p and Sil., without having been original. Just as unlikely as this, it cannot prove an erstwhile existence of a commentary written between Jinabhadra and Silanka, although, of course, as a rule, interpretations are transmitted through commentaries. Most likely, Silanka had explained our Bhasya-passage, at first, in connection with copies, which like p had given the syllable a, on the basis of a common authority, not in the sense of Jinabhadra, in order, then, to briefly record Jinabhadra's explanation. Below, p. 52deg48-52, we will also meet with an explanation of a stanza by Hemacandra that is based on existent evidence in certain Bhasya-copies. I 350. Here Hemacandra takes over an additional remark from the "author of the (or of one) old commentary" (vrddhatikakara). As can be seen below, p. 79, this is found fairly literally with Silanka whose version has been translated above, p. 39on. But as at I 7 it can be assumed that Hemacandra understands by the old commentary that of Jinabhadra. Then, Silanka who, in any case, owes thanks to a dogmatist for the addition must have taken it over from Jinabhadra. Therefore, it is not easily understood why Haribhadra, whose explanation of the stanza is almost identical with Silanka's and with that of Hemacandra in all the important parts, knows nothing about that noteworthy attachment. If he had found the same with Jinabhadra, then, he surely would have appropriated it. Thus, it is very possible that Hemacandra's citation (of which there is no trace whatsoever in the Curni) goes back to Silanka and, perhaps, gives Jinabhata's opinion. I 398'. Hemacandra explains this line (translated above, p. 39on.) in a twofold manner: At the end he remarks: "This (second) explanation seems to be the one supported by the Ancients (vrddhasammata), but even the first is logical." Under the "Ancients" Jinabhadra, Haribhadra and Silanka are meant. Haribhadra notes after the explanation of 395: evam kimcid-bhedad bhedah pradarsitah, tattvatas tu mati-vacakah sarva evaite paryayasabdah. Silanka's explanation of 398 reads: athava ihasmin prastave avaggah'adi-vayanenam ti prthak-pfthagavagrah'adinam anyatamenapiti savvam abhinibohiyam samgahiyam ti samastam mati-jnanam akroditam ity arthah, kaya? cet, ucyate: guna-samjnaya 'nvartha-samjnaya vacanavyutpattyeti yavat; saceyam: avagrahanam avagrahas, tatha hisamanyarthavagrahavacaneneha'payadharanah samgrhitah maticesta payavicyutirupatvat pankajavacaneneva nilotpalotpala-menalanala-nalika-kalharakamal'adayah sarvatranvarthavisesat. I 469. "Here stanza 469 follows (in the Bhasya) occasionally (i.e. in individual copies). We shall pass over this particular interpretation, because it has not been taken over in both original commentaries (mulatikayor)." As has been shown above, pp. 33461& 24 f, the interpolation appears in the textmanuscript p, but is lacking with Silanka. Hemacandra's preceding note, which with the expression "both original commentaries" (clearly) alluding to the commentaries of Jinabhadra and Silanka shows that Jinabhadra also did not explain it. 142 For Personal & Private Use Only

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English translation by George Baumann [52] I 496-499. About this passage that has been translated above, p. 40deg15-30, Hemacandra remarks as follows: Others add "aksaralabhah" (instead of "fraction of infinity') at the opening of 497 that seems to us to be untenable, because this point of view has various deficiencies and is lacking in Jinabhadra's commentary (Jinabhadraganiksamasramanapujyatikayam)....... Namely, in 4984 "it" is paraphrased by Jinabhadra (ksamasramanapujyais) with the minimal fraction of infinity" (sa ca kila jaghanyo 'nantabhagah). Assuming that one is speaking here not about the general aksara, but about the srutaksara would be inappropriate, because in both ancient commentaries (ciramtanatika-dvaye) the (concerned) aksara is considered to be the general one (aksarasya samanyasyaiva vyakhyanat), and, thus, if it is taken as srutaksara two contradictions arise in 496. Here, also, under "others" Silanka has to be understood, as the excerpts (p. 703) clearly show. However, as it appears the polemic (shortened in the preceding) against him is not really justified, because the entire context is so clear that it excludes any possibility of an error. Apparently, for this reason, Silanka simply wrote aksaralabhah (,respectively later akkharalabho) that is not meant (as Hemacandra thinks) in a literal sense, but as a more simple, even though, inexact, synonym for aksaranantabhagah if Silanka had been of the opinion that he should interpret the text differently than Jinabhadra, then, presumably, he would have somehow mentioned his point of view. By the way, before Hemacandra, Jinavallabha had also let himself be misled by that synonym, because he equips his entirely correct gloss anantabhaga eva with a question mark (which looks like a visarga, whose lower point has been substituted by a minimal comma). As far as "both ancient commentaries" are concerned, naturally, Hemacandra understands the same two that he called in the preceding passage "original commentaries"; in other words, the commentaries by Jinabhadra and Silanka. In the latter, the passage, which Hemacandra has in mind, says: 496*, tasyeti samanyasya', tiviha-bhedo vitti jaghanya-madhyamotkrsta iti gatharthah. I 5386 (= Kalpabh. pedh. 1396). "According to the KalpaCurni desammi means virtually ekadasanga-laksane; however, Kotyacarya's explanation reads dese sutrardhe sutramatr'adau va, whereby with sutra, naturally, the purvagata-sutra (not the dvadasanga-sutra) is meant." From this statement one sees that Jinabhadra has not commented on the passage sufficiently, or perhaps not at all which is why Kotyacarya (i.e. Silanka) is the only interpreter of our Bhasya whom Hemacandra has consulted here. The KalpaCurni-citation should not be taken literally; rather, the passage reads "deso" ekarasa angani. On the other hand, Silanka's words, as the excerpts (p. 708) show, have been taken over exactly. When Hemacandra adds va to them, then this is either an almost necessary addition, or, in case sutrardhe originates from Jinabhadra's commentary and has been paraphrased by Silanka with sutramatr'adau, then, it is an addition obscuring the facts. I 554. "In some copies of the text) an apostrophe ('jutta) can be found before (the concluding word) jutta which is why the translation (given above, p. 41deg26-29) has to be altered as follows: . .... becomes (moreover, everywhere). ......; for this reason, visualization during srutal jnana, because it is supposed to be imparted, according to 552 through acaksurdarsana) is incorrect. The stanza has actually been taken over by the earlier commentators (purvatikakarair) but simply designated as self-evident (kanthya); in other words, it has not been explained. On our part, we have explained it as well as we could; still a keen mind might comprehend it differently." 