Sacred Literature of Jains

Author(s): Ganeshchandra Lalwani, Satyaranjan Banerjee
Publisher: Jain Bhawan
Catalog link: https://jainqq.org/explore/006969/1

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Albrecht Weber's Sacred Literature of the Jains [An account of the Jaina Agamas) Edited by Ganesh Chandra Lalwani * Former Editor, Jain Journal, and Professor Satya Ranjan Banerjee Quondam Professor of Linguistics, Calcutta University. Il ta nag II Jain Bhawan P-25 Kalakar Street Calcutta-700 007

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Published The Secretary, Jain Bhawan, P-25- Kalakar Street Calcutta, 700 27 Edition : July 1999 Price : Rupees One hundred only. Printed by Shri Bhagchandra Surana Surana Printing Works 205 Rabindra Sarani Calcutta-700 007

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PREFACE The study of Jainism was started sometime in the early part of the 19th c. Though the study of Jainism was not as such started with the Jaina agama texts, the early part was more or less connected with the general studies of Jainism without any particular reference to any Jaina agama texts. In fact, the word Prakrit was known to the European world from 1789 when Sir William Jones' translation of Sakuntala appeared with a caption on the title page 'translated from the original Sanskrit and Prakrit'. Though the word Prakrit was used in the last decade of the 18th e., Europe did not know any facts about Prakrit before 1801 when Colebrooke's article on the Prakrit language came out. It was Colebrooke who, for the first time, as far as we know, focused some aspects of Prakrit. Though some of his statements, we may now find something queer, at that time it roused the feelings of scholars about Prakrit. His next article on Prakrit Poetry appeared in 1808, where his main focus was on Gathasaptasati, Setubandha, Gaudavaha and some other similar Prakrit Poetry. In 1832 Colebrook's Sketch of the Religious sects of the Hindus (cf. his Eassys, Vol. I p. 280f) appeared, where the Jain sects were also discussed. However, after a long time, Rev. J. Stevenson's translation of the Kalpasutra along with the Navatattva (nine principles of Jainism) appeared in 1848. After a few years, Weber's fragments of the Bhagavatisutra came out in 1865-66 and the text was so beautifully edited that it evoked inspiration of the scholarly world. It was at that time Weber was also working on the Jaina manuscripts preserved in the library of the Royal Academy. The Jaina agama texts were preserved there and Weber started thoroughly scrutinising the manuscripts and prepared a descriptive catalogue of the manuscripts of the Royal Academy. The outcome of his labour was the Sacred Literature of the Jains. Originally the Sacred Literature of the Jains was published in German under the title Uber die heiligan Schriften der Jainas in his Indische Studien, Vol. 16 (1883) pp. 211-479 and Vol. 17 (1885), pp. 1-90 containing about 358 pages of double demise size. The whole book was translated into English by H.W. Smyth in the Indian Antiquary from Vols. XVII upto XXI, 1888-1892; i.e. XVII (279-292, 339-345), XVIII (181-184, 369-378), XIX (62-70), XX (18-29, 174-182, 365-376), XXI (14-23, 106113, 177-185, 210-215, 327-341, 369-373). The basis of Weber's writing the history of the Jains was Georg Buhler's collection of the Jaina manuscripts. Georg Buhler was the first man who opened up the rich treasures of the Jaina libraries. In the years 1873-1878 Buhler acquired

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a large collection of the Jaina manuscripts for the Royal Library at Berlin. This collection was the basis of the first comprehensive and epoch-making accounts of the literature of the Jains by Weber. Weber's book was also the basis of later writers like E. Windisch, A. Guerinot, Helmuth von Glasenapp and others. U.D. Barodia's book, History and Literature of Jainism, Bombay, 1909, has little value for the history of Jain literature. As far as I know this English version of Weber's Jaina Literature did not see the light of the day in a book form, though Hermann Jacobi in his introduction to the translation of the Uttaradhyayanasutra published in the Sacred Books of the East series Vol. XLV (1895) said that the reprint of this article was published separately in a book form from Bombay in 1893.. As I have not personally seen the book in any library, sometime in 1957 I gave a proposal to Sri Srichand Rampuriya to publish this Weber's Sacred Literature of the Jains in a book form for the benefit of the Jaina scholars. Sri Rampuriyaji readily agreed and accepted my proposal. He started typing Weber's Sacred Literature of the Jains from the Indian Antiquary and completed in 1958. For a long time, over thirty years, the typed copy of the Weber's book was lying unattended. In the mean time, Sri Rampuriyaji handed over this typed copy to Sri Ganesh Lalwani, the then editor of the Jain. Journal. Sometime in 1988 I again gave this proposal to Ganesh Lalwani for printing this book in his Jain Journal. It was he who then told me that the typed copy of this book was lying with him for a long time, and he didn't dare publish it, because of its difficulty in printing in a book form. I then gave him a proposal to reprint Weber's article on Jain literature in Jain Journal. The book was then published in several issues of the Jain Journal XXVI (1992) - XXVIII (1994) and subsequently some reprints were kept to publish it in a book form. It took 4 years to complete the book. In 1995 the printing of the book was completed. In the mean time, Ganesh Lalwani expired on the 4th of January 1994. Though we both were editing the text his death was a bolt from the blue and naturally it took 4 years to organise the reprint of the book before it saw the light of the day. This then is the background of how the reprint of this book came into existence. As far as we know, Weber's Sacred Literature of the Jains was the first account of the Jaina agama texts. Weber has critically assessed each of the agama texts and has valued the Jaina agama texts from the historical and social point of view. The critical acumen which Weber has shown in analysing the Jaina agama texts is unparalleled, particularly some 100 years ago, when there were no printed Jaina agama texts. After a long time, Winternitz's English translation of the second volume of the History of Indian Literature was published in

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1933 (original German was in 1920). The second part of the second volume contains the history of Jain literature. Winternitz devoted nearly 175 pages to Jain literature. Between 1865 and 1920 lots of Jain texts were published. Though Winternitz did not do full justice to Jain literature, he, at least, systematised the chronology of Jain literature, apart from the Jaina agama texts. In 1941 H.R. Kapadia wrote his History of the Canonical Literature of the Jainas. Like Weber his book also contains critical assessment and the evaluation of the Jaina agama texts. In fact, these three books were the pioneers in the field of the history of Jain literature. In the post-independence India we have some authors like Jagadish Chandra Jain, Nemichand Jain, Kailash Chandra Shastri and others who wrote the history of Jain literature in Hindi. However, many scholars think that the history of Jain literature is not yet properly written in a sense that it should maintain the chronology of the contributions of the Jains to the history of their culture. Though it is a huge task to write such a history, this Sacred Literature of the Jains will help the scholars write a book in future. The purpose of reprinting Weber's Sacred Literature of the Jains is to get the scholars acquainted with his contribution and to understand the value and method of assessing the Jaina agama texts in a critical way. I believe that the students who are studying Jainism will be much benefited by reading this book. In this edition some new innovations have been followed. The diacritical marks used by Weber was old-fashioned, e.g.s was written with sh, so also c, ch with ch, chh respectively. Similarly s was written with ri and e, o with long e and o and so on. These were changed in accordance with the modern system of diacritical marks, otherwise all the other diacritical marks are kept as they are in the original book. A bibliography of the books referred to by Weber could not be prepared owing to the fact that in most of the cases they were in abbreviated form. To prepare a subject index is a difficult task and requires lots of time and energy, and therefore could not be done. If this book is wellreceived by the scholars, all the shortcomings would be rectified in the next edition. The contents of the book are a little elaborate and the main points are generally focused in the contents. I hope the contents will be helpful to the readers. Finally, I should say that if this book proves useful to scholars, I shall consider my plan of reprinting Weber's book is well-executed, and this will be the reward of our labour, and the wish of the publisher will also be fulfilled. I can only say karmanevadhikaro me. 1st July 1999 Calcutta. Satya Ranjan Banerjee

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The following abstract just published before the printing of the Sacred Literature of the Jains is quoted from the Jain Journal Vol-XXVI, No. 4, April, 1992, pp. 21112, for the benefit of the readers. It is said that Johann Georg Buhler (1837-1898) was more or less the first to open up the rich treasures of the Jaina literature. Buhler acquired a large collection of the Jaina manuscripts for the Royal library at Berlin in the years 1873-1878. This collection of manuscripts by Buhler was the basis which had given Albrecht Friedrich Weber (1825-1901) an impetus in writing the first comprehensive and epoch-making accounts of the literature of the Jainas. More than one hundred years ago, Weber's book in German entitled Uber die heiligan Schriften der Jaina included in his Indische Studien (Vol. XVI, 1883. pp. 211-479, and Vol. XVII, 1885, pp. 1-90) was published between 1883 and 1885 covering nearly 358 pages. As the book is so authoritative and at the same time so detailed in giving an account of the sacred writings of the Jainas till that time that it was translated into English by Herbert Wier Smyth in the name of Sacred Literature of the Jains and was published in 15 issues distributed in the five numbers of the Indian Antiquary beginning from Vols. XVII (1888) to XXI (1892). Besides the above, a general survey of the whole Jaina literature was also given by Weber in his Catalogue of the Berlin Manuscripts under the title Verzeichnis der Sanskrit-und-Prakrit Handschriften (Register of Sanskrit and Prakrit Manuscripts) part II, Berlin, 1888 (Jaina literature, MS 1773-1928) and part III, Berlin 1892 (Jaina literature, MS 1929-2027, and MS 2299-2304). Before Weber, Henry Thomas Colebrooke (1765-1837) noted a few observations on the Jainas and their sects, and gave a little account of Prakrit literature. His two articles - The Sanskrit and Prakrit Language(1801) and The Sanskrit and Prakrit Poetry (1808) created a sensation among the scholars at that time. His Sketch of the Religious Sects of the Hindus (1832) (vide his Essays Vol. I, p. 2801) might be regarded as the starting point of the studies of the Jain sects. Even before Buhler and Weber, Col. James Tod in his Travels in Western India (1839) gave us information about the Jaina Temple Libraries. However, the account of Jaina literature was given first by Weber. . After Weber, some scholars have attempted to write the history of the sacred writings of the Jainas. Moriz Winternitz's (1863-1937) History of Jaina Literature forming the part II of the volume two of his History of Indian Literature translated into English and published by the University of Calcutta in 1933 was a systematic one. Jarl Charpentier's Introduction to his edition of the Uttaradhyayana-sutra (Upsala, 1922) contains an elaborate discussion on the problems of the Agama literature. Hiralal Rasiklal Kapadia's A History of the Canonical Literature of the Jainas (1941) is, in a sense, a monument of scholarship. There are many others in Hindi as well. Despite the fact that there are books on the Jaina Canonical literature, not a single author has yet surpassed Weber in his treatment of the subject as well as in his analysis of the Agama texts. He is still unique and pioneer in this respect. Even the scholars who write books on Jaina literature do consult Weber every now and then, and always find new materials in it. It is still a treasure house of Jaina literature. As the Indian Antiquary is not easily available at present and at the same time nearly one hundred years have elapsed, there is enough scope to reprint the same for the benefit of the scholars. Hence Weber's Sacred Literature of the Jains is being reprinted here. But as the Romanization of Weber was antiquated, the latest method of Roman scripts with usual diacritical marks are only adopted for easy comprehension and pronunciation.

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Contents Pages 1-27 laa laa laa laa laa laa aino laa laa laa 7 or WWW CON laa laa $11. g 12. 13. 14. laa Introduction : Rsabha, the first Jina Existence of the eleven Angas Ditthivaya, a lost text Caturdasa-purvi Dasa-purvi, nava-purvi Account of the loss of the purvas References to Canakya, Bindusara and Asoka The collection of 11 angas Ditthivaa, a lost text regained Division of the Agamas Authors of the Agamas The Council of Pataliputra The interval of the composition of Agamas from Mahavira Writings of the Agamas (References to bambhi livi and 18 other livis as also mentioned in the Lalita-vistara] Jaina Agama texts later than Pali. The Council of Pataliputra References to angavahiriya texts Vihimaggapava (-Vidhiprapa) Samdeha-visausadhi (samvat 1363-A.D. 1307) Paksika-sutra A passage quoted indicating the diurnal occupation necessary to learn the Siddhanta The names of the 45 agama texts Introductory discussions about the agama texts Mention of the Non-Aryan people : Arab Description of the Siddhanta laa laa 15. SS 16. 17. 18. 19. 0. 21. C 0 0 laa laa laa laa 6 $ 22. SS 23. SS 24. SS 25. 11 11-17 17-21 21-27 III. IV. VI. VI. VII. 21-112 27-35 35-39 39-46 46-58 58-65 68-72 72-75 75-78 78-80 80-86 86-91 91-112 Jnauan 1. The Eleven or Twelve Angas Acaranga-sutra : Sutrakrtanga-sutra : . Sthananga-sutra : Samavayanga-sutra : Bhagavati Vyakhyaprajnapti : Jnatrdharmakatha : Upasakadasa-sutra : Antakrd-dasa-sutra : Anuttaraupapatika-dasa-sutra : Prasna-vyakarana : * Vipaka-srutam : Destivada 2. The Twelve Upangas Introduction : Aupapatikadasa-sutra (18 desibhasas mentioned, but not the names cf. 18 lipis) VIII. IX. X. XII. 112-147 113-115 116-118 XIII.

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XIV. Rajaprasniya : XV. Jivabhigama-sutra : XVI. Prajnapana-sutra : SS 1. Milikkhas : SS 2. Ariyas : XVII. Surya-prajnapti : Jambudvipa-prajnapti : XIX. Candra-prajnapti : XX-XXIV. Nirayavalikas Nirayavalika : XXI. Kalpavatamsika : XXII. Puspika : XXIII. Puspaculika XXIV. Vrsnidasa 119-122 122-125 125-131 128 128-129 131-137 138-141 142-143 XVIII. XX. 143-144 144-145 145-146 146 146 146-147 3. The Ten Prakirnas Introduction : XXV. Catuhsarana XXVI. Aturapratyakhyana XXVII. Bhakta-parijna XXVIII. Samstara XXIX. Tandula-vaitalika XXX. Camdavijjhaya XXXI. Devendra-stava XXXII. Gani-vidya XXXIII. Mahapratyakhyana XXXIV. Virastava 147-160 147-152 152-154 154-155 155 156 156-157 : 157-158 158 159 159 160 4. The Six Cheda-sutras Introduction : XXXV. Nisitha XXXVI. Maha-nisitha XXXVII. Vyavahara XXXVII. Acaradasa XXXIX. Brhatkalpa Panca-kalpa/Jita-kalpa 160-183 160-164 164-166 166-172 173-174 174-179 179-180 180-183 XL. XLI. XLII. 5. The Two Individual texts Nandi-sutra Anuyogadvara 183-207 183-194 194-207 6. The Four Mula-sutras Introduction : . XLIII. Uttaradhyayana-sutra XLIV. Avasyaka-sutra XLV. Dasavalkalika-sutra (Ogha-niryukti) XLVI. Paksika-sutra (Pinda-niryukti) Conclusion: 207-241 207-208 209-214 214-232 232-237 237-241 241

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Sacred Literature of the Jains' According [211] to the conception of the modern Jains, their collective sacred texts date back to the first Jina, Rsabha.3 The first trace of this view appears to be found in the concluding paragraph of the Nandi, in which the anunna (anujna) is referred to Usabhasena,5 the 12 angas having in the passage just before been enumerated as bhavanunna and in an earlier passage, in which 8,400,000 painnas are attributed to Vaddhamanasami, the scholium substitutes Rsabhasvamin.6 The statements (in four 436 in Nemicandra's Pravacanasaroddhara $36, composed in Prakrit, on titthavucchea (in four verses inserted between 435 and 436) are, to a certain extent, in agreement with the above. These verses? are a detailed explanation of the statements in v. 434, which are rather general in character and obscure; and assert that during the eight jinamtaras : Usahajinindau ja Suvihi, i.e. from Usaha 1 to Suvihi 9, there existed only eleven angas, without the ditthivaa, which stands in the twelfth place : multuna ditthivayam havamti ikkarase 'va amgaim. During [212] the following seven jinamtaras : Suvihijina ja Samti from Suvihi 9 to Samti 16, all twelve angas were vucchinna. But during the last eight jinamtaras : Samtijina ja Viram, from Samti 16 to Vira 24, they were not vucchinna. The ditthivaa was a second time lost : vucchinno ditrhivao tahim. 1 The Editors beg to acknowledge much valuable assistance kindly given by Professor Leumann, of Strassburg, in taking this paper through the Press; and the translator adds his acknowledgments for assistance of the same scholar in respect of the translation from the German, also, for some additional notes distinguished by asterisms with the initial L put after them. 2 The figures in brackets indicate the pages of the original German article. 3 Dharmasagara in his Kupak sakausikaditya, in the proceedings of the Royal Academy of Sciences, Berlin. of 1882, p. 813, 23 (1 cite this essay of mine under the abbreviation Kup.) and Jacobi in this Journal ante, Vol. IX. p. 161 (1880). 4 Doubtless of secondary origin. 5 adikarapurimatale (kale !) pavattia Usabhasenassa. 6 See Ind. Stud. 17, 15, note. Catalogue of the Berlin Sanskrit and Prakrit MS. 2, p. 679.. 7In the commentary of Siddhasenasuri, composed Samvat 1242 (A.D. 1186) these verses are not explained, but in the MS, which I have before me they are found in the text, page 212, in the middle of the page, and are counted in with the rest. F-1

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SACRED LITERATURE OF THE JAINS These statements are, it is true, obscure, yet become clear by means of verse 434,8 which they are designed to explain. According to this verse, all three statements are valid merely for the interval between the Jinas. Their significance is as follows: At the time of Usabba all twelve angas were extant; between Jinas. 1.9 only the first eleven; between Jinas 9-16 all twelve were lost; and under or between Jinas 16-24 they were all extant. The twelfth anga was however lost again after Jina 24. Though these statements appear to establish the fact that the 12 angas are said to have existed as early as the time of Usabha, never-- theless it becomes perfectly plain, from a consideration of their nature, that this claim rests upon an insufficient foundation, The commentator characterizes the degree of the vucchea during the jinamtaras, which existed between Suvihi, to Samti, as follows: arhaddharmavartta 'pi tatra nasta ; a peculiar testimony, we may remark in passing, to the result of the activity of each of the seven saints 9-15. In reference [213] to the vucchea of the twelfth anga i.e. the ditthivaa) which happened again after Mahavira, we have additional information derived from tradition. . The fourteen so-called purvani, cf. Hem. 246-247, which, according to the statements handed down to us, formed a part of this anga and which Mahavira is said to have transmitted to all his pupils (though only one of these, Sudharman by name, transmitted them to a pupil of his own, Jambu, the last Kevalin) are said to have existed for only six generations longer. In consequence of this the six patriarchs in question, namely : Prabhava 3, Sayyambhava 4, Yasobhadra 5, Sambhutivijaya 6, Bhadrabahu 7, and Sthulabhadra 8, had the honorary title of Srutakevalin, or cauddasa puvvi (in the Nandis.), caturdasaparvadharin, purvin.' The following seven patriarchs : Mahagiri, Suhastin. to Vajra (Hem, v. 35), knew only ten of the whole number, inasmuch as tradi 8 It runs : purinamt ima-atthaddha (atthattha !)-'mtaresu (caturvimsat es tirthakr tam trayovinsatir evamtarani bhavanti) titthassa na 'tthi voccheu/majjhillaesu sattasu ittiyakalam tu voccheu /4341/. Dr. Leumann informs me that the source of these statements is found in Bhagavati, 20.8; cf. also Avasy, 3, 16: padhamassa (jinassa) barasangan, sesanikkaras aigasualambho. 9 Cf. Hem. 33-34 : Comm. p 293 in Bohtlingk-Rieu.

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SACRED LITERATURE OF THE JAINS w tion asserts that with Sthalabhadra the knowledge of the 4 last purvas10 (11-14) ceased. In consequence of this they are called dasapuvvi (cf. Nandis.), dasapurvin ; and from that point the knowledge of the purva decreased gradually. In Anuyogadvarasutra there is still mention of the first gradation lower, navapuvvi, cf. Bhag.'1 2, p. 318 so that finally in the time of Devarddhigani, 980 years after Vira "only one purva remained", cf. Klatt, ante, Vol. XI, 247b, 1882.12 Also according to santicandra on up. 6, the ditthivaa was entirely vyavacchinna 1000 years after Vira. ook (214) of the first loss of them 14 to 10. Un In the 9th book (214) of the Paris istaparvan v. 55 ff., Hemacandra gives us a detailed account of the first loss of the knowledge of the purvas, viz. of the 'reduction of their number from 14 to 10. Unfortunately in the MS. Berlin MS. or fol. 773) which lies before me, and which is rather incorrect, a leaf is lacking with v. 69-98, cf. Jacobi, Kal pasutra, p. 11. After Hemacandra has informed us in the preceding verses about Canakya and Bindusara, about Asoka and Sri-Kunala, and also about Samprati, be passes to the synod of Pataliputra, held at the end of this "wicked" period. The principal duty of this council which was to collect the sruta, from all who were in possession of any portion; and it succeeded thus in collecting the 11 angas.13 As regards the drstivada, Bhadrabahu was the only person to whom recourse could be had. He, however, was on his way (?) to Nepal (nepaladesamargastha) and refused the summons of the Samgha (which had sent two Munis, to fetch him), saying that he has begun a dhyanam of 12 years, and that he could not interrupt it. The Srisamgha, however threatening him, by means of two other Munis, with the punishment of exclusion (samghavahaya), he begged that capable scholars should be sent to him, to whom, at appointed times, he would give 7 vacanas. The Samgha thereupon sent Sthulabhadra, 10 trayodasapurvin, dva lasa, eka lasa never existed according to tradition. Cf. commencement of the avacuri to the Oghanir yukti. 11 Ueber ein Fragment der Bhagavati, two papers of the author in the Transactions of the Royal Academy of Sciences of Berlin 1866 (1) & (2). 12 1 cite this article as Klatt's. . 13 itasca tasmin duskale karale kalaratrivat/ nirvahartham sadhusamghas tiram niranidher yatha //55/ agunyamanam tu tada sadhunam vismatam srutam anabhyasanatonasyaty adhitam dhimatam api //56/1 samghah pafaliputr (ak)e duskalamte 'khilo milat/ yad angadhyayanoddesady asid yasya tad adade //5711 tatas cai 'kadasangani srisangho melayat tada/ dystivadani mittam ca tasthau kimcid vicimtayan 1/58||

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SACRED LITERATURE OF THE JAINS (v. 69) who, [215) however, after he had learned the first 10 purvas, so enraged Bhadrabahu, that the latter as a punishment gave him the remaining four for his own personal knowledge only, and forbade him to teach them to others (anyasya sesapurvani pradeyani tvaya na hi, v. 109). In opposition to this information is the fact, that not only in anga 4 and in the Nandisutra, do we find a detailed table of contents of the whole ditthivaa, including the 14 puryas, but also that partly in the just-mentioned places, partly in several other texts (Mahanisitha, Anuyogadv., Avasy., nijj.) the duvalasamgam gaaipidagam is repeatedly mentioned ; consequently the Ditthiyaa appears to have still existed at the date of those texts, and moreover to have been still intact, since there is no mention of any imperfection. The Bhadrabahu, to whom the above-mentioned legend has reference, died, so says tradition, 170 after Vira, whereas in two of the texts, which mention the duvalasamgam gaaipidagan, there are contained dates which refer to a period later by 400 years. The whole legend appears to me, after all, to be nothing more than an imitation of the Buddhist legend of the council of Asoka etc., and thus to have little claim to credence. Be this as it may, the legened manifests a direct opposition between the 11 angas and the purvas. And in fact from the scholium on anga 4 we must conceive their inter-relation to be as follows: the Tirthakara, i. e., Mahavira-here is no thought of Rsabha,-first recited to his Ganadharas the contents of the purvagata sutras (whence the name purvani) ; whereupon the Ganadharas on their part brought14 the contents of the purvagata sutra into the form of the angas, acara, etc. According [216) to another view the Ganadharas first brought the purvagatasrutam after its recital by the Arhat, into a textual form, and afterwards directed their attention to the angas, acara etc.15 Later on we shall return to the explanation of the name purva and the difference between angas 1-11 and anga 12.. 14 atha kim tan (tat !) purvagatam ? ucyate, yasmat tirthakaras tirthapravartanakale ganadharanam sarvasutradharat vena purvagata sutradharat vena pur vaga (ta). sutrartham in, the second sutradhag'ata is perhaps a repetition of the scribe) bhasate tasmat purvani 'ti bhanitani, ganadharah punah srutaracanam vidadhana acaradi kramena racayahti sthapayamti ca. Cf. also Wilson, Sel. W. 1 285 ed. Rost (from Mahaviracar. 3): sutritani ganadharair angebhyah purvam eva yat/ purvani 'ty abhidhiyante tenai tani caturdasa // 15 mat amtarena tu purvagat asut rartha(h) purva arhata bhasito ganadhar air api purvagat asrutam eva purvaracitan, pascid acara (here perhaps a lacuna) nir yuktyam abhihitah : savvesi ayare padhamo it y-adi, tal katham ? ucyate, tatra sthapanam asritya tatho 'ktam iha ty aksararacanam pratitya bhasitam, purvani kytani 'ti.

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SACRED LITERATURE OF THE JAINS "In full agreement as we find here that the actual contents have been ascribed to the Arhat, i. e. Tirthakara (cf. Av., 2, 13), but the external form to the Ganadharas, so likewise in the Anuyogadvarasutra we find that the agama is divided into atta', anamtarao and paramparadeg, i. e (1) original doctrine, (2) doctrine that has been received immediately from its author and (3) traditional doctrine. The first category belongs to the Titthagaras (plur.) alone unconditionally; to their pupils, the Ganadharas, it belongs only as far as the suttam (text) is concerned, while the Ganadharas, as regards the attha (contents) possess the anamtarao alone. The pupils of the Ganadharas possess, as regards the suttam, the anamtara", as regards the attha, they have only the paramparadeg. And after them only the latter (paramparadeg) exists; there is no longer atta" or anamtarao. According to the commencement of the avacuri of the Oghanir yukti, (217) the activity of dasapurvin was already limited to the composition of Samgrahanis16 to the upangas etc. We must however not omit to remark that for some texts of the Agama distinct authors are named, part of whom, at least, are even considerably later than the dasapurvin, Upanga 4 mentions as its author Ajja Sama, characterizing him as "the 23rd" (ie. "saint" after Viral?) and as one who possesses wisdom ripened through listening to the puvvas, as being therefore in unison with the ditthivaa. The name of Jinabhadda (Avasy. 14) belongs perhaps to a much later date. We have however, no information of an exact nature in reference either to him or to Virabhadra, who was probably author of painna 1. Sijjambhava, presumably author of the third mulasutra and Bhadrababu, to whom chedasutra 3-5 and other texts are ascribed, belong to the caturdasapurvin, but not to the immediate pupils of the Ganadharas, and consequently can lay claim to the paramparagama alone. Nevertheless their works, as those just mentioned, are included in the existing agama. We must therefore accept the conclusion, that we have to deal in it with constituent parts which differ widely from each other. * The text-constitution of the agama appears, after all, on nearer view, to be of a very multifarious character. And this is vouchsafed also by tradition itself. The council of Pasaliputra, which the account of Hemacandra [218] places in the immediate neighbourhood of the 16 dasapurvadhara apy upakaraka, upangadi (dinam C) sangrahanyuparacanena (nena het una C). 17 "He (Kalikacarya) is the 23rd personage from Vira, including the 11 Ganadharas. In the Siddhanta he is called Syamarya"-Bhau Daji in Jour, Bombay Br. R. As S. 9..150 (1867).

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SACRED LITERATURE OF THE JAINS date of Asoka, had, as we have seen above, been able to collect the 11 angas only in a rather indifferent fashion by acquiring one portion from one quarter, another from another (yad angadhyayanoddesady asid yasya); and of the twelfth anga had been able to acquire only a part from Bhadrabahu. The existence of what had thus been collected, was, as time went on, endangered from the fact that its transmission was only oral ;18 for which, according to tradition, writing was not substituted till eight centuries later, in the year 980 Vira. This was effected by a council in Valabhi under the presidency of Devarddhigaoi Ksamasamana; though others state that this ensued 13 years aiter (993 Vira) at the hands of a council in Mathura under Sri Skandilacarya. In connection with this the statement may be placed that in the year 980 the Valabhi king Dhruvasena commanded that the Kalpasutram should be recited publicly. Herein a special participation of the king in the work is indicated, be it in that of Devarddhigaoi or in that of Skandila, to whom by this act he gave decisive support. If, then, as a matter of fact in the interval of 800 or 1000 (980) years after Vira, 'the doctrines whose contents were promulgated by him (though the form of the doctrines is ascribed to his pupils and not to the master himself) were handed down by oral tradition aloneand in unison with this assumption is the fact that just in the older portions of the text we find the introductory formula [219) suyam me ausam, tenam bhagavaya evam akkhayam as well as for the single sections the concluding formula ti bemi - then we may well be astonished that the existing Siddhanta contains so many traces of antiquity, as is the case. What knowledge would we possess of Christ if the New Testament had existed in an unwritten form till 980 A.D.,19 and if we were limited to a codification of traditions under Pope Sylvester II, which was based not on written, but on oral transmission ! Truly, in this interval the cultivation of the sacred text had not been entirely abandoned. So, for example, to the 19th patriarch, Vajra, is ascribed particular solicitude in its behalf20 cf. Kup. 811(21). According to the statement of the Digambaras, cf. Jacobi, Kalpas, p. 30, the written codification of their sacred texts had been effected 18 purvam sarvasiddhamanam pathanam ca mukhapathenai 'va'sit. Jacobi, Kalpas, p. 117, from the Kal padruma of Laksmidhara. 19 Or 950, as we reckon from the birth of Christ, the Jainas from the death of Vira. 20 Cf. also the accounts which exist in reference to anga 1, 1, 9.

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SACRED LITERATURE OF THE JAINS by Puspadanta A.V. 633-683,21 300 years before the date above mentioned. The sacred texts alluded to are not the same as those of the usual Siddhanta, which belongs to the Svetambaras, cf. Wilson, Sel. W. 1, 279 & 281 ed. Rost. In the agama which we possess, writing plays a very important role ; so that [220] it becomes clear that writing had, at the time of the written codification of the Siddhanta, long been extensively used for literary purposes. Indeed the very lateness of the above-mentioned date necessitates already this conclusion, A.V.980, corresponding to the middle of the fifth, or the beginning of the sixth, century A.D.22 A distinct proof for this extensive use of writing is the expression bambhi livi frequently used in angas 4, 5, upanga 4 etc., to denote the "sacred writing". Furthermore, the characterization of its most important part, the angas, as duvalasamgam ganipidagam makes for the same conclusion.23 Leham (writing) always stands at the head in the enumeratian of the 72 kalas, which we meet with in anga 4 and frequently elsewhere. The material of which the MSS. are made : pattaya, potthayalihiyam, is spoken of distinctly in the Anuyogadvarasutra. In anga 4 and up, 4, eighteen different kinds of writing are mentioned, bambhi and javanaliya (yavanani) being placed first. Herein we may observe a close connection with the similar enumeration in Lalitavistara. Moreover all 18 are mentioned as used for the bambhi livi. The 46 mauyakkharani in anga 4 ought to be mentioned here in this connection. Jacobi (Kalpas. p. 16n) has called our attention to the peculiar synchronism of the activity of Devarddhigaoi (or of Skandila), with the contemporaneous activity of Buddhaghosa as regards the drawing up in writing of the Pali canon. Since this latter is, furthermore, several decennia older (almost a century older than Jacobi's "adjusted date" of A.V. 980), we must conclude that in any case he must have been followed in the wake [221] by his Jaina colleagues and not vice versa. A great difference is manifest, it must be confessed, between both parties. While Buddhaghosa did not change the linguistic make 21 Jacobi's statement the whole of the angas was lost after Puspadanta: he reduced the sacred law to writing" is so self-contradictory as to baffle explanation on my part. Also the double statement in reference to the year of Vikramaditya's birth, ibid, 470 A. V. and 683 A. V. remains a riddle. The Puspadanta mentioned anga 4, 75,86 is the 9th Jina. 22 A. V. 980 corresponds either to the year 543, if we establish as the date of Vikram aditya 470 Vira, or, if we accept Jacobi's assumption (Kalpas. p. 15), to the year 514 A. D. 23 Cf. Bhag. 1, 282n.

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SACRED LITERATURE OF THE JAINS up of the Pali texts, the redactor of the Jaina texts adapted to the requirements of his own age the Magadhi language, in which, it is probable to suppose, they were originally composed (cf. in anga 5, 2, 1, ihe salutation Magaha ! see Bhag. 2,250) and in which they had been in all likelihood allowed to remain by the council of Pataliputra. The character of the language of the redactor of the Jaina texts is incomparably younger than Pali,'4 and consequently its official Dame addhaMagaha bhasa (in up. I, 4, and elsewhere) 25 or ardha-Magadhi (with the Jain grammarians) bears traces of this late date. In fact, of the Magadbi only a few remnants, especially the Nom. sing. Masc. of the 1 Decl. in e, have been retained, while even these disappear gradually in the course of time. In general the language may be characterized as a very much younger sister of Pali. The reason for this fact must probably be sought in local influence, whether it be Valabhi or Mathura, where the written codification was made; at least such is a safe assumption. To the dialect of either Valabhi or Mathura these ancient texts, composed originally in Magadhi, had to accommodate themselves. The Council of Pataliputra, it is supposed, [222] limited its functions to the collection of the angas; the written codification of Devarddhigani, it is claimed, embraced the entite srisiddhanta, agama26 the sarvan granthan of this Agama. See Jacobi, 1.c.p. 115-117. What position have we here to assume ? In anga 3, 4, 1 we find angabahiriya texts expressly recognised as different from the angas, and as pannattiu of this kind the names of upangas 5-7 are mentioned, together with a fourth name, which is that of a section in upanga 3. In anga 3, 10 ten dasa texts, each comprising 10 ajjhayanas, are enumerated of which we possess only four, as angas 7-10, and a fifth, as chedasutra 4. In anga 4 there are mentioned, besides the 11 (or 12) angas, the names of the 36 sections of the first mulasutra, and three other texts, which are no longer extant; the last occur only in a statement in reference to the number of their ajjhayanas. A real enumeration of those texts, which besides the angas belong to the suam (srutam) is not found in the angas, 24 cf. Bhagav. 1, 392-7 Vorlesungen uber Indische Lit., Gesch. 2. p. 316. 25 se kim tam bhasariva? je nah addha-Magahae bhasae bhasamti jatthayanan bambhi, livi pavattai.-Also according to upanga 1, 56 (see Leumann, Aupapat, p. 6) Mahavira himself already preached in Ardha-Magadhi.-Accordingly we read in the quotation given by Hemacandra IV. 287 : poranam addhamagahabhasani ayam havai suttam; cf. Pischel's note on this passage in his translation, p. 169. The ordinary term for that idiom with Hemacandra is arsam. 26 Other synonyms are sruta, sutra, grantha, sasana, ajna, vacana upadesa, prajna pana Such is the enumeration in the Anuyogady. (but in Praket).

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SACRED LITERATURE OF THE JAINS but in the Nandisutra, a work that is probably a production of Devarddhigani himself. See below. In this work the sacred texts are divided into two groups; (1) the angapavittha, i. e, the 12 angas, and (2) the anangapavittha texts. A further subdivision shows that under anangap, there are 60 single texts enumerated, 27 of which prove to be names of existing parts of the Siddhanta ; the other names appear either to be merely titles of sections of single texts of this number [223) or, and this is the majority of cases are not found in the Siddhanta, though anga 3, 10 is acquainted with some few of them. A repetition of this enumeration in the Paksikasutra27- adds at the end to the latter category four28* additional texts, the former existence of which can be proved from another source. Inasmuch as this proof is as entirely free from suspicion as it is surprising I deem it fit to discuss this matter already here in some detail. In the Vihimaggapava, called briefly Vidhiprapa, that is to say, in a samayari of Jinapahamuni (Jinaprabha in Kosala ; likewise author of the Samdehavisausadhi) composed Samvat 1363 (A.D. 1307) in Prakrt, the above mentioned enumeration of the anangapavittha texts is found with the addition of the same four names as in the Paksikasutra. To these four there are added two more names. On this occasion we now find there, inserted between angas and upangas, the following remarkable statements in reference to that state of advancement in which the student is to study the single texts. The statement occurs in a passage where the author describes in detail the diurnal occupation necessary to learn the single texts of Siddhanta. The passage is as follows: ittha ca dakkha29 pariyayena tivaso ayarapakappam vahijja vaijja ya, evam cauvaso suyagadan, pamcavaso dasakappavvavahare, atthava so thanasamavae, dasava so bhagavai (vaim), ikkarasavaso khuddiyavimanai ('nadini) pasca 'jjhayane, varasavaso arunovavayai (adini) [224] pamca jjhayane, terasavaso utthanasuya (yadini) caurajjhayane, cauddasaiattharasamtavaso kamena a sivisabhavana-ditthivisabhavana-cara-nabhavana-mahasuminabhavana-teyanisagge, egunavisavaso ditthiva yam, sampunnavisavaso savvasuttajogo tti. The same statements recur in an older form (cf. the name vivaha for anga 5 and not bhagavai) in Santicandra's 27 Where the texts in question are called angabahira. 28*Or 'five'? they seem to have been mentioned also by the original MS. commented on by the bhasa of the Calcutta edition of the Nandis ; see the explanation of the five names in that edition p. 418 (after Vanhidasao).-L. 29 The MS has dakkhah. But visarga is of course here inappropriate. Is dikkha (diksa') the correct reading ?

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SACRED LITERATURE OF THE JAINS Comm. on upanga 6 in 7 verses, the first two of which are found in Abhayadeva on anga 3 : tivari sapariyagassa u ayarapakappanamam ajjhayanam / cauvari sassa ya sammam suagadan nama amgam till 1 dasakappayvavaharasamvaccharapanagadi-kkhi yasse 'va/ thanam samavaociya amg ete30 atthavasassa // 2 dasavasassa vivaho egarasavasagassa ya ime u/ khuddiyavimana. m-ai ajjhayana pamca nayavva // 3. barasavasassa taha arunovayai pamca ajjhayana terasavasassa taha utthanasuyaiya cauro 1/4 caudasava sassa taha asivisabhavanas jina bimti / . pannarasava sagassa ya ditthavisabhavanam taha 'ya // 5 solasavasaisu ya eguttarayuddhiesu jahasamkham / caranabhavana-mahasuvinabhavana-teaganisagga31 // 6 egunavasagassa ditthivao duvalasamgam / sampunnavisavari so anuvai savvasuttassa tti // 7 This enumeration is exceedingly noteworthy, from the fact, that of the texts which now belong to the Siddhanta, only nine are mentioned (six angas and three chedasutras), whereas the other eight names to which referance will be made later on when we examine the Nandi, are at present not found therein. The question [225] arises ; are we justified in placing the composition of these verses 32 at a period in which the remaining portions of the present Siddhanta were as yet not embraced therein, their place being occupied by the eight lost texts, which are mentioned in the enumeration ? In any case the enumeration cannot be otherwise than ancient, since at the date when it was composed, the ditthivaa manifestly still existed, and in fact as the highest in the order of gradation. If we now return to a consideration of the 60 anangapavittha texts 30 anga masculine or 'ete' neuter; see ime' ajjhayana in v. 3. 31 teyani sagga is, according to another passage of the Vidhiprapa, another name of the Gosala book in the Bhagavati, the latter in its turn being dasavasassa. 32 Santicandra maintains a different view, viz. - that since in v. 3 anga 5 is ascribed to dasavarsapar yayas ya sadhuh therefore eo ipso anga 6, and the connected upanga 6, took, their places accordingly. But how is the case with anga 7 etc?

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SACRED LITERATURE OF THE JAINS of the Nandi we shall find that we have to deal with a rich literature of which nearly half has probably been lost. On the other hand, among these 60 texts we miss not only at least six names which are now enumerated as portions of the Siddhanta ; but all the titles of those groups are lacking, in which the Siddhanta is at present divided. These 60 names are enumerated without any reference whatever to any definite order in 'groups, and in a succession entirely different from the present order. Does this state of things permit us to conclude that neither the texts which are not mentioned in the enumeration nor the present groupings or titles of group existed at the date of the Nandi ? At present the entire Siddhanta embraces the following 45 texts33 divided into the following six groups : 1. eleven (or twelve) angas : [226) Acara, Sutrak rtam ("krit), Sthanam, Samavaya, Bhagavati, Jnatadharmakathas, Upasakadasas, Antak rddasas, Anuttaraupapatikadasas, Pras nayyakaranam, Vipaka (Drstivada, no longer extant), 2. twelve upangas : Aupapatikam, Rajaprasniyam, Jivabhigama, Prajnapana, Jambudvipaprajnapti, Candraprajnapti, Suryaprajnapti, Nirayavali (or Kalpika), Kalpavatamsika, Puspika, Puspacalika, Vrsnidasas, 3. ten painnas; Catuhsarana, Samstara, Aturapratyakhyanam, Bhaktaparijna, Tandulavaiyalia4 Candavija,34 Devendrastava, Ganivija,34 Mahapratyakhyanam, Virastava, 4. six chedasutras : Nisitham, Mahanisitham, Vyavahara, Dasa srutaskandha, Brhatkalpa, Pancakalpa, 5. two Sutras without a common name, Nandi and Anuyogadvaram, 6. four mulasutras : Uttaradhyayanam, Avas yakam, Dasavaikalikam, and Pindaniryukti. This division is that of Buhler (see Jacobi, Kalpas. p. 14), with an exception in the succession of up. 5-7, where I have deviated from his arrangement on the strength of the Vidhiprapa and the scholium on up. 6. The same division is found also in Ratnasagara (Calc. 1880) except that there groups 3 and 4 have changed places with 5 and 6, not to mention some minor differences. It is a very remarkable fact that in Rajendra Lal Mitra's Notices of Sanskrit MSS. 3. p. 67 (Calc. 1874)--on the authority of a definite source of information, the Siddhanta dharmasara, we find an enumeration35 varying materially from the above. First a very different grouping may be noticed ; [227) secondly, there 33 Those are probably the "45 agamas," which the patron of the writer of a MS (Samvat 1666, A.D. 1609) of the Vyavaharasutra (Berlin MS. or. fol. 1038) had copied ; see v. 10 of the statements at its end. 34 These names, both as regards form and signification are either of doubtful ex planation, or are involved in obscurity. 35 Repeated in the "Report on the Sanskrit MSS. examined during 1880-81"addressed to the Govt. of the Punjab, by Pandit Kashinath Kunte. He has given the report twice with tolerable similarity-Jan. 24, 1881 (p. 4-7) and June 6, 1881 (p. 6-9).

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SACRED LITERATURE OF THE JAINS are a few additional names (50 instead of 45) and finally remarkable variations in the names themselves. The first two groups of angas and upangas are identical, although anga 10 has changed place with anga 11, and the name of upanga 12 having fallen out, in it's stead another name (Kappiyasutra) has been introduced in the ninth place.36 The four Mulasutras appear as Group 3, and of these two have different names (2. Visesavas yaka, 4. Paksika). Group 4 bears the title Kalpasutras and consists of five texts, viz : mulas, 1, chedas, 1 and 3, Kalpasutra (part of chedas, 4) and Jitakal pasutra Group 5 embraces 6 chedasutras of which the first three alone are perhaps identical with chedas 1; the fourth corresponds to mulasutra 4 of Buhler. The names are : 1, Mahanisithav shadvacana, 2, Mahanisithalaghuvacana, 3. Maharisitha (not in Rajendra Lal Mitra, but in Kashinath Kunte) Madhyamavacana, 4. Pindaniryukti, 5. Aughaniryukti, 6. Paryusanakalpa. Group 6: the ten painna or payanna texts, but in a different order. The Maranasamadhisutram, which is in the eighth place, takes place of painna 10. Nandisutra and Anuyogadvarasutra, counting separately as groups 7 and 8 respectively conclude the list. If, now, (228) after a consideration of the above, it is manifest that even the parts of the Siddhanta are at present uncertain, we have herein a sure proof of the unsettledness and uncertainty which attaches to the entire writings of the Jains. As a matter of fact it is apparent that the oldest portions of their literature are in reality nothing, but di specta membra, that they are very unequal and, as regards the date of their composition, separated from each other by extensive periods. In the angas and upangas we may observe groups, which are well defined, individual, and united through criteria which prove their interconnection. These groups were in a later age brought into connection with the other groups of like nature. On the other hand, it cannot be denied that a hand, aiming at unification and order, has been brought to bear especially upon the angas and upangas. This is clear from the many remarks in reference to the redaction (Bhagav. 1, 389) which consist partly of the parallel references of one text to another, partly of karikas which are placed at the beginning to serve as a general introduction or inserted in the middle or subjoined at the end. The linguistic character of those re 36 Here Kashinath Kunte deviates from Rajendra Lal Mitra, adducing the common name of up. 12 but in the ninth place. A further variation is that in the place of Candapannatti he adduces the Mahapannavana, which is found in the list of the anangapayiffha texts in the Nandi. The Mahapannavana is characterised as "obsolete and extinct" by Kashinath Kunte.

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SACRED LITERATURE OF THE JAINS 13 dactionary remarks can be readily distinguished from that of the text. Among those parallel references, there are doubtless many, which are to be ascribed, not to the redactor but (cf. below) to the copyists; and among the karikas may be contained many additions of a decided secondary stamp. If now we do not discuss at length the problem as to whether we are to consider all the 45 agamas of Buhler's list as collected by Devarddhigani, (229) as is the belief of Jacobi, Kalpas. p. 16, we must accept this as a fact ; that their present state cannot be that to which they were possibly brought by him. Despite the firm foundation erected by his activity, and despite the care which the Jains especially have, even from the earliest times, devoted to the restoration of their MSS., nevertheless both the constitution and condition of the Siddhanta text have been subject to most important modifications. Jacobi, p. 16, 17, has called attention to the numerous pathas (various readings) recognized in the Scholia, and has expressed it as his conviction that it is impossible to restore Devarddhigaai's recension or text. There exist however other differences between the original and the present Siddhanta text. Not only have there been lost passages or sections of the text, which were extant at the date of the older commentaries, but also there have been inserted large interpolations which are apparent; and furthermore 'the text, according to all probability, has even suffered complete transformations. I conjecture that the reason of these changes may be sought in the influence of the orthodoxy of the Svetambara sect, 37 which became more and more unbending to the various divisions of sectaries. The existing Siddhanta belongs exclusively to the Svetambaras. The loss of the entire drstivada (cf. below), is doubtless principally due to the fact that it had direct reference to the doctrines of the schismatics. This point of view may afford us an explanation for the omissions, additions, and transformations in the constituation of the other angas, The (230) rigour of the polemic against the annautthiya, anyatirthika, parapasanda and against the ninhaga, nihnava, is so sharp and cutting, that we are justified in drawing ulterior conclusions, which are of significance for the history of Jain literature, Thus we have seen above, page 222f, that of works mentioned in angas 3 and 4 with special referance to their contents and extent, eight are no longer extant, as is also the case with some 30 of the 60 anangapavitha texts mentioned in the Nandisutra, etc. Again, it is a definite and certain conclusion that the Mahapainna chapter of the first 37 A patent example of this inflexibility is to be found in the Kupaksakausikaditya,

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SACRED LITERATURE OF THE JAINS part of anga 1 long formed an integral part of that anga before it was lost, as is at present the case, the nisihajjhayanam, which originally belongs to the second part of that anga, has been removed thence and given an independent position, that is to say, it exists, according to all probability, as chedasutra 1. Some verses, which originally had their place at the end of the first chapters of upangas 5 and 7, and which the scholium ascribes to that place, are now not extant. On the other hand, there is no lack of insertions : At the date of the fourth anga ($84) the fiftth had not yet attained the half of its present extent (84,000 instead of 184.000 padas). The addition of certain portions called culas (protuberances), is expressly recognized by tradition as having taken place partly in anga 5.(vivahacula) partly in. angas 1 and 12 as also in mulasutra 3. In the case of chedasutra 4 we have a certain instance of a growth out of manifold constituent parts. Besides, these changes, be they omissions or additions, there are traces of evident textual transformations. The statements in anga 3, 10 in reference to the contents of angas 8-10, are drawn from a text quite different from our own. Furthermore [231] the statements in reference to the extent and division of all the 12 angas, to be found in a detailed discussion of the subject partly in anga 4, partly in the Nandi, are oftentimes in unison neither with each other nor with the actual constitution of the text. Even the modern representation of the Vidhiprapa, dating from the commencement of the fourteenth century, shows extensive variations in the case of an anga 6. It is furthermore to be noticed that chapter 16 of the first part of anga 2, has a title which does not comport with the character of its contents. The same may be affirmed of anga 10, the commentary to which refers to a textual division no longer in existence; nor does this anga contain the same dialect as the others. Finally, the name of the second upanga does not harmonize with its trditional explanation, which, in turn, stands in no genuine relation to the contents of the upanga. In this latter case there exists perhaps some connection with a Buddhistic text of similar denomination, to which we may, in the last instance, ascribe some influenee in bringing about the transformation of the text. We have seen that the constituent parts of the text in general have been exposed to modifications of the most varied character; and the same, we can confidently assume, has been the case with the state of the text itself, The peculiar style of these works in the first instance is to be held responsible for this result. The massiveness and ponderosity especially of the presentation by means of continual repetitions and constantly recurring stereotyped forms, has often sorely tried the patience of the Jain clergy. All the precautions which were taken by the division of the text into granthas,

Page #23
SACRED LITERATURE OF THE JAINS 15 that is to say, groups of 32 syllables38 and by counting the latter by hundreds [232] or by thousands, which precautions according to Jacobi, Kalpas p.24 emanated from Devarddhigaai himself, have not been able to protect the text against the insertion of single words, or against abbreviations and omissions. The latter were then made good by reference to the parallel passages in other texts, cf.p. 228. All this, together with the dangers accruing from the constant copying of the MSS., has produced a state of confusion which is utterly irremediable. Often the catchwords alone, the skeletons of the page so to speak, are left, and that which must be supplied is to be found in the preceding, which was identical in tenor. The omitted portion was thus left to oral delivery or to oral instruction. The allusions to certain stereotyped descriptions, the epitheta ornantia, the so-called vannaa, varnaka, are doubtless to be referred to the period of the redaction, So the text itself, as we see, has met with enormous losses in the course of time ; also the form of the words has suffered equally. I do not refer here to the frequent pathas, of which mention has already been made and which were intentionally changed from reasons of the most various character, but to the form of the words itself. The Prakrit of these texts was, as we have seen, page 221, afflicted in the very beginning with "a thorn in the flesh". Its origin is to be sought in the East of India, in Magadha, and it was therefore proyided at the start with those peculiarities, or at least with a good part of them, which belonged to the Magadhi dialect according to the testimony of the old inscriptions and of the tradition of the later grammarians. These texts were collected for the first time [233] by the Council of Pataliputra probably in that dialect, and after 800 years' transmission by word of mouth, if we trust the voice of tradition, were codified in writing in Western India. In this codification the attempt was doubtless made to preserve a part of the ancient grammatical form, particularly the termination of the Nom. sing. Masc. of the 1st decl., in e not in o. Such was the ancient colouring of the language of the "Scriptures", as the texts were now called. But, aside from this attempt at preserving an ancient flavouring, it may be stated as a general proposition that the texts were written down in that form, which the language assumed at the time and place where the written codification took place. In the case of those texts which were then not merely collected or compiled from ancient material, but newly created by the sole assistance of this ancient material, the desire to preserve the ancient 38 Also called Sloka or anusfubh. See Ind. Streifen, III. p. 212.

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16 SACRED LITERATURE OF THE JAINS form held good merely as regards the ancient citations. The remainder of the contents, including the notes of the redactor and his additions, was at the outset, composed in the new form (e.g. Nom. in o, not e.). This then remained for the future the only authoritative form which as far as can be discovered, was imperfect and contaminated by the most varied defects. No reference was paid to a substructure of grammar, and the flexibility of the rules as regards flexion or non-flexion recalls the latitude which the Prakrit grammarians of a later age [234] ascribed 39 to the Apabhramba in this particular. In compounds the single members are either entirely without samdhi, or the case termination is lacking in the latter member, so that it stands, like the other members, in its pure thematic form. The pure theme especially is frequently found instead of the inflected forms in the karikas, which are inserted into the angas. The gender and number of the words which are associated, do not agree in a very large number of cases." The insertion of an inorganic m in the middle of compounds and at the end of a word, is a recognized practice. Corresponding occurrences or rather beginnings of such a use are found even in ancient times, and in fact in the Veda (cf. satamuti). The use of the particles to: (from ato) and o, tu and u as mere expletives, is exceedingly common. The indiscriminate variation of i and u with e and, o before double consonants makes many passages obscure and difficult. If to these considerations we add the so-called yasruti it is apparent what a wide field is opened up for the disfigurement of words. There is, however, one circumstance more, and that of a very peculiar nature. By reason of the falling out at any time of a t in the frequently recurring forms of the 3rd pers. Singul. Pres., and of the Past, Perf. Pass., a misunderstanding arose in the minds of the copyists, which is only to be explained from the fact that there was no absolutely established grammatical use. This misunderstanding arose from the belief of the grammarians that t was a sound [235] that could be omitted or inserted at pleasure. The insertion of such an inorganic t in time gained ground so extensively, that the recognition of the original form becomes a matter of exceeding difficulty. As a matter of fact it can be proved that this situation of affairs led even at quite an early date to grotesque misunderstandings.41 As the result of all this many words of the 39 A perfect analogy is presented by the peculiar Sanskrit of the North Buddhistic texts Lalitavistara, Mahavastu, etc. 40 Just as in the texts of the Avesta, especially the Vendidad, which were collected at about this period. 41 All sorts of false forms which had no clalm to existence came gradually into use in this way. An interesting case of this, which, if my conception is correct, transplants us into a period before Varahamihira A. D. 504-587, will be found in the

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SACRED LITERATURE OF THE JAINS texts are exceedingly corrupt. We find therefore it almost beyond belief when we consider the nature of the licenses which modern Jain authors allow themselves when they write Prakrit. In the scholia all matter of this class is explained simply as chandasa, or arsa. If now, despite the above great transformation of the constitution and condition of the text of the Siddhanta since Devarddhigani, it is always difficult in a given case to demonstrate the posteriority of any definite text after him, there is nevertheless, [236] in the contents a sufficient number of dates which correspond exactly, or at least tally well, with the period in which he is placed by tradition, namely the fifth century A. D. Of the evidence of this character we must first mention the astronomical and astrological conceptions, which are anterior to the authoritative influence of Greek astronomy, or at least in all essentials independent of it. There is as yet no knowledge of the Zodiac ; the planets are not arranged in the Greek order (as is the case in several of the Ath. Paris.), and play a very unimportant part. The nak satras and the Vedic yugam of five years still hold sway. The naksatras are often found, arranged after the old order, starting with krttika. At the same time we find in the upangas the change of the vernal equinox from krttika to bharani indicated by the commencement with abhijit, which is such a favourite in the upangas.42 In this fact we have a sign that the influance of Greece had already become active. In general, however, the statements of the upangas still represent the stage of the so-called Jyoti sam and of a part of the Atharvaparisistas. The names of the karanas that have a foreign sound : bava, balava, etc. belong, it is true, to the upangas ; hora is found however for the first time in painna 8. v. 60. We must also mention the enumeration of the foreign, non-Aryan peoples, [237] which are frequently referred to in the angas and upangas. name of the metre vaitaliyam in anga 2. 1. 2. The title of the first upanga is incorrectly stated to be aupapatika instead of dika. The name Meayya (Metayya) became Metarya, the common form. In my treatise on the Satrunjaya Mah. p. 3. 4, when I had no knowledge of this inorganic t, I conjectured Metarya to have originated from Mevarya. The Schol, on anga 2. 2. 7 has, it must be confessed, Medarya. Furthermore the later Jains have been guilty of all sorts of wild misconceptions in reference to their own language, as for example, the completely erroneous explanation of the name nisiha by nisitha. In this category we may perhaps place Licchaki for Licchavi. 42 So also in anga 3 ; in anga 4, 7 probably is an interpolation. The names of the naksatras appear, we may notice in passing, here only in their secondary form, thus : pusya, bhadrapada, etc. F-2

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18 SACRED LITERATURE OF THE JAINS This enumeration transplants us with tolerable certainty to a period from the second to the fourth century A.D., which is the most ancient period in which the enumeration can have originated, though the present texts may be much later. The mention made of the Arabians among the list, in the form arava, which has yet not been discovered as occuring elsewhere in India, might lead us to suppose that we had to deal with a period far posterior to that delimited above. This could, however, be the case only on the supposition that the Arabians of Islam are referred to. It is my opinion that a reference to an anteIslamic period (in which Arabia and India were closely connected by commercial ties), is as fully justified as a reference to the Islamic period. From the mention of this peculiar denomination of the Arabians, which as before said appears here for the first time in the history of Indian literature, I conclude that the first author of the enumeration in question lived in a part of India in which the commercial connections with Arabia were very close, that is to say, on the west coast. The mention made of the seven schisms in angas 3, the last of which occured in the year 584 Vira, compels us to regard the second century A.D. as the extreme limit a' qua for the composition of the texts of the Siddhanta. We have therefore to conclude that the period from the second to the fifth century is the period to which their composition must be relegated. The other dates, which we can extract from the texts, are in agreement with this delimitation of the period of their origin, of special importance are the references in the angas to the corpus of Brahmanical secular literatures [238] which existed at the time, see Bhagav. 1. 441 ; 2. 446 8. Then too the use of the word anga to denote the oldest portions or the chief group of the Siddhanta43 deserves attention, and makes probable the assumption that the period of their orgin is the same as that to which belong the Brahmanical angas and upangas, often alluded to in their most ancient portions. The second of those two names (upangas) has been adopted by the Jains as the title of the second chief group of their texts. I have already called attention to 43 The Buddhists in the case of the chief group of their own scriptures make use of the word sutra to denote a class of literature of somewhat ancient date. The word sutra occurs also in the colophons of the Jaina Siddhanta and plays a very important role in the Scholia ; yet is never used in the texts themselves with the same significance as among the Buddhists, if we except the Anuyogadvaras and Avasy. nijjutti together with that section of anga 12 which has the specific title of suttaim. See Bhag. 1, 441, 2, 196, 247 and Vorles. uber Ind. Lit. Gesch.2 316. The style of some of the oldest parts of the Siddhanta reminds us in a very slight degree of that of the later Brahmanical sutra. In reference to the connection, of somewhat problematic character, between samayika or samayari and sama yacarika, see later on under anga 1, or in Uttaradhy. 16.

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SACRED LITERATURE OF THE JAINS the close connection between the astronomical doctrines of the angas and those of the "Jyoti sa" vedanga. Fibally may be mentioned (see Bhagav, 1. 383) the solemn composition in the arya measure 14 of verses which are cited in the Siddhanta or inserted therein. This measure must at the time of the redaction of the Siddhanta have enjoyed especial authoritativeness, otherwise it had never been made so exclusive a vehicle of composition. We must however call attention to the fact that the oldest material portions of the texts are not composed in gathas but in slokas ; thus anga 2, the metrical portions of the chedasutras and those of mulasutras 1 and 3 [239] are composed in slokas, while the nijjutti and curni belonging to those mulas are in gathas. In anga 2 we find also the vaitaliya measure. The name of this metre (cf. ad loc.) which exists even in the "Chandas" vedanga, appears to have been caused 45 by a misunderstanding of the name of a chapter of this anga, brought about by the insertion of an inorganic t. The existence of the name of this chapter of the anga would receive by this supposition a valuable attestation, inasmuch as it dates far back to a very remote period. In slokas and vaitaliyas are composed the verses of the Dhammapada of the Buddhists, with which several portions of this anga, as well as of mulasutras 1 and 3, are very closely connected. We come at this point to a question, which I will here merely mention. What is the relation of the Siddhanta of the Jains to the sacred writings of the Buddhists, both northern and southern ? A few sidelights of this character will be brought into use as the course of our investigation progresses. The solution of the question can only then be successfuly undertaken, when we are in a position to compare the texts themselves. The following review of the contents of the Siddhanta endeavours, in the first place, to disclose to us the actual constitution of the texts which are at the present day reckoned as belonging to the Siddhantu. In this review I follow the order adopted by Buhler (see above, page 226). Secondly, it purposes from the dates contained therein to cast light upon the most important points for the date of the composition of each single division, and for the life of the founder [240] of Jainism, as far as this is possible for me in this first assault upon its literature, remarkable not less for its immensity than for its monotony and intellectual poverty. 44 There is frequently a great lack of metrical correctness in these verses. 45 The metre in question existed earlier as may be seen from its use in the Dhamma pada.

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20 SACRED LITERATURE OF THE JAINS The more exact details will be found in the second part of my catalogue of the Sanskrit and Prakrit MSS. of the Royal Library of Berlin, which is at present in the press.46* I have unfortunately been able to make use of the editions of anga 10 and upanga 2 alone out of the Calcutta and Bombay editions of the angas and upangas, published 1876 ff. At the conclusion of this introduction it may be permitted me to state that personally I still continue to regard the Jains as one of the oldest of the Buddhistic sects.47* The fact that the tradition in reference to the founder of Jainism deals partly with another personality than Buddha Sakyamuni himself - with the name of a man who in the Buddhistic legend is mentioned as one of the contemporary opponents of Sakyamuni - this fact, I say, does not, in my opinion, militate against the conclusion that Jainism is merely one of the oldest of the Buddhistic sects. It appears to me that the conception of the founder of Jainism as an opponent of Buddha can well be regarded as an intentional disavowal of religious opinion which took its rise in sectarian hate. The number and the significance of common features in both Buddhistic and Jain traditions in reference to the life and labours etc. of each of their founders outweight any arguments that make for the contrary opinion. If we reflect and I here repeat what I have said on page 219-that the Jain texts were, as the Jains themselves claim, codified in writing 1000 years after the death of the founder of Jainism, then it is really marvellous [241] that they appear to contain so much that is original. How large the number and how influential the character of the events which occurred in the interval, is for the present veiled in obscurity, although the information emanating from the Jains themselves (or more particularly from the Syetambaras with whose literature we have specially to go) in reference to the seven schisms etc.48 affords us at least some slight base of operations. One fact, for example, is noteworthy : that the nakedness, which is adduced by the Brahmins (e.g. also by Varahas mih. 58,45,59,19) as a chief characteri 45* of this new catalogue Vol. I has since appeared under the title : Die Hand schriften-Verzeichnisse der konigl. Bibliothek zu Berlin, Vol. V. Part II. Vol. I (352 pages ; see ante 1887. p. 316), Vol. II (p. 353-828) which is particularly devoted to the sacred Jain Literature, is nearly ready.-L. 47* This view (which in Europe has apparently persuaded only M. Barth of Paris) will scarcely be maintainable any longer, since Prof. Buhler has discovered inscriptional proofs for the authenticity of the Old Thera lists given by the Kalpasurra. see the two papers by Buhler in the Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. I. p. 165ff and Vol. II., (III), p. 1ff.-L. 48 According to v. 43 of Dhammaghosa's Kalasattari : terasasaehim (1300) Vira hohimti anegaha mayavibhealbamdhasti jehim jiva bahuha kamkhai mohanian. //

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SACRED LITERATURE OF THE JAINS stic of the Jains, and which according to Buddhistic statements, was resolutely opposed by Buddha, assumes an unimportant position in the angas and at least is not regarded as a matter of necessity, see Bhag. 2,187,239,314. Later the necessity of appearing naked was introduced as a dogma by a sect of dissenters. If we take into considerations the hate which the Svetambaras, who played the role of the orthodox sect, manifested so vigorously against the Digambaras in particular49 (Kup. 797 7), it is no rash conjecture to assume that many prescriptions or traditions in regard to this point have been removed from the Siddhanta of the Svetambaras. Even the orthodox do not deny that the Jinas themselves went naked;50 they assert merely that, what was permissible then is no longer permissible at the present day. At the head of [242] the Siddhanta stand then : a. The (11 or 12) angas. We have seen above on page 211 ff. that, according to tradition, at the time of the first Jina all 12 angas were extant ; that then between Jinas 2-9 there existed only eleven, i. e., all except anga 12 ; that between, Jinas 9-16, those eleven also were lost, whereas in the time of, or between, Jinas 16-24, all twelve were extant, and that the 12th afterwards was again51 lost. If we exclude the mythical first Jina from our consideration, the essence of this tradition is perhaps this : the number of the angas was at first eleven, to these a twelfth was joined, which twelfth anga was again lost. This assumption corresponds to the conclusions to be derived from the Siddhanta itself. In the angas themselves and in the upangas too,52 only eleven angas are as a rule mentioned. The principal exception to this assertion is the fourth anga where at the very outset we find a short enumeration (which can easily be shown to be of secondary addition) of the single parts of the duvalasamgam gani pidagam ; alike in $$18,46,88, some declarations in referance to anga 12 ; and finally at the end a detailed exposition of this subject, in wbich the duvalasamgam ganipidagam is glorified as hav 49 desavisamvadino dravyalingena 'bhedino nihna vah, Borikas tu sarvavisamvadino dravyalingato 'pi bhinnah, according to the Vicaramyta-sangraha in Malayagiri's Comm. to Avasy. ; cf. Jacobi, Kalpas. p. 15n. 50 See Wilson Sel. W.J, 294 ed. Rost in reference to the nakedness of Mahavira : cf. also the characterization of his doctrine in anga 3, 9 fin. as acelae. 51 Accord. to Bhagav. 20, 8, anga 12 was lost savvat tha, i.e. in all 23 jinamtaras, as Leumann informs me. 52 But see up, 1.26 (p. 36, Leumann).

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SACRED LITERATURE OF THE JAINS ing existed eternally in the past and as destined to exist forever in the future, This laudation of anga 12 is very surprising, and may well be explained as an intentional polemical assertion to satisfy all doubts that might arise. According to all probability the last section, which is found almost verbatim et litteratim in the Nandi, composed probably by Devarddhigaai himself, [243] is to be regarded as a later addition to anga 4, whether it was borrowed from the Nandi itself, or, if this cannot be the case on account of some few differences between them, from a common source. Besides this mention in anga 4 and some other references, which eventually may also be of secondary origin (e. g., anga 5,20,8) the duvalasamgam gani pidagam is mentioned only in those portions of the Siddhanta which do not belong to the angas. The later origin of the passages in question is manifest from form in which they are referred to. the When anything is said of the eleven angas, they are always characterized 63 as begining with the samayika", in case the statement is not merely limited to this number itself, but when the first one is specifically referred to by name. When, on the other hand, anything is said of twelve angas, in which case the titles of each and all are generally cited, the first anga is not called samaiya, but acara (e. g. also anga 5,20,8); the latter name is found in the MSS. and elsewhere up to the present day. This direct variation between the two forms of denotation is peculiar and surprising, but may perhaps be explained as follows : The word samayika was perhaps originally a synonym of acara. I derive54 it form samaya and hold that it is equivalent to the Brahmanical samayacarika (see M. Muller, Hist. Anc, S. Lit. p. 206 fg.) which here appears probably [244] in the term samayari (see Uttarajjh. 26). This may be regarded as a counterpart of samayacarika. In upanga 1 at the end of the first part, the dharma of Mahavira is designated in a general way as samaia or as agarasamaie dhamme and anagarasao. The use of the word in this universal signification in a legend is attested for Mabavira's predecessor Parsva ; see Bhagav. 2, 184. Besides this wider signification there was developed a second more restricted use (see the 53 Samatiga-m adiyai i. e. samayikadini. see Bhagav. 2, 281-3. 300. up. I, 31 remains an exception (Leumann, p. 44) 54 Cf. Pan. 5, 4, 34 where in the gana, samaya and samayacara are found, also samaya (var. 1); the form sama', might be regarded as an intentional differentiation for samao; cf. the akstigana, anusatika as also saigrahika, from samgraha, in Abhayadeva on anga 4, who even uses svasamayika as the adj. to svasamaya. The Jains themselves affect several etymologies, and generally regard sama as the first member of the compound. See also Bhag. 2, 186.

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SACRED LITERATURE OF THE JAINS reference just quoted) viz.--the first member of the six so-called avas yakas55 i. e., necessary observances, the treatment of which forms the chief subject of the Anuyogadvara-sutra and of the sutra text, on which the Avas yakanijjutti is based. In both these works and in the Nandi, which in turn also makes special mention of the six avas yakas with samaiya at the head, the duvalasamga ganipidaga with acara at the head is principally spoken of. Consequently it is easy to conjecture that the use of the word samayika occurring here in its pregnant sense as the title of the first avas yaka, has been the cause of the dropping of this denotation for the first anga (in order to avoid any misunderstanding56), and the reason of the choice of the title acara for this anga, [245] a title which is perfectly clear.57 Further more transitional stages may be found. Avasy. nijj. 2,14 we read samaia-m-aiam suananam java bimdusarao. Here the first anga is still entitled samaia although twelve angas are treated of; bimdusara is the title of the fourteenth purva or of the concluding section the third part58 of the twelfth anga. In chedas 2, 3 the same is said of the duvalasamgam suyananam : that it is samaiya-m-ai logabimdusagara (sara !) payyavasanam,59* If now the passages, in which eleven angus with samayika at their head are spoken of, are older than those in which reference is made to twelve angas with acara at their head, it becomes self-evident that the twelfth angam has been united to the other eleven as a secondary addition. According to tradition and to the actual state of the case, the twelfth angam did probably not long assert this secondary position which it had acquired ; and at present at least is no longer extant. Doubtless it was lost long ago (cf. page 213). From this circumstance alone we may conjecture that there existed a species of oppositions, an actual incongruity between it and the other eleven angas, which led to its loss. For the confirmation of this assertion we still have proof. In both the works, which we have just found to be the two principal witnesses for the existence [246] of the duvalasamgam ganipidagam, viz, in the Anuyogadv. and in the Avasy. nijj., the twelfth angam under 55 These form the first of the ten groups of the samayari, see Uttarajjh. 26. 56 It is very peculiar that in Avasy. nijj. 2, 8 samaja appears as the title of the first ayasyaka and only six verses later on in 2, 14 as title of the first anga. 57 The change may have been favoured by the union of both words in the Brahmanical term samayacara. 58 Both the following parts are herewith completely ignored. 59* On the authority of such passages the pravacanam is explained by samayikadi bimdusarapar yamtam in later works, e. g., in the commentary to Dharmaghosa's Jitakalpa, also in the Nandi-tika, see ed. of the Nandis., p. 390.-L.

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SACRED LITERATURE OF THE JAINS its title ditthivaa drstivada, is placed in direct oposition to the other eleven angas, which are there included in the collective title of kaliyan suam kalikam srutam. This occurs in the Anuyogadv., in the section parimanasamkha, where the means are explained by which the sacred text is assured through counting its constituent parts. Common subdivisions are ascribed to both its above mentioned parts, but for the chief sections the titles uddesaga, ajjhayana, suakhamdha, asga are given to the kaliasua, the titles pahuda, pahudia, pahudapahudia, vatthu however to the ditthivaa. According to this (and the other statements in reference to the division of the ditthivaa are in agreement herewith) there existed between both these groups of texts a fundamental difference in the designation of their chief divisions. This may probably be referred to a different origin or to a different treatment of the subject matter of both.60* In the Avasy, nijj. 8,54 two other texts are mentioned (isibhasiyai and surapannatti) besides kaliasuam and ditthivaa. Of these the first is lost, the second has found lodgment among the existing upangas. Its agreement with the ditthiyaa in its division into pahuda, leads us to conclude that it must have some connection with it. Finally of special importance is a notice, found but a short distance from this in the same text (8,40), according to which [247] up to the time of Ajja Vayara, that is, of Vajrasvamin, apuhatte (aprthaktvam) kalianuoassa existed, and the puhattan (prthaktvam)"kaliasua ditthivae a had found entrance later on : tenarena, tata aratah. For the present at least it is quite uncertain how we are to understand this peculiar notice, or how we are to bring it into harmony with the position, which Vajra holds elsewhere in tradition, that is, as the last dasapurvin-knower of (merely) ten purvas. After him there were only navapurvins, and the knowledge of the purvas gradually decreased until it finally ceased altogether (p. 213). We can determine at least this with certainty--that a thorough-going difference existed between anga twelve and the other eleven. The hostility of the great Bhadrabahu, who is held to be the real representative of the drstivada, to the sacred Samgha is apparent from other sources and from the late notice in Hemacandra's Paris istaparvan (above, p. 214).61 The reason for 60* In the tradition referred to on page 215 the priority of the purvas over the angas is claimed. Their position in the last anga, at the conclusion of the others, is however not in harmony with this claim. The title purvas has rather reference in the Jast instance to the contents. See below on anga 12-It must however be taken into consideration that the old accounts on the rise of the sain schisms mention only the purvas and not the angas ; see my paper "Die alten Beriehte von den Schismen der Jaina," Ind. Stud. Vol. XVII. pp. 107 and 112.-L. 61 If Bhadrabahu appears here, and elsewhere, in the tradition, as the last teacher of the 14 purvas, which form an integral part of the drstivada, and if with his pupil

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SACRED LITERATURE OF THE JAINS this enmity can be clearly discerned in the statements, which have been preserved in reference to the twelfth anga. It may be permitted here to refer to the discussion of the same later on. According to these statements, the first two of the five parts in which it was presumably divided, dealt with the views (drsti) of the heterodox sects, the ajiviya and the terasia62 besides treating of other subjects. [248] The name drstivada may perhaps be explained by reference to this fact. The third part consisted of the so-colled 14 purvas, the contents of which was probably not in entire harmony with the sect of the Svetambaras, which had gradually arrogated to itself the position of being the representative of orthodoxy. This then is perhaps the reason for the loss of the twelfth angam. . The remaining extant eleven angas by no means represent a unit since they fall into several groups, the single members of which are marked by certain formal peculiarities, which prove a connection closer in the case of some than in that of others. The first of those groups is formed by angas 1-4, all the larger divisions of which close with the words ti bemi, iti bravimi ; and according to the Scholia, Sudharman, Mahavira's pupil, is regareded as the one who gives utterance to this formula. The prose portions begin with the formula ; suyam me ausam! tenam bhagavaya evam akkhayam. "I have heard, 0 long-lived one! Thus has that saint spoken." Sudharman is the speaker, according to the Scholia. In this formula,63 which characterizes the contents as the oral transmission of the utterances of Mahavira, a scholar of Sudharman, i. e. Jambu, is the one addressed. This introductory formula is found also in other texts of the Siddhanta at the commencement of the prose sections; and with this the closing formula ti bemi is generally connected. From this it appears to me that an immediate connection of these portions with the first four angas is here eo ipso indicated, in so far as in all probability [249] all bear the traces of a unifying hand. In regard to the especial connection of angas 1-3 with one another, this fact deserves mention that in anga 4, 57 they apper as a group which belongs by itself or as the 'three in the 14 purvas, Sthulabhadra, the mere knowledge of the last four purvas is said to have vanished, this is in no greater agreement with the information derived from the Siddhanta itself (see above, p. 215) than with the above statements in reference to Vajra's activity in the case of the ditthivaa. See above, page 215. 62 The traditional date for the foundation of this sect--544 after Vira is exactly 374 years later than the date which is set for Bhadrabahu the supposed last teacher of the 14 purva-(kalasatts. v. 37). 63 This is explained in very different ways. of this sect above, patatements derived from

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26 . SACRED LITERATURE OF THE JAINS ganipidagas" (acaryasya sarvasvabhajanani) KOT' e'Exon'>>. Anga 4 is nothing but a continuation of anga 3, and in the very beginning is styled to be "the fourth anga". A second group is formed by angas 6-9 and 11, which in a common introductory formula refer on the one hand their contents directly to Suhamma or Jambu, and on the other are shown by other statements to have been united by one hand. See the remarks at the commencement of anga 6. Angas 7-9 appear to be connected by an especially close bond. The fifth anga and the existing redaction of anga 10 are not embraced in either of these groups. Anga 10 belonged originally to the second group. It exists in a form demonstrably later and is composed in another dialect (Nom. Sing. in o). The fifth anga takes a separate position, and begins in a very peculiar way. It possesses however one point of similarity with anga 6 ; karikas, which state the contents of what is to follow, are found with each larger section. These sections do not have in the case of this anga the title ajjhayana, but are called saya, sata. The title of the anga itself has some connection with the titles of upangas 5-7, and this fact makes plain that there is an inner connection between them. That the reader may obtain a ready survey, I add the statements in reference to the extent of each of the angas which are found [250] in the MSS. of each at the end. As stated above, page 231, the texts are divided into hundreds and thousands of granthas, i. e., groups of 32 syllables, and these are marked at the proper place (either by thousands or by five hundreds) or the collective number of the granthas is stated at the end. As a matter of fact the statements of the MSS in reference to the number vary very frequently ; which is to be referred to the greater or smaller number of omissions which have been made therein. We shall refer further on, under anga 4, to this matter again. The following are the numbers in questions : 1,2554 gr., - 2,2300, - 3,3750,- 4,1667, - 5,15750, 6,5375,-7,812,-8,890, -9,192,-10,1300,-11,1316. In the case of several angas at the close there are special statements in reference to the number of days necessary for the study or for the

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SACRED LITERATURE OF THE JAINS recitation of the anga-see Bhagav. 1,377-8, a subject which is treated of at great length in the Vidhi prapa.64 I now proceed to an examination of each of the anga texts. I. The first anga has, in its existing form, the name ayara, acara, or a yarapakappam65 and treats [251] in two suakkhamdhas, srutaskandas of the manner of life of a bhikkhu.66 The first srutask., bambhacerais, brahmacaryani, contains at present eight ajjhayanas with 44 uddesagas, the second : 16 ajjh. and 34 udd. It is however definitely stated that the first srutask, contained previously not 8 but 9 ajjh. and the whole anga consequently not 24, but 25 ajjh. and not 78, but 8 udd. Cf. especially in arga 4 $ 25 and $ 85 and the detailed resume' of the 12 anga found both there and in the Nandi. In $ 25, where the titles of the 25 ajjh, are enumerated one by one, we find the name mahaparinna, belonging to this ajjh, which is no longer extant placed in the ninth place between 1, 8 and 2, 187* ; and the same circumstance may be noticed as occurring in Avasy. 16,112 fg. More exact information is found in the Vidhi prapa according to Avasy. 8, 46-49. Here we find that Vajrasvamin (presumably 584 Vira) extracted68 from it the agasagamini vijja; and from the fact that it contained exaggerations (? saisayattanena ; according to Leumann, on account of the excellence of this extract) it was lost, or rather continued to exist only in the nijjuti. It was the opinion of Silamka (A.D. 876) that it occupied not the ninth but the eighth place.69 This latter statement is incorrect,70* for [252] in the existing commentary of Silamka?1 the 64 The names of the single ajjhayanas and the number of the uddesagas etc. are speci fically enumerated in the Vidhi prapa : anga 1, 50 days; 2,30; 3,18; 4,18; 5,77 (a second statement, it seems, allots 6 months 6 days) 6,33; 7,14 ; 8,12; 9,7; 10,14; 11,24. In like manner the author examines and states the number of days necessary for certain work ; avassaya (8 days), dasavealia (15), uttar ajjhayana (39) nisiha (10), dasakappavavahara (20 or 22), mahanisiha (45). A recapitulation in 68 arvas concludes the discussion; jogavihanam nama payaranang. 65 See above. p. 223, 224; this is to be studied in the third year after the diksa. 66 Teaching sacred observances after the practice of Vasistha (!) and other saints, . Wilson. Sel. works 1,284 ed. Rost. 67* According to Malayagiri and the Prakrit authority quoted by him (Nandis. p. 425) between 1,7 and 1,8 (ohanas.)-L. 68 From this it seems as if its contents touched upon the subject of magic. Was this the cause of its removal ? Cf. the analogous case in anga 10. According to the Ganadhar asardhasata V. 29 (see p. 371) Vajrasv. borrowed the ayasag. vijja from sumahapainna puvva u rather than from the ninth ajjh. of the first srutask. of anga 1. 69 navamajjhayanam vocchinnam, tam ca mahapaarinna itto kira ayasagamini vijja Vairasamina uddhariyasi tti saisayattanena vocchinnan nijjuttimatran citthai : Silankayari yamaena puna eyam, arthamam, vimukkhajjhayanan sattaman, uvahanasuyam navamam ti. 70* It would suit if Malayagiri were concerned, see the last asterism note.-L. 71 In the opening of ajjhayana 7 we read: adhuna saptamadhyayanasya mahaparijna

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SACRED LITERATURE OF THE JAINS mahaparinna, which at and probably long before his time had been lost, is placed, not between 1, 7 and 1, 8, but between 1, 6 and 1, 7- that is to say in the seventh place. In the Vidhiprapa there is probably a confusion with Abhayadeva, in whose commentary on arga 4-as also in the anonymous comm, on the Nandi -the mahaparinna keeps, it is true the eighth place. The nijjutti then, which manifestly was still extant at the time of Jinaprabha, is probably identical with that nijj, of which the author of the Avasy. nijj. declares (2,5) that he is himself the composer; and which served specially as a basis to the comm. of Silamka. The scholia everywhere preserve a knowledge of the ninth chapter. Furthermore the common chedas. 1 in its opening still mentions nine bambhacerani. The titles of the 8 extant ajjh. of the first srutaskandha (V - Vidhiprapa) are : 1. satthaparinna, sastrapraijna, with 7 udd. ; in udd. 1 jivatvam, jivastitvam samanyena, in 2-7 visesena prthivikayadyastitvam. There are many references of a polemical nature to the Sakyas, or Bauddhas, in 2.3, according to the scholiast. 2. logavijaya, lokasaravijaya, with 6 udd. ; moksavaptihetubhutam caritram. 3. siosanijjam (siusio), sitosniyam, with 4 udd. ; pratilomanulomaparisahah. 4. sammattam, [253] samyaktvam, with 4 udd. ; samyagvadah, mithyavadabhutatirthika-matavicarana. 5. logasara; in anga. 4, 25, in Avasy, nijj. and in the schol, on Nandis : avasti, according to the words of the commencement,79 with 6 udd. ; samyamah, moksasca, munibhavah. 6. dhuya (dhuyam V), dhuta, with 5 udd. ; nijakarmasariropakarana... vidhunanena nihsamgata. 7. vimoha, vimoksa (?) with 8 udd. ; samyag niryanan. . 8. ohanasuyam (uvaoV), upadhanasrutam, with 4 udd. ; treats of Vira Vardhamanasvamin who himself practised the course enjoined in ajjh, 1 to 7. khyas ya'vasaras, tacca vyavacchinnam iti kyt va 'tilamghya 'stamas ya sambandho vacyah. 72 avanti logasaram va, in the Vidhiprapa.

