Sectional Studies In Jainology II

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn
Catalog link: https://jainqq.org/explore/269527/1

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Sectional Studies in Jainology II
taken two different forms. On the one hand, specific suggestions were made, e.g.com pare "cluster analysis" (BRUHN Ma: 191-92). On the other hand, theses of a more gencral character were proposed on several occasions, forming, as it were, prototypes of the present study. This new study may shed some light on both forms, but even then we would like to stress that the specific suggestions, some of which require, no doubt, further clarification are on the whole, less intriguing than the prototypes. Last but not least, we would like to warn the reader that the present paper does not contain in any way what may be called new discoveries. We do not present any new etymology and, likewise, no new literary parallel. Our object is the planning of research in the sense of a critical examination of the canon of research («extended canon versus current canons), and we hope that, on this level, some results will emerge.
Klaus Bruhn
In memory of Jozef Deleu
Introduction
$1. The architecture of the sections
In two earlier publications - 1991 (Leiden) and 1993 (Tokyo) - a methodological scheme was described for which we used the term "Sectional Studies". The latter of these two publications contained a number of improvements and already emphasized "sections" and "strategies" as the basic elements of the scheme (1993: $ 11). We now present the scheme in a more finalized form.
Although, as indicated in the title, our primary subject is Jainism, we have included the two great epics as a subsidiary subject. On the one hand, we wanted to demonstrate that our observations are not, by their very nature, restricted to one par ticular subject, while, on the other hand, we felt that an extension of the subject would enable us to include proposals which are the natural outcome of the sectional concept, but which cannot be demonstrated by an analysis of Jainism alone.
Due to the nature of our argument and the character of our terminology we thought it advisable to add to the five chapter titles (99 1-5) a more comprehensive, though not complete listing of the elements of these chapters at the beginning of the
As indicated already, sections and strategies are the two pillars on which the scheme rests. The present chapter (1) is concerned with sections in general whereas the details are supplied further on (43). While, broadly speaking, sections can be compared with chapters in a book, the case of strategies is different. They form no system atic or semi-systematic ensemble. Therefore, we have merely selected a small number of strategies (basically five) for detailed treatment ($ 2 and 95).
Although previously (BRUHN SE, BRUHN Ma) we distinguished between frame subjects (upper level) and sections (lower level), now we would prefer a three level concept, where the sections are in their turn, subdivided into subsections. Furthermore, we also use the words "section" and "sectional" - in the expression sectional studies and elsewhere - in a general manner, so that they cover all three levels: frame subjects (FS), sections (S), and subsections (SS). Certain terminological oscillations between sections in their narrowest (S) and in their widest sense (FS-S-SS) are, however, unavoidable. We start with two sectional lists covering our two frame subjects, «Jainism and the two epics, in their entirety (two frame subjects subdivided into sections):
paper:
$1. The architecture of the sections Sectional and subsectional lists. 10 $ 2. The Strategies. «Order (18-19) and distinction» (19-21).
15 83. The implementation of the subsectional lists of $1. «Narrative litera
ture in Jainism» (22-24): «narrative literature in the two epics (24.
26): «Jaina ethics (26-28). $ 4. Further observations on sectional studies. «Structural phenomena and
further peculiarities» (30-41). $5. Organization of research. "Adaptation (41-43); quantity
management (43-44); language (45-47).
In the course of the paper, we have quoted our own publications only where it seemed justified and necessary. A short remark on our previous studies may not, nevertheless, be superfluous. Our preoccupation with method from the beginning has
Jainism
1 Ethics 11 Doctrine of karma, soteriology III Monastic discipline IV Ritual
V Literature in general VI Narrative literature VII The semi-historical literature (Mahavira and after)

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VIII History of the church
IX Natural philosophy
X Cosmography
XI Gods and goddesses (from the beginnings to the Middle Ages) XII Dialectic techniques
XIII Religious instruction and the propagation of the Jaina religion
The two epics
I Literature in general
II Narrative literature
III Mythology
IV Philosophy (Mahabharata)
V Dharma
VI Culture and society
VII Cosmography (Rāmāyaṇa)
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Basically, any list of this type is incomplete and open to revision. Also logical deficiencies in our lists are inevitable with, for example, the headings «>
List Two: Narrative literature in the two epics
2.1 The main story
2.2 Other stories
2.3 Individual characters (Kṛṣṇa etc.)
2.4 Categories of beings (raksasas etc.) 2.5 Motif types (battle scenes etc.) 2.6 Motifs in general
2.7 Repetition, epic repetition (see also,2.8)
2.8 «Structural phenomena and further peculiarities>>
2.9 Conflicting accounts of the same event
List Three: Jaina ethics
3.1 Rules (prohibitions and injunctions)
3.2 Ahimsa and the world of living beings 3.3 Metarules (mainly caution)
3.4 Superfluous rules, peripheral rules
3.5 Passions, states of mind
3.6 Faith, courage
3.7 Repentance and atonement
3.8 The anthropological situation (male/female etc.)
3.9 Situations in general (daily routine etc.)
3.10 Extreme situations
3.11 The status of good actions (see also 3.12)
3.12 Further fundamental aspects (freedom of the will etc.) 3.13 «Structural phenomena and further peculiarities>> 3.14 The moral code in the community

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The subsectional lists follow in their general structure the sectional lists, but the quality of the subsections is not identical with that of the sections. The diversification is now more subtle, and the lists are, as indicated already, more fluid. Different scholars would set up different lists, and thus there is the likelihood of continuous remodelling. At the same time, we can say that the subsections are more effective and more original than the sections. All sections (FS, S, SS) exercise formal pressures, since they demand completeness in terms of "material" research (study of texts etc.), as well as completeness in terms of "formal" (methodological) research. But it is natural that, in this respect, the main burden is carried by the subsections, which thus become the basic units of research. The subsections are, after all, more specialized than the sections. However, as mentioned already, the systematic specialization cannot be extended beyond the subsections. Subjects within the subsections can be itemized, but such items are not elements of the general scheme. To introduce a new term, we will designate frame subjects and sections as "microcosms" (see below). Subsections are, of course, not "microcosms". However, a subsection is also a well-defined area: a subject sui generis, as well as a category which must be surveyed in its entirety. More pertinent is the aspect character of the subsections. The pluralism of subsections produces a pluralism of aspects, which is not achieved by the sections. Each and every subject is viewed from all conceivable angles. We are thus better guarded against changing attitudes and changing research priorities which are, in the end, symptoms of changes in the Zeitgeist. But, naturally, the concept of subsections, and to a lesser extent even the concept of sections, produces problems of overlapping. If more and more sections are pressed into each frame subject- and more and more subsections into each section-overlapping becomes inevitable. This trend is reinforced by further methodological attempts which are not connected with our lists (§§ 4-5). But the technical disadvantage is, the price to be paid for the more intrinsic advantages of the
scheme.
The implementation of the three subsectional lists will follow in § 3 and on pp.30-37 of § 4. Furthermore, the sections will be considered again in the general description of the scheme on pp.15-18 of § 2. Here, we shall mainly add observations on the Eigencharakter of the sections (i.e. FS and S), as implied already by the use of the term "microcosm".
A description of the sections (FS and S) as microcosms can be drawn up on a formal and on a material, or content-oriented, level. In the first case, the section is simply viewed as the radius of effect of the different methodological procedures. It is also viewed as one out of so many positions in a specific list i.e. as an element in our architecture of sections. In the second case, we change the "point of view" and look at the sections not merely from without, viewing them as constituent elements within our scheme, but primarily from within, in order to get direct access to their
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peculiar character, and only after this from without, because their peculiar character can only be properly assessed if two, or more than two, sections are compared with one another.
In the second case, the main thrust is not on the comparatively small sections, but on the frame subjects. Each frame subject will appear as a world in its own right and as a material, or content-oriented, microcosm. The German language provides a large number of semantically related words which we can add to the term Eigencharakter. We mention here individuelles Gepräge, Lokalkolorit, Atmosphäre, Kulturstil, Ganzheit und Gestalt. Form-oriented terms are relative Abgeschlossenheit und Überschaubarkeit. English equivalents will be found in ROGET's Thesaurus under the catchwords "individuality" and "whole". But we suppose that English authors would rather describe the elements of the Eigencharakter than use a single abstract term.
In certain contexts, the German terminology also provides words denoting a "central idea" (Wesen, Mitte) and it is from this angle that we have to understand E. LEUMANN's description of Jainism: "Jedenfalls hat er [Mahavira] mit souveräner Bestimmtheit die gesamte Wirklichkeit zusammen mit den mönchischen Grundvorstellungen seiner Zeit... begrifflich geordnet zu einem halb-religiösen, halb-philosophischen System, und er hat gewiß nicht bloß... imponiert durch seine asketische Strenge, sondern ebensowohl... eingenommen durch seine umfassenden und geordneten Begriffsreihen." See LEUMANN Bu: 43. At least we can say that LEUMANN viewed Jainism, which he more or less understood as the product of Mahavira's intellectual efforts, as a comparatively coherent whole with a distinctive character.
If we try to give an example of Eigencharakter, we have to choose an appropriate element of the Jaina tradition. Theoretically, the Jainist tendency to value non-activity more than good actions (List Three: 3.11) could be accentuated, but the discussion of this point has only started (BRONKHORST Me: p.26 et passim). Jainism is also not indifferent to goodness. Moreover, non-activity would be a type of concept which can be claimed as central, but which does not affect Jainism in its entirety. Like any religion, Jainism is a cultural phenomenon with many different facets. Therefore we will stress in the present context a different point, namely the interface of narrative literature, a very important element in Jaina tradition, and the dogmatic world-view. Although we use the familiar term "cosmography" for the Jaina description of the world, we must add that the Jaina world is not only the world of cosmography. Within the Jaina world we also have to include chronology (or "ages of the world"), the sixtythree great men, and finally the numerous, active or passive, gods and goddesses which surface during different periods of Jainism. In Jaina stories this superworld appears time and again, and its presence is felt in large sections of the narrative literature, mainly in the "history of the sixty-three great men", now used in the sense of a great literary ensemble (UH). Generally speaking, in narrative literature we can isolate

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dogmatic matter (cosmography et alia, e.g. compare UPADHYE Va: 29-32), just as we can isolate narrative elements (see 1.3) within dogmatic literature.
If we agree that frame subjects, such as «Jainism» or «the two epics», form "microcosms", in other words, worlds in their own right, we are also free to consider "microcosms" in the teaching practice of colleges and universities and to ask whether the typical student of Sanskrit can be expected to study more than two or three of these peculiar worlds, along with their specific vocabulary. According to the prevalent teaching system, this question applies either to all students of Indology, including those who have chosen Sanskrit as their main subject, or only to students with Sanskrit as a subsidiary subject (in connection with a main subject such as Indian History). For example, the student may concentrate inter alia on the two epics and on epic Sanskrit. The actual curriculum (epics plus Puranas plus x, or some different combination) is, however, a matter which need not be discussed here.
Another entirely different proposal concerns the procurement of sentences for the teaching of Sanskrit. This can be done on the basis of the epic texts (sentences in the form of epic quarter-verses or half-verses). We admit that the narrow limits of the morphology of epic Sanskrit do not favour such a project, but we feel that this difficulty can be overcome by using certain strategies, the simplest being the variation of original epic sentences by the student (e.g. replacing singular by plural or first person by third person). Instead of collecting examples for each and every form (conjugation etc.), we can search for short epic sentences which lend themselves to exercises of this type.
§ 2. The Strategies
We have started our paper with a description of the various sections, because we felt that the sectional and subsectional lists would give immediate access to the basic idea underlying our scheme. Since this scheme is based on both sections and strategies, we now have to introduce the strategies. But before doing so we shall explain in as few words as possible how our sectional concept gradually took its present shape. Since we have sometimes given preference to sections and, at other times, to strategies, a description of the "birth" of the sectional concept seems legitimate at this point, i.e. after the methodical treatment of the sections in § 1 and before the methodical treatment of the strategies in the present chapter (§ 2).
Our basic idea has been to create an extension of the methodological canon (BRUHN Se: 37). This implies that the existing canon or «current canon> is not touched upon in our present discussion. It must remain as it is, unreviewed and unintegrated in our scheme, which serves simply as a supplement. In addition, it is difficult to draw a clear-cut line of demarcation between the «current canon>> and the
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«> today may be called «current canon» tomorrow. Again, the idea of extension was not conceived in an abstract manner, but was rather linked with the wish to achieve completeness and to avoid selection. This partiality for completeness and suspicion of selection has been reinforced by contemporary discussions during the seventies, which were dominated by the views of the New Left (BRUHN CI: 1.5). But whatever completeness may stand for, it had to be linked, from our point of view, with an ordering principle, and this has led to a certain propensity for "classifications". Since the limits of almost all classificatory schemes were all too obvious, we then attempted to arrange the relevant facts in at least a quasi-systematic manner, according to the requirements of each individual case. As the outcome of these various efforts we have now tried to devise, figuratively speaking, finely drawn "squared maps", which can accommodate corpuses of related facts. Thus we can be sure that not a single "square" remains empty and not a single fact unordered. The methodological device we have chosen for this purpose are the lists, as presented in § 1. Still, completeness was not our only objective. We also wanted to stress the specific methodological requirements of each subject, and this led to the conclusion that "each subject requires its own method" (BRUHN Se: 44). To be sure, this maxim is general and abstract and, as such, different, both in quality and extent, from the consideration of the Eigencharakter of frame subjects as discussed in § 1. In fact, our emphasis on methodological diversification was largely prompted by the growing influence of generalizing theories, which again is a Zeitgeist problem, and by our desire to "protect" the subject under discussion against the neutralization which can occur in a vast theoretical continuum. Summarizing our retrospective, we can also say that the scheme is intended to eliminate contingency. In other words, contingency must be replaced by planning.
There is, finally, a practical and also diplomatic consideration. An extended canon>> requires new methodological material, which can hardly come from nothing. Not only are we opposed, for several reasons, to claims that something really "new" is to be presented, but we also think it necessary to explain how the methodological material for the «extended canon» is procured. Since such material cannot be produced overnight, we state categorically that recourse should be taken to existing methods developed in other fields of research. This import of methods requires, of course, strategies for the selection» and «adaptation» of the relevant methods (BRUHN Se: 44-45, but see pp.48-49 below), although it cannot be denied that the sections also stimulate by themselves fresh approaches of one type or another and with or without tacit use of extraneous resources. We have not changed our opinion since 1991, but for techni cal reasons we have used «adaptation», i.e. «adaptation» as part of our standard terminology, in this paper only in a specialized sense (§ 5).