1 Marginal note: (sarvaparyayapari]manasyaksarasya. What is in brackets has been broken off and supplemented in accordance with Hemacandra. 143 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature The interpretation of the stanza presented here as possible is entirely untenable. What Hemacandra says about the "earlier commentators" applies to Silanka (cp. below, p. 70); on the other hand, Jinabhadra cannot have mentioned the stanza at all since it (as shown above, p. 41031-40) must be an interpolation. Therefore, there must be a wrong generalization.' Besides, Hemacandra creates here, as well as at V 461, a wrong impression, because he uses the word "commentator" in the plural. After all that has been said, it is out of the question that he meant more than just the two commentators mentioned by him. I 595 f. Both of these stanzas teach how 587 is interpreted by some. Hemacandra adds: [53] A reply placed here without a (corresponding) Bhasya-stanza by the earlier commentators (purva-tikakara-likhitam pratividhanam) follows: na yuktam idam kesamcid vyakhyanam trisamay'aharakatvasya-panakavisesanatvenoktatvan matsya-samayadvayasya ca panaka-samayatvayogad, yo 'pittham atijaghanyavagahana-labha-laksano guna udbhavyate so pi na yukto yasman nehatisuksmenatimahata va kimcit prayojanam kim tarhi yogyena, yogyas ca sa eva tad-vettrbhir dosto yah prathamam jaghanyavagahanah sams tasminn eva bhave samaya-trayam aharam grhnatity alam vistarena. Again, this citation should not be taken literally. On the other hand, the form that Haribhadra and Silanka concurrently give to the reply must have been taken exactly from Jinabhadra's commentary: etac cayuktam trisamay'aharakatvasya panakajiva-visesanatvat* matsy'ayama-viskambha-samharana-samaya-dvayasya ca panaka-samayayogat trisamay' aharakatv'akhya-visesananupapatti-prasangad, alam prasangena'. I 7484. Here Jinabhadra differentiates three types of bahyavadhi, which Hemacandra illustrates by the signs - 0. The Curni only mentions the third type and Haribhadra only both of the first two. The attitude of the Curni attracted Hemacandra's attention which is why he makes the following remark about the contents of the Bhasya-line: This is the opinion of the Bhasya-author and the author of (both) ancient commentaries (bhasyakara-ciramtanatikakstam). At the corresponding passage of the AvasyakaCurni there is only mention of the third type. What has been said about the ancient commentaries applying to Silanka's commentary can be seen from the excerpts." I 821. "Apparently, this stanza is an interpolation because it is missing in both old commentaries (ciramtanatika-dvaye) and in several Bhasya- copies, whereas it is found in only a few Bhasya-copies and since it is quite fitting we have included it." 8 Silanka deals with the stanza in the same manner as with 554. Hemacandra's account does not fit it, and for this reason some other commentary might have to be assumed between Jinabhadra and Silanka that could be meant as the second. The possibility, already rejected ! Possibly, in Hemacandra's manuscript of Jinabhadra's commentary, just as in our silankamanuscript, there were various Pratika-additions placed in the margin. Such an addition could have stood between the explanation of 553 and 555 and have caused Hemacandra to think that Jinabhadra has not completely ignored the stanza. ? Also this defect, if need be, could be excused. Since Hemacandra, as well as Silanka, is accustomed to use the pluralis majestatis (pujyah for Jinabhadra, anye for Silanka, we for "I"), , at two places he seems to have permitted himself the pluralizing of the word "commentator" where actually only the dual was permissible. ca na satyam eva suksmadhi-vacanam Sil. 4 otvabhyupagaman $il. only with H. 6 In fact, Hem. gives the wording exactly literally (as with all Pkt.-citations). The Silanka-manuscript is a bit faulty here; one should read 'to diso yo ... tadaivo . . . api.vo. . and construe sa-deso 'yam (avadhis), tatas ca tasy)aik'ayat(asy)aikato diso yo... 8 bS: praksepa-gatha ceyam laksyate ciramtanatika-dvaye 'py agrhitatvat kesucid bhasya-pustakes adarsanac ca kevalam kesucid bhasya-pustakesu darsanat; kimcit-sabhiprayatvad asmabhir grhita. B: . . . degtatvat; kesucid bhasya - pustakesu darsanat kimcit - sabhiprayatvac casmabhir glhita. 144 For Personal & Private Use Only

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English translation by George Baumann earlier at 554, then, would re-appear and in this case, its proponents could refer to the translated gloss above, p. 51deg48-50. Our earlier handling of the entire context (pp. 40deg37 -41deg44]), itself, shows that the stanzas 554 & 821, textually, are at the same level. In any case, Hemacandra contradicts himself with his contrasting account about these. Besides, since all that precedes speaks against the possibility alluded to, then, also here, Hemacandra must be accused of a false generalization: only in Jinabhadra's commentary and not in "both of the ancient commentaries" can 821 have been lacking. Besides, the tautology (however, missing in B) also shows within the present account as well as their recognition of the contents of 821 that we are more likely faced with a loquacious lack of judgment than with a long-winded profoundness. p does not belong to those Bhasya-copies in which 821 is lacking. Indeed, in it only (the Pratika) bhannai Pannavanae