Tirthankaras of the Future

Author(s): Nalini Balbir
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf
Catalog link: https://jainqq.org/explore/250347/1

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TİRTHAMKARAS OF THE FUTURE
Nalini Balbir
I wish to express my deep gratitude and respect to Pandit Dalsukh D. Malvania. Useful discussions on the subject of Future Tirthamkaras have been provided to me by his undeservedly little known study of the Thāņamga and Samavāyāmga Ahmedabad, 1955; in Gujarati). Moreover, in September 1981, in Ahmedabad, I had the good fortune to read with him the relevant portion of the palm-leaf manuscript of Bhadreávara's Kahāvali which he had himself thoroughly analysed in a paper read at the first International Symposium on Jaina Canonical and narrative Literature (Strasbourg, France, 16-19 June 1981). I am happy to be able to include here some material from this text. 1. Data about Future Tirthamkaras : 1.1. Statements about the existence of Future Tirthamkaras; list
material. 1.1.1. Canonical sources. 1.1.2. Later Svetāmbara lists, 1.1.3. Collation of the Svetämbara data.
1.1.4, About the Digambara lists. 1.2. Narrative sources.
1.2.1. Narrative sources concerning, F. Ts' careers. 2. Ethical aspects connected with F. Ts.
2.1. Tirthamkarahood in the chain of rebirths.
2.2. Original context and later use of the Tirthamkaranāmakarman notion. 3. Notes on Buddhist counterparts.
Conclusion, 4. Synoptical chart.
A symmetrical conception of Time lies in the background of the oldest Jaina
ogical descriptions : on the one hand the sixfold descending half-cycles (Sa avasarpiņi Pk. ossappini), and on the other hand the future sixfold ascending halfcycles (Sa. utsarpini; Pk. ussappini) which endlessly "follow directly upon one another in unbroken succession" on the Wheel of Time. The "Great Men" of the former, among whom are Mahāvira and the other Tirthamkaras who came before him, are fairly well-known from numerous Jaina sources of various types, and have for a long time aroused the interest of many scholars. In contrast, the “Universal History" of the coming age appears to have been comparatively neglected in modern studies in the belief that it is a mere repetition of the avasarpiņi one.

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I do not claim here to exhaust the subject; I shall mainly focus on data connected with the F. Ts, as they occupy a prominent position in the available sour. ces, when compared to other categories of mahāpuruşas, viz. Cakravartins, Baladevas, Vāsudevas and Prativasudevas
1. Data about F. Ts. 1.1. Statements about the existence of F. Ts. : utsarpini-mythology
and lists of F. Ts. 1.1.1. Canonical sources will be reviewed first : their collation may be of some help for the question can rightly be asked as to the antiquity of the concept of future Tirthamkaras in Jainism : do they form an original part of the Jaina mythology or are they a later addition, added for the sake of perfect symmetry in the description of the Universe ? Though less important past Tirthampkaras sometimes also have their place in the texts....4
At an early stages, an indirect statement about the existence of 24 F. Ts. as a whole is to be found in the Viyāhapannatti (5th Amga), in an old chapter belonging to the nucleus of the work (XX,8). It is put both in Gotama's and Mahāvira's mouth :
Jambuddive dive Bhārahevāsa ãgamessäņam carima-Titthagarassa Kevaiyām kalam titthi anusdjjissai ? Goyama, jāvaie namevaiyaim samkhejjāim āgamessāņam
carima-Titthagarassa titthe amusajjissai (S. I, 805,3-5). <<•How long will the Lore survive the twenty-fourth future Tirthammkara ? -The Lore will survive the twenty-fourth Tirthainkara by the same definite number (of thousand of years] as..." While an extensive list of the 24 Ts' names from Rşabha to Mahävira has been supplied in a preceding passage of the Viy (XX, 8, 3a)', not a single name is quoted in the present case at the sutra level. But no conclusion can be drawn from this fact. On the other hand, no place seems to be alloted to the F. Ts. in the debates about time-divisions put forward in the fifth Amga.
The Ayäramgasutta (1, 4, 1, 1), an earlier part of the Canon, might suggest the idea that a complete Jaina mythology was fixed at a very early date :
se bemi : je ya aiyā, je ya paduppannä, je ya ägamissã arahantā bhagavanto, savve te evam āikkhanti, evam bhāsanti, evam pannaventi, evam parūventi“ (S.I.
13,27-28). "The Arhats and Bhagavata of the past, present, and future, all say thus, speak thus, declare thus, explain thus."10 However, I would rather interpret these lines as a general utterance, as a standard stock-phrase to express totality11, insisting upon the everlasting character of the
TL

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Jinas' teachings1a (cf. savve te). Concern with the effective existence of Jinas at a given time is not specially relevant in this dogmatical context (as is also shown by the Ayaramga epexegetical tradition, cürgi, followed by T): past and future Ts. are said to be infinite in number, as time has neither a beginning nor an end18, Thus, here, the number 24 does not apply to them just as it does not apply to the present Ts. who all together are alleged to be 17014.
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In contrast, detailed material regarding F. Ts. is included in the Samaväyapga (4th Amga), the Thaṇāmga (3rd Amga), and the Titthogāli (Paiņņa? infra), viz. in the middle or later Canonical texts. The bulk of it is gathered in readymade lists which either supply only the F. Ts.' names or their names together with. those of their previous souls, or these latter alone Canonical narrative documentation will be considered separately (1.2),
The first fairly elaborate treatment of the utsarpini is to be found in the final portion of the Samaväyämga (S. I. 381-383): there the information is presented in tabular-form, in prose for the general outline and in verses (lokas, äryäs) for the lists. It is the exact counterpart of the systematic exposition worked out in the case of avasarpini-Great Men, covering both the Bharata and Airavata Lands. Complete data, however, is not provided for all the headings introduced in the development (below). Thus, the general picture is as follows:
A. List of the seven family-founders" (Pk. kulagara)15 to be born in Bharata: SI, 381, 19-22* Than, S I, 281, 10-12.* List of the ten kulagaras to be born in Airavata: SI, 381, 22-24; the names are identical with those occurring in Than, S 1, 313, 4-6, but the order is different.
B. "Great Men" of Bharata.
1. The 24 F. Ts. are dealt with under eight headings ("slots"): (1) their names, and (2) the names of their previous births are enumerated in full, in two independent and successive lists (S I, 381, 25-382,8*; see the chart, below (4); they will be discussed later on (1.1.3 After this the slots for their (3) fathers, (4) mothers, (5) first male disciples, (6) first female disciples, 7) first donor, (8) sacred tree, (8) sacred tree, are not supplied with names (382, 8-11).
2.
The 12 future Cakravartins: (1) the list of their names is given (382, 12-14*); whereas the lists of their (2) fathers. (3) mothers and (4) wives are not elaborated.
3, The 9 future Baladevas and Vasudevas (382,17-28). Their names are listed (21-23), together with those of their enemies (padisattu, 382, 2627*). The other headings (mothers, fathers, previous births, etc.) are not detailed,

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C. “Great Men" of Airāvata. For the F. Ts' names only are listed (S I, 382,
29–383,8*); the above headings are mentioned and also have to be applied to the other categories of mahāpurusas (383, 8-14).
Fragmentary but important information is contained in the ninth section of the Țhāņāmga. The three main points are :
(i) A first list records the names of nine souls contemporary with Mahävira who are destined to become Ts. in the future : samanassa nam bhagavao Mahavirassa titthamsi navahim jivehi ņ Titthagara-nāma-gotte kamme nivvattie, tam jahā : (1) Seņieņa, (2) Supāseņam, (3) Udāiņā, (4) Potfilenam aņagāreņam, (5) Dadhāuņā, (6) Samkhenam, (7) Sayaenam, (8) Sulasāe săviyāe, (9) Revaie (or 9) sāviyae Revaie). (S I, 299, 7-9).
Abhayadeva's Ț breathes life into these figures in various ways (ed. Agamodaya Samiti, p. 432b-433b). He merely points to their identities : (1) The king Sreņika is well-known (infra 1.2); Supārsva is Mahāvira's uncle.16 He relates short accounts in Sanskrit for the others (cf. 4 below), but in one case fails to do so : (5) Drdhāyur apratitaḥ. He warns against possible misunderstandings in the case of two characters bearing identical names : (4) Pottila of the Thān seems to be different from Pottila of the Anuttarovavāiya-dasão (chap. 3).
(ii) This is followed by the names of the nine souls who, according to the sūtra, will attain final Siddhi in the utsarpiņi (S I, 299, 9-12); short stories in Sanskrit are handed down by Abhayadeva (T, p. 434a-b; cf. 4).
.... (1) Kaņhe Vasudeve, (2) Rāme Baladeve, (3) Udae Pedhalaputte, (4) Potfile, (5) Sayaye gähävai, (6) Darue niyanthe, (7) Saccai niyanthiputte, (8) saviya-buddhe Ambađe parivvāyae, (9) ajjā vi ņam Supasa Pasävaccijja a gamessäe ussappiņie căujjaman dhamman pannavaittà sijjhihinti jāva antam kahinti.
According to the Ț, however, some heroes will attain Tirthamkarahood, whereas others will reach Omniscience :
eteșu ca madhyama-Tirthakaratvenotpatsyante kecit, kecit tu kevalitpena - (p. 434b). Be that as it may, a comparison with the Samav, list (see 4) shows that except for Supāsā, a disciple of Páráva's disciple (T, 434b), the eight remaining characters do occur among those destined to become F. Ts. Thus, the traditions handed down by the third and fourth Amga, though embedded in different contexts, show a general consistency: 14 names, out of 24, are common to both texts. Two, Pottila and Sataka, occur twice in the Thāņāmga.17
(iii) Sreņika's life as a F. T. (S I, 299, 13-302, 17): see 1.2.2.
Finally, a general survey of utsarpiņi-mythology is found in the Titthogāli, “The Degradation of Tirthas”18, a Prakrit work sometimes included among the Painnas. 19 According to Pandit D. D. Malvania, it must have been "completed