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A chronicle of its genesis is no substitute for an adequate description of a methodological scheme, and yet it can help to make such a scheme transparent. The difficulties in describing this scheme have more than one cause. They result, in the first place, from the fact that we use as elements both sections and strategies, rather than having treated the strategies in a more casual manner. Again we have not only introduced in § 4 the concept of minor research schemes (pp.37-41), but we have also included in our paper a separate chapter on «organization of research», see § 5. This latter chapter is, on the one hand, outside the scheme of sectional studies, but, on the other hand, makes use of the concept of strategies. Under the circumstances, the "chronicle" seemed to be the best way of familiarizing the reader with our methodology. However, its vocabulary is not identical with our standard terminology.
We can now start with the discussion of the strategies. In BRUHN Mã: § 11 we published a list of sixteen strategies, but such an enumeration does not measure up to higher methodological standards and is, therefore, not repeated here. However, we cannot do without some sort of inventory, if "strategy" is used as a term for a category of operations. To overcome the dilemma of the strategies, which will be explained presently, we shall treat them as methodological units, but admit, at the same time, that they are little more than convenient vehicles of our exposition.
If the subject of strategies is introduced with a note of caution, it becomes superfluous to discuss the inherent difficulties in great detail. We can refer the reader to the annotated list in BRUHN Mã and to the discussion of «order», «distinction», «adaptation>>, < in the present paper. To «distinction>> we could also add «segmentation», «isolation», and «limitation», and likewise, instead of «, and «distinction>> would not be emphasized if we were not also interested in «order». But without the strategies the sections would remain empty, and without the sections the strategies would lack compass. The relation of both sides is not symmetrical in so far as the sections are the products of specific strategies, e.g. «order», «distinction», «segmentation», and <Page #6

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ment» in 85. We have also separated problems of genre theory (below) from the main-stream of our discussion. But however limited the scope of exposition, order must be described as a strategy in its own right. In such a description, it will be close to classification. On the other hand, it will be supported by distinction, according to the maxim that distinction must be used as an ordering principle, where order in its narrowest sense cannot be established. Thus distinction becomes a surrogate for order.
However, there are exceptions. In the field of dogmatics, a subdivision into periods is possible. One may object that Jaina tradition in its entirety is subject to the dynamism of historical change. But change is more prevalent in some areas than in others, and dogmatics (mainly the theoretical or theorizing parts) is probably the best example of constant change. It is true that some dogmatic elements cannot be studied in their initial stage, because they are already fully developed when they surface for the first time. But such facts, as well as discontinuities in the development of dogmatic traditions, do not reduce the scope of historical studies, including the subdivision into periods. It must be admitted that our observations are based on the Svetambara side alone and that, in the case of Digambara Jainism, the question of periods would appear in a different light.
In the case of the Svetāmbara tradition we are rather confident that the concept of periods can be used, with the emphasis being on relative chronology, since one such project has only recently been published by S. OHIRA (OHIRA Bh). However, the very fact that a procedure of this type is not a standard strategy in Indology makes it neces. sary to add a short comment. The subdivision of complex material into periods in the manner of OHIRA Bh is beset with specific methodological difficulties. In the case of the quite different field of Indian art, such a method has been developed and tested by PH. STERN (C.. compare VIENNOT Te). In current research, the emphasis is mostly on the clearly visible evolution of selected concepts (A or B or C), such as terms, patterns etc, but not on the chronological subdivision of extensive materials (A plus B plus C...) which are subject to whole-sale transformation. However, both approaches can converge as soon as traditional research proceeds from the study of the evolution of selected concepts to the study of the evolution of complete mosaics of concepts.
In order to give at least one more example for orders, we mention the question of different literary styles. The difference between verse and metre, as well as the suc cession of different idioms (Prakrit, Sanskrit, Apabhrama) has produced a broad spec trum of different modes of expression. As is natural, there are additional differences of style which arise from dogmatic or poetical requirements. A "readerof Jaina texts could demonstrate the situation and thereby pave the way for a typology of styles.
The discussion of distinction will be more detailed than the discussion of worders. At first sight, distinction merely keeps apart what is different in character.
But, in many cases, distinction operates within a larger whole, and while separating subject A from subject B, it may also help in establishing A and B clearly as subjects in their own right, more particularly in cases where a study of one side is less promising than a study of the other. A standard example is the distinction between Jataka verse and Jataka prose (ALSDORF Āk: 42). It was this distinction which made a proper study of the "Jatakas possible, but we can also argue that this distinction paved the way for a passable study of the prose material (NORMAN Pa: 78), more particularly of the paccuppannavarthus. Below we supply a tentative list of cases where distinctions are helpful in organizing and evaluating the material. What matters is not the individual case, which may be trivial, but the emphasis on distinction as a methodological device.
In the Svetāmbara canon we notice a few cases where a single work can be split into two parts. This is different from a situation which encourages attempts at stratification. Stratifications are complex and may produce quite a number of different layers, whereas distinctions, as we understand them, take mostly the form of dichotomies. Examples are Acărānga Sutra (Pt.I vs. Pt.II), Sūtrakstānga Satra (also Pt.I vs. Pt.II), Uttaradhyayana Sutra (early chapters vs. late chapters, Satra proper vs. dryd stanzas), and Bhagavati (nucleus vs. accretions). From single works we proceed to larger literary areas. Within the Svetämbara canon, we can separate the scientific Bhagavati circle (Bhagavati, Prajnapană etc.) from the rest. The Prakirnaka.s may be called canonical or postcanonical, but in any case, we have to distinguish between the Prakirnaka.s and the truly canonical texts which precede them. Again we must distinguish within the Prakirnaka corpus between earlier ("old nucleus": CAILLAT In: 35) and later material. In the case of the exegetical literature (Niryuktis, Curnis etc.), nothing could be more gratifying than a thorough and far-reaching distinction between different types of texts. However, little can be done in this way at the present stage, with the distinction between "ordinary commentary" and "stories" being the only exception. On the other hand, it may be useful to distinguish between exegetical literature in the narrow acceptance of the term (Niryuktis etc.) and flat exegetical superstructures (Tika.s only). The latter category may deserve more attention than it has received hitherto. The last distinction to be mentioned here is that of the difference between texts on monastic and those on laic discipline. So far we have no study describing in a systematic manner the relationship, or agreement and disagreement, between both types of texts. Without going into details, we would finally like to add that a comparison of Svetămbara and Digambara literature, at least in some areas, could lead to distinctions as we discuss them here.
A completely different type of distinction separates the academic from the nonacademic forms of Jainism. Jainism was, after all, a religion and not a pure shastra. As a consequence, we can expect that there were discrepancies in those spheres which

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were the primary concern of the religious mind, e.g. in connection with gods and god desses or with eschatology and soteriology. We are not referring to primitive or popular religion in all its facets, but we suggest that a religious idiom in its own right has developed along with academic Jainism. In the Acaranga and Paryusanakalpa Sutra.s, Indra and Harinaigamaişin act together, a constellation which is not derived from the official pantheon (as forming part of Jaina cosmography); in early and in pre-medieval Jaina iconography, divinities like Sarasvati, Kubera, and Ambikā play an important part, heaven and hell are certainly viewed by most Jainas as approaching realities and not as purely technical phases in the process of transcendental pudgala-elimination (i.e. of karma annihilation); finally, moksa is probably for the majority more easily attainable than a distant state reached after immeasurable periods of time. No doubt, "religion" and "shastra" were not exactly distinct from one another, but we can assume that the world of the typical member of the Jaina community was not identical with the world of a Jaina pandit. Another type of fissure exists within the central sphere of Jainism, reflecting a subtle type of syncretism. We notice a democratic or ganization of the cosmos of beings where all souls are identical and a hierarchy of beings with the various types having different physical and psychical constitutions, we find true souls (jiva.s) and a secondary population of primitive souls (nigoda.s); in ethics, emphasis is sometimes on the act and sometimes on the attitude; finally, Jainism, as a whole, oscillates between ahimsa legalism and kasaya soteriology.
the status of a genre is its extent. We try to subdivide a large area, namely dogmatics, into a limited number of sub-areas. Minor subjects as discussed on p.40 are therefore no part of the present scheme. Narrative material is not to be excluded altogether, but it will be considered mainly in its subsidiary function vis-a-vis dogmatics.
A different approach is required in the case of certain minor genres. Here, we will isolate a compact material which is formed through the combination of minor genres, such as proverbs, epigrams etc. These minor genres need not be defined one by one, since we take advantage of the sectional principle which limits the material (only Jaina literature) and thus ensures a degree of coherence where the exact lines of demarcation (proverb vs. epigram, and so on) become less relevant. Taking erbs" as our starting point, we distinguish between proverbs in the usual sense of the word (BLOOMFIELD Pa: 208-19) and didactic subhasita. (BHOJAK Ca: 363-78). Again,
hasita.s can be classified according to their content (e.g. nari-ninda and nartprasamisa: BHOJAK Ca loc.cit.). Furthermore, it is possible to isolate proverbs etc. which have formal peculiarities (e.g. Sabdalamkara.s) in common. In addition, we can study the cosmos of upamana.s and the cosmos of kavisamketa.s, as reflected in our material. Last but not least, we have to consider the categories topos and Gleichnis, both as included in and as related to our material. Refer for Gleichnis (etc.) to BOLLÉE SU I-II (the registers) and to BOLLÉE Ut (jaha stanzas). For general reasons we add that M. BLOOMFIELD suggested not only a catalogue of motifs (BLOOMFIELD Ps: 54) but also an encyclopedia of proverbs (BLOOMFIELD PA: 208). BLOOMFIELD'S "pragmatic Sloka" (Pa: 199) could likewise be mentioned in the present context. So far we have only considered stray verses etc., as found in early and later Jaina literature. A different situation arises if we consider subhasita collections, where the special question of a subhasita typology arises. Here the reader is referred to L. STERNBACH who prepared a survey of "non-canonical subhasita collections in Jaina literature" (STERNBACH Su).
93. The implementation of the subsectional lists of $1
LITERARY GENRES. Related to the discussion of order and distinction is the discussion of the definition and classification of literary genres. Since no general answer is possible, we shall confine our discussion to two "devices" which avoid the crucial questions of definition and classification, rather than solving them.
In the case of the major genres we shall concentrate on early Jainism. Since the narrative material is very heterogeneous, both in form and content, it seems preferable to consider dogmatics alone. Here it is possible to isolate special sets of texts which are homogeneous either in their form or in their content. Although such sets may be large or small, what matters is the treatment, of one and the same subject, in different texts. We mention in the first place cosmographical literature and karma literature. However, it seems worthwhile to consider the question of whether subjects the "five great vows", "alms-round", and "fasting to death" do not likewise, form the basis for major, or rather medium-sized, genres. We can add literary material which seems to be unified by "form principles", such as the anguttara pattern or the niksepa pattern. That all these subjects can be studied with advantage is a truism. What matters in the present context is the question of whether we can demonstrate that such subjects, or isolates, show a certain analogy to genres, so that it becomes profitable to study them under the generic aspect. Amongst the criteria for assigning to a subject
List One: Narrative literature in Jainism. (1.1) The main task in connection with subsection 1.1 is the ordinary study of the Digambara UH, as well as the systematic comparison of the Svetambara and the Digambara UH. Since all the relevant versions of the UH are known today, a text presenting a piece of the UH in a new form would be a rare discovery. On the other hand, the UH is well suited for a systematic study not of all the parallel versions which it contains, but rather of the general problem of
parallel versions (1.7). Theoretically, "1.1" includes 1.2", but here we are concerned in the first place with the genuine parts of the UH (i.e. 1.1 without 1.2). — (1.2) The relevant themes of the non-Jaina cycles, i.e. the Brhatkatha (Vasudevahingi