is found at the correct place, however, the remainder (manapajjavanana- ...) at the margin. This only happens because the scribe mistakenly jumps over to the signature manapajjavananam sammattam that has the same beginning as the remainder. I 1402y. Here, Hemacandra points out that Kotyacarya's explanation contradicts the Anuyogadvara. He gives the words of that predecessor (below, p. 9a) in order to clarify it in a considerably enlarged form, although he reproduces the intended Anuyogadvara-passage (Ed. p. 478 f.) briefly and inaccurately in Skt.: kalenanuyogo 'nilapaharah idam uktam bhavati: badara-paryaptakavayukayika vaikriya-sarire vartamanah adhvapalyopamasyasamkhyeyabhagenapahriyanta ity-evam ya parupana sa kalenanuyoga ity-evam Kotyacaryatikayam vivstam; anyatra tv Anuyogadvar'adisu vaikriya-saririno vayavah ksetrapalyopamasamkhyeyabhaga-pradesaparimana drsyante; tattvam tu kevalino vidanti. The note simply says: While Silanka transposes the Anuyogadvara passage briefly into Skt to which the Bhasya alludes, he writes adhva- for khetta-. With a bit of objectivity Hemacandra should have rather said: The Curni cites the wording of the passage in agreement with Prajnap.? XII without khetta-. Also, Hemacandra and Silanka paraphrase [53] paliovama with adhva-palyopama. As a result, khettaprobably has been interpolated into the Anuyogadvara. From this remark it can be assumed that Jinabhadra wrote only palyopama in his own commentary, if he had mentioned this specific passage at all. IV 911. (31871.). "Indeed, both of these stanzas can be found in many Bhasy(a-copie)s, but they are apparently an interpolation, because they are neither explained in early (Bhasya)commentaries, nor in the original Avasyaka-commentary (by Haribhadra)." As can be seen above, p. 33861, p also contains both stanzas. Silanka ignores them completely (cp. below, p. 144); Haribhadra cites them with a single additional word. It is self-evident that Haribhadra, at least, cites them. Consequently, we learn nothing from Hemacandra's note, even if it might be certain that he means by the "earlier commentary" that of Jinabhadra. IV 110'. In the Niryukti-version of the line only the usual three janman-types (andaja pota jarayuja) have been mentioned, while at the same time (for the past and present) both of the first ones have been allotted each 3 and the third 4 Samayika-types. C & H follow the Niryukti-text, but add appendixwise a fourth janman-type (aupapatika), to which they assign With the remaining jnana-types (I III; above, pp. 45'31-46 28 V: above, p. 4632) a corresponding internal colophon is lacking in p; after V, at least, daram is found. 2 Ed. fol. 40092. * It would be more exact to call them garbha-types in accordance with Umasvati's janman-classification, which reads (Tattvartha) II 31 & 33 f.): 1. sammurchana. II. garbha: 1. jarayuja; 2. andaja; 3. potaja. III. upapata: 1. narakanam; 2. devanam. Cp. also the seven- and eightfold joni-samgaha in Sthan. VII ed. fol. 441"& VIII ed. fol. 4750. 145 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature 2 Samayika-types. The Bhasya emphasizes this addition in the line itself by means of a change in the same. In addition, it also indicates, for the present, that under circumstances, 2 (instead of 3) Samayika-types might be befitting for both of the first janman-types. To begin with, Hemacandra describes exactly (by word for word repetition of the passages in question) the difference existing between the Niryukti and (Haribhadra's) tika; then he continues: nearly everything is depicted by the author of the Bhasya-commentary as it is found in the original Avasyaka-commentary (Haribhadra's), but in the Bhasya itself the fourth janman-type has been included. Apparently, Hemacandra is quite surprised that the "Bhasya-commentary" (just like Haribhadra) begins the explanation with janma trividham. In other words, it treats the fourth janman-type only appendixwise, although the Bhasya requires through its parallel arrangement of all four janman-types that one should speak of janma caturvidham. Thus, what has been said about the "Bhasya-commentary" - as the excerpts show befits Silanka's commentary. But since Hemacandra, himself, most likely, was thinking of Jinabhadra's commentary, because this has been copied word for word by Silanka (and presumably also by Haribhadra) at the passage in question. Naturally, Hemacandra's previously translated remark, which gives the impression that Haribhadra used the "Bhasyacommentary" as a source appears rather unhistorical. The difference between the Bhasya and Jinabhadra's commentary (in case this is meant) would be quite understandable, if, perhaps, the Bhasya-reading would be false. Although the same is presented by all authorities (pSHem.), it has to be observed that jar'ovavai with Jinabhadra looks a little strange and that the fourth janman-type in 113 is completely ignored. IV 174. "The attribute (included in the explanation on the word jiva) samvyavahara-rasi-gata (which is lacking in the text) is based on earlier commentators, not on our own judgment." Actually, the attribute can be found (in the form samvyavaharuka-rasy-antargata) with Haribhadra and Silanka (Exc., p. 15). Doubtlessly, it was also in Jinabhadra's commentary, so that, indeed, Hemacandra can rightly speak of a plurality of earlier commentators, although perhaps as with I 554 & V 461, he may only be thinking about Jinabhadra and Silanka. V 461 (3991). "This stanza is lacking in some (Bhasya-)copies and has not been explained by the earlier commentators (purva-tikakarair). We include them just the same, because they are found in numerous copies and are quite suitable." - On this cp. pp. 33 61f., 24f., 34 s 56-58, 52 62-65. 