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SACRED LITERATURE OF THE JAINS This first srutask, is exceedingly difficult to comprehend and belongs, as Jacobi, from whom we expect an edition,73* informs me in a letter of March 14th 1880, "without doubt to the oldest portions of Jaina literature". Even the commentaries "very often do not understand the text, since from pure force of explanation they fail at reaching any explanation of the sense. The restorations, which must frequently be made, are in fact prodigious." This shows that we have to do with the method of explanation found in the later Brahmanical sutras74 (treating of ritual, grammar, philosophy), the difficulty of which is here increased from the fact that Prakrit is the language used, and that the MSS. are uncertain. The second srutaskandha 'is characterized by the epithet attached to it : agre srutaskandha (agre having the meaning of "later" here) as a species of supplement to the first. This is in harmony (254) with the peculiar designation of the four sections of which it consists according to the scholia, viz. : Cula, i. e., "pudding", "excrescence", used figuratively here : uktasesanuvadini cuda. The first is formed by ajjh. 1-7, the second by ajjh. 8-14, the third by ajjh. 15, the fourth by ajjh. 16. The scholia state that a fifth cula belongs to these, which is called nisithadhya yanam,75 being no longer reckoned as a part of the acara but placed among the chedasutras as the first of them.76 It belonged however to the acara at the period of anga 4,25, where the nisihajjhayanam is expressly designated as "25th ajjh", of the acara i. e, as the last of the 25 ajjh. enumerated there.77 The impression is made upon us as if this ajjh, alone was called culiya. The acara is there expressly designated as saculiyaga, but in $ 57, where only 24 ajjh. are ascribed to it, the three angas (1-3) which are there treated of, are designated as ayaraculiyavajja ; a statement which as far as I can see, is to be explained with tolerable certainty only in the above way.78 Also [255] at the time of 73* This has appeared as one of the publications of the Pali Text Society, 1882; Jacobi has also translated the text and prefaced it by a most valuable introduction in Vol. XXI. Sacred Books of the East.-L. 74 The chief representatives being Katyayana (Srautas.), Panini, Badarayana, Jaimini. 75 Or nisitha; acaravikal po nisithah sa pamcami cude 'ti fol. 209a. So also pathcacula as designation of the acara in the beginning of the Nisithabhasye. 76 The fourth chedasutram is closely connected as regards its contents with anga 1 ; and in anga 3,10 it is cited under the title of ayaradasau. 77 The first cula must be reckoned as having 6, not 7, ajjh., otherwise there would be in all 26 and not 25 ajjh ; as a matter of fact 26 names are adduced, mahaparinna in the ninth place. Perhaps sajjeriya counted as but one ajjhayana. 78 Abhay., it must be confessed, understands by acaraculika: sar vamt i mar adhya yanam vimukt yadhyayanam, nisitha lhyayanasya prasthanamtararatvene 'ha nasrayanat (!); the latter statement is however in too direct contrast to $ 25.

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30 SACRED LITERATURE OF THE JAINS the Avasy. nijj. 16,114, the nisihajjh. was still regarded as a part of the acara, and in fact plays a greater role there than in anga 4,25. It is counted as having 3 ajjh. so that not 25 but 28 ajjh. enumerated there.79 Even the Vidhiprapa still designates the nisihajjhayanam as the pancami cula of the second srutaskandha. It consists manifestly of different constituent parts, which originally existed independently of each other, but at a later period were brought into conjunction. They begin almost always with the same formula : se bhikkhu va bhikkhuni va abhikamkhe ... In the Nandi, the angaculiya is expressly enumerated among the anangapavittha texts. This is not in harmony with the position of our culas either at $$ 25,57,85 of anga 4 nor with the detailed treatment of the 12 angas in anga 4 nor in the Nandi itself, since there the second srutask. with its culas is invariably regarded as a part of anga 1. In anga 3, 10 the anga-culiya is mentioned as third ajjhayanam of the samkheviya dasau.. Consequently reference is made to a text entirely different from these culas. The 7 adhyay, of the first cula have the following titles: 1. pimdesana; pindai sana ; with 11 udd ; "collection of the necessities of life" (see Dasaveal. 5) or "rules for eating". 2. sejja, syya with 3 udd. ; "couch". 3. iriya, [256) irya, with 3 udd.; "conduct of the Sramana when he goes out pinda-vasaty-artham". 4. bhasajjaya, bhasajatam with 2 udd., "what he has to say and what not to say". 5. vatthesana, vastraisana, with 2 udd. ; vastragrahanavidhih. 6. padesana, patraisana, with 2 udd., "vessel for the pinda". 7. uggahapadima, avagrahapratima with 2 udd. ; on possession in general. The second cula likewise embraces seven adhyayanas, each of 79 ......bhavana vimuttil/113// ugghayam anugghayam aruvana tiviham o nisiham tu ia atthavisaviho ayarapakappanamo al/11411. Here we find the correct number of adhyayanas for both srutask; for srut. 1, 9, for srut. 2,16.

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SACRED LITERATURE OF THE JAINS 31 which has only one udd., whence its peculiar name; sattikka, sattikkaya, explained by saptaikaka.80 They existed in conjunction with one another originally, and formed a whole before they were placed here.81 Their names are : 8. hanasattikkayam, sthanasaptaikaka. 9. nisihiya, nisithika (also nisi'); begins : se bh. va bh. va abhikamkhe nisihi yam gamanae. Very brief. 10. uccara-pasavana (oprasravana). 11. saddasattikkaa, sabdao. 12. damsana, darsana ; ruvasattikkayam V. 13. Without any specific title, accord. to V. parakiriyasattikkaya ; ragadvesot pattinimittaprati sedhah. 14. Without any specific title (saptamah saptaikakah), according to V. annonnakiriyasattikkayam ; anyonyakriya nisidhyate. Since it appears that here in the second (ninth) ajjh. the same subject is briefly treated of as in the fifth chuda, see page 254, [257] the latter must be regarded as an amplification. The constant explanation of the word is deserving of special mention : nisiha, nisihiya explained by nisitha (nis), nisithika. From this one might readily be led to assume that by this explanation conduct at night, or couch for the night was intended ; and the introductory words (see above) are capable of being so explained. According to the scholiast, however, the contents appear to be of a different nature : tasyam svadhyayabhumau (as it is described in ajjh 8) yad vidheyam yacca na vidheyam. The use of these two words in other passages, especially in the Avasy. Nijj., and the contents of the first chedasutra itself which bears this name (see later on), point rather to nisedha than to nisitha. In the traditional conception as nisitha we have to deal with a direct misunderstanding, which is without prejudice to the remaining points of identity between nisiha and nisitha. The third cula, bhavanajjhayanam v. with but one udd, has 80 saptai kakani ekasarani, uddesak arahitani. 81 The following two cudas too, have only one udd. each and in this respect are exactly like the sat tikkaya. They have, however, not been drawn into unison with the sattikkaya but remain independent.

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32 SACRED LITERATURE OF THE JAINS reference to the observance of each of the 5 bhavanah, as conditions of the five mahavratas ; and, as an introduction, gives the legends of the birth etc. of their teacher Mabavira. The fourth cula, vimutti, also having but one udd., consists of only elever jagati-verses. The table of contents of anga 1, found in anga 4, and in the Nandi is as follows : se82 kim tam ayare ? ayare nam samananam niggathanah ayaragoyare83 vinaya-venaiyatthana84 gamanacamkamana-pamana-jogajum. janabhasasamitigutti seyyo-'vahi 85-bhatta-pana-uggama-uppayanaesanavisohi-suddhasuddha-gahana86 vaya-niyama-tavo' vahana-suppasattham ahijjai [258] se samasau pamcavihe pannatte : tam jaha : nanayare damsanayare carittayare tavayare viriyayare. From this we derive but little, information concerning details or for the grouping of the contents. Following upon the table of contents are statements in reference to the division into 2 suyakkh, 25 ajjh, etc ; this is also the case with the following angas. for the exhis we derit dlon into 2 table of I have before me a commentary on anga 1, which was probably composed Saka 798,87 A. D 876, and which at the end of the first part is designated as Nirvrtakulinasri salyagharyena88* Tattvadityaparanamna Vahari sadhusahayena klita ; at the end of the second part as acarya silamkaviracita. This commentary is also a commentary on Prakrit niryukti,89 composed in the arya measure. . In the opening the author refers to other works and to a sastraparijnavivaranam Gandhahastik rtam, the sara of which he claims to A2 For this se, which corresponds to the sa of the Sat. Br., see Ind. Streifen, 3, 391. 83 Goara N. 84 Instead of thanao to ahijjai N. has merely : sikkhabhasabhasacarana-karanajaya mayavitti (yatra, matra, vytti). 85 sayya upadhi. 86 sayyadinam udgamadivisuddhya suddhanam asuddhanam ohagrahanam. 87 According to Z. D. M. G. 33,478, it was composed Samvat 550 ; but see Kl. 247b, where it is noted that the verse, which contains the date is added after the colophon of the MS." and consequently of no great weight' in all probability. It is as follows: Sakavrsay kalati (lat !) samvat sarasate su saptasu/astanavatit (navaty adhikesu vaisakhasuddhapancamyamacaratika kyteti. 88* Misreading for silacaryena.-L.' 89 Doubtless the same niryukti as that composed by the author of the Av. nijj. (see ante, p. 252).

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SACRED LITERATURE OF THE JAINS 33 have excerpted. He states furthermore 90 that the arhadvacananuyogao1 is divided into four groups: dharmakathanuyoga uttaradhyayanadikah, ganitanuyogah suryaprajnaptyadikah, dravyanuyogah purvani sammatyadikas ca caritrakarananuyogas ca caradikah9; the last is pradhanatamah, sesanam tadarthatvat. These statements are in all essentials a reproduction [259] of those in Av. nijj. 8,54 where uttaradhy. is represented by isibhasiyaim, which the commentator however explains by uttara; see on anga 4,44. II. The second angam, suyagada, sutrakrta destined for the fourth year of study, see p. 223f. likewise treats in two srutaskandhas (of which the first is composed in slokas and other metres, 94 the second in prose with the exception of a small portion: ajjh. 5,6) of the sadhvacara, the right course of action; and is at the same time chiefly polemical in character.95 According to anga 4 and Nandi,98 363 heterodox opinions annaditthiya (anga 4, pasamdiya N) are here combated; viz. : those of 180 kiriyavai, kriyavadin, 84 akiriyavai, akriyavadin, 67 annaniyavai, ajnanika, 32 venaiyavai, vainayika.97* In consequence of this the commentary frequently cites the names of Carvaka, Sakya, Bauddha, Samkhya, Vaisesika, as those who are to be understood by the ege cited in the text as opponents. These are also referred to in the text as janaya, explained in the comm. by panditammanya Bauddhah. But as the root jna is elsewhere used by the Jains chiefly in a good sense, ,98 I should at least give expression to the conjecture that by these janaya the Vaideha king Janaka was meant,99* [260] concerning 90 The following passage is found also in Santicandra on up. 6, according to which Silamkacarya commented also upon the second anga, cf. Kl. 247b.. 91 sutrad anu pascad arthasya yogo anuyogah, sutradhyayanat pascal arthakathanam. 92 ? likewise Santica.; by this the rest of the contents of the drstivada is perhaps referred to which treated partly of the different drstis or sammatis. 93 'acaramgadikah Santica. 94 vaitaliya, tristubh, but not arya. 95 iha hi pravacane cat varo 'nuyogah (see p. 258): caranakarananuyogah dravyadeg dharmakathadeg ganita: tatra prathamam srimadacaram gam carana, gapradhanyena vyakhyatam, athe dam srisutrakrtakhyam dvitiyamgam dra gapradhanyena vyakhyayate; sutram svapara samayasucanam krtam yena tat sutrakrtam. 96 Cited from this as well as from other sources in the introduction to Malayagiri's Comm. on the second upanga and in many other places. 97* It is a most curious fact that a Tibetan text quoted by Schiefner. Ind. Stud. Vol. 1V. p. 335 exhibits also an enumeration of 363 heterodox opinions. As in Buddhistic texts this number is not found anywhere (as far as I am aware) it might be that one day Tibetan translations of Jain texts should turn up.-L. 98 cf. also the designation of their founder under the name of Nayaputta, cf. p. 261. 99 Janaka from Janaka, as Bauddha from Buddha. Another explanation of the term

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34 SACRED LITERATURE OF THE JAINS whom and his guru Yajnavalkya all sorts of statements are preserved in the legends of the twelfth book of the Mahabharata, representing either the king or both the king and his guru as having affiliations with Buddhism. See Ind. Stud. 1,482.100 Jacobi, whom I consulted in the matter, proposed (April 6th, 1880) that yanaka (cf. hinayana, mahiyana) might be thought of in connection with janaya. The titles of the 23 ajjhayanas of the sutrakrta are onumerated in the fourth anga SS 23 (=S) in their present order ; also in Avasy. 16, where, however, the sixteen ajjh. of the first srutaskandha are apparently placed after seven ajjh, of the second srut. In v. 65, 66 in the first place the first sixteen are enumerated by themselves and in v. 102 the seven others by themselves ; but after nalamdam-the last one-- we read solasalm ca tevisam. It is, to be sure, not impossible that these words solasaim ca are a mere reference to the earlier enumeration in v. 65,66 ; but, at any rate, we should have expected that this reference would occur before the first of these seven names and not after the seventh. Also in the Vidhi prapa (=V), the names are singly enumerated ; they are : a. First srutaskandha. 1. samaya, with 4 udd., 89 vv. ; bhutavadadimatam nirakriyate ; udd. 1 closes : Nayaputte Mahavire [261] evam aha Jinottametti bemi 1/27// H. Jacobi (Kalpas. p. 6.) is the first scholar who identified the name of Mahavira101 occurring here, with Nigantha Nataputra (or Nigantha janaya applied to the Bauddhas may perhaps claim more attention than the one ventured in the text by Prof. Weber. We know that the founders of religious systems in India as well as elsewhere were as a rule called by epitheta ,or nantia (such as buddha jina mahavira &c. &c.) Two of these epithets as applied to Sakyamuni or in fact to the Buddhas in general in Buddhistic texts are janaka and prcchaka i.e. "knower" and asker" (see for instance Divvavadana. ed, Cowell and Neil, pp. 184 & 290 ; by the editors rendered by "general interrogator" !!). Most probably those two epi. thets refer to the supposition pervading not only Buddhistic but also Jain texts that the founder of the religion knew everything, but nevertheless, when conversing with any one, asked as if he knew not. Now it might well be that the Jain author of the above metrical passage of anga 2 chose in metre-as he would perhaps not have done in prose-a term not very common but still perfectly clear to his contemporaries for referring to his adversaries of Buddha's party, the terms janaka and prcchaka being not found as others are e. g. buddha jina &c) with reference to Mahavira in either of the two literatures, of Bauddhas and Jainas.-L. 100 The legend of the six false teachers found in the Buddhistic texts, (see my Vorles. uber ind. L-G. 304 (249,1) Burnouf Lotus, p. 485, Weber's Ind. Streifen, 3,504), is told of Janaka and Yajnavalkya. For the peculiar use of the word Videha or vid eha among the Jains,(see page 261n) the reader is referred to Bhagav, 2,305, and to my treatise on the Satr. Mah, p. 20. 101 According to the legend Vira first descended into the womb of the Brahmani

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SACRED LITERATURE OF THE JAINS 35 natha, "fils de Jnati". Burnouf, Lotus, p. 450, 486) who is mentioned in the BudJhistic legends as a contemporary of Ajatasatru or of Buddha. A reference similar to that given here is found in 3 (cf. 5 and 6). See my remarks on anga 10. 2. veyaliya,108 vetaliya liya V, vaidarika, with 3 udd., 76 vv. ; yathakarma vidaryate. It begins sambujjhaha : kim na bujjhaha ? sambohi puna pecca dullaha. This ajjh. is not referred by the Scholiast to Vira, but is characterized as a teaching of Rsabhas vamin to his sons ; with which statement the conclusion of the third udd, is however not in harmony. This chapter is composed in the metre called vaitaliya by Pingala (chandas 4,32) and by Varahamihira (104,55). In my opinion great importance must be attached to this circumstance. It is very probable that the similarity of this name with that of the title of our chapter is to be explained by the assumption that the metre had taken its name from the text in that metre. This designation would not only be a direct testimony [262] to the existence of this text at the time of Pingala and of Varahamihira, but also- inasmuch as it rests103 upon a representation of the Prakrit word veyalia in Sanskrit which was liable to be misunderstood, or upon an incorrect spelling with inorganic t--might be regarded as a proof that even at that early period the title of this chapter had been handed down in this incorrect form. Both of these probabilitis are of extreme interest. We must here notice that Varahamihira expressly cites Magadhi as a "Prakrit" synonym of vaitaliyam - see Ind. Stud. 8,295 -- from which we may with probability infer that a direct reference is made to the language of our text or to the language of Buddha. 104 of interest, furthermore, is the fact that on 2, 1, instead of mahana (= brahmana used in a good sense--which is a proof of the antiquity of the text -), the scholiast mentions the various reading je viu (vidus), yo vidvan. The latter is probably an intentional change of a secondary nature or per Devananda, wife of the Brahmana Usabhadatta (Kodalasagotta), in Kundaggama; thence into the womb of the khattiyani Tisala, wife of the khattiya Siddhattha (Kasavagotta), of the race of the khattiya called Naya, in the same place, Vira is therefore called their son. Cf. also (see page 263) the statements of Abhayadeva : Visala Mahavira-janani ! He is designated both as Nae Nayaputte Nayakulacamde and as Videhe Videhajacce (Kalpas $ 110). 102 With inorganic 1 : vetaliamaggam agao at the conclusion of udd. 1 is explained by karmanam vaidarikam vidaranasamarthan margam. veyalia in the name of the dasave(r) is explained quite differently. 103 The derivation from vetala (Ind. Stud. 8,168,178) would then be overturned. 104 Buddha seems to have made use of this metre, since it is used in the Dhamma pada, etc.

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36 SACRED LITERATURE OF THE JAINS haps a removal of the original. At the conclusion of udd. 3, which is composed in prose, we read : evam se udahu anuttaramani anuttaradasi annuttaraninadamsanadhare araha Nayaputte bhagavam Vesalie viyahie (vyakhyatavan) iti bemi. The scholiast illustrates Jnataputra strangely enough by Vardhamanasvami Rsabhasvami va and explains Vesalie in the first case (i.e. when Jnataputra means Vardham) by Visala-nagaryam, in the second (i.e. when Jnatap. means Rsabha) by vaisalikah (visalakulodbhavatvat). In any case this epithet, which is probably a nominative, is of extreme interest in this connection. Abhayadeva, too, [263] on Bhag. 2,1,12,2 explains Vaisalika by Mabavira and in fact as a metronymicum(!) : Visala Mahavirajanani. The Vesaliya-savaga appear elsewhere in the Jaina legends, but-and herein is to be found a divergence from the Buddhist legend - in a favourable light see Bhagay, 2,197.249 ; 1,440. 3. uvasaggaparinna, upasargaparijna with 4 udd., 83 vv.; pratikulah and anukulah upasargah, tais ca 'dhyatmam vi sadah. . 4. itthiparinna, thipao V, striparijna, with 2 udd., 53 vv. ; striparisaho jeyah ; conclusion in prose : icc evam ahu se Vire dhuyarde .. tti bemi. 5. narayavibhatti, niraya V, narakavibhakti with 2 udd., 52 vv. ; strivasagasya narakapatah tatra ca yadrsyo vedanah. "I asked the kevalia mahesi"--thus the author, according to the scholiast : Sudharmasvamin begins his recital. "Thus questioned by me, Kasave asupanne (asuprajnah) i. e. Vira, spoke." i 6. Viratthao, Mahavirastava, with 29 vv. ; it begins : "The samanas and mihanas, the agarins and the paratitthi yas (Sakyadayah) asked about the doctrine and life (ninam, damsanam, silam) of the Nata." 7. kusilaparibhasiyam obhasa V, kusilaparibhasl, with 30 vv. ; sarve jivah sukhai sinah. 8. viriyam with 26 v. ; of bala and of pandiya ; in v. 25 buddhah in a good sense - jnatatattvas. . 9. dhammo with 36 vv. ; in v. 1 mahanena maimaya, brahmanena matimata referred by the Schol. to Vira. It concludes : goravani ya savvani nivvanam samdhael05 muni tti bemi [264]. 10. sam ihi, samadhi, with 24 vv. ; it concludes : no jiviam no marana 'bhikarkhi carejja bhikkhu valaga vimukko tti bemi ; in place of valaga we find in 12,22, 13,23, where the same conclusion recurs : valaya, and 105 Or, simply the learned'.

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SACRED LITERATURE OF THE JAINS in the schol. valayam is explained by bhavavalayam, maya samsarah. If this reading is correct, perhaps Vedic valaga might be thought of. 106 11. Maggo, marga, with 36 vv., ; in v. 1 mahanena matimata as in 9,1. 12. samosaranam, samava', with 22 v. ; kumargatyagah; four samavasaranani paratirthikabhyupagamasamuharupani, ie, the 180 kiriyavai etc. (see p. 259,266). 13. ahatahar, yathatatham (hence by the ampliative ika or ya also) ahattahie, ahittihie, ahattahijjam; avitaha (Av), with 23 vv. ; samyakcaritram. 14. gamtha (gasdho V), grantha, with 27 vv.; gramtham dhanadikan tyaktva. 15. jam-aiam, yam atitam (according to the opening words), or adaniyam ; with 25 vv. 16. gaha or gathasodasakam ;107 despite this name, a prose explanation of the names mahana, samana, bhikkhu, niggastha and their identical signification (ekartha). * Second srutaskandha. 1. purdarie, oriyar V, pundarika,108 Comparison of the bhikkhu with a lotus flower in the middle of a pond ; it begins (see above, p. 248) : suam me ausam, tena bhagavaya [265] evam akkhayam ; iha khalu pomdariya namam ajjhayane, tassa nam ayam atthe pannatte. This introductory formula, the second part of which occurs again in anga 6 et seq.; is repeated with corresponding modification in ajjh. 2-4. All four ajjh, are in prose. 2. kiriyathanam, of the 12 or 13 kriyasthana. 3. aharaparinna, oparijna. In the schol. a variant of the scholars of Nagarjuna is adduced with the words Nagarjuni(ya)s tu pathamti. Nagajjunavayaga, or onayaria, "narisi, is mentioned with great honour in the opening of the Nandi and of the Av., in the list of teachers v. 39, 40, 45, and in fact as separated by three gradations merely 106 moksam samdadhyat. 107 cf. also the manner of death vala yamayakam, up. 1.70, "death by magic arts ?" Little can be made out of the commentaries. See the excellent glossary of Leumann which reaches me, May 1883, while these sheets are in the press. 108 gathasodasakhyam sodasam adhyayanam. In V., gahasolas agonamagao.

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38 SACRED LITERATURE OF THE JAINS Bhuadinna, Lohicca and Dusagani - from the author himself, whom the scholiast calls Devavacaka - Devarddhigaoi, Jacobi, Kalpas. p. 15n. 4. paccakkhanakiriya, pratyakhyanakriya. 5. in S. Av. v. anagaram (rasuya S.) ; here however correctly anayarasutam, anacarasrutam, in 34 vv.; it opens as follows : adaya bambhaceram ca asupanne (asuprajnah panditah) imam caram, assim (asmin) dhamme anayaram n'ayareyya kaya i vi // 6. Addai jjam Ardrakiyam, in 55 vv. A sermon of Ardraka, the son of a merchant who, according to the scholiast, from the sight of a picture of Jina sent to him as a debt of gratitude by Abhayakumara (the son of the king Srenika of Rajagsha), obtained jatismaranam and turned to pravrajya so as to receive the pratyekabuddha dignity, etc. The sermon appears to be addressed to Gosala. In the last 'verse : buddhassa anae imah samahim (tattvajnasya sri Virasya ajnayam...), buddha is used directly as a name of Vira. [266] 7. Nalamdaijjam, oda V., Nalamdiyam, 109 in prose ; (sravakavidhih).110 Legend of Udaya (Udaka) Pedhalaputta Metajja, 111 a Pasavaccijja, Parsvapatyiya, i.e. scholar, or follower of Parsva, whom the bhagavam Goyama (Indrabhuti) leads to Mahavira, after he has heard the same from the Kumaravuttiya (Kumaraputriya), nama samana niggartha. Udaya thus 12 leaves the caujjama dhamma of Parsva and accepts the parcamahavvai yam sapadikkamana dhammam of Mahavira. The table of contents in anga ' 4 (or Nandi) is as follows : kim tam suyagade ?118 suyagade nam sasamaya suijjasti parasamaya s. sasamayaparasamaya s., jivi s. ajiva s. jivajiva s., logo s. alogo s. logalogo s. ;114 suyagade nam jivajiva115-punna-pav-'asava-samvara-nijjarabamdha-mokkhavasana payattha suijjahti; samananam acirakalapayvajyana kusamayamohamatimohiyana sasdehajaya-sahajabuddhi-parinama 109 cf. anga 6,1,19.110 Named from Nalanda, a suburb (? bahirika) of Rajagtha. 111 In the preceding 22 ajjh. sadhv-acarah prarupitah. 112 Medaryagotrena schol. ; I conjecture that this is a misunderstanding for Mevarya see above, p. 235 Metarya is regarded as the tenth scholar of Maha vira; see Hem. v. 32. 113 S. Bhagavati 2,185 and Jacobi, ante, Vol. IX. p. 160. 114 sucanat sutran, sutrena kytam tat sutrakytam. 115 In N. we first read loe, aloe, loyaloe, then jiva aj. j. lastly sasamae p. sasamaapara samae ; so also in the following angas. The verb is in each of the nine instances in the plural ; suijjanti. The triads; jivajivajivan (jiva ajiva. jivajiva) loko'loko lokah (lokalokah), sat asat sad-asat are assigned specially to the Terasi yas, Trairasika, by Abh. on anga 12,1.

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SACRED LITERATURE OF THE JAINS 39 samsaiyanam116 pavakaramalinamaigunavisohanattham, asiyassa kiriyavaisayassa, caurasie akiriyavainam, sattatthie andaniyavainam vattisae venaiyavainam, tinham tesatthanam annaditthiyal17 sayanam buham118 [267] kicca sasamae thavijjai, 119 nanaditthaasta120 vayana nissaram sutthu dari sayamta vivihavittharanugamaparamasabbhava-gunavisittha mokkhapahodaragalli udara annanatam 'amdhakaraduggesu divabhuya sopana ceva siddhisugaigharuttamassa122 nikkhobhanippakampasuttattha.123 I have before me the commentary of Harsakula124 from the Tapagaccha. It was composed "var se 1583," but not after Vira, but after Vikrama, i.e. A.D. 1527.125 The origin of the Tapagaccha dates from Vira 1755. III. The third angam, thanam sthanam : an enumeration arranged in categories designed for the instruction of the more advanced and in fact for the eighth year of their instruction. 126 The categories comprise successively subjects or conceptions conceived as one, two, and so on up to ten.. Hence the whole text consists of 10 ajjhayana, which are called ekasthana, dvisthana, etc.; ajjh. 2-4 each contain 4 udd., ajjh. 5 three udd. the rest of the ajjh. have no such sub-division, and exist as egasarani (V) of one udd. each. From the miscellaneous contents of this compendium I extract the following: the naksatras : adda, citta, sati [268] are designated as egatare, and then the number of the stars of the other naksatras is enumerated. 127 In an enumeration of the divisions of time in 2, 4 116 jivajio to visohanattham is omitted by N. 117 samdehajatasca sahajabuddhiparinamasamsayitasca ye. 118 pasamdiya N. 119 pratiksepam. 120 degvijjanti N. 121 nanadeg etc. omitted in N. . 122 moksapat havat araka. 123 gphottamasya, 124.sutra carthas ca nir yukti-bhasya-sangrahani-vitti-curni-pamjikadirupa iti sutrarthah. 125 We have a commentary to the fourth painna by a certain Harsakusala. 120 The statements in reference to genealogy at the end are in agreement with Dharma sagara's Gurvavali of the Tapagaccha, of the members of which patriarchs 44,52-57 are mentioned; so that between 53 and 54 a Jagaccandramuni is referred to. See KI. p. 257ab. 127 tatra bhavyasya mok sabhilasinah sthitagurupadesas ya prani no'stavar sapra manapravrajya-paryayasyai 'va sutrato 'pi sthanamgar deyam, Abhayadeva ; see above, p. 223,224.

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SACRED LITERATURE OF THE JAINS beginning with avaliya and reaching to sisapahelia,128 pallovama sagarovama, osappini, ussappini--the yuga is inserted between the year and the century as intermediate gradation and the quinquennial yugam is thereby still used as a means of calculation. On the other hand, we have here the same enormous extension of periods of time, which we find in upanga 6 (Jambuddivapannatti) and in the Anuyogadvarasutra; see Bhagav, 1, 427,129 though the latter works contain some modifications not present here. The existence of the above-mentioned upanga is furthermore recognised directly in 4, 1 : cattari pannattiu argabahiriyau pam (nattau), tam (jaha): Camdapannatti, Surapannatti, Jambuddivapannatti, Divasagarapannatti. The three pannattis, which are here mentioned in addition, occur again in 3,1 : tao pannattiu kalenam ahijjamti, tam : Camdapannatti, Surapannatti, Divasagarapannatti. Here and in 4, 1, are found the titles of upanga 7, 5, 6, in 3, 1, those of up. 7,5; to which in both cases the divasa(r) is joined, which, though not an independent member of Siddhanta, appears however as a section of the third upanga. That we have here to deal with the upangas respectively named so and not merely [269] with homonymous doctrines, is proved by one circumstance especially ; that besides the above-mentioned enumeration of the periods of time, the abhijit series of the naksatras, which belongs to these works, is here already known-see ajjh. 7 near the end.130 And even if the direct mention of upanga texts is in this case doubtful because such mention in the angas does not occur in the text, but in the insertions at the hand of the redactor, in this case the designation in 4, 1) of the four texts as angabahiriya is so distinct and so points to their actual existence apart from the angas, that all doubts are put at rest. How far the existing texts of upanga 7, 5, 6, are meant by this, is, as we shall soon see, still an open question. One circumstance is worthy of note : the order of names here is different from that of the existing texts; and the fourth name is equivalent merely to a part of the third upanga and not to the upanga itself. We find in chapter 10 a second and more important statement or mention of texts existing apart from the angas. In that chapter are specified not merely the names [270] of ten dasau (i.e. texts containing ten ajjhayanas), but also the names of each of the 10 ajjh. Among 128 See my treatise on the naksatras, 2,381. Ind. Stud. 9,448.10,293. According to the schol. we have here to do with the kittika series cf. Bhag. 1,373.441. The names of the naksatras appear here invariably in their secondary form ; dhanittha, bhaddavaya, etc. The name of the ahibudhnya is (2,3) corrupted into vividdhi (see Ind. Stud. 10,296). 129 A number of 194 places ! tasyam caturnavat yadhikam amkasthanasat am bhavati. 130 According to Leumann's communication this occurs also in anga 5,5,1. 6.7, 25,5.

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SACRED LITERATURE OF THE JAINS these are the names of four angas (7-10), references to a fifth (11), and the name of the fourth chedasutra ; the other four names have in our Siddhanta no place whatever (asmakam apratitah, Abh. fol. 285a). At the head stand the kammavivagadasau ; by this name the eleventh anga is meant -- vivagasue, vipakasrutam ; it contains, however, not merely 10 but 20 ajjah. ; and the names adduced here as being those of the ten ajjh, are found only in part in anga 11. Two of them, at least, are exactly the same (1,4) and three partly so (6-8); so that we cannot gainsay that there is some connection 131 between these dasau and anga 11. The names of the ten ajjah. here are : Miyaputte182, Guttase183, amde134, Sagade 'ti a vare135 mahane, Namdisene136 ya, Sorie137 ya, Udurbare sahassuddae amalae138 kumare Lecai 'ti ya. It is well to be noted that in anga 4 ( $ 43) too a text entitled kammavivaya is mentioned, [271) though 43 ajjh. are ascribed to it ; and in the Kalpasutra Jinacar. (8 147) 55 ajjh. are attribued to the pavaphalavivayaim alone : this was a subject which invited repeated working over ! : The titles of angas 7-9 appear as dasau 2-4 ; and complete agreement exists in reference to the uvasagadasau (anga 7), even as regards the names of the ten ajjhayanas. The eighth and ninth anga, the amtagadadasau and the anuttarovavatiyadasau have here however only ten ajjh. alloted them, whereas in the Siddhanta they have 93 or 33. The names of the ten ajjh. are for amtagadad: Nami Mayamge Somile Rama 131 mahanak khatte sattatare pam tam: abhitiaiya nam satta nakkhatta puvvadariya pam tan : abhii, savane, dhanittha, sattabhisaya, uttarabhaddavaya, revati : assiniyadi ya namn satta nakkhatta dahinadariya pan, tam : assini, bharani, kattiya, rohini, magasira, adda, punavvasa ; pussati va nan satta nakkhatta avaradariya pam, tam, pusse, asilesa, maha, puvvaphagguni, uttaraphagguni, hattho, citta; satiyadiya nam satta nakkhatta uttaradariya pam, tam : sati, visaha, anuraha, jettha, mula, puvva asadha, uttara asadha, cf. Naks. 2,377n, Ind. Stud. 10,304, and see my comments on anga 4, 7. 132 Abh. identifies them directly with the first srutaskandha of the eleventh anga and represents the names and the contents of the single 10 adhy. as being all in harmony with the contents of the 10 adhy. found there. 133 Mtga, wife of Vijaya, king of the city Mlgagrama. 134 gas trasitavan iti Gotraso...idam eva co'jjhitaka namna Vipakasrute ujjhitakam ucyate. 135 cf. anga 6,1,3.... kukkutadyanekavidhamdakabhaidavyavaharino...; Vipakasrute ca 'bhaggasena iti 'dam adhyayanam ucyate. 136 sakatam iti ca' paran. 137 Vipakasrute ca Nardivardhanah sruyate. 138 Saurika.

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SACRED LITERATURE OF THE JAINS gutte139* Sudarsane ceva/Jamali ya Bhagali ya Kimkamme Pillate ti ya, Phale Ahbatthaputte 40* ya 'em (evam) ete dasa ihiya || Among these I can discover but one name, Bhagali, which shows any connection with anga 8,4,2 (Mayali); or perhaps we may extend the number to two names connected with 9,3,4,5 Pellae, Ramaputte. The names of the ten ajjh. of the anutro are, Isidase ya Dhanne ya Sunakkhatte kattite (karttika) ti ya / Samdhane Salibhadde ya Anamde Teyal7141* 'ti ya / Dasannabhadde Aimutte em ete dasa ahiya // Among these are. at least three names which recur in anga 9, 3, 1-3. It is perfectly manifest that the author of anga 3 possessed entirely different texts of angas 8,9, than those in our possession. The same holds good in the case of anga 4, since it ascribe to these angas only ten ajjh, each. See below. The means made use of by Abhayadeva 'to reconcile this discrepancy are very simple. He says, on anga 8, after [272) recognizing the fact of the discrepancy : tato vacanamtarapeksayani (kani ?) "mani' ti sambhavayamo, navajanmamtaram apeksayai 'tini bhavisyanti 'ti vacyam, janmamtaranam tatra'nabhidhiy'manatvad iti -and likewise on anga 9 : tad evam ihi'pi vacanamtarapek saya adhyayanavibhaga ukto, na punar upalabhyamanavacana-peksaye 'ti. His statements in reference to the stories themselves are given with tolerable detail on anga 9. As the fifth member of the ten dasau the dyaradasau are enumerated. The names cited for the ten ajjh. belonging to these are identical with those of chedasutra 4. This therefore proves that the latter is to be understood by the ayaradasau. As the sixth of the dasau texts the Panhavagaranadasau are named. This is to be sure the name of the tenth anga, which is also divided into 10 daras but not into 10 ajjh. The names of the ten ajjh. quoted here show very plainly that here, as in the case of angas 8, 9, the author had quite a different, and in fact an older, 139* sahassuddae A (with h fallen out), sahas uddahe B; sahasa akasmad uddahah prakr Stodahah sahasrana va lokasyo 'ddahah sahasroddahah amalae tri rasruter Tasrutir it y amarakah samast yena marir.... 140* Ramaputra, with the Digambaras, see the Tat tvarthavarttika in Prof. Peterson's Second Report, p. 157. Also the existent svetambara text presents Ramaputte, see below p. 324.-L. 141* Thus B. Avvaddha A. With the Digambaras we find (1.c) Yamali kavalika- nis kambala-pal- Ambastaputra. In some better MS the first name might turn out to be Yamali and in the second some name corresponding to Bhagali may be hidden.-L.

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SACRED LITERATURE OF THE JAINS text before him than the one we now possess. These names are in agreement with the name of the anga itself, whereas our text of this anga shows no connection with it. The names are : uvama, sarkha, i sibhasiyaim,142* ayariyabhasiyaim, Mahavirabhasiyaim, khomagapasinaim komalapasinaim, addagapusinaim, amgutthapasinaim, bahupasinaim. The names of ajjh. 6, 8, 9, 10, recur in that table of contents of anga 10 which is found in anga 4 (and Nandi) so that there the text which existed at the period of anga 3 and not our present text, is meant. Abhayadeva says, in so many words : prasnavyakaranadasa iho'ktarupa na drsyamte, drsyamanas tu pamcasrayapamcasamvaratmika iti, ihoktanam tu' pamadinam adhyayananam aksararthah [273] pratiyamana eve ti. 149* The names of the following four dasau do not recur elsewhere. The names of the 10 ajjh. of dasa 10 are mentioned, not as parts of the Siddhanta but as belonging in or to it In the seventh place appear the bardhadasau,' the 10 ajjh. of which have the following names : bamdhe 44 ya mokkhe ya deviddhi Dashramamdale ti ya ! ayariyavipadivatti' uvajjhayavippaivatti"|bhivana vimotti sasate kamme. In the eighth place we find the dogiddhidasau (dvigrddhi") with the following names.145 vate vivate sukhette kasine ti ya bayalisam suvina' tisam mahasuvina hare 48 Ramagutte ya eyam ee dasa ahiya.147 In the ninth place the diha-dasau with following names : caide sure ya sukke ya, Siridevi, Pabhavai divasamuddovavatti, Bahu-putti, Mardare ti ya / there 'Sambhuyavijae, there Pamha-ussasanissasell. Abhayadeva points out here some connection with the narakavalika or nirayavalika-srutaskandha, i.e. upangas 8-12.148 Finally in the tenth place are the samkheviyadasaul49 with the foll, names khuddiya vimanapavibhatti, mahalliya vimana [274] pavibhatti, amgaculiya, vaggaculiya vivahaculiya, Arunovavae, Varano 142* Taitalisuta iti yo jnatadhyayanesu (anga 6,1,14) sruyate sa na'yam tasya siddhi gamanasravanat. We have here in all probability an intentional variation. 143* This text is treated in greater detail on anga 4 $ 44. It has been discovered by Prof, Peterson, see his Third Report, p. 26 and 253.-L. 144 ksaumakadisu devatavatarah kriyata iti, tatra ksaumakam vastram, addago adarsah 145 bandhady-adh yanani, frautena'rtthena vyakhyatavyani. 145 dvigthi (!) dasas ca svarupato 'py anavasitah. 147 var.; hare, hale. 48 These are but nine ; in a MS. belonging to Sir Mon. Williams, according to Leu mann, buvattarim savvasumina are named in the tenth place. For the dreams cf. the mahasuvina above. p. 224. also cited among the anangapavittha texts in the Paksikas, and in the Vidhipr. 149 dirghadasah svarupato 'navagata eva, tad-adhyayanani (kani) cin narakavalika srutaskandha upalabh yarte ; tatra camdravaktavyata-prati baddham candram adhyayanam, tathahi : Rajag!he ....; se sani triny apratitani.

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44 SACRED LITERATURE OF THE JAINS vavae (Varuo in the Schol, perhaps Dhara) Garulovavae, Velamdharovavae, Vesamanovavae. All these names recur in the anangapavitha list of the Nandi (Paksikas. Vidhipr.). We have seen above, p. 223, 224, that the five aijhayanas beginning with khuddiyavimana are designed for the eleventh year of study, the five 50 ajjha which begin with arunovavaa for the twelfth year of study. From this two facts are plain : first, that they still existed at the date of composition of the versus memoriales in question, secondly, that they were of great importance in so far as their study is made to occur after that designed for anga 5i, e. the tenth year. By vivahaculiya (vyakhya bhagavati, tasyas culika) we may remark in passing, we are to understand one or more of those supplements to anga 5, all of which now appear to have boen incorporated in that anga. We cannot doubt that all the texts mentioned above were thus constituted at the period of the existence of anga 3. Hence the extreme interest of this detailed presentation of the subject. It is only as regards anga 7 and chedasutra 4 that this account is in entire agreement with the existing text of the Siddhanta ; in all other particulars this account is either widely different or has reference to texts, 151 which are not found in the Siddhanta at all. The proof here given of the fact that from the mention of a work in one place or another there does not [275] follow the identity of the then existing texts with the present (though in reality proof of a fact that is self-evident) is nevertheless not out of place in the present case, since it has become so customary in these days to draw from the titles of Chinese, etc., translation's of Buddhistic works conclusions in reference to the existence of the latter in their present form. The proof here carried out in reference to anga 8 to 10 is intended as a reminder that greater caution must be used in the future. (See Ind. Stud. III. 140). Of great interest is furthermore the enumeration in ajjh. 7 of the names of the seven schisms152 together with those of their founder and of their localities : evam ceva samanassa bhagavato Mahavirassa titthammi satta pavayananinhaga pam tan : bahuraya, jivapadesiya, avvattiya, 150 samk sepika dasa apy anavagat as varupa eva, tad adhyayananam punar arthah: khuddie tyadi, ihavalika-pravistetaravimanapravibhajanam yatra 'dhyayane' tad vimanapravibhaktih, tac cai 'kam alpagramthartham ; tatha' nyan maha granthartham. 151 This first 5 of the preceding ten ajjh, are doubtless meant by this statement. At least in the Nandi they preserve the same order of succession. 152 These texts may be concealed, i.e., absorbed by larger texts-a conjecture which is very probable e. g. in the case of the vivahaculiya'. See above.

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SACRED LITERATURE OF THE JAINS 45 samucchetiya, dokiriya, terasiya, avaddhiya (!) ; eesi nam sattanha pavayananinhaganam satta dhammayariya hottha, tam : Jamali, Tisagutte Asadhe, Asamitte, Gamge, Calue, Gotthamahile ; eesi nam paonam satta uppattinagara hottha, tam : Savatthi, Usabhapuram, Seyabiya, Mihila, Ullagatiram, puram Astaramji, Dasapura(i) ninhaga-uppattinagaraim. According to 'Avasy. nijj. 8, 61, 88, the last of these schisms occurred in the year Vira 584 ; from this we may derive some basis for chronological determination,158* See Jacobi, Kalpas, p. 15. An exact examination of this important text is a great desideratum, since in it are contained a large number of significant [276) statements and data. It constitutes a perfect treasure-house for the correct understanding of innumerable groups of conceptions in distinguishing which from one another the pedantic formalism of the Jains was wont to run riot. The table of contents in anga 4 and Nandi (N) reads : se kim tam thane? thane nam sasamaya havijjahti parasamaya sasamayaparasamaya ; jiva havijjahti ajiva jivajiva ; logo alogo logalogo thavijjahti ;154 thane nur davva-guna-khetta-kala-pajjavapayattha nam sela salila ya samudda-sura-bhavana-vimana-agaranadio nidhayo purisajayal55 sara 56 ya gotta ya joisamvala 57 ekaviham vattavvayam duviham java dasaviham vattavvayam jivana poggalana ya logatthaim ca nam paruvanaya aghavijjai. 158 The commentary is by Abhayadeva, who both here at the end and elsewhere is frequently called navangivsttikarah Commentaries to angas 3-11 are ascribed to him ; and we have one from his hand on upanga 1. He calls himself a scholar of Jinesvaracarya159 and of Buddhisagara 153* cf. Kup. 794 (4) where the words in connection with Ayvarakkhia and Pusa mitta" belong to the last line after gottharahila , see Av. N. 8,89. 154 The Jain records on the above seven schisms have been translated into German by Leumann, Ind. Stud. XVI., p. 91-135.-L. 155 In N, we read jiva ajiva jivaj. at the beginning; then follows loe aloe loyaloe ; and sasamae p. sasamayaparasamae forms the conclusion, (as also in the case of angas 4 et. seq.); the verb is thavijjanti in each one of the nine cases-i. e. in the plural. 156 Purisajaya iti purusaprakara unnatapranatadibhedah; pathamtarena pussajoga ti upalak sanat vat pusya dinak satranam cam trena saha pascimagrimobhaya pramadadiko yogah. 157 svaras ca sad jadayo. 158 cala B C ; jyotisah tararupasamvalanani (calo. ?). 159 N has instead of thane nam davvao the following: aska kada sela siharino' pabbhara kumdaim guha) agara daha naio aghavijjamti ; thane nam egaiyae eguttariyae vuddhie dasatthanavivaddhiyanam bhavanam pasuvana agha vijjanti.

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SACRED LITERATURE OF THE JAINS the younger [277] brother of the former. The present commentary was prepared by him Samyat 1120 (A.D. 1064) in Anabilla pataka with the help of Yasodevagani, a scholar of Ajitasinhacarya for a panditaparsad, conducted by Sri-Dronacarya. According to Dharmasagara's Gurvavali, the "navamgavrttik rt", Abhayadeva died Samyt 1135, according to others 1139. See Kl. 248b, 253b. (12.30). IV. The fourth angam, Samavaya, "association, group, rubric", in one ajjhayana, that consists of very heterogeneous parts. The contents of the first two-thirds is in general the same as that of the third anga, both being designed for instruction in the eighth year. See above. There is however the difference that the categories here exceed 10,160 and continue by progression up to 100161, and then per saltus far exceed 100. Immediately following, but without any logical connection, with this, is a detailed table of contents and extent of all the twelve angas; then all sorts of statements which cannot be united into one class and which deal partly with doctrine, partly with hagiology and, if we may use the expression, history or legend. This third part is without doubt to be regarded as an appendix to the first part, and the whole as a supplement to the third anga; as in fact we learn from $ 57 that angas 1 to 3 were regarded as a connected unit. We have here a compendium of everything worth knowing, [278] a perfect treasurehouse of the most important information which is of the greatest value for our understanding of the Siddhanta. Of, especial significance are, in the first place, the statements of literary and historical content in $ 1-100, in reference to the extent and division of the separate angas, etc. (statements which were doubtless the principal cause of the addition of the full treatment of this subject); the mention of various celebrated Arhats of the past 162 together with the number of their scholars (this was the cause of the addition of the concluding part); and the frequent reference to the lunar and naksatra computation of time and to the quinquennial yugam. The references to the yugam are exactly in the manner of the jyotisa vedanga, krttika, etc , being the beginning of the series of the naksatras.. Anga 4 begins, after prefacing the customary introduction (suyam me ausam, tenam bhagavamtenam evam akkhayam) with a fresh statement 160 The founder of the Kharataragaccha , see the pattavali at the end of the Sabda prabhedatika v. 2 (ms. or. fol. 813), and KI, 248a (11). 161 In SS 1-10 there are many statements which recur in the same form in anga 3. 162 They are counted up to 100 as first, second, third samavaya (or in the neuter samavayam up to the hundredth.

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SACRED LITERATURE OF THE JAINS in reference to the authorship of Mahavira : iha khalu samanenam bhagavaya Mahavirenam (then follows the regular varnaka with about 40 attributes, among which are Jimenam buddhenan bohaenam ......) ime duvalasamge ganipidage163 pannatte, tam jaha : (then follow the names of the 12 angas)164 [279] tattha nam je se cautthe amge samavae ti ahie,165 tassa, nam ayam atthe... In angas 1-3 we do not find at the outset any such designation as first, second, third angam. I extract the following from the remainder of the anga. In SS 1 repetition of the statements of the third anga in reference to the asterisms adda, citta, sati being called egatara; further on the same statements are made about the remaining naksatras ; in SS 7 the 28 naksatras are divided into four groups, viz. : kittiyaiya (adika) in the East (puvvadariya), mahaiya in the South, anurahaiya in the West, dhanitthaiya in the North. After166 the sentence kittiyaiyaiya satta nakkhatta puvvadariya pam.(pannatta) the words pathamtarena abhahi yadiya (A, abhiyaiya BC) are inserted ;167 whereby, as the schol. explains, abhijit., asvini, pusya, - svati are indicated rather than the names in question. This insertion purposes to put the series of naksatras, first invented by the Jains and taught especially in upangas 5, 7 (see Ind. Stud. 10,220, 304) in the place of the old krittika series, which still maintained its validity at the time the fourth anga was first composed.168 The new view had not yet received the authoritative stamp of orthodoxy. [280] We must however here notice that (cf. p. 269) in the third anga $ 7 we find statements completely identical with those in this insertion. In $ 18 enumeration of the 18 kinds of writing usual for the bambhi livi (but not so correct as in up. 4 on which account I cite them there); $18 163 e.g. Kurtha $ 27.81, Kurthu $ 95 Pasa $ 38.70.350. Panami (Nami B. C.) 8 39. Aritthanemi $ 40, Nami $41, Vimala $44,56, Munisuvvaa $50, Malli $55,57. Usabha Kosalia $ 63.83.89. Moriyaputta $ 65. Suvihi Pupphadanta $ 75.86. Bharaha $ 77, . Seyyasa $ 80, Siyyamsa $ 84, Siyala $ 83,90. Mamdiyaputta $ 83, Supasa & 86.95.200 Ajjiya $ 90, Imdabhuti $ 92, Camdappaha $ 93, Samti $ 93, Sumai $ 300, Sambhava $ 400, Ajia $ 450, Sagara $ 450, Vasupujja $ 700. 164 This word, which in $ 57 is used especially for angas 1-3 belongs of course to the tipitaka of the Pali texts, but has no reference to the number three. The designation of basket" inclines one to think of its having been committed to writing. On the first mention of the name tipitaka see Ind. Stud. 5,26; Vorles. Ind. Lit.-G2. 311, appendix, page 15. 165 All of the preceding from iha khalu on gives an impression of secondary origin This is the first occasion that we meet with the varnaka of Maha vira. 166 akhyata. I assumed several years ago (see Bhag. 1.410.2,251) under the erroneous belief that this form belonged especially to the Suryaprajnapti (see Ind. Stud. 10,254) that ahia ahijjai were derived from the root khya weakend to khi, hi, I + should now prefer to regard them as a species of retrogressive formation from the common ahamsu (root ah), 167 Thus in A; in BC before. 169 The same case is found SS 72.

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SACRED LITERATURE OF THE JAINS atthinatthipavayassa puvvassa (this is the fourth purvam) atharasa vatthu ; in SS 19 enumeration of the 19 nayajjhayanas, i.e. of the 19 books of anga 6, in karika form ; in SS 23 enumeration of the 23 suyagadajjhayanas, i.e. of those of anga 2 ; in $ 25 enumeration of the 25 ajjh. of anga 1;. ayarassa bhagavao saculijagassa, the mahaparinni being mentioned in the ninth place and the nisihajjhayana being designated outright as "25th ajjh." The latter is probably the culiya (see SS 57 and p. 254); the designation as bhagavant is found also in $ 85, cf. also $ 84; in SS 36 enumeration of the 36 ajjh. of the uttarajjhayana, i.e. of the first mulasutra, and in fact with a few insignificant variations of the names given here ; see below SS 43 teyalisam kammavivagajjhayana pan (natta); the names are however not enumerated ; accord. to the schol. the 20 ajjh, of the eleventh anga, called vivagasuya are hereby referred to, as also the 23 of the second (!) anga. Cf. page 270 in reference to the kammavivagadasau in ten ajjh, mentioned in anga 3, 10; SS 44 coyalisam ajjhayana isibhasiya devalogacuyobhisiya pam (natta); both of these texts, at least under these names, are no longer extant.169* I have found the devalogacuyabhasiya mentioned in this place alone; the isibhasiya however are often mentioned. We have already come across them (see p. 272) in anga 3, 10 as third ajjh. of anga 10 (!). [281] In the Nandi they appear among the anangapavitha texts; the author of the Avasy. nijj. confesses that he (2, 6) is author of a nijj. to the isibhasiai too, and (8, 54), placing them in' the second place, describes them together with kaliasua, surapannatti and ditthivaa as the four kinds of anuoa (see p. 258); Abhay. however here characterizes them as kalikasrutavisesabhutani. Haribhadra on Av. identifies them, on one occasion (2, 6) with painna 7, on another (8, 54), be calls them uttaradhyayanadini ! See above, p. 259. They appear also in connection with the painnas, embracing 50 (!) ajjh in the Vidhiprapa, where their connection with the Uttarajjhayana as matamtara is also referred to - $ 46 ditthivayassa nam chayalisam mauyapaya (matskapadani) pam (natta) bambhie nam livie chayalisam mauarakkha (madurakara BC. perhaps mauakkhara ? mats + aksdeg) pam. In reference to the 46 mauyapaya of anga 12 see below. By the "lekhyavidhau 46 mat skak sarani" of the Scriptures are according to the schol., to be understood170 a to ha, with the addition of ksa, but with the omission of jha-da-tri (?)-um (?)la (?).171 These statements are of the most remarkable character. The 169* The schol. however regards the abhijit series as siddhamtamatam: he then adds: iha (in the text) tu matamtaram afrit va krttikadini .....bhanitani : camdraprajnaptau iu bahutarani matani darsitani) (Ind. Stud. 10,285). *70* See however the last but one asterism note. 171 The Paniniya siksa counts 63 or 64 varnas and (as is very remarkable) "both for Sanskrit and for Prakrit (!)" See Ind. Stud. 4,348,349.

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SACRED LITERATURE OF THE JAINS number of 46 aksaras, whether written signs or sounds (which can have reference to Sanskrit alone and not to Prakrit, since ks is included in the list), I am as yet entirely unable to explain172* - $ 57 tinham ganipidaganam ayaraculiyavajjanam sattavannam ajjhayana pam (natta) ayare 24, suyagade 23, tuane [282] 10; here the first 3 angas are taken together as a unit and called 'the three ganipidagas' par excellence. It is here worthy of note that only 24 ajjh. are ascribed to the dyara after the separation of the ayaraculiya; and in fact (p. 254) only the nisihajjhayanam, which in SS 25 is called the 25th ajjh., can be meant by ayaraculiya;- in SS 59 fifty-nine day-nights (ratindiya) are allotted to each season of the lunar year ; $ 61 pascasam vaccharassa nam jugassa ridumasenam miyyamanassa egasatthi udumasa pam (natta); see on this Jyotisa v. 31 (my treatise, p. 93) ;- $ 62 the quinquennial yugam has 62 full moons, 62 new moons; $-67 67 nakkhattamasa ; according to $ 71, the winter of the fourth lunar year in the yuga) has 71 vuxen' nepa -cautthassa nam caidasamvaccharassa hemamtanamekasattarie ratidiyehim vitikkamtehim ;-in $ 72 enumeration of the 72 kalas which are essentially identical with those which recur in anga 6, 1, 119, upanga 1, 107 and elsewhere ;173 the repeated use of the word lakkhana probably forms a literary synchronism with the Mahabhasya and the Atharvaparisistas. See Ind. Stud, 13, 460, Burnell, Tanjore Catalogue, p. 9 fg. ; the names are : Leham 1, ganiyam 2, ruvam 3, nattam 4, giyam 5, vaiyam 6, saragayam 7, pukkharagayam 8, samatalam 9, juya 10, junavayam 11, porevaccam (A. kayvam B.C.)174* 12, athavaya 13, dagamattiyam 14, annavihim 15, panavihin 16, lenav175 17, sayanay 18, ajjapaheliyam (ajjam pao B.C.) 19, magahiya 20, gaham'76 21, silogam 22, gamdhajuttim 23, [283], madhusittham177 24, abharanavihis 25, tarunipadikammam 26, itthilakkhanah 27, purisal. 28, hayal, 29, gayal. 30, gonal.178 31, kukkudal. 32, midhayal. 33, ak saras, shows the 46 mauyakkhara ascribed in anga 4,46 to the bambhi livi. In reference to their use see page 462. It is however doubtful whether the use of the latter (on page 462) represents an example of the mauyakkhara. 172 tani ca 'karadini hakaramdatani (Pratani) saksa karani jha-da-tri-um-lam (1). (Leumann proposes to me to read ri, ri, li ; but what is the meaning of jha and da (!) ty eva (!) ity etadak sarapamcakavarjitani sambhavyante.-The letters meant are indeed ri, ri, li, li, and l, see Weber's Cat. II, p. 408, n.-2-L. '173 See Paul Steinthal, Specimen of the Nayadh. p. 29 and Leumann, Aupapat. p. 77, where especial notice is taken of the variant readings here. 174 Nay. has here pasa yam and reverses the position of 12 and 13.-*The right name of the 12th kala is no doubt porekaccham-pauraskit yam.-L. 175 Vilevana Nay, with the addition of vatthay. 176 Nay. adds gitiyan. 177 Instead of 23,24 Nay. has hirannajuttis, suvannaj, cunnaj. 178 Steinthal has ganalo. F-4

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50 SACRED LITERATURE OF THE JAINS cakkal.179 34, chattal. 35, daidal. 36, asil. 37, manil. 38, kagaail. 39, cammal.180 40, cardayal. 41, suracariyam 42, rahucariyam 43, gahacariyam181 44, sobhikaram 45, dobhakarah 46, vijjagayam 47, mamtag. 48, rahassag. 49, sambhavam 50, varai (? caram BC) 51, padivaram (carah BC)182 52, buham 53, pa dibuham 54, khamdhivaramanah 35, nagaramana 56, vatthumanam 57, khamdhavaranivesam 58, nagaranivesam 59, vatihunivesam 60, isattham 61, charuppavayam (pagaya BC) 62, asasikkham 63, hatthisikkha 64, dhanuvedan 65, harinavadam (hirannavayam BC) 66, suvannayidam 67, manipagam 68, dhaupagam 69, bahujuddham 70, damdaj. 71, mutthij. 72, atthij. 73, juddham 74, nijuddham 75, juddhatijuddham 76, suttakhe dam 77, naliyakheddam 78, vattakheddar 79, dhammakheddam188 80, camharevattam (! pamhakheddan BC) 81, pattacheyyam 82, kadaga (kannaga BC) cheyyam 83, pattagacheyyam 84, sajivam 85, nijivam 86, sa umaruyam 87, iti. Of these 87 names, 15 are to be removed, whether they are pathamtaras (see on No. 80), or interpolations. For the v. r. from Nay. see below ;-$ 81 Vivahapannattie (in the fifth anga) ekkasim mahajummasaya [284], (mahayugmasatani) pam (natta) ;-$ 84 vivahapannattie nam bhagavaie caurasiim payasahassa padaggenam pannatta. Later on in the course of our investigation we will recur to the fact that this statement in reference to the extent of the text is less by 100,000 padas than that of the present text. See SS 85 and $ 25 on the designation as bhagavati, which has remained the exclusive property of this text.-- $ 85 ayarassa nam bhagavato .saculiyagassa parcasiis uddesanakala ;-$ 88 dillhivayassa nam atthasiim suttaim pam tam ; ujjusuyan, parinayaparinayam, evam althasiim suttani bha riyavvani, jaha 'Namdie.' This reference to the Nandi, by which any further enumeration has been spared, is very remarkable from the fact that the statements in it, a few pages further on, are found in exactly the same detail in the fourth anga itself at this very point, in the consideration of the contents and extent of all the angas. This being the case the reference ought to have followed the collective statement found several pages further on in the same anga. We are therefore compelled to believe that the Nandi is the original source of information for this presenta tion, common to anga 4 and the Nandi, and that this presentation was 179 Nay. omits 33,34. 180 40-50 omitted in Nay. 181 Are they to be regarded as planets or are they to be understood according to the fashion of the Ath. Paris. 53.54 ? 182 Instead of 51-57 there are in Nay. the following 31 names; varthuvijjam, khandhara manan 56, 53. 54, 51 (BC), 52 (BC) cakkavuham; garulavuham; sagadavuhan ; 74-76, 73 72, 70, layajuddhan ; 61, 62, 65-67.77.79.78.81.82.85-87. 183 Omitted in BC, where we read instead pavantare (pathamtare) camha, by which camhao is manifestly designated as v. 1. to pamha.

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SACRED LITERATURE OF THE JAINS 51 at a later period taken from the Nandi and inserted in anga 4 ; furthermore, this insertion must have occured at a period succeeding that to which the above reference of the redactor belongs. Or have we merely to do with a later act of the scribes ? Were this the case, this act of theirs is at least very remarkable, if not unfortunately executed. There is, however, one difficulty in the way of the assumption that the Nandi is the ultimate source, viz. : there are all manner of differences between the treatment in the Nandi and that here, differenees in which the Nandi does not always [285] contain the more ancient statements. See below. The fact that the table contents in N. is much shorter than that here makes, it is true, eo ipso, an impression of greater antiquity ; and N. offers in this table of contents many readings which are decidedly older and better. We have now reached a point where we may discuss the collective presentation itself. It begins simply ; duvalasamge ganipidage pan (natte), tam : then follow the names of the 12 angas and then the details in reference to contents, division and extent of each of the twelve. I insert here what. I have collected from the statements in reference to division and extent, that the reader may obtain a general survey of the whole. I subjoin the v. r. from the Nandi (N) which, after what I have said above, may in the last instance claim priority over those of the anga. 1. Ayare, 2 suyakhamdha, 25 ajjhayana, 85 uddesanakala, 85 samuddesanakala, 18 payasahassaim payaggenam. 2. Suyagade, 2 suyakh. 23 ajjh , 33 udd., 33 samudd., 36 padasahassaim (36,000) padaggenam. 3. Thane, 1 suyakh., 10 ajjh., 21 udd., 21 samudd., 72 payasahassais (72,000) payaggenam. 4. Samavae, 1 ajjh., 1 suyakh., 1 udd., 1 samudd., ege coyale payasayasahasse (144,000); saya is omitted in the incorrect Berlin MS. of N., but accord. to Leumann is in the N. Ed.) pay. 5. Viyahe, 1 suy., 100 ajjh. with a residue (!) ege sairege ajjhayanasaye), 10 uddesagasahassais, 10 samuddesagasahassaim, 36 vagaranasahassaim, 84 (!) payasahassaim (84,000) payaggenam :--the latter statement is found also in SS 84 -see above page 284-N, however, has : do lakkha atthasii (288,000) payasahassaim, which corresponds to twice the former steady increase in 1-4,

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52 SACRED LITERATURE OF THE JAINS 6. [286] Nayadhammakahau, 2 suyakh, 19 (A N Edit., 29 BCN) ajjh.184 10 dhammakahanam vagga (this omitted in N), 19 (A N Ed., 29 BCN) uddesanakala, 19 (A N Ed., 29 BN), samuddesanakala, samkhejjaim payasayasahassaim p. (saya omitted in N., also in Ed.; 576,000 Schol)Between, 10 dh. vagga and 19 (or 29) udd, we find inserted in each dhammakaha 500 akkhaiya, in each akkhaiya 500 uvakkhaiya, in each uvakkhaiya 500 akkhaiya-uvakkhaiya, in all 3 akkhaiyakodio.185 In N this statement from dasadhammakahanam vagga (inclusive) on, is at an earlier place in the description of the contents. 7. Uvasagadasao, 1, suyakh., 10 ajjh., 10 udd. kala, 10 samud la, samkhejjai payasayasahassaim p. (saya omitted in N, also in Ed. 1,152,000 Schol.) 8. Amtagadadasao, 1 suyakh., 10 ajjh. (N omits), 7 (8 N) vagga, 10 (8 N) udola, 10 (8 N) samud la, samkhejjaim payasayasahassaim p. (saya omitted in N, also in Ed. ; 2,304,000 Schol.). 9. Anuttarovavaiyadasao, 1 suyakh., 10 ajjh. (omitted in N Ed), 3 vagga, 10 (3 N) udd la, 10 (3 N) sam la, samkhejjaim payasayasahassaim p. (saya omitted in N, also in Ed.; 4,608,000 Schol.). 10. Panhavagaranani, 1 suyakh., (45 ajjh. N), 45 udd la, 45 samuddola, samkhejjani payasayasahassani p. (saya omitted in N, also in Ed.; 9,216,000 Schol.).186 11. Vivayasue, [2 suyakh. NJ, 20 ajjh., 20 udd la, 20 samula, samkhejjaim payasayasahassaim p. (saya omitted in AN, also in Ed.; 18,432,000 Schol.).187 12. [287] Ditthivie, 1 suyakh, 14 puvvaim, samkhijja vatthu, samkhejji cula (culla N) vatthu, samkhejja pahuda, s. pahudapahuda, samkhejjau pahudiyau, samkhejjau pahudiyapahudiyau samkhejjani payasahassani. The most remarkable feature fererence to the number of the of the above is the statement in rewords of each anga. According to 184 egunavisam A. N. Ed, ekonavinsati, Schol. (also on N), egunattisam BCN. 185 Cf. my remarks on anga 6 in reference to this remarkable number. We are led to expect a much higher figure. N. Ed. has kahanagako accord. to Leumann instead of akkhaiyakodio. > 186 dvinavatir laksah sodasasahasradhikah. 187 eka padakotis caturasitir laksah dvatrinsac ca sahasrani.

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SACRED LITERATURE OF THE JAINS Abhayadeva in the scholia,188 the number of words in the case of angas 1-4, increases continually by half till the eleventh anga is reached ; and the Nandi and an anoymous writer thereupon asserts the same with the modification that, instead of angas 1-4, angas 1-5 are said to show this increase. This view is however in direct opposition to the actual facts of the case, for angas 7-11 are the least of all as regards their extent, which is so very small that there can be no thought of 100,000189 countable padas, 190 "countable" meaning here probably "those that need a special count", numerous" or "innumerable". If we reckon on the average for each padam three ak saras191 and for each grantha (sloka i.e. 32 aksa.), twelve padas, the following is the result of a comparison of the number of these granthas, stated192 as in the MSS., with the above pada numbers [288]. 1. anga 2,554 gr. i.e. 2. , 2,300 , , 3. ,, 3,750 , ,, 4. , 1,607 , , 5. ,,15,750 ,,:, 30,648 padas instead of 18,000 p.193* 27,600 36,000 45,000 , 72,000 .19,284 , , 144,000 189,000 84,000 2,88,000N or 188 Likewise also Nemicandra in the Pravacanasaroddhara $ 92 v. 726 : padhamam ayarangam attharasasahassapayaparimanam evan sesangana vi duguna dugunappama naml] 189 N at least has only "thousands." 190 Accord, to Leumann samkhejja signifies merely an indefinite number that is still to be counted, and not always a large number. 191 See Bhagav. 1,377. This is true in the case of the prose; in verse we must reduce the number somewhat. The preliminary question is of course-What does the author understand by pada? (Malayagiri in the Nandi-fika says p, 425 yatrarthopalabdhis tat padam. L.) In this approximation of three aksaras to a pada I have reckoned the single members of compounds as a single word, in so far as the compounds can lay claim to be considered as such. 192 See above, p, 250, The grantha enumeration is of secondary origin in comparison with the pada enumeration. 193* So also in nisithabhasya pedh. 1 (taken from the Acara-niry). , It must, however, be noted that the above number (18,000) is referred to the first Srutaskandha only. Malayagiri says (Nandi-fika p. 425 : atra para aha yath' Acare dvau srutaskandhau pancavinsatir adhyayanani padagrena castadasa pada-sahasrani tarhi yad bharitam nava bambhaceramaio attharasa paya-sahassao veo iti tad virudhyate; atra hi navabrahmacar yadhyayana-matra evastadasa-padasahasra-pramana Acara ukto, 'smins tv adhyayane dvau frutaskandhau pancavinsatir adhyayanani etat samagras y Acaras ya parimanam uktam, astadasa pada-sahasrani punah prathama-srutaskandhas ya navabrahmacar yadhyayanas ya, vicitrartho-nibaddhani hi sutrani bhavanti, ata eva caisah samyagarthavagamo gurupadesato bhayati nanyatha, aha ca curnikut: do suyak handha panavisam ajjhayanani, eyan ayaragasahiyassa (?) Ayarassa pamanan bhaniyah ; altharasa paya-sahassa puna padhama-suyak handhassa nava

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SACRED LTERATURE OF THE JAINS 6. anga 5,375 gr.194 i.e. 64,500 padas instead of 576,000 7. ,, 812 9,744 [1,152,000] 8. ,, 890 ,, ., 10,680 ,, [2,304,000] 9. ,, 192 ,, 2,304 ,, , (4,608,000) 10. ,, 1,300 15,672 , , (9,216,000] 11. ,, 1,316 , , 15,792 , ,, [18,432,000] In the case of angas 1 and 5, the numbers above given are less in the case of all the others, greater than the actual state of the case. In a majority of cases the difference is simply ridiculous. The statement in reference to anga 5 (84,000)195 is not in harmony with the increase in 1-4 i.e. twice the number of the previous. We should expect that anga 5 should have preserved the same ratio, as is the case in N. This statement is in direct contradiction to those statements which are found in the MSS. of anga 5; according to which its extent is not 84,000 (and not 288,000 as is stated in N) but 184,000 padas (Bhag. 1,377), which corresponds well enough to its actual extent : 15,750 gr. - 189,000 padas. The peculiar nature of our statement in reference [289) to 84,000 padas is, finally, rendered more apparent by the fact that it is found in $ 84 of the first part of our anga, on the strength of which it has again found a place here.196 In that s it is so free from suspicion that I consider it correct for that period and find in this very circumstance a critical criterion or testimony that, at that time, the fifth anga had not yet reached its present extent. As peculiar as the statements in reference to numbers of padas are those concerning the "34 koti". i.e. 35 millions, in anga 6. That all this is perfect nonsense, is perfectly apparent. See below. Finally there are several differences of a very surprising nature in the other bambhaceramayassa pamanam vicitta-attha-nibaddhani ya sultani, guruvaesao esim attho janiyavyo tti. This view of the Curniket (translated by Malayagiri into Sanskrit) seems to be all the more right as the Digambaras ascribe also 18,000 padas to the Acara without acknowledging any second Srutaskandha, see Prof. Peterson's Second Report, p. 134.-L. 194 Another statement 5,500 gr., or 4,155 gr. 195 Or sarva-milanena 1841 (v. 1. 1894) granthas! 195 So also Abhayadeva, who shows that he is evidently embarrassed in his statement ; caturasitipadasahasrani padagrene 'ti samavayapek saya ("in reference to $ 84") dvigunataya (tava ?) iti () nasrayanat (?), anyatha tad dvigunatve dve taksde 'astacitih sahasrani ca bhavanti. In the following anga he states the number of padas to be 576000 i,e. twice that of those in anga 5, according to his computation.

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SACRED LITERATURE OF THE JAINS 55 statements which are not so readily set aside as incorrect or impossible, differences which exist partly in these statements themselves, partly in their relation to the actual facts. First, the difference to the number of ajjhayanas in anga 6, according to A and Abhayad, there are 19 and such is the actual state of the case--but according to BCN197* there are 29. Then as regards anga 8 the 10 ajjh. are wanting in N.198 The number of the vaggas (7), of the udd. (10) and of the samudd. (10) is in N everywhere 8 ; likewise as regards anga 9 N has the number 3 as in the case of the vaggas, and in that of the udd. and samudd. ; in the case of anga 10 N adds 45 ajjh, and in that of anga 11 likewise 2 suyakh. In reference then [290] to the actual facts, we must make the preliminary observation that the division into uddesagas in the case of angas 8-11, and that into samuddesagas in general in all the angas, is not denoted in the MS 5.199 The other differences refer chiefly to the fifth angam which has no division into ajjhayanas ; in that anga they are called saya (sata), and their number is not 100 but 41 or, including the sub-sayas, 138 ; likewise the existing text has only 1925 (not 10,000) uddesagas. A special demarcation of vagarana sections is unknown.200 What can possibly be the meaning of 36,000 vagaranas and only 84,000 padas ! (cf. Bhag. 1,376). The differences in reference to angas 8-11 are not less remarkable. As regards the vaggas (8), anga 8 agrees with N. but has, not 10 (cf. anga 3,10), but 93 ajjh ;-- anga 9 has likewise not 10 (cf. again anga 3,10), but 33 ajjh ; anga 10 has ten daras cf. the ten ajjh. in anga 3,10 whereas we have here no information about daras or ajjh., and N, on the other hand, speaks of 45 ajjh.--anga 11 has in agreement with N the 2 suyakh , which are not mentioned in the source of information before us. In the case of anga 12 there is no possibility of comparing the statements in question with the text, since there is no longer any such extant.--See below.201 191* According, to Leumann N Ed. has 19 and not 29-Here again, as with anga 1, only the first Srutaskandha is intended by the assertion of there being 19 ajjhayanas and not 29. In the same way only Part I. of anga 11 has been known to the author of anga 3, 10 as has been shown above on page. 270.-L. 198. According to Leumann this is not so in N Ed. 199. This statement requires some modification : see the closing words of angas 8-10 in * Weber's Cat. II., 502 (8). 507(9) 520(10: dasasu ceva divasesu uddisijjanti......); anga 11 has in the place a reference to anga 1 (see ibid. 534) which, however, has the same bearing.-L. 200 This demarcation, or the number 35,000 representing it, is also found in the table of contents of anga 5 preceding the statements in reference to the extent. 201 I will note here merely the fact that in the section in reference to the twelfth anga, Bhaddabahu is mentioned by name, whom tradition proclaims to be the last teacher of this angam or of the fourteen purvas ; see above, p. 214. It is furthermore stated that therein was contained a section in reference to Bhaddabahu and to his history.

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SACRED LITERATURE OF THE JAINS The question now arises how are these differences to find a fitting solution ? It is self-evident, that, so far as the extraordinary character [291] both of our information in regard to the number of padas, and of the akkhaias in anga 6 is concerned, they are a fabrication of the author ; nor is it improbable that a similar explanation may hold good in the case of the special differences of detail. The carefulness of statement which we notice here, renders it, on the other hand, possible that the author has based his statements on those of his authorities, and that we have to deal with genuine discrepancies between two different texts. Abhayadeva declares here that he is unable to explain the contradiction202 in the case of angas 8 and 9 and in the case of anga 10 all that he does is to admit the existence of the conflict.103 But in his commentary on anga 10 he adduces (1) a further case of divergence -an introduction at variance with the general character of the introductions in that it allots to the anga two suyakkhardhas, and (2) refers especially to the conflict between the purvacaryah and the aidamyuginah. See below. Of primal importance for angas 8 to 10 (11) is the fact that the statements in arga 3,10 too render it [292) probable that these angas had then a text different from our own. The irreconcilability of title and contents show that in the case of anga 10 something must have occurred to cause the present condition of affairs. As we have seen that there are important differences between the statements made here or in N. and the actual state of things in the eleven angas, so far as extent and division are concerned, we now discover that the same holds good as regards the statements now under examination, concerning the contents. These statements, which in N are much more brief than those in anga 4, are, it must be said, of so general a character and so colourless that their real contents can only be discovered with difficulty. They appear in a form that is purely stereotyped (see the common introduction in angas 2-5,204 and in 6-9 and 11,205) whereas there is no such similarity of contents between 202 On 8: dasa ajjhayana iti prathamavargapeksayai' va ghatate, Nandya tathai 'va vyakhyat atvat (see below); yathe (yac ce) 'ha path yate satta vagga ti tat prathamavargad anyavar gapekasaya yato' tra sarve 'py asta varga Nam dvam api tatha pathitah ;...sar vani (adhyayanani) cai'kavargagatani yugapad uddi yamte, ato ('tra) bhanit am; attha uddola ity adi, iha ca daso 'ddesanakala adhi yamta iti na sya 'bhiprayam adhigacchamah;-and on 9: iha 'dhyayanasamuho vargo dasa 'dhyayanani, vargas ca yugapad evo 'padisyate, ity atas traya evo 'ddesanakala bhavarty evam eva ca Namdav adhiyate, iha tu disyate : dase 'ty, atra 'bhiprayo na jnayate. 203 Yady api 'ha adhyayananam dasat vad dasai 'vo 'ddesanakala bhavanti, tatha'pi vacanamtarapek saya (cf. N) pancacat varinsad iti sambhavyamte iti panayalisam it y adi aviruddham (!). 204 Samaya, loya, jiva. 205 Nayaraim etc. N limits herein its treatment of the subject entirely to this common introduction and gives nothing else in addition,

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SACRED LITERATURE OF THE JAINS each of the single members of these two groups; and the statements in question are not in exact accordance with the contents of any single one. This latter remark holds good in the case of the special statements in reference to the contents of anga 10, to which we do not find any such stereotyped introduction. These special statements suit the name of the anga, but not its present contents. It is of great significance that the statements in anga 3, 10 (see above, p. 272) are essentially in accordance with these now under discussion. This agreement [293] makes it extremely probable that the contents of the tenth angam, as it then existed, was in harmony with these statements, To the detailed consideration of the 12 angas there is appended here, as in the Nandi, a passage on the entire duvalasamgam ganipidagam. This deals partly with the attacks, which it was subjected to in the past, 208 which it now experiences in the present and will experience in the future, partly with the devoted acquiescence which is its lot to meet with in these three periods and concludes with the declaration of its certain existence for ever : na kajai na asi, na kayai na'tthi, na kayai na bhavissati. The concluding portion of the fourth anga consists of frequent reference to the legendary hagiology and history of the Jains, genealogical enumerations (and others of different content) of parents, wives, etc. of the Kulakaras, 24 Titthakaras, 12 Cakkavattis 9 Baladevas, 9 Dasaras, 9 Vasudevas, partly in metrical form (sloka and arya). Towards the end there is a transition to prophecy (construction in the future). Our information here varies in part very materially from that contained in Hem. 26 fg. 691 fg. and is not preserved in the MSS. with any great consistency. Hence it appears that our knowledge is not complete, but is derived from accounts of a partial nature which is in need of additional supplementary testimony. Some of the MSS. afford at one time generous information and at another limited data. The survey of contents of anga 4, contained in the detailed account of the angas, runs as follows : se kim tam samavae ? samavae nam sasamaya suijjahti [294] parasamaya s, java logaloge suijjasti207 ; samavaenam egadiyanam egatthanam eguttariyaparivaddhi ya208 (duvalasar 206 According to Abh., attacks at the hands of Jamali, Gosthamahila, etc., i.e. the representatives of the seven schisms. 207 N. has instead of suijjahti everywhere samasijjanti and, as in the case of 3, the order jiva., loe..., sasamae. 208 parivuddhiya A.

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SACRED LITERATURE OF THE JAINS gassa ya ganipidagassa pallavagge samanugaijjai):09 thanagasayassa210 barasavihavittharassa211 suyananassa jagajivahi yassa212 bhagavato samasenam samayare213 ahijjai ; tattha ya nanavihappagara jivajiva ya vanniya214 vittharenan, avare vi ya bahuviha visesa naraya-tiriya215 manuyasuragananam ahar'-ussasa-lesa-avasa-sahkha-ayaya-ppamana-uvavaya-cayana.ogahan'-ohi 2 16 veyanavinana-uvaoga217 joga-indiya-kasaya218* viviha ya jivajoni vikkhambh-ussehapari-rayappamanam vidhivisesa219 ya, Mardaradinam mahidharanan, kulagara-titthagara-ganaharanam samatta Bharahahivanam230 cakkina ceva cakkahara-halaharana ya, visuna221 ya niggama:23 sam ie, ete anne ya evam-ai ettha223 vittharena attha samasejjahti 224 The commentary is by Abhayadeva. V. The fifth angam, viyaha or vivaha (or opannatti225) with the epithet bhagavati, and lastly also [295] merely bhagavati (Hem v. . 243) ; in 41 sayas, Sataa26, of which some are divided into sub-divisions of the same name227, and both into uddesagas. The number of the latter cannot be discovered from the MSS. themselves, because the latter books (33-41) contain for the most part nothing but stereotyped descriptions, in reproducing which the greatest freedom has been taken. 209 pallava avayavas, tatparimanam samanugiyate pratipadyate. 210 N is much better : samavae nan egai-egut tariya thanasaya-vivaddhiyanam bhavanam puruvana, aghavijjati : duvalasamgassa ga' gassa pallavagge samasijjai, N omits all the following. As the words duva gaijjai interrupt in anga 4 the connection, I have enclosed them in brackets. 211 barassa A. 212 jiviyassa hi A. 213 yari A. 214 viniya A ; varnitah. 215 naragatariya A. 216 uggahinoyahi A ; avagahana, avadhi. 217 uvauga A. B. C. 218*kasaya A. B. C. ; prathama...lopa".- So upanga 1,163 presents Arana-Accuya tinni ya (see p. 88, note 6 of my ed. of the text).-L. 219 viddhasesa A. 220 samasta Bharatadhipanam. 221 varsanam Bharatadiksetranan. 222 deggama ya BC. 223 adi 'ttha A. 224 So A, samahijjasti BC samasriyante athava, samasyante. 225 Accord. to Abhayadeva and Malayagiri (Schol. on up. 4) vyakhyaprajnapti (cf. Hem. Schol. p. 319): or vivahao or vivadhao (cf. Wilson Sel. W. 1,281), s, Bhagav. 1, 371-72 See ibid. p. 368n, and below on upangas 5 foll., in reference to the name prajnapti and the conclusions to be derived therefrom. 226 The reason for the name is as yet involved in obscurity. 227 avant arasaya in Vidhiprapa.