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etc.), Harivamsa, Mahabharata, and Rāmāyaṇa, have already been studied by a number of scholars, but the material is vast and, at this stage at least, it would hardly be possible to describe the four cycles in an exhaustive and systematic manner. The most relevant lacuna is the unpublished second part of the Madhyamakhanda of the Vasudevahindi (refer for the first part to BHAYANI Ma).-(1.3) Following more or less the terminology adopted by E.LEUMANN for the title of his Übersicht, we use the term "literature" for several clusters of exegetical texts: Avasyaka literature (LEUMANN Av, METTE Na, BALBIR St, BALBIR AV), Cheda literature (TRIPATHI Pa), Daśavaikalika literature (LEUMANN Da), Ogha literature (METTE Oh), and Uttaradhyayana literature (JACOBI Er et alia). In addition to these, we can mention what may be called "Müläradhana literature" (UPADHYE Br: 47 ff.). All the quotations in the parentheses refer to studies which are partially or exclusively concerned with the narrative elements in the relevant literatures. In spite of the work done already and in spite of the fact that the Avasyaka and Uttaradhyayana literatures are, in their narrative sections, largely concerned with the UH (if taken together, both contain more than three quarters of the UH in the sense of 1.1), it will take considerable time before the whole narrative material is properly surveyed. Apart from numerous isolated stories, the "literatures" also include accounts which belong to the story cycles surrounding well-known figures like Agadadatta, Cărudatta, Kalaka, Müladeva, and Udayana (see PPN). - (1.4) The story material in the canon is heterogeneous and scattered, and in many cases even the expression "story" can only be used with reservation. But the greater part of the narratives in the canon has been incorporated into the UH (or is already based on the concept of the UH). Considering the UH as a whole, we notice that only one biography, namely the life of Malli- the 19th Jina (ROTH Ma) -- is found in the canon in a complete form and that, in this case, the account is not only complete, but also in agreement with the standard form. A survey of the entire body of stories (canon in its narrowest sense plus Prakirņaka.s) would be useful.
(1.5) In the case of 1.5 and 1.6 we can ignore the non-Jaina cycles (1.3). The isolation of motif types, which are more varied than single motifs, is a matter of judgment. We suggest "temptation stories" (VERCLAS AV), "fantastic architecture" (samavasarana etc.: AMAR Ar: 529-33), "Jinas and gods" (activities of the gods in connection with the lives of the Jinas), and "the Jina speaks" (dialogues etc., DELEU VI: 35 ff.). Finally we mention "chain of existences", a motif type which influenced both the form and content of many Jaina stories. (1.6) Our general guide to "motifs" is THOMPSON MO (which appeared later than BLOOMFIELD Ps). For motifs occurring in Jaina literature the reader is referred to BLOOMFIELD Pa (183-207) and BALBIR Da (254, s.v. "Motifs"). The shastric and didactic trend has exercised considerable influence on the Jaina stories, affecting to some extent their inner unity. Many stories can be evaluated both from the narrative and from the didactic angle, and there are
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cases where the interface of folklore and dogmatics is as interesting as the actual motifs (BALBIR MI, BALBIR No).(1.7) The subject of «parallel versions», which has already been mentioned in 1.1, will be discussed in some detail on pp.37-39 below, with most of the examples belonging to narrative literature. Parallel versions of one and the same story may vary in more than one respect, but, more often than not, we find only surface differences: i.e. different names given to the same character, the same character introduced with or without a name, changes of the order of events (on the discourse or sujet level), textual divergences due to didactic and gnomic additions, and textual divergences due to stylistic elaboration ("kävyaization"). (1.8) Refer for this point to pp.34-36. Our list does not include narrative literature which belongs to a later period than the material of 1.1-1.4.
List Two: Narrative literature in the two epics. (2.1, 2.2) The distinction between main story and other stories is probably a matter of some importance. First of all, a technical advantage can be derived from the principle that the study of complex works is rendered easier if extraneous or peripheral matter is set apart for separate treatment. In the case of the Mahabharata, it seems helpful to separate Books XII and XIII (in the Bombay edition, 29% of the whole epic) with their numerous stories from the rest of the work. A further reduction is produced if "Nala", "Rāmāyaṇa", and "Savitri" (all included in the Vanaparvan) are separated from the body of the Mahabharata. These three sub-parvan.s are also completely unrelated to the main story. It is only after such separations that the contrast between main story and loosely related stories can be discussed, which is a matter of more than technical importance. Outside the main story we find semi-autonomous cycles connected with individuals (Krsna, Arjuna etc.) or with certain groups such as the Bhargava.s (GOLDMAN Go: p.78: Bhargava and Vasistha cycles). The "Ravaneis" of the Uttarakanda of the Rāmāyaṇa (JACOBI Ra: 26) may be described as extraneous matter or as an associated cycle, but the situation is different in so far as books 1 and 7 are later than books 2-5.-(2.3) One important subject are individual characters, which can be studied both from the point of view of literary criticism (RUBEN Tr, Ramayana) and that of the history of motifs. A motif linked through different forms with two different characters is "divine manipulation" (Narada as manipulator: PEM: 529-30; Krsna as manipulator: MATILAL Kr: 405 and 409). (2.4) In the case of motifs it is advisable to describe, first of all, motifs which are not isolated, but which form part of a larger texture (2.3 supra; 2.4 and 2.5). Characters of some importance "attract" or "produce" specific motifs, a tendency which also applies to certain categories of beings, mainly apsaras.s, gandharva.s, monkeys, raksasas (raksasa.s and räkṣasts), ris, and snakes. See HOPKINS Ep. (Index). (2.5) In the Bombay edition the four so-called "battlebooks" (Mbh. VI-IX) cover 26% of the Mahabharata. To this we can add the second part of
-

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the Yuddhakanda, which may be called the "battle-book" of the Ramayana. In all these texts the amount of repetition, or identity of content and wording, is consider able, although the ancient authors saw the necessity of avoiding all too obvious modes of repetition. There are countless duels and the phases of the duels, often including the use of magic weapons, are arranged in standardized sequences. The battle-books have been studied by G. VON SIMSON (> Ep). Other motif types are less frequent, but show, nevertheless, considerable dynamism. There are, for example, many accounts of "saints seduced by apsarass". JJ. MEYER observes: "Daß auch die strengsten Büßer nicht gegen das Weib gefeit sind, schildern ja schier zahllose indische Geschichten und auch eine ganze Reihe im Epos" (MEYER Wb: 194). The famous "theophany of Krsoa, which occurs not only in the Bhagavadgita but also in two other cases (crit. ed. V 129, 2: eko'ham, XIV 54, 4: tatah sa tamai), could likewise be mentioned as a motif type. "Temporary transformation as the consequence of a curse", a frequent motif type in later periods, takes place on several occasions, the best known examples being Viradha and Kabandha in the Aranyakanda of the Ramayana.
(2.6) For motif in general refer not only to THOMPSON Mo and BLOOMFIELD Ps, but also to SIROVÁTKA Mo ("Sage und Märchen") and DAEMMRICH Th ("Figurenkonzeption", "Motiv", "Thema"). Epic motifs have been discussed or mentioned in the following books: GAIL Pa, GOLDMAN Go, HOPKINS Ep. MEYER Wb, and RUBEN K (see the indices). Besides shouldering the task of controlling" a "great mass of individual traits" (BLOOMFIELD Ps: 57), the scholar must also try to discover new motifs. For example, J.A.B. VAN BUITENEN mentions in his translation of the Adiparvan "suc cession conflict", "disqualified eldest", and "complexity of paternity" (xvi-xix (xvi-xodi]). three motifs which had not been noticed previously. Frame subjects may include a specific motif cosmos. Such a motif cosmos need not be homogeneous: Even the motifs contained in the Buddha and Mahavira legends, respectively, are not all related in their character. However, certain motifs will occur time and again and thereby contribute to the Eigencharakter of the narrative ensemble. It is obvious that the isolation of motifs has been less common in epic studies than in the study of story literature. Narrative studies are always analytic and comparative, whereas literary criticism, not uncommon in the case of the epics, tends to focus attention on large literary ensembles. — (2.7) The two epics show numerous instances of repetition. We shall concentrate on a few related types. First of all, we have to recall the fact that legends (Sagent) with a travelling hero contain sequences of related events. Large portions of the two epics show structural analogies to this legend type. We mention here Arjuna's expedition in the Adiparvan, Visvāmitra's expedition with Rama and Laksmana in the Balakanda, and the wanderings of Rama, Laksmana, and Sita in the forest (Ayodhya and Aranya Kanda.s). Another type of repetition is formed by the endless search for Sita, which belongs to the Sage by virtue of its extension, but is otherwise closer to
the Märchen or fairy tale (chain of informants, TAWNEY Ka: 206). The third type may be called "epic extension". Here, a single event of special importance is transformed into a sequence of parallel sub-events. Several examples are connected with Rama's exodus from Ayodhya during which, time and again, Rama is pressed to accept the throne against the instructions of his father. Numerous other attempts to change the course of events are added, so that the actual exodus is delayed indefinitely. The minor episode where Rama gives farewell presents is likewise prolonged; the poet introduces far more recipients and gifts than are required by the logic of the story. As the last type of repetition, we mention wholesale duplication such as the rejection of Sita. Although each case must be viewed individually, one has the impression that single duplications are not rare and were tolerated to a certain extent. Some cases are less clear than others: Damayanti's stay at the court of the Cedi king introduces a second incognito episode (Nala lives unrecognized at the court of Rtuparna) and it duplicates the motif of Damayanti's asylum (the episode is prefixed to her stay/asylum at the court of her father). — (2.8) Refer for general information on this point again to pp. 34-36. Most of the actual material is found in other subsections (2.7 etc.). — (2.9) Conflicting accounts have been analysed by various scholars (JACOBI Rā: 24 ff; SUKTHANKAR Na; SRINIVASAN Ra: 3 ff; POLLOCK Ay: 25 ff.). For example, S.A. SRINIVASAN has emphasized in this connection that conflicting accounts, or "incoherences", existed already in Valmiki's Rāmāyana, i.e. in the nucleus of the Rāmāyana. Refer to pp.39-40 for further observations on the subject.
List Three: Jaina ethics. First of all, we will supply a synopsis of three studies: The present List Three ("1993") and two earlier papers (BRUHN Ah, 94 3,5,7,9 = "1994", BRUHN Se, 86 - "1991"). "1993" stands for the list itself and for the comments added by us to the synopsis. 1993
1994
1991
3.1 Rules
$ SA Rules 3.2 | ahimsa and the living beings 55A Low forms of life 3.3 Metarules (mainly caution) 95B Caution 3.4 | Superfluous and peripheral rules 8 SA Superfluous rules 3.5 Passion
$SD Passion 3.6 Faith
$ SE Faith 3.7 Repentance and atonement $ 5C Atonement 3.8 Anthropological or
85F Fourfold division bio-psychological situation
of the sangha 3.9 Situations in general 3.10 Extreme situations
$ SG parisaha.s

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$9 Criticism of action $7 Free will etc.
VIII
3.11 Status of good actions 3.12 Further fundamental aspects 3.13 Structural phenomena ... (SP) 3.14 Moral code
II, VII, IX
$3 Secular moral code
code of the Jaina community can be viewed as a whole (other societies are less uniform). The Jaina code, nevertheless, combines Jaina and non-Jaina elements, and it is also not free from conflicts between orthodox and pragmatic attitudes. A general issue, which is independent from the character of a given code, is the treatment of human relations considered in their entirety (e.g. father/son, husband/wife, wife. givers/wife-takers, monk/layman, guru/fisya, Jaina/non-Jaina). This perspective amounts to an atomization of human relations comparable to the atomization or par ticularization of life in a survey of situations. We mention here from Jainism only three relationships which have a special significance in the wider Indian context, i.e. the relationship between the son and the deceased) father (JAINT Ka: p.234, fn.38), the relationship between Jainas and non-Jainas (PUSKARAMUNI DA: 511-23), and the mores connected with gift exchange (SANGAVE Co: 327-28, dowry issue).
List Three demonstrates by itself a more or less pronounced departure from the traditional vocabulary. Crucial is the place accorded in a modern description of Jaina ethics to the chains of terms. They should be viewed in the first place as subjects of philological studies, and not as unfailing guidelines in our attempts to organize the material
$4. Further observations on sectional studies
BRUHN Ah (1994) is an improvement over BRUHN Se (1991), and the present article (1993) is mainly a tabular combination of the two previous studies. In contrast to 1991, 1994 is closely linked with the vocabulary of the texts. It is mainly for this reason that 1994 could not incorporate all the material contained in 1991.
Our subsection 3.2 has been added to 3.1 in order to give more emphasis to the interrelation between ethics and natural philosophy. Caution in 3.3 was omitted accidentally in 1991 where it would have found its place in "TV". In the title of 3.3 we had to choose between singular and plural. We preferred the plural, since the general opposition to actions which is found in Jainism could likewise be called a "metarule": see 3.11 infra. For practical, rather than for logical, reasons we have included superfluous and peripheral rules in one single subsection (3.4). In 1994, the issue of superfluous rules is touched on under the caption Zone des... Selbstverständlichen" Of the four passions, mostly occurring as the full tetrad, only two opposites (.e. contentment and humility as opposed to "greed' and 'pride') have been specified in 1991 in IV". However, the study of 35 started already in BRUHN So. In 1991, faith, or rather lack of faith, is mentioned under "wrong consciousness", which is found again in "TV". The main subject of 3.7 is atonement (an important institution, and in the specific context of monastic discipline loaded with technicalities); see the "secon part of CAILLAT At.
The threefold subdivision of situations (3.8-10) accentuates the importance of the situation in which the agent is. The position 3.8 includes not only basic differences (c.g. male vs female, young vs. old) but, in principle, all significant differences between different individuals (refer in this connection to MÜLLER AI, pp.66 ff.). Sub
n 3.11 (good actions) has been separated from 3.12 on account of its special significance. See 1994: 99 ("excursus"), BRONKHORST Me: 26, and DUNDAS Jn: 273 ("minimising of action"). Subsection 3.12 corresponds directly to $ 7 in 1994 with its ultimate source "VIII" in 1991. The title of "VIII" ("items for modern analysis") is, however, misleading, since the "analysis started already in the ancient texts. Subsec tion 3.13, parallel to 1.8 and 2.8, illustrates that SP are also relevant to Jaina ethics (pp.36-37). The moral codes, or 3.14, has been included in Jaina ethics, although it could just as well have been treated as a section in its own right (refer to 1994:$ 3). Basically, the Jainas had a puritanical code which stood for social order and security and was thus opposed to chaos and confusion. Under the circumstances, the moral
Sectional studies are basically concerned with separation rather than with relationship. But we have to distinguish between the situation within a single frame subject and the relationship between two or more different frame subjects. In the first case, we separate within the frame subject different sections (subsections) from one another, but at the same time we systematically study the internal connecting lines. This is normally not indicated by special positions in the sectional and subsectional lists. But such studies are a matter of course, and in many cases an examination of the connecting lines is suggested in the explanations accompanying the subsectional lists. In the sec. ond case, we have to consider in our studies a second frame subject which is outside the primary frame subject. Here the study of the external connecting lines (frame subject A versus frame subject B) is, in principle, as necessary as the study of the internal connecting lines (.e. section versus section, subsection versus subsection) However such a study is not central to our scheme, and we regard it primarily as part and parcel of the current canon». However, a special provision (e.g. a separate subsection on monastic rules in Jaina texts vis-à-vis monastic rules in Hindu texts) can be made in selected cases.
In the case of relationships between different frame subjects one is not only com