18 n.. V 528. In doubt, Hemacandra reproduces here the justification of the contents given by "Ancients". From what has been said about this passage at pp. 44deg 21 -45deg12, it can be seen that under the "Ancients" the Curni-author and, very likely, also Haribhadra, but in no case, are Jinabhadra or Silanka to be understood. Thus, if Jinabhadra has defended this stanza at all, then he must have more or less done it as Silanka has done it. Now a few passages remain to be discussed that Malayagiri (around the middle of the twelfth century, about seventy years after Jinavallabha and about thirty years after Hemacandra) takes from Jinabhadra's commentary. It is quite understandable that Malayagiri, as one of the most scholarly interpreters and someone using innumerable citations, falls back on that work; but since he cites it very, very seldom even in his Avasyaka-[54]commentary only two times whereas in all of his commentaries, of course, particularly in the Avasyaka-commentary, the Bhasya-text has been extraordinarily exploited.', it can thus be assumed that Jinabhadra's Bhasya-commentary will not be found at Cp., e.g. above, p. 31degn. end] and Av.-Erz., p. 3912. In Av.-tika IX Malayagiri cites the following Visesavasyaka-stanzas: I 3. 13 f. 21. 22. 26. 29. 30. 31. 34. 31. 35. 39 f. 42. 46-50. 53. 55-58. 60. 62. 65-67. 75. 435. 90-92. 95. 89. 811. 85. 106 f. 96'. 99. 102. 116. 121 f. 86-88. 168. 183. 181. 290. 193. 200. 220. 292. 333. 336-342. 364. 355-357. 362 f. 344-349. 351 f. 372. 379-381. 386. 383-385. 382. 391. 393 f. 146 1 For Personal & Private Use Only

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English translation by George Baumann all with later authors. Thus, this would sufficiently explain why no copy of it has been located as yet, even in the oldest libraries. In total, there are only three relevant citations, which we find with Malayagiri (whose commentaries, mostly, we have already read). Both stanzas from the Avasyaka-commentary occur again in the Nandi- and in the Prajnapana-commentary; the third can be found only in the Prajnapana-commentary. In fact, more citations should be found, if Malayagiri, as Samayasundara claims in the Paryusanakalpacommentary, also might have written a commentary on the Visesavasyaka-bhasya. But, as far as we know Malayagiri, himself, does not mention such a work anywhere which is why it might have been his last. Apart from that, there is no trace of it. Therefore, Samayasundara whose opinion, in any case, carries little weight simply was wrong and may have meant the Avasyaka-commentary, because it dealt in half of it with the Bhasya, if, in fact, he did not confuse Malayagiri with Hemacandra. Presently, only about two-thirds of Malayagiri's Avasyaka-commentary is available. P XXII 1168, namely, contains on 270 + 368 folios only Khanda I & II of the work with about 9,600 + 13,000 = 22,600 grantha-s.- Most likely, the third Khanda will have added about 11,400 grantha-s so that Malayagiri has written the longest Avasyaka-commentary with approximately 34,000 grantha-s, and even the longest Svetambara commentary of all. The vast size stems from the fact, that Malayagiri 1. renders Haribhadra's explanations more verbose, 2. has reproduced, contentwise, more than half of Jinabhadra's Bhasya-stanzas and, for the most part, also brings (them) citationwise, 3. tells the story at niry. II 114 f., following the Jambudvipaprajnapti unusually extensively and with annotating sections -- that, in total, amounts to about 1,200 grantha-s (fol. 179.212010). With the exception of the case just mentioned, Malayagiri copies the Pkt. stories word for word (above, p. 14deg68 has to be read "to reproduce each in his manner" instead of "to transpose into Skt."); in addition, cp. above, p. 47'n.). -- The division of the commentary into three parts (Khanda I goes up to niry. III 270, II up to 230. 233; 2936. 358. 360522 568 f. 5593. 122 390. 413-417. 419 f. 422. 428-431. 434-437. 401 403. 1426. 450-452. 501 f. 504-506. 514-516. 536. 549. 551. 550. 571-573. 582-584. 592-594. 598. 599 600. 602-605. 610-6139. 617 f. 623 f. 627 f. 632636. 646-648. 640-642. 644 f. 654 f. 658 f. 669. 6889. 690 f. 693. 701. 700. 704. 706-711. 712! 714 f. .718-722. 724. 729-732. 749 f. 753. 760 f. 766 f. 770. 773 f. 776 f. 782. 785-789. 798 f. 812 f. 824 f. 827. 140. 830. 837 f. 871 f. 893. 901. 906-908. 914. 925 f. 930-933. 941 f. 946-948 949.952. 957. 959 f. 969. 1029. 1031. 1039 f. 1047. 10574. 1107-1109. 1096-1098. 1100. 1110 f. 1116. 1129 f. 1152. 1156. 1162 f. 1186-1189. 1193-1195. 1197-1202. 1204 f. 1221 f. 1206-1213. 1219. 1216-1218. 1220. 1226 f. 1231 f. 1234. 1256. 1261-1266. 1268. 1277 f. 1284 f. 1292. 1296 f. 1303 f. 1306 f. 1310. 1313. 1315 f. 1324. 1317-1320. 1324. 1329-1332. 1364o. 1366. 1378-1380. 1385. 1388 f. 1392. 1399 f. 1408. 1426 f. 1438-1443. 1453. 1457 f. 1463-1465*. 1466-1468. 14706. 1473. 1475. 1509. 1511. 151547. 1523. 1535. 1545 f. II 87. 89. III 40-42. 51. 54. 59. 61. 63 f. 70-747. 82. 149. 153. 156. 165. 173. 187 f. 191. 209. 214. 217. 219. 222. 227 f. 230. 233. 245. 249. 236-239. 234 f. 252. I 39. III 269. 271. 274-276. 282 -286. 301 305. 308 f. 311. 330 f. 333. 3356. 336. 358. 360 f. 375. 386-388. 422-426. 443. 457 f. 469. 472 f. 466. 501. 483-485. 497. 500. 518-520. 523. 513. 529-532o. 568 f. 556-562. 587-590. 578-580. 584. 586. 574-576. 581 f. 552 f. 600-602. IV 13 f. 16 20. 22. 40. 77-80. 90deg. 98. 122-124. 127. 132. 150 f. 153. 162 f. 159. I 998. 1000. 1008 f. V 43. 63-66. 70-77. 88. 91-94o. 99. 124 f. 165 f. 169-172. 176. 186-188. 194. 196 f. 199. 212-215. 241. III 43. V 255-260. 284 f. 338-341. 344-346. 358. 360. 359. 361. 363-369. 376. 401. 500502. 508. 514-516. 522-525. 528. 526 f. 529-533. 544. 546. 545. 553. 579. 583-586. 598. 600 f. 603606.653-655. 657-662. 684. 738-740. 767. As can be seen, Vis. II is almost completely ignored by Malayagiri. In its place he excerpts from various other sources (without naming them), among others, from the Sastravarttasamuccaya. Bhandarkar Rep. 18874, p. 141.28. - In B 2112 folios 98 125 are missing that must have contained the passages given by Bhandarkar on p. 139-142 with exception of a folio (108) on which the story of Vajra and Vajrasena is told. 2 About 26 grantha-s before the end of Khanda I (to be exact, on p. 2696 ) granthagram 10,500 can be found, even though otherwise in the entire manuscript no further grantha-data are found. Since one would rather expect the sum of 9,500 at the mentioned passage, it seems the scribe who is accountable for that data, has either, by mistake, increased the sum by 1,000 or has done so in order to receive more remuneration. Malayagiri devotes a special concluding stanza (fol. 2120 11) to this extra piece, although, generally, he includes concluding stanzas only at the end of the individual adhyayana-s, like Haribhadra. 