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SACRED LITERATURE OF THE JAINS general survey 128 sayas, including and especially those Some uddesagas are indicated merely by catch-words. According to the usual general survey of extent and division of the work at the end of the MSS. there are in all 138 sayas, including all the sub-sayas, 1925 uddesagas, 184,000 padas; and these statements, especially those in reference to the number of words, are in exact agreement with the actual state of affairs, (see Bhag. 1,376), and agree so far as the number of the uddesagas is concerned, with the specific statements on this head in the Vidhiprapa (V), excepting in the case of an insignificant variation (there are only 1,923 udd. see p. 296n). In reference to the great difference especially as regards the extent 184,000 padas as opposed to the statements of anga 4 and of the Nandi the reader is referred to p. 288. Besides, in its general survey of the extent of the angas, the fourth anga has in $ 84, where there is no occasion for suspecting its truth, the same statement that the vivahapannatti bhagavati had 84,000 padas. This statement was transferred from there to the later general survey (see page 289), although it does not belong there. I do not scruple, therefore, for this very reason to regard it as [296] correct. It would then have to be relegated to a period in which the fifth angam had not yet attained the half of its present extent. Cf. on this point the statements in anga 3,10 .in reference to the vivahaculiya as ajjh. 5 of the last of the ten dasa texts there cited. See above, p. 274. The vivahacu. is also mentioned in a previous passage in the Nandi among the anangapavittha texts (bhagavaticulika, Schol.). On the other hand, it is noteworthy that anga 4 in $ 81, that is to say just before the mention of the 84,000 padas of the bhagavati, refers expressly to its 81 mahajummas (see above page 283); and consequently there is herein a direct reference to its latter books. But these very latter books give one at first glance the impression of containing secondary additions. That anga 5 grew only gradually to its present extent of 15,750 gramthagra or 184,000 padas, is proved by a glance at the different proportions of the single books-(1-8, 12-14, 18-20 with 10. udd, each, 9,10 with 34 udd. each, 11 with 12 udd. ; 15 without udd. ;228 16 with 14, 17 with 17 udd., but 21 with 80,229 22 with 60,230 23 with 50,231 24 with 24, 26-30 with only 11 each, 25 with 12, but 31, 32 with 28 each, 33, 34282 with 124 each, 35-39 with [297] 132, 40 with 231, 41 with 196 udd.] Their contents too prove the gradual extension of anga 5. 228 Gosalasayam egasaram V. 229 With 8 vagga each with 10 udd. V. 230 With 6 vagga each with 10 udd. 231 With 5 vagga each with 10 udd. V. 232 33 and 39 with 12 avatarasayas (of which 8 with 11 each, 4 with 9 udd. each);

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SACRED LITERATURE OF THE JAINS The first 20 books, which are the substructure of all, are clothed in a legendary form, and contain in irregular order, and without any recognizable connecting thread, the most varied legends in reference to the activity and teachings of Mahavira ; his conversations283 with his first scholar Imdabhuti (Goyama) at the time of king Senia of Rajagiha being made of special importance. In sayas 21 ff. there are no such legends, and each sayam has not only a harmonious contents, but many of the sayas are connected together as groups, 21-23 treat of plants, 24-30 of the different conditions of living creatures (jiva), 24 of their origin, 25 of their lesyadayo bhavah, 26234 of their karmabandha, 27 of their karmakarana [298] kriya, 28 of their papakarmadidandakanavaka, 29 of their * karmaprasthapanadi, 30 of the 4 samavasarana (see above, p. 264); 31-41, finally, in a most peculiar fashion of their state during the four jummas (yugma-yuga): kada, teoga, davara; 'kaliyoga. The make-up of these latter books, is, as I have already said, purely formal, and is almost similar to a mere table of statistics. Since this is the case it appears to me a matter of tolerable certainty that sayas 21 fg. were added at a later period to sayas 1-20. It is perfectly clear that we have here to deal with a chance co-ordination of elements. On the other hand, this fact serves to lend a kind of authenticity to the single constituent parts and especially to those of a legendary colouring. After the most naive fashion the discordant parts have been brought into conjunction without any attempt at change. That there was, however, a guiding hand in this conjunction is evident from two reasons : (1) Since an introductory verse in arya precedes each saya (only up to No. 26 is this true); which verse briefly 35-39 with 12 avataras, with 11 udd. each, 40 with 21 av.,with 11 u. each ; evann mahajummasayani (i. e. 35-40) 81, evan sayvaggenan saya 138, savvaggenan uddesa 1923, V., to which a yantrakam i. e a tabular enumeration of the uddesas and days belonging to each sayas, is appended. 233 The question 9,34, purise nam bhaite purisan hanamane kim purisam hanati ? - . is an interesting parallel to Bhagavadg. 2,19; Kath. Up. 1,2 18, 19. 234 In V. and even in the MSS. of the Bhag. the foll, names are found for books 26-41 : 26 bamdhisae, 27 karinsuga (or karisuga) sae, 28 kamma-samajjinanasae, 29 kammapatthavanasae, 30 samo saranasae, 31 uvavayasae, 32 uvvattanasae, 33 egidi yaj ummasayani, 34 sedhisayani, 35 egindiyamahajummasayani, 36 beindiyamahajo, 37 teind', 38 caurind, 39 asanni pancindo, 40 sannipamcimd., 41 rasijummasae. The fact that "abhi hanani'' are expressly mentioned for these 16 sayas alone (Jogavih v. 37), gives them at the very start a separate place. See the remarks on book 15 Note also that, from book 26 on, the introductory karikas no longer appear (book 26 has, it is true, one such) and that one of the MSS. of the text which I have before me, has before book 26 (but also before book 17) a special greeting, namo suyadevayae bhagavatie. This refers to a new section. If Leumann is correct we are to attribute no importance to the absence of the karika in the case of books 27 and foll., since the karika that precedes book 26 holds good in the case of the following books, which have the same arrangement as book 26.

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SACRED LITERATURE OF THE JAINS marks the contents of each of the udd. of the saya by means of catchwords (titles). This occurs here for the first time, since it is found in no former anga; but from this time on recurs with considerable frequency. The (2) second indication occurs for the first time especially in this anga, and remains henceforth regularly. It consists in the frequent reference to other texts as parts of the Siddhanta, which often completely interrupts and destroys the context. There are also frequent references to those texts, which belong to the upanga group, e.g. Rayapasenaijjah- [299] Pannavana, Jambuddivapannatti, see Bhag. 1, 382". It must however remain an open question whether in each single instance we have to deal with the work of a redactor or with the convenience of the scribe see supra, pp. 228-232. We must leave in doubt whether some of these citations are really to be found in the work from which it quotes, at least in its extant form. The passage cited from the Rajaprasniyam by Jacobi, Kalpasutra, p. 107 is found, according to Leumann, in the Edit. p. 185 fg. The introduction consists of three parts. The actual beginning consists in the so-called pamcanamaskara, a benediction which from this point on recurs frequently : 235 namo ari hamtanan, namo siddhanam, namo ayariyanam, namo. uvajjhayanam, namo loe savvasahunam or here with the addition namo bambhie livie (see supra, p. 220). Next follows the introductory karika of the first saya and then, after the insertion of namo sayassa, the customary beginning of legends : tenam kalenam tenam samaenam Rayagihe namam nayare hottha, Senie. raya, Cillana devi, samane bhagavam Mahavire .. of the legends which are adduced here, those claim a special interest which deal with predecessors or contemporaries of Mahavira, with the opinions of his heterodox opponents, annautthiyas236 or ajiviyas, and with their conversion. Apart from these are named the men, who have patronymic epithet [300] Pasavacchijja (Parsvapatyiya) attached to their names.287 Herein the name of Parsva, the immediate predecessor of Mahavira can be recognised ; so, for example, in 1, 9 Kalasa-Vesiyaputte (cf. Bhagav. 2,183 fg. Jacobi, ante, Vol. IX. p. 160), is styled a Pasavacchijja, and in 2, 5 there are four of this name : Kaliyaputta, Mehila, Anamdarakkhiya and Kasava, in 5,9 Paojja thera 235 See up. 4, Kalpasutra, p. 83. 235 Abh. explains this by anyayuthika ; Haribhadra gives, however, the preferable explanation anyatirthika, cf. prakr. tuha-tirtha, Ind Stud. xvi. p. 46. See Leu. mann's glossary to Aupapat. s. v. annautthiya. 237 See above, p. 266, from anga 2,2,7.

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SACRED LITERATURE OF THE JAINS bhagavamto, in 9, 32 Paojje Gamgee. Pasa bimself never appears here288 though the conversion of his adherents to the doctrines of Mabavira is often alluded to.289 The Vesali-savayas too and their adherents appear as his older contemporaries; this is the case in 2,1 Pimgalae Vesali-savae (s. Bhagav. 1, 440.2, 184, 197, 249). 12, 2. See above, p. 262, 263 in reference to Vesalia as a designation of Mahavira himself. The following are additional names : Niyamthiputta 5, 8, Samkha-ppa. mokkha samanovasa ga 12, 1, Pokkhali, ibid., Gaddabhali 2, 1, Dhammaghosa 11, 11, Sumamgala 15, 5, etc. Imdabhuti appears as the "oldest" scholar of Mahavira, Aggibhati as the ''second", Vayubhuti240 as the "third". Some of the usual names of the scholars of Maha vira are not mentioned at all-especially that of Sudharman ; and of those that are referred to Moriyaputta appears in an unusual connextion, viz as a predecessor [301] of Mahavira (3, 1),241 while Mandiyaputta is here too designated as his scholar (3,3.) Besides him there are other scholars whose names are not found in the later usual list of Vira's scholars; e. g. Roha 1, 6, Khamdaya, Kaccayana, 2, 1, Kurudattaputta and Tisaya 3, 1, Narayaputta 5, 8, Samahatthi 10, 4, Anamda and Supakkhatta 15, Magamdiyaputta 18, 3; see Bhagav, 2, 195. We find in 9, 33 the history of his opponet Jamali and in book 15242 that of his 'shade of a scholar' (sisyabhasa) Gosala Mamkbaliputta related in great detail. There are here and there a few statements of an historical colouring so e.g. the incidental mention (7, 9) of a victory of Vajji Videhaputta (cf. up 8) over nine MalaiMallai Mallaki) and nine Lecchai (Lecchaki - Licchavi) kings. of Kasi-Kosala at the time of king Konia, Kunia of Campa, or of Maha vira 238 In up. 10,11 he appears in person as a teacher, and even till the present day he has received honours as such. The uvasaggaharastotram, assigned to Bhadrabahu, is dedicated to him, see Jacobi, 1. c. p. 12,13, and my remarks on upang. 2 below. 239 Conversion from the caujjama dhamma to the panca mahavvayaim see Bhagav. 2, 185 ; Jacobi, ante, Vol. IX. p. 160. 240 These three names in bhuti are probably naksatra names; see Ind. Stud. 4, 380, 81,3,130 : Nak sa. 2,320. 241 See Bhag. 1,440 in reference to chronological conclusions to be drawn from this name. 242 Gosala's anekadha janma maranam ca ; according to the Vidhi prapa this book had another title Gosalayasaye reyanisaggavaranamaye anunnae. This name, which appears in the MSS. of Bhag, at the very close of the book, occurs (see page 224) as that of a text designed for the eighteenth year of study whereas anga 5 is designed for the tenth year. Since this book, not like the others, is egasara, i. e not divided into uddesagas, it may be assumed that it is an independent text, which at a later period found a resting place here. Leumann thinks that he can discover in the Bhag. several other of the texts mentioned, p. 224; e. g. the asivisabhavana in 8,2,1 (cf. anga 3,4,4), the caranabhavana in 20,9, the mahasuminabhavana in 16,6.

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SACRED LITERATURE OF THE JAINS 63 himself; the history (12, 2) of Jayanti (aunt of the Kosambi king Udayana, son of Saya iya (Satanika) grandson of Sahassaniya) who was the patron of the Vesalisa vayas, and who, after hearing the sermon of Mahavira, became a bhikkhuni. All these legends, [302] the number of which will be materially increased by a special investigation of the contents give us the impression of containing traditions which have been handed down in good faith. They offer, therefore, in all probability (especially as they frequently agree with the Buddhistic legends) most important evidence for the period of the life of Mahavira himself. Among those statements which may be adduced as witnesses for the first composition of the existing form of the text, an enumeration of foreign peoples asserts the chief place. The names of these peoples recur frequently in some customary form in the remaining texts of the Siddhanta, though accompanied by numerous variations of detail.248 In 9, 33, 12, 2 there are enumerated the foreign female slaves and waiting maids in the house of a rich mahana (brahmana) ; consequently the names are all feminine : bahuhim khujjahim Cilatiyahin244 vamaniyahin245 vadahiyahi TM246 Babbariyahin247 Isigaaiyahim Vasaganiyahin248 Palhaviyahi Hlasiyahi Lausi yahim Arabihim Damilahis Simhalihin Pulimdihim Pukkalihim249 Bahalihim Muramdihim (Maruido Abh.) Samvarihim (Savo Abh.) Parasihim nanadesividesa paripindiyahin. Of these names Palhaviya, [303] Arabi, Bahali, Muradi, and Parasi are of special interest, since they deal with a period from the second till the fourth century A. D., the age of the Parthian Arsacids and the Persian Sassanids ; cf. on Pahlavas (Parthians), Noldeke's remarks in my History of Sanskrit Literature, p. 338 ; on Muramda, Ind. Stud. XV. 280, on Babli, Bactria, Monatsberichte der Konial. Akad, der Wiss. 1879, p. 462. The Marundas especially appear together with the Sakas 243 I do not propose here to enter into a detailed discussion of these variations ; see anga 6.1,117 (Steinthal, p. 28) up. 1,55 (Leumann, p. 60) etc. Besides this enumeration, there is another which occurs only in those texts which are characterized as younger from the fact that they contain this second enumeration. I refer to that of the Mlecchas, in which some fifty (not sixteen) names are quoted; see anga 10, up. 4. 244 Cilat adesot panna Abh. cf. Kirata. 245 Hrasvasarirabhih Abh. 246 Vadabhiyahim madahakosthabhih Abh. (vakradhahkosthabhih Schol. on up. 1). 247 Abh. adds Vausiyahin. 248 Varugani yahim Abh. who adds Joniyahim after this name. 249 Pakka Abh.

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SACRED LITERATURE OF THE JAINS and the Sahan Shahi on the inscriptions of Samudragupta as tributary to him, the tribute consisting, among other things, of girls (Lassen, 2, 952). The mention of the Arabas 250 can be explained by reference (cf. p. 237) to the flourishing state of trade with Arabia at this period. The name of a grain alisamdaga, in 21, 21, points to commercial intercourse at this date, since it may be explained, as I think, as signifying "coming from Alexandria" or "proceeding from A."251 It is not explained by the commentary. Alexandria, or the Persian ports Apologos and Omana, carried on a brisk trade with India in napevol EVELSEIS as we learn from the Periplus (cf. Lassen, 2, 557, 957, 1159). Another point confirmative of this fact (see introduction to my translation of the Malav. p. 47) is that Yavani girls appear in Kalidasa in the immediate surrounding of the king. Here then we have direct evidence on the part of the Indian tradition. The great frequency of the appearance of foreign female slaves as waiting-maids and as nurses, which is regarded as customary [304] in the Jain texts, is very surprising, and may be regarded as a proof of national pride, called into existence by a few victories over some foreign people, which can be ascertained only with difficulty. This national pride permitted these foreigners to appear in these menial capacities alone. In the inscriptions of Samudragupta we find immediate confirmation of this conjecture, as has been remarked above. The origin of these customary lists takes us as back to the period of the Guptas, Besides the above-mentioned list of foreign peoples there is in 15, 17 an enumeration of native races. It contains 16 names :-Anga, Vanga. Magaha, Malaya. Malavaya, Accha, Vaccha, Koccha (ttha ?), Padha, Ladha, Vajji, Mali, Kosi, Kosala, Ava ha, Subhattara. This list has the stamp of considerable antiquity, especially if we compare it with the similar one, up. 4. The mention of the planets, the absence of any allusion to the zodiac. (Bhag. 1, 44 ; 2, 228) and the statements in reference to the Brahmanical literature existing at the period252 (ibid. 2, 246, 7) are in harmony with the date which we have assumed above. See above pages 236, 238 250 In Brahman texts they occur only in the list of peoples in Varahamibira 14,17. 251 I would mention incidentally that in 22. 11 pilu is mentioned among the names of trees and in 23, 1 singavera cinnamon among the spices. 252 riuveda-jajuveda-samaveda-athavvanaveda-itihasa pancamanam nighamtucchartha. nai cainhan vedan an sagovargana sarahassanam sarae varae dharae parae, sadamgavi, satthitamtavisarae, sankhane, sikkha-kappe vayarane chande nirutte jotisan-ayane, annesu ya vahusu vambhannaesu parivvayaesu na yesu supari-nitthie.

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SACRED LITERATURE OF THE JAINS In anga 4 (or Nandi, N) there are contained the statements of contents : se kim tam viyahe 2258 viy.ihe nam [305] sasamaya viahijjarti parasamaya sasamayaparasamaya, jiva viadeg 3, loge 3 viahijjai ;286 viyahe nam255 nanaviha-sura-narimda-raya-risi-vivihasamsaiya-pucchi yanam, jinena vittharenam256 bhasi yanam, davva-guna-khetta-kala-pajjava-paesaparinama-jahatthiyabhava-anugamanikkheva, naya-ppamanasuniuno-'vakkamavivihapagarapagadapayamsiyanan,257 logalogapagasiyanam,258 samsara-samuddarumda-uttaranasamatthanam259 suravaisampuiyanam, bhaviyajanaypaahiyayabhinamdi yanam tamaraya vidhamsananam, suditthadivabhuya-ihamaibuddhivaddhananam, cattisahsahassa-m-anunayanam260 vagaranana dan. sana u 201 suyafthabahuvihappagara262 sisahiyatthaya263 gunahattha.264 We have for this anga the commentary of Abhayadeva. For a special table of contents for the first two books, two-thirds of the third book, for books 34-41, cf my treatise, of which mention has often been made here and which created a new course for Jaina investigations : "On a fragment of the Bhagavati" part first 1866 part second 1867.265 . 253 vyakhyayant e...yasyam sa vyakhya ; viyahe iti pullinganirdesah prakstat vat; saftrin. satsahasranam (vyakarananam) darsanat sr utartho vyakhyayate iti..vak yasambandhah. 254 N has here the order loe .., jiva..., sasamae ..; the verb is here correct, viyahijjai with loe; samae, jjanti with jiva. 255 vivahe nan C; the following is omitted in N. . 266 vitthara A; nanavidhaih surair vividhasaniaya-vadbhih pristanam; Mahavirena. 257 dravya...parinamana yathasthitabhavanugama-nik sepanayapramanas unipunopa kramo vividhaprakaraih prakatan pradarsito yair vyakaranais tani tesam... naya naigamadayah. 259 lokalokau prakasitau yesu.. 259 samsaras amudras ya vistirnas ya uttarane samarthanam. 260 susthu dysfani, dipabhutani .; anyunakani saftrinsat sahasrani yesam tani, iha makaro' nyathapadanipatas ca prakstat vat anavadyan. 251 tesaih darsanat prakasanad uparibandhad ity a., athava tesarn darsna upadarsaka ity a. 262 srutarthah, te ca bahuvidhaprakaras ce 'ti vigrahah, srutarthanain va bahuvidhah prakarah iti vigrahah. 253 si syahitarthaya. 264 gunamahattha (!) B. C. ; gunahasta gunapar yaptyadilaksano hasta iva hastah pra dhanavayava(h) yesam te (cf. Pet. Dict. s. v. hasta 1 i). 263 In the enumeration of daily labours, 1, 378, the statement in lines 9 and foll. is to be explained thus : "at most a whole sayam on one day, a moderate measure in two days, at least a sayam in three days" - see above p. 250. ayamvila in 14 stands for ayanaivila acamamra and signifies a meal taken during a fast consisting of a "sour swallow', a portion of sour pap cf. Leumann Aupap. p. 101, and in a derived sense a division of time necessary for this meal-1, 18 read : "need a day each ;" 1.19 read sedhisayain (book 34)." Much must be now changed in the middle portion of the treatise. F-5

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66 SACRED LITERATURE OF THE JAINS VI. The sixth angam, Nayadhammakahau, [306] Jnata266* dharmakathas, in two suyakhamdhas (srutaskandha), which are very different in extent. The first in 19 ajjhayanas contains the nayani, which word is explained by udaharana, drstamta, i.e. edifying tales or parables, designed to serve as moral examples; the second which is much smaller, contains n 10 vaggas the dhammakahau, i.e. edifying legends. The specific difference in the contents of both parts is not rendered clear by this method of division,267 which itself is characterized in the legendary introduction to the text as a constituent part of the same. In this introduction, which begins with the formula usually found in legends-tenam kaleram tenam samaenam-the work is referred to a dialogue between Mahavira's scholar Suhamma and the latter's scholar Jambu, 268 which took place at the period of king Konia of Campa. Suhamma represents the transmission of the [307] sacred texts as proceeding directly from Mahavira. He prefaces "the fifth angam is now ended (pamcamassa amgassa ayam atthe pannatte), what is the contents of the sixth angam ?" and then continues with a detailed presentation of its division as given above, citing the titles of each of the 10 ajjhayanas of the first suakkhamdha. Hereupon follows one of the usual ajjhayana introductions which from this point on is found at the beginning of each of the following ajjh. This style of introduction and of tabulation of the contents recurs 269 in exactly the same form in the case af angas 7-11, and proves that these six angas especially are bound together and have perhaps been the subject of treatment at the hands of the same redactor. They are connected like links in a chain, inasmuch as in the beginning of each anga reference is made to, the angas preceding it. The first four angas have a mark of unity in their introductory formula suyam me and in their close ti bemi. The fifth anga occupies an isolated position. 266* See Schol. Hem. 243 p. 319 (Bgk.-Rieu) for the length of the a in Jnata.-The same length is observed in the Vedic compound idhma-barhis; see also the Vienna Oriental Journal, Vol. III, p. 331, note 2-L. 267 Accord. to the Comm. this difference consists herein, that in the first part aptopalambhadijnatair dharmartha upanitah, in the second part saksat kathabhir abhidhiyate. The second part contains, it is true, no parables and similitudes, but the first, as well as the second contains kathas. As Leumann informs me the term naya is treated in great detail in anga 3, 4, 3. 268 The Prakrit text Jambudithamta, or Jambusyamikathanakam, in 21 uddesas, deals with him; the Prakrit in it is very like the apabhransa. 269 The tenth has now, it is true, another introductory formula. Abhayadeva however cites a different one which is exactly the same as that found before angas 7, 8, 9, and 11.

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SACRED LITERATURE OF THE JAINS The fact that this introductio solennis is found in all six angas, alike, is proof enough of its late origin and of its being the work of a hand which brought all six into close conjunction. If this be so, it is possible to conceive that the explanation of the name ndyadhammakahau which occurs in anga 6 (nayani ya (308) dhammakahao ya) is not in harmony with its original signification. I prefer the foll. explanation : first separate the word into nayadhamma and kahau and understand by nayadhamma the "dharma of the Jnata" i e. of Mahavira 270* (see above, p. 261, on anga 2, 1, 1, 6), and understand the meaning to be "Recitals for the dharma of the Jnata." But we must not suppress an objection. In the anga section in anga 4 and Nandi, both parts of anga 6 are especially recognized, and in fact by the same titles: nayai, and dhammakahau. This misunderstanding, if such here exist, must have been anterior to the date of anga 4 and N. I cannot however regard this as a cogent objection, since the Nandi is the work, according to all probability, of Devarddhigaai himself (980 Vira), and the section of anga 4 is perhaps, in the last instance, the production of a still later period (cf. above, p. 284.) 271 The statements in reference to the extent of the second part of anga 6 contained in anga 4 and identical with those of the Nandi, are full of the most fabulous exaggerations, cf. p. 286, 289. Each of the dhammakahas is said to contain 500 akkhaiyas, each of these 500 uvakkhaiyas; each uv. 500 akkhaiya-uvakkhaiyas with a total of "3} koti", i.e. 35 millions of akkhaias. This latter sum excites tbe hostility of surprise since, if we reckon each (309] of the ten vaggas of the second part as a dhammakahi, the result for all 10 is if we trust the above quoted statements, 125 kotis, namely 10 x 5003, i.e. 1250 millions ! According to the Schol, on the Nandi this riddle is solved by the assumption that of the 125 kotis, only 31 koti are "apunarukta", and the remaining 1214 kotis have occurred in the nine ajjh. 11-19 of part 1, each of which in turn contains 540 akkh. having each 500 uvakkh, and these 500 akkh, uvakkh each. 270* The length of the a of naya (cf. Pan. 6, 3, 129, 130) is irregular according to both explanations.-See however the first note on this anga. It certainly militates against the plausibility of the above conjecture, that the recitals of the first part are cited in the references of the redactor under the designation of naya (jaha aidanae, jaha Mallinae)-L. 271 There is no reason whatever to suppose a misunderstanding in the above passages only to please an etymology of the 19th century ; even in this very anga 6 the term naya is applied to the first and twelfth ajjh, as will be seen from their titles given jater on. Remember also the term nayajjhayanaim spoken of above on anga 419.

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SACRED LITERATURE OF THE JAINS Dismissing such calculations as mere child's play, let us examine the actual state of things. In the first place the titles of the 19 ajjhayanas of part 1 are enumerated at the outset (see page 307), and are found singly in Avasy, 16,82.83 (Av.) and in the Vidhiprapa (V.3878 They are as follows:--- 1. Ukkhittanae, Utksiptam : the "raised" but not replaced foot of an elephant, the first birth of prince Megha, whose history is here related ab ovo (pregnancy of his mother, birth of the child, education, marriage, instruction at the hands of Mahavira). See Paul Steinthal : "Specimen der Nayadhammakaha," Leipzig, 1881.278 The contents are said by Abh. to be anucitapravsttikasya sisyasyo-palambhah. 2. Samkhada (Av. samghada V), samghatakah ; sresthicaurayor ekabarndhanabaddhatvam ; or anucitapravrttikocitaprav sittikayor anartharthaprapti parampara. 3. Anda, mayuramdam (cf. p. 270 note 4); pravacanarthesu sarkitasamkitayoh praninor dosagunau (310). 4. Kumma, kurma; asamlinedriyetarayor (i.e. asamlinedriyasamlinedriyayor) anartharthau. 5. Selaa, Sailako rajarsih; pramadavdto' pramadavatas ca 'narthetarau (i.e, anartharthau, evil and weal.) 6. Tumba (tumbaya V), alabu; pranati patadimatam karmagurutabhavene' taresam274 ca laghutabhdvena anarthapraptitare, 375 7. Rohini sresthivadhuh; mahavratana viradhanaviradhanayor anartharthau. 8. Malli, ekonavinsatitamajinasthinotpanna tirthakari ;276 mahavratanam eva 'lpena' 'pi mayasalyena dusitanam ayathavatsvaphalasadhakatvam, or mayavato 'narthah. 9. Maimdi (Mayamdi V); Makamdi nama vanik, tatputro Makamdisabdene 'ha grhitah; bhogesu aviratimato 'nartho, viratimatas carthah. 272 I extract these explanations or, as the case may be, statements of contents, from the introductions to each of the ajjh. in Abhayadeva's Comm. 273 On page 4 twenty-one ajjh, of part 1 are erroneously spoken of; there are but nineteen. 274 viz. apranatio. 275 i, e. anarthapraptyarthaprapti. 276 See Kup. 10 (800).

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SACRED LITERATURE OF THE JAINS 10. Camdama (camdima V) candramah; gunavrddhihanilaksandy anartharthau pramady-apramadinoh. 11. Davaddave (@ge Av.), samudratate vrksavisesah; margaradhanaviradhanabhyam anartharthau, or caritradharmasya viradhakatvam aradhakatvam ca. 12. Udaga nae, udakam nagaraparikhajalar ; caritraradhakatvam prak rtimalimasanam api bhavyanam sadguruparikarmana bhavati : or samsargavisesad gunotkarsah. 13. Mardukke, Mamdukah namdimanikara-sresthijivah ; sarnsargavisesabhavad gunapakar sah; or satam gunanam samagry-abhave hanir. 14. Tevall 'i ya (Teuli Av.), Tetali suta277 bhidhano'matyah; tathavidhasamagrisadbhave gunasampad upajayate ; or apamanad vi sayatyagah. See pp. 271 note 2. 317. 15. Namdi phala : [311) namdivrksabhidhanataruphalani; Jinopadesat (visayatyagah), tatra ca satyarthapraptis, tadabhave tv anarthapraptih ; or visayabhisvamgasya 'narthaphalata. 16.278 Avarakarnka, Dhatakisarda Bharataksetrarajadhani; tadvisayanidanasya sa (anarthaphalata); or nidana (t) kutsitadanad va anarthah. 17. Ainne, akirna jatyah samudramadhyavartino' svah; imdri yebho niyamtritebhyah sa (anarthah) ucyate; or imdriyava avartinamitaresar ca 'narthetarau.278 18. Sursuma (Sursa Av.), Sumsumabhidhana sresthiduhita; lobhavasavartinam itaresam ca tay eva (anartharthau); or asamv stasravasye' tarasya ca 'narthetarau.. 19. Pumdarie, pur darikam ;280 ciram samvsta'sravo bhutva'pi yah pascad anyatha syat tasya. alpakalam samvstasravasya ca tav (anarthetarav) ucyete. After the conclusion of ajjh. 19 there follows a special conclusion for the first suyakhamdhe, 281 then the usual beginning for the second suyakhardhe held in the same strain as the introduction to the anga itself, and giving in detail the contents of each of the ten vargas. 277 Teyaliputte in the text. 278 Here there is a detailed account of the Doval (Draupadi). 279 i. e., anartharthau. 280 See anga 2, 2, 1. 281 The statement that 19 days are necessary to finish the 19 ajjh. is found here.

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SACRED LITERATURE OF THE JAINS These treat of the aggamahisto, 1, Camarassa, 2, Balissa Vairoyanaranno, 3, asurimdavajjiyanam dahi nillanam isdanam, 4, uttarillana asurimdavajjiyanam bhavanavasi-imdana 5, dahinillanam vanamartaranan, 6, uttarillanam vanam", 7, chamdassa, 8, surassa, 9, Sakkassa, 10, Isanassa [312). The actual composition of the text of the second part is quite summary. To the first vagga five ajjhayanas are ascribed, 282 their names being Kali, Rati, Rayani, Vijju, Meha, names of the five wives of Camara. The history of the first alone is really related, and that in quite brief fashion; that of the second is very much abbreviated and is identified with the first by the use of the customary marks of abbreviation (evam jaha Kali, tam ceva savvam java); that of the third is still shorter, and the fourth and fifth are settled with a word or two. The text of the remaining vargas is despatched' in a like-summary fashion with but few words, although quite a number of ajjh, are allotted to several of them. Their contents is as follows : varga 2 five ajjh., vargas 3 and 4, 54 each, vargus 5 and 6 each 32, vargas 7 and 8 each 4, vargas 9 and 10 each 8.-In the Vidhiprapa however 10 ajjhayanas each are allotted to varga 1 and 10 to varga 2.288 The extent of the second part in the MSS. is one-twenty-first of the first part. In one MS. the commentary on part 2 is despatched in four lines. Even if all due regard is paid to the second note on anga 7 given below on p. 315, how curious are the statements, p. 286, 289, 308, from anga 4 and Nandi. The events take place in Rayagiha, Campa, Varanasi, Baravati, Viyasoga, Teyalipura, Ahicchatta, Hatthisisa, Pumdaragini In the first account we find an [313] enumeration of non-Aryan peoples ; some are not found among those quoted, p. 302, from anga 5, others are found here which are wanting there. We read (see Steinthal, p. 28) : bahuhim Cilaiyahim khujjahim vavani(!)-vadabhi(!)-Babbari VazsiJoniya - Palhavi - Isini - Tharugini - Lasiya - Lausiya - Damili : SinhaliAravi-Pulimdi-Pakkani, Bahali-Mururdi-Sabari-Parasthim. There is, further-more, mention made here of 72 kalas (cf. p. 282 and Steinthal, 282 padhamassa vaggassa panca ajjhayana pantan : Kali...Meha. 283 ...padhamavaggo, tammi dasa ajjhayana...vie dasa ajjhayana, (see above, p. 231).

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SACRED LITERATURE OF THE JAINS 71 p. 29). The word javaniya (St. p. 14), yavanika, "curtain", refers to a stage-curtain or to the theatrical plays of the Greeks. We must not fail to notice the mention of 18 desibhasao (St. p. 29) in a list which does not go into detail (see below, p. 336 and on up. 1 Cf. Ind. Stud. XVI. 38 on the word talavara (St. p. 14). There is a commentary by Abhayadeva. The table of contents in anga. 4 or Nandi (N) is :-se kim tam nayadhammakahau284 ? na hasu nam nayanam285 nagaraim ujjanaim ceiyaim vanasamda (daim N) rayano286 ammapiyaro samosaranaim dhammayariya dhammakahau ihaloiya paraloiya iddhivisesa bhogapariccaya pavajjau suyapariggaha tavo'-vahanaim pariyaga samlehanau bhattapaccakkhanaim paovagamanaim287 devalogagamanaim288 sukulapaccayaio289 puna-bohilao290 amtakiriyao [314] ya291 aghavijjamti java,292 naya hasu293 nam pavvaiyanam vinayakaranajinasamisasanavare294 samjamapainnapalanadhiimaivavasayadulla-bhanam,295 tavaniyama-tavo' vahana-ranaduddharabharabhagganisahanisatthanam,296 ghoraparisahaparajiyanam, sahaparaddharuddha-siddhalaya 284 jnat any udaharanani tatpradhana dharmakatha jnadeg degtha, dirghat vam samjnatvat; nayadh is taken here as karmadh...not as a dvandva. 285 nayaim BC, jaatanam udaharanabhutanam Meghakumaradinam nagaradiny akhyayante, nagaradini dvai vinsatih padani kanthyani. 286 The foll. is inverted in N samodeg radeg amdeg dh hao dhdegriya ihalogaparalogia riddhivisesa bhogapariccaga pavajja pariaga suapa tavova samle bhattapaccakkhana; in angas 7 fg. the case is similar. 287 pauga A, paovagadeg N, 288 N ed. has according to Leumann the following just as in anga 7 (p. 307), 289 ? pavvaya BC, pavvayai A, paccato N. 290 labha N. 291 yau A, yao N. degyato ya BC. 292 java signifies that here anyani pamca padani da(r) syani, i.e., aftet agh., the usual five words pannavijjamti paruvi damsi nidamsi uvadamsi. 293 java naya to the end is omitted in N; in which there follows dasa dhammakahanam vagga and the remarks in reference to the number of the akkhaias. 294 sami omitted in BC. fasana-vare se sapravacanapeksaya pradhanapravacane ity a., pathamtarena; samananam vinayakaranajinasas anammi (perhaps an older reading) pavare. 295 paina, thiti, duvvalanam A: samyamapratijna samyamabhyupagamah; sai 'va duradhigamyatvat kataranara-ksobhakatvac ca patalam iva patalam (other reading), tatra dhytimativyavasaya durlabha yesam te tatha; pathamtarena samyamapratijnapalanaya dhrtimativyavasayas te su durbala ye, tesam. 296 dudhara bharabhagga A; taponiyama-tapaupadhane, te eva ranas ca kataranaraksobhakatvat samgramo......framakaranatvat durbharabharas ca, tabhyam bhagnah. paranmukhibhutah, tatha nihsaha nitaram asakta eva. nihsahaka, nisgstas ca niststamga muktamga ye te; prakrtatvena, kakaralopa-samdhikaranabhyam bhagna ity adau dirghatvam avase yam.

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72 SACRED LITERATURE OF THE JAINS magganiggayanam,297 visayasuhatucaastvasadosamuchiyanam, virahiyacarittananadassana-jaigunavivihappagaranissarasunnayanam,298 samsaraaparadukkhaduggaibhavavivihaparamparapavarca299 dhirana ya, jiyaparisahakasayasennadhiidhaniya-samjamau cchaha nicchiyanam 300 arahiyananadamsanacarittajoganissalla301 suddhasiddhalayamagga-m-abhimuhanam, surabhavanavimanasokkhaim aaovamaim bhottuna802 ciram ca bhogabhogani [315] tani divvani maharihani tato ya kalakkamacuyanan, jaha ya puno. laddhasiddhi303 magganam, artakiriyacaliyana ya, sadevamanusadhirakaranakaranani, bohana304 anusasanani gunadosadarisanani ditthamte paccae 305 ya souna, logamunino jaha ya thiya806 sasanammi jaramarananasanakare, arahiyasamjama ya suralogapadiniyatta uvesti$07 jaha sasaya sivam savvadukkhamokkham808 ee anne ya evamai 'ttha vittharena ya 309 VII. The seventh angam uvasagadasau, upasakadasas, in'ten ajjhayanas ; legends about ten upasakas or pious fathers of families (gahavai), who, by means of asceticism, &c., attained the divine condition and thereby releasement. Angas 7-9 belong to the second group of angas (see above p. 249, 307), from the general connection of the contents of each, from their common designation in anga 3,10 as dasau, 310 "decads," from the special common denomination of their introduction (ukkheva, upaksepa) or conclusion (nikheva), and from their very limited extent,311 (316) 297 sahaprarabdharuddhah, ata eva siddhorgaj jnanader. nirgatah.. 298 faireva yatigunaih funyakah; padatrayasya ca karmadharayah : viradhitacari trajnanadarsana-yatiguna-vividhaprakaraninsara-sunyakanan. 299 pavanca BC. 300 jiya...seniddhittidhanaya A; jitan parisahakasa yasainyam yaih, dhter dhanikah svaminah (cf. Aupapat. SS 32 p. 126), samyame utsaho...avasyambhavi yesam. 301 nisalla A; nihsalyo mithyadar sanadir ahitah. 302 bhuttuna B.C. 303 siddha B. C. 304 bodhana B. C. 305 pavatte BC. prat yayans ca, bodhakaranabhutani vak yani. 306 jahatthiya B. C.; lokamunayah...parivrajakadayo yatha ca yena prakarena sthita(h) fasane. 307 uveti C, uveli A. 308 kkha A. 309 evam ahi 'ttha vichaena ya A. 310 dasadhyayanarupah see Hem. abhidh. v. 244. We saw it is true, above (p. 270 seqq.) on anga 3, 10 that the designation dasaf suits only the texts cited there, but not our texts of angas 7-9 with the exception of anga 7; these must consequently be regarded as secondary in comparison to the former. 311 The smallness of these angas is however to some extent only one of appearance. in so far as each of the numerous tales, which, from being identical with previous

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SACRED LITERATURE OF THE JAINS 73 angas 7-9 thus stand in immediate connection with each other and bear the stamp of an undeniable unity. This conclusion is drawn from the method of treatment which prevails in them, and which explains their inconsiderable extent. The first account contains (as is the case in part 2 of anga 6) the pattern on which all the others are modelled. We need therefore refer merely to the points of contact, and make mention of what is new in the presentation of the subject. An especial characteristic of anga 7 is this: Though different localities are adduced for the single stories, which all belong to the period of Mahavira, the king is in every case (the name Senia in the eighth story is the solitary exception) called 312 Jiyasattu, the origin of which name must be sought in the Ajatasatru of the Buddhistic legends. The titles of the ten stories are found in anga 3,10 (S), and are in general the same as those given here ; see above, p. 271 : 1. Anamda in Vaniyagama.. 2. Kamadeva in Campa. 3. Culani (ni sv) piya (opitar) in Banarasi. 4. Suradeva, in Banarasi. 5. Cullasaiga (sae S, sayaga V) in Alabhiya. 6. [317] Kumdakodila (kolia SV) in Kampilla pura ; opposition between Mabavira and Gosala Mamkhaliputta. 7. Saddala putta in Polasapura ; he was a potter and adherent of the Ajivias (ajivikah Gosalasisyah, Schol.). 8. Mahasayaa (sayaga V) in Rayagiha. 9. Namdinipiya (opitar), in Savatthi. 10. Letiapia (degpitar), in Savatthi. Vardhamanadesana is the title of a metrical treatment in Prakrit gatkas of the contents of this anga, to which I have had access. The MS is cut short at v. 865 in the history of Ananda. An interlineal version in Sanskrit accompanies the Prakrit ; its first verse cites the ones, are reduced to some phrases only, must be counted in full. At the end especial mention is made of the number of days necessary for the uddesanam i.e. recital or recitation of each of the ajjhayanas or vargas. The Vidhiprapa charac. terizes the 10 ajjh. as egasara because they are not divided into uddesagas. 312 In each account there is a name beginning with Aruna : in the first the name Aruna itself, in the others it forms the first member of a compound e. g, Arunabhe, Arunappahe, Arunakate, Arunasitthe, &c.

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SACRED LITERATURE OF THE JAINS title Vardho. The sixth name is the same (v. 8) as in SV; koliae (kolika), the eighth (v. 9) Mahasayana (but sataka in the chaya), the tenth Tealipio (Tetalipriya, see p. 310). There is an anonymous commentary, which refers to a vyakhya on anga 6. by the same author. The word karthya (often erroneously kasvya), which is frequently used in the scholia when the meaning of a passage is plain and needs no further comment, implies that these passages are "in everybody's throat, intelligible by themselves". This I owe to the courtesy of a communication from Buhler, The table of contents in anga 4 and Nandi is as follows:- se kin tam uvasagadasau ? uva sasu nam uvasaganam (samova N) nagaraim ujja cei vana (N omits) ray. 313 amma samo dhammayariya dhammakaha ihalogaparaloga-iddhi314 visesa, uva saganam ca315 silavvaya veramana-guna316 pacca (318] kkhana-posahovavasa-padivajjanayau 317 suyapariggah, tayo' vahanaim padimau 318 uvasagga samlehanau bhattapaccakkhanau (degnaim N) pauvagama (paovagamanaim N) deva sukula punabohi319 amtakiriyau ya (N omits) aghavijjamti ; uvasagadasa su320 nam uvasaganam riddhi visesa parisa321 vittharadhammasavanani322 bohilabha-abhigama-sammattavisuddhatathirattam323 mulagunottaraguna aticara thitivisesa 884 ya bahuvisesa padima325 bhiggahana326 palana uvasaggahiyasana327 niruyasaggaya ya$28 tava$29 ya caritta silavvayagunaveramanapaccakkhanaposahovavasa apacchim 313 N has again an inverted order (and the complete words). sa, ra. am. dhohao dhoriya. 314 riddhi N. 315 uv, ca N omits. 316 Inverted in N : bhogapariccaya pariyaga suyapariggaha tavo'vahanain silao padi vajjanaya padimao. 317 gunaveramana N (inverted). 318 silavratanyanuvratani, viramanani ragadi(vi)rasta)yah (!), guna gunavartani, pratyakhyanani namaskarasahitani ; posadho 'stamyadipar vadini, tatro' 'pavasanam aharasarirasatkaradit yagah, pratipadinato... 319 devalogagamanaim sukulapacchao punabohilabha N. 320 What follows, omitted by N 321 matapitTput radikabhyantara (!) parisat, dasidasamitradika va. 322 vistaradharmasravanani mahaviradinam sannidhau. 323 samyaktva vieuddhat a sthiratva. 324 ddhiti A; gunataragunatiyara thitavisesa B. thiti C. 325 samyagdarsanadipratimah. 326 bhiggahagahanapao C. 327 hitasana B C, upasargadhisahanani, see Leumann, Aupap. p. 100. 328. sagga ya BC. 329 tava ya to namtiya ya omitted in A.

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SACRED LITERATURE OF THE JAINS 75 amaranastiya 380 ya sarnlehana ya,331 appanam jaha ya bhavaitta, bahuni bhattani anasande ya cheitta, *39 uvavanna kappavaravimanuttamesu338 jaha anubhavamti suravaravima navarapomdariesu334 sokkhaim anovamaim, kamena-bhottuna uttama in335 tao aukkhaenam cuya samana jaha jinamayarmi bohi laddhuna336 ya sarjamuttama tamarayaoghavippa [319] mukka387 uvesti338 jaha akkhayam339 savvadukkhavimokkham ete. anne ya evam-aim. VIII. The eighth angam, astagadadasau, artak stadasas, or artakrddasas, see Hem. abh. v. 244 ; in eight vaggas, embraces in all 93 ajjhayanas, viz. (10, 8, 13, 10, 10, 16, 13, 10) :340 it deals with legends concerning the pious, who have "put an end" to their worldly life.341 The number of the vaggas, eight, is very remarkable, as it is not in harmony with the concluding part of the title 342 Our surprise is however increased when we reflect that in anga 3 and anga 4 (see above 271, 286) ten ajjhayanas were allotted to our text ; in anga 4, besides, seven vaggas and ten uddesanakalas. The Nandi agrees with our text in apportioning to it eight vaggas (and eight udd.), but makes no mention of aj jhayanas whatever. Furthermore the titles of the ten ajjhayanas cited in anga 3, 10, have scarcely anything in common with those of our text (see p. 271, 322) ; some appear in anga 9. There is therefore here a violent opposition between [320] the tradition and the actual constitution of the text. We have seen above, p. 330 pascat kalabhavinyah, akaras ca mangalapariharar thah (!) maranarupe ante bhava maranaitik yah. 331 Thus A, sahlehanajjhosnahim B. C. ; at manah sarirasya jivasya ca samlekhana tapasa ragadijayavasikaranani tasam jjhosana tti josana sevana. 332 cheiyatta A, chedayitya. 333 kalpavaresu yani vimanany uttamani tesu. 334 varattapundariesu A. 335 k. bh. utt. omitted in A. 336 bohi B, laddhena A. 337 raja A. rayogha BC ; tamo-raja-oghavipramuktah ajnanakarmapravaha-viprao. 338 uvemti omitted in A; upayanti. 339 aksayam apunaravyttikam. 343 Likewise in the Vidhi prapa. 341 anto vinasah, sa ca karmanas tatphalasya ca samsarasya kyto yais te'mtakrtas te ca trthakaradayah. 342 The scholiast seeks to reconcile the contradiction as follows:-prathamavarge dasa 'dhyayanani 'ti tatsamkhyaya astakytadasa. This is of course a mere make-shift. If Abh. appeals to the Nandi on this point (see p. 291n), he can mean nothing else (since the Nandi contains nothing of the kind) than that the Nandi cites for our anga eight "vaggas" instead of ten "ajjh. "This so-called "explanation" substitutes, without a word of warning "ajjh. for vagga".

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SACRED LITERATURE OF THE JAINS 272, 291, that even Abhayadeva on angas 3 and 4 confessed that he was unable to explain the differences between the statements made there and the text constituting the anga.. In harmony with this is the fact that the existing text is in an exceedingly fragmentary condition, and is filled with references to sections in angas 5 and 6, upanga 2 and according to the scholia, to the Dasasrutaskandha, the fourth chedasutram. In many instances, the later ajjhayanas of a vagga, just as was the case in part 2 of the sixth anga and in anga 7, present us with nothing more than a mere title. Each vagga is preceded by a statement in karika-form of the contents of the ajjhayanas, which are therein contained. The scholiast on the Nandi thinks that by the vaggaculiya 8 43 (mentioned among the anangapavitha texts) the 8 vaggas of the Antak rddasas are intended. The same statement is found in the scholium on anga 3, 10 ; though there appears to be no proper place for any culiya whatever. The scene of the first story is in Baravati at the court of king Amdhayavanhi (Andhakavssni), or of Kanhe nama Vasudeve raya; the names Vasudeva, Baladeva, Aritthanemi, Pajjunna, Samba, Aniruddha, Jambavati, Saccabhama, Ruppini &c., which belong to this story, and also that of Baravati itself, are met with frequently as the recital proceeds. The ninth story of the first vagga treats of Pasenai, [321] Prasenajit. The third vagga begins with the history of Apiyasa, son of Nage nama gahavati, Sulasa nama bhariya,844 under king Jiyasattu of Bhaddilapura. The sixth vagga begins with the history of Makayi under king Senia of Rayagiha. The other localities are essentially the same as those in anga 7, viz.-Vaoiyagame, Savatthi, Polasapura, Vanarasi, Campa, and also Saee (Saketa). The last vagga treats especially of the ten wives of king Senia, step-mothers (cullamauya) of king Koniya : Kali, Sukali, &c., who one and all zealously studied the samaiya-m-aiyaim ekkarasa amgaim and are instructed therein by the Ajja Camdana (about whom no further notice is given). This piety is probably connected with the death of the sons of each, cf. upanga 8 (Nirayavali sutta); and their grandsons--sons of these sonsbecome ascetics if we may ascribe any probability to the legend, Cf. upanga 9. 343 The text has varga, but Paksikasutra and Vidhiprapa and also anga 3, 10 (above p. 274) have likewise vaggao. 344 Cf Jacobi, ante Vol. IX. p. 28 (1880) and Abhay on anga 3, 8 and 9. Leumann, Wiener Zeitschrift f. d. Kunde des Morgenl. Vol. III. p. 333.

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SACRED LITERATURE OF THE JAINS -77 the titles of the ajjhayanas for the single The karikas with vargas are : 1. Gotama345 Samudda Sagara Gambhire ceva hoi Thimete yal Ayale Kampille khalu Akkhobhe Pasenai Vinhull. 2. Akkhobhe Sagare khalu Samudde Himavaita Acala name ya| Dharane ya Purane ya Ajjhicamde (Abhinamde) ceva atthamaell. 3. Aniyase. Anamtasene Ajji yasene Anihayariu Devasene Sattusene Sarane Gae Sumuhe Dumuhe Kuvae Dasae Anahitthill. [322]4. Jali Mayali Uvayali Purisaseni ya Varisene yal Pajjunta Samba Auiruddha Saccanemi ya Dadhanemi// For the first 5 names see anga 9, 1. 5. Paumavati Gori Gamdharl Lakkhana Susima ya Jambavati/Saccabhami Ruppini Mulasiri Muladatta vi 1l. 6. Makayi Kimkam(m)e846 ceva Moggarapani ya Kasavel Khemate Dhitidhare ceva Kelase Haricamdanel/Varatte Sudarsane Punnabhadde taha Sumanabhadde Supaitthel Mehatimutte Alakkhe ajjhayananam tu solasayam|| 7. Nanda Nardavati ceva Namduttara Natdiseniya ceva/Maruta Sumaruta Mahamaruta Marudeva ya athama|| Bhadda Subbadda ya Sujaya Sumanii ya/Bhuyadinna ya bodhavva Sehiyabhajjana namatis 8. Kali Sukali Mahakali Kanha Sukanha Mahakanha/Virakanhaya bodhavva Ramakanha taheva Piusenakanhi navami dasami Mahasenakanha yall It is impossible to reconstruct any correct metre in these karikas, since the lines are a confused mass of sloka and ayra homistiches, The table of contents in anga 4 or Nandi (N) is as follows:-se kim tam amtagada dasau ? amtao sisu nam amtagadanam nagaraim ujjanain ceiyai vana rayadeg ammapiyaro samosaranam dhammayari ya dhammakahau847 ihalogaparaloga"348bhogapariccaga pavajjau suya349 tavo 345 Also in the Vidhiprapa : ittha ajjhayanani Goyama m-aini. 346 Kinkamme is found in anga 3, 10, for anga 8; this should have been stated on page 271. In reference to the question where Mayali is identical with Bhagali, see the same page. Is Jali equal to Jamali? The account here entitled Gae treats of Somila, as Leumann informs me, See ibidem, 347 In N we find the same transposition as in the case of 6, 7, sao rao ao dhaohao dho riya. 348 paralogiya riddhivisesa N. 349 N inserts pariyaga before suadeg.

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78 SACRED LITERATURE OF THE JAINS padimuato (323) bahuviha tavo361 khama ajjavam maddavam ca soyam ca saccasahiyam858 sattarasaviho ya (B. C., "ha ya ya A) samjamo (me A, mo ya B. C.) uttamam ca bambham akimcanaya tavokiriyuu samitt guttiu ceva, taha353 appamayajogo (oge A) sajjhayajjhanana354 ya uttam inam donham pi lakkhanaim, pattana ya samjamuttamam jiya (jiya A) parisahanam ya cau vihakammakkhayammi jaha kevalassa355 lambho, pariyau (yato B. C.)356 jattio ("ito B. C., jatiyau A) ya jaha palito (palayato A) munihi, pauvagai ya357 jo jahin358 jattiyani bhattani cheyaitta (cheitta A, chedaitta B. C.) amtakaro (gado B. C.) munivaro359 tama-rao'-gha360 mukko mokkhasuham anuttarar ca patto (A, patta B. C.) ete anne ya evar-ai'ttha paruviya (paruve, B. C.) java. IX. The ninth angam, anuttarovayaiyadasau, anuttaraupatikadasas ;361 in 3 vaggas with 33 ajjhayanas (10, 13, 10); contains legends of saints each one of whom attained the highest (anuttara) heavenly world (vimana)362 The name (dasau) is here too at variance with the constitution of our text, but is in agreement with the statements of angas 3 and 4, where only 10 ajjhayanas are mentioned ; while anga 4 recognizes but ten (the Nandi but three) uddesanakalas, see above p. 286,- (324). We have already seen that, of all the names given in anga 3, 10 as those of the 10 ajjh., but three recur in anga 9, This proves that we have here to do with a text that has suffered a transformation. Our text has been handed down to us in an exceedingly fragmentary state, consisting chiefly of references to Meha (6, 1, 1) and Khandava (5, 2, 1); the 350 14 padimato BC; N has instead of padimau merely samlehavao bhattapaccakkha nam paovagamana sukulapaccaio punavohilabha amtakiriydo a aghavijjahti : dvadasa bhiksupratima masik yadayah (cf. Leumann on Aup, $ 24). 351 sic. A, bahuvihato BC. 352 saucam ca satyasahitam. 353 yato samii guttito ceva BC, samitayo guptayas ca. 354 svadhyayadhyanayoh. 355 jnanader labhah. 356 paryayah pravraj yalak sanah, yavais ca yavadvarsadi pramano yatha yena tapo vise sasrayanadina prakarena palito munibhih. 367 munihim ppatovagato ya BC. 358 prayopagamabhidhanam anasanam pratipanno yo munir yatra. 359 antakyto munivaro. jata iti sesah. 360 raigha A, ratogha BC. 361 This should strictly be opadika ; cf. my remarks on upanga 1. 362 na smad uttaro vidyate ity anuttarah, upapato (pado (!) janmarthah, anuttarah pra dhanah anyasya tatha-vidhasya bhavad upapato (Opado) yesa te, tadvaktavyatapratibaddha dasa dasadhyayanopalaksita.

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SACRED LITERATURE OF THE JAINS first story alone of each varga is passably complete, the others are cited merely by their catch words. The events of these recitals transpire in Rayagiha, Sageta Vapiyagama, Hatthinapura. The names of the personages involved are to be extracted from the karikas, which cite the titles of the 33 ajjhayanas ; viz : 1. Jali363 Mayali Uvajali Purisasene ya Varisene ya/Dihadamte ya Laddhadarte Vehallo Vehayase Abhaye ti kumarel/See page 521 for the first five names. 2. Dihasene Mahasene Laddhadamte (again (!) ya Gudhadamte ya Suddhadaite ya|Halle Dumme Dumasene Mahadumasene ya ahitell 1|| Sthe ya Sihasene ya Mahasihasene ya ahite Pumasese ya bodhavve terasame hoi ajjhayane || 2 // 3. 964 Dhanne ya Sunakkhatte Isida se ya ahitel Pellae Ramaputte Pacardima Puttimai' ya||1|| Pedhalaputte (cf. anga 2, 2, 7) anagare Pottileiya Vehalle/dasame vutte imeye dasa ahiya||2||. Our information in reference to these persons is limited almost entirely to their names [325] alone. In the first history (of Jali), which is a prototype of the rest, it is at least related that he ekkarasa argais ahijjati. It is surprising that the table of contents in anga 4, or Nandi (N), is particularly explicit. This is probably to be explained by the fact that it had as its subject an entirely different text from that which we possess. It is as follows:--se kim tam anuttarovava iyadasao ? anuosasu nan anuttarovava iyanan nagarai ujjaceio vana 365 rayao amma samo dhamma yao dhammakaha366 ihaloga 367 payvajja suyao368 tavo padimao369 samlehana bhatta' pau anuttarovavatti (A, vato BC. degrovavayatti N) sukulapaccayai (yati BC, ccaio N) punabohioartakiriya aghavijjarti ; 363 ittha ajjhayanani Jali-m-aini, Vidhi prapa. 364 Five of these names recur in anga 3, 10 for angas 8 and 9, cf. p. 271. 365 N omits (an error of the scribe). 365 N inverts saorao amo dho hao dho riya. 367 Thalogapario A, ihalogaparaloga BC, ihaloiaparaloia riddhivisesa bhogapariccaga pavajjao N. 368 pariyagadeg before sua in N. 369 padimatave, A, merely padio BC, padimao uvasagga N.

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SACRED LITERATURE OF THE JAINS anu sasu370 nam titthagarasamosaranaim paramamagalajagahiyani (hittanam A) jinatisesa ya bahuvisesa371 jinasisanam ceva samanagana, (ganagana A) payaragamdhahatthina;372, thirajas inam, parisahasenna (sena A) rivu (ripu A) balapamaddann iam (bala pa' C) tavaditta373 carittananasammattasara-vivihappagara vittharapasattha gunasamjuyanam374 anagaramaharisinam anagaragunanam vannao375 utlamavaratava visitthananajogajuttana, jaha ya jagahiyam bhagavau,376 jarisa ya (omitted in BC) riddhi [326] visesa devasuramanusanam, parisanam paubbhava ya, jiansamivam jaha ya uvasamti jinavaram,377 jaha ya parikaheti (hasti A)378 dhammam loga (loka A) guru379 amara-narasuragananam, souna ya tassa bhaniyar (bhasiyam A) avasesakammavisayaviratta nara jaha (jadha BC) abbhuvesti (abbhavarti A) dhammam uralam samjamatavam ca 'vi bahuvihappagarar, jaha bahuni vasani anucaritta arahiyananadamsanacarittajoga jinavayanam-anugayamahi yabhisiya,380 jinavarana (jana A) hiyaena-m-anunetta, 381 je ya jahim jattiyani bhattaai cheyaitta (titta BC, cheiyatta. A), laddhuna ya samahim uttamam, jjhanajogajutta uvavanna (vatta B) munivaruttama, jaha anuttaresu pavamti (paveti A) jaha anuttaram tattha visayasokkham, tato382 ya cuya kamena kahimti samjaya, jaha ya amtakiriyam, ce (ete. BC) anne ya evamadi 'ttha java. X. The tenth angam, panhavagaranaim, prasnavyakaranani, in ten daras, treats in a dogmatic and not in a legendary form, of the ten ethical duties, viz. ; first of the 5 adhammas or anhayas, asrava, 383 which 370 N omits the foll., titthakara BC. 371 jagaddhitani..., bahuvisesa daham vimalasuyamdham" ity-ada yas catustrinsud adhikatarah. 372 ganadharadinan sramanottamanan. 373 davavad davagnir iva (v. e.) diptany ujjvalani; pathamtarena (the foll. is the reading of the text, tapodi pani yani caritrajanasamyak tvani. 374 prasastas ca ksamadayo gunas; taih samyutana; kvacid; ruciraguna dhuajanam iti pathah. 375 vanau A, vattato B, vannato C, vanakah slagha, akhyayata iti yogah. 376 bhagavoto jinahitam (v. e.), bhagavata iti jinasasanam iti gamyate. 377 jinasamipe yena prakarena pancavidhabhigamadina sevamte rajadayo jinavaran. 378 parikathayati : i. e. plur. majest. 379 Iokagurur iti jinavaro ; perhaps guruo plural. 380 jinavacanam aravi (?) anugatam sambaddham, mahitam pujitam, bhasit am yair adhyapanadina; pathamtare jinavacanam anugat ya" nuku! vena susthi bhasitam yais te jinavacananugatisubhasitah. 38! hiyatana B, hiyatena C; anumitta A; iha sasthi dvitiyarthe, tena jinavaran hr. dayena tamasa (tapasa ?) anuniya prapya dhyarva. 382 anut taravimanebhyah, 383 i.e. asrava, for which we should expect asnava. In the explanation a abhividhina srauti sravati karma yebhyas te asravah", snauti sravati should probably be read for srauti sravati. In up 1, anhati is actually explained by asnauti but also by asrayari badhnati (it corresponds in fact to Sanskrit asnati, L.).

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SACRED LIFERATURE OF THE JAINS must be avoided. These are,-injury to life, [327] lying, robbery, unchastity, (love of) possession, and then of the 5 dhammas, or samvaras (i.e. the opposites of each of the above sins.884 The difference between the title and the actual text or contents, between the actual text and the statements of tradition on this point, is especially great. There is nothing said in reference to questions (prasna) which find their solution (vyakaranam). The whole anga appears to be a didactic dogmatic explanation addressed to Jambu, but not asked for by particular questions. The Nandi and anga 4 state that it contains 45 ajjhayanas, 45 uddesanas, etc. ; but no such conclusion is warranted from the facts of the case, cf. p. 286. One suyakkhamdha, which these authorities and the existing constituent parts ascribe to the text, is branded by the scholiast Abhayadeva. He asserts that the text "pustakamtare"385 consisted 386 rather of two suyakkhamdhas (each containing 5 ajjhayanas). To prove this the scholiast adduces verbatim et litteratim a special introduction confirmatory of his assertion387 ; but this 'cannot be found in the MSS of our text. This introduction has the same usual form as the introductions to angas 6-9 and 11 ; and Abh. refers directly to anga 6 for the correctness of his explanation, whereupon he adds : ya se ha dvi [328] srutaskandhato 'kta 'sya sa na rudha, ekasrutaskmdhataya eva rudhatvat. 'In all probability the enumeration of this text in anga 3, 10, in the sixth place among the ten dasau, shows that it stands in close connection with the present text or its 10 daras. But we have seen, p. 272, that the names of the ten ajjhayanas there have no connection whatever with our text, and that the author had before him quite a different text under this name. It is an important feature, that, as stated above, his statements or names are in essential harmony with those statements of contents in reference to our anga, which occur in anga 4, or in the Nandi ; see page 334. It is of interest in this connection to notice the character of the remarks of the commentator at the beginning of the passage, in reference to the name prasnavyakaranadasas. This name, he states, is found, kvacit - 384 tesin namani, jaha : himsadaram 1, musavayad. 2, teniyad. 3, mehunad 4, pariggahad. 5. ahimsad 6, saccad. 7, ateniyad. 8, bambhacerad. 9, apari ggahadaran 10 (Vidhiprapa). 385 Likewise in the Vidhiprapa : itt ha kei parcahim ajjhayanehir do suyakkhandhe icchanti. 386 This is self-evident, since the contents are actually divided into two parts. 387 pustakamtare punar evam upodghatagrantha upalabhyate. F-6

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82 SACRED LITERATURE OF THE JAINS it is found in anga 3, 10 and in anga 4, (see p. 334) -and consequently points to 10 adhyayanas of prasnanam vyakaranani. His words are :ayam ca vyutpattyartho 'sya purvakale 'bhud, idanim tu asravapamcakasamvarapamcakavyakstir eve' ho 'palabhyate, atisayanam.(cf. p. 334) purvacaryair aidanyuginapusta (napro?) lambanapratisevipurusapeksayo 'ttaritat vad iti. However, the corrupt conclusion is to be understood - cf. Ed. p. 499-one fact at least is patent ; that we have here traces of the manifest consciousness that the purvacaryas were acquainted with a different text of this anga than the aidamyugina. Everything shows that we are completely justified in asserting that we no longer possess anga 10 in its original, [329] or in its ancient form. The introductory words in the commentary of Abh, are a proof of this :-sriVardhamanam anamya vyakhya kacid vidhiyate/prasnavyakaranamgasya vrddhanyayanusaratah|| ajna vayam, sastra idam gabhiram, prayo 'sya kutani ca pustakani/sutram vyavasthapya tato vimrsya vyakhyanakalpad ita eva nai 'val/2/1. It is perfectly plain from this that there is here a violent polemic against other text-forms. That anga 10 originally, like angas 7-9 and 11, was of a legendary character (cf. anga 3, 10), is rendered probable by a comparison with upangas 8-12, which are of the same character. Their position at the end of the upanga series allows us to draw conelusions in reference to the anga corresponding to them. If this be so, the transformation of our anga must be placed at a still later period than that to which we have to refer the harmonizing of the 12 angas and the 12 upangas. There are various criteria contained in the anga itself which determine the late date of its composition. I premise that the introduction which we possess, consists, if the vocative Jambu be omitted, of three gathas, which state in brief the contents of the work : nisamdam vocchami inam o anhayasamvara-vinicchayam pavayanassa nicchayatthar subhasitat tham mahesihiml/1// [330] pascavidho pannatto Jinehim iha anhaye anatiye (anadiu B)/ himsa mosam 388 adatta abambha is wanting ; perhaps ya) pariggahar ceval/21/ 388 i. e. mitsavada.

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SACRED LITERATURE OF THE JAINS 83 jarisao jar nama jaha ya kato jarisaphalam demti je vi ya karemti pava panavaham tan nisamehal/31/ Then follows in prose, first an explanation of the panivaha; then 30 of its synonyms (namani imani gonnani); then the subject itself is treated of, at the conclusion of which the entire doctrine is referred immediately to Nayakulanardana (Jnata);389 evam aharsu Nayakulanamdano mahappa Jino u Viravaranamadhejjo, kahesi ya panivahassa phalavivagam; eso so panivadho caido. (as in the introduction) vemanaso. The next four sections are similarly arranged, except that after the vocative Jambu the treatment of the aliyavayanam, adinnadanan, abambhar, pariggaha, begins without the interposition of gatha strophies. The synonyms are invariably 30 in number and the conclusion is the same. In the case of the five samvaradaraim, two gathas are found in the introduction of the first (ahimsa) after Jambu 1.390 itto sarvaradara-i parca vucchami anupuvvie / jaha bhaniyani Bhagavaya savvadukkhavimukkhanatthae/1/1 padhama hoi ahimsa, biiyam saccavayanam ti pannattam/dattam anunnaya sarvaro ya bambhaceram pariggahattam||2|1. 1331] The further details in daras 6-10 are similar to those in daras 1-5. The enumeration of the synonyms, which are here called pajjavanamani,-60 in the case of ahimsa-is carried on in a style somewhat different, and the concluding formula is not the same :-- evam Nayamunina bhagavaya pannaviyam paruviyam pasiddhar siddham siddhavarasasanam inam aghaviyam suvesiyam pasattham (padhamar) samvaradaram samattam ti bemi. The last two concluding words form a bond of connection between the existing redaction of anga 10 and angas 1-4, to which these words belong. Furthermore, the appeal to the Naya recalls anga 2. Perhaps we have to deal here with traces of ancient date; but, on the other hand, if we consider how many considerations make for the opposite conclusion a conservative point 389. See above, p. 261, on anga 2, 1, 27. 390 There are five gathas more inserted between daras 5 and 6.

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84 . SACRED LITERATURE OF THE JAINS of view will not permit too great weight to be laid upon these particulars, which are rather the result of an effort to impart an ancient flavour to the anga. The following arguments, drawn from anga 10 itself, reinforce our conclusion that this anga is of late origin. The character of the language is late. The nominative in o has assumed in almost every instance the place of the nomin. in e, except in quoted passages in the frequent compounds there is no deference paid to the laws of sardhi between the members of the compounds; also these are often not inflected at the end, (etani prayo luptaprathamabahuvacanani padani, are the words of the scholiast), but retain their pure thematic form. [332] In the other angas (e.g. in the tables of contents in anga 4) and especially inserted in them, we find phenomena 'not dissimilar in character, but not in such numbers. Their presence however invariably characterizes the passages in which they occur as being of secondary origin. Furthermore--and this is conclusive evidence- the enumeration of the names of the non-Aryan peoples is three times as great as that in angas 5, 6, (p. 302, 313). Here there are 53, there but 18 names. The list is as follows391 :- ime ye bahave Milukkha (mile' BC) jati, ki te, Saga - Javana - Sabara Vavvara-Kaya - Muruido - dda - Bhadaga - Tinniya (Bhittiya)-Pakkaniya. Kulakkha - Goda (Gomda) - Sihala - Parasa-Komca - Arndha - Davida-Villala (Chillo) - Pulimda - Arosa392 - Domva-(Dova) - Pokkana-Gam-dhaharagal!). Vahalia - Jallara - Mamasa - Vausa393 - Mal iya ya Cuscua ya Culiya Kamkaniga (Komkanaga B) - Meya894 - Palhava - Malava - Maggara - Abhisiya Anakkha. Cina - Nhasiya (Lasiya BC) - Khasa-Khisiya-Nidura (Nettara) - Marahatpha395 - Mutthiya (Maustikah) - Arava - Dorvilaga - Kuhuna-Kekaya-Huna-Romaga-Bharu-Maruga-Cilatavisa yavasi ya. Some of these names are of evidently late occurrence. The peoples are all characterized as pavamatino and kurakamma. [333] Especially interesting is the bitter polemic against erroneous 391 Of the very frequent variants in the MSS., I have chosen those which appear to have the best authority ; cf. the similar enumeration in upanga 4. 392 Arosah, Arosah. 393 Jallarah Mamasah Bakusah Schol. 394 Mera BC, Medah ; see Elliot, Hist. of India, 1, 519 fg. Indische Streifen, Vol. II, p. 403. 395 paghamtare Madhah (Mudhah E) Schol. The Marahffahas have nothing to do with the Mlecchas. Ramatha in upanga 4.

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SACRED LITERATURE OF THE JAINS teachers (natthikavaino vamalogavai)$96 in dara 2; under these are comprised the "Bauddhih" (Schol.), and the adherents of Issara (Siva) and Vinhu. Cinapatta appears in dara 4, in the signification of "silk dress". 397 In dara 5 are found the names of the planets; but not in the Greek order; thus Jupiter, Moon, Sun, Venus, Saturn, Rahu, Dhumaketu, Mercury, Mars. The first of the series of the 28 nakkhattas is unfortunately not stated; only the first and the last of the 72 kalas are given ; lehaiyau saunaruyavasanau ;- in the same passage and in the ninth dara, 64 mahilagunas are likewise mentioned: -- raijanane si ppasevam etc.--The ahimsa is characterized in dara 6 as bhagavai, truth saccam, in dara 7, as bhagavamtam titthagarasubhasiyam dasaviharn398 cauddasapuvvihis pahudatthavidiyam,399 which is a reference to the prabhrta division in the 14 purvas. Abhayadeva comments on this anga. The table of contents in anga 4, or Nandi (N), is ;-- se kim tam panhavagaranani ?. paonesu atthuttaram pasinasayam, a. apasinasayas, a. pasinapasinasayam,400 vijjati [334) saya401 nagasuvannehim saddhin402 divva sasvaya403 aghavijjasti ; panhavagaranadasasu nam sasamayaparasamayapannavaya (panavaya A) patteyabuddhavivihatthabhasa (bh. omitted in A) bhasiyanam,404 atisayaguna-uvasama-nanappagara (ra A) ayariyabhasiyana vitthar ena thira (vira A) mahesihim405 vivihavittharabhasi 396 lokayatikah, vamam pratipam lokam vadahti ye. 397 cf. cinapiffharasi in up. 2 and 3. 398 janapadasanmatasat yadibhedena dasavaikalikadi prasiddhan. 399 caturdasapurvibhih prabhytart haviditam purvagatarsavisesabhi-dheyataya jnatam. 400 tatra 'igulabahuprasnadika mantravidyah prasnah: yah, vidyah or prasnavidyah : later on prasna is treated outright as a fem. punar vidhina japyamana aprsta eva (subha) subham kathayatri ta aprasnah ; tatha angusthadiprasnabhavan pratitya ya vidyah subhasubham kathayamti tah prasnaprasnah: --Schol. in N ye prsta aptstas ca kathayamti te prasnaprasnah. 401 Instead of vijja N has merely angut thapasinain vahupasinain addagapasinain anne vi vicitta divva vijjatisaya nagasuvannehin siddhin divva samvaya aghavijjaimti. Compare the names of the panhao dasau found in anga 3, 10. This title we find above in the text. The old text appears therefore to have dealt with chiromantic and other prophetic arts. The explanation in the commentary: anye vidyatisaya stambhastambhavasikaranavidvesikaranaccatanadayah refers to magic in general, which was cultivated by the Jains especially ; cf. the statements in referenee to the contents of the mahaparinna, p. 251 the books of magic of Nagarjuna, &c. The orthodox belief could take umbrage at this part of the contents of anga 10. 402 savvim A ; upalaksanatvad yaksadibhis ca saha. 403 savadah subhasubhagatah samapah. 404 prajnapaka ye prat yekabuddhas te (taih !) karakady-adis adisair vividharthabhasa bhasitas rasam ddar sam gusthadi sambandhininath prasnanam vividhagunamaharthah prasnao dasasv akhyayasta iti yogah. The expression pratyekabuddha, which recurs in the Nandi, is of interest; cf. p. 265 and Bhag. 25. 6, 8, according to Leumann. 405 stkiramaharsibhih; patharntarena virama'.

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86 SACRED LITERATURE OF THE JAINS yasam ca, jagahiyanan,406 addaga407-mguttha-bahu-asi-mani-khomaaticca-m-aiyanam vivihamahapasinavijja-manapasinavijja (omitted in A) daivayapaugappahanagunapagasiyanam,408 sambhuyavigunappabhava (ppa om. A) saragana-m-ativimhayakarinam,409 [335] atisayam-aiyakalasamae410 damasama (sama is omitted in A) titthakaruttamassa411 thii (thita A) karana-karananam,412 durabhigama duravagahassa savvasavvannusammayassa413 buddha (abuha A) janavi bohakarassa paccakkhayapaccayakarinam414 panhana vivihagunamahattha jinavarappaniya aghavijjasti (atthavijjo A). XI. The eleventh angam, vivagasuyam, vipakasrutam ; in two srutaskandhas, of 10 ajjhayanas each, contains legends on the reward of good and evil deeds. Its division is in harmony with our information on this point in anga 4 and Nandi, with this exception, that in anga 4 nothing is said of the two srutaskandhas. See above p. 270, 280 in reference to the kammavivaga texts, which are connected in name and contents, and which have 10, 43 and 55 ajjh., and are mentioned in angas 3, 10, 4, 43 and in the Kalpasutra. Imdabhuti beholds some horrible deed, and is told by Mahavira, whom he questions concerning it, the previous history, e.g. previous births of the individuals in question. The event itself is then explained415 and the fate of the persons in future births is made known 406 jagaddhitanam. 407 adaganduttha bahu asa mani revama aticca mayanami A; on addaga, adar sa (magician's mirror) cf. Hala v. 204 (p. 75). 408 vividhaprasna (fnan pra) ty uttaradayinyah, manahpramitarthottaradayinya (s ca), tasam devatani tadadhisthalfdevatas, tesam prayogapradhanyena pradhanataya gunam vividhartha-samvadakalaksanam prakasayasti loke vyamjayati yais te vividhao prakasikas tasam (the masc. and fem of prasna together!). 409 dvigune na upalak sanat vat laukikaprasnavidyaprabhavapek saya bahugunena patha. mtare : vividhagunena. prabhavena mahatmyena manujasamudayabuddher vismayaka ryas camatkarahetavo yak prasnah. 410 aita A; atisayam atitao. 411 dama(h) samas tatpradhanatirtharkaranam darsanamtara sastrinam uttamo bhagavan jinas tasya. 412 sthitika, anam sthapanar, tasya karanani hetavo yas tah. 413 sarvesam sarvajnanam sammatam istam. 414 pratyaksakena jnanena pratyayah sarvatisayanidhanam...jinavacanam" ity evanrupa pratipattih, atkaranasilanam. 415 This recalls the legend of the Satap. Br. about Bhrgu Varuni (Ind. Streifen -1, 24), with the exception that there is no reference here to the tortures of hell, but merely to a retribution on earth.

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SACRED LITERATURE OF THE JAINS to the inquirer. Mahavira's answer thus treats the question in a three-fold manner. There is here no mention of a ceie caitya, as is the case in other legends ; [336] but a jakkhayatana of this and that jakkha is continually referred to. The part played by the yaksa here is at least as important as that in the Palisutta of the Buddhists, if not more so ;--- see Ind. Streifen, 3, 5072,- they being in fact exact representatives of the devas 416 of the Brahmans. Here, as in angas 7, &c., the first history only is related in detail, all the others being briefly told. The titles of the tales in the first suyakkhamdha are : 1. Miyaputta in Miyagama, son of king Vijaya and Miya, born blind and deaf and dumb, lame, and a cripple, without hands, feet, ears, eyes, nose, and with mere indications (agii, akrti) of the existence of these parts of the body. The account is similar in anga 3, 10. 2. Ujjhiya (yae V), son of the merchant Vijayamitta and of Subbadda in Vaniyagama. A prostitute is here referred to, who was bavattarikalapamdita causatthigania-gunovaveta. atharasadesibhasavisarada. The latter are unfortunately not enumerated. (In anga 3, 10 Guttasa, instead of Ujjhitaka). 3. Abhagga (oggasene V), son of a robber417 Vijaya and of Khamdasiri in the robber-village (corapalli) Saladavi. (In anga 3, 10 ande instead of Abhaggasene.) 4. Sagada, son of the merchant Subhadda and of Bhadda in Sahamjani (Also in anga 3, 10). 5. Vahasatidatta, son of the purohita Somadatta and of Vasudatta in Kosambi. (In anga 3.10 mahana). . 6. (337) Namdivaddhana, son of king Siridama and of Bandhusiri in Mahura. (In anga 3.10 Namdisena). 7. Umbaradatta, son of the merchant Sagaradatta and of Gamgadatta in Padaliputta. (In anga 3, 10 Udumbara.) 8. Soriyadatta, daughter of the macchamdha (matsyabandha Abh., fisherman) Samuddadatta and of Samuddadatta in Soriyapura. (In anga 3, 10 Soria.) 416 A trace of this in the Sinhasanadv. Ind. Stud. 15,357, in Hala, v, 372 Bh. (Ind. Stud, 16, P, 115). In the commentary on the Suryaprajn. and elsewhere, cerie is explained by vyantarayatanam. 417 asilatthipathamamadle....bardiggahanehim ya ; cf. Hala, preface, p. XVII.

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SACRED LITERATURE OF THE JAINS 9. Devadatta, daughter of the house-owner Datta and of Kanbasiri in Rohinaa (or Robidaa), (A different name in arga 3, 10). 10. Amju, daughter of the merchant Dhanadeva and of Piamgu in Vaddhamanapura. (A different name in anga 3, 10). The ten ajjhayanas of the second suyakkhandha are : 1. Subahu, son of king Addinasatta and of Dharini in Hatthisisa. 2. Bhaddanamdi, son of king Dhanavaha and of Sarassati in Usabhapura. 3. Sujata, son of king Mitta and of Siri in Virapura. 4. Suvasava, son of king Vasavadatta and of Kanha in Vijayapura. 5. Jinadasa, son of prince (kumara) Mahacamua and of Araba datta in Sogamdhita. 6.418 Dhaoapati, son of the yuvaraja Vesamana and of Siri in Kanakapura. 7. Bhaddanamdi, son of the prince Mahabbala and of Rattavati in Mahapura, 8. [338] Mahambala, son of the prince Bhaddanamdi, and of Sughosa. 9. Camda, son of the prince Mahacamda and of Juvasirikarta in Campa. 10. Varadatta, son of king Mittanamdi and of Sirikamta in Sageya. All these fine-sounding names, and those brought into connection with them, are in all probability pure fabrications; the names of the localities alone, e.g. Padaliputta, have some chronological value. The table of contents in anga 4, or Nandi (N), is as follows :se kim tam vivagasue o vivagasue nam sukadadukkalanam kammana phalavivage419 aghavijjarti, se420 samasai duvihe, pam, tarn : duhavivage ceva suhavivage ceva, tattha nam dasa duhavivagani dasa suhavivagani; -se kim tarn duhavivage (ogani B C)? duhavivagesu nam duhavivaganan (N-omitted in ABC) nagarai cei ujja vana raya ammapiyaro samosarana 418 In Vidhiprapa are the following inversions :-Dhanavai 6, Mahavvala 7, Bhadda nandi 8, Mabacamda 9. 419 degga N. 429 se up to suhavivage ceva omitted in N; samasuto BC..