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pelled to mention connections of a logically simple type, but one must also consider connections which are of a complex and fundamental character and which transgress the range of 1:1 comparisons (such as the comparison between the Brahmanical and the Jaina version of a story or the Brahmanical and the Jaina meaning of a term). The fundamental connections are normally not described in standard books and articles, but they emerge on the basis of more extensive research activities. We mention three such cases, all different in character and here designated as projects i-iii. We have to add that the expressions "relationship" and "connection" are a simplification in so far as we are concerned with all kinds of connection or correspondence or contrast.
We shall start with V. PROPP's work, which presents, in contrast to projects ii and iii infra, a real theory. This theory has been analysed by scholars from different fields (A. DUNDES et alii), and it has also been adapted to the study of Indian narrative literature (STEERMANN Pa, PFEIFFER We). The study by M. PFEIFFER does not make use of the "functions" as contained in PROPP's sequence, but rather proposes an analogous scheme developed for the study of Indian cosmogonies. This scheme is, naturally, in no way connected with Jaina narrative literature. However, we have to ask whether it has some general relevance for the principle of sectional studies. PFEIFFER's study is not confined to any single tradition (Veda etc.), but rather includes all traditions of the Indian subcontinent (Sanskritic or not, literary or oral). Even then, this material, which is limited to one major motif (cosmogonies), presents a cosmos in its own right with advantages which seem to be similar to the advantages of a frame subject. With a methodological vocabulary (classifications etc.) which is highly developed, PFEIFFER's study is bound to exercise considerable influence, generally speaking, on the study of Indian narrative literature.
For a more informal use of PROPP in the study of Indian narrative literature, we suggest a selective procedure. We can isolate individual functions (e.g. transfer of the hero to a distant locality) or short sequences of PROPP's functions (e.g. XII-XIV: "donor" etc.). Occasionally a clear parallel to PROPP's sequence may surface (PFEIFFER Ka). It is also possible to establish, now and then, new sequences of minimal complexity which have an analogy to that of PROPP. From Jaina literature we mention only donation stories (BALBIR Mi: 147-49) and temptation stories (VERCLAS Av: 117-39). Generally speaking, the distinction between etic and emic (DUNDES Et, PFEIFFER We) will become an indispensable instrument for the analysis of our stories. Jaina literature also uses various forms of narrative repetition (BRUHN Ca: 134-35; BRUHN Re). An improved analysis of all the relevant texts can probably be achieved with the help of the work of PROPP.
The second project to be introduced is the recent discussion on karma (mainly O'FLAHERTY Ka). As in the previous and the following case, the emergence of new conceptual instruments stands out as a basic characteristic of the discussion. For our
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purposes, we only mention an article published later than the O'FLAHERTY volume by Y. KRISHAN, which distinguishes between two lines of thought. In one case, a balancing of karma (good karma versus bad karma, or karma type-A versus karma typeB) is possible, while in the other case, such a balancing is not possible, with the gunasthāna doctrine of the Jainas as an instance of the second type (KRISHAN Ba: 123). This doctrine may have more than one aspect, but one aspect is, in any case, the suc cessive elimination of the different types of karma according to a rigid time table (e.g. GLASENAPP Ka: 88-104).
One publication by K. BUTZENBERGER (the third project) is also concerned with the karma issue, but discusses the karma concept in the context of an extensive analysis of the problem of lasting identity (rebirth or no rebirth: in the case of rebirth, analysis of the substratum of identity) and the problem of causality (effect of the action on the actor). The scope of BUTZENBERGER's monograph is considerable, since the two problems are fundamental in all periods and also in many different spheres of Indian thought. In order to demonstrate the importance of this monograph for Jaina studies (in this case the natural philosophy of Jainism), we shall underline one single aspect, namely the rigorous distinction between the invariable jiva and the variable psychic/physical conglomeration (i.e. the senses and the body which are the results of the karma). The emphasis on this distinction throws new light on a number of problems. The four elements (water etc.) of Jainism are no longer living as such as implied by statements in some modern descriptions - but are basically dead matter, merely "enlivened" by the jiva. What remains, after the jiva has left his temporary abode, is again dead matter, forming part of the physical world. BUTZENBERGER also considers the character of the bodies of the element jivas (minimal agglomerations of matter), the mechanism of karmic influx (influx of matter into the jiva), and, by implication, the mechanism of karmic emission or "annihilation of karma".
II A
In each of our three subsectional lists we have included a position termed «structural phenomena and further peculiarities»: 1.8, 2.8, and 3.13. This position (abbreviated as «) has not been annotated in § 3. A collective treatment under a comprehensive title such as SP seemed the simplest way of organizing and collecting a large number of facts which would otherwise find no well-defined place within Indology.
That the SP have so far not been viewed as a peculiar factor in Indian thought has more than one reason. First of all they are treated either as peculiarities of certain sub-areas of the Indian history of ideas or as "typically Indian" in a very general way. Both attitudes do not encourage a systematic study on a large scale. At the same time, Jainism occupies in connection with SP issue a special position. Jaina literature is a

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vast area where the SP occur on a scale which is unusual, even by the standards of ancient Indian thought and theory. The systematic study of the SP seems, therefore, inevitable in the case of Jainology. But even here, the SP have not received the attention which they actually deserve. Nobody can deny the fact that the SP material of Jainism includes extremes of sophistry. However, to this day the texts where the SP are most prominent (monastic discipline of the Svetambaras and doctrine of karma of the Digambaras) have partially remained a terra incognita. An obstacle of a more general character is the "formal character of the SP. They are not relevant to the study of "content", "reality", or "history" (see also POLLMANN Li on E.R. CURTIUS and Toposforschung). The lack of reality, i.e. of Wirklichkeitsbezug, clearly discourages research on the subject.
Another problem is the lack of a perceptible common denominator. The description of the SP as "formal" is too loose to serve any practical purpose. To be sure, if taken by themselves, the structural phenomena» form a fairly well-defined area, where the arguttara pattern could be mentioned as a standard example. But in the case of the second element - «further peculiarities - we have to mention quite different items, none of which could be called a standard example. As random examples we point out the abundance of parallel versions (pp.37-39 below) and the impact of normalization (BALBIR No) in Jaina narrative literature. In the case of "normalization", imported stories, mostly of Brahmanical origin, are adapted to the ideology of Jainism, as explained below. It is obvious that we cannot characterize the SP in their entirety if we already face difficulties in connection with the description of «further peculiarities, i.e. of the second element alone.
Although we are not in a position to mention a common denominator for SP. we can give certain hints which make the creation of the term «SPmore plausible. On the one hand, it is obvious that some scholars have shown more interest in SP than others, a fact which suggests that the SP have at least some form of internal unity. On the other hand, we are often faced with the question of whether we should study a phenomenon of the SP type "as such". The study of the niksepa can thus be restricted to cases where it is a true part of the general argument, while it is ignored whenever it is little more than a dialectic ornament. But it is likewise possible to study the ni ksepa, content or no content, "as such". Again, the study of "normalization" can take place as part of the discussion of individual stories and with emphasis on a special case which may be more interesting than others. But there is also the alternative to survey the entire evidence - i.e. the phenomenon as such" - whether it is interesting or not.
study of a limited subject x' we often have the choice between concentrating on the subject x' alone and treating it as part of a more extensive subject ? (performing an "a minore ad maius" operation). For the sake of illustration, we shall equate x' with a single verse, and with the relevant text in its entirety. This case is simple in so far as a text (x”), whether well-known or little known, is normally a well-defined unit. A problem can arise if we want to proceed from the text (x) to a still higher unit x', normally a cluster of works, a literary genre, or a shastra-like body of literature. Such a higher unit is not necessarily "well-defined", and, as a consequence, some effort may be required to find at least a working definition. Although each case must be judged on its own merits, the sectional scheme will on the whole, be in favour of the a minore ad maius operation, which is a step towards better «integration of a topic or a subject - and also a step from the part to the whole.
The example given should only enable us to construe the «SP. per analogiam. If we take, for example, the sthana pattern as x' then we expect broader areas like xor above the level of x'. The overlying concept for all the relevant phenomena would be the «SP» in foto. This line of argument reflects the general tendency to study the individual phenomena, not in isolation, but as part of a larger and at least quasicoherent ensemble. Naturally, this problem is greater in the case of the «SP) than in the case of "verse, text, and genre", since we are not concerned with x as the last member in an established sequence but with x or was standing for a new subject, namely SP.
AD HOC PHILOLOGY. The sectional principle can be applied to SP in a very rigorous manner if we study the relevant facts on the level of individual works or limited bodies of literature. The "SP evidence" contained in such a narrow orbit is often very limited, but if the studies which are already available mention in their sup plements or introductions minor observations connected with current research - e.g. observations on grammar or metre -- they might likewise mention minor observations on SP, which they already do in a number of cases. In Jainology as elsewhere we already possess a number of studies which show to a greater or lesser extent the combination just mentioned: HOERNLE Uv (1888: App. III), SCHUBRING AC (1910: 45-63), BLOOMFIELD Pa (1919), ALSDORF Ha (1936), CAILLAT Ca (1971), ar Da (1982). Under the circumstances it is quite sufficient to give more profile to the SP, since the adequate type of treatment already does exist. There is yet another advantage connected with ad hoc philology. Whenever a single work or a small body of literature is somewhat isolated, a concentrated effort may be necessary to make the specific character of the text(s) better known and better understood. This applies to the texts in general, i.e. irrespective of the issue of SP. We mention as examples iconographic texts, Hindu, Buddhist, or Jain (MALLMANN Ag: p.XII), Jaina works on
A METHODOLOGICAL PRINCIPLE ("A MINORE AD MAIUS"). The concept of «SP can also be viewed as the result of a more general methodological principle. In the

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the doctrine of karma (ALSDORF Et: 91), ritualistic texts in Jainism (e.g. compare LEUMANN Üb: 7-8), and Varga literature in the Svetambara canon (BRUHN Re: §§ 2-8).
QUOTATIONS. We are afraid that quotations of dissimilar character which are presented with little logical order are a somewhat dubious comment on the SP. Still, we are treading on ground where personal reactions are not without interest. We start with the German Topos of the "Klassifizierungs- und Schematisierungssucht der Inder". J. SCHÖNBERG already refers in 1884 to the "berühmte [sic] schwache Seite der Inder, alles einzuteilen, zu classificiren und als Disciplin in Regeln zu fassen" (SCHÖNBERG Ka: 4). J.J. MEYER has quoted SCHÖNBERG in 1902 and added observations of his own (MEYER Da: 12). AL. BASHAM has likewise observed in connection with the Svetambara canon: "... the passion for tabulation and classification, which can be detected in much Indian religious literature, is perhaps given freer rein here than in the scriptures of any other sect" (BARY Tr: 55). H. OLDENBERG describes the embarrassment caused to him by the identifications in the Brahmanas with the following words: "Wir gehen zunächst an die freilich großenteils wenig erfreuliche Aufgabe, den Tatbestand eingehend und bestimmt vorzuführen: soweit Bestimmtheit nicht eben den verschwommenen Charakter der Erscheinungen fälschen würde" (OLDENBERG Br: 111). A. WEBER observes in connection with the complexities of the Bhagavati: "Eine ganz besondere Eigenthümlichkeit nun der vorliegenden Textgestalt des Werkes ist der bereits oben p. 372 erwähnte überaus große Reichthum an Wiederholungen aller Art, welcher dann, und zwar nicht bloß aus Bequemlichkeit, sondern in der That auch im Dienste der Deutlichkeit und Übersichtlichkeit, zahlreiche Abbreviaturen zur nothwendigen Folge gehabt hat." There follows a typology of abbreviations (form and content), and further on we read: "Alle diese Mittel, um die Weitläuftigkeiten des Textes einzuschränken, erweisen sich übrigens trotz ihrer häufigen und energischen Anwendung... dem prolixen Charakter der Darstellung gegenüber nur als kärgliche Palliative..." (WEBER Fr: 379-80 and 382). Along with WEBER, it was mainly L. ALSDORF who was struck by the peculiarities of Jaina literature and did not hesitate to describe his reaction to them, using the expression "scholastic methodology" for phenomena such as the niksepa, with the observation: "This curious system of subjecting key words to an investigation by applying a scheme of fixed viewpoints may be less fruitful philosophically [niksepa compared with syadvada etc.], but it occupies almost a key position in early scholastic literature..." (ALSDORF Ni: 257). Again he underlines the necessity of studying the Mudbidri texts on the doctrine of karma, but he also states: "Certes le schématisme des nombres d'une scholastique d'une sécheresse parfois presque insupportable mettra à rude épreuve la patience de celui qui les étudiera, mais le livre de von Glasenapp... facilitera... sa tâche..." (ALSDORF
34
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Et: 93). A more indirect than direct reference to SP is contained in J. DELEU's preface to his study of the Viyahapannatti where this work is characterized: "To the prospective reader this monumental text in fact presents itself as a kind of bewildering omnium gatherum of episodes, discussions, expositions, detached statements, calculations, references and quotations, all apparently quite different from each other both in tenor and in style, and even in origin and antiquity."
In conclusion we would like to stress that the concept of SP seems to be suggested by two observations which are connected with the same material, but derive from different points of view. First, there is the awareness of an excessive growth of scholasticism and mannerism. The wo terms may not be sufficient for our strictly methodological discussions, but they can be used in the present context. Second is the inadequacy of the traditional disciplines in connection with this growth. We can extend the number of available disciplines by the emphasis on more and more minor disciplines such as "study of narrative techniques" and we can take the greatest care to adapt each discipline to the requirements of a particular frame subject (e.g. practising "textual criticism" with special reference to Jainism). But in the end we will always feel that the path from the general to the particular is not an easy one, and that it is advisable to start from the particular (i.e. from the conditions within a given frame subject), however important the general background of modern methodology may be.
Both experiences are reflected in the comprehensive SP concept, which seems to be the simplest way of making our sectional and subsectional lists complete. Under the circumstances, it is also not necessary to enter into a discussion as to whether "motifs" and "style" should be studied as parts of the SP, in Jainism or elsewhere, or as parts of international subdisciplines, such as folklore studies and stylistics. The second solution may recommend itself for the study of "motifs" and "style" in the majority of cases, but, in other cases, treatment under a heading like "SP" seems to be preferable. Actual research will, no doubt, always concentrate on the relevant facts, but it is hardly in need of the SP concept as such. After our theoretical discussion we can now proceed to a description of the facts.
II B
Having already discussed certain peculiarities of Jaina narrative literature in our doctoral thesis (BRUHN Ca: 132-37), we have taken advantage in the present paper of the "architecture of sections" in order to accommodate major clusters of <>), as well as to « and <,