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in 5th century of Vikrama era”. 20 The Śreņika-episode is alloted an important place (ga. 1025-1112): see 1.2.2.
As in the Samav, lists of all the categories of mahäpuruşas are given. Differences between the two works mainly concern the marginal elements, i.e, the kulagaras and Airāvata. A. Names of the seven kulagaras to be born in Bhärata in the second utsarpiņi
phase (gã. 1004-1006; Samav). The seven kulagaras of the Airāvata (10071009; Samav : 10 kulagaras). Condition of the world at that time (1011
1023), B. Birth of Jinas, Cakrins and Dasāras (i. e. Vasudevas) in the third utsarpiniphase (1024ff).
The 24 future Tirthamkaras of Bhārata (1115-1121). Their names only are listed : see the chart.
The 24 F, Ts. of Airāvata (1122-1127; Samav in spite of common elements).
The 12 Cakrins of Bhārata and their treasures (nidhi): 1131-1146.
The 9 Väsudevas and Prativasudevas of Bharata (1147-56). Thus, 54 mahāpuruşas in all.
C. The fourth to sixth utsarpiņi-phases (1157-1171).
Concern for exhaustiveness regarding time and space is apparent from the manner of exposition: the six periods of utsarpiņi are considered; although only the main Bhårata and sometimes Airāvata-Lands are detailed, care is often taken to state that the same things are also seen in the remaining kşetras. 21
1.1.2. Later Svetambara : cf. 4.
F.Ts' names are enumerated in :
(i) Nemicandra, Pravacanasảroddhāra (11th cent. 22) gå. 293-295.2 3
They are inserted in an almost exhaustive survey of Ts from the point of view of both time and space. Thus : Ts, of Bharata (288-295) including the 24 T's. of the past (288-90), of the present (291-92) and of the future; Ts. of Airāvata (296-303), of the present (296-99; cp. Samav, S I.
381, 13-19*) and of the future (299-302; cp. Samav, S I, 382,29-383,8*). (ii) Hemcandra, Abhidhānacintamani i, v. 53-56 (65-70).24
Their names along with those of their previous incarnations are recorded in the following works embedded in the context of general exposes of Jaina mythology of the future ages. The connection between both is explicitly stated by the use of ordinal numbers.

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(iii) Nemicandra, Pravacanasäroddhāra, "ga. 458-470. (iv) Hemacandra, Trișașțifalākāpuruşacarita, X, 13, 187-200.25 (v) Bhadreśvara, Kahāvali, "ms S2”, uttarārdha, fol. 238a (ca. 12th cent.),
in Prakrit. 36 The text is sometimes very corrupt, but collation with other Svet. texts may help to improve the readings. However, I have tried to keep the names as they are read.
(vi) Jinaprabhasūri, Apāpābịhatk alpa, in Prakrit prose, p. 47, 7-21 in Vivi
dhatirthakalpa, also called Divalikalpa (14th cent. A.D.)27. The account of utsarpiņi-mythology is narrated by Mahāvira as an answer to Goya
ma's question. (vii) All the existing tradition is stored up, as it were, in Vinayavijaya's Loka
prakāía (sam. 1708 - 1651 A.D.): sarga XXXIV, p. 552b, 18-557 b, 17 (v. 292-406128 Hence the value of this composite work which supplies quotations of isolated statements relevant to individual F. Ts.29 as well as entire passages occurring in the Apāpābịhatkalpa (on p. 556b), and the Samav (p. 557a). The Pravac is referred to as having identical contents : Pradacanasārodhāre 'py evam dršpate (but op. below). Where appropriate, f. Ts' names and those of their corresponding former births are accompanied with versions of the stories already known from Thăn Ț etc. (cf. 4).
But no new narrative not already known from earlier sources is adduced. (viii) Stotra literature also hands down this type of double list based on one
or the other of the above mentioned works : e. g. Bhāvi-caturvimšati-Jinastapana in Sanskrit by Dharmaghosa-sūri?0; avati coviši nū caityavandana 81 in Gujarati, etc. These hymns are naturally less numerous than those to the avasarpiņi-Ts. considered together or individually.
1.1.3. collation of the Svetāmbara data; notes about the chart (4)..
The textual documentation regarding utsarpiņi-Ts. is undoubtedly cha racterized by variations and discrepancies, in spite of a general unity. The Jaina writers are fully aware of such disagreements. Actually the absence of a well established tradition, and the contradictions between treatises are
adduced as justification for the future Jinas not being dealt with in detail : ete (i. e. Jināh) ca tathāvidha-sampradāyabhāvāt sāstrantaraih saha visamvāditvā ca na višesato vivstāḥ (Pravac Ţ, p. 112a) 32.
They are not only noticed between different works, but in the case of samayeven within the same work. The Pravac Ţ again takes note of it : evam agre 'pi näma-vişaye yatra kva cit samavāyāngadibhir visamvādo drsyate tatra matantaram avaseyam (p. 8la).

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On the other hand, it had already been underlined by A. Weber that, for the part concerned here, viz. the very last section of the Amga, the manuscripts considerably vary in the amount of data given38. I have not consulted any manus. cript. But the Samav is extensively quoted by later.authors who must have taken it as the standard because it was the only canonical source for F. Ts. Thus vari. ants affecting the Samav have also some bearing on them. The relevant portions as they are handed down in Siddhasena's T on Pravac (p. 81a) and the Lokaprakāśa add to the available editions, viv. Suttāgame (cf. 1.1.1); ed. with the Ț of Abhayadeva who remains completely silent on F. Ts (Bombay, 1918, p. 153b-154a); Ladnun ed.-- Angasuttāni, ed. Muni Nathmal vol. I. p. 651-652 is convenient as it contains variant readings. From F. T. I to 11 all agree except for the name of F. T. 6: the option between Devasguya and Devagutta in the Samav is also reflected in the later lists. In contrast, two traditions are available from F. T 12 to 24, depending on the interpretation of the expression savvabhāvavia Jine. They are bracketed together on the chart:
(7) Udae, (8) Pedhālaputte ya, (9) Potřile, (10) sattakitti ya, (11) Munisuvvae ya araha. (12) savdabhāvaviū Jine, (13) Amame, (24) Anantavijae iya.
(Samav, S I, 381, 27*)
In order to get the total required number of 24 F. Ts it has to be taken here as the proper name of a Jina. However, in the Lokaprakāsa quotation, alone, it has to be understood as a general qualification applied to the Arhats, for a new name, Bhadda, has been introduced as the F. T. 24 :
....(11) Munisuvvate ya arahā, savva-bhāva-vidū Jinel (12) Amame.../ (24) Bhadde ti ya (Samav as quoted Lokap. 567a, 3-5).
To some extent, the problem is solved in a similar way in the Titthogāli by the addition of Tiyya, or Tivvaya, as F. T. 24, but this name is not transmitted in any other text 84. Be that as it may, this fact certainly accounts for disagreements regarding the serial-number i. e. the position occupied by the F. Ts. in the lists: e. g. F. T. Amama is No. 12 or 13: the contradiction is pointed out in the Lokaprakāśa (557a, 10ff.); T. 17 is Samadhi or Citragupta, etc. Individual narrative accounts, which I shall try to analyze (1.1.2), will help to ascertain to what extent these differences are rooted in the literary tradition or which is the prevalent trend.
On the other hand, there is a clear demarcation-line between two groups of the texts at the level of the F. Ts' former lives : on one side we have the Samav, Pravac and Apāpābịhatkalpa, and on the other, the Kahāvali, Trișașți and Lokaprakāśa; hence the order followed in the chart in spite of the chronology : See, for instance, Pottiła against Udayi in No. 335; Kekasi and Reyali as Nos, 9 and 10.

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1.1.4. About the Digambara lists of F. Ts.
They are included in a general picture of the utsarpiņi-mythology. The texts referred to are :
(i) Yativșşabha, Tiloyapannatti, and old Prakrit cosmological treatise "to
be assigned to some period between 473 A. D. and 609 A. D."98. : IV,
v. 1579-81; 1584cd-158737. (ii) Gunabhadra, Uttarapurāņa LXXVI, v. 471-475; 476-80, in Sanskrit38,
and (iii) Puşpadanta, Mahāpurāņa CII, 6-7, in Apabhramsa, both go back to the
9th-10th centuries A. D. All three composition list both the F. Ts' names and those of their former births in independent lists.
In contrast, only their names appear in : (iv) Jinasena, Harivamsapurāņa40 : LX, v. 558-562, in Sanskrit. (v) Nemicandra, Trilokasära+1, gā. 873-875, in Prakrit.
(vi) Sricandra, Kahakosu43 : XV, 11, 1-11, in Apabhramsa. As a fairly convenient synoptical table collecting the data from these works has been drawn up in the Jainendrasiddhantakosa+8, I shall restrict myself to a few observations and only append Gunabhadra's lists which have not been taken into account there44 (cf. 4).
As far as the lists of avasarpiņi-Ts, are concerned, the Svet. and Dig. traditions agree on the whole (but cf. fn. 45). The situation seems more blurred in the case of the F. Ts. What can be observed is: a perfect correspondence between the two traditions from. F. T. 1 to 4; then, in spite of slight variants regarding the forms of the names, a fairly good correspondence for the F. Ts, names; but considerable discrepancies regarding their previous existences; this is partly due to the fact that Tirthamnkarahood is strictly out of question for a woman according to the Dig45, whereas at least three of them are definite in the Svet, sources : Rohini, Sulasă, Revati48. Anyway, the Uttarapurāņa stands closer to the Sam av than to the other Svet. lists.
On the other hand, new information is brought by the Dig. texts. For instance the size and life-span of the first and last T. to-be are sometimes added : respectively they are of 7 cubits and more than 116 years+7; 1000000 pūrva and 500 dhanus. Care for throughness occasionally leads to the statement that “there is no teaching concerning the heights and life-spans of the others":
e. g. uccheh'ääpahudisu sesänam n'atthi amha uvaeso (Tiloyap. IV. 1583)48. A special position is assigned to F. T. I, Śreņika-Mahāpadma, who is said to have been the son of the last kulagara, according to Tiloyap. IV. 1578 :