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SACRED LITERATURE OF THE JAINS 89 dhammayariya dhammakaha431 nagaragamanaimn422 samsarapavamcaduhaparamparau ya aghavijjamti, se tam duhavivagani;- se kim tam suhavivagani? suhavivagesu nam suhavivaganam nagarain421 java dhammakaha ihalogaparaloga423 bhogapario pavva424 suyapariggaha tavo pariya425 samlehana bhattapacca pauva426 [339] devaloga sukulao punabohio amtakiriyau ya aghavijjamti ;-duhavivagesu427 nam panativaya aliyavayana (yayanaya A) corikka (rakka A) karana paradaramehuna sasargatae maha (ha A) tivvakasaya imdiyappamada pavappaoga-asubhajjhavasana-samciyanam428 kame manam pavaganam pava-anubhagaphalavivaga niraya (gani naraga A) gati tirikkhajoni bahuviha (ha A) vasanasaya-paramparabaddhanam (rapava degA) manuyatte ("tatte A) vi dgayanam jaha429 pavakammasesena pavaga homti phalavivaga bahuvasanavinasa430 nasakannotthamgutthakaracarananahacheyana jibbhachheyana (jibbhaveche' A) amjana431 kadaggidahana432 (dah B C, dahana - A) gayacalana malana phalana433 ullambana434 sula-laya (sulata A)--lauda-latthibhamjana 435 tau-sisaga tattatella kalakala-abhi simcana kumbhipaga 486 kampana"37 thirabardhana4d8. (bardha -A) veha (vehava A) vajjha (vabbha A) kattana489 patibhayakara"40 karapalivana in441 darunani dukkhani anovamani 421 In N again transposed na. u. va. ce. sa. ra. am. dh hao dho riya. 422 nagarao to java dhammakaha omitted in N; nagaragamanain ti, bhagavato Gauta masya bhiksadyarthan. 423 ihaloijaparaloiya riddhivisesa N. 424 pavvai A. 425 tavo padi BC. 426 bhogapariccaga pavvajjao pariyagao suapariggaha tavo'-vahanaim samlehando bhartapaccakkhanam paovagamanaiin suhaparamparao sukulapaccato punavo hilabha aitakiriyao a agho N. 427 N amits all the following. 423 papaprayogasubhadhyavasanasamcitanam. 429 jaha to nahaceyana omitted in A. 130 vinasafety (!) adi yavat pratibhayakara karapradipanam ce 'ti dvadvan. 431 mraksanam va dehas ya ksaratailadina. 432 katanam vidalavansadimayanam agnih katagnis tena dahanan. 433 vidaranam. 434 vyksasakhaday udbamdhanam, cf. lambi yaga Aup. $ 70. 435 lauttha B ; sulena lataya lakutena yastya bhamjanath gatrana. 436 onam kumbhipaga A, pagam BC; kun (bhyam) bhajanavitese pakah. 437 kampanam sit alajalachofanadina sitakalena gatror kampanan. 438 nividaniyatranabardhah. 439 kuihtadina sastrena bhedanam varddha (nom) kartanam. 440 pattibhayakaran A, patibhayam karar BC, patibhayakaran C; bhayajananan. 441 pallto BC (without kara), karapallio A, karapradipanam vasanavesfitas ya taila bhisasya (2) kavayor ami (agni?) pravadhanam (?); tani adir yesan duhkhanar tani, tani tatha ca darunani ce 'ti karmadharayah. This appears to me quite unnecessary; there is no adi in palivanai, which is merely a neutr. pl.

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90 SACRED LITERATURE OF THE JAINS bahuvihaparamparanubaddha 42 na muccati, pavakammavallie (velte A) [340] aveyaitta443 hu444 na tthi mokkho, 445 tavena446 dhitidhaniyabaddhakachena447 sohanamdeg48 tassa va 'vi hottha, 449-etto ya450 suhavivagesu nam (omitted in A) silasamjama niyama gunatavo-vahanesu sahusu suvihiesu451 anukampasayapayoga (paiga A)*53 -tikalamati453-visuddhabhattapanai payayamanasa454 hiyasuhanisesativvaparinamanicchiyamatto55 payachiuna456 payogasuddhain457 jaha (jahi A) ya nivvatte(m)ti-68 u459 bohilabham, jaha ya (jaha A) parittikare(TM)ti (karoti A) 460 naranirayatiriya suragatigamanavipula461 pariyatta462 aratibhayavisayasokamichattaselasamkadar463 annana (anana A) tamamdhakaracikkhallasuduttaram jaramarana [341] joni-sam-kkhubhiyacakkavalam464 (vala A) solasakasayasavayapayardam (C, payamdacadam A)465 (anatiyam anavaya 442 badha A ; jiva iti gamyate. 443 papakarmavallya phalasampadikaya...yato'vedayitva (an)anubhuya karmaphalam iti gamyate. 444 hur yasmad-arthe. 445 viyogah karmanah sakasai, jivanam iti gamyate; ay, hu na 'tthi m. is a species of formula solemnis. 446 kim sarvatha ? ne'ty aha : tapasa anasanadikavratena. 447 ddhiti A; dhytis cottasamadhanan. dhaniyam at yartha, baddha nipidita, kach am bamdhavise so yatra tat tatha tena, dhtiyuktene 'ty a. 448 sodhanam apanayanam. 449 hoyya BC; tasya karmavisesasya va 'vi'tti sambhavanayam, hottha sampadyate ; na'nyamok soayo' sti ti bhavih. 450 itas ca 'namtaram. 451 susthu vihitam anusthitam yesam te suvihitas, tesu bhaktadidattva yatha bodhilabhadi ni(r)vartayamti taihe 'ha "khyayata iti sambandhah, iha ca san pradane' pi saptami. 452 anukampasayaprayogas tena. 453 trisu kalesu ya matir buddhih yad uta das yamt 'ti paritoso, diyamane poso, daite ca posa iti sa trikalamatis, faya. 454 pattaya A ; prayatamanasa adaraputacetasa. 455 hiyam I suhanisesan A; ..tiyrah prakistah, parinamo 'dhyavasanan, niscita' sam saya matir buddhir yesam te hitasukhaninsreyasatiyraparinamaniscitamatayah. 456 pradaya. 457 pailga A; samsaradidosarahitani. 458 jiva iti gamyate. 459 tusabdo hhasa (?) matrarthah. 460 paritti kurvamti, hrasvatam nayanti, sath sarasagaram iti yogah ; on the foll. see Aupapat. SS 32 (Leumann, p. 44). 461 gamana BC, gatigamana A; deggatisu vipulo vistirnah. 462 parivarto (vytto?). 463 visakha, sila, B; omithyatvani eva sailah parvatah taih samkatah samkirno yah. 464 mahamat syamakaradyanekajalajantujatisammadena pravilodit am cakravalan jala partmandal yam yatra. 455 payamdacanhdam B; sodasa kasaya eva svapadani makaradini prakaidani at yar tharaudrani yatra.

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SACRED LITERATURE OF THE JAINS 91 ggam) 466 samsarasagaram inam, jaha ya nibamdhamti augamsuraganesu, jaha ya anubhavarti suraganavimanasokkhani anovamani (omitted in A) tau ya kalamtaracuyanam ihe 'va naralogam agayanan, du-vau (vapu BC)vanna-ruva- jati-kula-jamma-arogga-buddhi-meha (omitted in A) - visesa 467 mittajana. (jina A) sayana468 dhanna (dhamma A)-dhana (omitted in A) vibhava469 samiddh (ddha A) sarasamudayavisesa bahuvihakamabhogubbhavana (deggabbhava BC) sokkhana, suhavivaguttamesu470 anuvaraya (anao A) paramparanubaddha asubhanam subhanu (BC, A omits) ceva kammana bhasiya bahuviha (v. omitted in A) vivaga vivagasuyammi bhagavaya jinavarena sasvegakaranattha,471 anne (anna A) vi ya evamaiya (adiya BC) bahuviha vittharenam attha (attha A) paruvanaya aghavijjahti (jjai BC). XII. The twelfth angam, ditlhivaa, drstivada, presentation of the (different) views.472 This title (342] corresponds to our information in reference to the contents of this text now no longer extant; and we conjectured on page 248 that the character of its contents was the causa moyens of its loss. On page 242 we saw that in all probability the ditthivaa is not further mentioned, even in the angas with the exception of angas 4.478 This remark holds good merely of the name ditthiyaa and not of the so-called 14 puvvas, which, according to the presentation of the subject in anga 4, form a principal part of the ditth. Tradition indeed appears to regard the puvvas as identical with the ditth. The 14 puvvas are mentioned both in anga 10 (the redaction of which, as we have seen, p. 327 foll., is of secondary origin), where their division into pahudas is alluded to (see p. 333), and frequently in angas 6 and 8; and in fact in a very peculiar way. The detailed discussion, according to name and contents, of the 14 puyvas in anga 4 and Nandi and in the later tradition, cites the 466 BC, anaiyam anavadayam A ; anadikan, anavavargam anamtam. 467 medhavisesa akhyayata iti yogah. 468 svajanah pit pitvyadi". 469 dhannadhana C ; ovibhavam B; dhanadhanyarupo yo vibhavah laksmih. 470, go 4deg BC; subhavipaka uttamo yesam te subhavipakottamas tesu, jivesu iti gamyate, in ce 'yam sasthyarthe saptami; te subhavipakadhyayana vacyanarn sadhunam ayuskadivisesah subhavipak-adhyayanesu akhyayamta iti prakytan, atha pratyekam srutaskandhayor abhidheye puno (guna ?) papavipakarupe pratipadya tayor eva yaugapadyena te aha : anuparata acinna ye paramparanuba (in) dhah, ke ? vipaka iti yogah. 471 samvegahetavo bhavah, cf. Leumann, Aup. Glossary under samvayana. 472 distayo darsanani, vadanam vadah, dysfinai vado disfinam va pato yatra. 473 Leumann cites anga 5,20,8 for the duvalasamga ganipidaga, or ayaro java ditthivao. likewise barasamig in anga 8,4,1. The first passage is based in the last instance on anga 4.

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92 SACRED LITERATURE OF THE JAINS uppayapuvva at their head. Twice in anga 6 and once in anga 8 (3, 1) are they characterized, just as are the eleven angas, or together with them, as samaiya-m-ziyaim. Leumann says : "Of special interest are three of the many instances in anga 6, where it is related that a man who has just become a member of the order studied the 14 puvvas or 11 angas." These three instances are found in p. 591 of the Calcutta edition, compared with p. 597, p. 1354, compared (343] with p. 1355 and p. 1454, compared with p. 1455. The second passages quoted, in which the 11 angas are mentioned, have reference to a period later by five to twenty years than the first, in which the 14 puvvas are treated of." How can this use of the attribute samaiya-m-aiydim of the 14 puvvas be explained ? This use is found in no other place174 with the exception of angas 6 and 8, and here only in the parallel use of the epithet in reference to the 11 angas, and in no instance where there is an isolated mention of the 14 puvvas. Hence it is too bold an assumption if we assert that a samaiya-puvvam, instead of the uppayapuvvam, once actually stood at the head of the 14 puvvas. On the other hand, it is probable that in anga 6 this epithet has been transferred from the angas to the purvas, and that the generic signification of the word samaia, and the greater antiquity which the statements in anga 6 probably possess in contrast to those in angas 4, formed the means of transition. This assumption is however a mere, make-shift, since there is no further criterion for such a special inter- relation of both groups of texts. The upangas, too, attest in several particulars the existence of anga 12. In up. 8-12, probably the oldest of the upanga texts, it is true, only 11 angas are mentioned. But in up. 1) 26 (Leumann, p. 36) we discover a reference to the coddasapuvvi together with the duvalasamgino; and in the introduction to up. 4, (344) in v. 5, the dithivaa, and in v. 3, the purvasuyam, are mentioned by name as the source of information of the author. It is furthermore worthy of note that up. 5 and 7 agree with the puvvas in the division into pahulas. According to up. 6 they both appear to have been divided into vatthus at the time of this upanga. The tradition is desirous of establishing a close connection between the upanga and the anga in the present order of succession of each. Hence we may conclude that, 474 The cases cited above p. 244, 245, where was mention made of samaiam-ai java bimdusarao, do not belong in this connection, since the first angam and not the first purvam was there referred to.

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SACRED LITERATURE OF THE JAINS 93 at the period in which the existing corpus of the twelve upangas was established, -that is, at the date of the redaction of the present Siddhanta,--there were in reality 12 angas, and that the ditthivaa conse. quently still existed or was considered as extant. The dithivaa or, as the case may be, the duvalasamgam ganipidagam is frequently mentioned in the other parts of the Siddhanta, which are united to the upanga. These portions of the Siddhanta are in reality the storehouse of information about the ditthivaa or duvalasamgan ganipidagam. See the citations on p: 246 from Avasy. and Anuyogady. With these may be associated the corresponding statements in chedas. 2 and Nandi, in which we find several direct citations (see below) from the puvvas; and in fact the chedas 3-5 are repeatedly called as excerpt from puvva 9, 3, 20, which is referred back even to Bhadrabahu ! On p. 223, 224 we have seen from several old versus memoriales, the source of which is unfortunately no longer extant, that the ditthivaa at the period of the existence of these verses was highly esteemed, inasmuch as it was designed for the highest gradation of intelligence, and was held to be the object of the study of the nineteenth year. Here we must not suppress the thought that the reason for this relegation of the ditth. to a late period of study, was because it may have been considered (345] dangerous for an earlier and less mature stage of advancement. Finally, appearing as too dangerous,475 it may have been dropped altogether. It is exceedingly peculiar that the puvvas, which are a principal part of the dithivaa and represent a preliminary stage of the anga both according to tradition and, in all probability, to their name itself, are said to have proceeded from the mouth of the Tirthakara and to have been collected by his ganadharas before the angas. The puvvas are mentioned in angas 6 and 8 as texts independent of, or even previous to, the 11 angas, but in angas 4, &c., are represented as forming but one of the five sections of the last anga. It was to be expected that they should be partly independent texts, and partly should stand at the beginning of the entire Siddhanta The key furnished by tradition points to the fact (cf. p. 214) that the knowledge of the dithivaa (or of that of the puvva here 475 The same probably holds good of the other texts above mentioned, which imme diately preceded the dirthivaa, and which are no longer extant.

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SACRED LITERATURE OF THE JAINS identified with the ditthivaa) was limited to Bhadrabahu alone even at the time of the Council of Pataliputra, which instituted the first collection of the anga texts; and that recourse was had to Bhadrabahu when the collection of the 11 angas was perfected. To this circumstance then we must ascribe the fact that the "purvas" are placed at the end and not at the beginning of the whole collection. But, (346) according to this very tradition, at that time, on the one hand, there were no longer 14 but 10 purvas, the knowledge of which was further disseminated, and, on the other, the purvas do not appear as a part of the ditthiyaa but as the digthivaa itself. Both of these statements of tradition are contradicted by a locus classicus which, in default of the text itself, affords, together with the detailed table of contents in anga 4 and Nandi, information concerning the dirthivaa. Anga 6 and the Nandi, our sources of information, are here in complete agreement, but in the table of contents of the other angas the Nandi is much briefer than anga 4. The contradiction is this : (1) there is not even the slightest difference made between purvas 1-10 and 11-14; and (2) all the 14 purvas are cited as a mere section--the third partof the ditthivaa. . As regards the latter circumstance, it may be stated that in the Siddhanta itself, though in late texts, we find several times the peculiar fact, that, in case a collective enumeration of the angas is attempted, and the first member, whether it be samaia or ayara, and the last, are mentioned, this last member does not appear as ditthivaa but as vindusara. See above, p. 244, 245. Vidusara is the title of the last of the fourteen purvas. It is certainly very remarkable that the title of a section (and vindusara must be considered to be such in this connection as in others) is coordinated with that of an independent text. As regards these passages it is impossible, to assume [347) that the ditlhivaa at that time exceeded this section in extent. This constitutes an important divergence from the presentation of the subject in anga 4, or N., in which latter the Vimdusara, as the last section of the third part, is followed by two additional parts. Hemacandra, who in his treatment of the dristivada (abhidh. v. 245, 246), cites the purva (gata) as its fourth, and not as its third part, affords us only such assistance as confirms the divergence in question. Since the fifth part of the dristivada consists of so-called culikas, which are a secondary addition the ditthivaa, according to Hemacandra's treatment478 too, actually concludes with the Virdusara section. 476 In Hemacandra's treatment of the subject there are other minute divergences from the statements in anga 4, or Nandi; on which see below.

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SACRED LITERATURE OF THE JAINS So much is clear :-That that conception which limits the ditthivaa to the 14 puvvas alone is too narrow. We find a recognition of the other constituent parts of the digthivaa also in those statements of the scholia, in which (cf. p. 258) "purvani sammaty-adikas ca" (anuyogah) are mentioned instead of the ditthivaa referred to in the text. See Av. nijj. 8, 54. By sammatyadikah (anuy ) we are probably to understand the first parts of anga 12, though the order has been inverted.477 [348] To the statements made, p. 212 foll., in reference to the gradual decline of the knowledge of the purvas, I add the following: - In the Kalasattari of Dhammaghosa478 verse 38 foll., Thulabhadda is referred to the year Vira 215; and there still existed in the time of Vaira 584 (Vira) 10, in that of Dubbalia 616 (Vira), 94 puvvas. In the scholiast on the passage and in KL 247" the latter name is cited as Durbalika-Puspa ('$ya)mitra ; in the Berlin scholiast on the Nandi, introduct. v. 32, as Durvalikapuspa (sya), he and his teacher Aryaraksita being called the two nayapurvinau. In the year 1000 the entire puvvagayam was "gayam". Let us now turn to the locus classicus itself. Its statements are unfortunately not clear and in fact were unintelligible to the scholiasts of both texts (Abhayadeva on anga 4, and Anon. on Nandi). They both assert with tolerable unanimity that, inasmuch as the text itself was no longer extant, they merely report the few utterances of tradition. Abhayadeva has the foll, at the beginning of his remarks : sarvam idam prayo vyavachinnam tatha' pi yathapistam (! dustam ?) kimcit likhyate; and the anonymous scholiast on N. has : s. i. pr. vy. tatha 'pi lesato yathagatasampradayam kiscid vyakhyayate. In explaining the first part Abhayadeva says : etac ca sarvam samulottarabhedam sutrarthato vyavachinna and the anon. schol. :-tani ca samulottarabhedani sakalany api sutrato'rthatas ca [319) vyavachinnani yathagatasampradiyatas ca darsitani. Finally, Abhayadeva expresses himself in a similar manner concerning the second part : amuny api sutrarthato vyavachinnani tatha 'pi drtabusaratah kimcitlikhyate, and the anon. 477 Sammati 1) "opinion", "view", in the St. Petersb. Dict., i. e. synonymous with drsti. Leumann tells me that Silanka, too, on anga 1, 1, 8, refers to sammat yadau a discussion on the 7 nayas (see below p 352), and was in possession of a text of that name before him ; cf. also the sammativytti, below p. 371. 478 Dhammaghosasuri, scholar (v. 74) of Devinda, died accord. to Kl. 255a Samvat 1357. This does not agree with Kalas. v. 41 foll. where in general the same prophetic statements are found as in Satrunj. Mah. 14, 290 foll. (See my Treatise. D. 47). These statements contain the dates 1912 and 1850 Vira (ie. Samyat 1442 and 1380).

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96 SACRED LITERATURE OF THE JAINS schol, says etany api samprati sutrato'rthatas ca vyav., yathagatasampradayato vacyani. The ditlhivaa is stated to have consisted of five parts. The first part is the parikammam, by which, the scholiast says, we are to understand those preparations necessary to grasp the meaning of the sutras correctly. These preparations are analogous to the 16 arithme. tical operations parikarmani which must be understood in order to compute without assistance from others. 479. They are divided into 7 groups, each one of which is again divided into various subdivisions, the total number of which is 83. The first two groups have each 14, the next five but 11 of these subdivisions, which everywhere bear the same title. They begin, 480 in the case of groups 1 and 2 with the mayapayaim, in the case of groups 3-7 with the padho. Padha doubtless signifies "reading"; and the mauyapadani, numbering 46 according to anga 4, 46,- see p. 281,-recall the 46 signs of the alphabet, and therefore deal with preliminary instruction in reading and writing. The statement bambhie nam livie chayalisam mauyakkharani, which follows immediately thereupon, tends however to invalidate (350) this assumption. Since this statement certainly, though strangely enough (see above, p. 281 note), refers to 46 sounds or signs of the alphabet, the 46 mauyapadani which are mentioned immediately before must refer to something else.481 Furthermore since both scholia upon this occasion offer the second of the above-cited explanations of their ignorance, and consequently make no attempt to clear up the names of the 7 groups or of their 84 sub-divisions, it cannot be demanded of us that we do more than follow their example, 482 dhn 479 Schol. on N: parikarma yogyatapadanam, taddhet uh fastram api parikarma; sutra. purvagata-'nuyoga-sut rarthagrahanayogyatasampadanasamarthani parikarmani, yat ha ganitasastre samkalitadiny adyani sodasa parikarmani, se saganitafut rartha grahane samarthanipadana (doubtless orthata-sampadeg ?) samarthani. 480 The interesting fact becomes here apparent that the text of N is unconditionally older. See below. 481 It is greatly to be lamented that the MS of Abhayadeva to which I have had access, is here so corrupt, that nothing definite can be gained from it. The passage reads :-(dit hivayassa nan chayalisan masyapaya pan, bambhie namn livie chaya. lisan mauak khara pam) : diffhivavassa iti dva lasamgas ya, mayapaya ti sakalatvahmayasya(?) ak vasadi (akaradi ?) matskapadani' va distivadarthaprasart ha(?) nigamah dhovyal?) laksanani tani va (tanica) siddhasreni-manusyaereny-adina (i e. names of the first two groups of the parikamma) visayabhedeva (dena) kat ham api bhidyamanani satohat varisnad gavati (bhavam i ti?) sambhadhvate (vyate): tatha bambhie nam livie tti lekhyavidhau 46 matikaksarani, tani ca. (see p. 281). 482 Some of these names are not certain since the MSS. vary. Agasapayain, keubhuyan rasibaddhan, keubhuyapadiggaho refer probably to the domain of astronomy.

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SACRED LITERATURE OF THE JAINS Following upon the enumeration of the seven groups in the significant statement483 that six of this number (according to the schol. the first six) belong to the system kat' e' Foxn'v (sasamaiyani) and that the number seven belongs to the ajiviyas. The six are then characterized as caukkanaiyani (catur nayikani); the seven as terasiyani (yais nayaim N, trairasikani). The scholia explain one of these two names of schools by [351] Gosalapravartitajivika "ta ajivikah N) - pasandasiddhamta (pasandinah N), the second by trairasikapasandasthas. The mention of this second name leads us, so to speak, to the domain of history. The Terasiyas represent the six schism,484 which Avasy. 8, 56, 72, refers to the year 544 after Vira ;485 and this name is perhaps attested by epigraphic testimony of the time of Gotamiputra Satakarni. If we suppose that the reading Terasika, proposed by Buhler (Archaeolog, Survey of West India, 1882, p. 104) for the inscription Nasik No. 11a, is conclusive, it is not improbable that it refers to the Terasiyas quoted above. Buhler, it must be confessed, has adopted another explanation of the name in his Survey. The explanations of the scholiasts have as yet not assisted me in the endeavour to discover what is referred to by the four nayas, 486 &c [352]. It is a significant fact that the twelfth anga, according to the above statements, treated not merely of the proper but also of heterodox doctrines, or, as the case may be, of hermeneutic methods, and the title of this anga seems to refer to this peculiarity in its contents, 433 In the Berlin MS. of the Nandi this passage is omitted in the text, though it is explained by the scholiast 484 See above p. 275.; accord to Abhayadeva however :-ta eva ca "jivikas trairasika bhanitah, or, accord, to the schol on the Nandi wbich is identical :-ta eva Gosalapravartita ajivikah pasandinas trairasika ucyamte - the trairasika are the same as the adherents of Gosala. In SS 6 of the Theravali of the Kalpasutra Chalua, the founder of the sixth schism, is stated to have been the scholar of Mahagiri, who was the successor of Thuiabhadda (Vira 215, cf. p. 348), and is placed about 300 years earlier than Vira 544. These are discrepancies not easily overcome. The further explanation of the name trairasika in the schol. on N. is te sarvan vastu trayatmakam icchamti, tad yatha ;jivo'jivo jivajivas ca, loko 'loko loka-lokas ca sat asat sad-asat, nayacimtayam dravyastikam paryayastikam ubhayastikam ca ; tatas tribhi(h) rasibhis caramti 'titrairasikas, tanmatena sapta'pi parikarmani ucyante. It is worthy of note that the triad form ascribed to the Trairasikas is made use of cf. p. 266 in anga 4, where the statement of the contents of angas 2-5 is given, and in fact with the citation of two of the examples quoted here. Accord, to the schol. on Kalpas., cf. Jacobi, p. 119, the Vaisesikadar sanan took its rise from the Terasiyas. 485 Cf. Avasy. 8,37 : eehim (ebhir naigamadibhir nayaih) ditthivae paruvana suttaattha. * kahana ya. 486 nayah sapta naigamadayah, naigamo dvidha, samanyagrahi visesagrahi ca, tatra "dyah sangrahe dviti yas tu samvyavahare pravistah, tato dvau sangrahavyavaharau, rijusutras cai' kah sabdadayas ca trayo 'py eka eva nayah kalpate, tata evam F-7

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98 SACRED LITERATURE OF THE JAINS which was probably of great moment in determining the fate of the last of the angus. See pp. 248,342. The suttai are cited as constituting the second part of the ditlhivaa. In all there are 88 suttai, a number ascribed487 to the second part in anga 4, 88. In reality, however, there are but 22, beginning with ujjuya (ujjusua N; rijuka), but conceived as divided into four parts. The proper orthodox (sasamaya) doctrine and the heterodox views are represented as being equally authoritative. The former are divided into two different forms which are also represented by the ajiviya (Gosalakapravartitapasanda Abh.), or terasiya. The 22 names are not explained by the scholia. They refer488 the name sutra to the explanation of the meaning of the purvas, and consider this as well as the first part as an introduction to the third part of the ditthivaa which follows. (353) The third part is composed of puvva gae, purvagatam, i. e.489 the 14 purvani, which the Tirthankara - (Mahavira) himself is said to have imparted to his scholars, the ganadharas- see above p. 216,217 -who then composed the angas (acaradikam). Besides this explana. tion which represents the purvas as older and earlier doctrines anticipating the angas, there is another which is possible. If our second con. jecture is correct, we should have to understand by the purvas that preliminary knowledge necessary to the comprehension of the doctrine. The titles of the 14 purvas490 quoted here in the text and enumerated before in SS 14 are explained singly in the scholia, and the number of their padas, is stated. The enormous size of these figures greatly exceeds as a rule that which the scholiasts -- see above p. 288 - state to be the number of the padas of the angas, each one of which was said to contain twice the number of padas of the preceding catvara eva nayah, etais caturbhir, nayair adyani sat parikar mani svasamayavakt av. yataya cimt yarte, on this see Silanka on anga 1, 1, 8, above p. 347n. 487 The uijusuya and the parinayaparinayam are stated to be the first two in the series. As regards other names reference is made to the Nandi and not to the independent treatment of the subject further on in anga 4. See above p. 284. 488 Sarvasya purvagatasutrarthas ya sucanat sutrani, tani ca sarvadravyanah sarvapar yayana sarvanayanam sarvabhangavikalpanam prakasakani dvavinsatih praj naptani, tatha rijusutram iti adi. 489 Cf. Schol. Hem. 245; purvanam gatam jnanam asmin purvagat am. The anonymous author of the Vicaramstasangraha which contains in 25 vicaras a grouping of siddhanta passages, a'apakas, states that the purvagatasrut adharas were called vacakas, or, accord, to the Nandivytti cited by him, but which I have not seen, three other names vadiya khamasamane divayare vayaga tti egastha / puvvagayammi tu sutte ee sadda pauttanti. Can the Vicarasytasangraha be identical with the Siddhantalapakoddhara of Kulamamdana, Samv. i409-55 cited in KI. 255b ? 490 They agree in generai with those in Hem. 247,248. The explanation is likewise identical ; see the schol. ibid. The number of padas is the same as that stated in

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SACRED LITERATURE OF THE JAINS The names of the purvas (354) are as follows: 1. uppayapuvvam,491 utpadapurvam; 10 vastu and 4 culiya vastu; eka padakoti, 10 millions. 2. aggeniyam (ABC), agge-aniyam N (agganiyam N ed., according to Leumann) ; agreniyam Abh.,492 and agrayaniyam493 Schol. on N; 14 vastu (so also in SS 14) and 12 culiya vastu ; sannavatih padalaksah (9,600,000). A direct citation from this is found in Avasy. 10,42494 and in Malayagiri on upanga 4 (agrayaniyakhye dvitiyapurve karmaprakrti prabhrte bardhavidhane sthitibamdhadhikare catvari anuyogadvarani...). An anonymous avacuri on Candra-mahattara's Saptatika (ms. or. fol. 690) calls this work an excerpt from the ditthivaa, especially from the fourth prabhstam (karmaprakstinamam of the fifth vastu of the second purva ("agrayaniya"). In the Vicaramitasargraha we find the following interesting statement taken from the "Nandivstti : -Sivasarma-Suryadibhir agre 'niyadipurvebhyah samuddhstah satakadi karmagrarthih. There actually [355) exists a siddhapahudam in 120 gathas, which is characterized as having taken its rise from the aggeniyapuvva ; see p. 361. 3. viriyam, viryapravadam ;495 8 vastu and 8 culiya vastu; tasya 'pi(!) saptatih padasahasrani Abh., but in the schol. on N: 78 padalak sah 7,800,000.-Citation from this in Haribhadra on Avasy. 10,42 (see p. 354, note 4). 4. ' 'atthinatthippavayam, astinastipravadam ;496 18 vastu (also according the introduction to the Kalpantarvacyani. In this work the number of vasti c? yastu) of each purva is said to increase from 1 on by geometrieal progression (8192 in the case of purva 14). Here however in the text itself-see p. 366-we find entirely different figures which are quite credible. The figures in the case of 1.3.7.10 vary somewhat in the enumeration of the purvas in Nemicandra's pra vacanasarodhara $ 92, v. 719-25. 491 sarvadravyanam paryavanai (! paryayanam) co't padabhavam amgikttya prajnapana Abh., sarvadravyanam ut padam adhikstya prarupana N. 462 tatra pi sarvesam dravyanam paryavanan (!) jivavisesanam ca 'gram parimaram varnyate it y agreniyan, Abh. ; agran parimanam tasya 'yanam paricchedas tasmai hitam agrayaniyah sar vadravyadi-parimarakari Schol. on N. 493 The Schol. on Hem. Kalpantarvacyani has the same. 494 aggeniammi jaha Divayana jattha ega tattha saya jattha suyam tatthe 'go hammai va bhumjae va vil/Haribhadra says : jaha agrianinie (!) virie atthinarthipavayapuvve ya padho : jarthe 'go Divayano bhuthjai tattha Divayanasayam bhuijai, jattha Divayanasayam bhunjai tartha ego Divayano bhuijai; evan hammai. According to this the similar passage should be found also in puvvas 3 and 4. See the remarks on Ambada in Aup. $ 89; Ambada is mentioned ibid SS 76 together with Divayana. 495 padaikadese padasamudayopacarat sakarmetarana jivanan ajivanam ca viryam pravadari 'ri viryapravadam Schol. on N. 496 yat loke dharmastikayadi vastu asti yac ca na 'sti kharasringadi tat pravadati ty astino dam, Schol. on N. yal loke yatha va na (del, ?) 'sti at hava syadvadabhi

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100 SACRED LITERATURE OF THE JAINS to $ 18) and 10 culiya v. ; 60 padalak sah, 6 millions.-Citation as above. 5. nanappavayam, 497 jnanapravadam ; 12 vastus ; eka padakoti ekapadona (Abh., padenai 'kena nyuna schol. on N), i. e., 9,999,999(!) Malayagiri on N has, according to Leumann, 10,000,006. 6. saccappavayam, satyapravadam :498 2 vastus, eka padakoti sadbhir adhika, 10,000,006(!) 060 Malay., according to Leumann. 7. ayappavayam atmapravadam ;499 16 vastus (also according to $ 16) ; 26 padakotayah 260 millions. Leumann says that a passage, which caused the second schism, is found in the schol, on anga 3,7 (see above, p. 275). Uttarajjh. 3,9, Avasy. 8,65. [356] 8. kammappavayam, karamapravadam500 ; 30 vastus ; eka padakoti 80 padasahasrani, 10,080,000(!). A passage from this, which caused the Abaddhia or Gotthamahila to inaugurate the seventh schism is found in the extract just quoted, and in Haribhadra on Avasy., 8,89, where he remarks : atthame kammappavayapuvve kammam paruvisti upon the following passage of the text : Gotthamahila navamatthamesu puccha ya Vimjhassa. 9. paccakkhanappavayam 501, pratyakhyanapravadam ; 20 vastus (also in $ 20) ; 84 padalaksah, 8,400,000. For this purvam we have quite a number of references. The above cited passage of Avasy. 8,89-91 and Haribhadra's scholion seem to prove that the Abaddhia stood in some relation to the ninth purva.502 The statement is frequently made that the kalpasutram, which forms the eighth adhyayanam of the dasa prayatas tad eva na 'sti 'ty evam pravadati 'ti, 'Abh. The syadvada, which the Brahmins consider to be a distinguishing mark of the Jains, comes here for once into prominence. 497 matijnanadibhedabhinnam saprapamcai vadati 'ti Schol. on N; matijnanadipanca kasya bhedas ya prar upana Abh. 498 satyam samyamo vacanam ca, tat prakarsena vadati, Schol. on N; tad yatra sabhedam apratipaksam ca varnyate Abh. 499 at manam jivam anekadha nayamat abhedena yat pravadati, Schol. on N. 500 karma inanavaraniyadikam astaprakaram, tatprakarsena prakytisthity-anu bhaga-pradesadi bhir bhedaih saprapancan vadati. Schol. on N... ..bhedair anyais co 'ttarottar abhedair yatra varnyate, Abh. 501 tatra sarvaprat yakhyanasvarupam varnyate, Abh, in the Schol. on N merely; atra 'pi padaikadese padasamudayopacarat. 502 The text reads puttho jaha abaddho / kancuinam kamcuo samunnei l'evan putthanh abaddhan / jivo kamman samanneil/90/1 paccakkhanam seam/aparimanena hoi kayavvar/jesin tu parimanam / tam dathum (dutthan BH) asasa. hoi (1911) Haribh, has: pratyakhyanan sreyah aparimanena kalavadhin vihaya kartavvam-jam tassa avasesam navamapuvvassa tah samimat tam ; tato so abhinivesena Pusamittasayasam ceva gamt una bhanai - Pusamitta's name is elsewhere brought into connection with the fourth schism. See schol. on up 1, below p. 381. This name occurs frequently in the legends of the Brahmins and Buddhists.

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SACRED LITERATURE OF THE JAINS 101 srutaskandha, and the fourth chedasutra, was "uddhrta" by Sri Bhadrabahusvamin from the ninth purva. Thus, for example, in the introduction (357] to the Kalpantarvacyani.503 This appears to me to rest upon a misunderstanding (as will be developed further on) of the statement that is frequently met with elsewhere, e. g. in Dharmaghosa in the Rsimandalasutra v. 167 (see Jacobi, Kalpas. p. 11,12), to the effect that Bhadr. extracted dasa504 kappavvavahara from the 9th puvva. By these are meant the chedasutras 3-5, and by kappa, not the kalpasutram, but the fifth chedasutram is implied. Haribhadra, too, on Avasy. 6, 88, characterizes the ninth purvam in general as chedasutra laksanam and especially the twentieth prabhrtam (by name oghapr.), the third vastu (by name acara) as the source of the oghanir yukti treating of the ogha. samacari. He says that the oghanir yukti is nirvyudha therefrom. In an avacuri (composed 505 A. D. 1383) on Dronacarya's vrtti of the oghaniryukti, the chedasutras, especially kalpa and vyavahara, are referred to the same source. See also the scholiast on Uttarajjh. 26.. 10. vijjanuppavayam, vidyanupravadam ; 506 15 vastus (also in $. 15); eka padakotih dasa ca padasahasrani (dasa ca p. omitted in N) 10,010,000. The cause of the formation of the fourth schism is a passage from this puvva, cited in the passages quoted on puvva 7, or Av. 8,59. [358] neunia 'nuppavae, on which Haribhadra says : anupravadapurve neuniya vacham (vatthu ?] padhati) Leumann compares the 9 neuniyar vatthus in anga 3,9. 11. avamjham, avamdhyam ;507 kalyanam Hem, ; abandhyam iti va Schol. : 12 vastus ; 26 padakotayah, 260 millions. 12. panaus, pranayus ;508 pranavayam(!) Hem. ; 13 vastus (cf. SS 13); 1 padakoti 56 padasatasahasrani, 15,600,000. 503 This is the chief passage, which contains the statements in reference to the purvas. 504 Dasa is not to be connected with kappa, as is assumed by Jacobi (The ten kalpas). but denotes the dasao, the fourth chedas utram itself, a part of which exists to-day under the title of the kalpasutram. 505 navamapurvat ar varti tritiyar samacarivasty asti, tatra 'pi vinsatitamat pra bhytat sadhvanugraharthan Bhadrabahusvamina nirvyudha. The following fact speaks decisively against Bh. as author of the oghan. In v. 1 not only are the caudda sapuvyins praised to which he himself belongs, but also the dasapuvvins * which reach to Vajra ; consequently the existing text must have been composed at a period considerably posterior to Vajra. 506 tatra 'nekavidyatisaya varnitah Abh., vidya anekatisayasampanna anukulyena siddhi prakar sena, vadatiti, Schol, on N. On satisayatva in connection with vidya, cf. p. 2510. .507 vandhyam nama nihphalan, avandhyam saphalam ity a., tatra hi sarve jnanata pahsamyamayogah subhaphalena saphala vaznyante, aprasastas ca pramadadikah sarve asubhaphala varnyatte, Abh. 508 prnah paince 'ndriyani 5, trini manasadini valani 3, uchvas a-ni (h) svaso 1, ayusca, Tani yatra varnyamte tad upacarat pranayuh schol. on N.

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102 SACRED LITERATURE OF THE JAINS 13. kiriyavisalam, kriya (bhih) visalam ;509 30 vastus ; 9 padakotayah, 90 millions. 14. logavindusaram (without loga in SS 14), vindur iva saram510 ; 25 vastus (also in SS 25); ardhatrayodasa (sardha N) padakotayah 125 (135 N) millions. This purvam is often mentioned as the conclusion of the angas or of the suanana. See above p. 245,346. It is now perfectly clear that the number of padas which has been handed down to us is purely a matter of fiction. The exact figures in the case of 5 and 6 are simply amusing. It is easy to revel in detail, when the fancy is the only controlling agent. The enumeration of the names in the text is followed by detailed statements in reference to the number of each of the vatthus, (359] vastus and culiyas or cula-vatthus,511 i. e, sections into which each of the 14 puvvas are divided. These numbers, in all .225 vatthus (mulav.) and 34 culav., are also mentioned in three karikas, which have been inserted ; and each of which has been quoted in its proper place. The fourth part is called anuyoga ; Hem. calls it purvanuyoga512 and places it (cf. p. 347) in the third position, the purvagatam occupying, according to him, the fourth place. A contents of historical character is ascribed to this fourth part. The anuyoga518 is divided into two sections : (1) into the mulaprathamanuyoga, treating of the root (of the tree of the sacred doctrine), or, according to the scholiasts, of the Tirthankaras, 514 i.e., the history of the beginning, of the preliminary birth, of the existence and of the final completion of the bhagavartanam arahamtanam ; and (2) into the gandikanuyoga, i. e., the doctrine of the 509 kriyabhih samyamakriyadibhih visalan. schol. on N; tatra kayik yadayah kriyah sabhedah samyamakriya-chedah (chanda ?) kri yavidhananica varnyarte, Abh. (Malay. has according to Leumann : samyamakriyachamdakriyada yas ca). 510 loke jagati srutaloke va'ksarasyo 'pari viduriva saram, sarvaksarasamni patalabdhihet ur vat, schol. on N. 511 N has cullavatthuri, which is explained by the schol. by ksullavastuni, whereas cula is explained by fikharam ! Abh. understands here, as in anga 1, cuda to be secondary additions. See p. 360n. 512 cf, Wilson Scl. W. 1, 285, purvanuyoga on the doctrines and practices of the Tirthankaras before attaining perfection, purvagate on the same after perfec tion(!) 513 anuyogah, sutrasya nijena 'bhidheyena sardham anu (rupa) ?) sambamdhah ity a. Abh. 514 ihu dharmapranaya(na) mulam tavat tirthakaras, tesam prathaman santyaktva vaptilak sapapurva(bha) vadi gocaro'nuyogo muo gah, Abh.

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SACRED LITERATURE OF THE JAINS 103 "little knots," single knotted points, members, sprouts, 515 of the sacred doctrine, i.e., the history of the numerous figures of the Jaina hagiology which are stated to be-(360) kulakara, tirthakara, ganadhara, cakkadhara, Dasara, 516 Baladeva, Vasudeva. The history of Harivamsa is added to this group and, strangely enough, that of Bhadrabahu himself, whom tradition represents to be the last teacher of the ditthivaa. Other "knots" are finally, added, viz. tavokammagandika cittastara (citramtara) gardika, osappinio and ussappini", and also all sorts of stories illustrating the way how beings become gods, men animals or hell-beings. Abhayadeva is unfortunately very brief here, and to add to our difficulties the MS. is full of corruptions. Abh. refers especially to a Nanditika517 composed probably in Prakrit, which is, however, not the same as the commentary on N, which I have before me. This too, is very brief and presumably contains a direct citation from one of the sections which belong here. See below p. 368 on cittamtarag. : The fifth part is composed of the culiyas-additions, which were referred to p. 358 in the discussion on part 3 to which they belong. They belong however to the first four puvvas alone. According to the schol. (and also to the schol. on. Hem. 246) by these culiyas we are to understand cula-like (i. e., like excrescences) paddhatis, which embrace that which was not treated of in all the four preceding518 parts of the drstivada. [361] The text, however, takes pains to limit them to the first four puvvas. In the final remarks in reference to the complete extent of the ditthivaa, the following parts are ascribed to it,- 1 suyakkhandha, 14 puvvas, samkheyya "computable" (perhaps "innumerable," see above p. 281) vatthu and cula (culla N) vatthu519 and pahuda (prabhita), pahudapahuda, pahudiya and pahudiya pahudiya, to which the same epithet is attached. The payasahassa, 520 akkhara, &c., are characterized by the same epithet, i. e., samkheyya. 515 ik sv-adinam purvaparaparvaparicinno madhyabhago gamdika gandike 'va gamdika, ekarthadhikara, granthapaddhatis tasya anuyogah, schol. on N; ihai 'kavaktavyatarthadhikaranugatavakya tavak yah?) paddhatayo gaindika ucyante tasam anuyogo 'rthakathanavidhir gao gah, Abh. 516 See Pet. Dict, s. v. dasarha, attribute of every Buddha. 517 Doubtless that of Haribhadra is meant. See schol. on Ganadhara-sardhasata v. 55. This, too, is indicative of the fact (see p. 284, 352) that the Nandi is strictly the proper place for that entire treatment of the 12 angas. which later on found a home within the fourth anga. See p. 349, 363. 518 iha drstivade parikarma-sutra-purvagata 'nuyogoktanuktarthasangrahapaddha tayah (samgrahapara gramthapaddh. N. Schol,) culah. 519 The number of vatthu and culav for the 14 puvva at least, was shortly before (cf. p. 359) stated with exactness in the text itself. 520 See above for the fabulous accounts of the scholia.

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104 SACRED LITERATURE OF THE JAINS Though the scholia fail to explain further the words pahuda, &c., they manifestly signify the same as chapter, paragraph, &c., and are actually so used521 in upangas 5, 7 ; and in anga 10 (see p. 333), the word pahuda is used in connection with the 14 puyvas. In the Anuyogadvarasutra (end of the pamana section), the ditthivaa is said to be computed according to pahuda, pahudia, pahudapahudia, and according to vatthu. This method of counting is said in the Anuyogadvarasutra to be similar to the division of the kalia sua, i. e., into uddesaga, ajjhayana, suakkamdha, anga, which is there contrasted with the ditthivaa. Vatthu appears in up. 6 as the name of the sections of up. 5 and 7 in which it no longer occurs in the signification. If we now cast a glance at the entire field of information which we possess in regard to [362] the twelfth anga, it is manifest that, though this anga had a genuine existence, nevertheless the information at our command produces an impression of less weight than that concerning the previous eleven angas. In the case of the latter we possess the texts themselves as a means of verification, but in the case of the twelfth anga there is no such help upon which we can rely. These statements, and especially those in reference to the 14 purvas, are, however, not purely fictitious. This is clear from the citations adduced above in our consideration of each, and especially of 2-4, 7-10, and from traditions in reference either to the extracts from them or to their relations to the origin of some of the seven schisms. Another proof of the validity of these statements lies in the fact that the number of the vatthus, mauyapadani and suttani, contained in the ditthiv., which is mentioned in anga 4 $$ 13-16, 18.20.25.26 and 88 is in direct agreement with the later statement of contents. Finally the name pahuda in anga 10 appears in direct connection with the 14 puvvas. At the period of the Avasyakasutra, especially, and at that of the Anuyogadvarasutra these texts must still have existed, and perhaps even at the time of the older commentaries (cf. e. g., p. 347n.), if the statements of the latter are not mere reproductions of old traditions. See p. 225. The statement of the contents of anga 12 is found in anga 4, or Nandi (N), and is as follows: Se kim tam ditthivae ? ditthivae nam savvabhavaparuvanaya522 aghavijj 521 The name pahuda is found in the Siddhapancasika of Devendrasuri in 50 gathas. The author, in v. 1, says that he has taken his material sirisiddhapahudao. See above v. 354. 522 ABC, vana N.

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SACRED LITERATURE OF THE JAINS 105 arti, 523 se samasao pancavihe pam [363] (natte), tam : parikammam584 suttaim puvvagayam525 anuyogo526 culiya s-se kim tam parikamme ? 2 sattavihe pam, tar : siddha527 seniyaparikamme, 528 manussase, buddhase,529 uggahanaase(r), 530 uvasampajjanasedeg,531 vippajahanase, cuyacuyase";-Se kii tam siddhaseo?532 2. coddasavihe pannatte, tam jaha : mauyapayani533 egatthiyapayaim pacho atthapayani534 agasapayani535 keubhuyam rasibaddham egagunam dugunam tigunam keubhuya536-padiggahe587 santharapadiggahe538 namdavattam siddhavattam, se 'ttam siddhase; - se kim tam manussaseo? 2 coddasavihe par, tam : taim ceva mauyapayain539 java namdavattan manussavattam, 540 se 'ttam manussasedeg,541 - avasesaim parikammaim padhaiyaim ekkarasavihani542 pam ; - icc (364) eyaim543 satta parikammaim, cha544 523 ABC, ijai N. 524 ABC, omme N. 525 ABC, gae N: when 1 henceforth cite N alone, ABC agree. 526 BC, degugo A, oge N. * 527 siddhi AN. 528 etani siddhasrenikaparikarmadi (dini) mulabhedat ah saptavidhani, matykapada dyuttarabhedapek saya tryasitividhani, 'schol. on N. 529 BC, putthaseo AN. 530 BC, ugadha A, ogadha N.. 531 na BC, na AN. 532 siddhi A. 633 A, odani BC, maugapayaim N. 1:34 BC, affha AN; in N before padho. 535 BC, anasa A, amasa N. 536 N, bhuye BC, bhuyan A, 537 ggaho AN. 538 BC, samsao ho AN. 539 mauyaim pao BC, mauyap, A, maugap N. 540 AN, ssabaddham BC, incorrectly. 541 In N this & is differently understood, since all the 14 names are again enumerated, and, in fact, just as above with the same variations :-mauga', padho after aftha payaim, amasao (sic!), keubhuyappadiggaho, samsarapadiggaho. 542 It follows from this ekkaras avihani that the reading of N. which gives padho after atthapayaith, is correct; otherwise there would be twelve species, not eleven. N consequently has preserved the original form of the text. N is also more exact in another point : From the text we conjecture merely that the last member of each of the seven series (after nandavattam) begins in each case with the first part of the name of the series. Jo N, however, where as in the case of manussase and in all the foll. series, the enumeration of the 14 members is in eaeh case complete, the readings being the same as heretofore, the last member of each always varying, or it is expressly called puffhavattam, ogadhavattam, uvasanpajjanavattam .vippaja. haravattan, cuacuavattam. Further on N has frequently, sometimes in agreement with A, the better reading. Some omissions are due to the incorrectenss of the Berlin MS. 543 eyat in BC, eiyain AN. 544 cha s. s. aj. omitted in N, the schol. however says : etesam ca saptanam pari

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106 SACRED LITERATURE OF THE JAINS sasamaiyani satta ajiviyani, cha caukkanaiyani,545 satta terasiyani,546 evam eva547 sapuvvavarenam satta parikammaim tesiim bhavati 'ti-m-akkhayaim; se 'ttam' parikammani ;-se kim tam suttaim ? suttain548 atthasti bhavrti 'ti-m-akkhayatim,549 tam ;550 ujugar,551 parinayapari nayam, bahubhamgiyam, vinayapavvatiyam,552 anamtaram,553 paramparam, Samanam,554 samjuham,556 bhinnan, ahavvayam,556 sovatthiyam,557 ghamtam, namdavattam, bahula, putthaputtham558 viyavattam,559 evambhuyar, duyavattam vattamanuppayar, 560 samabhirudham,561 savvatobhaddar,562 panasar563 dupadiggaham, icc-eiyaim bavisam suttaim chinnaceyanaiyani564 sasam [365] ayasuttaparivadle ; icc-eiyaim565 bavisam suttaim achinnacheyaraiyani566 (karmana)m adyani (Abh. has : sat adi mani parikar mani) saf svasamayavaktavyatanugatani svasiddhantaprakasakani 'ty a.. ye tu Gosalapravartita ajivikah pasamdinas tanmatena sapta pi (cyutacyutasrenikaparikarmasahitani Abh.) prajnapyamte. 545 nayaim N ; adyani sat caturnayopet ani, schol. on N. 516 yaim N; trairasiukani, trairasikamatam avalambya sapta parikar mani trividhana. yacimtaya cimt yamte, schol. on N. 547 Instead of evam eva to akkhayaim N has merely nayaim parikamme. 548 Instead of suo to akkhayatim N has suttain vavisam pam. 549 BC akk hayam A. 550 A omits. 551 BC, ujjayam A, ujjusuan N. 552 C, pacco B ; vijayavirayam A, vijayacariyam N. 553 ra BC. 554 BCN, samo A. 555 bu B, simply juhan A. 556 BC, cc A, ayaccayam N. 557 sava N. 558 merely puttham A. 559 vaccam N. 560 payam A. 561 ruddhan N. 562 BC, savvao N, savvau A. 563 AC, pannas am BN. 564 yaim N ; iha yo nama nayah sutram chedena chinnam eva'bhipraiti, na dvitiyena sutrena saha sambandhayati; tatha hi : dhammo mangalam ukkitfam iti slokam chinnachedanayamatena purvasurayan tatha vyakhyarti sma yatha na dvittyadislokanam apeksa syot, tatha dvitiyadin api tatha vyakhyamti sma yatha na tesam adyaslokapeksa syat ; tatha sutrany api yatrayabhih prayena (yan nayabhi) parasparam nirapeksani vyakhyamti sma, sa chedachinnanayah tatah, svasamayavaktavyatam adhikt ya chinnachedanayat vam, tatha yah sutram sutramtarena saha 'chinnam arthatah sambandham abhipraiti, sa achinnachedana yah, yatha : dhammo mangalan ukkiffham ity ayam sloko 'chinnachedanayamatena vyakhyayamano dvitiyadin apek sate, 'py et am slokam, evam anyonya(m) dvavinsari (h) sutrani aksararacanam adhikytya parasparam vibhaktany apy dviti yadayo arthasarvandham apeksya sapeksani, schol. on N. 565 A. N. etalm BC. 565 nayain BC.

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SACRED LITERATURE OF THE JAINS 107 djiviyasuttaparivadle ; icc-eiyaim567 bavisam suttaim tika568 nayani569 terasiya570 suttaparivudle ; icc-eiyaim bavisam caukkanaiyani571 sasamayasuttaparivadie572 evam eva sapuvvavar enam573 atthas17574 suttain575 bhayarti 'tti576 m-akkhayam ;577 se 'ttam suttaim. Se kim tam puvvagae 2578 puvvagae coddasavihe578 pam, tam : uppayapuvvar, aggeniyam580 viriyam atthinatthippavayan, nanappavvayam, saccappvayan, zyapp., kammapp., paccak-khanapp.581 vijjanuppavayam, avamjham, panaur, 582 kiriyavisalar, logabirdusaram ;-uppaya [366] puvvassa nam58% dasa vatthu cattari culiya 584 vatthu pamo, aggeniyassa5*5 nam puvvasso coddasa v. barasa586 culiya v. par, viriyapuvvassa attha v. atpha culiya v. p., atthinatthi payayassa587 attharasa v. dasa culiya v. p., nanappavayassa nam puvvassa barasa v. p., saccappavayassa nam p. do688 v. p., ayapp. nam p. solasa v. p. kammapp, nam p. tisar v. p., pacchakkhanassa nam p. visar v. p., vijjanupp. nam p. pannarasu v. p. avamjhassa nam p. barasa v. p. panaussa nam p. terasa v. p. kiriyavisalassa nam p. tisar v. p., logavindusarassa nan p. papavisam narin p. solasuj.p., vijjanupe. nam p. jer 567 eyaim A; atha nayavibhagantaram aNhikli ya bhedam aha : trairasikanayamatena sutraparipatyam vivaksit ayam trikanayikani, svasamayavaktayyat am adhikttya suo vio sangrahavyavahararijusutrasabdar upanayacatus kayo (! omission) schol. on N (Malay. accord, to Leumann, continues cat ustayopetani sangrahadinaya catustayena cit yait a ity a.) 568 tikka A. tiga N. 569 yaim N, 570 slim A. 571 yaim N. nayaini A. 572 N adds suttain. . 573 purvaparasamudayarupena sarvasamkhyaya, schol. on N. 574 Ositi B, osita C, osii A, osai N. 575 oni A. 576 titti A, titi N, bhavatiti BC. 577 "iyaim BC, 'iyani A, "iyan N. 578 See Abhayadeva's scholion, above, p. 216. The anonym. schol. on Nandi has the foll. iha tirthakaras tirthapravartanakale ganadharan adhiktya purvan purvagatasut rarthar bhasate tatah purvany ucyante ; ganadhara api tathai 'va racay anti pascad acaradikan. 579 cauddo N. 580 ABC aggeaniyam N, aggani. Ned. (accord. to Leumann). 581 BC, Onuppavayam A, kkhanam N. 582 BC, panau A, panao N. 583 N adds puvvassa. 584 cullao N. 585 niassa N. 586 duvalasa N. 587 degyapuvvassa N. 588 donni N.

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108 SACRED LITERATURE OF THE JAINS v. par ; dasa coddas' attha attharaseva ('sa N) barasa duve ya vatthuni589 solasa tisa visa pannarasa anuppavayarmillbarasa ekkarasame barasame terase' va vatthuni tisa puna terasame coddasame 5 90 pannavisa u//cattari duvalasa attha ceva dasa ceva cula591 vatthunijaillana caunham sesanam culiya na 'tthil/; se 'ttam puvvagayam.592 Se kim tam anuyoge 7593 a ge duvihe p., tam : mula594 pad hamanuyoge ya gardiyanuyoge ya : Se kim tam mulapao ge ? ettha595 nam arahastanam bhagavartanam puvvabhuva596 devalogagamanain59 7 aur598 cavanaim599 jamma (367] nani ya abhiseya rayavarasirio600 siyaubol pavvajja0602 tava ya bhatta603 kevalananauppaya604 titthappavattanani ya, sarghayanam,605 samthanam uccattam aun606 vannavibhago,607 sisa gana608. ganahara ya, ajja pavattinio,809 samghassa cauvihassa jam ca 'vi6to parimdnam, jina611 manapajjava612 ohinani613 sammatta-suyananino ya vad7614 anutfaragati ya615 S. 589 mulavatthunam N. 590 AN, caudao BC. 591 cullao N. 592 gae A ; se 'ttam p. omitted in N. 593 BC, oge N, uge A, and so throughout. 594 N. omits. 595 ABC, mudeg ge N. 596 arhatan bhagavatas samyaktvabhavad arabhya purvabhavah, devalokagamanani, tesu purvabhayesu ca'yuh, devalokebhyas cyavanam, tirthakarabhavat veno 'tpadas, tato janmani, tatah sailaraje surasurair vidhiyamana abhiseka ity-adi pafhasiddhan yavan nigamanam; iha sarvatra 'py apanarale vartibhyo vadvyah (vaho ?) pratiniyataikarthadhikaras, tato vahuvacanam : schol. on N. 597 NA, onani BC. 598 N, dum A, au BC. 599 N, cayanani BC, ciyani A. 600 N, rito BC, riu A. (Ned. breaks off, Leumann says, at abhi seya and is merely prat hamabhaga,) 601 N, omits. 602 N, jjato BC, jjau A. 603 ABC, ugga N. 604 A, ppayata BC, ppayao N. 605 samghao to vibhago omitted in N. 606 au A. 607 vanavibhau A. 608 ABN, gani C. 609 N, niu ABC. 610 vavi ABC, ca N. 611 jina BC. 612 va N. 613 nani N; hinani to siddha omitted in'A. 614 BC, pavai N. 615 @gai a N.

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SACRED LITERATURE OF THE JAINS 109 uttaravellvvino616 ya munino jattiya 2 siddha, siddhapaho 617 jaha desio jacciram kalam, paovaga0618 ya jo jahim jattiyaim619 bhattaim cheyaitta620 amtagad e621 muni varuttame622 tamaraoghavippamukke623 siddhipaham624 anuttaram ca patte,625 ee anne ya evam-a7626 bhava mula627 padhamanuoge kahiya aghavijjarti628 pannavio paruvio; se 'itar mulapadhamanuyoge ;se kim tam gamdiyanuyoge ? 2 anegavihe pannatte, tam jaha629 kulagaragardiyao080 titthayarag. ganadharag,631 cakkaharag.632 Dasarag. Baladevag. Vasudevag. Harivamsag, 633 Bhaddabahug. (368] tavokammag. cittamtarag. 634 osappinig.635 ussappinig836 amaranaratiriyaniraya637 gati638 gamana viviha pariyattananuyoge,639 evam-adiyao640 gatigamdiya0641 aghavijjarti panna 649 paru ; se' ttam gamdiyanuyoge.643 616 utt. ya m. in N alone. 617 siddhapaho to kalam in N alone. 618 N, patovagato BC, pauvagau A. 619 AN, jettio BC. 620 ABC, cheitta N. 621 N, do BC kado A.' 622 N, omo ABC. 623 N, kka ABC. 624 BC, sidha A, mukkhasuham N. 625 N, patta ABC. 626 adi A. 627 A omits. 628 agh. p. p. omitted in N. 629 jaha omitted in A; instead of 2 ane jaha N has gaoge nam jaha. 630 Thus N, oyato BC, oyau A; so also further on ; kulakar anam Vimalavahanadina purvabhavajanmanamadini saprapancam upavarnyamte evam tirthakar agamdika dist abhidhanavakato bhavaniyam Schol. on N. 631 In N after Vasudevag. 632 BC, cakkavatti AN. 633 In N after Bhaddao. 634 In N after osapp.; citra anekartha amtare Rsabhajitatirthakarapastarale Rsabhavamsasamudbhutanam bhupatinam sesagativyudasena sivagatigamananuttaropapataprat ipadika gandikas, tasam ca prar upana Subuddhinamna Sagaracakravartino mahamat yena 'stapade Sagaracakravartisur ebhya Adityayasahprabhytinam Rsabha, vansarajana narapatinam samkhyapradarsanena kyta saca" iccajasainath Usabhasse 'ty-adina 'vaseya, schol. on N. 635 N usao BC, ussa A ; ni BCN, ni A. 636 BN omit; usao A, ni C. 637 niraya omitted in A; amare 'ti vividhesu parivarttesu bhavabhramanesu jantu. nam iti gamyate 'maratiryagnirayagatigamanan, evam adika gandika vahava (1) akhyayamte, schol. on N. 638 gai N. 639 BC, ouge A ffanesu N. 640 yau A, atiyato BC, merely ai in N 641 A omits. 642 N omits. 643 AN, go BC.

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110 SACRED LITERATURE OF THE JAINS Se kim tam culiyao 2644 jan nam645 aillanam caunham puvvanam culiyao646 sesain puvvaim aculiyaim647 se 'ttam culiyao. At the conclusion of this review of the 12 angas, I present the apostrophe to eternity, which is given in anga 4 and in Nandi, in entire agreement with each other, at the close of their statement of the contents of the anga. With all the unwavering firmness of this apostrophe it looks like a protest against all who might either doubt or attempt to undermine its validity (see p.293) : Icc eiyam duvalasamgam ganipidagam atite648 kale anamta jiva anae649 virahitta saurartasamsarakamtaram anupariyattissu ; 650 icc eiyam du ga paduppanne (369] kale (bis) anupariyattinti851 icc eiyam.du gao anagae kale (bis) anupariyattissamti ;-icc eiyam du ga'atite kale a. j. anae arahitta ca vitivatinsu,852 viivaisti. viivaissanti ;-icc eiyam duogao na kayai na asi,658 na kayai na tthi, na kayai na bhavissal, bhuvim654 ca bhavarti ya855 bhavissamti ya656 dhuve niae657 sasae akkhae658 avvae659 avatthie660 nicce ; 681 se jaha namae parca atthikaya na kayai na asi na kaydi na tthi na kayai na bhavissamti, 662 bhuvim ca bhavarti ya bhavissarti ya dhuva nitiya868 java nicca, evam eva duo ga na kayai na asi (bis) nicce"; --ettha664 nam duo ge gage anamta bhava a, abhava, a, heu a, aheu, a. ita bhava ama, kayai na asiansi ya 644 N yato BC, yau A. 645 BC, AN omit. 646 BC, yain N, yau A. 647 N, has avasesa purva aculiya. 648 tie N. 649 ajnaya. 650 anuparivyttavamtah Jamalivat. 651 bhramanti. 652 vyativrajitavantah 653 nast N (thus in every case). 654 bhuim N. (always) 655 bhavai a N (always). 656 bhavissai a N always). 657 niyatan. 658 N omits; ak sayam. 659 avyayam, 660 avasthitam. 661 Instead of av. nicce N has here supariffhie. In the following repetition, however, it is the same as in the text. 662 ssai N. 663 niyaya N. 664 The following is omitted in N.

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SACRED LITERATURE OF THE JAINS 111 karana a, akarana, a. jiva a. ajiva, a. bhavasiddhiya a. abhavasiddhiya, a, siddha a. asiddha aghavijjamti paru panna damsio nidarsio uvadasi, eyam duo gam gao gam. Before I proceed further I should like to state that beside the Vidhiprapa of Jinaprabha (A.D. 1307) (see above p.223) in the meantime two other samacari texts, unfortunately anonymous, have come to my knowledge. They are both written in Prakrit with an occasional intermingling of Sanskrit, and are in agreement throughout with the statements in the Vidhip, which they antedate. The first of these texts, ayaravihi, in 21 dara, contains in its tenth dara, jogavihi, not merely the enumeration of the angabahira texts, as Nandi [370), Paksikas, and Vidhiprapa, especially in the form of the two latter, but also the same detailed exposition and examination of the single portions of the angas, upangas, &c., according to the period of time requisite for their study (measured according to dina and ayambila). The order of succession is the same as in the section of the Vidhiprapa which treats of this point. It is especially interesting that ten, and not five, ajjh, are here-see p. 322-ascribed to each of the first two vargas of the second part of the anga 6: dusu dusu vaggesu kama ajjhayana humti dasa ya cauppannalbattisa caui attha ya dhammakaha bia suakkhardhe. The text which we possess does not agree with this allotment of ajjh. The same holds good of the second of these two texts, which bears the name samayarivihi. We read in it the following concerning the first vagga : tammi dasa ajjhayana and immediately thereupon vie dasa ajjhayani. Since this second text is twice--at the conclusion of the jogavihi section and at the conclusion of the whole-expressly ascribed665 to Abhayadeva, or to his oral instruction of the author Paramananda, it is very surprising that we find such differences between it and the present text, Abhayadeva himself in his commentary commenting upon that text which allots to both vagga only five ajjh, each. If the samayarivihi appears to be more than two hundred years older than the Vidhiprapa on account of its pretended relation to Abhayadeva (A.D. 1064, above p. 277), [ 371 ] the ayaravihi must be regarded as of greater antiquity. Its author refers, at the conclusion of dara 21, "etani guruk rtyani, sravakak rtyam punah srimad Umasvativacaka-sri Haribhadrasuri pratisthakalpadibhyo, "vaseyam" to two authors considerably before his time. In v. 50, 51 of the Ganadharasardhasatakam composed by Jinadattasuri, the scholar of 665 Siri Abhayadeva suriguruvayana mayam mae eyam/Paramanandenakayam......// sri Abhayadevasurer asyasarar uhaviharini (?) patre/samacari rumari (?) Paramanandat padan cakrell.

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112 SACRED LITERATURE OF THE JAINS Jinavallabha who died A.D. 1112, (see Kl. 248 b), the former of the two authors is called the first teacher after the interval following upon Aryaraksita and Durbalikapuspa (above p. 348)666 In Sarvara jagani's schol, on the Ganadharasrdhasatakam a sravakaprajnapti is cited among the 500 (or 105 ?) payaranas (prakarana), composed by him in Sanskrit according to the statement in the text. The title sravakaprajnapti is in entire harmony with the statement of the ayaravihi just quoted. According to the Gurvavali of Tapagaccba Kl. 253a (28) there lived an Umasvatikara in 1190 Vira (= Samvat 720), who is, however, distinguished from the author of the sravakaprajnapti (optyadi) - (yatah sammativrttau, of, above p 347, Sri Umasvativacaka ity uktam). The latter is probably, as Klatt kindly informs me, the person of this name who appears in the Bombay MS. of a pattavali of the Vrhat-Kharataragaccha, in the continuation of the old Sthaviravali immediately after its last member. Dasagaai, the teacher of Devarddhigaoi, and separated by one gradation alone from Haribhadra who is mentioned together with him in the dyaravihi. Since the date of Devarddhigani is 980 Vira, and the death of Haribhadra is placed in [372] 1055 Vira, see Kl. 253a (27), tradition seems to place Umasvatikara, the author of the sravakaprajnapti, about 1000 Vira (= Samvat 530)! While it is true that the ayaravihi does not claim to stand in direct connection with Umasv. and Haribh, merely citing them, yet this citation is of such a character that it is calculated to afford ancient testimony concerning a treatise which mentions, not sources of information of later date, but merely these two names which are manifestly of tolerable antiquity. The statements contained in this work gain consequently in authority and the same conclusion holds good of the information of a literary and other nature in harmony therewith, contained in both samacari texts (sa vihi and vihipava). In continuing from this point on to adduce the testimony of the Vidhiprapa (V) especially, I do so, partly because it has a fixed date, and partly because it contains the most detailed statements. I shall, however, not fail to state where Ayaravihi (Avi) or Samiyorivihi (Svi), which takes an intermediate position between Avi. and V. as regards fullness, offer anything worthy of particular note. The second part of the Siddhanta is formed by the 12 uvargas, upangas. This title is applied in the angus to the Brahmanical upangas alone. In anga 3, three of the existing uvargas are apparently mentioned, but under the title angabahira and not under that of 666 The very faulty MS. reproduces the Umasayi of the text by Umasvami in the commentary ! This form of the name is found elsewhere, e. g., in the Vicaramrtasangraha as that of the author of the fradegpti.

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SACRED LITERATURE OF THE JAINS 113 uvamga. In the uvamgas themselves this appellation occurs at the beginning of the eighth alone, but there, according to all probability, it is a special designation of uv. 8-12 alone, and had consequently [373] not yet acquired its present signification. The Nandi, too, does not accept it in its present meaning. It enumerates all the texts in question, which now bear this name, but enumerates them among the anangapavittha (for which term the Paksikasutram &c. present angabahira) and in an order different from the usual one at present in vogue. The solitary passage, in which I have been able to discover this title used in the Siddhanta in its general signification, is in the Mahanisiha, Book 3 (angovanga...). At the present day there are 12 texts bearing this name, corresponding to the number of the angas. This arrangement is probably intentional and dates from a period (see p. 344), in which the twelfth anga either really existed or at least was counted in with the others. There is an alleged667 inter-relation between the 12 angas and the 12 uvangas, uvanga 1 being placed in connection with anga 1, uvanga 2 with anga 2, and so on. In the three samayari texts,668 uv. 8-12 are called nirayavaliyasuakkhamdho utamgam (Avi., Svi.), in the Vidhipr. egamuvamgam; each of the five vaggas of which respectively corresponds669 to angas 8 to 12. It is not improbable that [374] the existing order of the 12 texts may have been the result of such considerations; and the similarity in extent of each of the different members of both series renders this assumption the more worthy of credence.670 There are, however, so far as I can see, no instances of real inner connection 667 cf. Abhayadeva on uv. 1, Malayagiri on uv. 2,4, Santicandra on uv. 6. 668 The order of succession adopted there, and which I follow from this point on, varies so far as the position of uv. 5-7 is concerned from that of Buhler-see above p. 226 where these appear as Nos. 6,7,5. 669 In the Vidhiprapa we read; Some, however, regard both uv. 7 and uv. 5 as belonging to anga 5, and according to their view the uvamgam belonging to angas 7-11 is the frutaskandha formed by uv. 8-12: anne puna camdapannattim surapannatim ca bhagavai-uvamge bhanamti tesim maena uvasagadasaina pamcanham amganam uvamgam nirayavaliyasuyakkhamdho. This is manifestly an arrangement of those who no longer count the dihivaa as belonging to the angas and is in entire harmony with the actual facts of the case. The statement in V. that follows is a riddle: oraji annavana sujamcamcikakapupphavahhidasa ayarai-uvamga nayavva anupuvvie (this is the close of the uvamgavihi). The same remarkable statements are repeated in the Jogavihana in v. 60: vaccai satta-dinehim nirayavaliyasuyakkhamdho 1/59/ oraji pannavana sujamcamnikakapupphavanhidasal ayarai-uvamga neyavva anupuvvie 1/60//. A solution of this riddle is, however, not far to seek, if we read 0deg raji su jam cam ni ka kadeg. By this means we have the beginning syllables of uvaigas 1-3, 5-10 in their present order; and here again there is reference to 12 uvamgas and to 12 angas. 670 The last members in both series have the least, those in the middle the greatest, extent.. 8

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114 SACRED LITERATURE OF THE JAINS between the angas and the uvargas having the same position in the series. I say this, despite the fact that the scholia are only too zealous in attempting to establish such an inter-relation. Definite groups are recognizable here as in the case of the angas. Though all the uvangas with the exception of uv. 3 begin with the legendary introductory formula tenam-kalenam ... yet in the case of uv. 2.4 the pamcanamukkara, which we have met with already in anga 5, is placed before this introduction. In uy. 4 a verse, designed to glorify this pamcanamukkara, follows upon it, and then come several other verses of an introductory character. In the case of uv. 5, there is a larger number of introductory verses or of verses descriptive of the contents of the whole, before the legendary beginning; in the case of uv. 7 these are placed after the legendary beginning. Both of these uv. (5 and 7) differ from the others in the following particular,-- [375) they make use of the title pahuda for their sections, a title which we have met with in the case of the 14 purvas. In the introduction of uv. 7 and in uy. 4 there is a direct reference to the purvas. These two uv, are peculiar in being identical or at least in representing two recensions of one and the same text. Uv. 5, 7 and 6 are mentioned together in anga 3, and share an introduction that is completely identical, mutual references in the text to each other, and above all in the concluding part of their titles, the common factor pannatti, prajnapti. A part of uvarga 3, the divasagarapannatti, belongs to the same category with them, since it has on the one hand the same termination in its title, and on the other is mentioned in anga 3 with them. At the period of the Nandi and of that of anga 3 it appears to have enjoyed a separate existence. Finally the title of upanga 4, pannavana, is to be brought into this connection, so that upangas 3-7 may be regarded as a group which is bound together by external criteria. The word pannatti which is here the link between them, was found in the title of anga 5. The words pannatta (prajnapta) and pannatti (prajnapti) and the finite verb prajnapay have such a special use in the Bhagavati and, as was discovered later, in the entire Jaina Siddhanta, that (Bhag. I, 368) I called attention to the [376] Pannattivada, or Prajnaptivadins, who are mentioned by the northern and southern Buddhists671 among the 18 chief sects of Buddhism at the time of the second council of Asoka. According to Wassiljew, pp. 228, 244 (German transl. pp. 251, 268), this sect dates from the second century after Buddha's nirvana. 671 pannatti is found in Pali as the title of a work. See Childers s. v. pannatti (Abhi dhammap). Works of the name were produced by the later Jains. See (above p. 371) my remarks on the fravakaprajnapti of the Umasvati(mi) vacaka.

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SACRED LITERATURE OF THE JAINS 115 Upangas 8-12 form a second group closely connected with each other (see above). They form, as tradition itself asserts, in reality but five chapters of a single srutaskandha, and are counted as five special texts merely to complete the parallel with the twelve angas. The title of uv, 8 is later on, e. g. in the Vidhiprapa, regarded also as the collective title of all five; and a special name, kappiyao, kalpikas, is allotted to 'uv. 8. In the Nandi all the 6 titles are placed together. According to the introduction of the avacurni to the Oghaniryukti (see above, p. 217), the dasapurvins gained especial honour in performing the meritorious service of composing samgrahani to the uvargas (or of composing the uv. and the samgr. ? ), and therefore had just claim to the salutation (namukkara) in the first verse of that Niryukti. Tradition calls Ajja Sama the author of the fourth uvarga. the Pannavana ; see verse 4 of the introduction to that uvamga. There is, however, another, who in this passage characterizes himself as the real promulgator, and introduces himself with the word "I". [377] In the case of the first uvarga, secondary additions are, according to Leumann, clearly demonstrable. The second uvamga appears however to have suffered more, and the present text may, in fact, be a different one from the original. The reader is further referred to my remarks made on angas 8-10 and especially on anga 10, In the remarks of the redactor scattered here and there in the angas, there were many references to the upangas, their titles being directly mentioned or the names of particular divisions cited, In the upangas vice versa there is no lack of reference both to the angas and to other upangas. Apparently we must recognise in these remarks of the redactor a hand aiming at unity (see above, p. 228), -- a hand which has dealt uniformly with the angas and upangas in that form of the text which both at present possess. The varying statements in the MSS. in reference to the extent of each of the upangas are as follows : up, 1 has 1320 granthas872--2, 2079,-3.4750, -4,7785-5. (2000 ?)673--6,4454,-7.1600,674_8,12, 1109. 672 The statements vary here e. g. between 1167 (Kielhorn's Report, 1880-81, p. 50) 1200, 1267, 1320 and 1500. Leumann counts 1220. 673 The statement is here omitted ; cf uv, 7. 674 Other statements are : 1854, 2000.

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116 SACRED LITERATURE OF THE JAINS XIII, The first upangam, uvavaiyam, aupapatikam, of renewed births. The explanation of the name by aupapatika is (see above, p. 323, Leumann, p. 2) an incorrect Sanskrit rendering, since the formation is from Jpad+upa and not from pattupa. The work is divided into two parts, which are however, not separated by any recognized dividing line. The first, which is greater in extent than the second [378), treats in great detail of the appearance and sermon of Mahavira in Campa under king Kuniya Bambhasaraputta,675 and of the pilgrimage of the king to Mahavira. The many varnakas, which, on such occasions as this, are found in the legendary introduction to the angas, uvargas, occur in this intanee in their full form. They are consequently cited elsewhere merely by their introductory words; and for anything beyond this, reference is generally made to our text. The law proclaimed by Mahavira is here (SS 57) designated partly as agaraidhamme and partly as agarasamaie. See remarks on page 244 ad anga 1.' The second part, which contains the essence of the work, is in extent scarcely more than a third of the whole, and looks, as Leumann says, like a more detailed treatment of Bhag. 1,1,77 (see Bhag. 1,162). It is divided into divisions of tolerably small compass, which all possess a form equally solem. These small divisions are not equal in extent nor are they counted on to the end. At the end there are 22 karikas. which describe the abode &c. of the Siddhas, viz. of those that have escaped migration of souls. We find the teaching of Imdabhati by Mahavira treated of, partly in a general way, partly in reference to 15 definite categories of men as regads their uvavaya among the neraiyas, &c., up to the heavenly worlds, and to the final perfection and residence of the blessed in the Isipabbhara pudhavi, Dr. Ernst Leumann has given a detailed account of its contents in the introduction to his edition of the text ("the aupapatikasutra," Leipzig., 1883), accompanied by an excellent glossary. . Among the interesting facts contained in the middle part of the work, the following is of especial importance. In 76 there is an enumeration of alien sects, [379) parivvaya, viz., the Sarkha Jogi Kavila676 Bhiucca677 hamsa678 paramaharsa bahuudaga kulivvaya679 Kanhapariyvaya680. In immediate connection with this is an enumera 675 cf. chedasutra, 4.10. 676 Kapilo devata yesan, Sakhya eva nirisvarah. 677 Bhrigur loke prasiddha isivisesas, tasyai 'va fisyah Bhargavah (!). 678 In reference to the following names see Wilson Sel. works 1,231 (ed. Rost). 679 kutivratah ; kuticara in Wilson, also in the Arunik op. Ind, Stud. 2,179. 680 Narayanabhaktika iti kecit.

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SACRED LITERATURE OF THE JAINS 117 tion of the 8 representatives of each class 681 from the Brahmana caste; tattha khalu ime atha mahanaparivvaya bhavanti Kanne882 ya Karakarte ya Ambade ya Parasare|Kanhe Divayane ceva Devagutte ya Narahe6837], and from the warrior caste : tattha khalu ime atpha khattiyapariyvaya bhavamti, tam Silai Masihare684 Naggai Bhaggai Tiya (Tika ?) Videhe raya Rame Bale 'ti ya. After this follows an enumeration of the works of Brabmanical literature which is identical in every particular with that in the fifth anga685. See above p. 304. The sage Ambada, 686 who is enumerated among the 8 mahanaparivayas, must have played no unimportant role in the opinion of his Jain colleagues or enemies, either at the time of the composition of this uparga or at that of those who interpolated the statements in reference to bim. There have been inserted two detailed legends concerning him, the first of which deals especially with his (380) scholars,687 the second with himself, with his second birth in the person of the boy Dadhapainna, and with his final perfection. Here occurs an enumeration of the ($107), 72 kalas, which are in fact essentially the same as those in anga 3, and ($ 105) of the foreign peoples from whom the female attendants of the boy (as in anga 6) came. These names are in general identical with those enumerated in angas 5 and 6, and are also mentioned in a previous passage ( 53) where the maid-servants of the queen are treated of. The list is as follows - bahuhim khujjahim Cilaihim vamanihim vadabhihim Babbarihim Pau siyahim (baiio) Joniyahin Palhaviyahim Isiniyahis Caruiniyahim (Varu Tharu) Lasiyahim Lau siyahim Damilihim Simhalihim Arabihin Pullmdihim Pakkanihin Bahalihim Marurdihim Sabarihim Parasihim nanadesihir. For v. 1. see Leumann, p. 60. The 18 desibhasas688 unfortunately are merely mentioned here 681 Kamita (Kamdv-a ?) Kanne refers, it is true, to kanva as Leumann affirms in his glossary) dayah sodasa parivrajakah lokato' vaseyah. 682 Kanhe var. 1. 683 These Jains, possessed by the desire of changing everything, have not allowed even the name of the old Narada to remain unaltered. Some MSS. have even Narabhe. 684 var. Masino, Masam", Masaho, also "hare. The Masnara name of a country in the Ait. Br. may perhaps be compared. 685 sadamgavi is here too explained by: sadamgavidah and satthitamtavisaraa by : Kapiliyatamtrapamaitah. *686 Also Ammada, Ammattha,- This name must be derived from Amrata, short form of Amrabhata.-L. 687 Who once wandered jefthamulamasammi along the Ganga from Kampillapura to Purimatalan nagaram. The name of the month is explained as follows: jyestha mulam va (1) nak satram paurnamasyam yatra syat sa jyesthamulo masah, jyalsthah. 688 See below pp. 399,400 for the 18 different methods of writing.