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and they will be supplemented by the minor research schemes introduced on pp.37-41 below. We should finally add that the SP include not only conspicuous developments, but also sporadic and unobtrusive particulars.
Amongst the most conspicuous instances of SP in the field of Jaina narrative literature are the use of clichés and the employment of the sthana pattern (a form of tabulation). Clichés have been studied by J. DELEU (Ni: 90-95), and further observations will be found in BRUHN Re ($3 and 58 5-8) as well as in BALBIR Vi (75-78).
The classical example of the sthāna pattern in Jaina narrative literature is provided by the biographies of the 24 Jinas (BRUHN Re: $10,8 15), but there are less technical forms as well, see Re: 3 on "hero-variation". A related pattern, also associated with the term sthana, occurs in the doctrine of karma (GLASENAPP Ka, p.64: margandsthana.s). It can be objected that the relevant pattern is a very general feature and that its occurrence in different contexts has no significance. But it is also true that the spiritual progress of a being forms a kind of karmic or soteriological biography and that the spiritual differences amongst the living beings suggest a kind of karmic or soteriological census. In both cases data are tabulated, and it seems, therefore, legitimate to associate narrative and karmic sthana.s.
Our next subject is the formal or informal subdivision of ancient works. We call "informal" all forms of subdivision which are not identical with the standard method of dividing a work into chapters and subchapters, e.g. the use of phrases, within a run ning text, which conclude preceding topics and introduce following topics. L RENOU has discussed the formal and informal subdivision of the Vişnusmrti (RENOU Vi). The same scholar has also studied the problem of division on other occasions (see FILLIOZAT Bi: xxvi). In the case of Jaina literature, observations on subdivision are rare, but N. BALBIR has described the division and composition of the AvasyakaNiryukti (BALBIR Āv: 83.3), and L. ALSDORF has made a number of observations on the "außerordentliche Freiheit in der Behandlung von Sinnesabschnitt und formalem Einschnitt" in Puspadanta's version of the UH (ALSDORF Ha: 182). These references show that subdivision in all its forms is a subject which deserves more than casual treatment in Jaina texts as well as everywhere.
Relevant to the wide field of literary transmission is the following statement by F. LACOTE, which refers to the Kashmirian Brhatkatha: ... quand une histoire existait sous deux versions, même très voisines, ils [les compilateurs) se sont efforcés de ne sacrifier ni l'une ni l'autre" (LACOTE Es: 141). This fact which was noticed by LACOTE during his Brhatkatha studies can be connected with a more general Indian tendency to preserve and amalgamate traditions and institutions which rival each other. Refer, for example, to the contamination of different versions in the account of the janmabhiseka of the Jina (ALSDORF Co: 142-43 and 144) and to the two accounts of Rama's slaying Vălin (SRINIVASAN Ra: 163-64).
Another subject which has been studied systematically is normalization in Jaina narrative literature (BALBIR No). We have already mentioned normalization as one of the standard examples of SP. This word is used by N. BALBIR mainly in the sense of moral censorship, or "Bowdlerization". It is, however, self-evident that the omnipresent Jaina doctrine necessitated changes in more than one form whenever Brahmanical themes were incorporated into Jaina literature. Therefore, for the sake of completeness, we refer the reader also to BRUHN Ca (pp.118-19) for the UH in general, and to KULKARNI Ra (Chapter 13), as well as JAIN Ra, for the Ramayana.
In the case of Jaina ethics, it may be expected that we use chains of terms as the standard example of SP. But chains of terms are ubiquitous in Indian thought and their presence in Jaina ethics can hardly be mentioned as a peculiarity. An evaluation under the heading «SP will only be possible after we have studied the specific role and the specific dynamism of chains in Jaina ethical literature.
Under the circumstances, we select as an example of SP the ambivalence of ethical terms. The highly speculative treatment of the term tapas in Jaina dogmatics can be used as a starting point. The meaning of this term is extended step by step so that we obtain a multi-layered conceptual structure. tapas has twelve forms, one of them being vinaya, and vinaya has in its turn seven forms, one of them being srdna, the latter term forming the well-known pentad of abhinibodhika jrdna etc. Refer in connection with the tapas dodekad to LEUMANN Au $ 30 and to Bhagavati pp.1061-68. In both works the text is almost identical, but see DELEU Vi: 292-94 for minor differences. The word "extension has been used by K. RÖPING - As, p.89: extension of the term yoga), and more comprehensive studies in the complex Brahmanical term tapas have been published recently by M. SHEE (Ta) and M. HARA (see SHEE Ta). It is not difficult to mention further examples from Jainism of ambivalent or equivocal ethical terms. The reader is referred to ahimsa (BRUHN Ah: $9), ajra (ALSDORF Ut: 203-04), aradhana (OETJENS Si: 93-102), Iriyavahiya kiriya in the Bhagavati (DELEU Le), iriyavahiya in Avašyaka texts (LEUMANN Ub: 2-3), parigraha (OHIRA Pa), parija (TATIA Pa), priyafcitta (CAILLAT At: 93-95), santyaktva (JACOBI Ta: 301), and vicikitsa (OETJENS Si: 223-31).
Each case requires a separate semantic analysis, and ambivalence is probably a general state of affairs rather than a specific phenomenon. What could be called a "phenomenon" is, at the most, a more or less uniform tendency on the part of the Jaina theorists to construe pseudo-explanations. Here, a term x is "explained" with the help of quasi-related terms (a, b, c,...), which are mobilized ad hoc and presented as different forms of x. Many examples are found in the form of post-canonical niksepa.s as studied by L. ALSDORF (ALSDORF Ni: dvasyaka-niksepa and uttaraniksepa) but, as the term tapas at least shows, we have seen there are also examples of pseudo-explanation in ethical terminology.

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Besides the "internal structure" of a term we have to study the relationship of two independent terms x and y. A comparatively simple instance from Jaina dogmatics is the relationship between external tapas and the twenty-two parisaha.s or hardships. But this example should not create the impression that there are always hard and fast distinctions between the different terms. Rather we are faced with the problem of related terms which exist side by side, being sometimes merely kindred and sometimes truly synonymous (e.g. mana, asāyana, hilard...). Finally, we have to detect semantic structures which are below the surface: If taken in an abstract sense, ahired is protec tion" of all beings, but in the daily practice of correct monastic life, ahimsa is in itself the source of countless restrictions and inconveniences, so that a good deal of Jaina asceticism is already implied by the term ahimsä. On the other hand, ahirisd may also have the connotation of compassion (anukampa), although neither arukampa as such nor ahinsa in the sense of anukampa are very prominent in Jaina religious teaching, The best demonstration of all the complexities outlined in the present paragraph is probably the term tapas as used in the epic (see SHEE Ta). But epic tapras, or any term chosen by us, can never be more than a crude paradigm, existing side by side with numerous other cases. As a consequence we need a methodology which enables us to treat the material in its entirety and from all relevant aspects. Refer also to BRUHN Ma (mana studied from numerous angles) and to our observations on synonymy (p.41 below). To be sure, the normal study of "terms and chains of terms", of "synonyms and antonyms" cannot be dispensed with, but in a complex situation it will in no way be the last word. More elaborate forms of analysis must be employed, and extended from basic terms such as tapas, vrata, and Sraddha to all ethical terms, at least to all significant ethical terms.
sions with a quotation from ALSDORF Ku: 29 which focuses attention on a specific problem: "Uberhaupt stellt es sich immer wieder als unmöglich heraus, die verschiedenen Fassungen der Sthalabhadra-Geschichte zu einer Art von Stammbaum zu ordnen, da fast jede von ihnen mit jeder andern durch immer wieder eine andere Reihe von einander fortgesetzt schneidenden Übereinstimmungslinien verbunden wird." Since this is a very general phenomenon, which may surface whenever we study more than two parallel versions, it seems useful to also present the relevant facts in symbolic form using formulas such as the following:
(A+B)+(C) read: "B goes with A against C" (A+C)+(B)
"C goes with A against B* (B+C)+(A)
"C goes with B against A", and also (A)+(B)+(C)
"A, B, and C all differ (A+B+C)
"A, B, and C all agree (A)
"element so and so is only found in A" (etc.). The complexities of this matter only become apparent if we add a few basic observations. First we have to define disagreement which has, roughly speaking, three possibilites, namely (1) deviations, (2) additions or "plus-differences", and (3) omissions or "minus-differences". Another point to be observed is an adequate form of segmentation. We do not compare texts or chapters in their entirety but, one by one, comparatively small textual units which are the products of our analysis. To some extent, segmentation is an end in itself as it enables us to acquire an overview of a text. But whenever we compare two parallel texts, segmentation is in the first place, a vehicle of comparison. As a consequence, we can isolate large segments if the two texts agree or disagree completely, but we need small segments if agreement alternates at short intervals with disagreement. Moreover, differences in the order of the events are fairly common and invariably present technical problems if synoptic tables are to be prepared. Apart from any abstract "grammar of comparison" we need a practical language for daily use. Thus we are basically concerned with different versions, and statements about "subversions" or "recensions are of little use if we have not studied the material in its entirety. One always has to start with pointed observations on limited text portions. In some cases it can be said that the common prototype remains visible (ALSDORF: "die gemeinsame Vorlage schimmert noch durch"). In othe a specific version has elements not found in the other versions, and here ALSDORF would have used the expression Sondergut or "special contribution". Sometimes two or more versions are so closely related that they can be traced back to a single unknown prototype, whereas at some other time two known prototypes have been combined into a third version. ALSDORF also observes: "Nachdem sie "viele finist ische Erzählungen") einmal, meist in uns nicht mehr erreichbaren Literaturschichten,
It is also possible to establish a few minor research schemes (i-iv) which are connected with the methodology of SP. Such "schemes" differ from the "positions in our subsectional lists in more than one respect. In the case of the lists, the emphasis is on exhaustive enumerations, irrespective of the exact scope of future research. By contrast, the schemes are meant to close specific gaps in our knowledge, but they can never produce a complete mosaic. Furthermore, we shall add some notes in the case of each of the four schemes, which may be helpful in carrying out future research. Such a procedure was, as a rule, not taken into account in the case of the positions in the lists.
(i) In the positions 1.1 and 1.7 we have already introduced the problem of parallel versions, which, with reference to Jaina narrative literature, has been initiated by L ALSDORF (-Ku and -Ha). We shall, therefore, start our discussion of parallel ver

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lels, even parallels of a later date, are used in a systematic manner since they will throw additional light on the basic text in many cases.
stereotypisiert' worden sind, werden sie Jahrhunderte hindurch immer wieder un verändert erzählt ..." (ALSDORF Ku: p.21, fn.1). But as a rule, ALSDORF's last statement applies only to parts of a version. If we prepare a "running comparison we notice frequent and abrupt changes between similarity and dissimilarity (BRUHN Ca, Pp.136-37: contamination). In short, we cannot explain the dialectics of similarity and dissimilarity, nor do we know the psychology of the ancient authors and redactors, and We will, in most cases, not be in a position to construe convincing genealogical tables. But, in spite of all this, an accurate comparison of different versions is hardly less important than textual criticism. In both cases the original form may remain beyond Our reach, so that the approach is, in the long run, in both cases descriptive rather than historical. Furthermore, many textual configurations are midway between a family of manuscripts of the same text and a family of versions of the same story. The Avašyaka
supplies good examples of such intermediate cases (see LEUMANN Av and BALBIR Āv). Let us add that we find in the universal history of the Svetämbaras many
arts which are transmitted in numerous parallel versions so that a systematic comparison becomes inevitable (see ALSDORF Ku: 19-44 on Sthülabhadra, BRUHN Ca: 74-75 and BHAYANI Sa on the Sanatkumāracarita). In this connection one could even visual. ize a table which lists the different versions available for each part of the UH. Comparisons in other parts of Jaina narrative literature, or in the non-narrative literature of the Jainas, can probably be based on the same methodology, but there may be deviations of one type or another. (ii) Closely related to the preceding subject is the study of conflicting accounts and statements in the two epics (2.9). S.A. SRINIVASAN's studies on incoherences in the extant Rāmāyaṇa have already been mentioned. The scope of such enquiries could be widened by extending the textual material - one should include at least the Mahabharata -- as well as the typological spectrum. A special configuration exists, of course, in the Rāmāyana, with the unsolved question of "Välmiki's version", but that should not prevent us from studying the problem in the Mahabharata as well. On the typolog. ical side, the study should also cover, in addition to incoherences, gaps, unexplained details, superfluous repetitions (GRÜNENDAHL Ga), and narrative flaws of every description (compare, for example, the puzzling account of Kali's release in the Nalopakhyana, BRUCE Na: p.xii). Finally, we would like to add a few remarks on the relationship between scheme "li" and related parts of this article. Scheme "ii" is not only connected with scheme "", but also with the minor strategies recommended on pp.43-44 and connected with "quantity management". As a consequence, we need in the entire
atever the peculiarities of the individual case - a uniform or at least coordinated idiom which makes the investigations accessible to both specialists and non-specialists. Likewise there may be a coordination in the sense that narrative paral
(iii) We already mentioned that some motifs occur very frequently in our texts, not in the trivial sense that they enjoy special "popularity", but because they belong to the bed-rock of Indian narrative literature. Such motifs (e.g."childlessness", BLOOMFIELD Pa: 203-04) are so widespread that a collection of stories using them
d be a kind of introduction to Indian narrative literature. These motifs deserve our attention for two closely connected reasons. On the one hand, the phraseology of the motifs is standardized but at the same time diversified; on the other hand, the course of events as presented in the motifs is always similar but by no means identical. Therefore we have to define the typology of such motifs, both on the phraseological and on the narrative level. We point only to jātismarana (BRUHN Ca: p.147), curse (SMITH Ex), oath (HARA Oa), and invigoration (HARA In) as illustrations of the dynamism of standard motifs.
We can extend our observations to the field of dogmatics and consider, in the first place, specific topics which are interesting on account of their varied phraseology: Change of existence (LEUMANN Au: 1-2), parcanamaskara (BALBIR Da: 176), ratribhojana (BALBIR Sp), anadhyaya (BALBIR An), and samyaktaticara (BRUHN Ah: App. 10). Refer for the pancanamaskara also to JACOBI Er: 35, METTE Na: 130, ROTH Pa, and SHAH St: 97-103. Further examples will be found mainly in the field of practical dogmatics and in the borderline area between dogmatics and narrative literature. It is, on the whole, also the proximity to these two areas which separates the topics presently under consideration from dogmatic topics in general.
A second step takes us to the area of dogmatic topoi. We start with the famous double topos of (a) "the turtle and the yokehole" and (b) "the gradation list of rarities". Refer to BOLLÉE SO I: 29-30, to BALBIR VI: 77-78 (mainly fn.34), and to BHOJAK Ca: 252-53. Another well-known topos, occurring in different forms, is man's essential loneliness. See BOLLÉE Sū II: 80 and, earlier, UPADHYE Ka (introduction: pp. 24, 41, 46; text: vss. 74-79). J.J. MEYER has discussed the same topos both in MEYER Da (pp.110-11, 362) and in MEYER Hi (pp.153-54). A series of comparisons, all illustrating emancipation, occurs in several early Jaina texts (BALBIR Ta: 454-56). although no topos in the strict sense, this series is also relevant to the present discussion, Broadly speaking, in the case of dogmatic material scheme "ili" mainly serves the purpose of philological and literary comparison. But the emphasis is always on the individual item, and we consider in iii" only topics and topoi which occur frequently and which are not restricted to closely related texts. The study of closely related texts may include observations of a similar character (e.g. compare OKUDA Mü), but it is not part of our scheme "ii".