147 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature niry. XI 47", III up to niry. XX 81) can be attributed just to some scribe, not to Malayagiri himself. At the opening of Khanda II the type of text presentation changes: although with just a few exceptions, the Pratika-s of the stanzas have been taken out at niry. III 116-270, we find at niry. III 271 ff. again as at niry. I I-111 115, the complete text. This change may be the reason for or the result of the khanda-division, but, in any case, is more the work of Malayagiri than the khanda-division. [54deg]The three mentioned citations interpret 1702, 737 opening, 779 opening, in other words, three Niryukti-passages which is why, besides the words of Silanka and Hemacandra, each time we can also take those of Haribhadra into consideration. Doing this it shows that in both of the first cases the four commentaries only came into contact contentwise, although in the third case, At least Haribhadra has literally taken over Jinabhadra's explanation. However, where the third citation breaks off is not certain. Also what seems to us not to belong to it, agrees, 'in general, with Haribhadra's commentary. Av.-t. 151 = Nandi Ed. p. 151,10 = Prajn. XXXIII Ed.fol. 7700 sf. utkysto manusyesyeva nanyesu, manusya-tiryagyonisy evajaghanyo nanyesu, sesanam madhyama eva. H: dravyatah ksetratah kalato bhavatas cotkssto 'vadhir manusyesv eva namar'adisu; tatha manusyas ca tiryancas ca manusya-tiryancah, tesu manusya-tiryaksu ca jaghanyah, ca-sabda evakararthah, tasya caivam prayogah: manusya-tiryaksv eva jaghanyo na naraka-suresu. S: utkysto 'vadhir dravy'adi-visayo manusyesveva syan na traye, kevala-jnana labha-prapakatvat tasya ca manusyesveva prapteh. tatha jaghanyo manusya tiryaksv eva syan na dvaye, tad-apantarala-dravya-darsanad. Hem.: iha dravyatah ksetratah kalato bhavatas cotkysto 'vadhir manusyesy eva na dev'adisu, tatha manusyas ca tiryancas ca tesv eva jaghanyo na tu sura narakesu. Av.-t. I 57 = Nandi Ed. p. 144,1 = Prajn. XXXIII opening Ed. fol. 766"2 spardhakam avadhi-viccheda -visesah. H: iha phaddakany avadhijnana-nirgama-dvaranyathava gavaksajal'adi-vyavahita pradipa-prabha-phaddakaniva phaddakani. S: phaddany avadhijnana-jyotsna-nirgama-sthanani jalantarasthapradipopamatvat. Hem.: apavarak'adi-jalakantarastha-pradipa-prabha-nirgama-sthananivavadhijnan'avarana ksayopasama-janyany avadhijnananirgamasthananiha phaddakany ucyante. Prajn. XXI Ed. fol. 621deg4 atisaya-caranac caranah, atisaya-gamanad ity arthah. Exactly so H. S: atisayena carane gamane samarthah pratyalah. Hem.: atisayavad-gaman'agamana rupac caranac caranah satisaya-gaman'agamanalabdhi sampannah The examination of the data already known to us on Jinabhadra's commentary has been dealt with extensively above. Also the previous questions pertaining to him have been solved: Jinabhata should not be identified with Jinabhadra. Although he has been cited by Silanka as Where, otherwise in large commentaries a khanda-division also can be found, it can be traced, partially proven and partially probable, back to a particular scribe (not to the authors). In Hemacandra's Visesavasyakacommentary the manuscripts Bb remove the first 14,000 grantha-s as the first part (resulting in a part of the entirety, only by numerical division without any consideration for the context.) in such a way that B, as it should be, begins a new leaf, whereas b adds only the remark Visesavasyaka-prathamakhandam samaptam iti cha sriKharatara-gaccha co arham. Abhayadeva's Sthananga-commentary has been divided in the edition (and also in the manuscript, on which it is based) in such a manner into two khanda-s that the first khanda goes upto IV 2,4 (hatthi) (ed. fol. 236'). Besides there should be a reference, here to the following handling of Haribhadra's Avasyaka-commentary. 2 su Av.-t 3 daka Av.t. 148 Jain Education Interational For Personal & Private Use Only

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English translation by George Baumann an authority, he did not write a commentary on the Bhasya. Jinabhadra's commentary is actually the only one, which has been written before Silanka, and after Silanka, firstly, Hemacandra commented the Bhasya again. Since our previous endeavour has been mainly directed toward grasping the three commentaries uniformly, and in this manner, toward characterizing the different behaviour of the second and third specimens to the first, it is, thus, our duty now to write the results into an overall view as far as they only deal with Jinabhadra's commentary. Mainly, the Jinabhadrapassages of some extent can be taken into consideration, in other words, those that concern I 595 f. 820. 884.1256. II 115.127 f. 1. To begin with, it is clear that the work was written in Skt. In this respect it introduced a new type of commentary into Svetambara literature, because, previously, at the most, Skt. works (like the Tattvartha) were explained in Skt. The Pkt. Commentaries that were common during Jinabhadra's time hardly satisfied his literary sentiment, just like the Pkt. texts whose standard in the Bhasya he considers below his level. Apparently, he felt that for the explanation Skt. was more useful than Pkt., and since he was well-acquainted with the religious and philosophical Skt. literature it is obvious that he took their commentaries as a model for himself. Therefore, Pkt. is not found even once, as with Silanka, in individual words or phrases; Jinabhadra would have loathed such hodgepodge. 2. Apparently, for later thinking the work was quite terse. As can already be seen in the Curni-commentaries it was not felt necessary to follow the original slavishly and to make every or almost every word palatable for the reader. On the contrary, judging by the samples, it was important to Jinabhadra to establish the context existing between individual stanzas and sections, to render the individual thoughts in another form and to let them be followed, if necessary or as desired, by explanatory and supplementary remarks, [55] even occasionally to add particular excursions, in which, e.g. a subject is followed up more closely or an opinion found in a text, rebuffed. Thus, the size must not have been more than 8-10 thousand grantha-s. . 