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118 SACRED LITERATURE OF THE JAINS ($ 109) and not enumerated by name. We might readily conjecture that the 18 foreign peoples, just mentioned, were here referred to, though the expression desi is not in harmony with such an assumption. For the expression desibhasavisarae, which we meet with here, we find a fuller form in anga 6 (cf. above, p. 313) attharasavihipagaradesibhasavisarae. Dr. Leumann has had the kindness to inform me that the commentary has at least the appearance of referring this to the 18 modifications of one desibhasa and not to 18 special languages; astadasa vidhi prakarah [381] pravrttiprakarah ustadasabhir va vidhibhir bhedaih pracarah pravsttir yasyah sa, tatha tasyam desibhasayam sabhedena varnavalirupayas visaradah panditah. By the annautthiya (S$ 26,99) of the text, i. e. according to the scholia anyayuthika (see p. 299), which are opposed to the niggantha pavayana (SS 16) of the genuine doctrine of the Jains, we are to understand the sakyadayah. By the ceiyas ($ 99) we must understand the arhaccaityani jinapratimah, and by the ajiviyas ($ 120) the adherents of Gosala.689 The seven pavayananinhagas ( 122) i, e, representatives of the seven schisms, which, to use the expression of Abhayadeva, Jinagaman nihnuyate (! nihnuvate ?) apalapamti ca, are enumerated one by one in the text. They are as follows:- bahuraya, jivapadesiya, avvattiya samuccheiya, dokiriya, terasiya (see p. 351), abaddhiya (avvatthiya var. 1.). Abhayadeva characterizes them according to their order as Jamalimatanusarinah, Tisyaguptacaryamatavisamvadinah, Asadhacaryasisyamatamtapahtinah, Puspa ( sya ) mitramatanusarinah,690 Gargacaryamatanuvartinah; Rohagupta691 matanusarinah, Gostha-mahila-matavalambinah; on this see p. 275. on anga 3, p. 355-6 on purvas 7-9 and below my remarks on Avasy. Nijj..8, Uttarajjh. 3,9. (382] There is a commentary by Abhayadeva, a varttikam or avacuri by Parsvacandra. In reference to the difference of the constituent parts which were united to form this uvargam, the reader is referred to Leumann, p. 20, who has made some pertinent remarks upon the subject. *689 On this point cf. the interesting statements in Nemicandra's pravacanasaroddhara, $ 94, v. 739-41. Leumann tells me that these statements are found earlier, viz., in Silanka on anga 1, 2.2 and in Abhayadeva on anga 3,2. They are as follows: niggantha-Sakka-tavasa-geruya (gairukah)-ajiva pancaha samana Il tammiya niggatha te je Jinasasanabhava muninos/Sakka ya Sugayasissa, je jadila te u tavasa giya Ije dhaurattavattha tidamdino geruya te u II je Gosalaga-mayam anusaranti bhannamti te u ajiva / samanattena bhuvane pamca vi parta pasiddhim imell Here then all the five kinds of sramanas are represented as possessing equal authority ; gerua is doubtless for gairikas ruddles," according to their dhaurattavattha, cf. Bhag. 1,255,273, where, "metals and jewels," is an error. The first line of the above quotation (niggo......samana is drawn from Nisithabhasya XIll163-L, 690 Or Asvamitra ; on Pusyamitra, see pp. 348,356. 691 Or Chalua.

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SACRED LITERATURE OF THE JAINS 119 XIV. The second upangam, rayapasenaiyyam, which is always translated by rajaprasniyam. This is perhaps to be explained as a complete misunderstanding of the Prakrit title by which this text is always cited in those passages from the hand of the redactor which refer to our text in the angas, etc. For pasenaiyyam cannot properly be prasniya, since the latter words rather pre-supposes a Prakrit form panhiyam. Pasenaiyyam seems, according to the conclusion at which I arrived ad Bhag. 1,382, to refer to the name of king Prasenajit who is well-known in the legends of the Jains.692 There is, however, one important objection to this conclusion, - there is no mention of this king in our text, which mentions a king Paesi but no Pasenai. In as much as the authenticity of the form of the name pasenaiyyam cannot be gainsaid,693 there remains but one possibility open : that the original title of the text has been preserved and either the name of Paesi has been substituted for that of Pasenai694 (see p. 384) in the text, or there has been substituted an entirely different text for the whole of the old one. [383] Though the latter conjecture savours of boldness, we are not without analogous examples as we have seen in the case of angas 8-10. Our first means of explanation appeals much more to our sympathy, especially as we have a perfect parallel in a later legend. We possess two recensions of the Samyaktva-kaumudikatha, in the first of which the scene is laid at the time of "Srenika, son of Prasenajit", in whose place Uditodaya, son of Padmodbhava appears in the second. This is, however, brought about in such fashion that Srenika is referred to in a two-fold introduction. The legend in question appears to be old and to antedate the two existing recensions of the Samyaktva-kaumudikatha. The Sanskrit translation of the title Rayapasenaiyyam by rajaprasniyam is very far from being in harmony with the contents of the work. The burden of the very smallest portion of its extent is in our text the questions of a king. The questions play here no greater role than in any other of the legends similar to this in which a king requests instruction. The irreconcilability of this Sanskrit title with the content of the work itself makes co ipso for the conclusion that the title is nothing but a mere makeshift to conceal the original contents. It is, therefore, of no little significance that a beautiful conjecture 692 See e. g. anga 8, p. 320. 693 In Nandi, Paksikas, and Avi. the name is rayapa (ppa) seniya ; Svi, and V. have senaiya; the passages in the texts showing the hand of the redactor always have the form osenaiyya. 691 Leumann is of the opinion (Aupap. p. 2) that the name Rayapasenaiyya arose by "connection with Raja Prasenajit by a popular etymology. It seems to me, however, that Rayapasenaiyya is the prius and rajaprasniyam the posterius.

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120 SACRED LITERATURE OF THE JAINS elaborated into an investigation by Dr. Leumann has shewn that one of the Pali texts of the Buddhistic Tipitaka viz, the Payasi-suttam (Dighanikaya 1,22),- is especially closely connected [384] with that part of our upanga which treats of king Paesi. It is apparent, then, that we must assume either a common foundation for both or the use of a special Buddhistic work as a ground-work. That the original text of the Rayapasenaiyyam might easily have suffered a transformation, is indicated by the irreconcilability of this title with the Sanskrit translation and with the contents. Thus the old name Prasenajit gave place to that of our text Paesi (Payasi in Pali). It is noteworthy that at the conclusion of the work there is an exclamation of reverence addressed to the Jinas, to the suyadevaya (sruta) bhagavai, to the pannatti bhagavai, and to the bhagavat arahat Pasa. Joined to this exclamation are some very corrupt words, which are perhaps to be restored as follows, 695 Passasuyassa vanie. It is at least certain that Pasa, and not Mabavira, is glorified in this paragraph. Could this not be a residuum of the original text, which had a right to the title raya pasenaiyya and which perhaps treated of the relations of King Prasenajit and Pasa ? Pasa, it should be noticed, appears as a teacher in up. 10, 11. The seer glorified in our present text is at least called Pasavacciyya, i, e, scholar of Pasa ; and appears in a recital put in the mouth of Mahavira as the teacher of king Paesi. In the other legends, in which [385] any such Pasavacciyyas occur, they are invariably characterized as converts to the teachers of Mahavira. See above p. 300. Malayagiri attempts to find this reference to the Pasavacciyyas a special proof of the connection of upanga 2 with anga 2, which, he maintains, treats of the views of the foreign pasandas. We were for some time left in doubt whether the references in the angas to the Rayapasenaiyyam were in reality all contained in the Rayapasenaiyyam (cf. Jacobi Kalpas. p. 107); but Leumann has shown that this doubt is without foundation. See above, p. 299. But, granted the actual occurrence of all these citations, this fact only makes for the conclusion, that, at the period of these remarks by the redactor, the substitution, which I assume, was already a fait accompli. Nor does this exclude the assumption that our text originally possessed a content that was really in harmony with its title. 695 ( namo bhagavao) arahao, Pasassa. passe supasse, passavani namo e A, arahanto passe supasse passavante namo E, arahanto passe supassa varie namo E, arahanto passe suyassa vanie namo G.

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SACRED LITERATURE OF THE JAINS 121 The subject of the largest portion (almost two-thirds) of the exis. ting text, which after the pamcanamukkara begins with the customary legendary introduction tenam kalenam, is as follows:- The god Suriyabha, who has his throne in the Sohammakappa, makes a pilgrimage with a numerous retinue to Amalakappa, the city of king Sea (Sveta) in order to offer his reverence to Mahavira (who is abiding in that city), especially by means of music, dancing and singing.696 Furthermore, the information is treated of which, in long spun-out details, is imparted in reference to Suriyabha, his synonymous vimana and all his splendour, by Mahavira to Goyama (Imdabhati) who questions him on these points. [386] The discussion of the subject consists in reality of a mere heaping together of compounds; and the sentences often extend over several pages. It is idle to talk of this as style, since it exceeds even the widely extended license which is customary in these sacred texts. We recall Bana's Kadambari in this connection, though the latter possess a wealth of poetic thoughts and images which elevates it above this dreary and insipid hodge-podge. We have, however, the right to propound the question whether there may not be a genetic connection between works like the Kadambari and this species of Jain literature, since at least the confused style of the Indian novel may have been influenced by Jain legends of this sort.697 On page 205 of the edition698 (of the text of 296 pages printed in India), Mahavira finally comes to the point and informs us how Suriyabha reached this glory of his, and of his first birth as king Paesi (Pradesi) in Seyaviya. The latter sent his charioteer Citta [387] with presents to his vassal. Jiyasattu at Savatthi in the land of Kunala.699. At that place Citta heard the sermon of the "Pasavaccijje Kesi namam kumare, 700 and was so much edified thereby that after his return home 696 32 nattavihi, 4 vaitta, 4 geya, again 4 naffavihi and 4 natlabhinaya are given here in great detail. The commentator, Malayagiri, however, offers scarcely any ex planation on this point, 697 It is certain that Indian fables are greatly under the influence of the simple jataka tales of the Buddhists. Likewise, the modern stories as Sinhasanadyatrinsika etc. are without doubt influenced by the kathanakas which were gradually cultivated more and more by the Jains. It is noteworthy, that in Bapa as in the Dasakumara, the style of which is much better than that of Bana, the same persons are frequently born thrice. This three-fold birth is the special delight of the Jain legends. Our text, in this very place, affords an example of this fact. Cf. the verse quoted. Ind. Stud. 16. page 156 from the Anuvogadv. in reference to the abbhu arasa. . 698 This quarto edition contains the commentary of Malayagiri and a gloss in Bhasa. The text gives the year Samvat 1732 (!) the gloss 2732 (!). Itavagramma is men tioned in the latter as being the scene of the events narrated. 699 Reference to this point is found in upanga 8. 700 See Uttarajih. Chap. 23. See the statements of Dharmaghosa in his Kupaksaka

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122 SACRED LITERATURE OF THE JAINS he induced his master Paesi to let him drive him to the sanctuary, where Kesi happened to be preaching at that very time. Citta brought about that conversation between Paesi and Kesi to which the translation of the name Rayapasenaiyyam by Rajaprasniyam refers. This conversation, which starts with the question in reference to the relation of the jiva to the sartra, reaches in the printed text from page 242 to page 279 and contains, therefore, about an eighth part of the whole. In reality, however, there is more than an eighth, since the beginning contains a good deal of commentary. With the relation of the former birth of Sariyabha as Paesi, Mahavira connects his prophecy in reference to his future birth as Dadhapainna. This prophecy is in all essentials completely identical (though somewhat more detailed) with that form of the history of this person, which we met with in up. I and in up. 8 (cf. also Bhag. 11,11)701. We have then discovered here a fact that is likely to cast a somewhat suspicious light upon the history of the text of up. 2. The enumeration of the 72 kalas (p. 290) varies here but inconsiderably; and Malayagiri does not help us by giving any explanation of the names. The enumeration of the foreign peoples is in essential agreement with Bhag. 9,33 (above p. 302), with the single exception [388] that here, too, the Causiya (Vau, Paio) and the Joniya have been included in the list. There are, however, some few variations in the names and in the order of their succession. See Leumann, Aup. p. 60. On page 52 cinapitharasi is adduced among the redstuffs, and likewise in up. 3 ; cf. cinapatta in anga 10, p. 333. The commentary of Malayagiri dates, according to Aufrecht, Catalogus, p. 396b, from the year (Vira ?) 1772 ; according to Leumann this is merely the date of the taba based upon Malayagiri. XV. The third upangam, jivabhigamasutram, - instruction, in dialogue form, of Goyama (Imdabhuti) in reference to the different forms and groups of animated nature. This instruction is not placed in the mouth of Mahavira, but in that of a person who is not designated. The introduction is composed without any legendary ballast, and reads as usikaditya (1,7), in my treatise on this subject page 22, Journal of the Berlin Acad. of Sciences 1882, p. 812, in reference to modern descendants of this Kesikumara, who themselves claim this title until the end of the XVI century. 701 s. Leumann, Aup, p. 75 fg.

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SACRED LITERATURE OF THE JAINS 123 follows :- Iha?02 khalu Jinamayam Jinanumayam Jinanulomam Jinappanitam Jinaparuviyam Jinakkhayam Jinanucinnam Jinapannattam Jinadesiyam Jinapasattham anuvitiyam (?) tam saddahamana tam pattiyamana tam roemana thera bhagavamto Jivajivabhigamam nama 'jjhayanam pannavaimsu. In up. 10 these thera bhgavarto are adduced by Mahavira himself. cf. chedasutra 4. The introduction then proceeds to give, in response to the question se kim tam jivabhigame ? a species of division of the entire work. No smaller sections, except some, 703 are marked off in the text. [389] The various views of those704 are here enumerated?05 who characterize the jiva either as duviha (to 17a of the MS.-ms. or fol. 1081 --consisting of 212 leaves) or as follows, -as tivi ha (to 34a), as cauvviha (to 184a ; this is the chief part, almost 3 of the whole, 706) as pamcaviha (to 186a), as chavviha (to 193a), sattaviha (to 193b), atthao (to 195a), navao (to 195b), and dasaviha (to 197b). Then the same padivatti, follow in the same order, but according to another guiding principle. Within this system there are innumerable groups, species and sub-species of each of the jivas according to their properties and relations. The contents is remarkably dry and offers but little of genuine interest. Very frequent are the references to the fourth upanga, which is quite similar to it in contents and form. At present it is impossible to decide which text has the better claim to priority. Many single verses and sometimes whole series of gathas, or karika-like verses are inserted. The section which treats of the divas (and samuddas) (i.e. 89b to 167a) appears at the date of anga 3 and of the Nandi707 to have had a separate existence under the name divasagarapannatti which is mentioned twice in anga 3. See p. 268. This section unfortunately contains almost nothing of real geographical value [390] and nothing but fan. tastic conceptions concerning mythology. This holds good in reference to the astronomical (if we may use the expression) remarks concerning the different numbers (!) of the suns, moons and stars in each of the dvipas, which appear to harmonize completely with the statements of the fifth (or seventh) upanga. See Ind. Stud. 10, 283. The 28 naksatras 702 This is preceded by a reverential exclamation namo Usabhadi yanan cauvvisae . titthagaranam, an unusual form, which appears to belong to the text itself and not to emanate from the copyists. 703 In the MS. chiefly used by me the conclusion of an uddesa is given three times 704 ege evam ahansu. 705 In nine groups (padivatti, Vidhiprapa), introduced in a way that is quite identical in each separate case. 706 We find treated here the division into neraiya to 52b , tirikkhajoniya to 596, manussa to 74b, deva to 183a. and then a few further remarks to 184a. 707 In the Vidhiprapa there is a saragrahari on it cited among the painnayas. M

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124 SACRED LITERATURE OF THE JAINS consequently begin with Abhijit and not with Kfttika. There are no legends whatsoever. Dr. Leumann sends me the following detailed statement of the contents of this upangam : I. Introduction ; II. Two-fold division of creatures : 1-10 thavara, 1-5. pudhavikkaiya egindiya, 6-7. aukkaiya eg., 8-10. vanassaikkaiya eg., 11-26 tasa, 11. teukkaiya eg, 12. vaukkaiya eg., 13. beimdiya, 14. teimdiya, 15. caurimdiya, 16-26, pamcimdiya, 16. neraiya, 17-20. sammucchima tirikkhajoniya, 21-24. gabbhavakkamti yatir, 25. manussa, 26. deva, 27. tasa and thavara (in general); III. Three-fold division of creatures: 1-6. itthiyao, 7-12. purisa, 13-18. napusaga, 19-26. the three together and among themselves; IV. Four-fold division of creatures. A geographical text is inserted called the divasamudda. 1. padhamo neraiya-uddeso, 2. bitiyaneraiya uddesao, 3. taio naraya-uddesao, 4. tirikkhajoniya-padh. udd. 5. tirikkh. udd. bio., 6. manussa, 7. 31-33. deva. 8-28. divasamudda. 8-16 the Jambudiva, the inmost part of the world, of circular form. 8. Description of the above, in general the same as that of Suriyabhavimana in Rajapr. 9. the gate of the east, Vijaya dara. 10. The residence rayahani of the god Vijaya who rules there. 11. [391] The walk of reverence of Vijaya within his vimana, 12. The duration of the existence of Vijaya, 13. The gates of the three remaining regions of the world : Vejayamta dara, Jayamta dara and Aparaiya dara, and the distance of the daras from each other. 14. Jambuddiva as bounded by the Lavana sea which surrounds it on all sides like a ring, 15. Explanation of the name Jambuddiva, 16. Number of the constellations moving over Jamb., 17. The Lavana sea, the first ocean surrounding Jambuddiva like a ring ; the description here corresponds to that of Jamb, and from this point on is in the same strain, 18. The Canda-diva and Suradiva of the different parts of the earth and oceans 19. Appendix to 17 : Ebb and flow etc., 20. The second part of the globe, Dhayaisanda, that in circular form is contiguous to the Lavana sea ; then the second ocean Kaloda which, in the form of a ring, is adjacent to Dhay.; and finally the third part of the globe. Pukkharavara, contiguous to Kaloda, 21. The Samaya or Manussa Khetta, consisting of the above mentioned two first parts of the globe. and the first two oceans together with the inner half of the ring of the third part of the globe, which is separated from the outer half by the circular mountain, Manussuttara. 22. The following parts of the globe and oceans which are connected with one another as rings : Pukkharoda, Varunavara diva, Varunoda, Khiravara diva, Khiroda, Ghatavara diva, Ghatoda, Khodavara diva, Khododa. 23. The following world-ring, Nandisaravara diva. 24. The following oceans and world-rings ; Nandi

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SACRED LITERATURE OF THE JAINS 125 saroda, Aruna diva, etc., to Haravarobbasoda. 25. The remaining oceans and world-rings up to Sayambhuramana diva and Sayambhuramanoda. 26. The names of all these parts of the globe and oceans, 27. The (392) waters and aquatic animals of the different oceans. 28 In re. ference to the divasamudda in general (namadhejja, uddharasamaya, parinama and uvavaya). 29. 30. A brief insertion, perhaps an appendix to the divasamudda. 29. About parinama 30. Concerning the ability of gods to catch an object that has been thrown, to split a hair ? gadhittae), to lengthen or to shorten one, 31-33 deva continuation ; (see 7), 31. joisa-uddesao. 32. pad hamo Vemaniya-udd. 33 bio Vemaniyaudd.708 34. Final collective statements (duration of existence, etc.) in reference to the four divisions of creatures. V.-X. Five-fold to the ten-fold division of creatures. XI, Introduction to the following analogous divisions of all creatures. XII.-XX Two-fold to ten-fold division of all creatures. XVI. The fourth upangam, pannavana (prajnapana) bhagavai, likewise treats of the different forms, conditions of life, etc., of the jiva.709 It is divided into 36 payas, (padas), of which several (15,17,23,38) consist of from two to six uddesakas. According to the fourth of the nine verses of the introduction, it is the work of Ayya Sama (Arya Syama, also Syamarya), who at the same time is called the "twenty-third dhirapurisa" i, e, after Vira (after Sudharmasvamin, according to Malayagiri. [393] This statement causes no little difficulty. According to Klatt, Ll. p. 247" and 251 (9,23) and in the Journal of the German Oriental Society 33,479 the modern Jain lists of teachers place, with some few difference, 710 Syama in the fourth century after Vira ; but the "twentythird successor of Vira is placed by one list immediately before Devarddhigani, 980 after Vira., and is regarded by the other as contemporaneous with the destruction of Valabhi (Valabhibhanga), 845 after Vira. The Gurvavali of the Tapagaccha expressly enumerates Syamarya as a contemporary of the ninth patriarch ; and in both of the old Theravalis of the Nandi (or Avas yaka) and of Merutunga he is enumerated as the 708 This concluding title, says Leumann, is incorrectly placed after Chapter 34 instead of after 33 in the Berlin MSS and in those of Prof. Monier Williams. 709 Cf. in the Schol. on the Nandi : jivadinam padarthanam prajnapanam yatra sa prajnapana, sai 'va vyhattara mahaprajnapana. Two texts of this name are referred to there, a simple panno and a mahapanno. The latter is adduced as the sixth upangam by Kashinath Kunte (p. 227) p. 5 and p. 7, who calls it, however, . "Obso lete and extinct". He does not mention the candapannatti. 710 The Patt (avali of Kharataragaccha) dates his birth 376 (or 386) after Vira ; in the same year the Gurv (avali of Tapagaccha) assumes his death to have occurred. He was also called Kalaka and was one of the three celebrated teachers of this name. See Jacobi, Journ. Germ. Orient, Soc. 34,251 ff.

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126 SACRED LITERATURE OF THE JAINS 13th (not the 23rd) successor of Vira. This apparent contradiction is done away with by the explanation of Bhau Daji, referred to p. 217", according to which the eleven ganadharas of Vira are regarded as being included in the designation of Syama as "23rd" successor. This method of including the ganadharas has however not been traced elsewhere. The text begins with the parcanamukkara, followed by the following glorification ; eso pascanamukkaro savvapavapanasano/mamgalanam ca savvesim padhamam hoi mamngalams. This glorification is to be ascribed to the last dasapurvin, sri Vajra (584 Vira) according to modern tradition. See Kup. 811 (21) on this point also the same passage in reference to the question whether in the last pada we must read hot or - havai,711 about which there is fierce contention among the Jain theologians. (394] Then follows712 in nine verses the real introduction of which Jacobi (Journ. Germ. Orient. Soc. 34,231) says it is manifestly the production of Devarddhiganin, the redactor of the Siddhanta." The first verse praises Mahavira ; the second characterizes the pannavana savvabhavanam as uvadamsiya by him (bhagavaya); the third and fourth pay reverence to that saint, Ajja Sama, the 23rd dhirapurisa," whose wisdom, perfected by listening to the purvas, gave to his scholars this sruta-jewel after he had brought it up from the. sruta-sea : vayagavarayamsao tevisatimena dhirapurisena/duddharadharena718 munina puvva-suyasamiddhabuddhie 14/3// suyasayara vineuna jena suyarayanam uttama dinnam sisaganassa, bhagavato tassa namo Ajja Samassal/4/1. In verse 5 an "I" promises to describe (or proclaim) the work in the same way as the 'bhagavant' has described it'; and the work is characterised as "dripping with drstivada" : ajjhayanam inam cittar suyarayanamn ditlhivayanisamdam"15/jaha vanniyam bhagavaya aham avi taha vannaissami.15| It is, of course, clear716 that some one else than the previous speaker is to be understood by this "I"; and Jacobi's (395) 711 Thus in the beginning of the Kalpasutra, see Jacobi, p. 33, and Avasy. 9,132. 712 The preceding is omitted by Malayagiri, whose commentary begins here. 713 Jacobi translates "undergoing a severe test". I propose "holding that (in his head) which is difficult of retention"; cf. the use of dharae p. 304n (Bhag. 2,245n). 7!4 buddhinam var. 1., construed by Jacobi with vayagavara, as if we had ovaranam. 715 dvadasasya 'ngas ya nisyamdam iva. The expression di nisamdar recurs in the words "aggeniya-puvvanissanda" at the end of the siddhapahuda. See above, page 355. 716 Malayagiri refers bhagavaya" to Mahavira and not to Ayya Sama as the one who in the text carries on the dialogue with Goyama. According to his conception then the work of Ayya Sama begins with this verse; and this is probably correct.

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SACRED LITERATURE OF THE JAINS 127 conjecture, mentioned above, must be referred and indeed limited to v. 1-4 alone in so far as these verses appear as a prelude of secondary origin. In the four verses which then follow are contained titles of the 36 sections : 1. Pannavana, 2. thanaim, 3. bahuvattavvar, 4. thii, 5. visesa yal 6. vukkamti, 7. ussaso, 8. sanna,717 9. joni ya, 10. carimaim/61, 11. bhasa, 12. sarira, 13 parinama, 14. kasae, 15. 'rdiya, 16. (- is wanting) ppaoge ya/ 17. lesa, 18. kayatthil ya, 19 sammatte (samyaktva), 20. amtakiriya ya[/71), 21. ugahanasamthane, 718 22. kiriya, 23. kamme i yavare (?), 24. kammassa bardhae, 25. vedassa bardhae, 26. kammassa vedae,719 27. veyaveyael/8/7,720 28. ahare, 29. uvaoge, 30. pasanaya (darsanata), 31. sanni721 (samjnin), 32. samjame ceva/33. ohi (avadhi), 34. paviyarana722 (read 'rana ya), 35. veyana (vedana), 36. tatto samugghae|19||. Then comes the text kat' e'foxn'y which begins with the questions se kis tam ajivapannavana ? It consists furthermore of the questions of Go(yama) and the answers probably of Mahavira, though it is uncertain whether Mahavira be'meant or not, since there is absolutely no addition of a legendary colouring. These questions and answers are couched in the style and manner of the dialogues in the Bhagavati, and though there is here a connecting thread (which we do not find in the Bhagavati', every padam forming a connected whole, nevertheless, there is, as a rule, (396] no genetic succession of the padas, despite the fact that Malayagiri makes every effort at the beginning of every padam to restore's the connection with what has gone before. Many gahas are found in the middle of the text, and many of the padas begin with a short statement of contents clothed in gatha form- daragaha (dvaragatha). There are no legends whatsoever. The "contents" is as dreary as that (cf. above p. 389) of the third uvarga which is closely connected with it, is dogmatic, speculative or even fantastic, and contains but little of general interest. There is much, however, that is important in the first book in the section on Man, who is divided into two classes : milikkha and ariya. First there is an enumeration of 53 Mleccha peoples, secondly an enumeration of 251) Aryan peoples with their 717 aharai dasasannapayam, Vidhiprapa (V). 718 agahanapayan V. 719 25 and 26 are transposed in BCV ; in V we read kammaveyagapayam 25, veyaga. bandhagapayan 26, veyagapayam 27. 720 The metre is faulty in v. 8. 721 manovinnanasanna payam 31 V. 722 paviyar anapayan 34 V. 723 Malayagiri claims in the beginning of his discussion of the subject that there is a special connection between this upanga and anga 4.

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128 SACRED LITERATURE OF THE JAINS chief cities, and lastly an enumeration of 18 manners of writing. All this possesses some chronological value which would be more apparent if the names had not been so corruptly handed down to us. Malaygiri offers us no assistance in the case of the first and third enumeration. In the list of the Milikkhas (Milakkhas) the names are frequently the same as those cited, p. 332 from anga 10, and are arranged in the same order of succession. Various differences of detail are, however, not wanting, and in fact the names here make a less favourable impression upon us and seem to be of less antiquity724. They are :725 Saga [397] Javana. Cilaya Savara Pappara (Babbara BC) Kaya (only ya BC) Muruido 'dda (ddha C) Bhadaga. Ninnaga Pakkaniya Kulakkha Korda726 (Gomda C) Sihara (Sihala) Parasa Godhova (Gadhodarba B, Gadhai C) Damila Vilala (Villana B) (Cillala C) Pulimda Harosa Domva (Tova B, Doca C) Botthakana (Vokkana BC) Gardhaharava (Charaga B) Pahaliliya (Bahayaliya B, Pahaliya C) Ayyala Rama Pasa Pausa Nalaya (Navaya C) ya Bardhuya ya Suyali korkana ga Meya (Mopamya B) Palhava Malava Maggari (ora BC) Abhasiya Nakvavina (Kanavira B) Lhasiya (Lhadeg B) Khagga (Kkhasa B) Ghasija (Khasiya B) Noha (Nedu B, Naddu C) Ramadha2? ('tha B) Dombilaga (DodegC) Lausa (osa C) Paosa Kvokvata (! Kakkveya B, Kakveya C) Arakaga (Aravaga BC) Huna Romaga Bharu Maruya Visalapavasi (Cilayavisavasi ya B, Vilayavisayavasi ya C) evamadi, se 'ttar Milakkha. The ariyas are divided into nine groups, the first of which is formed by the Khettariya, and is in gatha form. It is as foHows : Rayagiha Magaha, Campa Asga taha, Tamalitti Vamga ya/Kamcanapuram Kalimga, Banarasi (!) ceva Kasi ya // 724 The Cina have disappeared or their name is concealed under that of another people The name of the Arava has received another form - Aravaya--and its position has been changed. 125 Malayagiri has merely: sakadesanivasinah Sakah, Yavandesanivasino Yavanah evam sarvatra, navaram ami nanadesa lokato vijneyah. The names are found partly in the thematic form and partly in the Nom. Plur.-In Nemicandra's pravacanasaroddkara $ 274 v. 1594-7 we find 38 names, among which only 20 agree with those given here, and there are important variations. His enumeration de cked out in a modern dress is as follows:--Saga Javana Savara Vavvara Kaya (Kayah) Marundo 'dda (Murumdah Udrah) Goda Pakkanaya | Aravaga (Aukhaga c. Aksagah !) Huna Romaya. Parasa Khasa Khasiya ceva // 94 // Dunvilaya Lausa (Lakusah) Bhokkasa Bhillimdha (Bhilla Andhrah) Pulinda Kumca Bha. mararuya (!! Bhramararucah) I Kovaya (Korpakah) Cina Camcuya (Cinah Cancukah) Malaya Damila (Dravidan) Kulaggha (Kularghah !) ya 119511 Kokaya Kiraya Hayamuha Kharamuha Gaya-Turaya-Mindhayamuha (Mindhakamukhah) ya / Hayakanna Gayakanna anne vi anariya bahave / 96/). It is of interest that the name Aravaga has been completely misunderstood. 126 B. omits. 127 An acceptable reading instead of Marahattha (1) in anga 10.

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SACRED LITERATURE OF THE JAINS 129 (398) Sdeya Kasala, Gayapuram ca Kuru, Soriyar Kusattha (dda B.fd) ya 788/Kampillar Pamcala, Ahicchatta Jamgala ceva // Baraval Sorattha, Mihila Videh, ya, Vattha (ccha B) Kosambil Nandipuram Sardibbha (lla BC),729 Bhaddilapur am eva Malaya yall Valradarso Vattha (ccha B), Varana Attha (ccha BC), taha Mattiyavat Dasannd/Sorti yamai (vai C) ya Cedi, Viibhayam (Viyao) Simdhu-soviral| Mahura ya Surasena, Pava Gambhi (! Bhamgi BC) ya Masapuri Vaddha (Vaita BC)/Savatthi ya Kunala,. Kodivarisam va ('sim ca B) Lata (dha C) ya// Seyaviya vi.ya nayari Keai-addham ca ariya bhaniyam pacc' (pacch EUR, icc B, erth' D-atra) uppatti finanam cakkinam Rama-Kanhanam|. These names represent a later stage than the 16 names in anga 56.304), but date back in all probability to a remote period. Pataliputra is omitted here but found in anga 11 (p. 337, 338). [399] It appears to be an an old reminiscence (or perhaps is a trace of the influence of the Ramayana) that one half of Kekaya is called Aryan. The other half is concealed under the name of the Kakveya (C, where anga 10 has Kokaya), cited among the Milakkhas. Banarasi is modern--cf. Bhag. 2,222--but is found in this form also in anga 5. The second group of the ariyas, the jati-ariya, deserves also to be noted here : se kir tam jatiariya ? chavviha pannatta, tam, Ambatha ya 728 Kusarthesu Sauriyam, Malayagiri. In Nemicandra who, 1.1, SS 275 v. 1598-1603 quotes the above verses directly, the name is Kusaffa, or Kusajja ; in the scholiast Saurikanagaram Kusartho desah. 729 $amdibhyo samoilyo va desah, Nem. Schol. 730 Vatsesu Vairafapuram (the Vatsa were already , mentioned once in conjunction with Kosambi), Varanesu Acchapuri, Cedisu Sok tikavati ; Vitabhayam Simdhusu Sauviresu (1 by this separation of the Sauvira from the Sindhu the next three cities are displaced) Mathura (1), Surasenesu Papa (!), Bhangesu Masapurivaita (I by means of this compound the copyist hopes to,extricate him. sok from his dilemma) Kunalesu Sravasti, Latasu Kotivarsam, Svetambika (!) magert Kekayajanapadas ya 'rdham, etavad ardhasadvinsat ijanapadat makan Inetnam aryam bhanitar, Malaygiri.-Instead of the second Vaccha Nemicandra the the correct reading Maccha, instead of Varana he reads Varuna and explains as follows:-Varano nagaram Accha desah, anye tu Varune, Acchapurity ahuh; for No. 23 he has Masapuri Vafti (Vaddha C), and in the schol. : vartio desah anye tu...... Vad haii at the end ; jarrk' uppatri. R-9

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130 SACRED LITERATURE OF THE FANS Kalimda Videha Vedamaiya (gaiya BC). Hariya Varcuna (Cando o ceva cha eya ibbha jatito, se jatiariy. What is the meaning of the Tast three names ? The sixth group of the ariyas is formed by the bhasariya iwe find here again the enumeration of the 18 manners of writing, which we met with (p. 280) in anga 4, is, where, however, the form in which they were cited is not so correct as here. The names in this very interesting passage are as follows (together with the variants from ABC)---se kim tam bhasariya ? je nam addha-Magahae bhasae bhasesti, jatthaya nam bambhi livi ("the sacred writing'') pavattai; bambhie nam livie attharasavihalikkhavihane731 pannatte, tam, bambhi, Javanaliya Dasapuriya732 Kharotthi Pukkharasariya733 Bhogavaiya Paharaiyau (Paha B Eha C) ya amtarakariya (artakkharo B) akkharaputthiya734 venaiya786 ninhaiya akalivi736 gani tali vi737 gamdhavvalivi788 ayasaliv7739 mahesari740 Damili141. Polimda748 se ttam bhasariya: Malayagiri has on this merely [400] brahmi-Yavanani (!)'ty adayo lipibhedas tu sampradayad avaseyah. It is evident that here too we have to deal with an ancient enumeration, since we find five of these names among the 65 names of writing mentioned in Lalitavistara, Chap. 10, p. 143 fg. (ed. Rajendra - Lal Mitra, see also Foucaux, Transl. p. 123) These names are as follows, brahmi (at the head in the Lalavist.), Kharosti,143 Puskarasar1,744 Dravi dalipi, gardharvalipi, and a few other names as gananavartalipi, antariksadevalipi, madhyaksaravistaralipi are not far removed from the 731 vihe leha (A, kha BC) vio4. 732 dasaurija (uri BC) 4. 733 kharofthiya / kharasahiya 4. 734 in 4 in another order, paharaiya (raio BC) uvvattariya akkharaputhiya bhoga vaitta (ovayata BC). 735 venaniya BC in 4. 736 ankilavi A in 4, 737 4 is omitted. 738 4 then adds bhuyalivi. 739 adarnsalivi 4. 740 mehasaralivi A, mahesarilivi BC in 4. 741 damilivi livi A, dasilalivi B, damilalivi C in 4. 742 volimda A, limdimlivi B, lidimlivi C in 4. 743 Is Kharostha who, according to Wassiljew, is called by the Chinese Buddhists the first astronomer, honoured here under this neme? Schiesner long ago referred to the Kharosthi lipi of the Lalitavistara in this connection. Wassilijew attempts to find in Kharosti the name of a Xarustr mentioned in an Armenian chronicles who together with Zoroaster is said to have invented astronomy in Chaldaea. See Ind. Streifen 3, 8, 9 or another conjecture on this subject. 744 The grammarian Pauskarasadi may be recalled in this connection.

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SACRED LITERATURE OF THE JAINS 131 names enumerated here. The antiquity of these names becomes at once apparent if we compare them with similar enumerations of kinds of writing which comprise quite different names (though they hold fast to the number 18). In the Kalpantarvacyani we find (on Kalpas. $ 209) the following peculiar verse in reference to acquiring a knowledge of writing through the help of Jina : Leha lihivihanam jimena bambhii dihinakarenam ganiam samkhanan surndarii vamena uvaitham||, then an enumeration of the 72 kalas, which is followed by the following statements in reference to writing, the first of the 72; lekhanam lipayah 18, tad yatha : hamsalipi bhutalipi yaksao rak sasa Uddi Yavani Turaski Kari (?) Dravidl Saimdhavi Malavi nadi nagari Late Parast animittalipi. (icchasamketadirupa gloss) Canakkt Mauladevi. A second and more modern enumeration ibid. reads :[401] desadivisesad anyatha va 18 : Ladi Codi Dahali Kanhadi Gujart Sorathi Marahashi Kaurkani Khurasani (!) Sasi (?) Simhali Hadi Kiri Hammiri (!) Paratiri Magadhi Malavi Mahayodhi In this enumeration the introduction is of especial interest, since it calls the addha-Magaha bhasa, the language of the bambhi livi. -See p. 221.- No weight is to be laid upon the statement, which the text evidently intends to make, that all the 18 methods of writing mentioned above were brought into use for the bambhi livi.. This passage and that of the Lalitavistara must be regarded as of paramount importance for the history of Indian writing, though these accounts contain much that can be recognized as purely fictitious. XVII. The fifth upangam, suriyapannatti (suryaprajnapti) bhagavati, in 20 pahudas (prabhyta) of which 1 has eight, 2 three, and 10 twentytwo subdivisions called pahudapahuda. This strange name pahuda is found beside here only in the puvva contained in the ditthivaa. By the use of this word a special connection between the ditthivaa and this upanga is co ipso rendered probable.745 Cf. also the direct statement in the introduction to up. 7. In discussing anga 3 I have remarked (p. 269) that its mention of a surapannatti designated as anga-bahira had reference to this upanga, though it could not be regarded as certain that the present form of this upanga was thereby attested for that period. If it is doubtful whether the present form of this up. existed even at the date of Nandi (402) in which the surapannatti also is enumerated among the anamngapavitha texts ; but there are two other texts enumera 145 In up, 6-see p. 414-a division into vatthus is ascribed, as seems probable, to our text. The name vatrhu at least recalls the purvas.

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132 SACRED LITERATURE OF THE JAINS ted together with (or immediately after) the surap., treating in all probability of the same subject, which are at present discussed in books 1 and 9 (see note 1, pages 406, 407). Perhaps the double mention of the surap. in Avasy. Nijj. 2,6 and 8 54, is to be referred still farther back, though it is still in dubio whether this mention refers to the present text or not. In the first of these passages, the author says of himself that, besides other texts, he desired to provide both the suriapannatti and the isibhasiya with a nijjutti. If tradition is correct, Bhadrabahusvamin is to be regarded as the speaker; and Malayagiri in the commencement of his comm, on uv, 5 makes especial mention of a lost niryukti of Bhadr, on the fifth uvarga. In the second passage both of the texts just mentioned746 are adduced747 together with the kaliasuam (the 11 angas according to the schol.) and the digthivaa as the four anuyogas, i, e. objects of study. In this passage the istbh. occupy the second place, the surap. the third, the ditlhivaa the fourth The surap. occupies here manifestly a very important position. The importance of the work is in fact very great, as is apparent from the thorough-going report I have made concerning it in Ind. Stud. X. 254 316. In it we find the most remarkable statements concerning the astronomy of the Jains arranged in a systematic form of presentation. (403] Apart from these most peculiar lucubrations, this account is of especial interest inasmuch as it displays remarkable close affiliations with the Vedic calendar-text called Jyoti sam, with the Naksatrakalpa and the parisistas of the Atharva-Veda. The quinquennial yugam, sun and moon, and especially the 28 naksatras, are placed in the foreground. The planets are known (Jupiter and Saturn with their periodic times), though they assert a very unimportant position and are not cited in the Greek order. There is no mention whatsoever of the zodiac. The 28 naksatras begin with Abhijit, and the yugam consequently begins with the summer and not with the winter solstice. The libido novandi of the Jains, which has intentionally changed almost entirely everything which they enjoyed in common with the Buddhists or Brahmans, is here very apparent. In reality, the Jains are but tolerably fitted out with intellec. tual gifts. In order to conceal and compensate for this lack of originality they seek to possess something that is their individual property, and to attain this end they do not hesitate to indulge in the wildest dreams of fancy. In the province of astronomy they have given full teins to their imagination. The polemical spirit, manifested especially in the surap. against other opinions (padivatti), proves that they are 745 isibhasiyaim is explained by the schol. here by, uttaradhyayanadini : on 2, 6 by devendrastavadini. See pages 239, 281, 429, 432, 442. 747 An imitation of this passage is the one quoted from sitanka on p. 258.

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SACRED LITERATURE OF THE JAINS 133 perfectly aware of the opposition between their own views and those generally accepted. The beginning of the naksatras with Abhijit as the sign of the summer solstice, [404) which Malayagiri presumably refers back to Padaliptasuri748 (1,1,286), pre-supposes Asvini as the sign of the vernal equinox (1. c. pp. 304, 305). It is based, therefore, upon the rectification of the old Kfttika series, which had already taken place, and which upon occasion (see 20.17) appears as the old traditional series. It is an open question whether Greek influence made itself felt in this rectification ; at any rate we have to deal here with an indigenous stage of Indian astronomy antecedent to the authoritative and preponderating influence of the Hellenes. It is probable, therefore, that the period opened up to us by these astronomical conceptions, is the period embracing the first few centuries of our era. G. Thibaut, in two treatises on the Suryaprajnapti in the Journal As. Soc. Beng. 1880 pp. 107-127, 181-206, has collected some facts of especial interest in this connection, facts which make for the connection of the contents of the Suryapr. with the corresponding statements in the Tcheou Pey,' see Ed. Biot in the Journal Asiatique, 1841, pp. 592-639, the second part of which Biot holds to be not later than the second century A. D. Thibaut does not attempt any answer to the question whether or not there is here any historical connection. If such a connection be proved, the Chinese must be regarded as the borrowers, through the medium of Buddhism, with which Jainism was frequently confused by the Chinese. The opposite opinion appears entirely removed from the domain of possibility by the actual facts of the case. [405] The text has been handed down to us contaminated by many corruptions. The numerous gathas contained in it often appear with entirely uninflected noun-forms (used in the nominative or accusa. tive) in apabhramba fashion. The nom. sing. of the first declension mostly ends in o and not in e. The numerals appear in a form that is excessively curtailed. If all these are peccata ab origine, they are besides secondary corruptions of the text which are easily traceable. Several gathas79 stood originally at the end of several $8 in Book 1; the MSS containing the express statements : attha..... gathan bhanitavvau, but the words of the gathas have disappeared. Even Malayagiri is unable to restore them, since they were no longer extant when he wrote samprati kva 'pi pustake na drsyamte, 1, c. p. 266n. 748 In the year Vira 437 according to the theravali of the Kharatarag. see Klatt, p. 23. 749 1,3 states their number to be 140.

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134 SACRED LITERATURE OF THE JAINS The text begins with the legend (and in fact in the customary formula : tenam kalenam) that Imdabhuti, at the time of king Jiyasattu in Mihila, requested that he should be instructed (by Mahav.) in ......, and then follows in 15 gathas750 a complete statement of the contents of the 20 or the 33 sub-divisions in books 1, 2, 10. The redaction is, therefore, the result of the activity of one individual. Books 10 and 15 close with the formula tti bemi, which we met with in the case of angas 1-3. Is it possible from this fact to conjecture [406] that originally they existed separately, before the author incorporated them in his work ?751 In 1, 3 there is a reference in the text to the Jambuddivapannatti which here in turn cites our text. I here reproduce from my treatise cited above a short statement of the contents. Book 1 in 8 chapters, mamdalai, the circles traversed annually by the sun,752 viz. : 1. vaddhavaddhi muhuttanam, increase and decrease of the number of hours for day and night. in the 2. addhamamdalasamthii, the position (of the two semicircle traversed by each daily... 3. ke te cinnam pariyarai ? how does one sun traverse the space traversed by the other ? and how great is this space ? . . 4. amtaram kim caramti ? in what intervening space do the two . suns course ? 5. ogahai kevaiyam ? how great a surface does each dip into (illuminate)? ; 6. kevaiyam vikampai ? how large a tract does each pass over every day? 7. mamdalanam samthane, the figures of the orbits described by them. 8. vikkhambho, compass and extension of the revolutions of the sun. 750 Sec. 1. c. pp. 261, 275, 285. 751 See the next note and note 1, page 407. 752 mandalappaveso is enumerated in the Nandi as a separate text. 753 See Colebrooke, Miscell. 2,223-4 in reference to the two suns of the Jains, etc.

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SACRED LITERATURE OF THE JAINS 135 , Book II. in three chapters, tiriccha kim gacchai, how does the sun e sideways?, viz. : [407] 1. Bight different antagonistic opinions in reference to the rising and setting of the sun. *** 2. Of the passing of the sun from one circle to another, etc. 3. Of the speed of the sun's motion through each of its 184 circles. Book III. obhasai kevaiyam ? how much (space) is illuminated (by sun or moon) ? Book IV. Of the seya, svetata, the luminous body and field of illumination of the sun and moon. en Book V. Of the resistance which is met with by the light of the gun (20 different pratipattis). Book'vi. Of the nature of the sun's light, and of the continuance of the power of its beams. A Book VH. Who draws to himself (absorbs) the light of the sun ? Book VIII. of the rising of the sun, or of both the suns, in Jambudvipa, and of the 4, 12, 42, 72 suns in the other dvipa. . Book IX. of the amount of shade in the different seasons.764 See Ind. Stud, 10, 284. *** Book X. in 22 chap. (about of the whole). Of the connection of the moon with the naksatras, viz. : 1. avaliya, the order of succession of 28 naksatras beginning with Abhijit. oils 2: muhuttagge, the number of hours for the connection of each of the naks. with the moon or with the sun. (408) 3. bhaga, the parts of the day or night (or of the heavens) which belong to each of the naksatras. 754 porisimandalan is cited in Nandi as a separate text.

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136 SACRED LITERATURE OF THE JAINS 4. jogasa, more exact statements in reference to the time of day in which the naksatras come into conjunction with the moon and the length of this conjunction. 5. kulaim, the family connections of the naks, with the months. 6. punnamasi, the days of the full moon; how and with which naksatra these end during each of the five years of yuga. 7. sani vae, the mutual harmonious concatenation of the days of the new and full moon. 8. santhii, figures of the naks. 9. taraggar, number of stars of the naks. 10. neta, leader, i.e. which naks. lead which month ?. 11, cardamaggam, relation of the naksatras to the 15 day-circles of the moon. 12. devatana ya ajjhayane, the tutelary divinities of the mak satras. 13. muhuttanam namayai, the names of the 30 muhurtas. 14. divasarat, the names of the 15 days and the 15 nights of the karmamasa, calendar month. 15. tiki, tithayah, ditto of the lunar month, 16. gotta, the families of the naks, 17. bhoyanani, the foods which are good during each of the naks. That the naks. begin hero with Kfttika (!), is due to the influence of the well-known material that is here treated of. 18. aiccacara, course (of the naks.) with the sun or with the moon during the yuga. (M09J19. masa, names of the months of the world and thasd above the world (lokottara, chiefly of climatic contanta). 20, parca sarnvaccharai, the five years, viz. - 1. the naksatra year with 12 periodic months of 32757 xvxon repa 2. the yuga year, lunar year of 3547wxonomepa

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SACRED LITERATURE OF THE JAINS 137 3. the pamana (pra) year, of which there are five kinds. In addition to the two just mentioned, the stu year (savana) of 360 voxon' lepa, the solar year of 366 wuxon' uepa and the lunar leap-year of 38344 voxon'uepa. 4. the laksana year, divided into the same five groups as above; there are, however, in addition certain requisites or characteristics. 5. the year of Saturn (30 years), during which Saturn completes his circuit through the 28 naks. 21. joisassa sayadaraim, the gates of the naksatras (in what quarter of the heavens they bring good fortune). 22. nakkhattavijae (vicayah), transit of the sun and moon through the 28 naks: .. Book XI. Of the beginning of the five lunar years belonging to the yuga. Book XII. Of the five kinds of year, which were discussed in 10, 20 on pamanasamvatsara ; they receive a much fuller treatment here. Book XIII. Of the waxing and waning of the moon. Book XIV, When is moonlight the brightest ? Book XV. Of the rapidity of the five classes of constellations-sun, moon, planets, naks and tara -- According to Leumann cf. also Jiva, 4, 31, 12. (410) Book XVI. of the properties of moonlight. Book XVII. Of the fall (passing away) and uwavaya (resurrection) of the gopii of the moon, sun, etc. Book XVIII. of the height of the constellations above, and their distance from, the earth - cf. Jir. 4, 31, 3 (L). Book XIX. Of the number of the suns, etc., in Jambudvipa, otc.; cf. Jiv. 4, 16, 17, 7. 20, 5, 10, 15, 21 (L). * Book XX. Of the nature and substance of the five classes of constellations.

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138 SACRED LITERATURE OF THE JAIN There is a commentary by Malayagiri. sXVIII. The sixth upangam, the Jambuddivapannatti.. We have seen (above p. 268) that in the third anga 4,1755 a work of this name was cited, if not as upanga, at least as angabahira, In that anga we find the same minute division of time which we meet with here; hence the existence of this upanga is assured even if its present form is different from that then in vogue. In our text upon a definite occasion there is a special reference to up. 5 and up. 7, each of which in turn cites our upanga. It is, therefore, probable that these works are synchronistic, supposing that the citations in this instance are not, as usually the case, the work of the redactor. The legendary introduction to this upanga is wholly identical with that which commences (411] upangas 5 and 7,- upangas which are connected by a very close tie. This introduction is inserted between upangas 5 and 7 in a very remarkable manner. Our up. is, however, different from these, in that, like angas 1-3, it concludes with the formula ti bemi, which, it must, however, be confessed, is found at the end at least of books 10, 15; see p. 405. ... . There are no sub-divisions in the text itself, whence the Vidhiprapa calls it egasara. The commentary, however, recognizes seven sections which it calls by the strange title of vaksaskara.758 The mythical geography of Jambuddiva, interfused with mapy legends, forms the contents of this upanga. The chief part of the whole -- concerns the description of the seven Vasas (varsa) and af the six vasaharas (var sadhara). The description of Bharaha vasa which is placed in the fore-front comprises at least of the entire account. The legends of king Bharata, from whom it takes its name, claim a good half of the entire section. The detailed account of Bharaha vasa in the different gradations of the past and present in all 4), and in the future (in all 8), is preceded by a minute description of the divisions of time and extent; of which we have already (in anga 3) met the first, from avaliya to sisapaheliya (or to usappini)-see above, p. 268.- One 755 In 3, 1, however, only the titles of upangas, 7,5 (and the title of a part of up. 3) are mentioned. The title of our up. finds there no mention whatsoever. 756 This recurs e. g. in Hemaharsa's nyayamanjusa.

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SACRED LITERATURE OF THE JAINS 139 difference is, however, noticeable :-Here757 the increase is by hundreds after the millennium, [412] after 100,000 years by 84's (cairasitivasasayasahassaim se ege puvvarge), and from this point on by 8,400,000 (caurasitipuvvamgasaya... sahassaim se ege puvve); in anga 3, however, we find no more exact statement in reference to the manner of the progression 768 (vasakoai 'ti va, puvvamga ti va, puvva ti va). As the result of the above we may observe one divergence as regards up. 5, where in book VI. (see Ind. Stud. 10, 282), the word puvva occurred in the signification of a million years, and the increase from that point on (without any special mention of the names in question) simply passing by paliovama and sagarovama, up to osappini, merely by 10's. . The enumeration of the 72 kalas in a legend of Usabha is not mentioned in detail ; its beginning and end alone being mentioned. The women of the foreign peoples known to us from the Bhagavatisee p. 302-are enumerated as servants of king Bharaha :-Tate nan tassa Bharahassa ranno bahuo khuyya759 Cilati-vamani-vadabhio-BabbariVau siyao Joniya-Palhaviyao, Isiniya-Tharuniya (Tharukinia, Carubhaniya) Lasiya Lausiya Damili Sihali taha Aravi Pulimdi ya Pakvani Vahali Marudi [413] (Mura", Muro') Savario Parasio ya appigatiyao cardanakalasahatthayayao.... According to the commentary, the first four vaksaskaras treat of the following subjects - The first, of the Bharataksetra-svarupath; the second, of its special relations during the 14 temporal divisions, Bharataksetrasvarupavarnanaprastavanagatavasarpiny-utsarpinidvayarupa-kalacakravarnano nama; the third, of the legends concerning king Bharata, Bharataksetrapravrttinimittavirbhava Bharatacakricaritray.namd; the fourth, of the remaining 6 vasas, or 6 vasaharas,760 ksudra Himavadadi nama : 1 naprastaw during the .. 757 So also in the Anuyogadvarasutra, see Bhag. 1.427. See Ind. Stud. 13,168. Ind. Streifen, 3,3, pancadandachattrapr. p. 17 in reference to the customary use of the number 84. 758 According to the scholiast, we must assume that the relations of modality in anga 3 are identical with those here -purvani purvamgany eva caturasitivarsalaksaguni tani ; purvani catur asitilaksagunitani trutitamgani bhavanti...... 759 kubjah kubjika vakrajanghah, Cilatyah cilatadesot pannah, vamanika atyait ahrasy ornatahrdayakostha va, vadabhika madahakostha vadha (vakradhah ?) kaya va: bakuSadesajah; isinikah tharukinikah: lasakadesajah, lakusadesajah; tatra cilatyadayo 'stadasa tattaddesodbhavat vena fattannamika jneyah, kubjadayas tu tisro visesana bhutah; see Leumann in the glossary to the Aup. **860 Then follows:2. The mountain (vasaharapavvae) culla Himavarte, 3. in Hemavae vase, 4. mount maha-Himavante, 5. in Harivase vase, 6. mount Nisaha, 7. in

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140 SACRED LITERATURE OF THE JAINS var sadharairavatamtavarsavarnano nama. The fifth treats, in legendary form, of the birth and consecration of a tirthakrt, tirthakrijanmabhisekadhikaray. The sixth, unfortunately, gives but a very short review of the divisions, extent, mountains, temples, lakes, rivers, etc, of Jambudvipa, Jambudvipagatapadarthasamgrahay.781 The seventh deals with astrological and chronological matters, jyotiskadhikarav., and especially with the number, etc., of the moons, suns and stars in Jambudvipa. Herein it is in very close agreement with the surapannatti and caidapannatti, both of which are cited at the end. The answer to the questions under consideration found at the end is based chiefly upon the discussion : pamcamasue padhame uddesae, by which [414] Bhagavati 5, 1 is doubtless meant. It closes in treating of the sun : icc esa Jambuddivapannatti surapannattivatthusamasena samatta bhavati. Then, in close conjunction with the above, it, in like manner, treats of the moon, and concludes: icc esa Jaotti camdapannattivatthusamasenam s. bh. The expression vatthu, which occurs here twice, belongs to the puvva sections ---see page 361. It does not occur in the existing texts of upangas 5 and 7, which are divided into pahudas, a term which, it must be confessed, is similar to the purvas. Next follows a discussion in reforence to the five different kinds of year (see above p. 409), viz. : 1. The nakkhatta year (and by this is meant the revolution of Jupiter through the 28 naksatras ;762 in up. 5. (see Ind. Stud. 10,299), this is cited merely as a paksamtaram. 2. The lunar yuga year. 3. The pamana year with its five groups as in up. 5. 4. The lakkhana yaar in five groups. The scholiast says that in the first of the five, the naksatra year, the commencement is made with Kfttika and not with Abhijit ! The scholiast on up. 5 at least makes mention of Uttarasalhas --cf. Ind. Stud. 10,301, note 7, 5. The year of Saturn or its revolution through the 28 naksatras. Then follow the months, days, hours and the karana, which last was omitted in up. 5. The fourth karanam is here called thiviloana, strivilocana, or thiloana (so also in the Ganiviyya v. 42) and not taitila. The names are as usual : Bavar balave kolavar thiviloanar [415] garai vanijam vitthi (these 7 are cara) sauni cauppaya nagar kistthuggham (these 4 are thira). The beginning with Bava is the one which usually occurs elsewhere; but in the quinquennial yugam, contrary to other statements, everything has been changed. Of the Mahavidehe vase, 8 mount Nelavante, 9 in Rammae, vase, 10 mount Ruppi (Rukmin), 11 in Hirannavae vase, 12 mount Sihari (Sikharin), 13 in Eravae vase: 761 21 leaves (75b to 77a) in a MS of the text embracing 95 leaves, of which the fifth section embraces 66a to 75b. A gaha, which summarizes the contents, forms the . introduction. This gaha is at the head of a samghayani in 29 arya composed in very free Prakrit, by Haribhadrasuri. See above pp. 371, 372. 762 jam va vahassai mahaggahe duvalasakit saravacharihin sayvanakkhattamandalam 1 saniucari se tanie nakkhattasannyachare.

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SACRED LITERATURE OF THE JAINS 141 two ayanas the summer solstice is in the first place, the rainy season is first among the seasons, Savana (Sravana) first among the months, the bahulap, among the pakkha, the day among the ahoratta, and Abhijit among the naksatras. Then follows a special discussion of the maksatras,-their position as regards the moon, their divinities, the number of their stars, their gotta, their form, etc., just as in the Nak satrakalpa or in upanga 5; and partly in the form of gaha. The names of the naksatras appear here in their secondary form as in up. 5, in anga 3 - see Ind. Stud. 10,286 and above p. 268 :- Savana (instead of Srona), Dharitha (instead of Sravistha), Bhaddavaya (instead of Prosthapada), Pussa (instead of Tisya). The conclusion is formed by all sorts of remarkable statements in reference to sun, moon, stars, the extent of their vimana, etc.; Mars (imgalae viyalae lohitarke) and Saturn (sanichare) are regarded as belonging to the court of the moon; cf. Bhagavati 1,401,2,225. Jupiter was referred to above; but there is no mention of Mercury, Venus, and the Zodiac. The commentary is by Santicandra, scholar of Sakalacandra, who lived at the time of the 58th patriarch of the Tapagaccha Hiravijayasuri (Samyat 1652), recognized by Sri Akabbarasuratrana (Sultan). This commentary 768 is very verbose, but in the introduction it contains namerous matters of interest in reference to the relations of each of the (416) 12 upangas to that one of the angas which had a corresponding position among the series of twelve, and in reference to the commentaries thereupon-Silamkacarya (on angas 1.2), Abhayadeva (on angas 3-11 and up. 1), Malayagiri (on up. 2-7), Camdrasuri (on up. 8-12), and finally see above p. 224-in reference to the period of advancement suitable for the study of each of the angas. The full statement in reference to the mutual relation of the angas and upangas is :-tatra 'rgani dvadasa, upamgany api amgaikadesaprapascarupani prayah pratyargam ekaikabhavat tavarty eva, tatra 'rgany acarargadini pratitani, tesam upamgani kramena 'muni ; acaramgasyau "papatikam 1, sutrakrdargasya rajaprasniyam 2, sthinamgasya jivabhigamah 3, samavaydigasya prajnapana 4, bhagavatyah suryaprajnaptih 5, jnatadharmakathingasya jambudvipaprajnaptih 6, upasakadasargasya candraprajnaptih 7, astak rddasamgadikanam drstivadaparyartanan pancanam apy amgana nirayavalikasrutaskandhagatakalpika -dipamcavargah parco 'pamgani, tath hi ; amtakrddasamgasya kalpika 8, anuttaropapatikadasamgasya kalpavatamsika 9, prasnavyakaranasya puspita 10, vipakafrutasya puspaculika 11, distivadasya Vrsnidasa 12, iti. sya prajnapribudvipaprainanam dTstivacalpika -dipamcoropapatikadasama 763 The date of its composition is Samvat 1651 (A.D. 1595); the work was, however, revised for Vijayasena nine years later.

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142 SACRED LITERATURE OF THE JAINS XIX The seventh upamgam, camdapannatti. . We have, before, frequently observed that a text of this name is twice cited in anga 3, and in conjunction with texts whose titles belong te upangas 5, 6, or to a portion of up. 3; that the order of succession of the titles in anga 3 (7, 5, 6) does not agree with the present position of these texts, viz. the title of the camdapannatti is there, and, in fact, in both the passages which concern this matter, placed before the others. The caidapannatti is cited in the text of up. 6, as before remarked. (417] Taking these facts into consideration, it is in the highest degree remarkable that the existing text is almost completely identical with that of up. 5, differing from it, for example, in about the same way as the two schools of the white Yajus differ from each other. The introduction is, however, quite different. The beginning consists of 4 arya strophes, of which 1 and 2 sing the praises of Vira etc. ; v. 3 characterizes the work in the same words as are found in up. 4, introd. v. 3 and 5 i.e. as puvvasuyasaranisamdam see p. 394- and v. 4 traces back the joi sarayapannatti to the questions of Gotama Imdabhuti. Then follow upon these four strophes the same 15 verses in an interrogatory tone, which in up. 5, too, state the contents of the 20 separate divisions (pahuda) and subdivisions pahuda-pahuda. From this we can draw the conclusion that there is complete identity of subject and method of treatment. The legendary introduction, which refers the whole to a conversation between Mahavira and Indrabhuti, follows upon these 15 verses, and displays a few minor differences. From this point on, the text is similar to, and in fact, almost identical with, that of up. 5, with the exception of a few linguistic (e. g, rai, night, for rayant, ratant, rajani) and stylistic differences. Our text is, here and there, somewhat briefer, which is compensated for by references to up. 3 and 6, which are lacking in up. 5. An exact comparison of the text of each will doubtless disclose many matters of difference between the two. Nevertheless, the inter-relation of the two is a fact, the remarkable character of which [418] is enhanced when we consider that Malayagiri composed a special commentary on this upanga also, which was essentially the same as that composed by him on up. 5, and that in neither of his commentaries does he say anything in reference to the mutual relation of both texts and commentaries. (The statement just made appears to be correct, though I have not made here an examination of Malayagiri's com, ad amussim). Until new facts come to light that will solve this mystery, we must be content to accept the present situation. In the passage in up. 6 in which up. 5 and 7 are cited--see above p. 414- the text reads as if the

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SACRED LITERATURE OF THE JAINS *143 first had reference solely to the sun, the second solely to the moon. Our texts of up. 3 and 7, however, treat both uniformly and in a completely similar manner. * XX.-XXIV. The eighth to the twelfth upamgas nirayavaliyao, nirayavalikas. Under this collective name are comprised five small texts of legendary contents (vaggas) in one "srutaskandha". The first of these either has the special title of "srutaskandha", or is called kappiyao, kalpikas. The titles of the others are kappavaclarsiyao, pupphiyao, pupphaculiyao or culao, Vanhidasao. Each of the first four has 10, the fifth 12 ajjhayanas.784 In the introduction to the first, all these five texts are characterized-see 372, 373-as uvamganan panca vagga. We have seen above that this epithet recurs in the interior of no other one of the texts held to be upangas. [419] It must, therefore, be deemed a probable supposition, if we assert that this epithet at the time of the composition of these five texts was restricted to them alone in their totality since they belonged together from the very beginning. Their present position at the end of the 12 upangas is to be explained by their legendary contents, which shows them to be perfectly adapted to serve as a pendant to the legendary texts of angas 7-11,765 and tradition has-see pp. 373, 416brought them into connection with these anga texts and especially with 8-12. They share with these not merely the common form of legendary introduction, they are referred back to Sudharman and Jambd; they have the names ukkheva and nikheva, usual in the customary introductory and concluding formulae; they shew the division of each into ten ajjhayanas, and lastly they have the same form of the citation of a text, i.e. the first ajjh, only is quoted entire and the catch-words suffice for those that follow. We may well call them an appendix bound to angas 7-11 by a very close tie. Their interconnection is, furthermore, attested by external evidence : Their names are placed together in the enumeration of the anangapavittha texts in the Nandi, though the order of succession varies somewhat, the series there being 20 22,21,23,24, while between 20 and 22, as a separate text, the kappiyao serted, which in the Vidhi prapa, [420] as in Santicandra on up. 78. Avi. and Svi. : amtagadadasadipascanham athganam niray'avaliya-suakkhandho uvan garh, tammi pamca vagga : kappiyao kappavadainsiyao pupphiyao pupphaculiyao vanhidasao, causu dasa ajjhayana, pancame-barasa. 765 As regards anga 10 I have mentioned on page 329 my conjecture that from the inter relation of up. 8-12 and angas 7-11 we have additional testimony for the view that anga 10 too originally possessed a legendary character. See, however, p. 334 n.

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144 SACRED LITERATURE OF THE JAINS 6, seo p. 416, appear merely as the name of the first of thoso 5 upangas. In tho Scholiast on the Nandi, however, and in the Nandi itself they are regarded as an independent text existing by the side of the other five : narakavasas tadgaminas ca nara yatra varnyamte; kalpikah saudharmadikalpavaktavyatagocara gramthapaddhatayah; evar kalpavatarisika jneyah; yas tu grhavasamukulana (!) tyagena jivah samyamabhdvapuspita bhusita bhuyas tattyagato duhkhavaptimukulena mukulitas tattyagatah puspitah pratipadyarte tah puspitah; tadvisesapratipadikah puspaculah; Arndhaka-Vrsnidasanam siddhigamanadila-ksananam pratipadaka gramthapaddhatayah. In the account of Raj. Lal Mitra, 1.c (above, p. 227), there is no mention of the Vanhidasao, nirayavali and kappiya are enumerated as two separate upangas (8 and 9), and Kappavadimsaya, Pupphiya, Pupphaculiyd as Nos. 10-12. In Kashinath Kunte's report the order is nirayavalika, Vanhidasa, Kappavadirsiya, Pupphiya, Pupphaculiya. It must, furthermore, be noticed that Abhayadeva on anga 3,10 is of the opinion that several of the 10 ajjh. of the dihadasa cited there are especially closely connected with the narakavali frutaskandha-SCO pp. 273,423". If this is the case, it supports the probability that the contents is of ancient date, which is indeed great on other grounds. The relation of the five extant texts is as.follows : XX. up. 8, uvaringanam padhame vagge, the nirayavaliydo, or kappiyao, treats of the ultimate fortunes of the ten princes Kala etc.,706 tons (421) of the Anga king Seniya of Campa. These princes accompaniod their half-brother Kuniya767 in his campaign against his grandfather, Cedaga of Vesali, the Videha king, who refused to deliver up the own brother of Kuniya who had fled to his court. Kuniya on this account had declared war against Cedaga, who, in order to meet the impending danger, summoned nine Mallati (Mallaki) and nine Lecchati (Licchavi) kings and all 48 Kasi-Kosalaya gaparayano (cf. Bhagay. 7, 9. p. 301), and opposed 57,000 elephants, etc., to the 33,000 of the eleven princes (3.000 for each). The mothers 768 of the ten princes, Kali, etc. (see anga 8. above, p. 321), each ask in turn of Mahavira whether they are destined to behold their sons alive again. Mahavira in reply not only informs Imdabhati into what hell each must descend after he has fallen 766 Kale, Sukale, Mahakale, Kanhe, Sukanhe, Mahakanhe, Virakanhe, Ramakanhe, * Piusenakanhe, Mahasenakanhe. Son of Collana, wife of Seniya. 76B Stepmothers, Cullamaue, of Kunia,

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SACRED LITERATURE OF THE JAINS 145 in the battle - hence the title of the upanga-and his future fate, but also relates the antecedent history of king Kuniya himself, beginning at that point when his mother was three months pregnant. The expulsion of his father Seniya from the throne at his hands is then related and his father's death in prison. We possess in its complete form the text of the first ajjh. alone, the second being finished off in six, the remaining eight in two lines. The reader is referred to Jacobi's introduction to the Kalpas, p. 2 for Seniya Bhimbhisara,769 i.e. Srenika Bimbisara and his son Kuniya Bambhasaraputta,770 i.e. 'Ajatasatru, [ 422 ] contemporaries of Buddha, and also in reference to the synchronistic conclusions which may be drawn in reference to Mahavira. It is placed beyond the shadow of a doubt, that the Bauddhas and the Jainas possess herein a common heritage, and that genuine historical traditions form the foundation of the recital. Whether it is necessary to separate Mahavira from Buddha is another question --- cf. Bhagav, 1,441. The traditional connection of Mahavira with Natiputta, Buddha's opponent, can also be regarded as the result - cf. p. 240 -- of an intentional variation caused by sectarian hatred. The Nirayavali has been edited by S. Warren, Antwerp, 1879, on which see H. Jacobi in Journ. Germ. Orient. Soc., 34,178 ff. There is a commentary by Candrasuri. The enumeration of the women of non-Aryan peoples, 771 distinguished in the text merely by vahuhim khuyyahim java, is quoted by Candrasuri in the same form which we meet with in Bhag. 9,33 (see p. 302), etc. The citation jaha Citto tti, points to up. (2), jahi Pabhavati to anga 5,11. XXI. up. 9. varga 2, kappavadarsiau, kalpavatarsikah, treats of the ten sons772 of prince Kala, etc., all of whom were converted to asceticism, as were their grandmothers Kali etc., and who [423] reached 769 See ajjh. 10 of the dasasrutaskandha. 770 See introduction to up. 2 More exact information in reference to his history is found in the scholiast on Avasy. 18, 144, cf. Bhag. 7,9 (Leumann). 771 kubjikabhih vakrajamghabhih, cilatibhir anaryadesotpannabhih, vamanabhir hras. vasarirabhih vadabhabhir madahakosthabhih Varvaribhir Varvaradesasambhavabhih, Vakufikabhih Yonakabhih Panhavikabhih Isinikabhih Carukinikabhih Lasi. kabhih Dravidibhih Simhalibhih Aravibhih, Pakvanibhih Vahalibhth Murundibhih Savaribhih Parasibhih nanade sabhir vahuvidhanar yaprayadesot pannabhih; cf. p. 412. 772 Paume, Mahapaime, Bhadde, Subhadde, Mahabhadde, Paumabhadde, Paumasene, Paumagumme Nallinigumme, Anaide, Nandane (but this makes 11 names ! Ts one to be referred to a son of Kuni ya ?) F-10

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146 SACRED LITERATURE OF THE JAINS their respective heavens.778 The account consists almost entirely of Emphasis is often laid upon the mere catch-words or of references. samaia-m-adiaim ekkarasa amgaim. XXII. up. 10. varga 3, pupphiau, puspikah (or "tah), treats, with reference to up. 2, of the ten gods or goddesses 774 who came from their heavenly worlds775 to pay reverence to Mahavira, who thereupon tells to Goyama their previous history. They were in a former birth all turned or converted to the study of the samaia-m-adiaim ekkarasa amgaim, either by the arhant Pasa or by the Ayya Suvvata or by the thera bhagavamto (see up. 3). These former births, as mahana, gahavati, satthavahe etc., occurred in Savatthi, Vanarasi (!), Manivaia, Vemdanana, Mihila, Hatthinapura, Kakamdi. The enumeration of the Brahmanical sciences here is similar to that in the Bhagavati (above, p. 303); and their names are similarly explained by the scholiast. XXIII. up. 11. varga 4, pupphaculao, puspacudas 776 ten other histories of a similar nature. We possess the first alone, the Bhuta namam daria, former birth of the Siridevi,777 is brought by Pasa to believe in the niggamtham pavayanam. The other histories have entirely disappeared with the exception of the names, [424] which are found778 in the gaha in the introduction; the goddesses (not gods) who are here mentioned are for the most part mere personifications of ethical qualities. XXIV. up. 12. varga 5, Vanhidasao, Vrsnidasas, in 12 ajjhayanas; 12 similar histories, of which we possess none but the first, the mere names by which the others were called having been preserved.779 The conversion of twelve princes of the race of Vrsni is here treated of as having ensued through the influence of the arhan Aritthanemi. The first history deals with Nisadha, son of Baladeva, nephew of king Kanha L 773 Seated in the Kalpavatansaka Vimana, Kashinath K. 774 Camdejoisimde, Sure, Sukke, mahagahe (planet Venus), Bahuputtia. Punnabhadde, Manibhadde, Datte, Sive, Bale, Anadhite; four of these names, see p. 273, among those of the dihadasau. 775 Seated in the celestial chariot (Puspaka), Kashinath. 776 Contains an account of the female disciple of Mahavira Svami, named Puspacuila, and of her female attendant, Kashinath. 777 See p. 273 n. 778 siri, hiri, dhiti, kitthi, vuddhi, lajja, ila devi, sura devi, sarassai devi, gamdhadevi; The Siridevi comes to honor Mahavira...jaha Bahuputtia ** 179 Nisadhe, Mahanisadhe, Anigahe. Vede, Pagati, Jutti, Dasarahe Dadharahe, Mahadhanu Sattadhanu, Dasadhanu, Sayadhanu.

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SACRED LITERATURE OF THE JAINS 147 - Vasudeva in Baravati.780 In his former birth he was converted or turned to the study of the samaia-m-adiai ekkarasa argaim by the Siddhatthanama ayariya. A prophecy in reference to his future birth is added to the above recital. At the end the five texts are again called the "uvamgani'' or the 5 vargas of one srutaskandha : nirayavalia sutakkhardho samatto, samattani a uvargani, nirayavalia-uvarge nam ego suakkham. dho parca vagga pamcasu divasesu uddissarti. This last statement in reference to the number of days which are necessary to teach or to recite them, is found (425] in exactly the same form in the corresponding angas --see p. 280. The three samayaris, contain detailed statements in reference to each. The historical value of these legends is, apart from the traditions contained in up. 8, without doubt very slight indeed. The largest por. tion of their contents is as purely fictitious as was the case in anga 6 fg. (see p. 338). Nevertheless, since they contain information (e.g. in respect to the activity of Pasa, which preceded that of Mahavira), we may claim for them a value as regards our estimation of the relations under which we have to consider the life and works of Mahavira. We have seen above that the uniformity of the contents, and the "homogeneous method of treating it in all the five texts, make for the conclusion that they originally formed but one text. Tradition calls them merely the five parts of one srutaskandha. Their enumeration as five separate texts was caused by the desire to have the number of the uvargas correspond to that of the angas. The fact is that the special limitations of the number of the angas to eleven which is found in uv. 8-12 must be regarded as a strange contradiction of the desire to assimilate the number of the uvargas to that of the angas. The title vagga belongs also to angas 6 and 8, as an appendix or supplement to the latter' of which two, these five texts may have come into existence. The history of the first vagga here (uv. 8-12) is, to a certain extent, an elucidatory supplement to the last of the vaggas there, i.e. in anga -8... [426] The third group of the texts of the Siddhanta is formed by the ten painnas prakirnas. * 780At the head of 10 Dasara : Samuddavijaya etc., 5 Mahavira : Baladeva etc., 16,000 kings; Uggasena etc., 3; koti of kumara : Payyunna etc., 60.000 duddathta (?): Sambaya etc., 21.000 vira : Virasena etc., 16,000 devi : Ruppini, etc. and many thousand gania : Anamgasena etc. The same court is found according to Leumanp in anga 6, p. 526, 1231, and anga 8 1.

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148 SACRED LITERATURE OF THE JAINS It is as yet undetermined how old is the position of the painnas, prakirnas as the third part of the Siddhanta and what caused their location there. In Avi, there follow upon the uvamgas first the cheaggamthas and then the painnas. In Svi. and V. the painnas come directly after the uvagas, but the cheda texts (with the exception of mahanistha which is reached after the painnas are done with) have been placed before (between angas 4 and 5), as if their position at that point belonged to them. Is the mere fact that the painnas are more numerous the reason that in the present arrangement of the parts of the Siddhanta (see p. 226) they have been placed before the cheasuttas ? They are certainly very much inferior to the cheasuttas both as regards inner worth and external extent.781 The joint name painna, by which they are united, does not occur in any other place in the Siddhanta, except in their own text, so far as I have been able to observe. The word painna is found, it is true, in the Nandi as sarjna, but in another, far moro universal signification, viz., as a means of denoting all those texts not contained in the angas. In the passage of the Nandi 84,000 or even 8,400,000 painnagas are spoken of ! The texts now extant called painnas in the pregnant sense of the word, bear a name, which, denoting "scattered", "hastily sketched" pieces, well suits their real nature as a group of texts corresponding to the Vedic parisistas. Like the parisistas they are, with a few exceptions, composed in metre ; [427] and in fact in arya, the metre which is usual in the karika insertions in the angas, etc. They are different from the texts, which we have considered upto this point, in that the nom. sing. masc, first decl. regularly ends in o and not in e (for exceptions see on 5 and 7). This is a proof of their later origin. In the usual enumeration of the anangapavitha texts in Nandi, Paksikas, and in the three Samayari we meet with but six of the ten separate titles of the present painna group. In the works just mentioned, the titles of 1, 3, 4, 10 are lacking, texts which bear a decidedly secondary stamp. (The scholiast on the Nandi appears also in the case of No. 2 to have had before him quite a different text from the one we possess), These ten texts did not originally enjoy the distinction of being the representatives of the painna group ; and that they arrived but gradually 781 Their collective extent is only about 1 900 granthas.

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SACRED LITERATURE OF THE JAINS 149 at this honor is attested by manifold testimony going to prove that considerable dissent at present exists in regard to the representative position claimed by them. In Avi. the enumeration on this point is in three very imperfect gatha: sampai painnaga, namdi 1, anuogadara 2, aurapaccakkhana (2)3, mahapaccakkhana (9)4, devimdatthaa (7)5, tamdulaveyaliyam (5)6, samthara (4)7, || 1 || bhattaparinna (3)8, rahanapadaga 9, ganavijja (8)10, amgavijja 11, ya causarana (1)12, divasagarapannatti 13, joisakaramdam 14 || 2 || maranasamahi 15, titthogali 16, taha siddhapahuda-painnam 17 | narayavibhatti 18, camdavijjhiya (! 6)19, pamcakappa 20 || 3 || Here then are twenty names, with but one exception (10 viratthaa) all belonging to the present group. There are five names which recur elsewhere in the Siddhanta-(1, 2, 13, 17, 20-; [428] two names which at least were mentioned in connection with the Siddh. 14, 15,--; and finally there are four names found nowhere else except here -9, 11, 16, 18. It is of especial interest to observe the ascribing of Nandi and Anuoga to the painna group as being placed before them. This reference recurs in similar fashion in Svi.; where the enumeration is but fragmentary and limited to the mention of: nandi 1, anuogadara 2, devimdatthau (7)3, tamdulaveyaliyam (5)4, camdavivviyai (! 6)5, aurapaccakkhana (2)6, ganivijjai (8)7, painnaganam. It then speaks of sesani but does not enumerate them. In V. the painna texts are treated of on two occasions. In the first case we find, for some reason inexplicable to me, in the discussion in reference to the 15th book of anga 5, an enumeration of ten texts, which are not stated to be painnas, though the titles of six are found among the titles of the 10 painnas. At the head (the action in question is called nandi-m-ainam vamdanaya) we again find nandi and anuoga; then follow devimda (7)3 tamdula (5)4, camdavejjha (6)5, ganivijja (8)6, marana 7, jhanavibhatti 8, aura (2)9, mahapaccakkhana ()10. Of these No. 7 is doubtless identical782 with maranasamahi in Avi. and No. 8 corresponds to a section in 2. See below. The second passage in V. is that in which the painnas are directly discussed; [429] and in this passage they appear in the forefront together with nandi and anuoga.783 Fifteen names are there men 782 The maranasamahi is also mentioned elsewhere. See pp. 429, 431. We might well recall the maranavibhatti in connection with the marana, or the maranavisohi in the enumeration of the anangapavittha, or angabahira texts in Nandi etc. All these texts refer without doubt to euthanasy; cf. painna 2. 783 The connection with both is, however, very slight, for in v, 61 of the jogavihana we find the express statement; devimdatthaya-m-ai painnaga, the connection of nandi and anuoga being ignored.

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150 SACRED LITERATURE OF THE JAINS tioned, among which are all the ten members of the present list, though arranged differently, but at the end they are called only icc-ai : sampayam painnaga: nandi 1, anuogadarais 2..., devindatthaya (7)3, tamdulaveyaliya (5)4, maranasamahi 5, mahapaccakkhana (9)6, aurapaccakkhana (2)7, sartharaya (4)8, camdavijjhaya (69, bhattaparinna (3)10, causarana (1)11 viratthaya (10)12, ganivijja (8)13, divasagarapannattisamgahani 14, gacchayara 15, icc-ai painnagani. Of the three additional texts mentioned here No. 5 is mentioned in Avi, and elsewhere-see p. 428 --as belonging to the painnas ; the case is similar with No. 15. No. 14 belongs to the text referred to as No. 13 in Avi.,-a text which possesses a considerable antiquity-pp. 268, 389. Is the samgahani on it mentioned here indentical with the Jambudvipasamgrahani of Haribhadra mentioned p. 413 (on upanga 6)? In connection with the above discussion V. treats of the isibhasiyaim (see pp. 259, 281, 402), and allots to them 50784 ajjhayanas. We have already observed that Haribhadra on Av. 2, 6 identifies the isibh., quoted there, with the devendrastava etc.", but on another occasion identifies the isibh. with the uttarajjhayana. We read therefore in V. that the isibh, were regarded by some as belonging to the uttarajjh. [430] uttarajjhayanesu eyaim amtabbhavarti, to which the mahanisihajogavihi is joined in V. * In the Vicaramstasargraha (see p. 355) as in the three samayari there is an enumeration of the painnagas, which begins with Nandi and Anuoga. Nineteen and not 10 painnas are here enumerated, but of these only the first three are given a name. The passage, which is intersting for other reasons, reads in the very corrupt MSS : anga 11, upamga 12, chedasamgaha 5 (!) mulagramtha 4 pramikhah, pratiniyata eva gramthah kalpabhasyadyuktasutralaksanopetah,yatah kva'pi yogavidhaudrsyamanesu nardy-anuyogadvara"-turapratyakhyanady-ekonavinsatiprakirnakesu kesam cid eva jitakalpa-pancakalpadinam viracayitaro jnayante namagraham, na sarvesam, yesam kartaro na jnayamte tani ganadharakstani. Here then, aturapratyakhyanam (2), and not devemdrastava (7), comes after nandi and anuy, at the head of the remaining painnas. Here as in Avi the pamcakalpa and, in connection with it, the jitakalpa seem to be counted among the painnas, whereas-see below -- they are generally held to belong to the chedasutra,785 I have been able to discover no further information that would prove the connection of nandi and anuoga with the painna group. The lists 784 In anga 4,44 only 44 ajjh. are allotted to them in conjuction with the devaloga cuyabhasiya. 785 Either the panc. or the jitak, appears as No. 6. The Vicaram, however, recog nizes only five chedasamghas. See above.