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(iv) We use the term "synonymy" (total or partial synonymy) only in its modern sense and with special reference to the field of dogmatics. In BRUHN So and BRUHN Ma (pp.191-92) we have tried to put the study of the prolix kaşaya synonymy and antonymy on a firmer basis. The jiva synonymy has been studied by K. BUTZENBERGER and B. BHATT (BUTZENBERGER Id, p.183, fn.606-08; BHATT Co, pp. 134, 138). BUTZENBERGER has also examined the buddhi synonymy in the Upanisad.s and in the philosophical parts of the Mahabharata (BUTZENBERGER Id, p.94, fn.299). Different from investigations of this type is the study of the different literary forms of synonymy. There are sequences of synonyms in prose texts (SCHUBRING Ch: 69-70) and
e find Niryukti verses consisting only of lists of synonyms (LEUMANN Da: 602 and METTE Oh: 10-19). Metrical compositions using synonymy and antonymy form yet another area of employment, which is related to poetics. What has so far been said in "v" is more or less outside the area of current research. Therefore at the end of "v" we also refer the reader to CAILLAT Vi, a paper which studies synonyms in early canonical texts according to the current form of philological research.
5. Organization of research
As a continuation of the research schemes "-"v" we offer further proposals in the present chapter which are likewise independent from our sectional architecture Subjects from the current canon are now mentioned without restriction so that the sometimes cumbersome distinction between current canons and extended canon can be dispensed with. The general title, organization of research has been chosen with due deliberation, and we use the term strategy" as explained in $2 for the three subjects, namely adaptation, «quantity management, and language.
In the first place, adaptation may be used in the general sense of updating discipline x by the execution of certain essentials which are well-known from other related disciplines but not yet available in discipline x (e.g. dictionaries, grammars, encyclopedia of one type or another). Adaptation thus stands for the elimination of research deficits which are all too obvious. A closely related strategy would be «institutionalizations. All established disciplines are institutionalized, but some more so than others. In this case we are concerned with certain forms of organization (journals, symposia, bibliographies etc.) which are not as developed in minor or "younger" disciplines as elsewhere, Jainology being a case in point. In both cases we are concerned with a combination of true influx and the extension of developments which have already started within a given discipline.
in both cases.
If we compare Sanskrit studies with classical studies (Greek and Latin) we find a general difference, for example, in the standard of the dictionaries. We also notice a conspicuous lack of glossaries for individual works (or authors), as well as a lack of easily accessible computerized versions of Sanskrit works, such as contained in PRP (Vol. 1). Especially as a substitute for glossaries, but for other reasons as well, we need in particular kwic indices (key-word in context indices) of Sanskrit works. Another requisite for the study of Sanskrit is the publication of modern commentaries, which again are highly developed in classical studies, but rare in the case of Sanskrit texts. This lack is especially obvious to teachers of Sanskrit. Time and again teachers have been troubled by difficult words, such as dharmaksetra at the beginning of the Bhaga. vadgită and by difficult topics, such as the lokapalas in the Nalopakhyana. It is not that one is desperate for commentaries which try to solve all philological problems, but rather for those containing, as much as possible, references to literature on the subject. One would prefer that these commentaries also indicate the unsolved problems in the texts, some of which are clearly evident while others are easily overlooked. No doubt, it will never be possible to reach full agreement concerning the distinction between problems which need to be pointed out and those which do not, but this does not mean that such devices are useless. That progress in the interpretation of larger texts has been made in some cases (Princeton translation of the Rāmāyana, and Chicago translation of the Mahābhārata) is obvious, but so far there is no sign of this being a major trend.
From Sanskrit studies we shall turn to Jainology. Many deficits are too obvious to require much comment (Jainology has, for example, no generally accepted system of abbreviations for canonical and exegetical work titles), and many projects (e.g. editions of all the important unedited works) cannot be carried out because the num ber of researchers is too small. It is in this connection important to note that, so far, all the major projects have been executed or started by Indian scholars, e.g. the Jaina. Agama-Series started by MUNI PUNYAVUJAYA (1895-1971) as well as the numerous detailed editions of Prakrit and Sanskrit works published by A.N. UPADHYE (1906-75; - Bk). Under the circumstances, we merely point to two mutually related problems in the field of early Jaina literature. On the one hand, many works have only been studied up to a certain point, and on the other hand, glossaries for the works have not been prepared on a very large scale. Some of the works are massive in their extent and complex in their subject matter, so that they must be studied according to special schemes devised for the individual case. But even medium-sized and fairly "normal" works, such as the Jhätādharmakathanga Sotra, have until now not been analysed from cover to cover (SCHUBRING Le: 6 "Unstern der Nichtvollendung"). Again, glossaries not only serve linguistic purposes (see OBERLIES Av), but they also form a link
The discussion of the actual strategy of adaptation will start with Sanskrit studies and proceed from there to Jainology. The number of suggestions given will be limited

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between the various available or desirable "text monographs" (editions, translations, analyses), since they tell us where a difficult word occurs. The glossaries of the JainaAgama-Series are an important step in this direction, although they record only the Prakrit words. In the long run, glossaries of the type found in SCHUBRING Ac will be best suited to meet the requirements of further research.
We define the second strategy, quantity management, in the first place with reference to the exegetical or pseudo-exegetical literature on the Svetāmbara canon. Until now the general discussion on the vast exegetical literature was not exactly based on, but closely connected with, a descriptive model prepared by E. LEUMANN (Da: 586-92; JACOBI Pa: vi-vii). It seemed that this model described the broad development of the exegetical literature and that it assigned, roughly speaking, each text a place within the whole ensemble. But while LEUMANN was the first to publish such a model, he was also the first to realize that his model was only a first step and that the character of the texts required highly technical analyses, mostly in tabular form. LEUMANN'S model has been quoted and discussed on more than one occasion (BRUHN BI: 61), but only very few publications after LEUMANN have supplied additional technical analyses.
Another large body of Jaina literature is formed by the Digambara texts on the doctrine of karma (ALSDORF Et: 88-94). It would be easy to add further examples of almost explosive" literary developments, but they are not exactly on the scale of the two examples just mentioned. Therefore we refer the reader only in a general manner to the JRK mentioned already in a similar context on p.18 supra. It is also with reference to Jaina literature in general that we proposed in BRUHN We: 14-19 four minor technical strategies which we repeat here in tabular form. The new wording is an abstract, with minor revisions of the description as given in BRUHN We:
1. Catalogues (bibliographies) of text editions. 2. Conspectuses (macroscopic analyses of individual works on the basis of
traditional subdivisions; microscopic analyses of the same works by way of
systematic segmentation). 3. Specialized and annotated bibliographies of one type or another. 4. Standardized sections in books and articles, informing the reader about the
original text(s) on which a study is based. Miniature bibliographies could be added in the case that modern publications on the text(s) have appeared
previously. Topics 1-2 are more specialized" than topics 3-4 in so far as they are closely connected with the study of earty Jaina literature (with topic 2 having a special bearing on the exegetical literature). Specialized bibliographies (topic 3) are not only instru ments of research, but also instruments for the engineering of research. Such bibliogra
phies can coordinate scattered material (BRUHN We, BRUHN Bi etc.), and a bibliographical "flash back" can even help to recall to life half-forgotten publications. The extent and the penetration of bibliographical studies increase if we accept miniature bibliographies, normally only found in the form of footnotes, as a bibliographical category in its own right (refer in this connection to the appendices" in BRUHN Ma and BRUHN Ah). The main responsibility is to be sure, always on the side of the author rather than on the side of the bibliographer. Short, as well as long articles are a normal form of publication, but no discipline can do without monographs and no bibliographical device can counterbalance the disadvantages of an unlimited fragmentation of research. The fourth topic in the above list likewise points to what we call "the responsibility of the author".
A few special observations shall be added to the second topic. The preparation of a conspectus is made easier when we are in a position to isolate "blocks" or when we can distinguish between the main line of the argument and interruptions" in this line. A "block" (in metrical texts a sequence of eight, ten, or more verses) belongs to the basic exposition, but, although part and parcel of the basic line, it forms a unit in its own right. The character of the "interruptions" is different. They may consist of a single verse or a single sentence but they are in principle outside the basic text. Since "blocks" and "interruptions differ from genre to genre (there are, of course, also genres where the problem does not arise at all), it is not necessary to describe them in a stringent manner. It may even be said that they point to specific forms of textual analysis rather than to specific phenomena. The following examples are taken from the exegetical literature. The Dhyanasataka in the Avasyakaniryukti is a typical "block" (LEUMANN Üb: pp.30 and 31", "Theil XIV). The historical question whether a block was a later addition or a part of the original text - if such a text ever existed - is not relevant to the present discussion. Examples of "interruptions" as found in the exegetical literature are program verses (dvdragatha.s) and verses with lists of synonyms (p.41 supra). Such verses may be older than the remaining text (LEUMANN Da: 602), but they form at any rate homogeneous sub-corpuses. For various reasons it is convenient to treat such sub-corpuses separately. It should therefore also be possible to devise a form of conspectus for the exegetical literature where the "interruptions are typographically distinguished from each other and from the rest of the text. In the case of the "blocks" it may be useful to prepare a subsidiary conspectus which mentions only the blocks" but not the intervening matter.
So far we have not mentioned the issue of synopses. Although this question arises immediately in a discussion of conspectuses, provided there are parallel versions, we cannot discuss it in the present context. The character of a synopsis may change within one and the same work, and the preparation of such an instrument of interpretation requires refined methods which are adjusted to the different cases.
.

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cultures (e.g. two different literatures) and the difference must be seen from this broader view-point. What we want to emphasize in connection with the second topic is the fact that in many cases better information is possible without additional research. In other words this suggests the idea of a brochure or a series of articles giving pointed information on selected areas and serving as an introduction" to Jainism. But it goes without saying that such a scheme can only be successful if it also includes areas where research is less advanced. This brochure would, nevertheless, differ from a handbook in so far as handbooks are by necessity encyclopedic and cannot serve the same purpose as an "introduction as we understand it.
For our last strategy we use tentatively the term «anguages. Basically, «language can be understood, especially at first association, in the sense of "style". Different scholars use different styles, and these differences reflect their temperament, their partiality for certain theories, and, to some extent, also the spirit of the time. However, the number of Jainologists, more particularly of western Jainologists, has always been small, and there have never been major controversies in the discipline. As a consequence, we use the term wlanguage rarely in the sense of "style", but rather in the sense of a specific form of information". With this proviso we shall discuss below five different topics, the first three of which will be closely related to each other.
The first topic is the treatment of unsolved problems: How many canonical texts were lost, what happened at the council of Valabhi, what is a Niryukti, who was Bhadrabāhu? In this connection, we can ignore the different character of the individual cases, but it is important to consider the problem area in its entirety. The four examples mentioned are mainly taken from canonical and post-canonical Svetämbara literature, and they were chosen in order to describe a particular situation, which is that we have to choose between greater and lesser reliance on ancient tradition. This is sometimes simply a question of trust and distrust; for example, shall we take the lists of lost canonical works at their face-value or not? In other cases, the alternativ presents itself in a more subtle form: Le. shall we consider all works traditionally designated as "Niryukti.s" or "Bhāşya.s" as belonging to two related, but mutually distinct literary categories, or shall we discuss the position of these works without regard for the two traditional labels? It would be easy to prepare further lists of questions for other areas, for example for monastic discipline and for the doctrine of karma. This situation forces us to develop an idiom which spotlights rather than camouflages the problems.
Different from the problem of unknown facts is the problem of facts which are well-known, but which cannot be explained in a few words (topic two). It is convenient to speak of the 45 works of the Svetāmbara canon. But we know that the figure "45" is ephemeral and that some "canonical works" (mainly the Bhagavati Sätra) are of a higher order than ordinary works, while others (e.g. - the Kalpāvatamsika Satra) are eccentric compositions of minimal extent, which testify to the close connection between fiction and dogmatics, but do not deserve the designation "work". Another example of our second topic is the universal history, which is certainly not a "history of sixty-three great men" in the usual understanding of such an expression, but an irregular and, in certain respects, very unusual ensemble. The difference between Digambara.s and Svetāmbara.s can serve as a third example. Normally, the difference
ained in terms of dogmatics (no "salvation of women according to the Digambara doctrine) and monastic rule (the Digambara monks are always naked). But actually Svetambara Jainas and Digambara Jainas have developed different religious
PROBLEMS AND SOLUTIONS. A point which seems to deserve special attention is the fact that in Jainology there are many particulars which are midway between the known and the unknown and where a comparatively small, but concentrated, effort is sufficient to settle an issue, once for all (topic three). We have decided to point out such cases, a procedure which may appear uncommon, but which is in agreement with the typological bias of our enquiry. We also feel that attempts of this type were made, on more than one occasion, by L ALSDORF and that they even form a major facet of his scholarly work. He was, for example, the first scholar to say what a niksepa actually was and in his niksepa article one can clearly see how he virtually "jumped" at the opportunity to point this phenomenon out (ALSDORF NI). Another such case is the demonstration by J. BRONKHORST (Ta: 163-71) that Tattvartha Sūtra and Tattvärtha Bhasya were not written by the same author. A third example is the discussion of the nigoda.s in the O'FLAHERTY volume (JAINI Ka: 223 ff.). The relationship between such discoveries and the language» issue is closer than may appear at first sight. On the one hand, unsolved but solvable issues of this type are inconvenient in the description and discussion of Jainism; on the other hand, the way in which such still open questions are handled can create the impression - which is actually false
that they are either, more or less, answered or can be ignored.
The language of translations (topic four) has only recently become a subject of scholarly discussions in Indology (GOLDMAN BA: 96-117). This problem is to some extent a problem of the linguistic "purity of the translations. In other words, should we translate each and every Sanskrit and Prakrit word or should we leave a good number of words untranslated? In the latter case we must explain all the Sanskrit and Prakrit words which are used in our translation. A translation which replaces all words of the original text by a modern word is today probably an anachronism. One article by L. ALSDORF (ALSDORF It) contains no explicit discussion of the language problem, but rather solves it in a very natural manner. It goes without saying that this article is, above all, an excellent demonstration of how to handle a difficult Prakrit text.