3. Except for the large Niryukti-section between Vis. I & II almost all the individual stanzas, as with Silanka, have found [55'), at least, a minimal consideration. Their explanation, introduced (as in the Curni and with Haribhadra, as well as with Malayagiri) by the Pratika with the word gaha, a point where, exceptionally, Jinabhadra follows the Pkt.commentaries, probably concluded with iti gatharthah since this delimitation re-appears in all following Skt.-commentaries (with Haribhadra, Silanka, etc.). [55a] The Remaining Works of Jinabhadra Jinabhadra's unique predisposition for dogmatics can be even more clearly seen than in the preceding if his other writings are studied. Although we still have to mention a narrative work by Sanghadasa, Jinabhadra always handles topics on Jaina philosophy and way of life didactically. In total, still five works of lesser content have to be mentioned all of which have been written in gatha-s and summarily depict various areas of the tradition. For quite some time short excerpts had been made from the unusually verbose dialogues of the Canon for teaching purposes. To the Samgrahani-versifications, which have been dealt with on pp. 15deg 17-55 & 16deg31.] soon isolated guides about this or that topic were added. In * Cp. Exc. p. 106. "Only Silanka who concludes the Pratika with ity-adi consistently adopts in this matter the method that the Skt. commentaries of the Brahmins and Buddhists had taken. Understandably, on the other hand, ity-adi or ity-adina, can be found in older times in Jaina commentaries that deal with Skt. works (thus in SiddhasenaGandhahastin's Tattvartha-tika and in Haribhadra's commentaries on the Sastravarttasamuccaya and on the Tattvartha). A Digambara-commentator like Silanka who transferred this method to a gatha-original is Aparajita (above, p. 1'n.and 3 n.). 149 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature general, such non-canonical textbooks had no durability but were usually replaced by manifold adaptions or by very similar new elaborations. The oldest works thath we can attribute to this monograph-category are the Oghaniryukti and the Pindaniryukti, because the former does not depend, like the normal Niryukti-writings, on a canonical original, and the latter has given up its relationship with any canonical work, if in the beginning there was one at all, already before the separation in the church***. There, two main disciplines of life-activities have been depicted in a recapitulative fashion. More specifically, the almost completely missing karmanwritings of Sivasarman, Garga, as well as the Siddhaprabhsta, represent the type of literature referred to, all of which have been displaced by Devendra's Karmagrantha-pancaka and Siddhapancasika. Jinabhadra's lesser writings now also belong to the older monographs, which, presently, have been mostly forgotten: these are a Ksetrasamasa, a Samgrahani, the Visesanavati, the Jitakalpa and the Dhyana-sataka; both of the last mentioned have the old popular century-form. The Ksetrasamasa contains a concise account of the main part of canonical geography. The Samayaksetra or Manusyaksetra (,respectively Naraksetra), i. e., the central area of the earth, has been dealt with, which alone (because outside of it no celestial bodies appear) knows time and is solely inhabited by human beings. Naturally, Jivabhig. IV 8-21 and the corresponding parts of Upanga 5-7 and Anga 5 have been used as sources. Besides, Jinabhadra will have had some post-canonical versifications before him that he surely simply copies just as he takes some stanzas from older texts. In Ind. Stud. XVI 390 f. a synopsis of the Jivabhigama-passage has been given that at the same time can serve as a general orientation about the contents of the Ksetrasamasa. Malayagiri's commentary-recension has 655 stanzas, which, apart from a few sloka-s, have been written in gatha-metre. Affixed is a concluding gatha. I Jambudvipa 398 II Lavanasamudra 90 III Dhatakisandadvipa IV Kalasamudra 11 V Puskaravaradvipa 75 (1 11. 11!. 12 74) 655 +1 Ms. S (371) agrees almost completely with the mentioned recension. It inserts three stanzas in I (101' & 1411.) and leaves out one gatha (11') in V. Besides that, in V gatha 21 precedes 20. Gatha V 74 has an acceptable reading in S gahanam chac ca saya panapanna honti ettha satthammi whereas Malayagiri has consistently taken over a variant from an earlier recension gahanam chac ca saya sattattisa ya honti padipunna | Thus, at a particular time, as this reading indicates, the text had had only 637 (instead of 655) gatha-s. Otherwise, provisionally, it can only be said about earlier recensions that there very likely (furthermore, according to the excerpt from I still to be discussed) the chapters are not as with Malayagiri (and in S), designated as ahigara, but as uddesa. Malayagiri ignores textual criticism completely. [55] His commentary - sober and unusually far-reaching and adequate - comprises about 7,000 grantha-s if you deduct the 700 grantha-s of the text. He does not offer a single hint about the occasional lack or rearrangement of certain stanzas, and only very seldom does he note a variant. We are in possession of the commentary (just as earlier for L 121 & 147) of both manuscripts R 101 and P XII 16. Both are excellent, but the latter begins, firstly, with the Meruvaktavyata (I 303 ff.) and fairly generously contains the second half of the work. Further manuscripts are *** Cp. above, p. 22deg, 11.26-31. 15deg67-69. 16's-10- 14-31 150 For Personal & Private Use Only