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ta-kkāle Titthayara caudisa havanti; tāņa padhama-Jiņo antilla-kulakara-sudo Videha-vatti tado hodi. This statement is confirmed on the narrative side by the Kahakosu (XV, 11, 1-2)4 9 and the Bșhatkathäkośa (No. 55, v. 311)50: astāvimśārdha-(i. e. 14 kulagaras yuktasya bhoginah kulakārinah Padmādipungavasyāyam bhavisyati sutah parah.
1.2. Narrative sources.
1.2.1 Narrative sources about F. Ts' previous births.
The most specific characteristic of the F. Ts. is that they are "linked up with the past (... through) those personalities in whom they were once incarnated.”62 I deal with them here and shall start with the analysis of Srenika and VäsudevaKrsna episodes. Both heroes are jointly mentioned in a Prakirņaka-verse as people who became F. Ts. because they were possessed of right faith, though it was not accompanied by conduct :
suddhe sammatte avirao oi ajjei Titthayara-nāmam jaha a gamesi-bhadda Harikulapahu-Seņiāiya (Bhattaparinnā, gā. 67 )58.
In both cases the narrative patterns follow a similar course, irrespective of the version (Svet. or Dig.)54. For their descriptions, the basic text referred to here is the Canonical Antagadadasão 5 about Krsna55. It can be summarized thus : two characters are engaged in a dialogue : a king (Kșşņa; Sreņika) and a Saint (Aristanemi; Mahāvira).
(i) The Saint's prediction to the king 56: he will be reborn as a hellish
being as the result of bad karman. kālamāse kalam kiccă taccāe Valuya-phabhās pud havle ujjalle narae neraiyattāe
uvavajjihisi (S. I. 1173, 30-1174,1). (ii) The king's fear and despondency.
tae ņam Kamhe Vasudeve araho Aritthaņemissa antie eyam artham soccā nisamma ohaya jāva jhlyai (S. I. 1174, 1-2). Possible variations : the king is surprised that such a destiny can be his and would expect the Saint to be able to modify it, but the karmic law is all-pervading and cannot be escaped : e. g. Trişaşti, trsl. vol. VI, p. 238, following Avaśyakatikā and cūrni for Sreņika; Akhyanakamaņikosa
p. 122, gā, 54 for Kịşņa. (iii) Relief given by the Saint: the next existence of the king will be that
of a future T. Curiously enough, this stage does not appear in the Avaśyakaprose commentaries about Srenika57, though the relevant niryukti verse (1158) states that he will become a Jina in the coming age :

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na Senio asitaya bahu-ssuo, na yāvi Pannatti-dharo na vāyago. so ägamissāe Jiņo bhavissai, samikkha pannāi, varam khu damsanam. Thus also in a parallel Bhagavati-Aradhanā gātha introduced in a similar dogmatical discussion about damsana / sammatta 58 : as a matter of fact, Sreņika as a F. T. is common to both the Dig. and Svet. traditions (see
1.1.4 and 4.). Now, at this level (iii), additional precise details i. e, serial number and/or name of the F. Ts, are optionally introduced. It can then be asked whether they are consistent with the data collected in the lists, whether they contradict them or whether they happen to reflect the discrepancies.
Thus, most often with a minimum amount of detail we have :
e. g. agamissae ussappinie tumae (i, e. (Srenika) Titthayarena hoyavvam ti (Cauppanna, p. 320, lines 18-20 and supra).
With an intermediate or a maximum amount of information, in which case disagreements may arise between the versions, we have for instance :
jamha aham iva (sic. i. e. Nemi) tumam avi (i. e. Kșşņa) vara-kevalanāņa-damsana. paivo (...)
terasamo Titthayaro hohisi tam muqi-sahassa-pariyario (Akhyanak., p. 122, gå. 59ab; 60ab)
but : ...ih'eva Jambuddive Bharahe vase āgamesāe ussappinie Puņdesu (Punne su) janavaesu Sayaduvāre bārasame Amame nāmam arahā bhavissasi (i. e.Krşqa) read in Antag. 5 SI, 1174, 5ff.) also corresponds to the Uttarajjhāyā tradition 59 : Baladevo....) bärasama-Amama-Titthayara-Kanha Jiva-titthe (sijjhihi), and seems to represent the prevalent tradition. This disagreement regarding the order (12/13) reflects the one testified to by the lists (cf 4): T. 12 Annama-Vasudeva in Kahāvali, Hemacandra, Lokaprakāśa, but T. 13 in Samav, Pravac 1.
Other such examples could be adduced. I refer only to Revati, a laywoman contemporary with Mahāvira who offered medicine to cure him. (i) She is not considered as destined to be a F. T. in the accounts of her life given in the Viyahapannatti XV (SI, 730-732) and the Trişaști (trsl. vol. VI, p. 227-228). (ii) Her story is told by Abhayadeva 7 (p. 433ab) ad ?hāņ 9 (cf. 1.1.1.): the sutra has stated that she will become a F. T.; (iii) The story is retold in the Lokaprakāśa (p. 555b-556a); it is now embedded in the general frame of the 24 F. Ts. : she is the 16th F. T. Citragupta
arjitāneka-su-ksta-sancaya Revati tu sā sodaśas Tirthakrd-bhāvi Citragupto 'bhidhänatah'.

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(iv) Parallel versions occurring in dana-collections show the existence of
disagreements as Revati becomes the 17th F. T. named Samadhi 2. "In contrast, may be by chance all the evidence I could trace is consistent in the case of Sulasā, also a laywoman of Mahāvira's time : she is a F. T. according to Thān Ț (p. 433a), the 15th F. T. Nimmama in the Prakrit Akhyānakamaņikoga (p. 97, gā. 52) or in the Apabhramsa version of the Mūlasuddhiprakaraņa63. Thus :"
(tatto) cavittu āgāmiņie Titthayaru bhaviss' ussappiņie panarásamau nāmiņ Nimmamattu, apparimiya-ņāņa-caritta-sattu
(p. 56. 5-6). Statements presenting heroes as F. Ts. were available from the tradition; they could freely be used by the Mediaeval popular literature if necessary to fulfill the requi. rements of the preaching monks : Revati is a F. T. in works praising charity, but not in biographies focussing on Mahāvira; Ambada is the 22nd F. T. in a story where he is the main figure 4, but not in the verisons mentioned above where he appears as a co-hero together with Sulasā.
In most cases, however, narrative sources are too fragmentary to allow any conclusion regarding possible discrepancies as they do not mention the T's name or serial number;65 e. g. Baladeva is only a. F. T. in the Digambara Uttarapurāņa and Mahāpurāņa (cf. 4.).
1.2.2. Narrativa sources about F. Ts' careers.
All the stories which have been considered in 1.2.1 end with the F. Ts' name and/or serial number, at most, I now come to the F. Ts' lives in the utsarpiņi age.
Descriptions are available in the case of the Ist. F. T. Sreņika-Mahāpadma. They are found in Țhān 9 (S. I, 299, 13-302, 17), and Titthogali, gā. 1025-1112.06 The Lokaprakāśa (552b, 22-553b. 19) is a late Sanskrit version which does not provide any new information 87; the Prakrit account of the Apāpābşhatkalpa is reduced to a few lines; hence they will generally be omitted here.
The Thân episode in the usual stereotyped Canonical prose is told by Mahivíra himself and presented as a prophecy :
esa ņam, ajjo, Serie rāyā Bimbhisāre....uvavajjihiti (299, 13-14). It fixes the pattern of all future Ts' biographies and includes the following ele. ments68; in the coming utsarpiņi, rebirth in the country of the Pundas in the city Satadvāra at the foot of Mt. Vaitādhya as Mahapadma, the son of the kulagara Sammuci and his wife Bhadra!; birth-festivities and the ceremony of name-giving; coronation and life as a king also known as Devasena and Vimalavāhaņa; visit of

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Tirthamkaras of the Future
45
two gods and renouncing of the world; upasargas; Omniscience, conduct as a monk, stated in the phraseology used for Mahāvira (Kalpasūtra; ubi alia); number of ganadharas; life-spans in the various stages of life.
Thus this account strikingly lacks any originality or individuality. On the contrary, great care is taken to emphasize the identity of what Mahāpadma's career will be with what Mahāvära's has been70 ;
mae..., tvām eva Mahapaume vi araha (S. I, 301, 18-12, etc.). mama nava ganā, igarasa ganaharā, evām eva Mahapaumassa di araho nava gana igārasa ganaharā bhavissanti (S I, 302, 8-9). aham tisam vāsāim agāra-vāsa-majjhe vasitta munde bhavitta.....,
evām eva Mahapaume vi arahā tisam vāsāim.... (S I, 302, 10-14); etc. The whole set of equivalences is summarized at the end of the legend :
jam-sila-samāyāro araha Titthamkaro Mahaviro ta-ssila-samīyāro hoi u arahā Mahāpaume (S I, 302, 16-17).71
In the Titthogāli this tendency goes still further. Pauma's life is closely inspired by the Avaśyaka-niryukti section dealing with Mahāvira, to the extent that (exceptionally) “Vira" is used instead of Pauma?2, or that Yaśodā is also the name of his wife78 ! This is equally shown through the numerous verse-correspondences between the two works?4 :
Titthogāli 1026 = bhâsya-verse 46; 1027, 1029 = 47; 1033abŁ61; 1040=63 1046-1048 - 69-71; 1049-50=76-77; 1052–79;1056=niryukti-verse 460; 1057= bhāsya-verse 81; 1058 -83; 1059=84; 1060 = 82; 1061 = 85; 1064-68= 86-90; 1073-85=92-105; 1087bcd=106bcd; 1088-1091 = 107-110; 1093£niryukti-verse 537; 1094ab=538ab; 1097-1098=539-540; 1099=592.
Thus, similarities are more important than the few minor differences : the transfer of the embryo is not mentioned in the case of F. T. 175; but he is said to have entrusted the kingdom to his son, the prince Nalinakumāra when leaving the secular world (gā. 1069 ff. ), this detail is unknown in Mahāvira's legend.
The Amamasvāmicarita, composed in sam. 1252=A. D. 1195, is a complete individual account about the twelfth F. T., who was formerly Kțşņa. His life. sketch is not different from Mahāpadma's as can be deduced from the analysis given in the Jaina Sahitya ka Bșhad Itihasa (Varanasi 1973, vol. VI. p. 127-128): Birth; childhood; marriage; coronation; dikşā; Omniscience; samavasaraņa; Teaching; ganadharas; Liberation.
To conclude this survey of the narrative data (1.2 and see 4.): two groups stand out of the 24 figures destined to be F. Ts. A few of them are really living figures, e. g. Revati, Sulasā, Ambada, all contemporary with Mahāvira. Some do not seem to have reached the level of an independent existence in texts other than