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SACRED LITERATURE OF THE JAINS 151 and MSS. of the painna group, which I possess, pay no attention to these two texts, [431] and limit the painnas to a smaller number, generally to ten.. The enumeration in the Ratnasagara (Cale. 1880) is as follows: Causarana (1)1, samthara (4)2, tamdula (5)3, Camdavijjiya (6)4, ganavijjiya (8)5, devavijjiya 6, Virathuva (10)7, gacchayara 8, jyotiskaramda 9, mahapaccakkhana (9)10. Three names found in Buhler's list (2, 3,.7) do not occur here. To compensate for this omission there are 3 texts mentioned, of which one, No. 6, is quite unknown; the second, No. 8, is found in the V., and the third, No. 9, is referred to even in Avi. among the painnas. 1. In the enumeration of Rajendra Lal Mitra and of Kashinath, see pp. 226, 227, we find the list of Buhler (arranged 1, 2, 3, 9, 5, 6, 8, 7, 4). No. 10 is omitted and replaced by maranasamahi, the acquaintance with which name we had already made in Avi, and V., and which here occupies the eighth position (between 8 and 7). I possess a MS. of the dasapainnas which contains a recension varying from that given in Buhler's list. The first page having disappeared, a page which does not belong there has been inserted in its place. It is, therefore, doubtful whether the first part is causaranam (I) or not.786 The arrangement of the following parts is (2, 3, 4, 8, 6, 9,787.5). Instead of 7 we have the gachayara, [432] which we find in V. (see p. 429) and. Ratnasagara (p. 431); but there is nothing to compensate for the omission of 10. The foregoing considerations prove conclusively that it is a matter involved in uncertainty what texts really belong to the painna group, a fact that must be held to render this secondary character a matter of great probability, All that can be drawn from the contents of the present 10 painnas makes for the same conclusion. A considerable portion of the 10 painnas refers to the proper sort of euthanasy, the confession necessary for this end and the abjuration 786 Though the extent of the causarana with its 63 gathas, appears to be very large for one leaf, it is, nevertheless possible that the missing leaf may have contained this part, since this MS has upon each page 19 lines of 74 aksaras so that the 2800 aksaras of the front and reverse side would be entirely sufficient for these 63 gathas. 787 No. 9 has here not 86 but 31 verses.

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152 SACRED LITERATURE OF THE JAINS of everything evil. Several portions, however, treat of different subjects, viz. :-5 physiology, 7 mythology, 8 astrology, 10 hymns. That portion which is of mythological content recalls the Atharvaparisista, though the Atharvaparisista must precede the painnas in order of time, since the latter contains the Greek terms hora and dikkana. It is difficult to give a review of the contents of most of these small texts, since we possess no commentary. The character of some portions (1, 5, 6-8) is very dissimilar from that of others; 6-8 are of a similar type, which marks them out as a separate inter-dependent group, A peculiar characteristic of this group is that the author speaks of himself in the first person, and addresses his listeners in the plural or singular. In No. 7 a woman is the object of his instruction; and this painna has a special claim to antiquity since it is said to be identical with the isibhasiyaim mentioned in angas 3 10 4,44! See p. 429. It is, however, possible that another text [433] of the same name is there referred to. In the summary which I now give I follow the extant usual list of the 10 painnas which is found in Buhler. XXV. The first painnam, cai saranam, catuhsaranam; in 63vv. The first seven verses 788 refer to the sadavasyakam, the six daily duties necessary for the purification of life. See above pp. 161", 244. 1. The samaiam, samayikam, explained in the text itself by savajjajogavirai, desistance from all evil.789 Cf. the use of this word to denote the first anga also in up. 1,57 (ib. 123, 125 savajjajogavahiya). 2. cauvisaithaa, caturvinsatistava, explained ibid. by: ukkittana, praise of the virtues of the 24 Jinas. 3. vamdanaa, explained by gunavao padivatti, honor of the guru. 4. padikkamanam, pratikramanam confession (to the guru), explained by khaliyassa nimdana, censure of past misdeeds, conjoined with the intention of not committing the offence again,790 788 The first verse reads: savajjajogavirat ukkittana gunavao ya padivatti | khaliyassa nimdana vanat igiccha gunadharana ceva // 1 //. It recurs in similar form in the Anuyogadvaras, etc. 789 saha 'vadyena papena vartamta iti savadyah, yoga manovakkayavyaparas, tesam viratir nivgttih. 790 na punah karisyami 'ty abhyupagamanam; hence the name, the meeting, pratipam kramanam. The pratikramanam is (see Jacobi, Kalpas. p. 117) divided into five parts: 1. daivasikam (we must accept this and not devasikam as the reading in Jacobi's text) i. e. to be done daily; 2. ratrikam nightly; 3. paksikam semimonthly; 4, every four months; 5. annually.

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SACRED LITERATURE OF THE JAINS 153 vanatigicha, 5. kaussagga, kayotsarga, expiation, explained by healing of wounds, further purification of those who have been absolved by confession. [434] 6. paccakkhanam, pratyakhyanam, explained by: gunadharana, the observance of all virtues, or really the casting off of all evil. The following must be noticed as regards the six avasyakas, which we will discuss later on when treating of Nandi, Anuyogadv., Avasy. It was to be expected that the explanations given for 1 and 6 should have changed their respective positions, i. e. samaiya should have been explained by gunadharana and paccakkhana by savajjajogavirai. Had this been the case a better logical arrangement would have been effected, viz. -1. good action, 2. confession of the commission of misdeeds, 5. compensation for the misdeeds committed, 6. desistance from all further sins. Do not these very names seem to indicate that this was the original arrangement? The two avasyakas, cited in the second and third place, interrupt the connection between 1 and 4-6, and are consequently probably to be regarded as secondary additions. In v. 8791 the fourteen dreams are enumerated which the mother of a tirthakrt dreams before his birth, an enumeration which is tantamount to a list of his fourteen excellencies or virtues. With verse 9 the text per se begins (the preceding portion is doubtless a secondary addition) by the author announcing his purpose... vamdium Mahaviram | kusalanubamdhibamdhuram ajjhayanam kittaissami 1/9/1. Here we have the older name of the text, since the causaranam, as will soon be shown, forms but a part of its contents. [435] In a MS, which contains all the 10 painnas and which is preceded by an introduction in reference to the sacred number four, the name of this painna is stated to be kusalanubamdhajjhayanam and not causaranam. In v. 10 is described the three-fold contents of the following portions, and an explanation given for this division that refers to the name adduced in v. 9: esa gano anavarayam kayavvo kusalaheu tti || 10 || At the head stands 1. the causaranagamanam (from which the customary title of this painna has been borrowed), i.e. the prayers by means of which fourfold protection can be obtained: the arihamta (arhant, v. 791 Avasy. 2,276, see Jacobi on Kalpasutra Jin. SS 4.

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SACRED LITERATURE OF THE JAINS 13-23), the siddha (v. 23-29), the sahu (sadhi, v. 30-40) and the dhamma (v. 41-48). Then follows 2. dukkadagariha, a penitential system (v. 49-54) of confession to the guru, and 3. sukadanumoana, the joy arising from a good deed (v. 55-57). Then come promises of reward and a verse (62) which has compassion on him, through whom caurago Jinadhammo na kao, cauramgam saranam avi na kayam The concluding verse contains the summons iya...vira bhaddartam eam ajjhayanam jhaesu (dhyaya). The commentary considers that this implies also a reference to the name of the author Virabhadra, presumably a sadhu, one of the 14,000 who joined Vira,792 (436) There is a commentary by Somasumdara from the Tapagaccha; according to the Gurvavali of this gaccha (see Kl. 256) born samy, 1430, died 1499, A, D, 1374-1443, In contradistinction to the triad of the Buddhists buddha, dharma and sargha we find here a quadripartite arrangement. The sangha is divided into two parts, the earlier and the present saints, the siddha and the sadhu. The Buddhistic sargha, as is expressly stated in that of the Avesta, has reference merely to the pious of the present, who, it may be remarked, are divided in the Avesta according to sex : yenhe hatam...yaonham ca tas ca taos ca yazamaide. The "Holy Ghost" of the Christian trinity, the origin of which we ascribed (Ind, Streifen 3, 534) to gnostic connection either with the trinity of the Parsees or with that of the Buddhists, embraces all time. * XXVI. The second painnam, aurapaccakkhanam, aturapratyo, c. 70 vx. with an insertion in prose after v. 10 treats 6 of the renunciatio of the moribundus, the pandiyamaranan, the genuine euthanasy, cf. Bhagav, 2,1,48,76 my treatise, 2,266-7,299). The introduction consists of enumerations of the five anuvvayas (panivahaveramana etc.), and of the gunavvayas and sikkhas.798 In v..8 there is a citation from the third painna : jo bhattaparinnae (bhaktaprakirnake) uvakkamo vittharena nidditth0794 so ce 'va balapamdiya marane neo jahajuggam // 8 // In v. 10 the proclamation of the [437) real intention of the author : itto pardiya/ pamdiyamaranam795 vuccham samasenan il 10 | 792 yo 'sau Virabhadrasadhuh sri Virasaktah catur dasa-sahasramadhyavarti tasye 'dam et ad adhayanam, evan sastrakartuh samasagarbham abhidhanam uktam, asya ca 'dhyayanas ya Virabhadrasadhukytatvajnapanena yasya jinas ya yavantah sadhavah prat yekabudha (see pp. 265,334) api ravanta eva prakirnany api tavanti bhavari 'ti jnapitam bhavati (! see below on the Nandi). 793 In the Vicaramttasamgha -see p. 430 -the aurapo. is placed after nandi and anuyo ga, at the head of the painnas. 794 See Windisch in Jour. Germ. Or. Soc. 28,226 (1874). 795 itah panditanam visesato' pi pa nam procyate sanksepatah.

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LITERATURE OF THE JAINS 155 The prose paragraph which follows containts a general formula for confession and renunciation, beginning with the words : icchami bhamte uttamattham (! uttamartham papanam prakaram, gloss) pratikramami, and closes with 63 jhana, dhyana, formulas, beginning, annanam jhane. 796 Joined to these are corresponding formulas composed in gathas. The methods of counting the verses vary greatly in the different MSS., since in some the prose part is counted in as 13 verses, so that the total sum is 84 verses ; and differences of another nature are also apparent. The scholiast on the Nandi, it may be remarked in passing, 797 in his enumeration of the ananga pavitha texts, held another text than the present one to be the aurapaccakkhanan ! .. [438) XXVII. Third painnam, the bhattaparinna, bhaktaparijna, in 172 vv,, treats of the balapamdiyamaranam. Cf. the citation just made from v. 8 of the second painna. This painna contains ethical precepts788 which refer constantly to the Jinasasanam, Jinavayanam, the Tinapaniya (pranita) doctrines, while at the same time it cites its own title ; cf. (v, 9-11, 14, 18, 35, 169, 171). In the verse before the last, this painna is said like painna i to iefer back to the doctrines of) Virabhadda, though it is perhaps better to assume that Mahavira himself is referred to in this verse :- ia jo isard-jina-vi-rabhaddabhaniyanusarinim (!) inam-ol bhattaparinnam dhanno padhamti nisunamti bhavamti || 171 // sattarisayar Jinana va gahanam samayakhittapannattamlarahamto vihina sasayasukkham lahai mukkham || 172 || According to this concluding verse the text should contain only 170 verses, but perhaps the two concluding verses are a secondary addition. The plural of the verbs in v. 171 in opposition to those in the singular jo...dhanno is at least very peculiar. Instead of the Sanskrit osarinim sarinam B ! both times with m) sarinin is doubtless the better reading. 796 jhane is always construed here with the accus., i.e. probably as 1 p. sing. atm. of a denominative (dhyanay)? A collection of examples of these dhyanas is to be found in the introduction of Harsakusala's commentary on the fourth painna; dhyanabhedas tu likhyante ; annanajhane, atra masatusadystantah. Harsakusala recognizes the number of these formulas as 64, The words before jhane appear in thematic form, as purvapadani, and not as accus. Cf. the Jhanavibhatti above. p. 428. 797 The scholiast has here : caritrasya vidhih : gilanakiranatiyan giyattha paccakkhavi. mti dine 2 davvahasath karetta amte a savvada panayae bhattatheragam / janatta nittinhassa bhavacarimapaccakkhanam karave(i)ti tti it yadi yatra varnyate; mahatpratyakhyanath yatro 'ktam. Even if the name at urapratyakhyanan is not directly mentioned, the meaning and the position of these words between the explanations of the titles: caranavihi and mahapaccakkhanan makes most decidedly for the conclusion that this very corrupt statement of contents, the metre of which cannot be restored, belongs to the title auradeg which in the text is between these two titles. On giyattha see below (pp. 450,464,478), on the chedasutta. 798 Directions as to how a man should abstain from food, Kash.

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156 SACRED LITERATURE OF THE JAINS XXVIII. Fourth painnam, samthara, samstara, in 122 vv., treats of the bed upon straw. Cf. Bhagav. 2,1,70,74 (my treatise 2, 293, 297) as a preparation for the pamdiyamaranam, the proper euthanasy. The title sarthara is frequently referred to throughout the text ; cf. v. 1, 3, 4,15,21,27,30 etc.), thus e.g. samtharammi nibardham gunapari vadim nisameha || 1 ||. This was the case with painna 3. [439) In v. 32-44 the qualities of the man are described who intends to ascend the samthara, the second hemistich recurring throughout as a refrain ;...aruhai jo sartharam suvisuddho tassa sartharo. In v. 56 fg. there are cited all manner of instances of those who died sartharam arudha. Thus, the flower-gatherer (? pupphacula) Ajja in Poyanapura v. 56 Sukosalarisi v. 63, examples from Ujjeni v. 65, Robidagan nayaram v. 68, Padaliputta vv, 70,73 Kosambi v. 78, Kunalanagara v. 80, the names Kurudatta v. 84, Gayasukumala v. 85, Cilaiputta v. 86, Mamkhali v. 87. It concludes : eva(m) mae abhithuya samtharagaimdakhamdham arudha / susamananarimdacamda suhasarkamanam saya dimtu // 122 1/. XXIX. Fifth painnam, tamdulave yaliyam,799 in verse, prose and again in verse. The contents are of an anthropoligical and physiological nature, and are briefly stated in the introduction : voccharn painnagam inam tamdulavealiyar nama || 1 H sunaha ganie800 dasa dasa (disa A) vasasayaussa jaha vibhajjarti, sarkalie vogasie jam ca"yum sesayam hoi || 2 11. jattiyamitte divase jattiya rai muhuttam ussaso | gabbhammi vasai jivo aharavihim ya vecchami || 3 // Then follows the statement that the jiva [440] remained in the womb 277 full ahorattas and one-half of an ahoratta (cf. Aup. $.104) - (26 verses + 3). The prose treats especially of the life and development of the embryo in the womb, striking parallels to which are found in the statements in Nirukti 14,6.7, and the Garbhopani sad (Ind. Stud. 799 It is uncertain how we are to translate or explain this. In angas 2,1,2 veyaliya is yaidarika, in dasavealia=vaikalika. In ms. or fol. 1075 the title is translated by tamdulavairalikam; and also in Kashinath (the state of a child in the womb, its birth, etc), 800 jyotinsastie, gloss.

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SACRED LITERATURE OF THE JAINS 157 2, -65). The subject is treated in the form of a dialogue, in antique form, between Mahavira and Goyama The nominative often ends in e and not in o, so that we may suppose an older source is the base of this recital. Then follows an enumeration of the dasa dasao (disao A), ten "ages of man" (cf. Ath. 3,4,7) : bala, kitta (A, kida B, vidda C), maida, bala, panna, hayani, pavarca, pabbhara, mummuhi (A, ma B, su C), mayani, These are then treated separately in metre. The text then returns to prose and treats, in connection with the ayus, of the divisions of time : avaliya, khana up to the kodakodiu, i.e. millions of years, after which it discusses the multiplicity of bodily relations and of the nature of the body in general. Next come the dry measures based upon the magahao pattho, cf. Ath. par. 35,3 (my treatise on the Jyot. p. 80 ; Aupap. $ 80,98) measures of length, of time, the number of the bones, sinews and other parts of the body, of all manner of diseases, of women, &c. Here and there we find verses inserted though they are not counted in continuously with the rest. At the conclusion we find 18 verses : YOIS . . . . eyar soum sarTrassa (metre !) vasanam ganiyapagadamahattham mokkhapai massa ihat (metre !) samattam sahassapattassa (metre !) // 17 // eyam sagadasariram jai-jara (441) maranaveyanabaulam | taha pattaha801 kaum je802 jaha mucchaha savvadukkhanam || 18 11. xxx. Sixth painnam, cardavijjhayam,808 in 174 vv. In the intro. duction, a daragaha (v. 3), with a conspectus of the contents. Vv. 4-19 treat of vinaya in general, vv. 20-35 of the qualities of a teacher, dyari. yaguna, vv. 36-51 of the scholar, sisaguna, v. 52-65 of the impediments (?), niggahaguna,804 in the way of the vinaya, vv. 66-98 of perception, nanaguna, vv. 99-114 of the conduct of life caranaguna, v, 115 fg. of death, maranaguna. All these sections are clearly separated by a verse which marks the end of one and the beginning of another (20, 35, 52, 66, 98, 115). Thus, e.g. v. 20 : vinayassa gunavisesa ee mae vannia sama senam / ayariyanam ca gune egamana me nisameha ll 20 // In v. 173 the contents is repeated or recapitulated as in the daragah, and the concluding verse is closely connected with that of painna 6: 801 Cf. pattihi in Hala. 802 See Hem. 2,217, Hala 524 in Bhuv (p. 189). 803 The name is obscure: viyyaya in_A, but vijjhaya in B. Nandi, Paksika and in the three sam acari; once in Avi. vijjhaya, in Svi. Ovivvryai (a poor MS) and Ovejjha in V; Kashinath has ; candavijaya, ao account of witchcraft, magic and mysticisn (!).- The right Sanskrit equivalent of the title is Candraka-vedhya which, as Ogha-niryukti 1142 shows, is the same as radhavedhya 'aim-striking'.-L. 804 niggayaguna vv. 3, niggahagune in vv. 52 and 173.

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158 SACRED LITERATURE OF THE JAINS tahapattaha kaum je jaha muccaha gabbhavasavasahinam | maranapu. nabbhavajammanaduggaivinivayagamanana || 174 1). L XXXI. Seventh painnam, devindatthaa, devemdrastava ; in 300 vv. A systematic enumeration of the 32 devindas, and of all the gods according to their [442) groups, dwelling places &c.805 The Nom. Sing. M. of Decl. I ends frequently in e, perhaps because the contents partially follows the statements in the angas and upangas. The divisions. are here, as in the case of painna 6, distinctly separated ; and the author here, too, speaks of himself in the first person, and addresses not unfrequently (cf. p. 458) a surdari, suanu, as the one for whom his work is intended. 806 A patent contradiction to this secular method of treatment is found in Haribhadra on Avasy. 2, 6, where the author proclaims himself to be the composer of a nijjutti : isibhasianan, and explains this word by deverdrastavadinam. We have seen above (pp. 259, 281, 429) that on 8,4 he referred it to the uttarajjhana. That our text should be so honoured as to be brought into connection with a work of such an important title as the isibhasiya (cf. angas 3,10,4,44) and to have been thought worthy of a nijjutti at the hands of the author of the Avasyaniryukti (whoever this may have been), seems utterly impossible if we take into consideration the secondary character of this small mytholo. gical mannual (see above pp. 280, 432). It is, however, worth our attention to note the fact that also in Svi. V. (see above, p. 428 fg.) the painnas are frequently said to begin with a text of this name. [443]. The table of contents in v. 7. ff, reads : kayare te vattisam devinda ? ko va kattha parivasai ? kevaiya kassa hii ? ko bhavanapariggaho kassa ? 1/ 8 // kevaiya nu vimana ? bhavana nagara ca huoti kevaiya ? pudhavina ca vahuttam uyyattavimana vinno (?) va 1/9// karamti ca kalena (!) ukkosam majjhimam jahannam ca / ussaso nissaso uddhi (?) visao va ko kesim ? || 10 || and closes : devindanikayanam thao (iha) samatto apariseso // 300 11. 805 Panegyrics on the Tirthakara's by Deva and Indra (O), Kashipath. 806 The introduction states the situation in explicit terms: koi (kot ?) padhama paisammi savai samayanicci ya-viphahanu (? metre) vannei vayam uyaram jiyamane Vaddhamanammi // 3 // tassa thunamtassa (Vstu, Cl. 9) jinan samaiyak ada piyasu hanisanna / pamj aliuda abhimuhi sunai vayam Vaddhamanassa //.3 11 Like wise in v. 7: sa piyam bhanai, and in v. 11 : padipucchio piyae bhanai : suanu ! ... tam nisanieha. Further on frequently : vannihimi or vannehim (! varnayisyami), vucchan, vucchami, &c. S

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SACRED LITERATURE OF THE JAINS $159 XXXII. Eighth painnam, ganiviyya, ganividya, in 86 vv. The contents is of an astrological character. 807 It begins: vuccham balabalavihim navabalavihisuttasamciu pasattham/jinavayanabhasiyam inam pavayanasatthammi jahadittham //1//, and treats according to the daragaha (v. 2): 1, of the days, divasa, vv. 3-8,-2 of the lunar days, tihi, vv. 9, 10,-3 of the naksatra, vv. 11-41, 4 of the karana, vv. 42-46-5 of the planets, gahadivasa, vv. 47, 48,-6 of the hours, muhutta, vv. 49-58,-7. of the omens, saunabalam vv. 59-63-8. of the horoscope, laggabalam, vv. 64-72, and 9 of the signs, nimitta, vv. 73-85-The context corresponds in character with the statements of the Atharvaparisista. The names of the naksatras represent a secondary stage 808 as upangas 5-7. The karanas are, however, recognized here as in up. 6, though the fourth [444] is called, as in up. 6, not taitila but thiloana. In the discussion in reference to the lagna the word hora is found (v. 66) and, as it appears (the passage is corrupt), also the word dikkana (vv. 67, 69), so that we have a patent instance of Greek influence. The second collection of the dasapainna (see above p. 431) allots only 31 vv. to the ganiviyya. Of the verses here only the following recur there: 1-14, 21-32, 35, 37, 74, 82; SSSS 4-8 are entirely wanting, SS 3 has instead of 31 vv. only 14, and SS 9 instead of 13 only 2. XXXIII. Ninth painnam, mahapaccakkhanam, in 143 vv. A general formula designed for confession and renunciation. It begins: esa karemi panamam titthayaranam anuttaragainam ... || 1 /.../ saddahe jinapannattam paccakkhaemi (a) pavagam || 2 || jam kim ci duccariyam tam aham nimdami savvabhaenam | samaiyam ca tivihim karemi savvam niragaram 3. The verses frequently close as groups with the same refrain e.g. pamdiyamaranam marihami (future) vv. 41-48, pauvagao marihami v 50, rakkhami mahavvae pamca vv. 68-76, sahamti (or saheum) appano attham vv. 80-84, vosirami, tti pavagam vv. 116-120. The formula uses the first person alone; nimdami garihami, vosirami, vosire, khamemi, paccaikkhami (!). It concludes eyam paccakkhanam anupaleuna suvihio sammam/vemaniya vva devo haviyya ahava visiyyiyya //143//. It, therefore, opens up as the prospect of the reward of correct performance of confession, entrance among the vemaniya gods or complete dissolution (vistryeta), De T 897 The avacuri on the Nandi explains as follows: ganividva jyotiskanimittadipartjnanarupa, sa hi samyak pariinayamana pravrajanasamayikaropanopasthapanasrutoddesanujnagunaropanadisanujnaviharadiprayojanesu upayogini. 808 The name jitthamula (see Ind. Stud. 10,286) is found here (v. 11) see p. 380. 1

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160 SACRED LITERATURE OF THE JAINS XXXIV. The tenth painnam, virathaa, virastava, in 43 vv. Enume. ration of the names of the siri Vaddhamana (445) (v. 4). It begins : namiuna jinam jayajivabardhavam bhaviyakusumarayaniyaram | Viram giririndadhiram thunami (staumi) payatthanamehim || 1 |). It concludes : iya namavali sarthuya siri Virajinimda mamdasunassa (degnnassa ?) viyara karunao Jinavara / sitapayamanahatthiram (?) Vira || 43 11. The gacchayaram, which in V., in the Ratnasagara, and in the second collection of all the painnas that I have before me, is cited as a part of the collection (see pp. 429, 431) contains in 138 vv. general rules of life, especially those for the bhikkhu and bhikkhuni, in the form of a lesson to Goyama, who is several times mentioned in it. It begins : namiuna Mahaviram .. /gacchayaram kisci uddharimo suasamuddao / 1 // atth'ege Goyama ! panid / je ummaggapaitlhie/gacchammi sarvasittanam bhamai bhavaparamparam || 2 //. The metre is almost everywhere sloka, though two syllables are often counted as one, one short being cast away ; so for example in v, 15 : samgahovaggaham vihina na karei a jogani / samana samanim tu dikkhitta / samayarim na gahae // 15 // vihina, samanan, samanim are to be read as dissayllables. At the end it is called (see verse 1) an extract from the mahanisiha. kappa and the vavahara, sources which explain the use of the sloka here : mahani sihakappao/vavaharao tahe 'vaga sahu-sahuni-atthaegacchayaram samuddhiam //136|| padharsum sahuno, eam asajjhayam vivajjium utta. ma suanissamdam/gacchayaram suuttamam || 137 || gacchayaram sunittanam [446] paahitta bhikkhu bhikkhuni / kunastu jam jahabhaniam , iccharta hiam appano !/ 138 //. The fourth group of Siddhanta texts is composed of D. the six chedasutras. So at least according to Bubler's list (see above, p. 226). In the Ayaravihi and in the Ratnasagara (Calc. 1880) these assert a prior place between the upangas and the painnas. The name chedasutra808 (cheda, cutting section ?) can be explained in many ways. There is no authentic explanation that I have been able to discover. This name recurs in the texts in question as infrequently as in the paragraphs in the MSS. The first time where it is mentioned, so far as I know,8lo is in the 809 An older form of the name is perhaps chasua, chedasruta ; thus in a citation in the Vicaramytasamgraha : "nisiham.ai yassa cheasuassa"; chedasamgha, too, is found in the same place (see p. 430), where it is said that they are five in number. 810 The name of the second group of the carittagunapramana in the Anuyogadvara sutra - chedavaddhavaniacar-may be recalled in this connection.

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SACRED LITERATURE of the Jains 161 Avasy. nijj. 8,55 jam ca mahakappam11 jani a sesani chea suttani, from which passage it is clear that then, besides the mahakappam, there existed several other texts belonging to this group (kalpadini Schol.); and in another passage of the above cited work (16,100) there are enumerated three texts, which, at present, still bear this name and which state that they were divided812 just as we find them. They appear [447] to belong together after a fashion and to form a united group. In the enumeration of the anangapavittha texts in the Nandi, in the Paksikasutra and in the three samacarts we find these texts arranged in the same order (dasanam, kappassa, vavaharassa). In the samacaris, in the passage in reference to the number of days necessary to learn them, we find that but one suyakkhamdha is allotted to them all : kappavavaharadasanam (so Avi., Svi., dasaka ranam V.) ego suyakkhamdho. The Vidhipr., however, states that some (kei) "kappavavaharanam bhinnam suyakkhamdham icchamti." The title cheasutta. is not mentioned in this list of the anangapavitthas or angabahiras, which cites, in addition to the three texts held to be cheasuttas, two others immediately afterward, one name alone intervening. These additional cheasuttas are nisiha and mahanistha, which now stand at the head of the chedds. The mahakappasuam (see p. 478), too, is found in the list, but in a different place- about 24 places previous. From this we draw the conclusion that the author of the list did not regard the mahakappasuam (see p. 478) as belonging to these cheasuttas. The mahakappa is mentioned in no other passage. In all other passages, where the chedasutras are enumerated, the nistham is invariably placed at the head of the list. Thus in Avi., where the number of days necessary for learning the chedasutras is stated, [448] there are enumerated as the "cheaggamtha" (here placed between upangas and painnas; see p. 446) the seven names: nisiha, dasa, kappa, vavahara, mahanisiha, pamcakappa and jiakappa. The pamcakappa is mentioned also under the painnas. Cf. above, pp. 427,430. The case is similar in Svi., where, however, the name chea is omitted, and the discussion on this subject is inserted between that concerning angas 4 and 5. In Svi, only stha, 811 According to the Scholiast these texts are borrowed from the ditthivaa (anga 12), and, consequently, are to be regarded as rsibhasita: mahakalpasrutadinam api sibhasitatva(d) drstivadad uddhrtya tesam pratipaditat vat dharmakathanuyoga vva (gatvas ca)? prasamgah. 812 dasa uddesanakala dasana, kappassa humti chac ceva | dasa ceva vavaharassa humti savve vi chavvisam 11. F-11

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162 SACRED LITERATURE OF THE JAINS dasa, kappa and vavahara are treated of together, parcakappa and jiakappa not being mentioned, mahanisiha is disposed of at another place, viz. :-at the end of the entire jogavihi after the painnas. V. agrees herein with Svi. completely, with the exception that, as Avi., it adds pascakappa and jiakappa to nistha, dasa, k. and vay. In the metrical portion at the close, the jogavihana-pagarana, however, the first four are treated of either as to be learned together in 30 days or as 'savvani vi cheasuttani' v. 22. In the next verse (23) there are statements concerning jlyak. and parcak. (mahanistha is not discussed till vv. 63,64). In the Vicaramstas. the cheasuam is called nisiha-m-diyam--on jitak., pamcak. see p. 430--; and in the commentary on the fraddhajitakalpa -see below -sri nisithadi chedagranthasutra is spoken of. We find that this agrees with Buhler's list (above, p. 226). Besides this arrangement which places nisitha at the head we meet with statements in modern sources in which the number composing the series varies in many ways. The series, as we have seen above, was never fixed, continually varying between 4 and 7 members. (449] In the Ratnasagara (Calc. 1880) we find the following arrangement : vyavaharavshatkalpa, dasasruta, niiitha, mahanisitha, jitakalpa. These names are the same with an exception in the case of jitakalpa (Buhler has pancakalpa ; Avi. has both names). The arrangement of Raj. L. Mitra and after him that of Pandit Kashinath Kunte, taking its rise from the Siddhantadharmasara, is very remarkable. See my remarks on p: 227. The uncertainty of modern tradition may, it is true, create an impression unfavourable to the age of the chedasutra texts which we possess. On the other hand, there are sufficient arguments which permit us to ascribe a relatively ancient date to the chief group at least, i.e. the three texts : dasa-kappa-vavahara. The order which I have here followed is, without doubt, the old arrangement, though, for convenience sake, I adopt that of Buhler from this point on : vavahara, dasa, kappa. We must here consider the statements of tradition in reference to the origin and composition of these texts. Haribhadra, on Avasy. 6,88, explains the third of the three forms of the samacarl which are mentioned in the text: ohe dasaha payavibhdge, the padavibhagasamacart by chedasutrani, and, as we have seen above, p. 357, he states that this is chedasutralak sanan navamapurvad eva nirvyudha. On Avasy. 7,64 he limits the equalization of the padavidegcdri to

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SACRED LITERATURE OF THE JAINS 163 kalpa and vyavahara (sa ca ka hararupd). The same statomon't exists in the avacuri composed A.D. 1383 by Jnanasagara on the Oghaniryukti [450) padavi cari kalpa-vyavaharau ; and purva 9 (vastu 3, prabhrta 20): is referred to as the source - see above, p. 357-whenco this Bhadra. bahusvamina nirvyudha. The composition of these two texts, kalpa and vyavahara, is frequently referred back818 to Bhadrababu, who is said to have made use of the same sources as they. But in the rsimandalasutra (Jacobi, Kalpas, p. 11), (p. 472) the same is asserted of the third member of this group of texts, the dasau. We have consequently here, as in the case of upanga 4, to deal with an author whose name is specially mentioned. Whether this claim is correct or not (we will refer to this question below), the connection with the purvas according to tradition, is significant. The contents of the existing chedasutras makes it probable that a large portion of them is of considerable antiquity. This content refers in general to the clergy and the rules of conduct prescribed 014 for them, though there is a large admixture of subsidiary matter of a legendary character (e. g, the entire Kalpasutram). The first two rules, according to the existing order, refer to expiations and penances (prayascitta) ;815 while all the rest contain general matters referring to discipline [451] There is other testimony of an external character which makes for the antiquity of the chedasutras. The first of these is, as is well known, closely connected with anga 1, and is, in fact, called a part of the latter (p. 254). Chedasutras 2, 4 bear the stamp of antiquity because they resemble angas 1-4 as regards the introduction, and because chedas, 2-5 resemble the same angas as regards the conclusion 816 The ancient date of chedas 4 is co ipso attested by the thoroughgoing mention of it and its ten sections in anga 3,10. 813 The same is asserted of the nisiham ; see p. 453n. 814 It corresponds consequently to the vinaya of the Buddhists with which, despite all differences, it is closely connected in contents and in style of treatment. 815 The expression giattha in the last verse of Dharmaghosa's sraddhajitakalpa (see p. 478), treating of the prayascitta, is explained in the anonymous scholiast there.. upon by gitarthah_frinifithadichedagramthasutrarthadharah i.e gita is explained by chedagranthasutra, Dh, recommends to the giattha the correction of his work, which he conceives of as being closely connected with the chedasutras. This name gita does not agree particularly well with the form of the text of the existing chedasutras, since a large portion of the latter is composed in prose, and sloka not gatha is the prevailing form of metre in the metrical portions. Cf., however, the name of the sixth book of the second chedas.. 816 It must, however, be noticed that (p. 448) in Svi. and V, the cheda texts are treated of between anga 4 and anga 5.

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164 SACRED LITERATURE OF THE JAINS The testimony is not so favourable in the case of chedasutra 2. It must be ascribed to a somewhat later date from the fact that it contains a polemic against the ninhaga, a mention of the dasapuvvin etc. See below. We have exact chronological data for the Kalpasutram, inserted in chedas. 4. See p. 472. It is remarkable that there are old commentaries called bhasya and curni,617 composed in Prakrit, the first kind of texts written in gathas, the second in prose, on three of our texts :- nisiha, vavahara, kappa. The Nom, Sgl. M. of the 1. Decl. ends invariably in o and not in e; and extensive use is made of the insertion of an inorganic m. The Pra. krit shows many traces of a later age, e. g., we find the thematic instead of the declined form. Furthermore, the fact that these bhasyas [452] are, for the most part, composed in gathas, whereas the verses in the chedasutras are mostly slokas, deserves our attention. . .' The extent of each of the texts is as follows: 1, nistham 812 (or 815) gramthas,-2. mahanisihar 4504 gr., -3, vavahara, 500 gr., - 4. dasasrutaskamdham 800 gr., exclusive of the Kalpasutra, that contains 1254 gr., -5. brhatkalpa 475 gr - 6. parncakalpa (is wanting). XXXV. First Chedasutram the Nisihajjhayanam. This name is explained, strangely enough, by nisstha, though the character of the contents would lead us to expect nisedha. In the scholiast on Uttarajjh. 26,2 nisihiya is paraphrased by naisedhiki ; and so in the scholiast on Dasavealia 5,2,2 : asamamjasanisedhan naisedhikt ; in the scholiast on Avasy. 7,1, and on Anuyogady, introduction (2 in A) where Hemacan. dra explains it by savaparisthapanabhumih. The statements in the text in Avasy. 7,33, fg. are decisive :- jamha tattha nisiddho tena nisthia hoi 1/ 33 / .jo hoi nisiddhappa | nisihia tassa bhavao hoi | avisuddhassa nisihia kevalamittam havai saddo || 135 || : in 10,40,41 we read baddham abaddhar tu suar, baddham tu duvalasarganiddittham / tavvivariam abaddhar, nisiham anisiha baddhar tu || 40 || bhue parinayavigae saddakaranam taheva anistham / pacchannam tu nisiham nisiha namam jahajjhayanam ||41|| Scholiast here : 818 iha baddhasrutam nisidham anisidhar anisedham ca, tatra rahasya [453] pathad rahasyopadesac ca pracchannan nisidham ucyate praka sapathat prakasopadesac ca 'nisidha,... nisidham guptartham ucyate. From this we may indubitably819 conclude that the explanation by 817 See Jacobi Kalpas. pp. 16, 25. 818 padyag adyabandhangd baddhan, sastropadesavad: dvad. acar adiganipigakam .. Pakostaram ; abaddhas laukikara 819 In the enumeration of the 10 samdyart (angas 3,10; 5,7. uttar ajjh. 26, Avasy 7) the vassawa, commandments, are always found together with the nisthiya. prohibitions (Leumann).

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SACRED LITERATURE OF THE JAINS 165 nisttha820 is simply an error, and is to be classed in the same category as the explanation of uvavaiyam by aupapatikam and of rayapasenaiyyam by rajaprasniyam. Whether we are to understand our text under the nisthajjhayo mentioned in anga 4 (see p. 280) as part of the first anga or under the nisiha nama ajjhayanam in Avasy. 10,41 is a matter of doubt, since its title is perhaps not passive=pacchannam (s. below), guptartham, but active in sense. Nevertheless the statements, which (see p. 254 ff.) are found in anga 1 in relation to its fifth cula called nistha (cf. also nisthiya as the name of ajjh 2 of the second cula, ibid.) and in the introduction of the nisithacurni in reference to the identity of the chedasutra with this fifth cula,811 make at least for the conclusion that tradition regards the nistham ajjhayanam in our chedasutra as originally forming a part of anga 1 and separated from it at a later period. This does not, of course, exclude the possibility that the text in question existed originally as it exists to-day in an independent condition, and that it was at a later period joined with anga 1, whence it was again separated, In the Nandi - see below-(454] the nistham is mentioned after dasa kappo vavaharo and before mahani siham. It is, therefore, certain that our text is referred to. The statements, which are found 892 in Avasy. 16,114 (s. p. 255n) in reference to the three-fold division of nisiham into three ajjhayanas, by name ugghayam, anugghayam and aruvana, are not in harmony with the constitution of our text, which contains no trace of such a three-fold division, but on the other hand is divided into 20 uddesakas, 823 containing hardly anything but prohibitions for the bhiksu.824 The words ugghatiya and amuggho are, it is true, made use of, but this does not presuppose a direct division into 3 ajjh.885 All these prohibitions commence with the following words (cf. the formula in the Pratimoksasutra of the Buddhists):- je bhikkhu...karei and end with karertari 820 Intermediate forms are nisidha-see just above--and niistha in the scholiast on anga 1. 821 silaika, in the introduction to the second srutask of anga 2 says that the "acara * prakalpo nisithah" is nirvyudha from purva 9,3,20 (Leumann); see pages 357, 450n. 82Haribhadra makes no statements on this head, since he holds the verses to be nigadasiddha. Cf. the fivefold division of the dyara in anga 3,5,2 into: misie ugghale, m. anugghaie, caummasle u., ca. anuggh., ca. anugghale., arovana (Leumann). 823 1 with 48 paragraphs, 2 with 59, 3 with 74,4 with 62, 5 with 76, 6 with 22, 7 with . 37, 8 with 19,9 with 26 etc. 824 According to Kash. Kunte the nis. treats "of the duties of Sadhus, and the fines and penalties to be imposed on them when they neglect them." 825 The 20 udd. are, however, divided into 3 groups (1-5, 6-19 and 20; Leumann).

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166 SACRED LITERATURE OF THE JAINS vd satijjai,896 We have here then a fixed canonical rule, which makes upon us the impression of being very old. At the conclusion of the udd. a penitence of one or, as the case may be, of four months is prescribed : tarn sevamane avayyati masiyam pariharatthanam ugghatiyam (or anuggh", or cau") nisahe. The 20th udd, treats especially of this penitence and appeals thereby to the first udd, of the vavahara. [455] At the end there are three dryas, in which Visabagani is stated to be the writer (!): tassa lihiyam nistham. These aryas are counted as constituent parts of the text, since they are followed by the words iti " nisthajjhayane visamo uddesai sammatto. There is a very detailed commentary (bhasya) in Prakrit in aryas, akin to the prose commentary, which Jinaprabhamuni, author887 of the commentary on the paryusana-Kalpanir yukti, mentions as his source of information under the name nisithacurni. The bhasya offers but little assistance in regard to the explanation of the words of the text, but contains general remarks concerning the contents of each of the uddesakas. It starts with a very lengthy introduction 838 which at the end is called pedham, i.e. pigham, cf. pishika in Malayagiri. Each of the paragraphs of the text is called sutram in every case. This commentary does not discuss the three concluding verses of the text. The writer of the Berlin MS. (Ahmedabad Samy. 1629) belonged to the stock of Abhayadeva.829 1. XXXVI. Second chedasutram, the mahanistham. Instruction of Goyama in reference to transgressions (salla) and punishments (payacchitta, pachitta), in 8 ajjhayanas, of which [456] ajjh. 1, 2 have a text composed partly in slokas or tristubh, (Nom, in ) and partly in prose (Nom. in e); and in ajjh. 3 ff. many slokas are inserted. The single copy which I have by me, and that a very incorrect one, reproduces the text so very imperfectly that even the writer overcome by the difficul 826 Who does this or that and who does not do it." See Leumann, Aup. Glossar, p. 159s. V. sajj. (Pali sadiyati) "take", "receive", "accept", "permit". 827 A.D. 1307, see Jacobi, Kalpas p. 25; also author of the Vidhiprapa, above, p. 223. 828 Begins : navabambhaceramaio affharasapadasahassio veto (vedah, see p. 457) / havati ya sapancaculo bahu bahutarao padaggenan // 1 // ayar apakappassa tu... 1/2 // dyaro aggamtiyapakappa taha culia nisihan th... // 3 // pakappammi culiyae nisthe ya...V. 1 is cited in the same form, by Silanka from Bhadr's acdranir yukri according to Laumann... 829. Sanvar 1569 under Patasaha Mahamuda. ..

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SACRED LITERATURE OF THE JAINS 167 ties in his way, at the conclusion of the first ajjh., begs,880 in Prakrit, that the fault be not laid at his door. He says that it is not a kulihiyam. but a text sui generis with its mixture of verses, half-verses, prose and even single aksaras. See my remarks on p. 472. If my explanation of his words be correct the writer speaks also of marginal glosses and of leaves that have fallen out from his original (puvvayarisa, purvadarsa). Since these words too are very corrupt, they are not to be ascribed to the writer of the present MS., which is well written to say the least, but to an earlier scribe, whose comments have always been copied together with the text. A statement in Sanskrit, of not less peculiar nature, but handed down in a very corrupt state, is found at the end of the fourth ajjhayana, and is directed, not against the condition of the text, but against its contents. According to this statement Haribhadrasuri had declared that it was impossible for him to believe some of the wonderful accounts contained in the text. [457] The writer first asserts that this scepticism of Haribhadrasari has referrence solely to a few of these statements and not to the entire fourth ajjh, or to the other ajjh. This scepticism, he says, was caused by the fact that in angas 3, 4 and in upangas 3, 4 nothing was said of these matters, "na katharcid idam acakhye yatha". We must refer yatha to what follows, and regard the words as a kind of citation from ajjh. 4. The latter, however, does not suit the sense, which amounts to this :- cave dwellers are able to undergo hardships for a year. The meaning of the very obscure words at the end appears to be that since this sutram according to ancient tradition is an arsam, and in this frutaskandha there are contained many excellent "ganadharoktani vedavacanani", it is the conclusion of the writer that there is no occasion for unbelief even as regards these remarkable statements.881 The great Haribhadrasari832 is undoubtedly 830 mahanisthasuyaskandhassa padhamam aljhayanan salluddharanan nama // 1 // eyassa ya kulihiyadoso na dayayvo suaharehin / kin tu jo ceva eyussa puvvayariso asi, tattheva kattha ya silogo kat thai silogaddhan katthai payakkharah katthalih akkharapamtiya katthai pattayaputthiyan ("marginal notes" ?) kal be tinni pannani eva ghai (?) bahu ganspa (gatha ?) parigaliyan ti. 831 atra caturthadhyayane bahavah siddhantikah kecid llyapakanna(?) samyak sudadh yety (?) evamtair asraddadhanair asinakam api na samyak sraddhanam ity aha Hari. bhadrasurih; na punah sarvam eve 'dan caturthadhyayanam anyani va 'dhyayanani asyai 'va kalipayai(h) parimitair alapakair afraddhanam ity arthah ; yatah sthanasamavaya.jivabhigama-prajnapanadisu na kathancid idam acakhye yathai preti(?) samtapasthanam asti, tai (?) guhavasinas tu manujnas, tesuca paramadharmikanain punah punah saptastavaran yavad upapattes, tesam ca tair darunair vajrasilagharaftasampufair gilitanam paripid yamananam api samvat sarah yavat pranavyapat tir na bhavati 'ti; vuddhavadas tu punar yathavad idam arsam sutram, viktir na tavad atra pratista, prabhuras ca 'tra Srutaskamdhe arthah susty apisayena (?) satisayani ganadharoktani veda (see p. 455n) vacanani, tad evam sthite na kimcid asarnkantyam. 872 See pp. 371, 372. In JinadattasOri's ganadhar asardhasata, v. 55, 114 payaranas are ascribed to him ; and Sarvarajagani cites in the scholiast the following works :

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168 SACRED LITERATURE OF THE JAINS referred to here, [458] who must have played an important role at the date of this remark of the copyist, to whom the polemic appeared as a bitter necessity. The wretched condition of the text is perhaps to be ascribed to the fact that the authority of the mahanisithasutra found many opponents even among the Jains themselves. That the text is corrupt is manifested externally first of all in the imperfect tradition as regards it division, According to a special statement838 in the commencement of the third ajjh., after v. 3, (a statement that perhaps did not belong to the text originally) the mahanis, consists of 8 ajjhayanas, each of which contains a certain number of uddesas, which is stated. But in our MS. there is no trace whatsoever of any uddesas. In the first ajjh, there are between the beginning and the end some $$ numbers (31,33 and 16,17 for which 36,37 are to be substituted), (459] and at the end the number 49. These numbers do not, however, refer to uddesa sections, since these are generally of greater extent, as is proved in the case of our text from the number of udd. ascribed to ajjh. 2-7. We have no statement of the kind in the case of ajjh. 1. These numbers are nine for 2, sixteen for 3, eight for 4, ten for 5, two for 6, three for 7, ten for 8. Of the eight ajjhayanas only the first six are specially distinguised, four having special names, though only those ascribed to the first two ajjh. are in harmony with the contents. The sixth ajjh, closes on f. 70"; the remainder is characterized at the close (966) as : piiya, perhaps biiya dvitlya, culiya, so that two culiya chapters are here indicated, 884 which, if added to the 6 ajjh., gives the desired number 8. In this faulty con pamcavastuka upadesapadapamcasaka 'safaka sodasaka lokatatt) vanirnaya dharmavirdu lokabidu yogadtstisamuccaya darsanasaptatika nanacitraka vyhanmithyatvamarthana pancasutraka sanskytatmanusasana samskytacait yavadanabhasya anekamt ajayapataka 'nek athtapadapravesaka paralokasiddhi dharmalobhasiddhi sastravarttasamuccayadi prakarananim tatha avasyakavytti dasavaikalika vrhadvytii laghuvytti pinanir yuktivytti jivabhigama-prajnapanopangavytti pucavastukavetti anekamtajayapatakavytti cait yavandanavytti anuyogadvar avytti nandivytti sangrahanivytti ksetrasamasavytti sastravarttasamuccayavytti ar hachricudamani samaradityacarita kathakosadi sastranarh. Not so complete are the statements in the Vicaramrtasamgraha which contains, however, a large number of the names. In the Vic. H's death is placed (SS 8 begin) in the year 1050 after Vira. 833 Probably in four aryas, though the metre or rather the text itself is very difficult to make out. The last verse reads ;-nikhittavibhittapanenar sanghaffenam ime mahanisiha (in) / varasuyakkhandham vottavvam ca auttagapanagenan (?) till In the preceding verses the word ambile is found three times : taie solasa uddese artha tatheva ambile / jam tam itam cailt the vipamcamanmi (!) 'chami yambile // dasa. chalthe do, sattame tinni, atthame 'bile dasa a /; this is probably a vocative to ambila. "little mother and to be explained in the same way as sundari ! in painna 7 (see p. 442). 834 The conclusion of the first cula is not directly marked off, but is to be placed on 80b, where a section closes with bemi.

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SACRED LITERATURE OF THE JAINS 169 dition of the MS. it is worth while to note the statements of the three samacaris in reference to the mahan. Avi treats of this subject (see pp. 447,448) in discussing the cheaggantha, and states that there were 8 ajjh. with 83 uddesas. The first ajjhayanam had then no divisions of this kind and was egasraram ; the second had 9, the third and fourth 16 each, the fifth 12, the sixth 4, the seventh 6, the eighth 20. The difference between this account and the information to be drawn from the MS. is very great indeed. (See above) Svi. and V., on the other hand (see p. 448), separate the mahanisiham from the other cheda texts, and treat, at the conclusion, of the jogavihi of the sacred texts after the painnagavihi. [460] They too agree with Avi, as regards the number of ajjh. and udd. The seventh and eighth ajjh. are expressly called by V. cularuva (donni culao, v. 64). Forty-three days are necessary to learn the mahan., teyalisae disehim ajjhayanasamatti, but as two days are requisite for suyakkhardhassa samuddesa and for anunna, the total number is 45. The chedas 1,3-5 required together only 30 days. See page 448. A statement in Wilson Sel. W. 1,341 (ed. Rost) is of particular interest :"Vajrasvami885 instituted the Mahanisitha-sect"; and of equal interest are the remarks of Rajendra Lal Mitra (p. 227) in reference to three different recensions (vacana) of the Mahanisitha. The question which is proposed in the introduction of chapter 22 of the Vicaramrta. samgraha substantiates the belief that the Mahanisitha is tolerably old. This question is :---how is it to be explained that the prayascitta prescribed in the Mahanisitha is not practised ? The answer to this includes chedas 1,3,5 and reads :-adhuna mandasattvaih kalpavyavaharanistthamahanisithadinam * ekatarasya 'pi gramthasya'bhiprayena prayascittani yatha caddodham (? 'vasodhur) na sakyamte atas te sarvagacchesu jttavyavaharena prayascittam(y) anucharamto drsyrte. The first mention of the mahanisiham, of which I am aware, is found in the enumeration of the anangapavittha texts in the Nandi etc., where the schol. on N. explains the word as follows :nisithat param, yat gramtharthabhyam mahattarar tam mahanisitham. (461] We have already mentioned (p. 445) that the gacchayara states that it is based upon the mahan, as its source. The introductory words are the same as in anga 1 etc. : suyam me ausam, tenam bhagavaya evam akkhayam, and each of the ajjh, closes 835 Nominally 584 Vira: see pp. 219, 251, cf. Avasy 8, 41 fg. Ganadharasardhas, v. 23 fg. In reference to the statement above, cf. pp. 463n and 464.

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170 SACRED LITERATURE OF THE JAINS correspondingly with ti bemi. Besides this, there is nothing which directly savours of antiquity with the single exception that the dialogue form between the bhagavant (who is addressed with (se) bhagavas and not with (se) nam bhamte) and Indrabhuti (Goyama !) is retained. This form, however, ill suits the introductory formula by which the whole is attributed to the bhagavant himself, The name of the text occurs shortly after the introduction, and is accompanied by laudatory epithets. This fact, together with the epithet mahadeg in the name, makes it probable that it is of later date, It had need of a special sanction because of its secondary character, The words are : pavara-vara-mahanisithasuyakkhamdha(m) suyanusarena tivihar --but there follows no three-fold division, The first book is entitled salluddharanah and treats of the most various kinds of salla, salya. The repeated references to the savvamgovarga are worth our notice ; whence the existence of the uvamga at the time of its composition - see above, p. 373 is eo ipso clear. Then follows the figure of the useful co-partnership of the lame with the blind man which is specially emphasized :-hayam nanam kiyahinam, haya annanao kiya / pasamto pamgulo daddho dhavamano a amdhao || ... asdho ya pangu ya vane samicca te sampaiitta nagaram pavitha 11. Furthermore [462] stress is laid upon reverence (vamde, vamdiyya) for pictures (padima) and temples (ceia, ceialaya). A special formula seems to have been made use of in this connection, an enigmatical treatment of the letters of which occurs836 after the fashion of the treatment of a um (om) in the Upanisads and in similar formulas in the tantra ritual. This entire subject was a riddle to the copyist-cf. p. 456 - and so it remains for us. After the real conclusion of the work, in an addition, a similar subject is treated of in like manner merely by means of single letters. Book II, is entitled kammavivayanam, perhaps karmavipacana (cf. pp. 270,280,335), At the end is found an obscure statement which perhaps has reference to ajjh. 1,2, and which reads : eesim tu donham ajjhayananam vihi puvvagenam savvasamannam vattehinam ti (?). . 836 amana al mai/kauttha ava / addhaina / amaa um / n am up ay / an u s arat na am/ a um n / amai / sa am bh in nas u /1/ n amait / khat re a / sabaddha inla u m/nam u etc.-In a similar manner (each of the single consonants having virama) we find the mantra composed which the Vidhiprapa cites in mentioning the ayariyapayafthavanavihi and uvajjhayapayo. These, however, commence with a / / m /: cf, the Upani sade. Have we here an example of the mauyakkhara ? see page 281 (with note) and page 350.

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SACRED LITERATURE OF THE JAINS -171 Books III and IV., without apecific titles, are composed almost entirely in prose, and treat especially of the kusila. It is noticeable that in Book III. frequent reference is paid to the duvalasamgam suyananam and the samgovarga duvalasamgasamudda. The commencement with samaiya is retained (cf. p, 243), and the suyananam is then characterized as samaiya-m-ai logabimdusagara (sara !) payyavasanam (p. 245). [463] We find in the text the following statements which are very characteristic as regards the origin and history of Book III : tattha tattha bahuehim suyaharehis sammiliunam sargovamgaduvalasamgau suyasamuddau anna-anna-uvamgasuya (kkha ) mdha-ajjhayana-uddesaganarn samuccineunam kimcim kimcim samvayyamanan etthamlihiyam ti, na una sakavvakayam (svakavyakytar) ti. This is an example of the saying qui s' excuse s' accuse. It is more probable that the above is a production of the author himself than that it emanates from the hand of a copyist who is inclined to doubt, Book IV. contains a legend of two brothers, Sumati and Naila,887 in which we may observe an occasional reference (in Sanskrit !) to an old elucidation (1) of anga 10 : sesam tu prasnavyakaranavddhavicaranad avaseyam. Whoever, bhiksu or bhiksuni, should praise the adherents of hostile systems or schismatics (parapasamdinam pasamsam kareyya, je ya vi nam ninhaganam p. k), whoever speaks in favour of the schismatics (ninhaganam anukulam bhaseyya), visits their temples (ninh. dyayaram pavisiyya), studies their texts (ninh. gamthasattha payakkharar va paruveyya), or follows their ordinances (ninh: samkalie kayakilesaie tavei va sarjamei va janei va vinnavei va suei va padivvei va avimuhasuddhapari. samayyagae salaheyya) his fate will be as disastrous as that of Sumati, sa vi nam parama hammiesum uvavayyeyya jaha Sumail. The hate against the heterodox. and schismatics is here so bitter, [464] that the conjecture is not too bold if we assume that the heterodox and schismatics had at that time got possession of the text of this book, see pp. 293, 368. Book, V., duvalasamgasuyamanassa navattyasara(?), mentions the dualasamga, but merely in a general way. It treats especially of the relation between the teacher (guru) and scholar (stsa) of the dyara (gacchayara, see p. 445), and anayara. 837 lp the theravali of Kalpas., one of the four scholars of Vajra (svamin), p, 460, or of Vajrasena, is called by this name. He was the founder of a school which bore his name. Bhdadippa, the scholar of Nagajjuna, was from the Nailakula; see v. 44 of the Theravalt in the Nandis.

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172 SACRED LITERATURE OF THE JAINS Book VI. giyatthavihara (see p. 436, 450), treats of the pachitta prayascitta, and contains a legend of a teacher Bhadda and the ayyiya (aryika) Rayya. The mention of the dasapuvvi in the introduction brings eo ipso the date of its composition down to a period subsequent to that of Bhadrabahu, the last caturdasapurvin, and to that of Vajra, the last dasapurvin. See pp. 219, 460. Books VII., VIII., which (see p. 459) are characterized as two culiyas, a name which per se marks them as a secondary addition, treat likewise of the pacchitta, and, in fact, in such great detail, that the words kim bahun,838 together with the formal frame-work enclosing them, are occasionally repeated several times in immediate succession. Shortly before the close these words occur again. A legend of the daughter of Suyyasivi in Avanti plays a very prominent part in these books. The solemn adjuration (found also in another passage) to save this sutram from any damage, is another indication of its secondary origin : -jaya nam Goyama ! inam-o pacchitta-suttar vocchiyyihii taya nam cardaicca-gaha (465): rikkha-taraga nar satta ahoratte ya no viphuriyya, imassa par vocchede Goyama ! kasinasamjamassa abhavo. To the conclusion (samatta mahanisihasuyakkhardham) are joined the reverential invocations to the 24 titthamkaras, the tittha, the suyadevaya, the suyakevali, all the sahu, siddhai to the 'bhagavat arahart, Then follow the incomprehensible separate aksaras etc,, mentioned on page 462. The actual conclusion is formed by the statement concerning the extent of the whole book (4504 slokas) ; cattari sahassain parca sayair taheva cattari / cattari (again ! ) siloga viya mahanisthammi pa enam 11 The mahani stham is indisputably much younger than the nisiham, and is almost six times its size. It is noteworthy that this sutram, just as the fourth chedas , according to its own statements (see above and pp. 456, 458,461) receives suyakkhardha, frutaskandha as an addition to its name. This is a title that is used in the case of the angas for larger divisions of the anga. But in the case of angas 3-5, 7-10, up. 8-12 the expression also holds good for the whole and not merely a part. There is no commentary, as in the case of the nisiha, with the exception of the curni. See above, p 445, for the origin of the gachhayararn from the Mahanisiha. 838 The words, however, occur Aup. $ 48.

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SACRED LITERATURE OF THE JAINS 173 XXXVII. Third chedasutran, the vavahara. We have already scon above, pp. 447, 449, that the three texts dasa, kappa and vavahara, according to the Avasy, 16,109, are connected as one group. In the arrangement found in the Avasy and in that handed down in the Nandi, vavahara is placed in the last place after dasa and kappa. This position after the kappa is also allotted to the vavahara (466) in the penultimate verse of the bhasya839 belonging to it, and consequently in Malayagiri's comm, where there are two statements to this effect --in the introduction840 and at the conclusion of the seventh udd.841 The same conclusion may be drawn from the compound kalpavyavaharau in schol, on Oghaniry. (see p. 449), though there may be here nothing more than a mere reference to the greater brevity of the word kalpa. In the Ratnasagara (see p. 449), however, the vavahara stands at the head of the chedasutra. We have already seen (ibid.) that kalpa as vavahara is attributed especially to Bhadrababu and considered as an extract from purva 9,3,20. According to Avas y 2,5, Bhadrabahu (supposing that he is here the speaker) composed at least a niyyutti on it. And we have also seen (p. 446) that the text is divided into ten uddesas84in agreement with the statements in Avasy. 16, 109. The contents consists of general regulations in reference to the penances etc, of the clergy and of disciplinary statutes concerning right and wrong-kappati, no kappati. Each of the uddesas closes, after the fashion of angas-1-3 with ti bemi. The text is in prose and well preserved. The Prakrit bhasya in arya, is found entire in Malayagiri's very detailed commentary, which is in reality rather a commentary on the bhasya than on the text itself. (467] In the commencement of the very lengthy introduction848 we find the relation of the text to the kalpa stated as follows :- kalpadhyayane abhavat prayascittam uktam, na tu danaprayascittam danam ; vyavahare tu danaprayascittam alocanavidhis ca bhidhisyate. udd. 1 treats of pariharathanam lasting 1,2,3 or 4 months -2 of the relation of two sahammiyas 3 of teacher and scholar,-4 of the mera (maryada) sahunam,-5 of the mera sarjatinam, -6 of mischances (also 839 kappavvavaharanam bhasam muttuna vitthai am savvam. 840 uktai kalpadhyayanan, idanin vyavaharadhya yanam ucyate. 841 parvam kalpadhyayane bhanita. 842 Or according to its own schol., also in 3 khandas (udd. 1, 2; 3.6; 7-10). 843 puthika (see p. 455), in 2355 gr, corresponding to 182 verses of the bhasya. The entire commentary embraces 35122 gr. The MS, which I have before me. Is dated Sarhvat 1565 A.D. 1509.

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174 SACRED LITERATURE OF THE JAINS niggarthina), --7 of the rajadinim avagraha, -8 of the sddharmikavagraha, -9 of the chara,-- 10 of the abhigraha. See above, p. 445, in reference to the vavahara as source of the gacchayara. XXXVIII. Fourth chedasutram, the dasao or avaradascu, dasas, in fuller form dasasrutaskandha, in 10 uddesas (uddesanakala Avasy. 16,109), of which I to 9 are called dasa, the eighth is called also ajjhayanam and the tenth ajjhayanam only. In Avas y 2,5 the speaker declares himself to be author of a dasanam niyyutti whose author tradition (see Jacobi, 1. c. p. 12) calls Bhadrabahu. The great antiquity of the text is proved by the fact that not only is it cited in anga, 3,10 under the title Ayara.. dasau, but also the names of its ten ajjh. cited there are the same as those given here. See p. 272. Each of the first seven dasas begins after the fashion of anga 1 with the formula : suyam me ausam ! tenam (468) bhagavaya evam akkhaya and closes with ti bemi. After akkhayam there follows another formula, which briefly says that the contents of the following section is as "therehis bhagavamtehim pannatta," as in up. 3 (p. 388), see Abhayadeva on anga 3,10f 288. The doctrines in question it refers to the predecessors of the bhagavant (see also up. 10, p 423). In the first dasa 20 asamahitphana are treated of, in the second 21 sabala 44 (sabalani), in the third 33 asayanau, in the fourth 8 ganisampada, in the fifth 10 cittasamdhithana, or, according to V. attasohi (here there is a legend of a sermon of Mahavira at the time of Jiyasattu, king of Vaniyagama, closing with 17 slokas , in the sixth 11 wasagapadimau, in the seventh 12 bhikkhupadimau. All this deals with regulations having reference to the department of the vinaya, and treats of the course of life and the discipline of the laity and clergy.845 The method of treatment is short and compact. The eighth section is called ajjhayanam, but in anga 3,10 as in V., pajjosavanakappo, exceeds the first 7 dasas in its contents and in its extent. Certainly its largest portion has been inserted here at a later period. It is formed of the work called Kalpasutra and in fact of the entire work of this name in its three parts, according to the MSS. and 814 Cf. Av. 18, 94-99, and Prasnavyak, conclusion (Leumann). 845 Cf. Avasy. 16,17 fg.

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SACRED LITERATURE OF THE JAINS 175 the Kalpantaravacyani. Jacobi (Kalpas. pp. 22,23) has alreaday called our attention to the fact, that in reality only the last (the third) section, [469] which is called "samicari, rules for yatis," and also paryusanakalpa-cf. the title of this book in anga 3 and V.-belongs in this place, and that it alone could claim, together with the remaining parts of the dasasr., to be ascribed to Bhadrabahu. The closing words tti bemi, payyosanakappadasa atthamam ajjhayanam are similar to those of the other dasau and substantiates this conclusion. The contents of this section refers to the varsavasa, and treats of that which thereby is kappai and no k. In the introduction commencing with the legendary formula -tenam kalenam-it is stated how Mahavira acted in these cases. The following portions, each of whose sentences invariably begins with a stereotyped refrain, is at the end ascribed to Mahavira in special legendary form likewise introduced by tenam kalenam. I will refer to the other parts of the Kalpasutra below. The ninth dasa, also called mohaniyyatthanam, has the usual legendary beginning: tenam kalenam.., and tells of a sermon of Mahavira under king Koniya of Campa in reference to the 30 (so also anga 3) mohatthandim. The portion dealing with this sermon consists of 39 slokas, for the most part with the reffain: mahamoham pakuvvai. The conclusion is ti bemi. The tenth book, ayatitthanam46 commences with the usual formula: tenam kalenam and tells in great detail847 how Senia [470] Bhimbhisara, king of Rayagiha, together with his spouse Cellana, listened to a sermon of Mahavira. The sight of the princely splendour turned the thoughts of the followers of Mahavira to worldly things, to rebuke which Mahavira preaches a lengthy sermon on the excellence of his doctrine, divided into 10 SSSS and beginning with the same refrain.848 Nor does he forget to mention the rewards of those who follow his teachings. The result of this sermon was that his audience were delighted and Mahavira continued to preach in Rajagrha. The legendary excursi of the last dasau (5,8,9 and 10) in reference to Mahavira are doubtless the cause of the introduction of the Kalpasutra, the first part of which treats especially of the life of Mahavira. 845 ajananam ajati (h) sammurcchanagar bhopapatato janma, tasyah sthanam samsarah Abhayadeva on anga 3,10 (289a) in the introduction. 847 It refers to up. 1. 848 mae dhamme pannatte, inam eva niggamthe pavayane, sa ce anuttare padipunne kevale (cf. Aupapat, SS 56 p. 62, ed. Leumann).

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176 SACRED LITERATURE OF THE JAINS The Kalpasutram was the first Jain toxt which was made known, in 1848, in the very faulty translation of Rev. J. Stevenson. It is now carefully edited by H. Jacobi, 1879, to whose instructive introduction I have so often referred. : . We have already observed, that of the three parts of which it is composed, the last alone can claim to belong to the dasdu. The two other parts were originally not connected. Each of them is divided into three portions, the first of which contains the history of Mahavira, the second that of his 23 predecessors, the third a list of his successors, (471) Theravli, to Deviddhi-khamasamapa, the nominal redactor of the 45 agama. TL This Theravalt agrees as regards each of its first twelve parts with, those statements which are found in the theravali of the Nandi and of the Avasyakasutra, and in the later tradition of the Jains (rsimandalasutra, of the Dharmaghosa etc.). But from this point on there is no such harmony. The list found here is the most complete, since it embraces a large number of the lateral branches proceeding from each of the patriarchs; and contains all sorts of divergences from the other lists. Jacobi distinguishes "four or five distinct treatises" (p. 23). It is self-evident that any connection is impossible between this Theravali and Bhaddabahu, the nominal author of the Kalpasutra - see below-who appears in the seventh place in the list of patriarchs. The Theravali contains eleven members more (ajja Vaira, Vajrasvamin, as number 16) nor did it belong originally to the Kalpasutra. This conclusion holds good also in the case of the account of the 23 predecessors of Vira which introduces it. In this account we find some few details in reference to two of Vira's immediate predecessors, Pasa and Arithanemo, and in reference to Usabha who is placed first in the series. The other predecessors are treated of in a very few words. The relation is retrogressive, beginning with the 23rd. We find no mention that Malli (Mali in the text of Jacobi) was a woman. The intention of collecting everything that had reference to Jainism is manifest in the addition (472) (see Stevenson, p. 99) of these two sections, in reference to the successors and predecessors of Mahavira, to the main part of the Kalpasutra which treated of his life. This main portion contains towards the close (SS 148) statements mentioning the dates 280 and 993 after Vira. According to Jacobi

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SACRED LITERATURE OF THE JAINS (p. 23) it is self-evident that these dates do not "refer to the author, but to Devarddhigaoin, the editor of the Kalpasutra." Tradition places Bhadrabahu, the nominal author of the Kalpasutra, in the year 170 after Vira (see Jacobi, p. 114). But as far as I can see, an error or confu. sion has brought it about that the Kalpasutra has been ascribed to Bhadrabahu, as tradition, e. g. the introduction to the Kalpantarvacyant, states. In the well attested statement (see above, p. 449) that the Kalpavyavaharau was extracted from purva 9, 3, 20, by Bhadrabahu, we must not understand by "Kalpa" the Kalpasutram, but the chedasutra 5, a conclusion that may be drawn from the statements in reference to the division of the two texts kappa and vavahara, which is found in Avasy. 16, 109. The similar statement concerning the dasa-kappa-vyavahara in the Rsimandalasutra (Jacobi, p. 11) is, after a consideration of this passage of the Avasy., not to be referred, as Jacobi refers it, to "the ten kalpas and the Vyavahara," but (see p. 357, 450) to the three chedasutras 3-5 ; the dasau, the vavahara and the kappa.849 Personally I am inclined on the strength of $ 148 to hold Devarddhigani as the editor, and even as the [473] "author" of the chief part of the Kalpasutra. I will even go a step further and assert that in reality the Kalpasutram, or its present essential part, has no claim to this title, which is at complete variance with its contents. It has received this name after its junction with the paryusanakalpa, the eighth chapter of the dasau. This ancient title (see p. 468) is cited in the beginning of the sardehavi sausadhi as a collective title of the work. See Jacobi, p. 99. The Parcanamaskara, placed "kesucid adarsesu" at the commencement of the text, is known to us from anga 3 and upanga 4. It is followed here as in up. 4 by the passage in its praise, which is supposed to date back to Vajra (see Kup. 811), and is designed to glorify this commencement. This passage of the pascanam. contains the form havaiand not hoi as in up. 4 which in more modern times is regarded as the only well attested form. See p. 393, $$ 1,2, which contain the recital so obnoxious to the Digambara (see Jacobi, p. 22)-- see p. 261 -- that Mahavira first "entered the womb of (the mahani) Devananda 850 before he was placed (SS 21) in that of the khattiyani) Trisala"861, are borrowed outright from anga 1. Jacobi, p. 23, considers the portion 119 We find, however, mention made of a ten-fold division of the kalpa, e.g. in the introduction to the Kalpantarvayacyani, See p. 475. 850 Wife of Usabhadatta, cf. Wilson Sel. W. I, 292 (See Bhagav. 9, 33, Leum.) 851 Wife of Siddhattha of the Naya race. P-17

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178 SACRED LITERATURE OF THE JAINS containing the 14 dreams (SSSS33-46), with their long complex compounds, as a secondary addition, since it is not in harmony with the prevailing archaic style" of the text. I should prefer to regard the solemnity of the subject as the cause of these stylistic differences. [474] Upon such occasions the angas contain numerous stylistic excrescences, which, it should be remarked, occur not infrequently in other parts of the Kalpasutra. The differences of this kind in SSSS 33-46 (or does J. extend the description of the dreams further than 46 ?) may therefore, I should think, be reduced to a minimum. The historical kernel of the recital is exceedingly small. Upto SS 96 (incl.) the events before the birth of Mahavira alone are treated of. The following SSSS to 111 discuss the birth, naming, childhood of M. and his life as gihattha. It is noteworthy that there is no mention of foreign nurses, as is usual in the angas and upangas on such occasions, nor are the 72 kalas etc. referred to. The enumeration of the Brahminical sciences in SS 10 is the usual one, which we have already met with in anga 5. The recital as to how Mahavira: anagariyam paivvae (SS 116), and of his further development up to the time of his death (SS 132) is devoid of every particle of life. There is no trace of the many legends concerning him which we find scattered here and there in the angas, etc. They have not been made use of at all; hence the whole makes a most unsavoury impression as regards any biographical information. In SS147 the mention of the 55 ajjhayanas of the pavaphalavivayaim (see p. 271) is of interest, as also that of the 36 aputthavayaranaim, which, according to Jacobi, p. 114, are to be referred to the uttarajjhayanam. We have in the work entitled Kalpantarvacyani, a production partly in Prakrit, partly in Sanskrit, and in a mixture of the two [475]. After a self-evident introduction in reference to the ten forms of the Kalpa: acelukka (acelatvam), uddesia (auddesika pirda), sijjayara (sijjataro (sayya) vasatisvami), rayapinda (presents from the king), kiikamme (krtideg), vaya (vrata), jittha (jyesthatvam), padikkamane, masam (masakalpah), pajjovasanakappe (var sasu caturmasavasthanarupah), in reference to the purvas, out of the ninth of which the srikalpa of Bhadrabahu, "uddhrta," etc., is the Kalpantar., in loose connection with the text of the Kalpasutra, makes the text of the latter the point of departure for the insertion of a large number of legends and other statements in prose and verse. The frequent mention of Hemacandrasuri and of Manatumgastri, Malayagiri, of the Vamanam, Sarasvatikanthabharanam (as vyakaranam !!) and Sarasvatam vyakaranam shows that it was composed at a tolerably recent date. In general it may be said that there is a large amount of citations collected here. Of especial interest is the 4

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SACRED LITERATURE OF THE JAINS 179 peculiar attempt made in the introduction to prove the great age of the Jinasasanam from supposed Vedic passages, as the two "vaisvadevarcau Yajurvede 853 Om rsabham pavitram puruhutam adhvaram yajnesu nagnam paramam pavitram/srutadharam yajnapati-pradhanam rturyajana (!) pasum indram ahave 'ti svaha, and trataram imdram rsabham vadamti anitaram imdram tam aristanemim bhave, subhavam suparsvam imdram | have tu sakra ajitam jinemdram tad vardhamanam puruhutam imdram svaha, and also Vs. 31,18, Rk. 2,89,6 etc. all of which is cited [476] incorrectly853. The detailed enumeration of the Brahminical sciences in SS 10 contains much of interest (18 puranas, 18 smrtis, 18 vyakaranas). The foreign serving-women are enumerated in SS 16, essentially in the regular way :-khujjao cilaio vamanio vadabhio babbario pausiao joniao palhaviao isiniao caruiniao lasiao lausiao demalio simhalio abario(!) pulimdio pakkanto marumdio bahalio sabario parasto jatiya dasyah. On SS 108: bhagavato lekhanasalakaranaprarambho likhyate (in Prakrit),-on SS 209 a double enumeration of the 72 kalas and of the 18 lipayas-see above p. 400-on SS 211,.64 mahilagunas. The oldest of the commentaries to which I have had access is the Samdehavisausadhir of Jinaprabhamuni, composed in Ayodhya A.D. 1307; at the end there is added a commentary to a paryusanakalpaniryukti. Both texts are composed in Prakrit, and the commentary is based especially on the nisithacurni. This fact recalls chap, 8 of chedasutra 4. XXXIX. Fifth chedasutram, the brhatkalpa, in 6 uddesas, Ordinances for the clergy of both sexes (niggamtha and niggamthi) in reference to that. which is proper (kappati) and that which is not (no kappati). The agreement in reference to the division into 6 uddesas shows that it is our text which (p. 446 ff.) is designated in the Avasy. 16,100 in connection with dasa and vavahara and under the name of kappa simply. [477] We shall have to racognize it under the designation of kappa, or kalpadhyayana, in other passages (see pp. 449,472) where there is 852 I am unable to explain the first passage, the second is manifestly Rk. 6, 47, 11 (Ts. 1,6,12,5): trataram indram avitaram indram have have suhavam furam indram hyayami sakram puruhutam indram svasti no maghava dhatv indrah || The words of the text which I have enclosed in brackets above do not occur here. 353 na ce 'dam Jinasasanam arvacinam, vedadisvapi tadvacanat, tatha hi: vedesu jinapramanamgula (?) darvi, tatha Yajurvede vaisvadeva-ricau...

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180 SACRED LITERATURE OF THE JAINS mention made of the extraction of kalpavyavaharau from purva 9,3,20 by Bhadrabahu. Its designation as bihatkalpa, or vrhatsadhukalpa is unsuitable if we regard the diminutive size of the text (only 475 gr.). The conclusion (ti bemi) of udd. 4 and 6 is worthy of note. The old bhasya in Prakrit aryas, belonging to this text, is designated simply as kalpabhasya, and is an enlargement of the "kappassa nijjutti," which the author of the Avasy, declares that he composed (2,7). See Keilhorn (in the Report on the Search of Sanskrit MSS. 1880-81, pp. ix,x), in reference to an old MSS. of it (Samvat 1218) and to its very curious use of letters of the alphabet to denote numerical notation.864 The commencement differs considerably from that in a palm-leaf MS. similar to this, but much younger (Samvat 1334), of which the Berlin Library possess a copy made on transparent paper. The commencement of the Berlin MS.-after prefacing the first 6 $$ of the text-is namo arahartanar, kauna namokkaram titthayaranamn tiloyamahiyanon| kappavvavaharanam vakkhanavihim pavakkhdmi il. XL. The sixth chedasutram is called parcakalpa866 in Buhler's list :see p. 226. I have not had access to a text of this name, which is repeatedly mentioned (see pp. 448-449) both in Avi, and V., together with a jiakappa. According to the Vicaramstasamgraha, the pancakappa is a work of Samghadasavacaka, while the jitakalpa belongs to the Jinabhadragaoiksama (478] sramapa.856 We find in-it citations from both texts. The jitakalpa is also enumerated in the Ratnasagara, p. 507, as the sixth chedasutram. Raj. L. Mitra, however (see p. 227 above), mentions it as the last of his "five Kalpasutras". In lieu of commenting upon a text of the name of pancakalpa I will at least remark on the jitakalpa, which is mentioned together with it, that a sraddhajitakalpa in 141 Prakrit gathas actually exists. It treats of the prayascitta, which suits the character of the chedasutras exactly, but is referred to a definite author, Dharmaghosa, scholar of Devendramunisvara. In the anonymous commentary on it, it is designated as composed upanisatkalpa (!)-kalpa-vyavahara ni Sithayatijitakalpanusarena. In 854 On this see Bhagvanlal Indraji on the ancient Nagari Numerals in the Indian Antiquary, 6,42fg. (1877) and Buhler, ibid. p. 47 fg. 855 In Kielhorn's report, p. 94, there is mention made of a pancakalpasutracurni by Amradevacarya. 856 See above, pp. 427,430. where both texts are counted in with the painnas. There are there several other texts ascribed to Jinabhadra. The passage reads : Jinabhao framanakyto jirakalpah, ksetrasamasah, sangrahani visesanavati ca.

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SACRED LITERATURE OF THE JAINS 181 the commontary reference is paid to the pravacanam as samdyikddibindusaraparyastam, and in v. 58 erroneous doctrines and pasandin are treafed of in detail. Then the glatthas (see above pp. 437,450,464), to which the text refers in v. 141, are expressly explained as srini sithadichedagratharthasutradharah.867 Form all this we may draw the conclusion that the text is closely, (479) if not directly connected with the chedasutras. We have already mentioned in reference to the mahakappa, Avasy. 8,55 above pp. 446,447, that the Nandi in its anangapavittha list recognizes the existence of a mahakappasuam, a cullakappasuam, and a kappiyakappiam. In the scholiast ibid, we find the following explanation :kalpakalpapratipadakam adhyayanam kalpakalpam ; tatha kalpah sthavirakalpadih, tat pratipadakam srutar kalpasrutam, tac ca dvidha : ksullakakalpo mahakalpo ca, tatrai 'kam alpagrarthai alpartham, dvitlyam mahagramtham maharthar ca. There is, therefore, no doubt but that texts of this class existed.858 (Vol. XVII. p. 1) In Buhler's list there follow : B. Nandisutram and F. Anuyogadvarasutram, without any name to connect them. In Rajendra Lal Mitra, Notices of Ssk. MSS. 3,67 (Calc. 1874) and in the Ratnasagara, p. 508 (Calc. 1880) both texts are mentioned in conjunction, but at the close of the Siddhanta after the mula. sutras. In the Ratnas, the Anuyogadv. precedes. On the other hand we have already seen (p. 427 fg.) that, at the time of the three Samayaris, and indeed at that of the already seen (p. 427 fg.) that, at the time of the three Samayaris, and indeed at that of the Vicaramstasamgraha, both texts were placed in a much earlier place of the Siddh., at the head of the painna group; though in the Vidhiprapa at least, their connection with this group is represented as uncertain (see 429"). In bearing the stamp of individuality and having a systematic arrangement, both texts have a claim to a free and independent position. 457 In the scholiast on Vicaramytasangraha the following explanation for Jiyakappa is found in citation from the Pancakappa : jan jassa ca pacchittam ayariyaparamparayai viruddham joga ya bahuvihi ya eso khalu jiyak appo ull :--and the word jiyam is ibid. explained as follows :- jan bahuhim giyalfhehim ainnan tam jiyam ucitam cittamity anarthamtaram vyavaharacurnipithe, jitam nama prabhu tanekagitarthaksta maryada tatpratipadano grattho 'py upacarat. 368 Compare, also, the title of upanga 9.