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English translation by George Baumann M 2626 & 2677. - Whether the brhat-Ksetrasamasa-vrtti, written in 1135 by Siddha that will deal with Jinabhadra's Ksetrasamasa has any text-critical importance the future will show. The only manuscript of this commentary traced up to now is A II 3. In any case, more important is the Ksetrasamasa-curni found in old libraries in India, even more so, if it should comment on a Ksetrasamasa that is different from Jinabhadra's. Jinabhadra's Ksetrasamasa (Ks') was simplified quite early in such a manner that only about one-fourth of the part dealing with the Jambudvipa (I) was kept and from the remaining parts (II-V) nothing was preserved. The excerpt, thus gained, was the most appreciated geography-booklet of the Svetambara-s from 900-1300 in spite of its fragmentary character as an anonymous Ksetrasamasa (ks). Since 1400 it has hardly been copied anymore which is why it has been presented only on palm-leaf manuscripts. Due to its former popularity it has been handed down in numerous forms: a 109-strophic recension (ks'), commented on by Haribhadra, a 93-strophic (ks) we know from P XII 7624, a 86-strophic (ks) preserved in A I 749 & 178'; apparently, fragmentary is the present text-form in A I 844 as it ends with ks2 53 (but even then it is supposed to contain, in total, 91 stanzas); Varieties of ks2 or ks3 are apparently available in A I 423 (with 90 stanzas) & 778 (with 86 stanzas). The recension ks' is available twice in a ms at the Indian Institute: firstly, by itself (I 13), and, secondly, in Haribhadra's commentary (I 14), which is also available in P XII 3971 & XXIII 815. More recently, ks has been raised to the position of a complete Ksetrasamasa since someone has freely supplemented the missing parts II-V, and, besides, has placed two gatha-series into I, the first of which (30-32) stems from the Jambudvipasamgrahani and the second (52-71) deals with the 30 bhoga-bhumio. Thus, the completed Ksetrasamasa (Ks2) consists of 188 gatha-s in manuscript B 1749 used as a basis by us: I-134, II 161, III-167, IV 173, V-188a, of 198 gatha-s in manuscript F: I-144, II 171, III 177, IV 183, V 198a. B F B F B F B 1-3 1-3 6-9 10-13 12-15 17-20 28-130 AVOVERHAAN 4-6 10 16 7 f. 11 14 16-27 21 f. 23-34 35 15 9 All the differences between B and F have to be allotted to I; B 135-188 F 145198. 4 f. 1 Ks 1 f. 1 f. 131 132 How the versions of the mentioned Ksetrasamasa-writings, available at the moment, are related among themselves and to the Jambudvipasamgrahani, can be known from the stanzaconcordance detailed in the following columns. With ks the gatha-s that belong only to manuscript F have been given as additional stanzas: 3 (F4-6), 5' (= F 9), etc. 1-3 In contrast to ks as well as to more modern adaptions of the material, Ks is generally called brhat- or vrddha-Ksetrasamasa. Among the more recent Ksetrasamasa-treatises, if we leave out ks2, we next find Sricandra's Ksetrasamasa (Ks3), which, in the first [56] and last gatha is called Samayakhetta-pavibhaga and is supposed to be an excerpt from the "large Ksetrasamasa" (mahayaKhettasa-masa), i.e. from Ks'. It has 341 gatha-s in A I 1981. ks2 1 f. 3 F B 36-138 133 139 Ks2 J PREIZ|4|44| 151 For Personal & Private Use Only 1 f. 31 142 134 F 140 141 143 144 Ks' ks2 Ks ks1 269-275 58-64 44-50 79-85 276-300

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E. Leumann, An outline of the Avasyaka Literature 326. 3f 301 f. | 49 f. 35 f. | 50 f. 52 -- 71 86 87 - 89 303 304 - 306 307 - 313 65 | 66-68 51 54 - 56 314a cp. 699 579 58 f. 92a 9 f. 70 f. 93.95 94 10 f. 12 13 f. 15 f. 12 13 f. 15 f. 19 7 f. 3146 315 f. 317 318-326 327 328-337 338 339-345 346 96 17 18 97 18 20 74 98 21 1 90 f. 52.538 cpcp. 22-24 22 - 24 9-11 53% cp.57 12 14 15 - 17 18 - 347 25 - 27 12 - 14 348 cp. 692 57 . 929 25 - 27 28 29 - 32 20 cp. 69 926 29 - 32 3499 3496 353 15 - 18 21 - 24 33 - 128 129 f. 354 - 36176-83 84 151f. 60-67 706 99 - 106 1096 sr 131 - 165 166 - 170 1094 33-37 19-23 362 2529 30 31 f. 26 21 363 364 - 368 33 38 f. 24 f. 369 370 f. 34 f. 171 f. 173 174 - 176 40 - 42 26 - 28 36 71 f. 110 f. 38 39 - 372 - 386 90 - 104 73 - 87 112 - 126 42 43 387 - 392 393 f. 395 f. 88 f. 43 f. 29 f. 44 f. 105 f. 107 f. 127 f. 129 f. 90 f. 177 178 - 183 184 f. 186 - 211 212 213 - 251 130 271 109 92 131 133 * 75 is a summary repetition of 72a. 73. 74o. Sayambhu-purim'antao avar'antao ya rajjuo eena rajja-manena logo caudasa-rajjuo || 109 in ks 92, perhaps in ks 86, the first line reads: Sayambhuramana-puro ................ -m-ainam K$? 133 offers: Sayambhu-purim'antao avar'anto java rajju-manam tu 152 For Personal & Private Use Only

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English translation by George Baumann 133 252 -- 255 45 - 48 256 -- 262 51 - 57 31 - 34 | 46 - 49 37 - 43 72- 134 93 263-268 397 Furthermore, Somatilaka's Naraksetra-vicara (K$) has to be mentioned. It was written around 1330, and in contrast to Ks' and Ks is called navya-brhatKsetrasamasa; in B 1745 it consists of 385 gatha-s. Ahigara I: 254, II : 53, III : 38, IV:7, V: 33 gatha-s. Gunaratna's accompanying commentary (avacurni), according to its final stanza, is based mainly on Jnanasagara's smaller and larger Vitti of the vyddhaKsetrasamasa by which Ks' is to be understood. Most likely, both of these commentaries are only different, extensive excerpts from Malayagiri's commentary mentioned above. The latest and, for the time being most common handling of the material stems from Ratnasekhara. His work (K$), composed around 1370, is usually called laghuKsetrasamasa in order to differentiate it from Ks' and Kst. According to B 1746, the Ahigara-arrangement here is the following: 1 gatha-s 1-196 gatha-s 242 f. II " 197 - 226 V " 244 258 III " 227 - 241 addition (jinabhavanani, etc.) gatha-s 259 - 262 End: 263 (gatha), 264 (Indravajra), 265 (Vasantatilaka). The last stanza (265) is secondary, because it has been ignored in Ratnasekhara's own commentary; in fact, B (800) gives it, but does not comment on it. In a similar fashion in B also gatha 130 has crept in that is lacking in b (=B 1747). Furthermore, in both manuscripts gatha 103, without having been counted in b (in B, moreover, only the first hemistich with the remark ity-adi sugamam is found that also is an addendum). On the other hand, 254 is lacking in both mss., but seems to have been counted in the sequence since b jumps over the number 256 and B, the number 260. In B the number 164 in the enumeration of the stanzas is [56] repeated; however, the enumeration in b is free of mistakes up to 255 and due to the failure to observe the insertions (103. 