Page #13

Nalini Balbir
those devoted to future Tirthamkarahood, e.g. Udayi (No. 3); a Sankha(No. 6), Śataka (No. 10), Satyaki (No. 11)... but who can be sure that they have exhausted the post-Canonical story-literature? Śreņika, an historical figure, also of Mahavira's time, and Kṛṣṇa, a pan-Indian character, represent an outstanding pair. The others are mere names, not gifted with any personality, and even if they are not totally unknown, there is not sufficient evidence to identify them.
46
Ethical aspects connected with F. Ts.
2.1. Tirthamkarahood in the chain of rebirths.
(Future) Tirthankarahood is one of the numerous destinies offered to human beings I shall here underline its specific position in the chain of incarnations, then the means of attaining it.
A direct connection between rebirth in the hell(s) followed by a rebirth as a future T. appears from the narrative scheme drawn for the Śrenika and Kṛṣṇaepisodes (stages i and iii, above 1.2.1.) after their lives in the Ratnaprabha or Välukaprabhä-hells, both heroes will become the 1st and 12th or 13th F. Ts. On the other hand, besides the names of Dasärasiha (i. e. Krsua) and Seniya, the Avasyaka-niryukti (ga. 1160) also mentions Pedhälaputta and Saccai who all underwent a low birth (aharam gaim gaya) because of their lack of conduct, though they were possessed of right faith: they are also among the Ts. to be (cf. 4).
Now, these facts are perfectly consistent with the sections of the Svet. and Dig. theoretical books devoted to the narakas. Considering the issues (antakiriya) of hellish beings as Ts. Cakravartins, Baladevas or Mandalikas, the Pannavaṇā (4th Uvanga; S II, 463, 8-23) admits the possibility of reaching the status of a T. for those beings coming from the first hell (Ratnaprabha) who will have acquired a T's karman (2.2, Titthagara-nama-goyäim kammäim baddhaim, putthaim....). Beings coming from the second and third hells are in the same category :
evam Sakkarappabha jäva Väluyappabhā-pudhavi-neraiehimto Titthagarattam labhejja (S II, 463. 18-19)
But this possibility is denied to those coming from the last four hells(463, 19-23)** Similar statements can be found in Dig. sources, for instance in Jinasena, Harivamsapurana IV, 382:
trtiyayaḥ (i. e. kşiti-)dvitiyayaḥ prathamayalca niḥsṛtaḥ Tirthakṛttoam labhetapi dehi darfana-fuddhitaḥ,"
2.2. Original context and later use of the
idea.
It is well-known that Tirthamkarahood is gained through a special type of karman (Trthamkaranāmakarman=Tnk) for which twenty components(sthänakas) are

Tirthamkara-näma-karman

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Tirthankaras of the Future
recorded in the Svet. texts and sixteen in the Dig.18: on the whole, they summarize the essentials of morality or good conduct charity, compassion, self-control, right faith, etc.
:
47
Their enumeration appears to be closely related to the avasarpini-mythology and they represent, as it were, an attempt to give a rational account of the Ts' existence on earth, in accordance with the law of karman and rebirth. In the Avasyakaniryukti, for instance, the Tnk notion is adduced as a theoretical excursus (ga. 179-184) justifying the passage from Rṣabha's last previous birth to the present one when he will become a T.79 The same verses come again in Mahavira's case (ga. 451-456-179-184) before the account of his birth in Devänanda's family. They are also quoted in the Näyädhammakahão 880 to account for Mahabala's rebirth as a god then as Malli. And Hemacandra proceeds likewise for each of the twenty-four Ts. through stereotyped recurring phrases (Trişaști, ed. III, 1,100; etc.) 1
Though the Tnk-causes do not occur explicitly in the context of utsarpini, they probably have to be applied there also. On the other hand, the later literature shows an extension of the field of Tirthamkarahood, as is seen from the Mediaeval Vimfatisthanakacarita (or Vicaramṛtasarasamgraha) by Jinaharsa: this work is based on the twentyfold enumeration of the Avaiyaka-piryukti. A few introductory verses detail each of the terms; ad hoc stories, all built on the same pattern, unavoidably end with the remark that the heroes will become Ts. in their third rebirths. Whether a name is given to them or not, they have absolutely no link with any of the Ts. found in the mythological lists.88 Here, the intention is. merely to illustrate the idea that any layman who observes one or more of the sthanas (i.e. one of the many aspects of the Jaina ethics recommended to him) can attain Tirthamkarahood. Thus, through a shift of emphasis, this notion is adapted to. the daily didactic purposes of the monks. It is an element of the "marvellous" appealing atmosphere that they have to present to the layman as a possible reward for his good conduct. This is equally confirmed by the late religious popular literature in Gujarati and the so-called olla sthanaka ni caityavandana stuti (git, düha, etc.), hymns extolling the "twenty causes".
3. Notes on Buddhist counterparts.
Theravada Buddhism as handed down in the Pali Canon gives only limited information and refers to Maitreya as the unique coming Buddha who will renew the Teaching (see below (i) and (ii)). But interesting elements may be gleaned from later Theravada texts such as the Anägatavamsas and the Dasabodhisattuppattikatha (ca. 14th cent. A. D.) which both list the same ten Future Buddhas, as well as from the Mahāyāna tradition which is characterized by the absence of any limitation in their number.

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48
Nalini Balbir
I here propose to review some Buddhist parallels to the Jaina facts surveyed above and to underline the similarities in the ways of presentation, independently of any historical or doctrinal interpretation.
(i) Use of the compound atita-andgata-paccuppanna-applied to the Arhats as a whole : e.g. Digha-Nikaya XVI (ed. Pali Text Society, vol. II, 83, 6-7-XXVIII, vol. III, 100,23-24; also II, 82,29-30-III, 100, 16-17:
Na kho me, bhante, atitanagata-paccuppannesu arahantesu Sammãsambuddhesu ceto-pariya-anam atthi.
"Lord no knowledge have I concerning the mind of past, future and present Arhats Awaked ones" (RHYS DAVIDS' trsl.).
Cp. above 1.1.1. Ayäramga I, 4, 1, 1.
(ii) Birth of the future Buddha Maitreya is predicted by Gautama Buddha : cf. Digha-Nikaya XXVI (vol. III, 75, 30-76. 21):
0.0
Metteyyo nama Bhagava loke uppajjissati araham samma-sambuddho (76, 1-2). Emphasis is laid on the identity between the life-patterns of both e.g. so dhammam desissati-ādi-kalyāņam .... seyyathā pi ‘ham etarahi dhammam desemi ādi-kalyāṇam .... (ibid., 76, 13-16; etc.). cp. in Jainism 1.2.2. the Śreņika-Mahāpadma episode.
(iii) With the prophecies of rebirth as future Tirthankaras told by a T. (above 1.2.1 and fn. 56), compare, in the Mahāyāna tradition, the Buddha Tathagata announcing to his disciples their future destinies as Buddhas: e.g. Saddharmapundarika, chap. VI, p. 142 ff.; chap. VIII, p. 193 ff.; chap. IX, p. 206 ff. (trsl. H. KERN, Sacred Books of the East, vol. XXI); the Encyclopaedia of Buddhism vol. III, p. 360 refers to an Avadanaśataka chapter entirely devoted to such predictions; etc.
(iv) Story-pattern in the Dasabodhisattuppattikatha: the adventures of the heroes in their present births are told at length; they acquired merit mostly through their generosity. In contrast, the accounts of their careers as future Buddhas are very meagre and generally only mention a few details such as their names, physical measurements, life-span. But, as has been rightly noticed by Venerable H. Saddhatissa (p. 7), there is no elaboration of them as there is for the past Buddhas in the Buddhavamsa text and commentary. Thus, Thus, for
instance:
evam, Sariputta, iminā dāna-phalena ca Todeyya-brāhmaṇo anagate Narasiho nama Samma-sambuddho bhavissati (chap. VIII, 151, 70); etc.
In the Mahāyāna tradition, see Saddharmapundarika, chap. VI, VIII, IX,
Cp. the Jaina stories ad 1.2.1 and the Vimsatisthānakacarita (2.2). Unfortunately, I have not come across any kathakośa collecting the stories relevant to the 24 figures occurring in the Jaina lists.