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182 SACRED LITERATURE OF THE JAINS This shews that their author attempted to give an encyclopaedic, but systematic, review of everything that appeared necessary to him as a means of information in reference to the sources and forms of a correct knowledge and understanding of the sacred texts. In this way [2] he could present his readers with a hermeneutical introduction.659 These two works are admirably adapted to the use of any one who, having completed a collection or redaction of them, then seeks for light concerning the nature of sacred knowledge itself. The statement of the scholiast on the Nandi has no little internal probability 860 in asserting that Devavacaka, i.e. Devarddhigaai himself, was their author. Further more, the list of teachers in the commencement of the Nandi and also in the commencement of mulas 2, as we shall soon see, breaks off861 with Dasagani, whom the scholiast states to be the teacher of Devavacaka, author of the Nandi. There is, however, no external support for this conclusion which is not borne out by any information to be derived from the contents. In fact, the contrary view seems to result from these sources of our knowledge ; see p. 17 ff. The anuyogady. contains all manner of statements, which would synchronize with the date of Devarddhigani, 980 Vira, i.e. fifth or sixth century A.D. But I possess no information which would lead me to connect the composition of the Anuyogady, especially with him ; and the difference in the terminology militates against the probability of both texts being the production of one and the same author ; see pp. 9,11,21; That the Nandi is anterior to the Anuyogady. is made probable by some passages of the latter work, which appear to have been extracted from the Nandi. But the fact that the Anuyogady, is mentioned in the anangapavittha list in the Nandi (sce p. 12), makes for the opposite conclusion. We find references to the Nandi in the remarks of the redactor scattered here and there in the angas and upangas ; and especial attention is directed to the statement of the contents of the 12 angas found in the N. This statement is found in greater detail in part 2 of anga 4. Hence the fact that in these references of the redactor, the Nandi and not anga 4 is cited. We do not read jaha samavaye, but jaha Nandle ; see 284, 352 (accord, to Leumann, also Bhag. 25,3 Rajapr. p. 243) which must be regarded as a proof that the Nandi was the authority on which these references were based. The treatment of the subject in anga 4 859 "A glossary of the above-named sutras and a description of five Janas" is the somewhat peculiar description of the contents of the Nandisutra by Kasinath (p. 227) 850 See also Bhau Daji in the Journal Bombay Branch R. As S. 9, 151. 861 See Jacobi, Kalpas. p. 15, note 2.

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SACRED LITERATURE OF THE JAINS 183 is, then, merely an appropriation to itself and extension of the contents of this part of the Nandi. Other arguments, notably that many of the readings in the Nandi are older in special cases (see 349, 363) incline us to the same conclusion. If now the nominal redactor of the entire Siddhanta or at least of the angas and upangas, Devarddhigani, was also author of the Nandi, it becomes at once apparent why he referred to his own work in reference to so special a subject as the statement of the contents of the 12 angas, and the account in anga-4 is to be regarded as an insertion made after D's time. See p. 19. I find in the Siddhanta no remarks of a redactor in reference to the Anuyogadvaras, though Leumann thinks to have discovered one (Bhag. 5, 4). In the text of Avasy 10, 1 the Anuyogadvaras is mentioned together with, or rather after, the Nandi as a preliminary stage of advancement for the study of the sutta. [Both texts are in fact thought to introduce the study of each sutta that has been treated by a Niryukti. LJ - - - Both sutras are composed in prose, though occasionally [4] gatnas are inserted ; that is to say if we except the 50 verses in the commencement of the Nandi. These gathas, in which the Nom. Sgl. Masc. 1 Decl. always ends in o and not in e, are manifestly the genuine productions of their authors. In the prose part, the preservation of the nom. in e shews that there is an attempt to reproduce the language and form of the sacred texts. The Nandi embraces only 719 granthas, the Anuyogadv. about twice as many. XLI. The Nandi, Nandi or the Nandisutram. The three samayari texts understand by Nandi, or nandikad dhavania (Avi), nandirayanavihi (Vi), an introductory ceremony, in long or short form as the case may be, for the savayakaccani (sravakakrtyani), especially for the didactic exposition or the recitation of the angas, etc. It is almost probable that by this the recitation of our text is referred to. We read in Avi : tao guru namokkara-tigapuvvam namdim kad dhai, sa ce yar : nanam parcaviham . and then follows the real commencement of the Nandi. See below. This is, however, soon interrupted, and the citation passes to that variant textual form which is found in Anuyogadv. Another change then occurs, and finally that enumeration of the sacred texts is reached which is found later on in the Nandi. We have, therefore, here no immediate citation from the text of the Nandi but a relation based essentially on the same foundation but in its form independent, a relation whose designation by the same word is based upon the appellative signification

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184 SACRED LITERATURE OF THE JAINS of this expression. We may compare the [5] similar use of the word nandi in Skt. for these introductory strophies of a drama, which are designed to bring good fortune. Cf. also nandika as the name of a door-post, and nandipaa, a cover of a spring (P. W.). Haribhadra on Avasy. 9,1 has the following: - adimamgalarthan nardi vyakhydta, and in the commencement of his commentary, ibid. ;- no-agamato bhavamangalam nardi, tatra nadanam nardi, namdarty anayo 'ty va bhavyah pranina iti namdi. The signification of the title of our text is really an introduction designed to bring good fortune. This title can refer either to the entire contents of the work such as I have above sketched, or, and this seems preferable, to the 50 verses which form the beginning. 862 In vv. 1-19 Vira is praised, in vv. 20, 21 there is an enumeration of the 24 Jinas, in vv. 22, 23 a list of his immediate scholars, the 11 so-called ganadharas, and finally, from v. 24 on, a theravali beginning with Sukamma (1) and Jambu (2), and embracing in all thirty members; it closes in the third generation after Nagajjuna (29) with Dasagapi (30), who, according to the anonymous scholiast (on v. 27) was the teacher of Devavacaka, the author. 888 . As we have already seen on page 471, this theravali varies, from the ninth member on, from the statements in the list contained in the Kalpasutra. [6] The reason for this is apparent from a consideration of the remarks of the scholiast (avacuri), on v. 27 Suhastinah sisyavalikayah srikalpe uktatvat na ta(s)ya iha 'dhikarah, tasyam Nardikard. Devavacaka-gurvanutpatteh. From this it is elear that the author of the ayacuri considers Devavacaka to be the author of the Nandi, and that this account does not emanate, like that of the srikalpa, from Subastin (10). The evidence proves that it is rather to be referred to his immediate predecessor, or brother,864 Mahagiri (9), whose intellectual descent it makes known. In reference to each of its members there exists great uncertainty, 686 according to the statements of the scholiast, who says of verses 31, 32 : 862 These recur, as has already been mentioned, in the commencement of the Avasy, nijj, in identically the same form. 863 Cf. the name of the nandtmukhah pitaras or of the nandi fraddham. In the case of the latter was there any recitation of a list of ancestors ? 8542 gurubhratarau in Klatt, Indian Antiqu, 11, 251a, or ubhavapi bhratarau in Dhar maghosa's Gurvavali itself. Suhastin is characterized as the laghugurubhratar of Mahagiri, also in the pattavali of the Kharataragaccha, Klatt, 246b. Klatt in accordance with other traditions (cf. Kalpasutra) refers both to different gotras : and Mabagiri to Elapatyagotra (So here v. 27, Elavacasagotta), Suhastin to Vasittha. Have they different mothers ? 865 On this cf. Jacobi in Journ, Germ. Or. Soc. 34, 252, 3, especially in refererree to verses 27, 28, 36, 37, and Leumann's remarks, ibid. 37, 497 fg. In v. 27 we must

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SACRED LITERATURE OF THE JAINS 183 ksepakatvad vittau no 'ktam,866 and remarks on vv. 33, 34 : etadgathadvaydriha avasyakadtpikato likhito 'sti avacurnav api na 'sti, vy, 41, 42 is vsttav avyakhyatatvat praksiptam, and of Govindacarya he says, on v. 43 : Sisyakramubhavad vytiau no 'ktah, avasyakatikato likhitah. [7] The list reads 867 1. Suhamma,-2. Jambu,---3. Pabhava, 4.Sijjambhava,- 5. Jasabhadda -6, Sambhua,-7. Bhaddavahu,-8. Tha. labhadda,-9. Mabagiri (and Suhatthi,--10. (Valissaha) the twin-brother of Vahula (see note on p. 6).-11. Sai,868 12. Samajja, Syamarya,869 13. Samdilla,- 14. Ajja870 Jiadhara, Jita,'-15, Samudda,-16. Margu871 v. 30,- 17. Dhamma v, 31,-18. Bhaddagutta v. 31-19. Vaara, 87 Vajra v.31.-20. Rakkhia v. 32,-21. Ajjanamdila, i e. perhaps Ajja Anandila (Ajja Ndeg schol) v. 33,--22. Nagahatthi v. 34,-23. Revaniakkbatta v. 35.-24 Khamdila vv. 36, 37873-25. Himavarta vv. 38. 39,-26. Nagajjuna 874 vv. 39, 40, 45,--27. Govimda v, 41,-28. Bhuadinna vv. 42-45, scholar of Nagajjuna-29. Lohiccha v. 46,- 30. Dasagaai vv. 47-49.. That this list actually reaches as far as the author or his teacher is rendered the more probable by the fact that in the last verse of the list (v. 50) the nanassa paruvanam is stated to be the purpose of the account which is to follow-add this purpose reproduces correctly the contents of N. Next follow two secondary insertions, first a gatha, [8] which cites 14 examples or titles of stories in reference to capable and incapable scholars (the avacuri contains a more detailed account) and secondly a short polemical notice of the three kinds of parisa, parsad, viz :- jania, ajania and duvviad dhia each of which is illustrated by a gatha. read in Jacobi : Bahulassa sarivvayan (vvayam for vayasam) vande instead of bahulassa Sirivayam vande (see Klatt. 1. c 251b); in the scholiast we read iha Mahagirer dvau fisyau abhutam: Vahulo Valissahas (cf. Kalpas. Therav. $ 6) ca; tato Mahagirer anait aran Vahulasya yamalabhratyvat sadysavayasath, pravacani katvena pradhanatvat, Valissaham eve 'ry arthah. 866 Aryanardila (21) v. 33 becomes then Arya-Mangu (16) fisya v. 30. But even verse 33, in which Aryanamdila is mentioned is doubtful : see above. 867 See Merutudga's Therayali in Bhau Daji, Journ. Bombay Br. R As. S. 9, 151 (1867). Nos 17-20 are not found therein (see p. 6), No. 21 is called Mandilla odila), No, 23 Revaisinha, and the list gives one name more in mentioning Devar id) dhi himself after Dusagani. 868 Valissahasisyam Haritagotram Svatim. 869 Nominally author of up. 4, see p. 392. 870 This epithet explained by Aryagotra is found also in Nos. 15-17, 19-22. 871 ke 'pi Mangor Aryadharme 'ti namantaram ahuh, No. 17 then falls out. 872 According to the scholiast the dasapurvinah (see Hem. v. 34) Aryarak sitas tacchisyo Durvalikapuspas ca navapurvinau, reach from Mahagiri to Vajra. See page 348. 873 Barbhadivagasihe, Vrahmadvipikasakhopalaksitan Simhan Sinhacaryan.. 874 Cf. the Nagarjuniyas in the Scholiast on anga 2, 2, 2, and see p. 265. ... ..

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SACRED LITERATURE OF THE JAINS At this point the investigation of the jnanam begins, in which a principal part is played by the enumeration of the different categories and sub-categories of both the principal classes into wbich the jndnam is divided $75 - the paccakkhananam and the parokk hananam. The latter contains much that is interesting. It in turn is twofold, abhinivohiya ("bodhika) and sua(r) (sruta). In the account of one of the two groups into which the abhinivohi yaparokkhananam is divided, are inserted eight gathas, which contain the titles of stories which belong in this connection, and which are intended to serve as examples. The avacuri goes into detail on this point. The suananaparokkham is divided into 14 groups among which Nos. 5, 6, 13, 14 are of special importance :--The sammasuam 5, samyak srutam, is explained as jam imam arihamtehi bhagavamtehim uppannananadarsanadharehis paniyam duvalasamgam ganipidagan, tam jaha : dyaro ditlhivao876 icc-eyam du gam ga gam coddasapuvvissa sammasuar abhinna877 dasa [9] puvvissa sammasuam. The posteriority of its composition to Vajra at least is clearly brought out in this passage. In miccha suam 6 we find that enumeration of some 20 works, or classes of works, of Brahminical literature which I cited from the Anuyogadvarasutra878 and discussed on Bhagav. 2, 248. This list is here more detailed and offers several variants :- Bharaham Ramayanam Bhimasurukkham 879 Kodillayam880 sagabhaddiya0881 kappasiyames nagasu 875 nanai pamcavihan: abhinivohiyananan sua ohio manapajjavao kevalao. Or duviham : paccakkham and parokkham, and the latter is then : abhinivohiyaparokk. handnam ca suanana parokkhan ca; the abhio is suanis siam ca asuanissiyam ca: both are fourfold, and the latter is divided into : uppatiya, venaid, kammia, pari namia buddhi (see p. 14n). 876 In the scholiast samayikadi vidusaraparyant am, see pages 244, 245, 343. 871 tato 'dhomukhaparihanya yavat sampurnadasapurvadharasya ; sec p. 16n. 878 Where it is characterized as no-agamao bhavasuyam and as annanihiris micchadithihin sacchamdabuddhamaivigappiyam : cf. the 29 viham pavasuam Auasy., Ind. Stud. 16, pp. 115, 116. I denote the four MSS., to which I have had access as ABCR. The citations from Ned. are by Laumann. 899 oktam A, oskam R. 880 Kodao An., where shodamuham (A, odayamudeg C, dayasuhan B, dayas uyam R) follows. Ned too has khodamuham, but after sayabhao. 881 sagadabhao BCR, set ambhao A. 882 kappakappiam A.

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SACRED LITERATURE OF THE JAINS 187 humarn kanagasattar888 vaisesiyam884 Vuddhavayanam885 vesiyar886 Logayatam satshitartam887 Madharam888 purana vagaranam Bhagavayam88,9 Paamjali Pussadevayan leham (helam MS) ganiam saunaruyar890 nada. yai891 ahava [10] bavattari kaluo cattari ya veya samgovarga. The commentary offers nothing in explanation 892 te ca lokaprasiddhah, tato lokata eva tesam svarupam avagartavyam Under anangapavitham (No. 14 is, however, treated of before No. 13) are enumerated the titles of all the texts belonging to the Siddhanta at the time of the composition of the Nandi, but not included in the angas. This enumeration is extremely interesting. It must have been retained as a stereotyped list for a long period after the composition of the Nandi, since it is to be found verbatim et litteratim not only in the Paksikasutra (P),898 but also in the 3 samacarls (see pp. 369, 370) in a form that is but slightly different.894 The great interest which attaches to this list is caused by the fact that the largest portion of the texts similar to these and now belonging to the Siddhanta is mentioned here, and that a different arrangement is observed. They are not enumerated in the special groups into which they are now divided. The names of these groups are partly wanting, e.g., uvarga. painna cheasutta 883 sattari vesiyam BCR, vasiyan omitted in A. 884 so An. Ned. vasesiyam the Berlin MS. of N. (=MS). 885 vanayan MS., Vuddhasasanam BCR, ruftha (!) vayanan A; in An. we find also Kavilam ; also in Ned. Kaviliyan comes before Logao 886 tesiyam Ned., BC R, omit. 887 Aiready mentioned in the angas, see Bhag. 2, 246 page 304 (cf. Kalpas. pp. 35, 101) and Max Muller : India, What can it teach us ? p. 362. 888 See Ind. Stud 13, 387, 88, 425, and Agnimathara Visnupur 3, 4, 18 (pp. 44, 45 Wilson-Hall). 889 Bhagavayan to saunaruvam omitted in An. 890 saonaruvam MS.; perhaps ruyam, otherwise the last of the 72 kalas ; see above p. 283. In the scholiast on Avasy, 12, 36 : squniparo vi garahio hoi we find the following peculiar statement :- sakunisabdena caturdasa vidyasthanani parigthyathte: angani cat uroveda minarsa nyayavistarah puranam, dharmasas tram cu sthanany ahus caturdasastatra igani saf, tad yatha : fik sa vyakaranan kalpah chando niruktam jyotisam iti. The position of the angas in the front of the list is one of the remarkable things in this statement. 891 Madhara purana vayarana B R ; nadagadi A. 892 Hemacandrasuri on the Anuyogady. has likewise only : etacca Bharatadikan nafakadi-paryantam frutam lokaprasiddhigamyam. 993 In the Paksikasutra this is introduced by the words namo tesam khamasamanaram jehim imam vaiyam amgabahiram ukkaliyan (or kaliyam) bhagavantam, tam jaha : dasaveyaliyan... The Paksikasutram is enumerated by Raj L. M. see above p. 227, as the fourth mulasutram after the Siddhantadharmasara. It sings the praises of each part of the Siddhanta (angabahira and duvalasanga) and contains especially an acknowledgment of belief in the five mahavvayas. 894 The enumeration of the names in S. contains a different grammatical construction, i.e. the names are in the genitive.

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188 SACRED LITERATURE OF THE JAINS malasutta are not mentioned at all, and painna occurs, but in a differont meaning. A large number of titles or texts are mentioned which it present are either not found in the [11] Siddhanta, or, if found at all, are merely titles of sub-divisions and not of independent texts; and in some cases these titles appear to have arisen from their connection with the subject matter itself. The anangapavittham is divided into two groups : avassayam and avassayavairittam. The avassayam is called chavvihar and six names for it are enumerated : samaiyam cauvisathao etc. Cf. my remarks on page 433 and on anuyogady, and mulasutta 2. The avassayavairittam is double : kaliyam caukkaliyar ca. Then follows the enumeration of the texts counted as belonging to the ukkaliyam8 95 1. dasaveyaliyam 45896 2. kappiyakappiyam, 897 3. cullakappasuam 4. mahakappasuam,898 5. ovaiyar8 99 13, 6. rayapaseniyamo00; 14, 7. jivabhigamo 15, 8. pannavana 16, 9. mahapannavana, 1 10. pamayappamayah,902 [12] 11. namd1908 41, 12. devindatthao904 31, 13. anuogadaraim 42, 14. tamdulaveyaliyam 29, 15. camdavijjhayar905 30, 16. surapannatti908 17, 17. porisimamdalam,90? 18. 295 The avacuri gives explanations (occasionally in detail) of at least some of the names. A large number of the names is, however, passed over in silence. (Explanations may however be found at the end of the Vyavaharabhasya, as the corres ponding part of the sutra mentions most of the names.-L). 896 These numbers represent the arrangement which I have observed here in essential agreement with Bubler's list in the enumeration of the part of the Siddhanta. 897 The texts which are no longer found as separate texts in the Siddhanta, are printed in italics. On kappiyak, (cf. kappakappiam p. 9n. 24) cullak, and mahak., see the scholiast's remarks, p. 479 above. 898 Name of the first chedasutra according to Avasyaka 8, 55 see pages 446, 479. 899 So V., uvavao P, uva N. Avi. Svi.; in s before No. 5 we find : pamayappamayam : pamay, here is No. 10. 900 So also P. Avi. a form which suits rajaprasniyam better than the usual pasenaiy. yam ; Svi. V. have pasenaiyassa but with one y; see p. 382. 901 For explanation of the scholiast on Nos. 8, 9, see p. 392. 902 In S before No. 5, in P. after No. 15 ; pramadapramadasyarupabhedaphalavipaka. prat ipadakam adhyayanam (cf. Uitarajjh. Cap. 4), Avac. 903 The Nandi itself ! nandityadi sugamam. 904 'thui P; in Ned. P. S, transposed with No. 13 (odarao P). 905 vijjiyan P, vijjayan Ned. 006 Is omitted here in PS and comes after No. 37; suryacaryaprajnapanan yasyam granthapaddhatau sa suryaprajnaptih. 907 porasam P; paurusimandalam iti, purusah samkun, purusasariram va, tasman nih pannapaurusi, sarvasya 'pi vastuno yatha svapramana chaya jayate tada paurusi syar, etac ca paurusipramanam uttarayanasya 'mte daksinayanas ya 'dau ca ekan dinan syat, tatah param angulasya 'stay ekasasfibhaga (8/31) daksinayane vardhamte, ut tarayane ca hrasarhii, evan mandale-marhdale paurusi yatra 'dhyayane varnyate rat paurusi mandalam, Avac. Cf. book 9 in up. 5 [and Bhag. 11, 11, 2).

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SACRED LITERATURE OF THE JAINS 189 marhdalappaveso, 908 19. vijjacarana-vinicchao,"020. ganivijjaolo 32, 21. Jhanavibhatti, 011 22. maranavibhatti,913 23. ayavisoh1,918 24. viyarayasuar, 014 25. samlehanasuam, 615 26. viharakappa, 916 27. caranavihi,917 28. aura [13] paccakkhanamo18 26, 29. mahapaccakkhanamo19 33 evam-ai.930 To the kaliyam the following texts are ascribed : -30. uttarajjhayanaimo31 43, 31. dasao 38, 32. kappo 39, 38. vavaharo 37, 34, nisihar922 35, 35. mahanistha 36, 36. isibhasiyaim, 923 37. jarvuddivapannatti 18, 38, divasagarapannatti,934 39. caidapannatti 19. 40. khud diya vimanapavibhatti, 225 908 suryacamdr umasor yatra daksinesu 'ttaresu ca mandalesu sancarator yarha manda lan mandale pravese (oso) vyavarnyate san (tan) mandalapravesah, Avac. ; cf. the first book in up. 5. 909 vijjao P, S; in P S transposed with No. 20; vidya samyagjnanai caranath caritram, etesam phalaviniscaya pratipadako granthah, Avac. (=Bhag. 20, 9 Leumann). 910 See p. 443. 911 yatra 'rtadhyanadinam vibhajanan proktam tat, Avac.; appears in the Vidhiprapa . among the painnas in the eighth place. See p. 428. 912 Omitted in Avi. pr. m., maranani prasastaprasastarupani tesam parthak yena yatra vibhajanam uktam Avac. ; see p. 428n. 913 yatra (1) "mano jivas ya locana-praya citta-pratipatti-prabhytikaranena vifuddhir yatra vyavarnyate tat, Avac. In Svi. V. maranavischi in addition follows here. 914 In P S after No. 25; saragayyapohena vit aragasvaruparh vyavarnyate yatra tat, Avac. 915 yatra dravyabhavasalekhanasvarupam pratipadyate, Avac, ; three verses are added in attestation thereof: yatha, cattari vicittain vigainijuhiyai cat tari samvacchare u dunni u egaitari yam ca ayamam // 1 // naivigittho atavo chammase parimia ca ayaman / anne vi ya chammase hoi vikittham tavok amman 11 2 // vase kodisahiyan ayamai kattu anupuvvie / girikandarmmi gathtun pauvagamanan aha karei // 3 // bhavasamlekhana tu krodhadipratipaksabhyasah (1). (The three verses are taken from the Acara-niryukti (287-289).-L) 916 viharah sthavirakalpadirupo yatra varnyate, Avac. 911 visohi P, ovibhattie Svi; caritrasya vidhih, Avac. 918 The scholiast appears to have had before him another text than the usual one. See p. 437. 9'9 mahat pratyakhyanain yatro 'ktam, Avac. 920 Instead of evamai Phas: savvehin pi eyammi asgabahire ukkalie bhagavante sasutte sa-atthe sagganthe sanijjuttie sasangahanie je guna va bhava va...te bhave saddahami. 921 etany adhyayanani nigamanam sarvesam adhyayananam pradhanatve 'pi rudhya 'muny evo 'taradhyayanasabdavac yatvena prasiddhani, Avac. 922 Without any explanation. See p. 460 for No. 35. 923 In P S before No. 34 ; without explanation. See pages 259, 272, 280-81, 402, 429, . 432, 442. 924 In P S No, 16 is inserted here. The order in P is surap. camdap., divasag., in S; candap., surap., divas.; or divasagarap. See pp. 268, 389, 429. 925 khuddiya and mahalliya also in S (ie. oyavio) not "yae as we should expect; dvalika. pravistanam itar esam va vimananam prabhajanam yatro 'ktan, sa vimanapravibhaktir dvidha, 'paksarartha" dya, dvitiya nanagranthartha. See the karikas above pp. 223. 224 in reference to Nos. 40-44, 45-49 as the object of study for the eleventh and twelfth years. In anga 3 Nos. 40-49 appear together as forming the samkheviyadasau, or as the 10 ajjhayanas that belong in this connection. See pp. 273, 274.

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190 SACRED LITERATURE OF THE JAINS 41. mahalliya vimanapavibhatt1935 42. amgaculia,926 43. vamgaculiya, 44. vivahaculiya,928 45 Arunovavae,929 46. Garulovavae,980 [14] 47. Dharanovavae, 931 48. Vesamanovavae, 932 49. Velamdharovavde, 50. devimdovavae, 51. utthanasue, 933 52. samutthanasue,934 53. nagapariyavaliyao,935 54. nirayavaliyao,986 20, 55. kappaiyao, 986 20, 56. kappavadimsayao 937 22, 57. pupphiydo 21, 58. pupphaculiyao 23, 59. Vanhidasao 24, evam-aiyaims caurasti painnagasayasahassaim bhagavao Valdhamanasamissa; ahava jassa jattiya sisa uppattiyde venaiyae kammiyae parinamiyae cauvvihae buddhie uvaveya tassa tattiyaim painnagasahassaim, pattegabudda vi tattiya ceva; se 'tam kaliam suam. This is the conclusion in the Berlin MS. of N. Dr. Leumann, [15] however, says that this conclusion contains a large lacuna. We find in the edition of N940: evamaiyaim caurasii painna 926 amgasya "carades culika uktanuktarthasamgrahat mika gramthapaddhatih; see pp. 255, 274. 927 so MS. P. Avi, but vaggadeg Ned, anga 3 (see p. 274) Svi., V. Avac.; vargo 'dhyayananam samuho yatha 'mtakyddasasv astau vargas (see p. 320), tesam kalika (culo?) 928 bhagavaticulika, see pp. 274, 296. 929 Aruno nama devas, tadvaktavyatayah pratipadako gramthah, paravartyamanas ca tadupapatahetuh so runopapatah; evam garudopapatadayo 'pi vacyah; see pp. 224, 274, 316; cf. Aruna as name of the dawn or as that of the charioteer of the sun. Up to this point the nominatives end in o, from this point on in e; so also in P. 930 Garudo P. In P after 47. 931 So also S, but Varudeg in P and scholiast on anga 3, Varadeg in the text there (see p 274). The king of the Nagas is probably referred to. 932 In N after No. 49, we find vesamanavaisravana. 953 utthanasrutam, udvasanahetukam srutam, Avac. See page 224, where mention is made of four ajjh, which begin with utth., and which are the subject of the study of the thirteenth year. In this place, however, we find only Nos. 52-55 devoted to this year; but does No. 50, too, belong in this connection? In Sv. No. 50, stands between 52 and 53. 934 samupasthapanasrutam, bhuyas tatrai 'va "vasana (?)hetukam srutam; vakaralopah, prakrtatvat, Avac. 935 so P. yavaniyao MS.; yavaliyanam Svi. V., pariavelianam Avi.: nagakumaras, tesam parijna yatro 'kta, Avac. 936 so MS. 2 P, lio MS. 1; liyanam S; No. 54 in the existing Siddhanta is the collective name of up 8 to 12 and at the same time the specific title of up. 8; No. 55 is there merely another name for No. 54. See p. 418; and p. 420 for the explanation of 54-59. On page 420 we must read gocara gram. 937 damsi P, dimsi V. 938 Instead of evam aiydim ..P has 60 astvisabhavanao, 61 diffhivisabhavanao, 62 caranasamanabhavanao, 63 mahasuvinabhavanao, 64 teaginisagga nam savve him pi eyammi amgabahire kalie bhagavamte... (as above, p. 13, note 3). These five names are cited in S. too with the following variations: caranabhavananam (omitted in Avi), mahasuminagabhav. (V., also omitted in Avi.), teyaga (teagga Avi.) nisagganam. These five texts are found in the same order in the karikas mentioned in p. 224 as designed for the fourteenth to the eighteenth year of study. Teyanisagga is the special name of the fifteenth book in anga 5. See p. 301n. 939 See above p. 8, note 1; dutpattiki, vainayiki karmasamuttha parinamiki. 940 The Avac. agrees with the account in our MSS. :-evam adini caturafitis amkhyani prakirnakasahasrani Rsabhasvaminas, tavatpramananam framanasahasranam sambha

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SACRED LITERATURE OF THE JAINS 191 gasahassaim bhagavao (Usahasamissa dititthagarassa, taha sarkhi jjaim painnagasahassaim majjhamaganam Jinayaranam, cauddasa painnagasahassa im bhagavao] Vad chamanasamissa, etc. From this we may draw the conclusion that the 59 titles"41 according to the opinion of the author of the Nandi, represent merely a portion of tbe 84,000 painnas (our MS. has 184,000 in the text), which belonged to the first tirthakara Rsabhasvamin and to the 22 Jinavaras following him ; but that at the time of Vardhamanasvamin their number was reduced to 14,000. Or accordi.g to another view, each of the 24 tirthakaras had just so many thousand painnas or pratyekabuddhas (16] as he possessed scholars endowed with the correct fourfold knowledge. Estimating tthese exaggerated figures at their true value, let us consider the 59 titles.943 Of the texts now enumerated as parts of the Siddhanta the titles of the four painnas 25, 27, 28, 34, of the sixth chedasutra 40 and of two of the mulasutras, 44 and 46 are omitted. Of these the four painnas are to be regarded as modern productions and later than the N; the titles of the sixth chedasutra 40 and of the fourth mulasutra 46, are not certain ; and, finally, the title of the fourth mulasutra 44, avasyaka, has been already mentioned. See on p. 11. The remaining 27 titles of texts of the present Siddhanta not belonging to the angas (13 fg.) are one and all contained in the above list, though in a different order of arrangement and without any statement in reference to the names of their groups. Some, however, belong together as groups, the first four and the last five upangas (Nos. 5-8 and 55-59) and the five chedasutras (Nos. 31-35). Besides these the list contains vat, prakirnakananh ca tadracitat vat ; madhyamatirthaktam api samkhyeyani prakirnakasahasrani vacyani, Vardhamanasvaminas caturdasasahasrani. - anye punar ahuk: idam Rsabhadiran caturasitisahasradikan framanamanam pradhanesutraracanasam adhyani (or merely canam ?) adhiktyo 'ktan, anyatha samanyasramanah prabhutatara api tada Rsabhadikale asiran.-anye punar evam ahuh : Rsabhadinam jivatam idam caturasitisahasradikan sramanamanam, pravahatah punar ekaikasmin tirthe bhuyarhso'py asiran, tatra ye pradhanasutraracanasaktisamanvitah suprasiddhatatvandhava (?) tatkalika api tirtham pravartamanas tatra dhikyta (h): etad eva dar sa yann aha : ahave 'ty-adi sugaman. 911 Or 60 including mar anavi sohi (Svi, V. between 23 and 24) and 65 with the addi tion of the five names in PS. 942 pratyekabuddha api tavanta eva syuh ; - atrai 'ke vyacak sate : ekaikasya 'pi tirtha kytas tirthe parimanani prakirnakani, tatkarinam aparimanat vat; kevalarh pratyekabuddhar acitany eva prakirnakani, drastavyani tatparimanena pratyekabuddhaparimanasya pratipadanat This explanation of eke is designed to effect a perfectly comprehensible limitation, but cannot be brought in agreement with the context. The title pratyekabuddha is of great interest. It occurs also in the angas, see pp. 265, 334. Similar statements to the above are found in the scholiast on the first painna. See p. 435. In the Vicaramytasangraha is quoted the following interesting citation from the pitha of a kalpabhagya : suttam ganahararaiyan taheva patte yabuddharaiyam ca suyakevalina rai yan abhiuna dasapuvvind raiyar || 943 Or 60 and 65, see p. 15, note2.

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192 SACRED LITERATURE OF THE JAINS 32044 additional names which are not directly represented by texts in the existing Siddhanta. Among these there are five for which corresponding sections in the S. can be shown, thus :-10 pamayappamayam, 17 porisimamdalam, 18 maidalappaveso, 38 divasagarapannatti (64 teyagani sagga). [17). In the Siddhanta there are references to 12 others : thus for 4, 36 (and 38), 40-49 ; 8 others are mentioned elsewhere 9, 21, 51, (60-64); and finally there is a whole list of titles (12 or 13), which cannot be attested from any source whatsoever, thus 2, 3, 19, 22, 23, 24 (a, b, including maranavisoht -27, 50, 52, 53). It is of special interest that we find statements concerning a whole series of texts held to belong to the kaliam suam in old karika verses. The source of these statements is not further attested. These texts were a special objectof riper study at the time of the composition of these verses. Of Nos. 40-49, 51 (50-53 ?), 60-64 it is said that they were designed for the eleventh to the eighteenth year of study : 40-44 for the eleventh, 45-49 for the twelfth, 51 (50-53 ?) for the thirteenth, 60-64 for the fourteenth to the eighteenth year, the nineteenth year forming the conclusion with the study of the digthivada. Cf. my remarks on pp. 225, 344, 345. This list at least opens up to us a wide perspective for the literature existing at the time of the composition of N. It is certainly very remarkable that N is itself cited in this list (as No. 11). Is this the only work of the author inserted by him in the list? Or did he avail himself of this capital opportunity to procure a resting place for other of his productions? If in reality Devarddhigani, the nominal redactor of the Siddhanta, is to be regarded as the author of N, then the discrepancy between this list and the existing Siddh., is especially remarkable. [18] Did all these differences arise after his time? And is the division into the groups uvarga, painna, etc., or, the names uvaga, painna themselves etc., to be ascribed to a period subsequent to his ? In the case of the painna this is evidently very probable. Next follows the angapavitham 13, the thirteenth group of the suana naparokkham, which strictly belongs before the anangapavittham. It is called duvalasaviham and then the 12 angas, aydro to ditlhivao (anga 5 as vivahapannatti) are enumerated in order. This in turn is followed by the detailed statement of contents and extent of the 12 angas, which (see p, 284 ff.) recurs in identical form but in greater detail in anga 4. 44 Or 33 and 38.

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SACRED LITERATURE OF THE JAINS 193 This entire statement has been given on p. 257. We have already seen (pp. 284 ff. 349, 352, 361, 363 and 3) that its appearance in anga 4 was secondary, and that here we frequently meet with the older readings. When in the insertions in the angas made by the redactor (even in anga 4) any reference is paid to his enumeration, the citation is from the Nandi and not from anga 4. The Nandi and not anga 4 is therefore indisputably the source whence these citations are drawn. But whether or no the account here is really to be regarded as the source whence came the account in anga 4, appears to me to be still in dubiis. This assumption is rendered improbable by the fact there are very great differences in these accounts, not to mention that that of anga 4 is much more detailed. If, however, we regard the account in the N. as the source, then that in anga 4 is secondary and enlarged after it had effected a lodgment in that angas. [19) But on the other hand it is a perfectly legitimate conclusion that the account in N. and in anga 4 were drawn from a common source now no longer extant. Finally, it must be stated that the entire section in N. almost gives me the impression of being a secondary insertion. The fact that it too contains the most wonderful statements, called into existence by the effort of pure fancy (cf. especially the statements concerning anga 6 and anga 12), cannot readily be reconciled with that tradition which regards the Nandi as the work of Devarddhigaai, the nominal redactor of the whole Siddhanta. Devarddhigami would have expressed himself in a more sober, definite way, and would not have given rein to such monstrous figments of the imagination. We must not, however, suppress the fact that the Paksikasutram takes no notice of this detailed statement of contents and extent 45 of the 12 angas, but limits itself merely to the enumeration of the twelve names.946 Then, too, the general observations in reference to the duvalasamgar ganipidagar, which are joined on to the account of each of the twelve angas, are found here in just the same form as in anga 4; cf. pp. 368, 369. The five karikas form the conclusion. They 945 I call attention here to the mention of the name Bhaddabahu on anga 12, pp. 360, 367. It is noteworthy that he appears in the same gradation (though last in order) as the names Dasara, Baladeva, Vasudeva, Harivansa, and consequently as a mythological personage. 946 This is introduced in just the same manner as the previous one. See pp 10.13 : namo tesinh khamasainananan jehin imam vaiya duvalasangan ganipidagam, tam jaha..., and concludes in the same way; savvehin pi eyammi duvalasange ganipidage bhagavathte sasutte...... F.-13

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194 SACRED LITERATURE OF THE JAINS contain statements in reference to the correct (20 ] attainment of the suananam; the last one reads : suttattho khalu padhamo, bio nijjutti (!)-misio bhanio | taiou niravaseso, esa vihi hoi anuoe // 5 // According to Leumann, the reference in Bhag. 25, 3' cites this verse as the conclusion of this entire account (java suttatthoanuoe). The nijjutti is also mentioned. Next follow some statements which are not noticed by the author of the avacuri, from which we may conclude that they were inserted at a later period, though they may in reality be of great age. They comprise a section in prose in reference to the anunna, anujnd, and a renewed repetition of the titles of the 12 angas and a reference to Usabhasena, as the original source of the anunna. See p. 15. The commentary, which I have before me (avacuri), the work of an anonymous author, is very short. The Calcutta edition contains the commentary of Malayagiri, according to Leumann. We have already seen that a Nandivstti is frequently cited-see pp. 353, 354 (Vicaramrtasargraha), 360 (Abhayadeva), - the citations from it being partly in Prakrit (gatha), partly in Sanskrit. In the scholium on the Ganadharasardhasata (see pp. 371, 458 ) Sarvarajagapi ascribes a nandiyrtti to the old Haribhadra, who is said to have died 75 years after Devarddhigaai. The author of the Vicaramrtasamgraha appears to ascribe such a nandivytti to Umasvamivacaka who was about 50 years older (sce pp. 371, 372). He says (fol. 34 of the Berlin MS) tatha cd "ha bhagavan Umasvamivacakah : samyagdarsanajnanacaritrani moksamarga iti Nardivsttau, vacakasabdas ca purvagatasrutadhare rudho, yatha 1 purvagata sutram anyac ca vineyan vacayamtiti vacakah, Nardivsttau : [21] vadi ya .. (see p. 353"). Such statements as these in reference to commentaries of so great an age are of great importance as regards the age of the Nandi. XLII. The Anuyogadvarasutrarh is an encyclopaedic review of everything worth knowing, 947 composed in anuogas, questions and answers. It is composed in prose though there is a frequent admixture of gathas. There are no subdivisions though a systemic arrangement prevails throughout. As in the Nandi, the ninam is especially treated of here. The text commences forth with with an enumeration of the same five forms of 947 An account of the method of defining and explaining the sastras, Kash.

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SACRED LITERATURE OF THE JAINS 195 the nana, which we find also in N. abhinibohiya, suya, ohideg. manapayyava, kevala. The second form, the suyananam, srutajnanam, is the one par excellence which is discussed further on in the Anuy. The subdivisions of the suyan, are indicated by means of the same names which we find in N, though the gradations are somewhat different; see p. 11. It is divided into amgapavittham and into amgabahiram,948 the latter into kaliyam and ukkaliyam; the latter of which again into avassayam and avassayavairittam. Here in the An., the avassayam alone is discussed. The author states that he desires to explain his work according to the following four points of view, though the real reason for this statement is not clear avassayam nikkhivissami, suam (srutam) nideg, khamdham ni ajjhayanam ni. After a karika inserted here the author proceeds to a discussion of the avassayam per se, [22] which is cauvviham, viz. :nama, thavanadeg, davvadeg, bhava, respectively, the latter two being distinguished from the others as agamao and no-agamao. At the end the synonyms (egatthiya nanaghosa nanavamjana namadhiyya) are stated as follows: avassayam, avassakaraniyya, dhuvaniggaho, visoh! yal ajjhayanachakkavaggo nao arahana maggo || samanena savaena ya avassakayavvayam havai jamhalamto aho-nisassa ya tamha avassayam nama ||949 This designation as ajjhayanachakkavagga points unequivocally to a definite text, divided into 6 adhyayanas. By the 6 adhyayanas we may understand the six kinds of avassayam enumerated in the Nandi, above p. 11, and occurring below (see pp. 23, 24). These names as well as all the other synonyms of avassaya belong to the domain of ethical, ritualistic or disciplinary matters. Our text, however, touches upon these subjects only occasionally. Next to the enumeration of the synonyms of the avassayam come the suyam and the khamdha, two of the four sections. To these we find that the same groups and sub-groups are ascribed as to the avassayam; and an enumeration of the synonyms of each forms the conclusion. The verse containing the synonyms of the suyam is as follows [23] sua-sutta-gamtha-siddhamta-sasane anavayana uvaese | pannavana agame a egattha payyava sutte950, that containing the 948 There is unfortunately no enumeration of the angabahira texts in An. 949 Vises, I, 871 f. I call attention to the following from the scholiast :samayikadi-sadadhyayanakalapatmakatvad adhyayanasadvargah; tatha abhipretarthasiddhah samyagupayatvan nyayo, moksaradhanahe tutvad aradhana, tatha moksapuraprapakatvad eva margah;- ahoratrasya madhye. 950 Between ana, ajna and vayana one MS. has utti which, however, throws the metre out of order; uktir vacanam vagyogah scholiast; instead of sutte, sutravisaye, we expect sue, frute, which, however, does not suit the metre.

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196 SACRED LITERATURE OF THE JAINS synonyms of khamdha :- ganakae a nikae khamdhe vagge taheva rasi a / purje pide niare samghie aula samuhe // The first names for "sacred text" refer then to the contents, the second to the exent. In one subdivision of khardha, the no-agamao bhavakardhe, the following explanation is found (se kim tam no-a) :- eesimo51 ceva samaiya-maiyanam chanham ajjhayananam samudaya-samiti-samagamenam avassayasuabhavakamdhe labbhate, se tas-no-agamao bhavakhamdhe. By this is meant in all probability the connection of the totality of all the above cited six adhyayanas of the avasyaka, samayika, etc. The last of these four sections designed to explain the avassayam, refers ex professo to the ajjhayanam, and begins with an enumeration of these six ajjhayanas. A karika is first introduced,862 which may have found its way from here to painna 1 (24)-(see p, 433"),-, though both places may have drawn this verse from a common source. This verse states in brief compass the contents of each of the six ajjh. Then follow again the six names as in the Nandi. Next the first one, the samaiam, is designated expressly as the one which is treated of in the An. To it are allotted four anuogadaras, sections for questions related to the subject matter. These sections are uvakkame, nikkheve, anugame, naye, and under this division the rest of the text is divided, the uvakkame taking the lion's share. In a MS, which I have before me, ms. or, fol. 762,= A, which contains 56 foll., the uvak. embraces foll. 59 to 53. That which preceded was on foil. 10 to 5a; nikkheva is on three leaves, to 56"; anugame is despatched in ten lines on 566 and nae in six. On p. 22 I called attention to the lack of harmony between the names of the six avasyaka groups and the actual contents of our text which purports to discuss them. This lack of harmony, which is increased by the table of contents adduced for each one in particular, is so great, that I have in vain attempted a solution of the mystery as to how our text can have the face to assert that it discusses the 951 samadiamadinan (!) A: esam eva prastutavasyakabhedanan samayikadinain sannam adhyayananam samudayah, samudayasya samiti(r) nairaitaryera, milana, ... samagamas, tena nispanno ya avasyakasrutask amdhah sa bhavaskamdha iti labhyate. 952 avas sayassa na ime at thahigara bhavathi, tam: savajjajogavirati ukkittana gunavato a padivatri/khaliassa nimdana vana-tigiccha gunadharana ceva // avassayassa eso pidattho vannio samasenan / etto ekkekkah puna ajjhayanan kittaissami // tam: samaiath, cauvisathao, vandanayam, padikkamanath, kaussaggam paccakkhanam; tattha padhamajjhayanan samaian, tassa nan ime cat tari anuogadara, tam : uvakkame, nikkheve, anugame, naye.

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SACRED LITERATURE OF THE JAINS first of these, the samaiyam, or the savajjajogavirati, 953 A genuine discussion is hardly touched upon, the real subject-matter being special topics pertaining to [25) matters of dogma and speculation, or to general matters of cosmological, anthropological, linguistic or literary interest. Aside from this lack of harmony, another fact is in itself likely to excite the hostility of surprise : the word samaiya is used as the title of the first avasyaka, but in reference to the angas we had learned to employ it in quite a different signification, viz:- as the title of anga 1, whose contents it is true, might be characterized as savajjajogavirati. The double use of one and the same word to designate two different termini technici is truly a matter to be wondered at. See 243 fg., 342 fg. The contents of the sections uvakkama, etc., is very varied and in part extremely interesting; and the form, in which it is encased so to speak, is highly remarkable. The statements are heterogeneously arranged, and the connecting thread being purely external, there is no logical consecution. Everything is divided according to the fashion prevailing in the Siddhanta, into groups, species, sub-species, etc. The uvakkama e.g. is divided into anupuvvi (in A on fol, 5% to 15), namam (to 27o), pamanam (to 51'), vattavvaya (to 52o), atthahigara (ib.), samavayara (to 53'). And the anupuvvl is in turn divided into namanupuvvi, tuavana, davvao, khettao, kalao, ukkittanao, gananadeg, sarthanao, samayari-ao, bhavanupuvvi. Without paying any greater attention to the stereotyped expressions of the text [26] than is necessary to mark the different passages where the statement in question occurs, I give here, according to the arrangement of the text, some of the most important data contained in it and at the end, a resume of the results of interest for the history of literature. It may be prefaced that the nom. sing. masc. I decl. ends now in o, now in e, and that in the verses, the nominative and case forms in general are frequently represented by the theme. In the case of feminine nouns thematic a l u are shortened, A species of davvavassayam (A2) is divided into loiyam, kuppavayaniyam and louttariyar. The first is referred to the usages of the proceres, who appear in the usual enumeration that we have met with 953 In the at thahigara section of the uvakkama in one MS. ! the contents of all the six ajjhayanas is seemingly ascribed to the samaiyam alone. The actual facts of the case are different, see p. 37n.

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198 SACRED LITERATURE OF THE JAINS in the angasi je ime rai-"sara-talavara-kodambiya954-madarbiya-ibha. setthi-senavai-satthavahapabhi io.955 The kuppavayaniyam describes in the following enumeration the character of those sects which do not share the Jaina belief :- je ime956 caraga-ciriya-cammakhardiyabhicchamdaga-parduramga Goyama-govvaiya-gihidhamma-dhammacim-[27] taga-aviruddha-viruddha-vuddhasavagapabhiyao pasaidattha, and states that these : Imdassa va Khandassa va Ruddassa va Sivassa va Vesamanassa va devassa va nagassa va jakkhassa va bhuyassa va Mugumdassa va Ayyae va Kottakiriyae vadeg57 uvalevana-sammayyana-" vari sanadhuvapupphagardha. mallaiyaim davvavassaya im karemti. The loguttariam finally is referred to the merely external Jaina-yogin: je ime samanagunamukka-jogi cakkayaniranukampi haya iva uddama gaya iva niramkusa ghatha mattha tuppotthao58 pamdurapadapauran 1958 jinanam ananae (anajnaya) sacchamdam vihariunan ubhayo-kalam avassagassa uvatshamti.. 954 On talavara, see p. 38 fg. 313; kodambiya from kutamba, the older form of kutumba, see Ind. Streifen I, 284. Pancadandacch. p. 41 : yasya parsvata asannam aparam gramanagaradikan na 'sti tat sarvataschinnajanasraya-vise sarupan madambam ucyate tasya 'dhipatir madambikah. 955 ... muhadhoyana-datapakkhalana-tella-phaniha siddhatthaya-hariyaliya-addaga dhuva-puppha-mallagandha-tambolavattha-m-aiyain dayvavassayain karemti tao paccha rayakula va devakulath va sabham va pavan (prapam ?) va aramam va uyyanam va niggacchainti. 956 dhati(?)vahakah santo ye bhiksam caramti te carakah; rathyapatitaciraparidh anas cirikah; carmaparidhanas carmakhandikah; Je bhiksam eva bhumjate na tu svaparigshiian godugdhadikar te bhiksatah, Sugatasasanastha ity anye; pandurainga bhasmoddhulitagatrah,vicitrapadapatanadisiksakalapayuktavaratakamulikadicarcitayysabhakopayatah (?) kanabhik sagrahino Gautama(; cf. Kanabhuj, Kanada!) gocaryanukarino govratikah, ie hi "vayam api kila tiryaksu vasama" iti 'bhavana bhavayanto gobhir nirgaccharibih saha nirgaccharti sthitabhis tisthamti asinabhir upavisamti bhumjanabhis tathai 'va tinapat trapaus paphaladi bhumjate, tad uktam; gavihi saman niggamapavesat hanasanai pakarimii bhumjamtl jaha gavi tiricchavasam vibhavasta ll; grhast hadharma eva sreyan iti ... 8thidharmas, tatha ca tadanusarinan vacah : grhasramasam: dharmo na bhuto na bhavisyati tam palayamti ye dhirah, klivah pasamdam asrita iti // ); Yajna. valkyaprabhytitsipranitadharmasanhitas citht ayamti.. dharmacintakah; devata. ksitisamat apitr-tiryagadinam avirodhena vinayakaritvad 'aviruddha vainayika); punyapapaparalokadyanabhyupagamapara akriyavadino viruddha(h), sarvapasandibhih saha viruddhacaritvat; prathamam eva "dyatirthakarakale samut pannatvat. pra yo vyddhakale dik sapratipattes ca vyddhas tapasah; sravakah brahmanah ...; anye tu vyddhasravaka ity ekam eva padam vrahmanavacakat vena vyacak sate (Buddha is therefore not referred to here ! (see Bhag. 2,214); and AC2 R read vuddha, BCI alone having vuddha); pasamdam vratan, tatra tisthamti ti pasandasthah; on Goyama fg. see Aupap. $ 73. See chap. 15 in Varahamihira's Bihajjat aka(r) (pravrajyayogadhyaya), or Laghujat. 9, 12)Ind. Stud. 2 287, where also vyddhasravaka. 957 Mukundo Baladevah; Arya prasantarupa Durga; sai 'va mahisarudha tat kuttanapara Kotfakriya; atro 'pacarad ithdradi sabdena tad-ayat anam apy ucyate: the same arrangement of the gods, except Mukunda, occurs also in the Bhagavati. 3, 1, 66; see my treatise 2, 113, 1,439. 958 See p. 161 on Hala 459 Bhuv. 959 According to all appearance this speaks against the connection of the text with the Svetambaras and refers it to the Digambars (cf. Bhag. 2, 187n, 321, where I have partially misunderstood the passage).

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SACRED LITERATURE OF THE JAINS 199 [28] In the bhavavassayar (intellectual exercise) we read in the passage attributing a similar division to the loiyam : puvvanhe Bharaham, avaranhe Ramayanam960 and as regards the kuppavayaniyam, it is said of the same sects as above (caragaciriyao) i.e. that they ijja'mjalihoma-japa-urdurukka-namukkara-m-aiyaim bhavavassayaim karemti.961 The davvasuyam is characterized 988 as pattaya-potthayalihiyam and as amdayam, vodayam, kidayam, valayam, vakkayam. The works of the Brahminical literature cited by me ad Bhag. 2, 248 are quoted in the case of the loiyam no-agamao bhavasuyam (sce above, p. 9), where the same list is adduced from the Nandi, though in somewhat greater detail. (29) In the enumeration of the names from ayara to dithivaa (anga 5 as vivahapannatti) the duvalasargam ganipidagar takes the place of the louttariyam, etc. In the case of the khettanupuvvi, the groups of the aholoe (Rayanappabha to Tamatamappabha), tiriyaloe (Jambuddive to Sayambhuramane). uddhaloe (Sohamme to Isipabhard) are enumerated, and in the case of the kalanuo, the gradations of the divisions of time from samae to savvaddha. As we learn from a second discussion of the subject in a passage later on (see pp. 34, 37), we have to deal here with a 960 See Bhag. 2, 248n, my treatise on the Ramay, p. 34; loke hi Bharata-Ramayanayor vacanan sravanan va purvaparahnayor eva rudha. 961 ijya yagah, athava desibhasayan ijje ti (isfeti B) mata(!) tasya namaskaravidhau...; undurukka iti desivacanata undu mukhan, rukkam visabhadisabdakaranam, devatadipur ato vrsabhagarjitadikaranam.-B has also itthanjali in the text; this is manifestly caused by a misunderstanding of the ligatures st. sv. and ij See Vol. XVI. Ind. Stud. 2n; ijja, mata is to be referred either to root yaj or to arya. 362 pat(t)rakani talat al yadi sambamdhini, tatsanghatanispannas tu pustakas, tatas ca patrakani ca pustakas ca, tesu likhitam; athava potan vastram (see I. S. Vol. 16, p. 155) pa(t)trakani ca tesu likhitam : -andayarin hamsagabbhadi; hansah patangah, garbhas tu tanni vartitakosikaro .. tadut pannath sutran andajam ucyate adisabdah svabhedaprakhyapanaparah! - vodayam (boo R, pooA) karpasa-m-adi, Ind. Stud. XVI. 111 : vodam vamianiphalath tasmaj jatam voidajam; phalahi vamani, tasyah phala phalahan karpasasrayak osakar upan,-kitaj jatam kitajam sutram; is fivefold : patte paffasutram (detailed citation from the vyddhavyakhya), Malae Malayavisayot pannan, ansue, Cinansue Cinavi saye, kimirage,-lomabhyo jatam valajan, is fivefold unnie aurnikan, utthie austrikam, miyalomae, kutave (koo) urdururomanis pannam, kittise urnadinam yad uddhari tam ;-yakkayan (vagayam A) sana-m-adi valkajam, tatra 'tasisutranh Malavakadi prasiddham. There is no direct statement in reference to the relations of these stuffs, consisting of down, cotton, silk (from Malaya and China), hair (wool, skin), plants (hemp, flax) to the srutam, Their use as paper, etc. for MSS. is doubtless here referred to as in the case of pattayao.

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200 SACRED LITERATURE OF THE JAINS progression by 84's and not by 10's. Cf. Bhagav. 1,427 above, pp. 268, 411, 412. In the case of the ukkittananu we find an enumeration of the 24 Jinas. Under namam we find all manner of linguistic, grammatical and other statements, Immediate dependence upon Sanskrit literature is here very clear; thus e.g. as examples of monosyllables are cited the following four-hrih srih dhih stri (sic) in the Sanskrit form, manifestly because they (cf. Pingala's chandas 1,12 Ind. Stud. VIII, 217, 218) are used in Sanskrit grammar as customary (murdhabhisikta) examples. The same fondness for Sanskrit may be observed in the metrical rules concerning gender, statements in reference to the finals of nouns, (a, 1, u, o and am, im, um), samdhi (agama, lova, pagadi i.e. prakrti, and vikara) and the five classes of words. For some of the names of these classes (e.g. namikam, naipatikam, akhyatikam aupasargikam, misram) and the examples 963 of others, the Sanskrit is used. The sacred author makes, ludicrously enough, [30] a wilful error of a slight character. He cites, besides, other examples of samdhi; vadhu uhate vadhuhate, but Sanskrit has no nominative or rather no form vadhu. The nomin. is vadhus. In mentioning a subspecies of Chaname (san) the twelve amgas are again enumerated in detail (anga 5 again as vivahapannati), and the navapuvvadhara java coddasapuvvadhara mentioned (see Bhag. 2, 318). Under the head of all manner of aerial and heavenly phenomena the eclipses of the moon and sun are referred to.964 Under the head of Sattaname we find a very thorough-going account of the seven svara's965 interwoven with all sorts of gathas: under 963 Thus samdhi: agamenam.. padmani payamsi, lovenam.. te atra te 'tra, pato atra pato 'tra payatie.. agni etau, patu imau, sale ete, male ime, vikarenam.. damdasya agram damdagram, sa agata sagata, dadhi idam, dadhidam, nadi thate nadihate, madhu udakam madhudakam, vadhu (!) uhate vadhuhate-then, after mentioning the five classes of words, the examples to illustrate them are given in Sanskrit :- asva iti namikam, khaiv iti naip., dhavati 'ty akhy, pari 'ty aup., samyata iti misram. 954 abbha ya abbharukkha samjha gamdhavvanagara ya ukka vaya disadagha vijju gajiiam nigghaya_juva, jakkhalitta (yaksadiptakani, nabhodrsyamanagnipisacah) dhumia mahia (dhumikah mahikah) raugghaya (raja-udghatah, rajasvala disah) camdovaraga surovaraga camdaparivesa surapa padicamdaya padisuraya, imdadhanu, udagamachha (mat syah, indradhanuhkhamdani) kavihasia (kapihasitany akasman nabhasi jvaladbhimasabdarupani) amoha (amoghah suryabimbad adhah kadacid upalabhyamanasakatoddhisamsthitasyamadirekhah) vasa... The same enumeration is found also Bhagav, Ed.p. 224 and in anga 3,10 according to Leumann. 965 See my treatise on the Pratijnasutram, pp. 109, 110.

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SACRED LITERATURE OF THE JAINS 201 atthaname a similar account of the eight cases (vibhatti), under navaname of the nine poetical (kavva ) rasas. Each of the latter is illustrated by a corresponding gatha. See Ind. Stud. XVI, 154-58. The following countries are enumerated under the head of a subspecies of dasaname, the khettasamjoga :- Magahae, Malavae, Soratthae Marahatphae, Kurkanae, Kosalae. If the first two of these names recall (31) the pre-eminent position occupied by Magadha and Malava at one time in India - see Ind. Streifen 1, 309, 344,- the two following names 966 refer par excellence to Jainism. That the list is limited to these six names, whereas in anga 5 it embraced 16 and 251 in upanga 4, is a feature of significance which is probably based upon genuine knowledge of the facts. The list in anga 5 and in upanga 4 has no securer a foundation than that of a stereotyped literary tradition. In another of these subdivisions, the thavana pamane, which contains a discussion of the seven kinds of formation of names, we find an enumeration of the 28 nakkhattas, still beginning with krttika, though with their secondary titles (pussa, jetha, mula, savana, dhanitsha, bhaddavaya). Cf. Ind. Stud. X. 285, 16, 268, 415. The patronymic formation of eight different pames, one for each born under a definite naksatra, is here specially treated of and also the names, in : dinna, dhamma, samma, (farman), deva, dasa, sena, rakkhia,867 thus, e.g,, kattia, kattidinna (kittideg), kattidhamma, kattisamma etc. Furthermore the patronymics from the names of each of their 28 divinities; 668 thus aggie, aggidinne, aggidhamme etc. All this proves eo ipso that this kind of names was very popular at the date of the composition of the text itself, or rather at the date of its sources, This is for the latter a [32] factor of synchronisticalim portance (see p. 40) since these naksatra names appear to have beeexceedingly popular at the period of the grhyasutra, and even of Panini. See my treatise on the naksatra 2,317 fg. As examples of patronymic kulanames Ikkhage (Aiksvaka), Naye (the kulam of Mahavira) and Korayve are cited. The following appear as pasanda in the same connection :samane parndarange, bhikku kavalie, tavase and parivvayae, s, Bhag. 2, 213". The scholiast explains bhikkhu by Buddhadarsanasritah and on 966 On Soraffhae cf. Kalpas, Therav. 9. 967 The names in bhuti cf. Indao, Aggi, Vayu', are omitted strangely enough. 968 ahibudhnya appears here as vivaddhi (!), cf. vividdhi ip anga 3 (p. 268); both are forms which are much more corrupted than the abhivaddhi (vuddhi) of the Suryaprajnapti, sec Ind. Stud, 10, 295.

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202 SACRED LITERATURE OF THE JAINS the other hand asserts that there is a five-fold division of samana 1 niggamtha-Sakka Sakya)-tavasa-geruya ajiva with which Abhayadeva too is acquainted (see p. 281"). He connects the pamduramga with the naiyayika. (But cf. above, p. 26). Under the head of bhavapamana, as a species of pamananama, the composition of words is first treated of. There are seven forms of this, the examples of the first form being given (see pp. 29, 30) in Sanskrit, viz. - I. damda, examples: damtas ca ostham ca, damtosthau, stanau ca udaram ca stanodaram.. vastrapatram.. asvamahisau... ahinakulam. 2, bahuvvlhi, 3. kammadharaya, 4. digu, 5. tappurisa, 6. avvayibhava, and-7. ekasesa, the plural as a collection of several units (there is no dual). The eight-fold taddhitas follow the compounds: kammam 1 sippa 2 siloe 3 samjoya 4 samivao 5 a samjuhe 6 issaria 7 'vaccena 8 ya taddhitanamam tu atthaviham.|| It is peculiar that among these examples there are almost as many of primary as of secondary formation and in fact [33] even compounds.969 The commentary explains this peculiarity, which is to be ascribed to actual ignorance (cf. the wilful blunder, p. 30) as follows iha taddhitasabdena taddhitapraptihetubhuto 'rtho grhyate, tato yatra'pi tunnae tamtuvae ity-adau taddhitapratyayo na drsyate tatra 'pi taddhetubhutarthasya vidyamanatvat taddhitajatvam (perhaps merely taddhitatvam) siddham bhavati, It is especially interesting that here samjuha, samyutha are explained by the scholiast as gramtharacana, so that the examples cited in the text are to be regarded as titles of literary compositions: Taramgavati, Malayavatt, Sattanusatthi (atta) and Bimdu are such names ! dhatue is said by the text to be the third group of bhavapamana. It is explained in Sanskrit in the following most singular fashion :- bhu sattayam parasmaibhasa, edha vrddhau, spardha samharse, gadhr pratisthalipsayor gramthe ca, badhr lodane, se'ttam dhatue. This is nothing more than the beginning of Panini's dhatupatha; see Westergaard Radices, p. 344. The fourth group, niruttie, enumerates in Sanskrit a large number of very peculiar etymologies; mahyam sete mahisah, samane, 969 On 1 tanaharae etc., on 2 vatthie, tunnae tamtuvae etc, on 3 mahane, -on 4 ranno sasurae salae, on 5 girissa samive nagaram girinagaram. Vidisae s. n. Vedisam on Taramgavarkare (in BR invariably karae), Malayavatti (vai BR) kare, satta (atta BR)nusatthikare, bimdukare (cf. dharmabindu lokabimdu, p. 457) on 7 isare talavare madambie... on 8 arahamtamaya, cakkavattimaya, Baladevamaya, Vasudevamaya.

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SACRED LITERATURE OF THE JAINS 203 bhramati ca rauti ca bhramarah, (34) muhur muhur lasati musalam. kapir iva larvate thac (v. 1. are ghatti, beti, seti) ca karoti (patati ca is added by BC) kapittham, cid iti karoti khallar ca bhavati cikkallar, urdhvakarnao70 ulukah khasya mala mehkala. Under the head of pamana, that is divided into davvao, khetia, kala", and bhavao, the measures of space, length of liquids, time and dry measures are treated of in extenso. There are frequent citations of lengthy passages of antique colouring, which deal in the form of a dialogue with the instruction of Goyama (by Mabavira) on this point. A very minute doctrine of atomos is also found here, see Bhagav. 2,256.071 The enumeration of the measures of time is similiar to that in the kalanupuvvi, above page 29, the progression by 84's beginning three gradations after the quinquennial yuga. In the discussion on paliovame (palyopama) we find inserted a lengthy passage from the Pannavana (thiipaa) in reference to the duration of the continuance of creatures in their different gradations. This insertion is given in full in some MSS., in others the beginning and conclusion above are given, it being stated that it is a citation from the Pann. Not much farther on a question is introduced in the following fashion which does not seem originaldeg78 :- tartha nam codae (codakah), prerakah, prcchakah) pannavayam (acdr yam) evam vayast, and then follow questions and answers in the usual way introduced by atthi nan , and hamta ! atthi. Later on [35] comes the dialogue between Goyama (and Mahavira), clad in an old form which is probably caused by citations. Under the head of Gunappamana, the first group of the bhavappam, the nanagunap. is said to be four-fold : paccakkhe, anumane, uvamane, and agame. The last is divided into loiye and louttarie. To the loiya is ascribed everything that is annanihim micchaditthiehim saccardabuddhimativigappiyam : tam jaha : Bharaham Ramayaram java (BCR, evarn A) cattari a veda samgoyamga. Here we have a reference to an earlier enumeration. See above, pp. 9,28. We find that jam imam arahamtehim bhagavamtehim savvadarisihim paniam duvalasangam ganipidagar, tam : ayare java ditlhivae is considered to be loguttarie. There are, however, other divisions of the agama ; thus, those into sutta", 970 urdhvakarna ... omitted in R. 971 Where uddharenu is to be translated by urdhvarenu sanha.deg ussanha, by slak. snaslaksnika, ucshlak sna'; sanha can be also for suksma; see Hem. 1, 118, where, however, we have arse suhumam. Cf. 2, 75 ? Hala 732. 972 While correcting the proof Leumann informs me of its occurrence in the Nandi NED. p. 335. It is also found in the ay. nijj. see p. 69.

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204 SACRED LITERATURE OF THE JAINS atthao and tadubhaya, or into atta anamtara", and paramparao original doctrine, doctrine that has been directly received, and traditional doctrine (see p. 216). The carittagunapamane is said to be five-fold, samaiacar., chedovatthavaniacar. (AC, merely othava BR) etc., and the samaiacar two-fold : ittarie and avakahie ; s. Aupap. pp. 38, 41, and Leumann in the Gloss. According to Leumann's communication this division goes back as far as Bhagav. 8,2,25,7. Is this the reason of the name of the chedasuttas ? Under nayapamane three ditthamtas, examples, are discussed in detail ; in these an "avisuddho negamo" is carried on from the general to the particular, or to the visuddhataro etc., and finally an advance made to the visuddho. In this section Padaliputta appears as the residence of the person who is questioned (Devadatta, Skr., not odinna !), [36] and as situated in the dahinaddha of the Bharaha khetta973 Under the head of parimanasamkh(y)a- the kaliasuaparim, i.e. manifestly the first 11 angas,974 is contrasted with the ditthivaa. The point treated of is their mutual division into, 975 and enumeration of payyava, akkhara, samghaya, pada, pada, gaha, siloga, vedha, nijjutti, anuogadara, and from here on the enumeration of the uddesaga, ajjhayana, suakkhamdha, amga in the kaliasua, and of the pahuda pahudia, pahudapahudia, vatthu in the digthivaa. According to the fourth anga and Nandi (see p. 354 fg. 631), the latter method of division does not belong to the entire dithivaa, but merely to the puvvas contained in it; [37] and the evidence of occasional citations made from the purvas (and found in other works) prove that they were actually so divided. See ibid. 973 I notice in passing that the example given on Hem. 2, 150, i.e. Mahura va Padaliutte pasaa is in agreement with the examples in question found in the Mahabhasya. See Ind. 13, 380. Is this a case of direct borrowing ? See above p. 33. Mathura does not play any great part among the Jains, but see the special statements in the beginning of the Vicaramytasangraha in Teference to a Marhuri vacana (Skandilacaryanam abhimata). 074 Likewise in Avasy. 8, 40 (below p. 64); i. e. quite another terminology than that in N. (p. 11) and in the beginning of the An. itself (p. 21), where kaliya is a subdivision of anangapavitha, or angabahira. 975 vedha, vesta, perhaps a group of verses? nijjutti an explanatory section? anuogadara a paragraph tatru paryavah paryaya dharma iti yavat, tadrupa samkhya paryavasankhya (the meaning of par yava here as a preliminary stage of akkhara is obscure; per se it doubtless denotes the different groups of alphabet, sa ca kalikasrute anantapar yayat mika drastavya, ekaikasya 'py akaradyak sarasya tadabhidheyasya ca jivadivastunah pratyekam anamtaparyayatvat, evam anyatra 'pi bhavana karya ; navaran (!) samkhye yony akaradyak sarani, dvyadyak sarasanyogah sankhyeyah sanghatah; suptinantani samaya (7) prasiddhani va sankheyani padani; gathadicaturthansarupah sankhyeyah padah; .. samkhyeya vestakah; nik sepanir yukty-upodghatanir yukti-sutrasparsikanir yukrilaksana trividha niryuktir (see p. 38); vyakhyopayabhutani tatpadaprarupanatadiny (?) upakramadini va samkhye yany anuyogadvarani.-The division into granthas, or at least this name for the division is not mentioned here. It is really identical with siloga.

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SACRED LITERATURE OF THE JAINS 205 * Vattavvaya is then divided into sasamayav. (sva') parasamayav, and sasamayaparasamayay. The scholiast cites as an example of the second a passage from anga 2; the source of the one for the third is not stated.976 Thus the negamavavaharo, but the ujjusua, explained by rjusutra (sru a !) i.e. the orthodox believer, recognizes only the first two vatt., and of these two the first alone as entitled to authoritativeness. The atth higara section consists977 merely of the gatha : savajjajoga, which states the contents (attha) of each of the 6 ajjhayanas of the avassaya. See p. 24. Under the head of samoyare, samavatara we find for the third time an enumeration of periods of time from avaliya to savvaddha. Seo pp. 29, 84. In the second dara, nikkheva,978 the author returns to the samaiam and describes in several verses the nature of the samana [38] who possesses the samaiam.979 Two of these verses recur in the samaiyajjhay, of the Avasy nijj. 8, 109, 110. See pp. 67, 68. The last section of the nikkheva, the suttalavayanipphanna, is not given in full980 by the author "for brevity's sake," laghavattham, since its contents is, he says, contained in the third dara, the anugama, which follows thereupon.. This deals particularly with the suttanugama and the nijjutti-anug., which latter is divided into nikkhevanijj,' uvagghayanijjo and suttaphasianijjo (sutrasparsikao) - see p. 36, 36". Of the gathas cited in it one in part recursos1 in Avasy, nijj. 9, 60, 976 The latter passage reads : agaram avasamta va aranna va pavvaiya idar dari sanam avanna savvadukkha vimucchamti 'tyadi; on this the scholiast says : grhasthah, aranya va tapasadayah, pravrajitas ca sak yadayah idam asmadiyan matam apanna asritah sarvaduhkhebhyo vimucyanta ity evain yada Samkhyadayah - pratipadayanti tad evam parasamayavaktavyata, yada tu Jainas tada svasamay ayaktayyata, tatas ca sau svasamaya-parasamayavaktavyato 'cyate. 277 It reads : se kim tam attho re ? jo jassa ajjhayanassa attho ro. In R, instead of tan we have samai yassa at thoro, and this is doubtless merely an example of how the verse is to be understood; savajjajoggavirai saoattho ukkittana cauvisatthassa attho etc.: i.e. according to the scholiast : "arthadhikaro 'dhyayane" adipadad arabhya sarvapadesvanuvartate. 978 Is threefold : ohanipphanne namanio suttalavayanio; ohanio is fourfold : ajjhaya nar, ajjhine (aksina), ae (ayah), jha vana (ksapana), names which are also : samayikacaturvinsatistavadisrutavisesanam samanyani. 979 See Bhagav. 2, 186. 980 He has probably lost his breath! The following sections are treated in a very fragmentary fashion. 981 kim kaivihai kassa kahim kesu kaha keciram (kaccio) havai kalankai samtaran avirahian bhava." garisa phasana - nirutti // Samaiam is to be supplied according to the scholiast. The verse recalls the quis? quid? cur? contra, simile, paradigmata, testes applied in German schools to the analysis of proverbs, etc.

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206 SACRED LITERATURE OF THE JAINS Under the head of suttaphasia the correct pronunciation of the suttas is treated of. According to the scholiast there are 32 dosas and 8 (or 6) gunas, which he discusses at length. 98 The six different means983 of making oneself certain of the correct understanding of the text are also mentioned; they are:- samhita-form of the text, pada-form, sense of the words, division of the words into component parts, consideration (of objections) and determination (rejection of the objections): samhiya ya payam ceva payattho payaviggaho | calana ya pasiddhi ya chavvi ham viddhi lakkhanam. [39] The fourth daram, nae, consists of 6 gathas, of which the first four treat of the seven different forms of naya i.e. method of conception, exegesis; they are - negame, samgahe, vavahare, ujjusue; sadde, samabhirudhe, evambhue, The scholiast says that they are named thus in reference to their connection which the samayikadhyayanam as the background of the entire work. Verse 5 gives a general definition of the word naya. Verse 6 makes known the fact that the sahu, sadhu, must hear all its forms with their manifold methods of representation, be purified by this means, and thus remain constant in his (correct) course of action. This concluding verse too thus refers directly to the samayikam, even if it does not mention it by name. It was quite necessary that here at the close some regard be had for the samaiam; the remaining part of the work refers to it but little. I have collected on Bhag. 1, 373, fg. some of the data regarding its age that can be extracted from the contests of the Anuyogadv. To the arguments that have been mentioned others may be added. In the forefront is the direct connection of the work with the grammatical Sanskrit literature, especially the citation of the beginning of Panini's Dhatupatha. Next the information of a definite nature concerning the other literatures, Brahminical, etc. of that period. The nine kavvarasas point to a highly developed system of rhetoric, and the gohas cited therein demonstrate the existence of a rich Prakrit poetry after the fashion of the vesses in Hala's Saptasatakam. The names cited in the formation of taddhitas are perhaps to be regarded as titles of dramas (cf. nadagadi at the end of the loiya works) or [40] of romances. See p. 386. Bharatam (but not Mahabh.") and Ramayanam 982 The scholiast is here very prolix, though the text is very compact and brief. 983 See on this .Haribh on Avasy. 10; 1 etc,; in an avacuri on the oghaniryukti we read askhalitapadoccaranam samhita; padavibhagah padani: padanam arthah padarhah; padavigrahastu samasabhamji padani; calana purvapaksasamka; pratyavasthanam nirakaranena svapaksasthapanam.

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SACRED LITERATURE OF THE JAINS 207 are mentioned three times in conjunction and undoubtedly were held in high esteem at that period. See my treatise on the Ram. p. 34. The contrast instituted between kaliam suam and ditlhivaa is of importance to Jaina literature. At the date of this work and at that of the Nandi, see above, p. 11, there existed a work, consisting of six ajjhayanas, on the six avasyakas, the first of which is said to form the foundation of the Anuy., though no evidence can be drawn from the Anuy. itself to prove this assertion. Another fact that savours of antiquity is the special emphasis laid on the formation of the names of persons by means of the names of the nak satras or of their divinities.994 The first nak satra names appear in the old kritika series, though no longer in their ancient form; and the names of the divinities are very much corrupted. The significance of the names Cina, Sorattha and Marahattha, and those of the different pasandas, or of each of the divinities honoured by them, must not be overlooked. There is a commentary by Hemacandrasori, scholar of Abhayadevasori.985 [41] The conclusion is formed by G.-The four mulasutras. I have as yet not been able to make out the significance of this title, 086 which has come to light only in quite modern times in connection with these texts. In the second mulasutra the expression mulasutragatha (see p54) occurs (see scholiast on Avasy, nijj. 11,61) though it is there probably used in contrast to the gathas of the nijjutti; so that mulasutra would mean nothing more than sutra (sce ibid. on 11, 39), i.e. the original to which the nijjutti belongs. - The three texts bearing the name mulasutra which I have before me (the fourth I do not possess) have in reality no sutra form at 984 As a matter of fact such names are not often found in the sidhanta. The following examples, however, belong here : Asadha, Aggidatta, Somadatta, Pusamitta, Tisagutta, Tisabhadda; cf. also Revai-riakkhatta (above p. 7). It is surprising that the form in bhuti is omitted, a form which is specially attested as occurring in Mahavira's time. Cf. also Pussabhui, Siva'. See Mahabh. on Pan. 8, 2, 107 (Ind: Stud. 4, 381) on the common name of Agnibhuti. 985 Other predecessors are Munisumdarasuri, Viradeva and Jayasinhasuri; the gaccha is Sri. Harsapuriya, the kulam that of Sri Prasnavahana. The well-known Hemacandra is, therefore, not referred to, and the above mentioned Abhayadeva is doubtless not the navangivsttikyt. Cf. pp. 276-7. 986 Does it perhaps refer to the 5 mulagunas (Avasy. 20, 6-8)

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208 SACRED LITERATURE OF THE JAINS all, but are almost entirely in metre; mulas. 1 and 3 in the ancient style (see p. 238, 239), especially in slokas; the nijj. on 2 is in gathas. They make the impression of being analogous to parisistas rather than sutras. The mulas., which is No. 2 in Bubler's list bas not been preserved in its sutra form at all, only its nijjutti being extant. The title of the fourth mulas, expressly declares it to be a nijj.; and since both the others have essentially the same form, it is not an improbable conjecture to regard these too as nijjuttis to a sutram of like name. On the other hand, however, special nijjuttis on each are cited by the scholiast, and these nijj. appear to be still extant. Of this kind are probably the two texts which the author of the Avasy. [42] nijj. 2,5 declares that he composed on dasakalia and uttarajjho. ... The prose portions found here have in places the old introductory formula : suyam me ausam..; and the concluding formula of each of the ajjh. (and uddes) of mulas. 1 and 3 ti bemi gives us an impression of their antiquity. Furthermore, the titles of all the 36 chapters of the first mulas are enumerated in the fourth anga $ 36- hence this mulas, with essentially the same contents must have existed at the date of anga 4. It appears to be cited also in the Kalpasutra. In N. (above p. 11 fg.) we find only the three titles of the mulasutas I havo before me; the name of the fourth is omitted, and the title of the second plays there, as in the Anuyogadv. (above pp. 11, 22 fg.), a very prominent part. A very ancient author is quoted for the third mulasutram; and a single chapter (14) of the An. nijj. is ascribed to a definite author, although the author of the Av. nijj. himself says, in the beginning of chap. 2, that he is author of a large number of nijjuttis on the most different parts of the Siddhanta, especially on several chedasutras, and, as already mentioned, on mulas. 1 and 3. The Avasy nijj. contains, therefore, a large amount of authoritative data in reference to the date of its composition. The contents of all three texts belong to the sphere of the vinayapitaka. The Nom. sgl. Masc. of the I Decl. ends generally in o, but chiefly in e in the few prose sections; but both forms are found together occasionally, and in fact even in the same verse. [43] The extent of mulas. 1 is stated to be 2 095 gr. that of 2 or its nijj. 2550, that of 3,700 gr. The author of the commentary on 2 is said to have died Vira 1055. 2 is all: 2550, mtent of my

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SACRED LITERATURE OF THE JAINS 209 XLIII, First mulasutram, the uttarajjhayanam, in 36 ajjhayanas. The names of these ajjh., which are cited (see page 280) in anga 4, SS 36, are identical with those in the MSS. with but a few exceptions. By the chattisam ca aputthavayaranaim, mentioned in the Kalpas. Jinac. $ 147, we must understand the Uttarajjh. according to the scholiast (Kalpalata). See Jacobi, p. 114. The correctness of this number (36) is corroborated by the concluding verse of the work itself. Haribhadra, on Avasay, 8, 54, explains the isibhasiaim mentioned there by Uttarajjhayanadini;987 and ibid 2, 5 both isibhaso and uttarajjho appear in conjunction in the text. The scholiast on Nandi explains (see p. 130) the name uttaro by the sarvesam adhyayananam pradhanatyam which belongs to this work. The author of the Avas yakanijj. states (2,5) that he is also author of a nijj. on the Uttarajjh. With the exception of chap. 29 and the beginning of 2 and 16 which three chapters commence with the formula :- suyam me ausar tenam bhagavaya evar akkhayam (or t, bh. Mahavirenam Kasavenam e.a.), the text is composed in metre and principally slokas, though there is an admixture of gathas, tristubh, etc.888 The contents consist of direct ordinances in reference to a correct course of life, especially of the clergy, [44] and of recitals and parables illustrative of this life. Much of the contents makes upon us the impression of great antiquity and recalls similar Buddhistic texts and especially anga, 2. On this mulas. we have a very detailed commentary, sisyahita, by Samtisori (Samtyacarya) in which frequent reference is paid to a nijjutti belonging to the text.989 See pp. 41, 43. 1. vinayasuyajjhayanan, 48 vv. begins : samjogavippamukkassa anagarassa bhikkhuno / vinayam paukkarissami / vanupuvvim suneha me 11. The word buddha appears to be here and frequently elsewhere in the work, an honorific title of the teacher's (vv. 7,8); cf. p. 263 (anga 2). 2. parisahajjh., 46 vv. with a prose beginning, which enumerates how the 22 parisahas : samanenam bhagavaya Mahavirena Kasavenan 987 So also the anye in the Vidhiprapa; see pp. 429, 430, 988 The metre is often very much out of order, as in almost all metrical parts of the Siddhanta. 939 In a palm-leaf MS., dating itself 1037 (A.D. 1251) the 3 appears to me to be for an original 5; in which case the date would be 1507 (A,D. 1451). According to Jacobi p. 9, the commentary of Devendragani, which was composed Sanv. 1179 (A,D. 1123), is based upon that of Samtisuri, F.-14

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210 SACRED LIETATURE OF THE JAINS paveiya. In the metrical portion the first person is used: parisahanam pavibhatti Kasavenam paveiya tam bhe udaharissami | anupuvvim suneha me ||1|| 3, cauramgam, giyyam in S,990 cau(ram)gijjam V,20 vv.; of the manusatvadi. In the commentary on v. 9 we find particular statements in reference to the seven schisms. 4. asamkhayam, asamskrtam, pamayappamayam va V, 13 vv. Of pramadapramadau (cf. No. 10 in the anangapavittha list of N., above p. 11), and of the apramada, maranakale 'pi. [45] 5. akamamaranijjam, 19 vv.; of the pamditamaranam. 6. khuddaga-niyamthijjam (cf. chap, 20), puri saviyyam S,18 vv. Of the vidyacaranavikalpas of the virata. Its appellation in S is very different though the name there suits the present contents very well, 7. elaijjam (so also V; of edaka); ura(b)bhiyam S and urabbhi also here in C, in an enumeration of the chapters which is added to the close of this MS. only 30 vv.; urabhradi-dristamtah resp. rasagrddhityagah, 8. Kaviliyam lijjam S.V.; 20 vv. Of the nirlobhatvam. It closes : ii esa dhammo akkhie | Kavilenam visuddhapannenam.. tti bemi //20// 9. Namipavvijja, 62 vv. Of the caranam prati nihkampatvam; puttam thavijja rajje abhinikkhamai Nami raya. 10. dumapattayam drumapattrakam, 37 vv.; apramadartham upamadvarena 'nusasanam. Instruction addressed to Goyama. It closes thus :buddhassa nisamma bhasiyam | sukahiam atthapahopasohiyam | ragam dosam ca chimdiya siddhigayam gae Goama tti bemi ||37||. 11. bahussuyapujjam (puvvam V), bahusrutapuja, 32 vv.-In v. 1 the refrain of 1,1 2,1: paukarissami, anupuvvim suneha me. 990 S Samavaya (anga 4); V-Vidhiprapa, where the names are enumerated in detail.