130. 254), at the same time, represents the verse-counting of the basic text that, in total, actually contains only 259 + 2 stanzas: Both editions in Laghuprakaranasamgraha (1876) & (1889) --- and, very likely, also that in Prakaranaratnakara IV 185-299 - leave out only 130 and 254, carrying the verse-enumeration up to 263. In Parsvacandra's Bhasa-commentary (B 1748) 130 & 254 are also lacking, but he puts in a new stanza (184'), which is found in Rajasekhara's commentary as a citation. In fact, 103 has been introduced by yad aha, i.e. marked as a citation, but still it has been counted. 258 is placed before 257 and 265 before 264; the repetition of verse-number 238 causes the enumeration to go up to 263 as in the editions. In l I the text is found with a taba, which at the end of I copies the numerous samgraha-gatha-s from Ratnasekhara's commentary on two separate folios. The British Museum has the following Ksetrasamasa-manuscripts: 26374 Ks with Parsvacandra's taba. = B 1748. 2117 a Ks. = II 1746. b = 26374 c Ks' with Ratnasekhara's own commentary. = B 800 & 1747. S 374. d = c. 2118 a = 26374. b Ks with Balavabodha (4117 grantha-s). At the opening the introductory stanzas of Ratnasekhara's commentary have been taken over and explained; at the end a statement can be found that the text has 262 gatha-s. c Malayagiri's commentary (& text) of Ks' = R 101. d Gunaratna's commentary on Ks 5178 Ks with Gunaratna's commentary. In addition to the Ksetrasamasa-writings mentioned here, there are still others that are presently known only from citations. Some of these have been composed in Skt.; e.g. Malayagiri mentions (on Ks' 2309) a passage from a samskita bihatKsetrasamasa and from a Paurnimiyakakita-samskitaksetrasamasa-vrtti-prasasti. Dharmasagara gives a Sardulavikridita-stanza on 153 For Personal & Private Use Only

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E. Leumann, An outline of the Avasyaka Literature Kupaks. I 2 that can be found printed in Weber's Cat. II 958, 21-24, as well as in Bhandarkar's Rep.18874, p. 455,14. From all that has been said, it is sufficiently clear what popularity Jinabhadra's Ksetrasamasa had acquired in various forms. It is self-evident that the commentarial literature cites many gatha-s from it. The Sam grahani has met, more or less, the same fate as the Ksetrasamasa. This t has also been commented by Haribhadra and Malayagiri and in recent times pushed into the background by shorter adaptations by Sricandra and others. Compared with these abridgements our text is generally called bphatSamgrahani that also helps to differentiate it from Haribhadra's Samgrahani (which will be discussed later). It seems to appear in various sizes, depending on the number of additional stanzas, which have gained entry: for that matter, there are mss with 383, 419 and 520 stanzas, and Malayagiri's commentary (more about this later) has a total of almost 370, of which many (9 f. 15 f., etc.) have been expressly designated as interpolations (anya-kartyka- or praksepa-gatha-s). - Sricandra's excerpt (commented on by Devabhadra in 3,500 grantha-s) that contains 273 (and more) gatha-s, is, as a rule, called laghuSamgrahani or even Samgrahaniratna. It appears, itself, in a twofold enlarged version (in 318 or 348, respectively 349 gatha-s) with the subtitle Trailokyadipika (under which P IV 405 has been registered). Both Trailokyadipika-recensions were published in Bombay, the first in Prakaranaratnak. IV 33-184, the second with the double title brhatSamgrahani Trailokyadipika in Laghupr.' (348 gatha-s) and (349 gatha-s). Even in its arrangement and contents the Samgrahani is consistent with the Ksetrasamasa. Composed of a few hundred gatha-s to which some old sloka-s have been added, it condenses certain widely held doctrines, scattered in Upanga 3 & 4 and in Anga 5, about the four main types of creatures (I gods, II creatures of hell, III human beings, IV animals), and, for this reason, in all versions contains four corresponding parts, where, each time, the most important characteristics (span of life, etc.) are depicted in sequence. At the end a two-strophic (revealing the old gatha-metre) Samgrahani has been added that enumerates a number of characteristics Jinabhadra had left out. Apparently, in this manner, what is missing is supposed to be pointed out. The pair of stanzas has been taken from the opening of Jivabh. II, where it serves as a synopsis for the chapter. Jinabhadra makes many similar borrowings from the older literature; among others, sloka 181 originates from Bhag. VI 7 (& Anuyogadv. Ed. p. 431). Accordingly, a gatha following this Samgrahani also points to the fact that much in the text must have been composed by earlier teachers". puvv'ayariya-kaya. The Visesanavati discusses a series of records, which contradict themselves or which can be interpreted differently. Mostly, it deals with difficulties of a dogmatic nature, only a few times with legendary inconsistencies. Everywhere Jinabhadra makes decisions, which, where it is possible, are based on references to canonical passages. Since the source-passages of the discussed records are also often given, this small text, thus, fairly completely, discloses the literary basis on which it has grown. 154 For Personal & Private Use Only

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Prof. Dr. Nalini Balbir (www.iran-inde.cnrs.fr) teaches indology at the University of Paris-3 Sorbonne-Nouvelle (France). She has worked extensively on the Avasyaka-niryukti and curni, and has published Ernst Leumann's Collected Papers. Dr. George Baumann former Head of the South Asian Collections at the University Library, Tubingen (Germany), is the author of Drei Jaina-Gedichte in AltGujarati(Wiesbaden, 1975) where he has edited and translated the Neminathacatuspadika, the Duhamat ka and the Salibhadda-Kakka-Kulam, with an extensive grammar and glossary. For Personal & vate Use Only www.janobrary.org

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CE L.D.Institute of Indology Ahmedabad 2010 Jain Education international For Poster bl e Use Only