...D

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Tirthamkaras of the Future
49
(v) The Dasabodhisattuppattikathā shows that persons said to become future Buddhas belong to two categories : historical characters who were alive in the Buddha's time, known to the Pali Canon, and others who are mere names on which stories have been hung.
A comparable distinction appears from the collation of the Jaina data (p. 16). Pasenadi, the king of Kosala contemporary with Gautama Buddha will be the Buddha Dhammarāja (Dasabodhi., chap. III): cp. king Sreņika contemporary with Mahāvira.
(vi) The Tirthamkara-näma-karman notion of Jainism (cf. 2.2) has rightly been compared to the Buddhist Päramitās : cf. P. S. JAINI, Tirthamkara-prakrti and the Bodhisattva-Path, Journal of the PTS IX, 1981, p. 98 ff. (96-104). The contexts where both concepts are adduced are also similar : cf. 2.2. about the connection between the twenty sthānakas and the Ts : incarnations in Jainism. In the later Buddhist tradition as recorded in the Buddhavamsatthakathā98, the Buddha-käraka-dhammas which are defined as the ten (or thirty) Perfections leading to Buddhahood 89 are mentioned on the occasion of the twenty-five Buddhas' incarnations, (including Gotama):
e. g. 141, 28-142,5: pāramiyo pūretvā Tusitapure nibbattitvā.... Tusita kaya cavitvā.... kucchismim patisandhim ganhi; ibid. 78,35;79,9; 160, 19-26; etc, 272, 33-36.
Conclusion.
The interest in future Prophets which is seen to have thus developed is but natural in doctrines where time is thought of as evolving in cycles as is wellknown, similar developments also took place in Hinduism (Vişnuism) where Kalkin, the future Vişnu's avatāra, is conceived as destined to put an end to the Kali-Yugaoo. The Jaina teachings and stories concerning the destinies of Future Tirthamkaras make it clear that they are closely linked with the theories of sampsāra and karman; there, the Messianic aspect is not so important as the individual improvement which everybody has to attain for himself. The Tirtharpkaranămakarman makes it possible, while the idea of a unique Saviour would be, -sd-to-say, unacceptable.
4. Synoptical chart of data about Future Tirthamkaras. N. B. No serial-number is assigned to the names mentioned in the Thän
(column 1) in the text. Here they have been placed in front of the corresponding ones in the Samav.

Page #17

50
Nalini Balbir
F.T's No.
Thāņ 9 S1,299,7-12
Samav SI, 381, 25-382, 8*
Titthogāli Pravacanasā. gā. 1116-1120 rodhāra gă.
293-95+ 458-70
Apāpābịhatkalpa p. 41, 7-21
1.
Seniya
Mahapaum
Mahāpauma Seniya
Paumanāha Seniya
Paumaņaha Seniya
Suradeva
Sūradeva; Su-(293)
Sūradeva; Suradeva Surädeva (Pravac. p. 81a) Supāsa
Supāsa
Supāsa
Supāsa
Supāsa Udai-Udaa, Udaa
PrPN
Supāsa Udayi
Supāsa Udai
Sayampabha Sayampabha Pottila anagara
Sayampabha Pottila
Sayampabha Potţila
Pottila anagära

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Tirthamkaras of the Future
51
F.T's. Kahāvali Hemacandra Lokaprakāsa Narrative Dig. list : No, Uttarardha, Abhidhānacin- XXXIV, sources and Uttarapurāņa fol. 238a tamaņi, 53-56 p. 552b-557b observations. LXXVI, +Trişasti X,13
471-480 189-200 1. Paumanābha Padmanabha Padmanābha Thāņ9 (S1,299, Mahāpadma
13-302, 17); Seņiya Śreņika Śreņika Titthogāli gā, Śreņika
1025-1112; Āvaśyaka-niryukti gā. 1158; Bhagavati Aradhanā gā 739; Bhattaparinna, gā. 67– Lokaprakāśa, p. 552b-553bOther accounts:
see fn. 54. 2. Suro devo Sūradeva Saradeva Supārsva : Suradeva (sic)
Mahāvira's uncle Thần T
p. 432b; Supā(pa)hu Supārsva Supārsva Pravac Ţ Supārsva
Lokap. 553b,20. Supāsa Supārsva Supārsva Udāi : ThāņT Supărśva
p. 432b; Lokap. Pottila Poțțila
Pottila 556b : he is Udanka
Koņika's son; thus PrPN 4. Udāi=2. Udāi
=5. Udaa, 4. Samppayabha, Svayamprabha, Svayāmprabha Dşąhāyu cf. Svayamprabha for Sayamp. -prabhu;
under F.T.5
-Potţila : ....da... Dşdhāyuh, Dşdhāyuḥ Thāņ 432b Ţ Prosthila (corrupt)
Lokap. 553b : different from Pottila of the Aņuttarovavaiya dasao 3.

Page #19

Nalini Balbir
Samav
FT: Thần No.
Titthogāli
Pravac
Apāpābịhatka
Ipa
5.
Dadhāū
Savvānubhūi Savvāņubhūti Savvāņubhūi Dadhāū
Dadhāu
Savvānubhūi Dadhāū
Devasuya
Devassua
Devassua Devagutta Devautta {L adnun ed.); Devagutta P.avac. p. 81a) Kattiya
Kitti
Katia
7.
Samkha
Udaga
Udaa Samkha
Udaya Samkha
(U)daa Samkha
Pedhāla
Pedhālaputta Nanda
Pedhāla Ananda
Pedhāla Ananda
Potţila
Pottila Sunanda
Pottila Sunanda
Pottila Sunanda
10.
Sattagitti
Sayakitti
Sayakitti
Sat(t)akitti; Satae(ti), Ladnun ed.; Satae iya,
Pravac.lp. 81a Sataa gāhāvai Sataa
Sayaga
Sayaga

Page #20

Tirthakmaras of the Future
F.T's Kahāvali
Hemacandra
Lokaprakāśa
Uttarap
Narrative sources
No.
5. Savvānabhūi Sarvanubhūti
Sarvätmabhūta
Sarvānubhūti Drdhäyura-
prattah Thân
IP 432 b. Kärttika
Kattiya
Kārtika
Kataprů
6. Devagutta
Devaśruta
Deva ruta
Samkha
Sankha
Sankha : Thān Devaputra T 432b; Lokap. 553b554a; also Ksatriya named Puşkali; cf. F. T. 7.
· Sankha
7. Udaa
Nanda
Udaya Nanda
Udaya Nandi
Kulaputra Sreșthin.
8. Pedhālaputta Pedhāla
Sunanda Sunanda
Pedhāla Sunanda
Udanka Sankha
9.
Pedhila (K)kekkasi
Pottila Kekasi
Prosthila Nandana
Pottila Ananda or Kekasi, according to Hemacandra
10. Sayakitti
Satakirti
Satakirti Sataka : Thāņ Jayakirti
T 432b; Lokap 553b -554a;
along with Śataka or
Sankha, Revati, F. T. 6-7 according to
Sunanda Hemacandra who has in fact Reyali
Reyali
Reyali

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Nalini Balbir
F.T's No.
Thān
Samav
Titthogāli
Pravac
Apāpābphatkalpa
11.
Munisuvvaa Devai
Munisuvvata
Munisuvvaya Munisuvvaa Devai
Devai
12.
Amama
Amama (Satvabhāva- Amama (Samav in viu-Jine, 1117) Lokap.) Sav- Amama; vabhāvaviū Amama and
Savvabhāvavi
hamjana, PrPN! Saccai
Saccai
Kanha
Saccai niyanthi-putta
13.
Nikkasă a
Nikkasaa
Nikkasaa
Nikkasaa (Lokap) Amama Vasudeva
Vasudeva
Vasudeva
Saccai

Page #22

Tirthamkaras of the Future
Hemacandra
Lokaprakāśa
Uttarap
F.T's Kahāvali No.
Narrative sources
11. Munisuvvaa
Suvrata
Suvrata
Saccai
Satyaki
Satyaki
12. Amama
Amama
Amama
Vasudeva
Krsna Sarngin Kșşņa Vasu
deva
Satyaki : Thāņ Munisuvrata T 434a; Lokap. 554b; PrPN $. v. Mahissara (1); cf. F. T. Sasănka 12. F. T. 12 Ama- Ara ma-Kanha Vasudeva, Antagada-dasão 5 (SI, 1173-2174); Lokap. 554b555a; other accounts, Sevaka cf. fn. 54 and 1.2 Krşņa as a F. T. : Bhattaparinnā gā. 67; Alsdorf, Harivamśap, 92, 6, 5; Uttarap; LXXII 181+281, etc. Kșşņa as F.T.13 : Akhyānakāmaņikośa p. 123, gā, 60. Baladeva belong. Apäpa ing to the con gregation of F. T. 12 Amama in Svet. accounts; as a F. T. along with Kļşna in Premaka Dig. versions : Uttarap. LXXII 182-184; LXXII, 279; Alsdorf, Harivamsa 92, 6, 10: cf under F. T, 17, Uttarap.
13. Nikkasāmia
Niskaņāya
Nişkaşaya
Baladeva
Baladeva
Baladeva

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56
Nalini Balbir
Thần
Samay
Titthogāli
F.T’s No.
Pravac
Apāpābphatkalpa
14.
Nippulāya
Nippulāa
Nippulāa Nikkasāa
Nippulāa Nikkasāya.
PrPN
Baladeva
Baladeva
Baladeva
Baladeva
15.
Nimmamatta Nimmama
Nimmama Nippulāa
Nimmama Nippulāa,
PrPN
Sulasa
Rohini
Sulasă
Sulasä
16.
Cittagutta
Cittagutta
( Cittautta Nimmama
Cittagutta Nimmama,
PrPN
Sulasă
Rohini
Rohini, or Kakki-putto Datta-nāmo; - Abhidhānarajendra.
Samahi
Samāhi
S Samāhi 1 Cittautta; -gutta Revai
s Samahi Cittagutta,
PrPN
Revai
Revai
Revai
18.
Samvara
Samvara
Samvara Samāhi
Samvara Samahi,
PrPN.
Sayāli
Sayali
Sayali Migāli; Mimāli (Ladnun ed.)