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K. Bruhn
As our last topic, we mention mutually opposed undercurrents in research which are best described in the form of a series of opposites:
Jainism is a religion/a shastra; Jainism is static/dynamic, rational/overburdened with scholastic growth,
transparent/not transparent, coherent/incoherent, überschaubar/not
überschaubar (see JRK and JSK); Jaina terms are an adequate means of screening the Jaina doctrine/they must
be supplemented by modern terms; Jaina works are a whole/they are composites. It can be argued that the preference always depends on the individual case. However, in a general survey of Jainism, we cannot consider all the individual cases and, in the discussion of an individual case, the decision is often a matter of discretion. A specific work may, in many respects, form a unit, but at the same time it may contain significant elements which already occur in earlier sources. Again, a specific work may be varied in its composition and, yet, show a certain degree of logical coherence. Considering all these complexities, it becomes obvious that the preference is not simply based on "facts and that the presentation of the material reflects, to some extent, the disposition of individual scholars.
effort. We shall mention a few such subjects in order to illustrate what we are driving at. One subject is doctrinal incoherence, an issue which was touched upon on pp.20-21 as well as on p.47. Here, the doctrine of karma is a case in point. On the one hand, it is obvious that the karma doctrine of Jainism is neither a consistent whole nor a concept which tries to explain human experience in its entirety. On the other hand, we notice not only high-level syncretism, but also the dynamism of popular beliefs and the parallelism of karma and fate. Our second subject is 'situation', first mentioned in BRUHN Sc (p.50) and outlined again on pp.27-28. When we try to study 'situation or 'situations' systematically, we must also try to explain why such enquiries have nowhere been made in the past. The third subject is semantics (pp.36-37). In BRUHN Ma (p.165-166) we have proposed a ; on p.41 above we have referred to ; finally, we have mentioned on p.36 above . The three subjects incoherence etc.) show that considerable conceptual efforts are required if completeness in a more rigorous sense is to be achieved.
Key to the text and bibliography
ACKNOWLEDGEMENT. A discussion of methodological issues requires careful wording. We are therefore grateful to Mrs. SHARON LIVNY (Berlin) who read the English text of this paper and made a great number of suggestions for its improvement.
Postscript
We owe the reader at least a few words regarding further work on our scheme (99 1-5). More lists should be added to the lists given in $ 1, even if the scheme is extended only gradually. Additions of one type or another are also necessary, a case in point being the group of minor research schemes described on pp.37-41. More theoretically, one could ask for a better definition of the strategies, in other words for a re-consideration of the concept of strategies. This would include a new discussion of the strategies already treated, as well as the presentation of new strategies. Further more, our paper stands for typological variety, and such variety could be discussed along with a more extensive description of the strategy of distinction, which in itself leads to different types of investigation and to increased differentiation amongst the phenomena. Finally, our exposition is dominated by a pronounced pluralism of aspects, which produces considerable overlapping. Such pluralism will also require a more detailed presentation, which would again be connected with the issue of the strategies. A point of theoretical and practical importance is the limitation of this pluralism. Thus one cannot make use of all terms which are either suggested by common sense or required by more exacting methodological standards.
The sectional principle also leads to the discussion of subjects which by their very nature transgress sectional boundaries and which require specific methodological
THE TEXT. The symbol "" is to be read as "chapter". Terms and titles of Prakrit works almost always appear in their sanskritized form. For all captions which are closely connected with the structure of our paper (e.g. current canons, parallel versions, and distinctions), we have used angle brackets (« ») whenever called for (e.g. for a first quotation). In the postscript (p.47) we mention the problem of overlapping which is caused by the wpluralism of aspects. In the text of the article, actual overlapping has been kept to a minimum, but in some cases the reader will find closely related observations at different places, traditional ethical terms being a case in point. We mention chains-of-terms on p.28, as well as on p.36, "criticize" the traditional vocabulary on pp.36-37, and discuss on p.41 the issue of synonymy in the area of dogmatical terms.
REVISION OF BRUHN Se. Although only a preliminary attempt, still BRUHN Se would have been easier to read if the discussion of some of its topics had been reserved for a later occasion. Broadly speaking, 81 (general observations) was more difficult than $ 2 (the scheme), but the inevitable difficulties of exposition were increased by the lengthy discussion on model-guided research in $1. In a similar way, 2 suffered under the conjectural inclusion of parallel versions, as well as of the topic of Bhagavart studies.

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ALSDORF ĀK
Both subjects were presented as examples of selection-cum-adaptation>.
THE BIBLIOGRAPHY. In spite of its breadth, the bibliography does not convey an impression of the état présent of Jainology. However, bibliographical information on recent studies in the discipline will be found in the Felicitation Volume for JOZEF DELEU, both in the bibliographical part of JSD and in the individual papers. The entries explaining the abbreviations serve, to some extent, also as notes, i.e in a number of cases they contain additions which are not part of the actual quotation. As a rule, reprints have not been mentioned.
ALSDORF Co
ALSDORF Et
ALSDORF Ha
ALSDORF It
ALSDORF Ku ALSDORF Ni
ALSDORF Ut
AMAR Ar
BALBIR AV
BALBIR Da BALBIR Mi
Sectional Studies
BALBIR NO
49
1.1 (etc.): see § 1 for Lists 'One', 'Two', and 'Three".
L. ALSDORF "The äkhyāna theory reconsidered", in → HGS 10: 36-48.
"Further contributions to the history of Jain cosmography and mythology", in HGS 10: 136-59. -Les études jaina. État présent et tâches futures. Collège de France 1965. We have not included the tâches futures aspect in our vocabulary, but we have mentioned several cases of this type in our text.
-Harivamsapurana. Hamburg 1936. [In German] "Itthiparinna. A chapter of Jain monastic poetry, edited as a contribution to Indian prosody", in HGS 10: 193-214. -Der Kumarapalapratibodha. Hamburg 1928.
"Niksepa A Jaina contribution to scholastic methodology",
in HGS 10: 257-65. Refer also to B.BHATT, The Canoni
-
cal Niksepa. E.J.Brill, Leiden 1978, reprint Delhi 1991 (Bhara
tiya Vidya Prakashan).
The Arya Stanzas of the Uttarajjhaya. Franz Steiner 1966. [Mayence Academy]
G. AMAR "Architecture", Ch.36 in: A.GHOSH (ed.) Jaina Art and Architecture, I-III. New Delhi 1974-75.
N. BALBIR Volume I (Introduction générale. Traductions) in: N.BALBIR und TH.OBERLIES Avasyaka-Studien. Franz Steiner 1993.
Danaşṭakakatha. Paris 1982.
"The micro-genre of dana-stories in Jaina literature", in: Indol. Taur. 11.1983 (C.CAILLAT Fel. Vol.), pp.145-61.
-
"Normalizing trends in Jaina narrative literature", in: Indol. Taur. 12.1984, pp.25-38.
50
BALBIR Sp
BALBIR St
BALBIR Ta
BALBIR VI
BARY Tr
Bhagavati
BHATT CO
BHAYANI Ma
BHAYANI Sa
BHOJAK Ca
BLOOMFIELD På
BLOOMFIELD Ps
BOLLÉE Sú
BOLLÉE Ut
BRONKHORST Me
—
"Souper de jour: Quatrains", in: Indol. Taur. 14.1987-88, pp.47-77.
"Stories from the Avafyaka commentaries", in: PH. GRANOFF (ed.) The Clever Adulteress, Oakville 1990 (Mosaic Press), pp.17-74.
K. Bruhn
-
Review of R.J. ZYDENBOS Moksa in Jainism, in: Journal Asiatique 272(3-4).1984, pp.453-57.
- "Jaina exegetical terminology", in JSD: 67-84. - See pp.74-78 for clichés in the exegetical literature of the Svetambaras.
W.TH. DE BARY (gen. ed.) Sources of Indian Tradition. Columbia Univ. Press 1958.
See JAS (Viyahapanṇatti). - The Bhagavati occupies no less than 556 pp. of the Suttagame edition.
B. BHATT "The concept of the self", in: Self and Consciousness. Indian Interpretation. Centre for Indian and Interreligious Studies. Rome 1989. Pp.132-172.
H.C. BHAYANI and R.M. SHAH Vasudevahimdi. Madhyama Khanda. Pt.I. L.D.Series 99.1987.
"The evolution of the Sanatkumara-carita", in: Indological Studies (selected papers H.C. BHAYANI), Ahmedabad, Parshva Prakashan, 1933, pp.230-34. BHAYANI has listed on pp. 23031 thirteen versions of the SC in chronological order (up to Hemacandra).
A.M. BHOJAK Cauppannamahapurisacariyam by Acarya Sri Silanka. Prakrit Text Society Series 3.1961. Ahmedabad, Varanasi. On pp.363-78, BHOJAK has listed sententious stanzas in alphabetical order. Each stanza is followed by a caption indicating its content (karma-vipäke etc.).
M. BLOOMFIELD Life and Stories of the Jaina Savior Parivanatha. Baltimore 1919.
-
- "On recurring psychic motifs in Hindu fiction", in: JAOS 36.1917, pp.54-89.
W.B. BOLLÉE Studien zum Sayagada. Pt. I: Franz Steiner 1977. Pt. II: Franz Steiner 1988.
-
-"Pourquoi il faut respecter un savant. Uttarajjhāya XI", in: Indol. Taur. 14.1987-88, pp.145-62.
J. BRONKHORST The Two Traditions of Meditation in Ancient India. Franz Steiner 1986:

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CAILLAT In
CAILLAT Vi
DAEMMRICH Th
DELEU Ni
DELEU Le
DELEU Vi DUNDAS Jn DUNDES Et
FILLIOZAT Bi
BRONKHORST Ta — "On the chronology of the Tattvärtha Sutra and some early
commentaries”, in: WZKS 29.1985, pp.155-84. BRUCE Na CH. BRUCE Die Geschichte von Nala. St.Petersburg 1862. —
Refer for Kali's release also to the following: L. GRASBERGER ... Quaestiones in Nalum ... Würzburg 1868, p.216. H.C.
KELLNER Das Lied vom Könige Nala, Leipzig 1885, p.151. BRUHN Ah K. BRUHN "Die Ahimsa in der Ethik des Jaina-Autors Amrta.
candra”, in: A. WEZLER (ed.) Ahimsa. Hamburg 1994. BRUHN Bi — Bibliography of studies connected with the Avasyaka
commentaries", in: B. PLUTAT The Literary Remains of Emst
Leumann. Hamburg 1994. BRUHN Ca - Silänkas Cauppannamahāpurisacariya Hamburg 1954.
[Monograph) BRUHN CI
- "Classification in Indian iconography", in: Embassy of the FR Germany (eds.) German Scholars on India. Vol.II. Delhi
1976 (Nachiketa Publications), pp.26-50. BRUHN Ma
— "The concept of mana (pride) in Jaina dogmatics", in
JSD: 163-206. BRUHN Re
-"Repetition in Jaina narrative literature", in: Indol Taur.
11.1983, pp.27-75. - Read on p.33: "some narrative units". BRUHN Se — "Sectional studies in Jainology", in: C. CAILLAT (ed.)
Middle Indo-Aryan and Jaina Studies. Leiden 1991, pp.36-54. - MIAJST is Vol. VI of the Panels of the VIIth World Sanskrit
Conference, Leiden 1987. BRUHN SO — "Soteriology in early Jainism”, in: H. FALK (ed.) Hinduis
mus und Buddhismus (U. SCHNEIDER Fel. Vol.). Freiburg 1987, Pp.61-86. In BRUHN So, we have used the term "sectional
studies for the first time (pp.61-63 ubi alia). BRUHN We - "Jainology in Western Publications I", in-JSD: 13-42. —
Read on p.20: "up till now to now and then give preference". BUITENEN Ād J.A.B. VAN BUITENEN The Mahābhārata. 1 The Book of the
Beginning. Univ. of Chicago 1973. BUTZENBERGER Id K. BUTZENBERGER Identität, Kausalitar und Konditionalismus
als Grundprobleme der indischen Philosophie Berlin 1992.
Unpublished. CAILLAT At
C. CAILLAT Atonements in the Ancient Ritual of the Jaina Monks. LD.Series 49.1975. English transl. of Les expiations dans
le rituel ancien des religieur Jaina, Paris 1965) CAILLAT Ca - Candavejjhaya Paris 1971."
FS GAIL Pa GLASENAPP Ka
-"Interpolations in a Jain pamphlet or the emergence of one more Aturapratyakhyāna", in: WZKS 36.1992, pp.35-44.
- "Words for violence in the 'Seniors' of the Jaina canon", in-JSD: 207-36. H.S. DAEMMRICH and I. DAEMMRICH Themen und Motive in der Literatur. Tübingen 1987. J. DELEU "Nirayāvaliyāsuyakkhandha", in: Orient. Gand. 4.1969, pp. 77-150. — "Die Schonung der Lebewesen in der Viyāhapannatti", in: A. WEZLER (ed.) Ahimsa. Hamburg 1994.
— Viyahapannatti (Bhagavat). Brugge (België) 1970. P. DUNDAS The Jains. London, ... 1992 (Routledge). A. DUNDES "From etic to emic units in the structural study of folktales", in: A. DUNDAS Analytic Essays in Folklore. The Hague, ... 1975 (Mouton), pp.61-72. J. FILLIOZAT "Bibliographie des travaux de Louis Renou", in: Mélanges d'Indianisme (L. RENOU Comm. Vol.), Paris 1968, Pp.xiii-xxix. FS = frame subject, S = section, SS -subsection. See $ 1. A. GAIL Parasurama Otto Harrassowitz 1977. H. VON GLASENAPP Die Lehre vom Karman in der Philosophie der Jainas. Leipzig 1915. Engl. transl. Bombay 1942 (B.V.J. Pannalal Charity Fund). R.P. GOLDMAN The Ramayana of Valmiki. Vol.I. Balakanda Princeton Univ. Press 1984.
— Gods, Priests, and Warriors. Columbia Univ. Press 1977. R. GRUNENDAHL "Zu den beiden Gandhamadana- Episoden des Aranyakaparvan", in: Studien zur Indologie und Iranistik 18.1993, pp.103-138. M. HARA "Invigoration", in: H. FALK (ed.) Hinduismus und Buddhismus (U. SCHNEIDER Fel. Vol.), Freiburg 1987, pp. 134-51.
- "A note on the ancient Indian oath (2), Use of the periphrastic future", in: Indol. Taur. 14.1987-88, pp.201-14. Helmuth von Glasenapp-Stiftung (Glasenapp-Stiftung). Bd.10.1974 - Ludwig Alsdorf, Kleine Schriften. Bd.13.1977 = Walther Schubring, Kleine Schriften. A.F.R. HOERNLE The Uvasagadasdo. Vol.1, Text and Comment tary. Calcutta 1890. Vol.II, Translation. Calcutta 1888.
GOLDMAN Ba
GOLDMAN GO GRÜNENDAHL Ga
HARA In
HARA O
HGS
HOERNLE UV