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SACRED LITERATURE OF THE JAINS 211 * 12. Harikesiajjm (Hariesideg V) 47 vy. Of the tapahsamrddhi of Hariesabala. The stories belonging here and also to the following chapters are related in detail in the commentary. tyajyam 13. Cittasambhuijjam, Citrasambhutiyam, 35 vv.; nidanam nidanadosa | Kampillasambhuo Chitto. 14. Usuarijjam, Isukariyam, 55 vv. : of the nirnidanataguna; pure purane Isugara name (i.e, not as Ind. St. 2,843). [46] 15. Sabhikkhu, 'ugam S,16 vy. Of the bhiksugunas. Each verse closes with the refrain : sabhikkhu, cf. Dasavealia 3,10. Begins : monar carissami samicca dhammam. 16. bambhacerasamahitthanan, bambhagutti C, samahitthanan S. First an enumeration of the ten bambhaceras of the bhikkhu in prose, thon 17 silogas. Of the brahmahacaryagupti. 17. pavasamanijjar, papasramaniyar, 21 vv. Of the papasramanasvarupam, and of the papavarjanam. Verses 3 to 19 close with the refrain : pavasamani tti vuccai. 18. Samjaijjan, Samjayiyam, 891 54 yv. Of the bhogarddhityaga. Karpille nayare' raya / udinnabalayahane / namenan / Samjao nama / migavvam (mrgavyam) uvanijjae /. 19. Miyaputtiyam, Maoijjam V, Miyacaritta (or Miyacarita) S, 97 vv. Of the nihpratikarmata, and of Miyaputta, son of King Balabbadda and of Miya; Suggive nayare. 20. mahaniyamthijjam (cf. chap. 6), mahanirgramthiyam; anahapayvayya S; 60 vy. Of the anathatvar; Senio Magahahivo v. 2. The title found in S agrees with the contents (as was the case with 6 and 7). 21. samuddapalijjam ('lejja V), samudrapaltyam, 24 v. of the viviktacarya. Begins : Campae Palie nama / savae asi vanie / Mahavirassa bhagavao siso so u mahappano || 991 This might be per se for samyatiyam; since the papavarjanam is: samyatasyai'va, sa ca bhogarddhityagata eva.

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212 SACRED LITERATURE OF THE JAINS 22. rahanemijjam, 49 vv. Of the anorathanemivac caranam; utpannavisrotasikena 'pi dhitih karya. Begins : [47] Soriyapurammi nayare / asi raya mahiddhie / Vasudeva' tti namenam / rayalakkhanasamjue 1/1// tassa bhajja duve asi Rohini Devai taha tasim dunham pi do putta | ittha Rama. Kesava //2/1 v. 1ab / Samuddavijae nama / v. 1a 1/3/| tassa bhajja Siva nama / tise putte mahiyase / bhagavam Arithanesi tti | loganahe damisare 1/4/... 23, Kesi-Goyamijjam, Kesi Gautamiyam; Gotamakesiyyam S; 89 vv.; cittaviplutih paresam api Kesi-Gautamavad apaneya. Begins : jine Pasi tni namenam araha logapuie /..// 1|| tassa logapaivassa | asi sise mahayase / Kest Kumarasamane / vijjacaranaparage 112 | See p. 837 on upanga 2. 24. samitu samitlo S, pavayanamayaro (!) C; 27 vv. of the pravacanamatTsvarupam, i.e. the 5 samiti and 3 gupti, which are together also called aspha samilo : iriya-bhase- 'sana dane uccare samii iya / mano gutti vayagutti kayagutti ya athama 1/2/1. These are regarded as the mothers as regards the duvalasamgam Jinakkhayam pavayanam. See Ind. Streifen, 1,133, 209, 2,047, in reference to the ethical three-fold division into mano, vaya, kaya. 25. jannaijjam, yajnlyam, 45 vv. Jayaghosacaritavarnanadvarena brahmaguna iho'cyamte. Begins : mahanakulasambhuo / asi vippo mahajaso / jayal jamajannammi (yamayajne) / Jayaghosu tti ndmao Il || 26. samayari, dasasadegC, 53 vv. Only he who is in possession of the brahmagunas (chap. 25) is a yati tena ca'rasyam 'samacari vidheya: This is ten-fold 991 : [48) avassiya, nisihiya,998 apucchana, padipucchana, chamdana, icchakaro, micchakaro, tahakkaro, abbhutthanam, uvasarpaya. The similar enumeration in Avasy, nijj. 7,12, where there is, however, a different arrangement (the same as in anga 3, 10, and Bhag. 25, 7 according to L.) :-icchakaro, miccha, tahakkaro (6-8), ava ... chardand (1-5), nimantana (instead of 9), uvasarpaya (10) -- Haribhadra on Avasy, nijj. 6,88, says 994 that there are three kinds of sdmacari, 1. the 992 The word samayari recalls especially the samayacar ikasutra of the Brahmins, with which the significance and contents of these texts is in agreement. From this I am led to conclude that samayari is an intentional deformation of samayacari: see pp. 223, 238, 243 fg: 993 nai sedhiki, see pp. 452, 257. 934 See pp. 357, 449.

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SACRED LITERATURE OF THE JAINS 213 oghasamacari, represented by the oghaniryukti, on the 20th prabhrtam (oghapra) of the 3. vastu (acarabhidhana) purva 9,2. the dasavidhasamacart, for which our chapter and Av. nijj. 7 is authoritative, and 3, the padavibhagasamacari, which too is represented by chedasutralaksanan navamat purvadeva nirvyudha, or by kalpavyavaharau.995-Begins : samayarim pavakkhami savvadukkhavimukkhanim | jam carittana niggamtha | tinna samsarasagaram || 1 || 27. khalumkijjam, khulu V, 15 vv. Of the sathata; the asathata is the antecedent condition for the samacari. It begins: there ganahare Gagge (Gargyah) muni asi visarae | ainne ganibhavammi samahim padisamdhae | The name comes from v. 3: khalumke jo u joei khalumkan galivrsabhan (s. Hem. 1263) yo yojayati. 28. mukkhamaggagai, sivamagga C, 36 vv. Of the moksamarga. Begins: mukkhamaggagaim taccam | suneha jinabhasiyam. 29. sammattaparakkamam, samyaktva; appamao S. In prose; anamtaram (in chap. 28) jnanadini muktimargatveno'ktani, tani ca samvegadimulani akarmatavasanani; [49] yadva moksamargagater apramada eva (on this then is based the title in S) pradhanam. Enumeration of the 73 samvegadini, means of deliverance (cf. Leumann, Gloss. Aup. p. 155, s. v. samvejana): samvege 1, nivvee 2, dhammasaddha 3, gurusahammiyasususanaya 4, aloanaya 5, nimdanaya 6, garihanaya 7, samaie and the remaining 5 avassaya 8-13, etc. to akammaya 73 (cf. the 48 samvegadini, Bhagav, 16, 3 and 27 samv, in anga 4, 27 Leum). As in the beginning (see p. 43) so in the end there is a direct reference to Mahavira: esa khalu sammattaparakkamassa ajjhayanassa atthe samanenam bhagavaya Mahavirenam agghavie pannavie paruvie damsie nidamsie uvadamsie tti bemi. 30. tavamaggijjam, ggo S, maijjam V, 37 vv., tapomargagati. Begins jaha u pavagam kammam ragadosasamajjiyam | khavei tavasa bhikkhu tam egagamano suna || 1 || 31. caranavihi, 21 vv.; caranavidhi. 32. pamayatthanam, 111 vv.; pramadasthanani Begins: accamtakalassa samulayassa savvassa dukkhassa u jo pamakkho / tam bhasao me padipunnacitta | suneha egamtaniyam hiyattham. 995 The three samayari texts which I have before me-see pp. 223, 369 fg. -contain another division than that stated above. Their contents is, however, connected, and they agree in the main with each other.

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214 SACRED LITERATURE OF THE JAINS 33. kammapayadi, karmaprakrtih, 25 v. Begins : attha kammain (cf. Bhag. 2, 166) vucchami , anupuvvim jahakkamar / jehim baddhe ayam jive, samsare parivattae | 1 || nanassa "varanijjam | damsanayaranar taha / veyanijjah taha moham | aukammam taheva ya 1l || namakayyar ca goyar ca artar ayam taheva ya. Closes : eesim samvare ceva khavane ya jae (yateta) buhe tti bemi || // The nanam e. g. is (see N. Anuy. Avasy. Aupap. p. 41) five-fold suyam, abhinibohiyarn, ohinanam, manananan, kevalam. 34. lesajjhayanam, lesyadeg, 62 vv.; anamtaram (in 33) prakrtaya uktas, tatsthitis ca lesyavasatah; apra [40] sastalesyatyagatah prasasta eva ta adhisthatatavyah. Begins lesajjhayanam pavakkhami anupuvvi jahakkamar chanham pi kammalesanar | anubhave suneha me || 1 || Closes : appasatthau vajjitta / pasatthau ahitthae (adhitisthet) muni tti bemi || 62/ Bhag. 1, 160, Leum. Aup p, 149. 35. anagaramaggam, ogge S, oggo V; 21 vv.; hirsaparivarjanadayo bhikkhugunah. Begins : suneha me egamana maggam Savvannudesiyam / jam ayaramto bhikkhu | dukkhana 'mtakaro bhave |! 11). Closes : nimmamo nirahankaro viyarago anasavo / sampatto kevala nanam sasaya parinivvuda tti bemi || 31 |1. 36. jivajivavibhatti, 268 vv. Begins : jivajivavibhatti / suneha me egamana io 1 jam janiuna bhikkhu / sammam jayai samjame 1/1/l. Closes : ii paukare buddhe / nayae parini yvue | chattisam uttarajjhae | bhavasiddhia sammai (sarvude A) tti bemi / 268 //. At the end in some MSS, of the text and in the scholiast there are added some variant verses of the niryuktikara in praise of the work : je kira bhavasiddhia / parittasamsaria a je bhavva ) te kira padhamti ee chattisar uttarajjhae || 1 ||... XLIV. Second mulasutram, avasyakasutram. By dvasyaka, as we have often seen in the case of painna 1, Nandi and Anuyogadv., are meant six observances which are obligatory upon the Jain, be he layman or clerical. That the regulations in reference to these observations had an established text as early as the date of N. and An., is clear from the fact that they appear in the Nandi as the first group of the anamgapavitha texts (see above p. 11); and in the Anuyogadv. the word ajjhayanachakkavagga is expressly given as its synonym. See p. 22, We have also seen [51] that the Anuyogadvarasutram claims

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SACRED LITERATURE OF THE JAINS 215 to contain a discussion of the first of these 6 avasyakas (the samaiyam), but that this claim is antagonistic to that limitation of the samdiam to the savajjajogaviratim which frequently secures the Anny. By this limitation an ethical character is ascribed to the work, the contents of which is, furthermore, at variance with the claim mode by the Anuy. The avasyakasutram is a work which deals with all the six avas yakas in the order996 which is followed in the Nandi and Anuyogadvara, and discusses the samaiam actually, not merely nominally as the Anuyog, does. Unfortunately we possess, not the text of the avasy., but merely the commentary, called sisyahita, of an Haribhadra,997 which is as detailed as that on mulas, 1. Of this commentary, there is but one MS., which, though written regularly enough, is very incorrect and fails in every way to afford the reader any means of taking a survey of its contents by the computation of the verses, etc. It labours under the defect of such manuscript commentaries in citing 998 the text with the pratikas only and not in full, with the exception of foll.73 to 1536999 and some other special passages. The text is divided according to the commentary into [52] the six ajjhayanas, with which we are already acquainted :-1, the samalam, the savajjojogavirai, which extends to fol. 1960, 2. the cauvisaithava or praise of the 24 Jinas, extending to 204, 3. vandanayam or honour paid to the teachers, reaching to 221, 4. padikkamanam, confession and renunciation (to 298deg), 5. kaussaga, expiation to (315), and 6. paccakkhanam, acceptation of the twelve vratas (to 342"). By' samaiam much more than the savajjajogavirati is meant. It is etymologically explained by samanam Jnanadarsanacaritranam ayah (35). It treats not merely of the doctrine of Mahavira on this point, but also of the history of the doctrine itself, i.e. of the predecessors of Mahav., of himself, of his eleven ganaharas and of his opponents, the 996 See p. 434 on this arrangement. 997 At the close he is called a pupil of Jinadatta from the Vidyadharakula, or an adherent of Sitambaracarya Jinabhata samapta ce yam sisyahita nama "vasyakatika kytih Sitambaracarya Jinabhatanigadanusarino Vidyadharakulatilakacarya Jinadattasik syasya dharmato joini (yakini !) -mahattar amnanaralpamanara(?) carya "Haribhadrasya. The Ganadharasardhasata is here referred to (cf. v. 52 fg) and the great Haribhadra (+ Vira 1055): see p. 371, 372 456 fg. In Peterson's Detailed Report (1883) we find cited (pp. 6-9) under No. 12 a vytti of a Sri-Tilakacarya, scholar of Sivaprabha, composed Samvat 1296. 993 342 foll. Each page has 17 lines of 58-62 aks, each. 993 Nijj 3, 315-9, 3.

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216 SACRED LITERATURE OF THE JAINS different schisms (ninhagas, nihnavas) which gradually gained a foothold in his teachings. The latter are chronologically fixed. Haribbadra quotes very detailed legends (kathanakas) in Prakrit prose (sometimes in metre) in this connection and also in connection with the dithamta and udaharana which are frequently mentioned in the text. These legends have doubtless been borrowed from one of his predecessors whose commentary was composed in Prakrit. The remarks of this predecessor, cited elsewhere either directly as those of the Bhasyakara (see on Nijj. 10, 47), or without further comment or mention of his name, he has incorporated into his own commentary. This too was here and there composed in Prakrit. Occasional reference is made to a mulatika (see on Nijj. 19,1,2), which in turn appears to have been the foundation of the Bhasyakara. (53) Even if we do not possess the text of the sadavasyakasutram with its six ajjhayanas which was commented upon by Haribhadra, our loss is to a great degree compensated by a metrical Nijjutti. This is even called avas yakasutram at the close in the MSS., and is probably the only Avasy. text which is extant.1000 At least Haribhadra regarded it as an integral portion of his text. He has incorporated it, with but a few omissions, into his commentary, and commented upon it verse for verse. He cites its author not merely as Niryuktikri, kara, (c.g. on chap. 16, 17) as Samgrahanikara, as Mulabhasyakrt (e.g. 2,135) or oven merely as Bhasyakara (e.g. on 2,70,142, i.e. just as the author of the above-mentioned commentary in Prakrit prose) but also occasionally as gramthakara, okrt (see for example Nijj. 8,44,10,95) and even as sutrakara, okst (e g. Nijj. 1,76' 16, 80). The verses of the Nijj. are occasionally called1001 sutras by him ! From a consideration of these facts we are led to the conclusion that the sole difference between the text commented on by Har, and the Nijj. lies in the different divisionthe text being divided into 6, the Nijj. into 20 ajjhayanas. See below. The fact that Har. does not cite at all some sections of the Nijjutti (for example the Theravali at the very start) may, however, be held to militate against the above conclusion. His text too contains besides the Nijj. several other parts, chiefly in prose, (54) which he calls sutras or words of the sutrakara (see Nijj. 13, 53), e.g. especially a pratikramanasutram given in extenso. He furthermore occasionally contrasts 1000 Cf., however, the avasyakasrut askandha in Kielhorn's Report, 1881, p. 92, and the sadavasyakasutram in Buhler's paper in the Journal of the Vienna Acad, 1881, p. 574. 1001 e. g. tatha ce 'ho 'padesik am gathasutram aha Niryuktikarah: samsara (2.18).

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SACRED LITERATURE OF THE JAINS 217 the sutragatha or mulasutragatha with the gathas of Niryuktikara. See on Niry, 11, 1002 39 61 With this the following fact is in agreement: several times in the MSS. of the Nijj. there are inserted in the text short remarks in Sanskrit which refer to the proper sutram. This sutram has, however, not been admitted into the text, e.g. Nijj. 10,,,12,176. In one case, chap. 20, this sutra portion (in prose) has actually been incorporated into the Nijj. It is, furthermore, noteworthy that in the Nijjutti, too, Haribhadra distinguishes different constituent parts and different authors (see p. 53). He refers its verses at one time to the niryukti(kara), mulabhasyakara,1003 and at another to the samgrahanikara, or even sutrakrt (!). He thus brings these verses into direct contrast with each other1004 and subjects them to different treatment, by citing some, perhaps those of more recent date, in full, [55] either word for word or without commentary; while the remainder he cites as a rule merely by their pratikas and then explains, first by a gamanika, or aksaragam., i.e. a translation of each word, and finally by expository remarks called out by the nature of the subject.1005 Haribhadra too appears to have found a special defect existing in his sutra text. Between chapters 8 and 9 of the Nijj. we ought to find sutrasparsini nijjutti according to his statement; but: no'cyate, yasmad asati sutre (!) kasya 'sav iti. Haribhadra devotes a long discussion to sutras in general, which recurs Nijj. 10,2.89,11,7 (sutra and niryukti), 12,17:13,55 1002 In other passages, however, he says that the verses even of the Nijj. are sutras ! See p. 53, note 2. 1003 e.g. 4.3, iyam niryuktigatha, etas tu mulabhasyakaragatha : bhimaffhadeg (4, 4-6). 1004 The sutrakit appears here as later than the samgrahanikara, fol. 260a:-tan abhidhit sur aha samgrahani karah ambe (Nijj. 16,48) gaha; asi (49) gatha; idam gathadvayam sutrakin-niryuktigathabhir eva prakatar thabhir vyakhyayate (sutrakrta.. vyakhyayate or sutrakin niryu vyakhyati would be better); dhadamti padhadam ti; then follows the text of Nijj. 16, 50-64 in full but without commentary. Here it is to be noticed that one of the MSS. of the Nijj. in my possession omits these 15, verses from the text. See p. 59 in regard to the assumption that the Nijj. is the work of several authors. 1005 An occasional reference to other methods of treating the subject is found, e g. 2, 61, iti samasarthah, vyasart has tu visesavivaranad avagamtavyah. Or on 10, 19, iti gathaksararthah, bhavarthas tu bhasyagathabhyovaseyah, tas ce mah (in Prakrit, but not from the Nijj.).

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} SACRED LITERATURE OF THE JAINS Using due caution in reference to an explanation of the mutual relation which exists in our text between Sutta and Nijjutti, and in reference to the form of the text of the Avasyakam which existed in the time of Haribhadra, I subjoin a review of the 20 ajjhayanas of the existing Nijj. The two MSS. which I possess (the second I call B) show many divergences from one another, some of which are explainable on the score of inexact computation of the verses, Other MSS. contain much greater variations. The passages cited in Jacobi, Kalpas p. 100(104) as 2,97 and p. 101 as 2,332 are e. g. here 3, 281 (291), 332 (342). Very great divergences come to light in the two MSS. in Peterson's [56] Detailed Report (1883), pp. 124 and 127. These MSS. are numbered Nos. 273 (=P) and 306 (=7, with a break in the beginning; and chapters 1,2 and 6 are lost). The text is composed exclusively in gathas. One of its special peculiarities is formed by the frequent daragathas, i.e. verses which state briefly the contents of what follows, principally by the enumeration of the catch-words or titles of paragraphs. Unfortunately the use or denotation of these verses is not regular; from which fact the benefit to be derived from this otherwise excellent method of division is materially reduced The Nom, Sgl. Masc. 1. Decl, ends, with but very few exceptions, in o. It must be prefaced that Haribhadra treats chap. 1-10 under ajjhayana 1, 11-12 under ajjh. 2 and 3 respectively, 13-18 under ajjh. 4, and the last two chapters under ajjh. 5 and 6 respectively. This is done, however, without specially marking off the conclusions of the chapters of the Nijj.1006 Only the conclusions of the six ajjhayanas are distinguished from the others. 1. Pedhia, pithika, 131 vv. (in P the thiravali has nominally 125 and pedhiya 81 ga!). It begins with the same Theravali (50 vv.) that occurs in the beginning of the Nandi, and treats, from v. 51 on, of the different kinds of nana (cf. Nandi and Anuyogadv.) Haribhadra does not explain the Theravali at all and begins his commentary (fol. 3) at v. 51 abhinibohiananam/suananam ceva ohinanam ca | taha manapajjavananam | kevalananam ca pamcamayam ||51||. [57] 2. padhama varacaria, 173 (178 P, 179 B) vv., treats, from v. 69 on, of the circumstances of the lives, etc. of the 24 Jinas, especially of 10 Chapter 8 forms an exception, though at the end at least it says: samapta ce' yam upodghataniryuktir iti, but in such a way that it is not mentioned as the "eighth chapter"; nor is the statement made that it is concluded.

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SACRED LITERATURE OF THE JAINS 219 Usabha, the first of their number. In the introduction it is of extreme interest to notice the statements of the author in reference to his own literary activity. It is as follows : titthayare bhagavamte / anuttaraparakkame amianani / tinne sugaigaigae / siddhi pahapa esae vamde 1/1/1 vardami mahabhagam | mahamunih mahayasam Mahaviram amaranararayamahiam | titthayaram imassa titthassa 1/2|| ikkarasa vi ganahare / pavayae parayanassa vamdami / savvar ganaharavamsam / vayagavamsam pavayanar ca /31/ te vamdiuna sirasa | atthapuhuttassa 007 tehim kahiassa / suananassa bhagavao / niyyuttim1008 kittaissami 1/4|| avassagassa dasaka | liassa taha uttarajjha-m-ayare1009 / suagade niyyuttin / bucchami taha dasanam ca 1/5/1 kappassa ya niyyuttim / vavaharasse 'va paramaniunassa suriapannattie / buccham isibhasianam1010 ca 1/6|| eesim niyyuttim. bucchami aham jinovaesenam / aharanaheukarana- / payanivaham inam samasenam 117|| samaiani yyutti / bucchar uvaesiar gurujanenam / ayariaparamparena | agayam anupuvio 1/8/1 niyyutta to attha / jam baddha tena hoi niyyutti / taha vi ai cchavei / vibhasium suttaparivadi /19/1 There is no doubt that we have here the beginning of a work, [58) and that chapter 1 (which is itself called pithika, support, complement) did not yet precede these verses at the period of their origin.1011 From v. 5 and 8 we learn that the author does not intend to write an introduction merely for this second chapter, but that his work is designed for all the dvasyaka matter and especially the samaiam. The separate statements of his account show that he intended to carry his investigations into the first two angas too, the fifth upangam, three 1007 Arthaprthutvam. 1008 sutrarthayoh parasparam niryojanam niryuktih; - kim asesasya srutajnanas ya? no, kim tarhi? Srut avisesanam avasyakadinam ity ata eva 'ha: avassao; : niryukti . is perhaps an intentional variation of nirukti. 1009 samudayasabdanam avaya ve vyttidarsanad, yatha Bhimasena Sena iti, uttaradhya ity uttaradhyayanam avaseyam. 1010 devemdrastavadinam. 1011 They are placed thus in a palmleaf MS, No. 23, in Peterson's Det. Report (1883) (only 1, 51 abhinibohia... see p. 56, precedes) at the beginning of a text entitled "niryuktayah." which contains at least several, if not all, of the above 10 niry.

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220 SACRED LIETATURE OF THE JAINS chedasutras, two more mulasutras, 1012 and, if Haribhadra's explanation of isibhisiai is correct,1013 to painna 7 fgg. If we compare these statements with those in the commentary of Rsimandalasutra in Jacobi, Kalpas, p. 12, in reference to the ten niryuktis composed by Bhadrabahu, it is manifest that they are identical instead of kalakasya in the passage in Jacobi we must read kalpakasya), and that Bhadrabahu must be regarded as the one who in our passage speaks in the first person. This conclusion, however, is not supported by the Theravali in chap. 1, which, as we have seen, p. 7, is much later than Bhadrabahu. Nevertheless, we have just above formed the opinion that this contradiction is immaterial, since this pithika is to be regarded as not extant at the time of the composition of chap. 2. (59). The greater is, however, the contradiction which is disclosed by other parts of the text, notably the first verse of the oghaniryukti cited as 6,89, and chapter 8, etc. The statements made there refer to a period much later than that of Bhadrabahu, the old bearer of this name, and who is assumed to be the last cauddasapuvvi (+ Vira 170). All these statements must either be regarded as alien to the original text, or the person in question may be one of the later bearers of the name of Bhadrabahu, to whom these ten Niryuktis might be referred. The further course of the account would then determine to what and to how late a period this Bhadr. belonged. All this is, however, on the supposition that we should have to assume that all the other chapters of the Nijjutti were the work of but one hand ! In this connection the distinction is of significance which Haribhadra-see above pp. 54, 55draws in reference to the separate constituent parts of the Nijj. The fourteenth chapter is expressly stated by him to have been composed by another author, viz. Jinabhadda. See my remarks on pp. 61, 62 in reference to the incorporation of the oghanijjutti. The result is that chap. 14 and several other chapters (9, 11, 12, 20) exist in a detached form in the MSS., without any connection with av, nijj. At any rate the statements made in the text remain of extreme interest since they show the interconnection of the ten niryuktis mentioned in the text, and their relation to one author. A good part of these niry. appears to be still extant. [60] As regards the MS. of the niryuktayah, mentioned above p. 58", we must confess that Peterson's account does not make it clear in which of the above ten texts it is contained. On the acaraniryukti see p. 258, Peterson, Palm-leaf 62, Kielhorn's *012 dasavealiam is undoubtedly referred to under dasakaliam. See the same denotation in v. 1 of the four gathas added there at the close. For the abbreviation see note 3 on p. 57 in referenee to uttarajha. 1013 This is, however, extremely doubtful as regards the existing painnam called devendrastava. See pp. 442, 259, 272, 280, 281, 402, 429, 431, 43.

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SACRED LITERATURE OF THE JAINS 221 Report (1881) p. 10; on a suyagadanijj. see Pet. Palm-leaf, 59, a dasavealianijj, ib. 167. We have also citations from the nijj. in up. 5 and mulas, 1. What follows is very interesting : attham bhasai araha | suttam gamthamti ganahara niunam | sasanassa (pasa!) hi atthae | tao suttam pavattal ||13|| samaia-m-aiam | suananam java bimdusarao | tassa vi saro caranam | saro caranassa nivvanam ||14||. Here the contents of the doctrine is referred back to Arahan, but the composition of its textual form is ascribed to the ganaharas See pp. 216, 345, above p. 35 and p. 80. The word samaiam, which we have found in v. 8 used as the title of the first avasyaka, is now used in its other signification, i.e. as the title of anga 1: for bindusara is the title of the first purva book in the ditthivaa, anga 12. See above pp. 243, 244. 3. bia varacaria, 349 (also P, 359 B) vv., of like contents.2014 It begins Viram Aritthanemim Pasam Mallim ca Vasupujjam ca / ee muttuna Jine avasesa asi rayano ... Despite its seeming exactness, its statements give the impression of being apocryphal. Verses 287 (297) fg. treat of Siddhattha and Tisala, 1015 the fourteen dreams of Tis,, etc. [61] 4. uvasagga, 69(70 Pp) vv., treats especially of Vira.1916 The statements made here in chapter 4 take almost no notice at all of the facts in reference to the life of Vira that are found here and there in the angas: nor does the Kalpasutram (see p. 474) devote a greater amount of attention to this subject. 5. samavasaranam, 69(64 P) vv., as above. 6. ganaharavao, 88(33 P, 90B) vv. (is wanting in ); the history of the 11 pupils of Vira: Imdabhui 1, Aggibhui 2, Vaubhai 3, Viatta 4, Suhamma 5, Mamdia 6, Moriaputta 7, Akampia 8, Ayalabhaya 9, 1014 Jina 6 is called Paumabha (v. 23), Jina 8 Sasippaha (v. 24), Jina 19 Malli appears as a masc. (Mallissa v. 30) 1015 On Devanamda see v. 279 (289); but Usabhadatta is not mentioned. We read Somilabhidhano in the scholiast. 1016 Gosala v. 15 fg.

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222 SACRED LITERATURE OF THE JAINS Meajja 10, Pabhasa 11 (see Hemac, v. 31, 32); tittham ca Suhammao, niravacca ganahara sesa (v. 5). The contents is as above, and almost no reference is paid to the account in the angas. It concludes with the statement (above p. 48): samayari tiviha : ohe dasah, padavibhage //88/7; in B there follows, as if belonging to this chapter, as v. 89 the beginning verse of the oghaniryukti, and thereupon the statement ittha'rtare ohanijjutti bhaniyavva, In A v. 89 appears as v. 1 at the beginning of chap. 7 and then follows in partial Sanskrit : atthau1017 'ghanir yuktir vaktavya ; after this verse 1 of chap. 7 according to the new computation. There is probably an interpolation here. Since chap 7 treats of the second of the three samacarts enumerated in 6,88, and the first receives no mention, it was necessary to remedy this defect. The third samacari is, according to the statements of the scholiast here and elsewhere, pp. 357, 449, represented by the two chedasutras : kalpa and vyavahara. It is very probable that the interpolation is not merely one of secondary origin, but an interpolation inserted by the author himself. (62) If this is so, he deemed the ohanijjutti which he had before him (perhaps his own production) to be the best expression of the first form of the 3 samacaris, and consequently, not taking the trouble to compose a new one, incorporated1018 brevi manu this ohanijj. (cf. above p. 59), or rather referred to it merely by the citation of its introductory verse., A complete incorporation brought with it no little difficulty, because of the extent of the text in question.1019 The economy of the whole work, would have lost considerably if the entire text had been inserted. The text which we possess under this name and of which the first verse alone is cited here, consists of 1160 Prakrit gathas.1020 I shall refer to it later on, and call attention for the present to what I have said on p. 37: - that the first verse cited here from it, in that it mentions the dasapuvvi, excludes any possibility of that Bhadrabahusvamin, whom tradition calls the author of the oghaniryukti, having been the first bearer of this name, who is stated to have been the last cauddasapuvvi. The same, of course, holds good a fortiori of the author of our text, in which this verse is quoted, 1017 attha instead of atra. 1018 In the Vidhiprapa (in v. 7 des jogavihana ) the ohanijjuti is said to be "oinna," avarirna into the avassayam. 1019 Haribh, says : sampratam oghaniryuktir vacya, sa sa prapancitatvat (perhaps on account of its fulness) na vivtyate : and likewise at the end : idanim padavibhagasamacaryah prastayah saca kalpavyavahararupa bahuvistaras vasthanad avaseya ; ity uktah samacaryupakramakalah 1020 The oghaniryukti, which in PA is actually incorporated with the text, has but 58 (or 797) verses. See below. p. 82.

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SACRED LITERATURE OF THE JAINS 223 - 7. dasavihasamayari, 64(P7,65B) vv. ; cf. uttarajjh 26; the enumeration here in chapter 7 is as follows (see above p. 48): iccha, miccha, tahakkaro, avassia nisihia | apucchana ya [63] padipuccha chamdana ya nimantana 1/1/) uvasampaya ya kale samayari bhave dasaviha u | eesi tu payanam pattea paruvanam buccham //2/1 8. Uvagghayanijjutti, 211(214 B,216 P,2107) vv. In vv. 40-50 glorification of Ajja Vayara (plur, maj.), degVaira, Vajrasvamin, who extracted1021 the agasagama vijja from the mahapainna (see p. 251) and made ample use of the latter. In his time there still existed (p. 247) apuhatte kalianuoassa, aprthaktvam kalikanuyogasya, but after him (tenarena, tata aratah, Haribh.), i.e. perhaps through him there came into existence puhattam kaliasua ditlhivae1022 a, prthaktvam kalikasrute drstivade ca (v. 40). Tumbavana, Ujjeni, Dasapura, nayaram Kusumaname (Pataliputra) appear in regular order as exercising an important influence upon his life. In vv. 50-53 glorification of his successor Rakkhiajja (plur, maj.), Rakkhiakhamana, i.e. of Arya Raksitasvamin, son of Somadeva and Ruddasoma, (elder) brother of Phaggurakkhia and pupil of Tosaliputta. These two names : Vajrasvamin and Aryaraksita (cf. Hemacandra's Parisistap. chaps 12, 13), especially as they are regarded here as persons deserving of great honour, bring us to a period much later than the old Bhadrabahusvamin. According to the statements of the modern Theravalt (see Klatt, 1, c. pp. 246, 2470) 252deg, his death is placed Vira 170, but that of Vajra, 400 years later, Vira.584 1023 We will find below that [64] there is mentioned here another date later by several years. Hem v. 34 too says that Vajra is the last "dasapurvin," one who still has knowledge of 10 of the 14 purvas, and in general that he is regarded as deserving great honour as regards the transmission of the sacred texts. See the account of Dharmaghosa on the Kupaksakausik, Kup. p. 21(811). The two-fold division into kaliasua and ditthivaa (also in the Anuyogadv. above, pp. 36, 40), dating back as far as Vajra according to v. 40, is in contrast to a no less peculiar division into four parts, referred back in v. 54 fg. to Arya Raksita : kaliasuam ca isibhasiyaim taio a surapannatti / savvo a ditthivao cautthao hoi anuogo 1/54|| jam ca mahakappasuam jani a sesani cheasuttani / caranakaraninuoga tti kaliatthe uvagayani //55// Here then the isibhasi yain (which Har. explains here by uttaradhyayanadini ! see above pp, 43, 58) 1021 But according to the Ganadharasardhasata, V. 29, it was taken from the sumahapainnapuvvau ! see p. 479. 1022 In v. 36 there was mention of 700 (!) or 500 nayas, eehim (v. 37) ditthivae par uvana sutta a:tha kahana ya; each of the 7 etc. nayas-see p. 350 ff. and p. 39 :-satavidhah. 1023 See also Kupaksak, p. 21 (811)n.

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224 SACRED LITERATURE OF THE JAINS and upanga 5 are enumerated as members holding equal rank 1024 with the kaliasuam i.e. angas 1-11, and the ditthivua, i.e. anga 12. Although the "mahakappasuam" and "the other chedasutras" (kalpadini, scholiasts) are said to have been borrowed from anga 12, they are akin (or risibhasita) to the kaliasua, i.e. angas 1 to 11. Such is apparently Haribh's conception of the passage,1025 [65] In this text we notice that the different sections are frequently joined together without any break; and such is the case here. In vv. 56 to 96 we find very detailed statements in reference to the seven ninhagas, nihnavas, schisms, 1026 After an enumeration (v. 56) of the names there follows a list of their founders, the place of their origin (v. 59), the date of their foundation (vv. 60, 61), and then a more exact list of all in regular order, though in a most brief and hence obscure fashion, the catch-words alone being cited. The kathanakas etc. adduced in the scholiast, help us but little to clear up this obscurity. The first two schisms occurred during the life of Vira, the first (vv. 62, 63), the Bahuraya, bahurata, under Jamali in Savatthi in the fourteenth year after he obtained knowledge (Jinena uppadiassa nanassa), --the second (vv. 64, 65), the Jivapaesiya, under Tisagutta (caudasapuvvi) in Usabhapura in the sixteenth year thereafter. The third schism (vv. 66, 67), the Avvattaga, avyaktaka under Asadha in Seabia (Svetavika), in the 214th year after the end of Vira's death (siddhim gayassa Virassa). They were "brought back to the right faith" (Jacobi, Kalpas p. 9) by the Muria (Maurya) Balabhadda in Rayagiha. The fourth schism (vv. 68, 69), the Samucchea or ccheia under Asamitta (Asva) in Mihilapura (Mithila) is placed in the year 220 after Vira.1037 The fifth (vv. 70, 71), [66] the Dokiriya, under Gamga in Ullamatira (? A, Ullaga B, Ulluga scholiast, Ulluka in Skr.) in the year 228. The sixth, the Terasia, trairasika, under Chaluga in Amtaramjia, in the year 544, is treated of at greater length (vv. 72-87), (To be continued) 1024 The terminology in the Nandi-see above p. 11 is quite different. There the kaliam suam, together with the ukkaliam, as a subdivision of the anangapavittha texts, is opposed to the duvalasamga ganip; the isibhasiaim together with the surap. are regarded as parts of the kaliyam. In reference to the use of the word Anuy, see above, p. 36n 2. 1025 upalaksanat kalikasrutam caranakarananuyogah, rsibhasitani dharmakathanuyoga ili gamyate; sarvas ca drstivadas caturtho bhavaty anuyogah, dravyanuyoga iti; tatra sibhasitani dharmakathanuyoga ity uktam, tatas ca mahakalpasrutadini rsibhasitam tva (tatvat?), distivadad uddhitya tesam pratipaditatvat dharmakathanuyogavva(? tvac ca?) prasamga ity atas tadapohadvaracikirsaya ha: jam ca... (v. 55). See p. 258. 1026 See above, pp. 275, 381 on anga 3 and upango 1. Further information is found in the second chedasutra (see p. 463) and in the scholiast on uttarajjh. 3, 9). 1027 Abhayadeva on up. 1 mentions Pusyamitra instead of Asamitta See p. 381. Is this merely a lapsus calami?

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SACRED LITERATURE OF THE JAINS 225 though in a vory obscure fashion. We have already scen (p. 351) that anga 12, according to the account of anga 4 and Nandi, devoted considerable attention to these schisms. Finally, the therdvall of the Kalpasutra (86) contains several statements in reference to the Terasiya saha and its founder Chalue Rohagutte Kosiyagotte. The latter it calls the scholar of Mahagiri, who, as in the theravalt of the Nandi, is called the ninth successor of Vira. But this is not in harmony with the above-mentioned date (544 after Vira), since it is equivalent to an allotment of 60 years to each patriarchate. There is then here, as in the case of the name of the founder of the fourth schism--see 351", 381-a considerable discrepancy in the accounts. The seventh schism, the Abaddhia (vv. 88-91), under Gotthamahila in Dasapura is referred to the year 584 and brought into connection with Ayya Rakkhia, Pasamitta and with the ninth puvva (p356). The first of these statements harmonizes with the other information concerning Rakkhia which we possCSS. See p. 63, Klatt p. 247'. The name Pasamitta is frequently met with. According to Merutunga's Vicarasrent (see Buhler, ante, 2, 362 and Jacobi, Kalpas. p. 7), there reigned a Pasamitta, -successor of the Maurya (the Pusyamitra of the Mahabhasya, etc !) in the years 323-353 after Vira. Neither can he be the one referred to here, nor the Pasamitta who was the founder of the Pusamittijjam kular of Caranagana in $ 7. of the theravali of the Kalpas., which emanated from Sirigutta, the pupil of the tenth [67] patriarch Suhatthi. The name Pasamitta occurs here too in chap. 17(16), 190 (sce p. 74",) as that of a contemporary of king Mudimbaga and of Ayya Pussabbai. Abbayadeva on up. I mentions him as the founder of the fourth schism. See p. 65'. In addition to these seven schisms there was an eighth (vv. 92-95), that of the Bodia, Pautika, according to Haribh, under Sivabhai in Rahavirapura (Rathao) in the year 609. According to the account in Dharmaghosa's scholiast on his Kupak sakaus., the Digambaras are referred to; see Kup. p. 6 (796) where I have attempted to shew that the name Bodia has the same meaning (naked) at digambara. The animosity against the Botikas is as keen as can possibly be imagined. In the 22nd chapter of the Vicaramstasargraha, the remaining 7 nihnavas are said, according to Malayagiri's commentary on the Avasy., to be desavisamuddino dravyalimgera 'bhedino, but the Botika : sarvavis. amvadino dravyalimgato 'pi bhinnas. Similarly Haribh. on v. 92 (desavio and prabhatavio); seo also Jacobi, Kalpas. p. 15". In the kalasattari, F.-15

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: 226 SACRED LITERATURE OF THE JAINS 37 71' v. 40, they appear as khamana pasamdiya; also in Kup. 1, ibid. 1,, or as khavanaya, i.e. ksapanaka. See below, p. 75. 2, si In contradistinction to these heterodox opinions (micchaditthi) we have the praises of the samaiam sung in v. 102 fg. We find it called.1023 (v. 108) an "ajjhayanam" as opposed to the "remaining (five) ajjhayanas;" and the two verses closing with the refrain ii kevalibhasiam [68] are cited in reference to it. These verses recur in the Anuyogadvarasutra (see above pp. 37, 38) as I have shewn on Bhagav. 2, 186. After the conclusion of the upodghataniryukti we find in the scholiast (see above p. 55) the following statement: atra sutrasparsikaniryukty (see p. 38) -avasarah, sa ca praptavasara 'pi no 'cyate, yasmad asati sutre kasya 'sav iti; to which is joined an elaborate deduction in reference to sutta and niryukti. 9. namukkaranijjutti, 139 (PT, 144B) vv. Towards the end we find the verse eso pamca (132), glorifying the pancanamukkara, a verse we have already met with in upanga 4; see p. 393. In the last pada we have here the reading havai mangalam; see Kup. p. 21 (811) fg., where this form of the verse is referred directly back to Sri Vajrasvamin. See p. 38.3 on v. 6. A detached copy is found in Peterson, Palm-leaf No. 776. 10. samaianijjutti, 100 (, 111 P, 112 B) vv. Begins: namdi-amuogadaram vihivad uvagghaiam ca kaunam/kauna pamcamamgala-m drambho hoi suttassa || 1 //. The knowledge of the namdi and of the anuogad 109 is here regarded as a preliminary condition for the understanding of the sutra. This citation is both per se of interest (see p. 3), and also because from it we can prove that the avasyaka texts, quoted in these two works are to be distinguished from our av. nijj.-though this was tolerably self-evident after the remarks on p. 53 ff. The text continues : ahava (!) kayapamcanamukkaro karei samaiam ti so bhihio | samaiamgam eva ya jam so sesam ao buccham [69] //2/1 sutram (atra 'mtare sutram vacyam B). On this Har. (see between 8 and 9): atra 'mtare sutrasparsaniryuktir ucyate svasthanatvad, aha ca niryuktikarah: sana). 1029 namdis ca anuyogadvarani ca Haribh. 1028 ajjhayanam pi a tiviham | sutte atthe tad-ubhae ceva | sesesu vi ajjhayanesu (caturvinsatistavadisu) hoi ese 'va nijjutti (uddesanirdesadika niruktiparyava

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SACRED LITERATURE OF THE JAINS 227 akkhaliya (v. 3) tti,1930 gaha. We have here then a very incomplete quotation of the text, see above p. 55-In vv. 30-38 there are special statements in reference to the 11 karamas, the fourth of which is here called thiviloyanam. See p. 414. In v. 40 we find a division of the suam into baddham and abaddham. The former is explained by duvalasamgam and called nisiham and anisiham (see pp. 452, 553); the nistham is explained as pacchannam, and the following added in illustration:- nistham nama jaha 'jjhayanam (v. 41). In verse 42 we find a citation from purva 2-see above p. 354-in immediate conjunction with the foregoing. 11. Cauvtsatthai, 62 (61 BP) vv., second ajjhayanam in Haribh. Stands alone in Peterson's Palm-leaf 77deg. 12. Vandananijjutti, 191 (189p B, 190 P) vv., equivalent to the third ajjh. of Har. Stands alone in Peterson's Palm-leaf No. 77d. From v. 36 on there is a dialogue between guru and codeg codaka, see above p. 34. After v 176 we read in the text atra sutram, and Har. quotes a text which begins with the words icchami khamasamane vamdium. 13. padikkamananijjutti, 54 (52 PB, 51m) vv. Chap. 13-18, which correspond to the fourth ajjh. of Haribh., presuppose a [70] pratikramanasutram101 given by him in full in sections. These chapters form a species of running commentary to each of the sections of the pratik. Chap. 14, 15 take up one section each, chap. 17 two, chap. 13, 16 contain the explanation of several sections. The sections explained in chap. 13 read :- padikkamami egavihe asamjame p. dohim bamdhanehim, p. tihim damdehim, p. cauhim jjhanehim. The entire following chapter is an explanation of the latter sentence. In a dhammajjhanam of 69 vv. precedes these sections commented upon in chapter 13. 14. jhanasayam, dhyanasatakam, 106vv. The last verse (106) which is omitted by Haribhadra, mentions only 105 vv,, and states that 1030 akkhaliasambiai vakkhanacaukkae darisiammi suttapphasianijjuttivittharattho imo hoi // schol. tatra 'skhalitapadoccaranam samhita, athava parah samnikarsah samhita (a fine Brahminical reminiscence /).. padam, samhita padartha, padavigraha, calana, pratyavasthanam (see above p. 38) are here referred to. 1031 It begins icchami padikkamium..; it is in prose and different from the sraddha-or sravaka-pratikramanasutra, whose 50 gathas, divided into 5 adhikaras, were commented in Sarhvat 1496 (A.D. 1440) by Ratnasekhara from the Tapagaccha (No. 52 in Klatt). In Peterson's Palm-leaf MSS. there are two other similar texts, & pratikramanasutram 86e 83c (where it is called aticaraprat) and a pratikramanam 154a (see p. 125b), which is different from the first.

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228 SACRED LITERATURE OF THE JAINS Jinabhadda is the author of this centolon : parcuttarena, gaha-saena jjhanasayagar samudditpham / Jinabhaddakhamdsamanehi kammasohikaram jaino // 106 1). It had originally, as at present (see Peterson's Palmleaf 77a 161"), a quite independent position and was later on inserted here. This is clear from the fact that the beginning contains a special salutation, which is usual only in the case of independent texts :Viram sukkajjhanag-gidaddhakammimdhanam panamiunamljotsaram sara.. nnan, jhanajjhayanam pavakkhami 1/1|| Haribh. cites this dhyanasatakar just as he usually cites his (71] kathanaka ; ayam dhyanasamasarthah, vyasarthas tu dhyanasatakad avaseyah, tac cedam dhyanasatakam asya maharthatvad vastunah sastramtaratvat (!) this is plain; we should have expected 'tvac ca) prarambha eva vighnavinayakopasamtaye mamgalartham istadevatanamaskaram aha : Viram .. The explanation concludes (omitting verse 106) with the words :- samaptam dhyanasatakam, and the commentator proceeds with his explanation of the pratikramana. sutram : padikkamami pancahim kiriyahis, again having recourse thereby to the paritshavaniyaniy yutti. 15. paritthavania, 151 (152 P. 1537 B vv. Begins : parithavaniavihir/ bucchami dhirapurisapannattam | jam nauna suvihid pavayanasaram uvalahamti ||1|| This chapter, too, gives me the impression of having originally enjoyed a separate existence. Nevertheless it is closely connected with chapter 18, since they both share this form of introduction. It is also noticeable that the same. verse recurs with tolerable similarity in 20, 9; from which we may conclude that chapters 16, 18, 20 were composed by one author. Haribh, in this chapter omits or leaves a large number of verses upexplained; and begipping with v. 79. His commentary is partially composed in Prakrit, probably taken from the old bhasya (sce p. 52). After the conclusion :paristhapanika samapta, he proceeds to cite and explain the sutram : padikkamami chahim jivanikaehim. In a there is an additional chaptor lesdo, with 13 vv., inserted between the conclusion and explanation. 16padikkamanasanghayani, pratikramanasangrahani, "133 (80 PB) vv. The verses, which are not found in [72]B, 1033 are cited in full by Haribh, as a part of his commentary10: The verses which A B have 1032 He appears in Ratnasekhara as the author of a visesavasyaka. See proceding note. 1033 PX also presumably do not contain the verses : A 18-30, 32-43, 50-64, 68-80. 1034 On one occasion he calls these verses (vv, 50-64) niryuktigathas of the sutraki(!), by which the sutrakyt (!) is said to explain the two preceding verges (48, 49) of the sangrahanikara ! See above p 34n3.

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SACRED LITERATURE OF THE JAINS 229 in common, are cited by him here, not as verses of the niryuktikst, but as a part of the samgrahanikara. In these chapters we find explanations and enumerations of the contents of sections 6-31 of the pratikramanasutram. Each group of verses is explained under its proper section. Chapters 14 and 15, however, belong to but one section. The following is treated of : 6 jlvanikaa, 7 bhayatshana (v, 14), 8 mayathana (v. 14), 9 bambhaceragutti (v, 15), the 10-fold samanadhamma (v. 16), 11 uvasagapadima (v. 17), 12 bhikkhupadimd (v. 31), 13 kiriyatthana (v. 44), 14 bhuyagama (v.. 45), 15 paramahammia (vv. 48, 49), 16 gahasolasa (vv. 65, 66), the 17-fold samjama (v. 67), the 18-fold abambha (v. 81), 19 nayajjhayana (vv. 82. 83), 20 asamahittana (vv. 84-86) 21 sabala (Sabala v. 87),1085 22 parisaha (v. 100), 23 suttagadajjhayana (v. 102). 24 deva (v. 103), 25 bhavana (v. 104), 26 dasa-kappavavaharana uddesanakala (v 109), the 27-fold anagaracaritta (v. 110), the 28-fold ayarapakappa (v. 112), 29 pavasutapasarga (v. 115), 30 mohaniyyatshana (v. 117) and 31. siddhaiguna (v. 132). We find herein enumerations of the 23 chapters of anga 2 (in two groups, one of 16, the other of 7; [73] see above p. 260), of the 19 chapters of the first part of anga 6, of the 26 chapters of the three chedasutras 3-5, and of the 28 chapters of anga 1. 17. Jogasamgaha-asayana, asatana; 64 vv.: in A counted continuously in conjunction with chapter 16, i.e. as vv, 134-197. In PTB, however, it is divided into two chapters : jogasamgaha of 60, and asayana of 5 (47) vv. It contains the vouchers for and examples (udaharanagaha of the 32 jogasamgahas (to v. 193) and 33 asayanas, 1936 a' satanas (v. 194-197), which are mentioned in the last two sections of the pratikramanasutram. The pratikramanasamgrahani (proni samapta) ended here according to Haribh. But with the words sampratam sutrokta eva trayastrinsad vyakhyayahte ... Haribh, comes back to the explanation of v. 197. These verses contains principally matters of legendary and historical purport, and consist chiefly of proper names and of some catch-words. Haribhadra cites very detailed kathanakas on them composed in Prakrit, from which the meaning of the verses is to be extracted (svabuddhya 'vaseyah); but he does not enter upon the explanation of 1035 On vv. 87-96 we read here : asan vyakhya ... ayam ca samasarthah, vyasarthas tu dasakhyad.granthamtarad avaseya evam (eva), asammohar than dasanusarena sabalasvarupar abhihitan sangrahanikaras tu evam aha : varisan (v, 97). The fourth chedasutram (or its second book, see p. 468) is meant by the dasakhya grantha mentioned here. 1036 Explained by ayah(1) samyagdar sanddyayaptilaksanas, tasya satanah khandara asatanas...; as if the word was dyasayana (or aya)

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230 SACRED LIETATURE OF THE MAINS the text of each of the verses, or even of the kathangkas cited by him. It is very interesting that Thulabhadda is here brought into connection with the ninth, Haribb) Nanda, and with Sagadula and Vararuci (v. 144, cf. the statements in Hemac's parisistaparvan 8, fg). The same may be said of the mention of Salavavahana in Paitthaga (v. 164; Vikramaditya is, however, not noticed), and of the identification, in all essentials, of all these and similar [74] names1087 with the names of king Dummuba of Pancala, of Nami of Videha, Naggai of Gamdbara (v. 172), and with the Pandavavamsa (v. 161) ! As far as the legends admit of being comprehended (which is no easy matter, if we take into consideration the enigmatical character of the text and the corrupt condition of the MS. of the commentary), they are in only partial agreement with our information in respect to these persons obtained from Brahminical sources. The information they, convey, is quite independent of any other source, and is probably the result of their arbitrary desire for change. It is of interest that the gatha (v. 188), cited pp. 158, 159, which is quite in keeping with the character of the verses of Hala, is here inserted in the legend of two prostitutes (Magabasumdari and Magabasiri). 18. asajjhaiyanijjutti, asvadhyayika,deg 111 (PX, 110B) vv. Begins1038 : asajjhaianijjuttim bucchami dhirapurisapanhattam / jam nauna swihia pavayanasaran uvalabharti || || asaj jhaiar tu duviham ayasanuttham ca parasamuttham ca jani fattha parasamutthar tar parcavihar tu nayavvam 11 2 || Closes : asajjhaianijjutti kahia bhe dhirapurisapannatta/ samjama-tavad dhaganam niggamthanam maharisinam i| 10 This chapter, too, appears to have originally existed by itself (sce above p. 71, on chapter 15). It refers to certain faults in the study and recitation of the srutam, which are epumerated at the conclusion of the 33 asayanas : but special reference is made to the cases in which akale kao sajjhao, etc. The pratikramanasutram consequently is joined on in Haribh, as follows : nama cauvisae titthayaranam Usabhai Mahavirapayyavasananam, ... inam eva niggartham pavayanam savvam anuttaram ity adi .. neauam (naiyayikam) (75) ti samsuddham ti, sallakattanam ti, siddhimaggam muttimaggam nejjamaggam nevvanamaggam ti, icchami padikkamium goyaracariyae ity-adi, 19. kaussagganijj., 172 vv., fifth ajjh, in Har. 1037 As for example Vijaa in Bharuaccha v.189, Mudimbaga, Ajja Pussabhui, Pusami:ta in Sambavaddhana v. 190, 1038 Verse 1 is omitted by Haribh.

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SACRED LITERATURE OF THE JAINS 231 20. paccakkhananijjutti corresponds to the sixth ajjah, in Haribh., and consist of three parts:-1, A metrical section in 22 (26 B) vv.. with an enumeration of the 5 mulagunas, 1039 2. A prose portion treating of the 12 vratas (5 anuvr. 3 gunavr,, 4 siksapadvr.) Haribhadra calls its sections sutram; this is doubtless to be regarded as a bit of the sutram, which is presupposed in the other chapters, but not directly admitted into the text of the Nijj. 3. A metrical conclusion of 74(70B) vv., which closes with the same two verses as chapter 10 There are 194 vv. verses in all given in P, but in only 90. It stands alone in Peterson's Palm-leaf 77deg (without statement as to the number of verses) and 86g (94vv.), The prose part (nominative in e!) is directed with great vigour against the annautthiyas (anyatirthika) and against the parapasamdapasamsas, or the parapasamdasamthavas. According to Haribhadra, the Brahminical sects1040 Bhautika and Votika (Digambara, see above p. 67) are treated of under annaudeg. 363 doctrines attacked in anga 2 are referred to under parapasamda. See p. 259.1041 According to H. there is no mention here of the seven schisms. [76] He mentions also a legend (in Prakrit) of Canakka and Camdagutta in Padaliputta. Cf. Hemac. paris. chap. 8 and 9). The 1039 panivaha musavae adatta mehuna pariggahe ceva /8/ savayadhammassa vihim bucchami dhirapurisapannattam | jam cariuna suvihia ginino vi suhaim pavamti 1/9/1 On this vers see p. 71 on chap. 15. 1040 anyatirthikaparigthitani va caityani arhatpratimalaksanani, yatha Bhautaparigthitani Virabhadra-Maha kaladini, Votika, parigrhitani va. 1041 Dr. Leumann called my attention to the fact that a letter of Schiefner to me dated Dec. 1857-se Ind. Stud. 4,335- contains the following statement extracted from the introduction of a Thibetan work edited by Wassiljew: "there are 363 different schisms in the religion of India," Since I found nothing of the kind in the introduction of Taranatha, which was doubtless referred to here, I had recourse to Wassiljew himself. On the 8th of October, 1883, I received from him the following kind reply: "I cannot inform you definitely in which of my works 353 Indian schools are mentioned, if at all; but it is certain that this number is frequently mentioned in Thibetan works. In Djandja Vatuktu's Siddhanta, which I have at present before me, I find the following; "In the sutras are mentioned 96 darsana papantika (?), 14 dijakrta muluni(?) 62 injurious darsana, 28 which do not permit salvation, and 20 which are ruinous."' In Bhania's work Tarkadjvala all the darsanas are enumerated in 110 species, 'viz'... According to my hasty count there are more than 120 names, probably because the same school is mentioned twice, i.e. in Sanskrit and Thibetan. And at the end, after mention of all 110 (120) species, we read:- in all 363 darsanas. As regards the names of these darsanas, it is too difficult for me to translate them into Russian and a fortiori into German, though, should you desire it, I will attempt it as best I may be able". I did not consider it necessary to have recourse again to Wassiljew's kindness, since, for the purpose in view, his communication was amply sufficient. It is clear from the above compared with p. 259, that it will be difficult to expect complete agreement in detail; nevertheless the fact that the number of 363 dar sanas is common to the Jainas with the Thibetan Buddhists, is of great value.

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232 SACRED LITERATURE OF THE JAINS Besides the Nijjutti I possess a fragment of a second metrical treatment of the avasyaka, which is, however, confined to vardana and paccakkara. The former is divided into two sections, caityavardana and guru. The text is only partially based upon the Nisfutti. There is an avacuri (curni) to it from the commentary of a Somasundara (from the Candragaccha). This avacuri can be traced back to a.' Jnanasagara, [77] XLV. The third mulasutram, dasavealiasuakkharndha, dasavatkdlika, or merely : dasaalia, 104 dasakalika. It consists of ten ajjhayapas, which are composed in slokas, with the exception of a few prose sections. There are furthermore two chapters called cula (and hence secondary1043) of similar contents. These are in gathas. After them follow four gathas, in which Sijjambhava, according to the old theravali (Nandi, Kalpas) the fourth patriarch after Mahavira, is stated to be the author;1046 but his son Ajja-Managa and his pupil Jasabhadda1045 are mentioned in connection with him. This is indeed a claim of great antiquity for the author. The contents refers to the vinaya, and is clothed in a very ancient dress. That this is the case is proved by the close of a chapter : it bemi (also in the case of the two culas !) and by the introduction : suam me ausam in the prose sections (with the exception of that in cula 1), The dasavealiam (see p. 11) is mentioned in the Nandi as being in the forefront of the ukkaliya group of the anamgapavittha texts; its position here, however, almost at the end, does not agree with the prominent place ascribed to it by N. It appears elsewhere as the last or smallest of the agama (if I understand the words correctly; the preceding leaf is wanting in the Berlin MS - see p. 214) in Hemac. [78] in the parisistap 9, 99, and in the commentary on Nemicandra's pravacanasara, v. 1445, where Duhprasaha, the last of the 2004 suris which Nemic. accepts, is designated as dasavaikalikamatrasutradharo 'pi caturdasapurvadhara iva sakrapujyah. The author of the Avasy, nijj. asserts (2,5) that he composed a nijjuti on it. A MS. of a nijjutti which recognizes the culiya is found in Peterson's Palm-leaf 1042 Thus in Av. nijj. 2, 5 and in the Vidhiprapa. 1043 This is evident from the title dasakalian itself. At the time that the four gathas were added at the end, these two culas had not yet been affixed, since the text in v. 1 is called, as one might expect from its title, merely dasajjhayanam. 1044 According to v. 37 of the kalasat tari it was composed in the year 98 Vira. 1045 These three names rocur in the same connection in the therav. of the Kalpas. sBrabhadda is also in the Nandi the fifth successor of Vira.

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SACRED LITERATURE OF THE JAINS 233 167. Is it the work roferred to ? The word vedliam is said here to meas about the same as vaikalikom, "belonging to the evening" (vikale 'parahne).1046 1, dumapupphia drumapuspika, 5 v. Comparison of the dhamma with a flowering tree. Cf. anga 2, 3, 1, uttarajih. chap. 10. 2. samanna puvva, sramanyapurvika, 11 vy. Of firmness, dhrti. 3. khuddidyara, ksullikacara, 15 wv; sa dhstir acare vidheya. 4. cajjivaniyajjh.,1047 saa jivanikhadhy., i.e. doubtless "nika yajjh., see above, pp. 71, 72. In two chapters, the first of which, in prose, begins suar me.. and treats of the 6 grades of the four elements (earth, water, light, air), plants (vanasai) and insects (tasa); and of the 5 mahavvayas to be observed in reference to them. To these five a sixth, the raibhoanau veramanam (command against eating at night), is added. Chapter 2, in 29 vv., treats of the six forms of activity (walking, standing, sitting, lying, eating, speaking) necessary for these 6 mahav. 5. pirdesana, in 2 uddesakas, with 100 and 50 vv., bhiksasodhih, of the collection of the necessities of life and of rules for eating; see anga 1, 1. To this is joined, (79) according to the Vidhi prapa, the pindanijjutti (mulas. 4); ittho piotti oyarai (oinna v. 7 of the jogavihana). 6. dharmarthakamajjhayanam, also mahacarakathakhyar; in 69 vv. -This trivarga (tivaggo also in the Abhidhanappadipika) which plays so important a role in epic literature (MBhar., Ramay. Manu) is not known to the Veda. Among the Jains and Buddhists, by whom dharma and artha are often brought into connection, though in quite a different signification (artha sense, explanation), the trivarga does not claim any place whatsoever. It is probable that we must connect it with the three gunas : sattva, rajas and tamas. But in that case artha would respond to rajas, kama to tamas, though kama suits rajas much better. Has the Platonic trinity kalov, CALMov, mv which is Cicero's honestum, utile, dulce, wandered to India ? . 7. vakkasuddhi, vakyasuddhi, 57 vv. 8. ayarapanihi, dcarapranidhi, 64 v. 1046 In aAga 2 the word means vaidarikam; in painaa 5 the meaning is not wear. 100 dhammapannatti va, in the Vidhiprapa.

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SACRED LITERATURE OF THE JAINS 9. vinayasamahi, samadhi, in 4 uddesakas, of which the first three in metre, in 17, 23 and 15 vv., treat of the correct vinaya, especially in reference to the guru. The fourth is in prose with the introduction suar me ... and establishes four fixed categories of the correct vinaya. . 10. sa bhikkhu-ajjhayanam, in 21 vv. All the verses end, as in Uttarajjh, chap. 15, with the refrain sa bhikkhu, and consequently enumerate the requirements made of a correct bh., who desires to live in accordance with the regulations contained in the preceding 9 chapters. 11. raivakka cula padhama, rativakya, in two sections. The first in prose, without the introduction suam [80) me ... enumerates 18 thanas which the bhikkhu must take and fulfil in order gradually to acquire. mukkha. The second, in 18 vv., partly with the refrain : sa paccha paritappai, emphasizes especially the obstacles to this quest and serves stdateh sthirikaranaya. 12. cula 2 without any special title (also in the Vidhi prapa merely culiya) in 16 vv., describes the correct course of action of the man of firmness, The conclusion is formed by the 4 gathas in reference to Sijjambhava, which have already been referred to. These gathas are probably of later date. The work is called in v. 1 dasakaliam (as in Av. nijj. 2,5, and in the Vidhiprapa) and also dasajjhayanam; so that verse 1 at least dates from a period in which the two culas had not been added (800 p. 77"). The text is frequently doubtful in the two Berlin MSS. The commentary calls itself an aracuri of the vrhadvrtti of Haribhadrasori.1046 Another avacuri, in bhasa, is the work of a Rajahansopadhyaya. A laghuvrtti too is ascribed to Haribhadra. See p. 458. XLVI. Fourth mulasutram, pindanir yukti. There is no text of this name in Berlin. We find MSS, of it meationed in Kielborn (Report 1881) pp. 9, 26-29, 95, and Peterson's Palm-leaf 1661018. According 1048 Ratnasckhara (on Pratikramanasutra) cites this vytti frequently; likewise the Vicaramstasangraha quotes c.g. the following verse from it (or from the nijj?): titthayaratthanath khalu at tho, suttan tu ganaharatthanam (sce p. 60) atthena ya vamjijjai suttam tamha ya so balavam. // 1049 It begins according to Peterson as follows - pinda uggaman uppavane sana" samjogapappamdneyar, and concludes nijjaraphala ajjhattha visohijuttassa. Sering kalandha ya solas Paphat

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SACRED LITERATURE OF THE JAINS 235 to what I have cited on page 79 from the Vidhiprapa, [81] the pindan, is connected with the fifth chapter of the third mulasutra. It is surprising that a niryukti text should appear as a part of the Siddh. (see above p. 41). It deserves to be noticed that the pindan, is not mentioned in the anangapavittha list of the Nandi (see p. 11. ff). In the list of Raj. L. Mitra and Kasinath Kunte pindanir yukti appears as the name of their fourth chedasutra; Kasinath says that its contents is "on the cause of hunger and the nature and kind of food to be taken." A pindaniryuktivstti is ascribed to the old Haribhadra (see p. 458). Kielhorn, 1.c., cites a vrtti of Viragana. (see above pp. 44, 51). According to his account its extent is 61 leaves, four or five lines on a page, each line 50 aks and in all about 900 slokas. It remains for us to give a brief account of those texts quoted as parts of the Siddhanta in the Ratnasagara, and by Rajendra Lala Mitra, and Kasinath Kunte-see pp. 226, 227 - which do not appear in Buhler's list. In the first place in reference to the jitakalpa1050 cited in the Rataasagara as the sixth chedasutra and in reference to the gacchayara called ibid, the eighth painnam. Cf. pages 478 and 445.1051 [82] The third variation in the Ratnasagara from Buhler's list which we find there has reference to the fourth mulasutram wbose place is taken by the oghaniryukti1058 and in fact as No, 3. 1. We have already seen (p. 61) from Av. Nijj, 6, 88, that a text of this name ought strictly to be cited there as a constituent part of the text of the Av. Nijj, in P. 9 it is actually cited as such and from the scholia on it and on Uttarajjh. 26, above p. 48, that tradition regards it as an excerpt made by Bhadrabahusvamin from purva 9,8,90. This is confirmed by the introduction of the avacuri to the oghan. We have also 1050 Fifth "kalpasutra" in Raj. L. M. and Kas. 1051 I add that a Jitakalpasutram is mentioned by Kielhorn, 1 c. p. 51 and a jitakalpacurni on p. 17; also in Petersons Palm-leaf 101, where the beginning and the conclusion are given, the total contents being 202 (102?) gathas. It begias siddhi sahayaramayavanibhavadavamayanapadibhadana kamol kiran siram niram viram namium mahaviran || 1 || vocchan pancagaparihanipagara nan --closes : ganesu // jitakalpasutram samaptam. 1052 Fifth chedasutra in the list of Raj, L. M. and Kas, who says that the contents is won the duties of Sadhus." begias siddhisaha vare siven, the total con-leaf 101, where the

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236 SACRED LITERATURE OF THE JAINS seen (p. 357) that this composition cannot be referred to the old Bhadrabahu (+170 Vira ), since in the introductory verse cited in the Av. 6,89 the dasapuvvi, dasapurvin are honoured besides the arihamta and the cauddasapuvvis. It is quite surprising that this verse also refers especially to the ikkarasamgasuttadharae; a fact diametrically opposed to the tradition just mentioned that regards a part of anga 12 as the source of the agh. Further on in our present ogh. we find a direct reference in v. 14 to anga 12: samayart ohe | nayajjhayandim (anga 6?) ditthivao a | loiyakappasai anukkama karaga cauro || It is, however, sub judice whether or no this verse belonged to the original text. That this was quite a different text from that which the present ogh, as an independent work presents, is proved by the fact that the two Avasyaka-MSS. P, which [83] cite it as integral part of the Avasy. nijj, and allot to it but 58 (P) or 79() verses (cf. above p. 62). The oghanijj. which exists in detached form embraces, according to its last verse, 1,160 gathas 1059 ikkarasehi saehi satthiahiehi samgahiya 1054 The contents is stated in vv. 4,5 to be as follows : vaya(vrata) 5 samanadhamma 10 samjama 17 veydvaccam 10 ca bambhaguttlo 9nanaitiyam 3 tava 12 kohaniggahai 4 caranam eyam ||4||. pimdavisohi1055 4 samil 5 bhavana 12 padima 12 ya imdiyaniroho 5/ padilehana 25 guttlo 3 abhiggaha 4 ceva karanam tu ||5|| The contents consequently refers to a right name of living; caranakaranatmika is the designation of the oghaniryukti in the introduction of the avacuri on it, and it calls itself at the end (vv. 1156-57) samayari (see above p. 48). The beginning of the avacuril056 contains several accounts in reference to the connection of the text with the Avasyaka, and 1053 The MS. shews but 1, 158 and the text belonging to the avacuri has but 1, 132 vv. 1054 In the palm-leaf MS. 165 of Peterson these words run ekkarasahim sachim athahim (!) ahiehim samgahiya; the number of verses is stated to the 1,156(!), 055 A text of this name by Jinavallabhagani appears in the account of Kielhorn, p. 30 (with commentary) 95 and in the list of Peterson's Palm-leaf 86m. 104c. 177d. 1056 Composed by Jnanasagara samvat 1439, and belonging to the vetti fo Dronacarya.

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SACRED LITERATURE OF THE JAINS 237 samayikadhyayana, 1057 These accounts are very obscure because we do not possess any of the immediate sources whence they are taken. [84] A propos of v. 1 several interesting statements are made concerning the relations of the dasapurvin to the caturdasapurvin (trayodasapurvinah are said to have never existed) The dasap. are said to be upakarakah, upangadi (dinam C) samgrahanyuparacanena ('nena hetuna C). I have found no other trace of the devavijjiya, see p. 431 cited in the Ratnasagara as the sixth painnam. The Jyotiskarandam which is the ninth painnam in the Ratnasagara is at least mentioned in the painna list in Avi., see p. 427. As regards the texts enumerated by Rajendra Lala Mitra and Kasinath Kunte, I refer to pages 392 and 11 for the mahapannavana mentioned by K. K. as the sixth upangam. In both the above authorities we find the second mulasutram called visesavasyakasutra; and a text of this name exists according to Kielhorn's Report, pp. 36 to 38. In the beginning of Ratnasekhara's commentary on the sraddhapratikramanasutra it is cited as a work of a Jinabhadra (see above p. 70): yad ahuh sri Jinabhadraganiksamasramanapadah sri visesdvasyake (then two gathas in Prakrit). According to Klatt, 247 and Kielhorn p 37 Jinabhadra is merely author of a commentary on this work. A tika by Kotyacarya is cited by Kielhorn, the MS, dating samvat 1138 (A.D. 1082). According to Klatt Kotyacarya is another appellation of Silanka, whose commentary on anga 1, see p. 250 dates A.D. 876. Kielhorn mentions [85] an anonymous commentary on the text itself, which bears the much sought for name Sisyahita (see pp. 44, 51, 81). This MS., too, is very old samvat 119 -(?) i.e. dates at least from A.D. 1134. The visesavasyakam is often cited in the Vicaramrtasamgraha. According to Kasinath Kunte it contains "a detailed explanation of what is written in the Avasyakasutra." The fourth mulasutram in the list of Rajendra Lala Mitra, by name, paksikasutram, contains (with some independent additions) the same 1057 prakramto 'yam avasyakanuyogas, tatra samayikadhyayanam anuvartate, tasya catvary anuyogadvarani (cf. p. 24); upakramo niksepo 'nugamo nayah: adyau dvav uktau, anugamo dvidha niryuktyanugamo sutranugamas ca; adyas tridha: niksepo-podghata-sutraspar sinir yuktyanugamabhedat (see pp, 36, 38), sutrasparfiniryuktyanugamo 'nugato vaksyamanas ca, upodghataniryuktyanugamas tv abhyam dvaragathabhyam anugamntavyah: uddese niddese (see p. 67n1) ity-adi...

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238 SACRED LITERATURE OF THE JAINS enumeration of the angabahira texts, etc., which is found in the Nandi. See p. 10 ff. According to an introduction1058 consisting of 4 gathas it deals in prose especially with the 5 mahavvayas to which as the sixth the raibhoyana veramanam is joined. See p. 78. Then follows a metrical discussion of the same subject in 41 (13,7 and 23) arya. Thereupon (esa khalu mahavvaya-uccarana kaya, icchamo suttakittanam1oss kaum) reverential salutations (nama) for the khamasamana by which partly imam vaiyam chavviham avassayam bhagavamtam, partly imam vaiyam amgabahiram kaliyam, or ukkaliyam, bhagavamtam. and partly; imam vaiyam duvalasamgam ganipiddagam According to Kasinath Kunte the work gives "an account of all what is to be done by the Sadhus in every fortnight." Perhaps the name is derived from the fact that it is to be recited every fortnight. [86] The work stated to be the third member in the group of Kalpasutras and which has the specific title Kalpasutram is, according to the statements in Kas, the text which claims this title kar' efoxnv. It appears as the dasao section of the fourth chedasutra. The first three members of the group of "Chedasutras" in Raj. L.M. cf. p. 227: the brhat, laghu and madhyama-vacana of the mahanisitha, are stated by Kasinath to "treat of the penances to be performed by the Sadhus in a detailed, abridged and middling manner respectively." I have not found any other mention of this work. The sixth member of the same group paryusanakalpa, contains, according to Kasinath: "directions as to the manner of observing fasts and hearing the Kalpasutra from the twelfth day of Bhadon (Bhidrapada) Badi (dark fortnight) 1060 to the 4th or 5th day of Bhadon Sudi (lunar, i.e. light, fortnight)." Is this the par'yusanakalpanijjutti in 66 arya belonging to the third part of "Kalpasutra" (Jacobi, pp. 8695)? This paryus. was commented on (see p. 476) by Jinaprabha at the end of his samdehavisausadhi. See p. 82 on aughaniryukti and pp. 427, 429 on maranasamadhi. 1058 The first verse titthamkare atitthe atitthasiddhe ya titthasiddhe ya vamdami //1// glorifies strangely enough the atirtha, or atirthasiddha too... According to an avacuri on it this refers to the dharmavyavaccheda "Suvidhiprabhrtinam tirthakytam saptasv amtaresu," see p. 211 fg. 242. 348, 1059 frutotkirtanam in the avacuri, perhaps sutaki. 1060 badi, bahuladina, as sudi, instead of sudi, suddhadina (or fukladina). See my treatise on the Krsnajanmastami p. 350n.

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SACRED LITERATURE OF THE JAINS 239 I give in conclusion a list of the texts which are either found in the Siddhanta itself (1-29), or are mentioned elsewhere (30 fg.) as belonging to the Siddh, but which at present are no longer extant, at least as independent texts. [87] 1. divasagarapannatti, anga 3, 3, 1, 4, 1, see pp. 268, 389, also in the painna list in Avt. see pp. 427, 429 (where there is but one samgahani on it). 2. kammavivagadasau, 1001 ten ajjhayanas, anga 3, 10106s, see p. 270; cf. Nos. 7, 10. 3. bamdhadasau, ten ajjh., anga 3, 10, see p. 273. 4. dogiddhidasau, ten ajjh., ibid. 5. dihadasau, ten ajjh., ibid. (cf. up. 8-12). 6. samkheviyadasau, ibid, ten ajjh, viz. :- 1. khuddiya vimanapavibhatti, 2. mahalliya vim, 3. amgaculiya, 4. vaggaculiya, 5. vivahaculiya, 6. Arunovave, 7. Varanovavae (Dha), 8 Garulovavae, 9. Velamdharovavae, 10, Vesamanovavae. All these titles recur in essentially the same order in the Nand! among the anamgapavittha text, group kaliya; see pp. 13,14. In the karikas quoted on pp. 223, 224 we find the statement that 1-5 belong to the fifth, and 6-10 to the twelfth year of study, 7. kammavivagajjhayana, anga 4, 43, see p. 280; cf. Nos, 2,10. 8. isibhasiya devalogacuyabhasiya, 44 ajjh., anga 4, 44; the isibhasiyaim also in the Nandi in the list of anamgapavittha texts; see pp. 280, 259, 272, 402, 419. 432, 442, above pp. 13, 57, 58; on rsibhasita see also p. 446" 3. 9. devalogacuyabhasiya, see just above and also p. 280. [88] 10. pavaphalavivagaim, 55 ajjh., Kalpas, Jinac. SS 147,1063 see p. 474; cf. Nos. 2, 7. 1061 We possess several texts on kammavivaga; thus 167 Prakrt-gathas by Jinavallabha in Peterson's Palm-leaf 42f.; also 168 ditto by Garga ibid. Nos. 52, 81b,-and, without the name of the authors, Nos. 88h, 106, 161d. There is a balavabodha on it by Maticandra, see Kielhorn p. 93. 1062 The ayaradasau mentioned there are identical with chedasutra 4. 1063 The aputthavagaranaim in 36 ajjh, mentioned ibid. are doubtless identical with mulasutra 1, see p, 43.

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240 SACRED LITERATURE OF THE JAINS 11. mahakappan, Avasy. 8, 55, as first cheasuttam, see p. 446, 149; in the Nandi among the anamgapavitthe texts, see p. 11 ......(mahakappasuan). 12. kappiyakappiam, N among the anamgap., p. 11. 13. cullakappasuam, ib., p. 11. 14. mahapannavana, ib., pp. 11, 84; see p. 392. 15. pamayappamayam, ib., p. 11. - 16. porisimamdalam, ib., p. 12. 17. maidalappaveso, ib. 18. vijjacaranavi nicchao, ib. 19 jhanavibhatti, ib. and in the Vidhiprapa among the painna, see p. 428. 20. maranavibhatti, in N among the anamgap., p. 12. .. 21. ayavisohi, ib. 22. vIyarayasuam, ib . 23. samlehanasuam, ib. 24. viharakappo, ib. 25. caranavihi, ib. 26. devirdovavae in N among the anangap., p. 14. 27 utphanasuam, ib; upphanasuyaiya cauro in the karikas quoted . p. 224 as the subject of the study of the tbirteenth year. 28. samurthanasue, p, 14. 29. nagapariyavaliyao, ib. 30. asivisabhavanso in the Paksikasutra and the three samdcari toxts, ib, in the karikas cited p. 214 as designed for the fourteenth year. [89] 31. ditthivisabhavanao, ib.. for the 15th year. 32. caranabhavanao, (caranasamanabho), ib., 16th year. 33, mahasuvina (sumina) bhavanao, ib., 17th year. 34. teagani sagga, ib., 18th year. According to Vidhiprapa title of the 15th book in anga 5, see p. 301. 35. maranavisohi, in Vidhiprapa among the apamgap., see p. 12. 36. rahanapadaga, in the painna list in Avi., see p. 427. 37. angavijja. ib. 38. joisakaramdam; ib., and in the painna list of the Ratnasagara, see p. 431; cf. p. 84.

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SACRED LITERATURE OF THE JAINS A 241 39. maranasamahi, in the painna list in Avi., and in Raj. L. M., see p. 427; p. 86. 40. titthogali, in the painna list in Avi., see p. 4271064 41. narayavibhatti, ib. 42. devavijjiya, in the painna list of the Ratnasagara, see p. 431, cf. p. 84. Corresponding to the number of the 46 agamas which exist or are recognized as parts of the Siddhanta, we have 42 texts which are at present not extant. If we add pancakalpa1065 and the two special vacanas of the mahanisiha and if we count singly the ten titles comprised in No. 6 (as is always the case in anga 3 and elsewhere)then the number of the texts no longer extent [90] is eight greater than the number of those in existence. It must, however, be confessed that the ten pieces collected in No. 6 are very brief in compass, since they are each counted as one ajjhayanam; and the same may be the case as regards others of the texts now no longer extant. Nevertheless in the Siddhanta there are short texts and among the angas there is one and that is not small (anga 4) which has but a single ajjh. If we take into consideration the conclusions which we were obliged to adopt in regard to the loss of the mahaparinna chapter in anga 1, in regard to the changes which angas 5. 7-11, up. 8-12 are proved to have undergone, and in regard to the total loss of anga 12 etc. etc.-it is at once evident that great uncertainty reigns in this department of Indian literature, despite its seemingly firm articulation. The beginning of our knowledge is here contemporary with the beginning of our doubts. One fact is of cardinal importance: Nos. 6, 27, 30-34 of the above list existed at the date of the karikas cited on p. 224, and formed an integral part of the sacred study. The portion of the extant Siddhanta that is mentioned in p. 224 besides these is but trifling in comparison. The ultimate significance of this last assertion cannot, however, be seen at the present day. Cf. p. 225. In conclusion, I desire to extend my most hearty thanks to Dr. E. Leumann for the generous assistance he has rendered in reading the proof of this treatise. This assistance comprises very numerous corrections made on the basis of MSS. and printed matter which were not accessible to me. I have also used to great advantage Kielhorn's Report and especially Peterson's Detailed Report. 1064 The siddhapahudapainnam ib. belongs to anga 12. see pp. 355, 356. 1055 In Kielhorn's report p. 94 there is mention made of a pancakalpasutracurni by Amradevacarya. See p, 477.

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