Page #24

F.T's Kahavali
No.
14. Nippalava Rohini
15. Nimmama
Sulasa (sic)
16. Cittagutta
Revai
17. Samāhi
Gavali
18. Samvara Maggali
8

Hemacandra Lokaprakāśa
Tirthankaras of the Future
Niṣpulāka
Rohini
Nirmama
Sulasă
Citragupta
Revati
Samadhi
Gaväli
Samvara
Gargali
Nişpulaka Rohini
Nirmama
Sulasă
Citragupta
Revati
Samadhi
Gaväli
Samvara
Gagali
Narrative
sources
Sulasă a F.T.
Than T 434ab Sulasă F. T. 15: Akhyanakamanikosa
p. 97, ga. 52; Mülaśuddhi
prakarana,
p. 56, 5-6, Loakp. 555a-b.
Revati, a F.T.
Uttarap
Dänäṣṭakakatha.
Niskaşaya
(A)torana
Vipula
Than T, 433ab; Nirmala
F. T. 16 Re
vati

Raivata
Citragupta: Lokap-555b556a; F. 17
Revati-Samadhi: Vasudeva
Baladeva as a Citragupta
F. T. in Dig.
versions cf.
under F. T. 13
57
Baladeva
Samadhigupta Bhagali

Page #25

58
Nalini Balbir
F.T. Than No.
Samay
Titthogāli
Pravac.
Apäpäbşhatkalpa
19.
Jasohara
Jasohara
(Aniyatti Sampvara or Jasohara (Sed.) Bhayali
Aniyavatti Samvara, PrPN
Divāyaṇa
Divāyana
SVijaa
Vijaya
Vijaa
Aniyati
| Vivāga (Vijaya) Aạiyatti,PrPN
Divāyana
Kanha
Kanna
21.
Vimala
Vimala Vijaa; Vivāa, Vivāga, PrPN Pravac, p. 81a
Malla; Malli Malla (295)
Kanha Devovavaa Vimala
Naraya Deva
Naraya Deva
Devovayāa Vimala PrPN
Ambada
Nāraä
Ambada
Ambada
23,
Anantaviria Anantavijaya Anantaviriya Anantaviria Devovavāa Devovavāya,
PrPN Ambada
Amara Amara (Dārumada) 24. Dărua niyan. (Bhadda (Lo- Tiyaa (?). Bhadda; v. 1. Bhaddakara
tha = Därumada 1 kap.) (Anan- Tivvaya Bhadrakrt of the Samav, tavijaya (Anantavijaya, (T p. 80b). PrPN s. v.;
PrPN Thāņ Ț 434a : Dārua is Kļşņa's Dārumada; or
Sāibuddha Sāyabuddha son, the same as Sāi(buddha) ? in Antagadadasão 7.

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Tirthamkatas of the Future
59
Hemacandra
Lokaprakāśa
Uttarap
F.T's Kahāvali No.
Narrative sources
19. Niyaţthi
Devāyana
Yośodhara Dvipāyana
Ya5odhara Dvipāyana
Svayambhū Vāgali
20. Vivega
Vijaya Karna
not mentioned Karna
Anivarti Dvaipāyana
Kanna
Karna
21.
Vijaya
Vimala Nāraya
Malla Nārada
Malla Nārada
Kanaka
22. Deva(yā)
Deva
Deva
Ambada, Thāņ Vimala T 434b : a different person from Am. bada of the Uvavāiyasutta; Lokap. 556a and Jaina stories : F. T. 22 Nārada
Devapāla
Ajjada 23. Ananta
Ambada Anantavirya
Ambada Anantavirya
24.
Dāramadu(e) Dvāramada Vijaa
Bhadrakệt Sãi
Svāti
Nārada Bhadrakst Svāti
Cārupada Anantavirya Satyakiputra

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60
Abbreviations
CNRS. ERA 094 "PHILOLOGIE BOUDDHIQUE ET JAINA" (Paris).
indicates a close correspondence between two verses or two passages. † different from
*
after a number indicates a verse in a work where prose and verses are mixed.
2.
Nalini Balbir
Di. Digambara; F. T(s) Future Tirthamkara(s), i. e. of the utsarpiņi; ga.gäthä; intr. introduction; Pk.-Prakrit; Pravac- Pravacanasäroddhara (cf. 1.1.2); PrPN Prakrit Proper Names, vol. III; Ahmedabad, 1970-72 (L. D. Series 28;37); Sa. Sanskrit; Samav-Samaväyarga (4th Arga); Svet, Svetambara; Ts=the 24 Tirthamkaras from Rsabha to Mahavira; Ttika; Sanskrit commentary; Than-Thanamga (3rd Aga); Tnk Tirthamkara-näma-karman; v. verse(s).
Book series DLJP Devacand Lalbhai-Jaina-Pustakoddhära, Bombay. MDJG Manikchanda-Digambara-Jaina-Grantha-Mala, Bombay.
SI or S II Suttagame ed. of the Jaina Canon, Gurgaon, 1953-54, vols. I-II; with page and line number.
=
1.
P. S. Jaini, The Jaina Path of Purification, Delhi, Varanasi, Patna, 1979, p. 30-31; W. Schubring, The Doctrine of the Jainas, Delhi, 1962, p. 18; Haribhadra, Avasyakaṭikā, ed, Bombay, 1916, p. 333a-b E. Leumann, Ubersicht über die Avafyaka-Literature (...) Hamburg, 1934, p. 43b-44a; A. Mette, Indische Kulturstiftungsberichte und ihr Verhältnis zur Zeitaltersage, Wiesbaden, 1973 (Ak. der Wiss, u. der Lit. Mainz): "die Dekadenz-und die Aszendenz-Theorie" in Greek and Indian Cosmologies (p. 3); p. 7 and n. 19 on the Jaina standpoint.
E. g. in the German school: 1858, A. Weber, Uber das Catrunjaya Mahatmyam, Leipzig (Abh. für die Kunde des Morgenlandes 1.4); 1888, R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel; 1914, 1921, H. Jacobi's eds. of Vimalasări, Paumacariya (Prakrit Text Series 7ff.), of Haribhadra, Sanatkumara and Neminaha-cariya; 1936, L. Alsdorf, Harivamlapurana. Ein Abschnitt Ein Abschnitt aus der Apabhramsa-Welthistorie "Mahapurana Tisaṭṭhimahä purisacariya. Ein Beitrag zur Kenntnis der Jaina. Universalgeschichte, Hamburg (Alt-u. Neu-Indische Studien 8); etc.

3. It is often not even mentioned in the basic books e.g. J. C. Jain, Life in Ancient India as depicted in the Jain Canons, Bombay, 1947, p. 371; etc. However, a special mention must be made of H. von Glasenapp, Der Jainismus (...) nach den Quellen dargestellt, Berlin, 1925, repr. 1964, p. 307-310: "Die zukünftige Weltperiode und ihre Heiligen", and of Ch. Krause, Ancient Jaina Hymns, Ujjain, 1952 (Scindia Oriental Series 2), Intr., p. 15-16. A Dig. and a Svet. list of F. Ts following Hemacandra, are already found in C. Mackenzie, Account of the Jains, p. 261.

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Tirthamkaras of the Future
61
4. Enumerated for instance in Hemacandra, Abhidhānacint āmaņi (cf. fn.
24), v. 50-53ab (58--64); Pravacanasāroddhāra, gā. 288-290 (cf. 1.1.2). 5. J. Deleu, Viyahapannatti (Bhagavai). The Fifth Amga of the Jaina Canon
(....), Brugge, 1970, Intr., p. 18ff. "Nucleus and Accretions". 6. Deleu, ibid., p. 257. 7. S I. 804, 14-16 : Goyama, cauvvisam Titthagarā, tam jaha: Usabha-Ajiya (...)
Nemi-Pasa Vaddhamina 24; Deleu, ibid., xx, 8, 3a, p. 256. 8. Later on (11th cent. A. D.), Abhayadeva's commentary on this passage
naturally mentions the first of the 24 : 'agamessāņam ti agamisyatām,
bhavisyatāın Mahāpadmādinām Jinanām .... (ed. Surat, 1940). 9. Text according to W. Schubring, Acaranga-sūtra. Erster Srutaskandha.
Text, Analyse und Glossar. Leipzig, 1910 (Abh. für die Kunde des Morgenlandes xii, 4), p. 17, lines 16-18. I here take arahantā as a synonym of Tirthamkaras and do not enter into any discussion about the
two terms. 10. Jacobi's trsl, in the Sacred Books of the East, vol. xxii. Jaina Sūtras, Delhi,
1884, repr. 1968, p. 36. 11. Cp. similar expressions in Buddhist texts, below 3; H. Smith, ed. Saddaniti,
vol. iv, Lund 1949, 5.3.1. In the Jaina Canon, applied to the Jina : Süyagada I, 15, 1 (S I, p. 132) :
jam alam padupannam agamissam..ca nāyao
savvam mannai tam tāi damsaņāvaran'ntae. 12. Cp. the Ayaramga-nijjutti verse 226 (ed. Jambūvijaya Muni, Delhi, 1978), p. 120.
je Jiņavarā aiyā, je sampai, je aņāgae kale
savve vi te ahimsam vadimsu vadihinti vivadinti. “What is past, present and to come, all this is known to the Leader, the Saviour who annihilates the hindrances to right faith (JACOBI's trul. Sacred Books of the East, vol. xlv); cf. also Uvāsagadasão 7 (SI, 1149, 14-15 ff.): tiyapaduppannam anāgaya-Jāņae araha Jine; used to emphasize the eternal character of the custom of distributing wealth, observed by the Sakrag when the Arhats leave the world, Nayadhammikahão I, 8 (S I, 1032, 14-15) : tam jiyam eyam tiyapaccuppannam aņāgayānam Sakkāņam arahatāņam bhagavantānam nikkhamamāṇānam im' eyārūvam atthasampayāṇam dalaittae; Thăn 3 (S I, 216, 22; 25). 13. Cürņi (ed. Ratlam, 1942), p. 133, 1.9 ff.; Silanka's T (ed. Jambūvijaya,
ibid.), p. 119: atikrāntas Tirthakrtah kalasyānāditvād anantā atikrāntā
anagatā apy ananta āgāmi-kālasyānantatvāt. 14. They were born in the five Bharatas, the five Airāvatas and the five
Mahävidehas. Cf. cũrni; T ibid. records various opinions regarding the number of Ts : 10, 20, or 170, viz, 32 x 5+10. This is also recorded in