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HOPKINS Ep JACOBI Er
LEUMANN AV
LEUMANN Bu
JACOBI Pa
LEUMANN Da
JACOBI Ra JACOBI Ta
LEUMANN Üb
JAIN Ra
MALLMANN Ag
JAINI Ka
MATILAL KI
METTE Na
JĀS
METTE Oh
E.W. HOPKINS Epic Mythology. Strassburg 1915. (Grundrissband) H. JACOBI Ausgewählte Erzählungen in Maharashtri. Leipzig 1886. — Sthavirdvalicarita or Parisistaparvan. Second ed. Calcutta 1932. - Das Rāmāyana. Bonn 1893. - "Eine Jaina-Dogmatik", in: ZDMG 60.1906, pp.287-325 and 512-51. J. JAIN "An old version of the Jain Rāmāyana", in: Studies in Early Jainism (selected papers J. JAIN), New Delhi 1992 (Navrang), pp.39-45. P.S. JAIN "Karma and the problem of rebirth in Jainism", in -OFLAHERTY Ka: 217-38. — Refer in connection with fn.38 also to PH. GRANOFF "Worship as commemoration", in: Bull d'Études Indiennes 10.1992, pp.181-202. Jaina-Agama-Series. See JSD: 1-12. JĀS 3 = Thanamgasuttam and Samavdyamgasuttam (pp.1-322, 323-480); JĀS 4 = Viyahapannattisuttam (Pts. 1-3); JĀS 15 = Dasaveyaliyasuttam, Uttarajjhayandim and Avassayasuttam (pp.1-81, 83-329, 331-358). H.D. VELANKAR Jinaratnakośa An Alphabetical Register of Jain Works and Authors. Vol.I Works. Poona 1944, pp.1-466 (two columns on each page). R. SMET and K. WATANABE (eds.) Jain Studies in Honour of Jozef Deleu. Tokyo 1993 (Hon-no-Tomosha). The volume includes a bibliographical section (pp.1-66). JINENDRA VARŅI Jainendra Siddhanta Koša. Pts.I-IV. Bharatiya Jhana Pitha 1970-73. — 503, 634, 637, 544 pp. (two columns on each page) The ninth Upanga. The Kalpavatarsika Sūtra occupies only 47 lines of the Suttagame edition. See DELEU Ni: 114-16. Y. KRISHAN "Is there balancing of karma?", in: South Asian Studies 7.1991, pp.121-25. V.M. KULKARNI The Story of Rama in Jain Literature. Ahmedabad 1990. F. LACOTE Essay sur Gunadhya et la Bharkatha. Paris 1908. E. LEUMANN Das Aupapätika Satra. Pt.I. Leipzig 1883. 14bhandlungen der DMG) — See also SCHUBRING Le: 5 (and Do: 4-5).
JRK
MEYER Da
- Die Avafyaka-Erzählungen. Fasc.I. Leipzig 1897. (Abhandlungen der DMG] See also BALBIR Av.
- "Buddha und Mahavira", in: Zeitschrift für Buddhismus 4.1922. München-Neubiberg. (4,1-3:3-22; 4,4-6:129-52; 4,712:233-54.)
- "Dašavalkalika-sūtra und -niryukti", in: ZDMG 46.1892, Pp.581-663.
-Obersicht über die Avaiyaka-Literatur. Hamburg 1934. [Ed. by W. SCHUBRING] M.-TH. DE MALLMANN Les enseignements iconographiques de l'Agnipurana Paris 1963. B.K. MATILAL "Krsna: In defence of a devious divinity". in: A. SHARMA (ed.) Essays on the Mahabharata. E.J.Brill 1991. See Pp.401-18 A. METTE "The tales belonging to the namaskara-vyakhyā of the Avafyaka-Cumi. A survey", in: Indol. Taur. 11.1983, pp.129-44.
- Pind'esana. Das Kapitel der Oha-nijjutti über den Bettelgang. Franz Steiner 1973. J.J. MEYER Dandins Dasakumaracaritam. Leipzig. No year (1902). [Transl. into German) — Hindu Tales. London 1909. [Transl. of - JACOBI Er] — Das Weib im altindischen Epos. Leipzig 1915. R. MÜLLER-FREIENFELS Die Seele des Alltags. Berlin 1925. K.R. NORMAN Pāli Literature. Otto Harrassowitz 1983. (Hist. of Ind. Lit. 7.2] TH. OBERLIES Volume II (Glossar ausgewählter Wörter) of the Avašyaka-Studien. See BALBIR Āv. K. OETJENS Sivāryas Malaradhana Hamburg 1976. Printed as a dissertation. W.D. O'FLAHERTY (ed.) Karma and Rebirth in Classical Indian Traditions. Univ. of California 1980. S. OHIRA A Study of the Bhagavafistra Prakrit Text Series 28.1994. See also S. OHIRA "An abstract of A Study of the Bhagavatsatra. A chronological analysis'", in JSD: 395-411. — "Concept of parigraha", in: Tulst Prajna 26). April/June 1976: 28-32. K. OKUDA Eine Digambara-Dogmatik Franz Steiner 1975. (Study of Mülacara V
MEYER Hi MEYER Wb MÜLLER AL NORMAN Pa
JSK
OBERLIES AV
Kalpāvatamsika
OETJENS Si
KRISHAN Ba
O'FLAHERTY Ka
KULKARNI Ra
OHIRA Bh
LACOTE Es LEUMANN Au
OHIRA Pa
OKUDA Mu

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S(SS) SANGAVE CO
SCHÖNBERG Ka
SCHUBRING AC
SCHUBRING Ch
SCHUBRING Do
SCHUBRING Le
SHAH St SHEE Ta
OLDENBERG BI H . OLDENBERG Die Weltanschauung der Brahmana-Texte.
Göttingen 1919. PEM
VETTAM MANI Puranic Encyclopedia Motilal Banarsidass 1975.
[Transl. from the original Malayalam) PFEIFFER Ka M. PFEIFFER "Altindische Zaubermärchen: Zur Struktur einiger
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(Dietrich Reimer). POLLMANN Li L POLLMANN Literaturwissenschaft und Methode. Athenium
Fischer Taschenbuch Verlag 1971. POLLOCK Ay SH.I. POLLOCK The Ramayana of Valmiki Vol.2. Ayodhyakanda
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ML. MEHTA and KR. CHANDRA Prakrit Proper Names Edited
by D. MALVANIA. Pts.I-II: 1970, 1972. LD.Series Nos.28 and 37. PROPP Mo
V. PROPP Morphology of the Folktale. Second ed. Indiana Univ.
1968. PRP
H. VON STIETENCRON (ed.) Purana Research Publications, Tübingen. Vol.1: P. SCHREINER and R. SÖHNEN Sanskrit Indices and Text of the Brahmapurdna. Otto Harrassowitz 1987. (Twenty-six microfiches enclosed) Vol.2: R. SÖHNEN and P.
SCHREINER Brahmapurana. Otto Harrassowitz 1989. PUSKARAMUNI Da PUSKARA MUNI Jain dharm mem dan. Udaipur 1977. RENOU Vi L. RENOU "On the structure of the Vişnusmpti", in: Bulletin of
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W. RUBEN Krishna. Istanbul 1944.— See pp.210-47 and 281
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für Missionswissenschaft und Religionswissenschaft 1977, pp.81-98.
- ROPING writes on p.82 that "Askese stands for tapas in its various meanings, i.e. it signifies "was in Indien mit dem Wort tapas bezeichnet wird". For reasons which cannot be
explained here this is more than a common place. The principle can be extended to cases where several related Indian terms are under consideration See FS. V.A. SANGAVE Jaina Community. Second revised edition. Bombay 1980 J. SCHÖNBERG, Kshemendra's Kavikanthabharana Wien 1884. [Vienna Academy) W. SCHUBRING Acardiga-Satra. Erster Srutaskandha Leipzig 1910. [Abhandlungen der DMG] W. SCHUBRING, C. CAILLAT Drei Chedasttras des Jaina-Kanons Hamburg 1966.
— The Doctrine of the Jainas. Transl. from the original German by W. BEURLEN. Motilal Banarsidass 1962. — The text of SCHUBRING Le is revised and abridged.
- Die Lehre der Jainas. Berlin und Leipzig 1935. (Grundriss band) U.P. SHAH Studies in Jaina Art. Banaras 1955. M. SHEE tapas und tapasvin in den erzählenden Partien des Mahabharata. Reinbek 1986. — Refer to p.xiv for M. HARA's publications on the subject. G. VON SIMSON Altindische epische Schlachtbeschreibung. Unpublished Habilitationsschrift, Göttingen 1974. (Quoted from GRÜNENDAHL Ma: 110] — Study of Books 6-9 of the Mahabhārata. O. SIROVÁTKA "Zur Morphologie der Sage und Sagenkatalogisierung", in: L. PETZOLDT (ed.) Vergleichende Sagenforschung, Darmstadt 1969, pp.326-36. W.L SMITH "Explaining the inexplicable: Uses of the curse in Rama literature", in: Kahanamitrandganam (N. SIMONSSON Fel. Vol.), Norvegian Univ. Press 1986, pp.261-76. «Structural phenomena and further peculiarities. See $4 (IIA). S.A. SRINIVASAN Studies in the Rama Story. Vols.I-II. Franz Steiner 1984. G. STEERMANN IMRE Untersuchung des Königswahlmotivs in der indischen Märchenliteratur: Paricadivyadhivasa. Franz Steiner 1977. Our discussion focuses attention on two cases: application of PROPP's method to a clearly related material and
SIMSON Ep
SIROVÁTKA MO
SMITH EX
SP
.
SRINIVASAN Ra
STEERMANN Pa

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Sectional Studies 57 : 58 K. Bruhn UPADHYE Va VERCLAS Av STERNBACH Su VIENNOT Te -- The Varangacarita. Manikachandra Digambara Jaina Granthamala 40.1938. K. VERCLAS Die Avasyaka-Erzahlungen uber die Upasargas des Mahavira ... Hamburg 1978. Printed as a dissertation. O. VIENNOT Temples de l'Inde centrale et occidentale. T. I-II. Paris 1976. - 0. VIENNOT's extensive study is a good demonstration of the method of PH. STERN. A. WEBER Uber ein Fragment der Bhagavatl. Pt.I (1866, pp.367444), Pt.II (1867, pp.155-352). Refer for a more complete quotation to BRUHN We: 42. WEBER Fr SUKTHANKAR Na TATIA Pa TAWNEY Ka creation of quite new sequences in analogy to PROPP. The pancadivyadhivasa motif does not seem to be an illustration of either case. See also J. BANASZKIEWICZ "Konigliche Karrieren ...", in: Saeculum 33.1982, pp.265-286. L. STERNBACH "On some noncanonical subhasita-collections in Jaina literature", in: A.N. UPADHYE et alii (eds.) Mahavira and His Teachings. Bombay 1977, pp.41-75. -- The terminology of the author may not be quite consistent, but he distinguishes clearly between collections which are, in their content, strictly Jaina (pp.59-75) and collections which are prepared by Jainas but which are, in their content, non-Jaina rather than Jaina (pp.41-59). -- Refer also to N. BALBIR "Prakrit Riddle Poetry", in: Annals of the BH.O.R.I. 72/73.1991/92, pp.661-73. V.S. SUKTHANKAR "The Nala episode and the Ramayana", in: V.S. Sukthankar Memorial Edition (selected papers V.S. SUKTHANKAR) Vol.I. Bombay 1944 (Karnatak Publishing House). See pp.406-15. N. TATIA "Parallel developments in the meaning of parijna", in: Indol. Taur. 11.1983, pp.293-302. C.H. TAWNEY The Katha Sarit Sagara. Vols.I-II. Calcutta 1880, 1884. Enlarged edition in ten volumes by N.M. PENZER. London 1924-28. -- Refer for the chain of informants' (pp.2526) also to PENZER Vol. II, p.190. S. THOMPSON Motif-Index of Folk-Literature. Vols. 1-6. Copenhagen and Bloomington 1955-58. A. AARNE, S. THOMPSON The Types of the Folktale. Second Revision. Helsinki 1961. C. TRIPATHI "Narratives in the Pancakalpabhasya and cognate texts", in: Indol. Taur. 11.1983, pp.119-128. <> of Jaina tradition (= history of the sixtythree great men). A.N. UPADHYE Books and Papers by Prof. A.N. Upadhye. xi, 67 pp. Kolhapur 1957. -- See also the obituary for A.N. UPADHYE, written by C. CAILLAT in Sambodhi 5(2-3), JulyOctober 1976, pp.201-14. - Brhat Kathakosa of Harisena (A.D.931-32). Singhi Jaina Series 17.1943. We quote the introduction (pp.1-122). - Svami-Kumara's Karttikeyanupreksa Rajachandra Ashram, Agas 1960. THOMPSON Mo THOMPSON Ty TRIPATHI Pa UH UPADHYE Bk UPADHYE BI UPADHYE Ka