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Nalini Balbir
Bhattaparinnā (ed. Bombay, 1972), gā. 172 : sattari-sayam Jiņāņa va gāhānam samaya-khetta-pannattam ārāhanto vihiņā sāsaya-sukkham lahai mokkham. About the computation see K. von KAMPTZ, Uber dievom Sterbefasten handelnden ältern Painna des Jaina-Kanons, Hamburg, 1929, p.
23; PrPN, p. 338. 15. They are usually not included among the 54 or 63 "Great Men". 16. P. 432b Sreņiko rājā prasiddhah; Supārsvo bhagavato Vardhamanasya pitroyah. 17. Cf. ? p. 434a : Pottila-Satakāv anantaroktāv eva. 18. Titthogali-Paiņnaya, ed. Pamnyāsa Kalyāņa Vijaya Ganivara, Jalor, 1974
(With a Sanskrit chāyā and a Hindi translation). 19. Cf. W. Schubring, The Doctrine of the J ainas, p. 109. 20. D. D. Malvania, Study of Titthogaliya, in Bharatiya Puratattva. Purătattu
ācārya Mnni Jinavijaya Abhinandana Grantha, Jaipur, 1971, p. 129-138. For instance, gā. 1010 : causum vi Eravaesum, evam causu vi ya Bharaha-vāsesu ekk ekkammi u hohinti kulagarā satta.
1028a : Eravate vi ya evam; 1112a : navasu vi väses'evam; etc. 22. Cf. R. Williams, Jaina Yoga, London, 1963, p. 1; 10. 23. Vol. I, Bombay, 1922 (DLJP 58), with Siddhasena's Sanskrit commentary 24. Ed. O. Boethlingk-Ch. Rieu, St. Petersburg, 1847; repr. 1972 25. Ed. Bhavnagar, sain 1965; Helen M. Johnson, Trisaştis alakāpuruşacaritra
trsl. vol. VI, p. 347, Baroda, 1962 (Gaekwad's Oriental Series 140). 26. Cf. D. D. Malvania, On Bhadreśvara's Kahāvali, Indologica Taurinensia
vol. 11, Torino, 198. 27. Ed. Jinavijaya Muni, Bombay, 1934 (Singhi Jain Series 10), Cp.
Abhidhānarājendra, Ratlam, vol. 2, s. v. ussappiņi, p. 1171-1172, 28. Ed, DLJP 86, Prose, original verses and quotations are mixed in this
work. I thus refer to page and line numbers. 29. On p. 555a, 7a, there is quotation which is said to come from the Avas
yaka-niryukti about F. T. 13 Nişkaşaya-Baladeva : bhava-siddhio ya bhayavam sijjhissai Kanha-titthammi. I am not able to find it. See moreover. fn. 67 (Nandivịtti) and fn. 60 (Vasudevahindi, Nemicaritra, and Antagadadasão). Anonymous quo
tations; 552a, 10; 555a, 2. 30. No. 93, p. 241-242 in Jainastotrasandohe (Prācina-stotra-samgraha), Pt. I.
Ed. Caturvijaya Muni, Ahmedabad, 1932. 31. E. g. p. 49-50 in Parvatithi vigere na caityavandanādi no samgraha, Bhavna
gar, sam. 1981. Cp. Lokaprakaś a 557b. 15-17 : atra caiteşām pakşāņām visamvāde bahuśrutāh sarvavido vā pramānam iti jñeyam. ya ca noktā vyatikarā, Jinānām bhāvinām iha kecit te 'tyanta-viditah, ke cit cavidita iti.

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Tirthamkaras of the Future
25.
33. A. Weber, über die heiligen Schriften der Jaina, Indische Studien xvi. Leipzig,
1883, repr. 1973, p. 293; on the question of variants and alterations in the transmission of the Canonical texts, cf. C. Caillat, Noies sur les variantes dans la tradition du Dasaveyaliyasutta, Indologica Taurinensia, vol. viii-ix (1980-81), Torino, 1981, pp. 71-83. There is some trace of confusion in the data of Titthogāli as can be gathered from PrPN where Amama and Savvabhāvavihamjaņa are both mentioned as F. T. 12, whereas no F. T. 13 can be found.
Cf. Glasenapp, Jainismus, p. 310. 36. A. N. Upadhye, intr. to Tiloyap., vol. ii, p. 7., Sholapur, 1951. 37. Ed. A. N.Upadhye-H. L. Jain, Sholapur, 19562 ( Jivaraja Jain Grantha
mala 1), vol. I. 38. Ed. Pt. Pannalal Jain, Delhi, 19682 (Jõānapitha Mūrtidevi Jaina
Granthamālā, Sanskrit Grantha 14). 39. Ed. P. L. Vaidya, Bombay, 1937, MDJG 37, vol. III. 0. Vol. II (MDJG 33).
Ed. MDJG 12. 42. Ed. H. L. Jain, Ahmedabad, 1969, Prakrit Text Series 13. 43. Vol. II, Delhi, 1971, p. 376. A work by some Jayasena is also taken
into account there, the data of which correspond to those of the Kahakosu, Names are all given in their Sanskrit form. They are the basis of GLASENAPP's list in Der Jainismus, p. 309. P. S. Jaini, The Jaina Path of Purification, p. 39 and 40 n. 93; G, Roth, Malli-Jñāta, das achte Kapitel im sechsten Anga (...) Inaugural Dissertation zur Erlangung der Doktorwürde (....) München, 1952, p. 50-52 quoting
Kundakunda, Astapāhuda 2, 22-26. - 46. Is the Dig. Raivata (No. 15) a reminiscence of her ?
Tiloyap iv, 1582; Trilokasāra 876; Mahāp. cii, 6, 9-12; Uttarap. lxxvi 476-77 : 100 years as the first T.s' 'life-span according to the Hindi trol which seems somewhat confused here. No information of the kind in
Harivamśap. and Kahakosu. 48. Idem about the size of the kulagaras other than the first and the last :
iv, 1572ab; or about the 63 “Great Men" of Airāvata for whom the teaching is said to be lost : iv, 2366 - navari viseso tassim salāga-purisā bhavanti je kei tānam ņāma-ppahudisu uvadeso sampai paņaţtho. pacchima-kulayarāsu ghari...
tuhü Mahapomu nāmu bhava-bhaya-horu hosahi padhamu etthu Titthamkaru. 50. Ed. A. N. Upadhye, Bombay, 1943, Singhi Jain Series 17. 51. Depending on the sources, their total number is 14 (Tiloyap. iv, 1570;
Hariyamsap. 1x, 554-557) or 16 (Uttarap. Ixxvi, 463-66; Mahāp. cii. 5, 6-13; Trilokasāra 872), if T. 1 and Cakravartin 1 are included (Mahāp. 8. ad loc. p. 292).
47.
49.

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Nalini Balbir
2. Ch. Krause, Ancient Jaina Hymns, intr. p. 15. 53. Ed. Bombay, 1927; cf. K. von Kamptz, Uber die vom sterbe fasten handelnden
älteren Painna des Jaina-Kanons, Hamburg, 1929, p. 38; Upadhye, Brhatkathākofa, intr. p. 29. Cp. the verse quoted in Jinaharşa, Vimsatisthānakacarita (on which below 2.2.; ed. DLJP 60, 1923), p. 89b : aladdha-puuvammi bhavodaya mmi lahanti Titthassa pabhāvanāc Titthesarattam amar' inda-pujjam (sic) Dasārasiho iva Senio va. (i. e. Kļşņa)
Senio va Cp. Avasyaka-niryukti 1158 quoted below. 54. Sremika: Avasyakatika of Haribhadra, ed. Agamodayasamiti 1916, p.681a,
lines 1-5 cürņi, ed. Ratlam, 1929, II, p. 169, lines 5-8; R. Williams, Two Prakrit versions of the Manipaticarita, London, 1959; anonymous, gā. 405-11; Haribhadra, gā. 114-123; Silānka, Cauppannamahapuriscariya, ed. Prakrit Text Series 3, 1961, p. 320, 3-20; Guņacandra, Mahāviracariya, ed. DLJP 75. p. 333a-334a; Akhyānakamanikośavrtti, ed. Prakrit Text Series 5, 1962, p. 118, gā. 133-138; p. 334, gā. 97; Trişaşti, ed. x, 9, 139165 (trsl. vol. vi, p. 238); Uttarap. Ixxiv, 450-453; Kahakosu xiv, 16; etc. Similar facts but a different scheme in Brhatkathakośa No. 55, p. 87; Prabhācandra, Aradhanākathākoša, ed. A.N. Upadhye, Delhi, 1974, No. 21 and 90* 31. Krsna : Antagadadasão 5; Vasudevahindi, according to the Lokaprakāóa 555a, 4-6) : Akhyānakamaņikoša, p. 122-123; Trişasti viii, 11, 50-54 (trsl. vol. v. p. 297); Gunavijaya, gadya-baddha-sri.Nemināthacaritram (sam. 1668=A. D. 1611), ed. Surat, 1920, p. 159a; Nemicaritra quoted in the
Lokaprakāśa, 555a, 7-11. 55. SI, 1173, 30-1174, 7; trsl. L. D. Barnett, The Antagadadasāo and Anutta
rovavaiya-dasão, London, 1907 Oriental Translation Fund, New Series, vol. 17), p. 81-82. Motif of a future birth predicted by a Jina see Deleu, Viyāna-pannatti,
Index s. v. Rebirth; ubi alia; Cp, in Buddhism, below 3. 57. Reference in fn. 54. 58. Acharya Shri Shivaray's Bhagavati-Aradhana (...). Ed.....by Pandit Kailashc
handra Shastri, Sholapur, 19782,2 vols. (Jivaraja Jain Granthamala 36, 37), gā. 739 : suddhe sammatte avirado vi ajjedi Titthayara-nāmam jado du Senigo āgamesi aruho (Sa. arhat) avirado vi. 739ab=Bhattaparinnā, ga. 67 quoted above; Bhagavati Ár. 723-776
Bhattaparinnā 59-90. 59. H. Jacobi, Die Jaina-Legende von dem Untergonge Dväravati's, ZDMG 42,
1888, p. 508, lines 6-8.

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60.
61.
62.
63.
64.
65.
66.
67.
68.
Tirthankaras of the Future
Also Trisasti and Gunavijaya (cf. fn. 54); Nemicaritra and Lokaprakasa, 555a, 10:Jitafatroḥ suto 'rhas tvam doadafo namato 'mamah; Vasudevahindi quoted ibid. duvalasamo Amama-nama-Titthayaro bhavissai, I cannot trace this passage in the text itself.
Kanha (No. 21 in Samav) must be a different person: cf. PrPN s. v. 7 Kanha; contra Ch. Krause. Ancient Jaina Hymns, intr. p. 16, where he is identified with the previous one.
65
Cf. Danastakakatha, Paris, 1982, n. 3, p. 197-198; Indologica Taurinensia, vol. 11.
11th cent. A. D. Ed. Prakrit Text Series 15. I purposely do not expatiate here on the contents of the stories.
Cf. Jaina Stories as retold in Hindi (...) by Muni Shri Mahendrakumarji Pratham. English trsl. by K. C. Lalwani, vol. I, Calcutta, 1976, p. 47 and Intr. p. xviii.
Conversely, narrative literature gives information about heroes to whom rebirth as T., Cakravartin etc. is predicted, though they do not occur in the lists e. g. Rama's prophecy about the future destinies of Sitendra, Ravana and Laksmana (Trisaşti, trsl. vol. IV, p. 351): the first will be a Cakravartin, the two others T., after three births; cp. Svayambhu-; deva, Paumacariu (ed. H. C. Bhayani, Bombay, 1960, vol. III): XC, 9, 4 9, 10; 10, 6.
See 1.1.1.
552b, 25, a quotation attributed to the Nandivṛtti mentions an interval of 84007 years and 5 months between Vira and Mahapauma:
culasi vasa-sahassa, väsa satt' eva pamea masa ya Vira-Mahapaumāņam antaram eyam viyagahi, iti Nandi-vrttau.
I am not able to trace this verse in the text itself, but it was possibly well-known as it occurs almost identically in the Titthogali ga. 1039.
The rebirth in the third hell (see 1.2.1) comes first, but is not staged in a dialogue Than (S I, 299, 13-16); Titthogall, ga. 1031-32.
Sammui as one of the 10 kulagaras, Than (S I. 313,6), but not among the seven of Samav (S I, 381, 20-21). It is strange that Srenika-Mahapadma's genealogy, also given Trisasti (trsl. vol. vi, p. 347) exactly reproduces what is prophesied by Mahavira for Gośala's future births: Trişaşți vol. vi, p. 223, following Viyahapannatti xv (S I, 733,28ff.; Deleu, p. 220); also PrPN p. 568, s. v. 9 Mahāpauma.
70. Cp. Lokaprakasa 552a, 11-12 F. Ts' measurements, caste, life-span, colour, etc. correspond to those of the avasarpiņi-Ts. taken in the reverse order:
9

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66
73.
74.
F. T. 13 is equated to T. 12 Vasupujya. 557a, 14; etc
71. Cp. Apāpābrhatkalpa, 41, 10-11: vanna-ppamang-lamchana-đūni gabbhāvahāra - vajjam pamca-kallāṇa-yāṇam māsa-tihi-nakkhattaīni ya jaha mama (i.e. Mahāvira) tah' eva bhavissanti; Lokaprakāśa 553b, 17:
72. Titthogali, gā. 1086:
77.
78.
Nalini Balbir
eşo 'vasarpini-jāta-caturvimsa-Jinopamaḥ
prāyo 'nga-māna-varṇāyuḥ-kanti-prābhṛti-paryavaiḥ (284) ity utsarpiny-avasarpiny-arhac-cakry-adayo 'khilaḥ pratilomy-anulomyabhyam bhāvyās tulya maniṣibhiḥ (285).
Thus F. T. 1 corresponds to T. 24 Mahavira, etc. F. T. 3 to T. 22 Nemi: ibid., 553b, 21:
80.
Pottilasya ca yo jivaḥ, sa trtiyo bhavisyati
Supārtva-nāmā dehādi-mānair Nemi-Jinopamaḥ (323);
kalyāṇakānām pañcānām tithi-māsa-dinādikam Sri-Vardhamanavad bhavi Padmanabha-prabhor api.
75. Cp. the Apāpābṛhatkalpa quoted fn. 71 (gabbhāvahāra-vajjam).
76.
See also the introduction to Pannavaṇāsuttam, Ed. Jain Agama Series 9, Pt. 2 (1971), p. 362-369; W. Kirfel, Die Kosmographie der Inder nach Quellen dargestellt, Bonn-Leipzig, 1920; repr. 1967, p. 326.
anavaraya daṇa-silo, Naliņa-kumarena parivudo Viro ujjāņam sampatto, nāmeņam Paumiņi-samḍam.
Ibid., gā. 1052;
tihi-karanammi pasatthe mahanta-samanta-kula-pasuyae
karenti pani-gahanam Jasoya-vara-raya-kaṇnäe.
For other common verses see D. D. Malvania, Study of Titthogaliya, p. 137-138. Numbering according to Haribhadra, Avaśyakaṭikā.
Also Pdt. Sukhlalji's Commentary on Tattvärthasutra of Vacaka Umāsvāti, ch. III, Ahmedabad, 1974 (L. D. Series 44), p. 139; ubi alia.

E. g. Svet. useful discussions in Triṣasti I, 1, 882-903 (trsl. vol. I, p. 80-84); Pravac. ga. 310-312; 313-319; G. Roth, Malli-Jñata, p. 21-22k; Dig. P. S. Jaini, The Jaina Path of Purification, p. 259-260 "Attainment of the Tirthamkara Status".
79. Cp. Vasudevahindi (ed. Caturvijaya-Punyavijaya, Bhavnagar, 1930) 159, 14-16 tato bhayavan Usabha-sami puvva-bhave Vairanabho Titthayaranamagoya-kaya-samgaho Savvaṭṭhasiddhão vimanão tettisam sägarovamaim visayasuham aṇuttaram aṇuhaviūna Marudeväe kucchimsi uvavanno ...; Jinasena, Harivamsap. viii, 37; etc.
SF, 1012, 22 ff.; W. Schubring, Nayadhammakahão. Das sechste Anga des Jaina Siddhanta (....), Wiesbaden, 1978, p. 29; 32.

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Tirthamkaras of the Future 67 81. Before Sambhavajina's last birth : dimsateh sthanakanam ca sthanakair aparair api sa puposa nijam karma Tirthaksn-nama-namakam; trsl. vol. II, p. 232; also p. 25; vol. III, p. 2; 65 passim; see below 3. for Buddhist counterparts. 82. sam. 1502 = 1445 A. D; ed. DLJP 60, 1923; cf. W. Schubring, Die Lehre der J ainas, Berlin, Leipzig, 1935: 196; C. B. Tripathi, Catalogue of the Jaina Manuscripts at Strasbourg, Leiden, 1975 (Indologia Berolinensis 4), Serial No. 169-170; Jaina Sahitya ka Bshad Itihasa, vol. VI, p. 307. 83. Thus for cxample : tatas cyuto Videhesu bhavi Tirthamkaro nrpah (v. 54, p. 10b); or : tatas cyuto Videhesu sa bhavi Tirtha-nayakah namato Jagadanandi, jagad-anandi-rupa-bhst. (p. 15b.). E. g. in Parvatithi vigere na caityavandanadi no samgraha, Bhavnagar, sam. 1981, p. 26, 27, 157, 246, 345. Lists of the 20 causes are identical with the older ones (see fn. 78), except for No. 15 : strangely enough Pk, cciaa (Sa. tyaga) or dana is optionally replaced by "Goyama" explained as the 28 labdhis. Sometimes numbers are substituted to words, i. e. 24 instead of arahanta (No. 1), 5 instead of nana, etc. P. 346, Srenika, Satyaki, Sulasa, Revati are said to have become famous lay people through their observance of the sthanakas. 84 bis. A good survey of the various Buddhist traditions about Maitreya is to be read in E. Abegg, Der Buddha Maitreya, Mitteilungen der Schweizer ischen Gesellschaft der Freunde Ostasiatischer Kultur, VII, 1985, p. 7-37. 85. Ed. by Minayeff, JPTS, 1886, p. 33-53; cf. T. W. Rhys Davids, Anagata vamsa in Encyclopaedia of Religion and Ethics, vol. I, p. 414; E. Leumann, Maitreya-samiti, das Zukunft Ideal der Buddhisten, Strassburg, 1919. II. Teil : Indischer Teil. - 86. The Birth-Stories of the Ten Bodhisattas and the Dasabodhisattuppattikatha. Ed. trsl. H. Saddhatissa, London, 1975 (Sacred Books of the Buddhists 29); esp. intr. p. 18-26. 87. Cf. R. Gombrich, The Significance of Former Buddhas in the Fherdvadin Tra. dition in Buddhist Studies in honour of Walpola Rahula, London, 1980, p. 6272; I. B. Horner, Some notes on the Buddhavamsa Commentary (Madhuratthavilasini), ibid., p. 73-84; ID, Intr. to The Clarifier of the Sweet Meaning (Madhuratthavilasini), trsl. London, 1978 (Sacred Books of the Buddhists 33). 88. 89. Ed. I. B. Horner, 1946, Pali Text Society 55; repr. 1978. Ibid., 104, 16-17 : "Buddha-kare dhamme' ti buddhatta-kare dhamme, budhattakara nama dhamma dana-paramitadayo dasa-dhamma. Cf. the Kalki-Purana, thoroughly analysed by E. Abegg, Der Messiasglaube in Indien und Iran, Berlin, Leipzig, 1928, p. 71-138; passim. 90.