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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TIRTHAMKARAS 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 Thanamga and Samavayamga 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 Bhadreavara's Kahavali 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 Svetambara lists, 1.1.3. Collation of the Svetambara 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 Tirthamkaranamakarman 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 avasarpini 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 Mahavira 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 avasarpini one.

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Tirthamkaras of the Future 35 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 mahapurusas, viz. Cakravartins, Baladevas, Vasudevas 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 Viyahapannatti (5th Amga), in an old chapter belonging to the nucleus of the work (XX,8). It is put both in Gotama's and Mahavira's mouth : Jambuddive dive Bharahevasa agamessanam carima-Titthagarassa Kevaiyam kalam titthi anusdjjissai ? Goyama, javaie namevaiyaim samkhejjaim agamessanam 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 Rsabha to Mahavira 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 Ayaramgasutta (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 aiya, je ya paduppanna, je ya agamissa arahanta bhagavanto, savve te evam aikkhanti, evam bhasanti, evam pannaventi, evam paruventi" (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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Nalini Balbir 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, curgi, 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. 36 In contrast, detailed material regarding F. Ts. is included in the Samavayapga (4th Amga), the Thanamga (3rd Amga), and the Titthogali (Painna? 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 Samavayamga (S. I. 381-383): there the information is presented in tabular-form, in prose for the general outline and in verses (lokas, aryas) 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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Tirthamkaras of the Future . 37 C. "Great Men" of Airavata. 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 mahapurusas (383, 8-14). Fragmentary but important information is contained in the ninth section of the Thanamga. The three main points are : (i) A first list records the names of nine souls contemporary with Mahavira who are destined to become Ts. in the future : samanassa nam bhagavao Mahavirassa titthamsi navahim jivehi n Titthagara-nama-gotte kamme nivvattie, tam jaha : (1) Seniena, (2) Supasenam, (3) Udaina, (4) Potfilenam anagarenam, (5) Dadhauna, (6) Samkhenam, (7) Sayaenam, (8) Sulasae saviyae, (9) Revaie (or 9) saviyae Revaie). (S I, 299, 7-9). Abhayadeva's T breathes life into these figures in various ways (ed. Agamodaya Samiti, p. 432b-433b). He merely points to their identities : (1) The king Srenika is well-known (infra 1.2); Suparsva is Mahavira's uncle.16 He relates short accounts in Sanskrit for the others (cf. 4 below), but in one case fails to do so : (5) Drdhayur apratitah. He warns against possible misunderstandings in the case of two characters bearing identical names : (4) Pottila of the Than seems to be different from Pottila of the Anuttarovavaiya-dasao (chap. 3). (ii) This is followed by the names of the nine souls who, according to the sutra, will attain final Siddhi in the utsarpini (S I, 299, 9-12); short stories in Sanskrit are handed down by Abhayadeva (T, p. 434a-b; cf. 4). .... (1) Kanhe Vasudeve, (2) Rame Baladeve, (3) Udae Pedhalaputte, (4) Potfile, (5) Sayaye gahavai, (6) Darue niyanthe, (7) Saccai niyanthiputte, (8) saviya-buddhe Ambade parivvayae, (9) ajja vi nam Supasa Pasavaccijja a gamessae ussappinie caujjaman dhamman pannavaitta sijjhihinti java antam kahinti. According to the T, however, some heroes will attain Tirthamkarahood, whereas others will reach Omniscience : etesu 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 Supasa, a disciple of Parava'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 Thanamga.17 (iii) Srenika's life as a F. T. (S I, 299, 13-302, 17): see 1.2.2. Finally, a general survey of utsarpini-mythology is found in the Titthogali, "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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38 Nalini Balbir in 5th century of Vikrama era". 20 The Srenika-episode is alloted an important place (ga. 1025-1112): see 1.2.2. As in the Samav, lists of all the categories of mahapurusas are given. Differences between the two works mainly concern the marginal elements, i.e, the kulagaras and Airavata. A. Names of the seven kulagaras to be born in Bharata in the second utsarpini phase (ga. 1004-1006; Samav). The seven kulagaras of the Airavata (10071009; Samav : 10 kulagaras). Condition of the world at that time (1011 1023), B. Birth of Jinas, Cakrins and Dasaras (i. e. Vasudevas) in the third utsarpiniphase (1024ff). The 24 future Tirthamkaras of Bharata (1115-1121). Their names only are listed : see the chart. The 24 F, Ts. of Airavata (1122-1127; Samav in spite of common elements). The 12 Cakrins of Bharata and their treasures (nidhi): 1131-1146. The 9 Vasudevas and Prativasudevas of Bharata (1147-56). Thus, 54 mahapurusas in all. C. The fourth to sixth utsarpini-phases (1157-1171). Concern for exhaustiveness regarding time and space is apparent from the manner of exposition: the six periods of utsarpini are considered; although only the main Bharata and sometimes Airavata-Lands are detailed, care is often taken to state that the same things are also seen in the remaining ksetras. 21 1.1.2. Later Svetambara : cf. 4. F.Ts' names are enumerated in : (i) Nemicandra, Pravacanasaroddhara (11th cent. 22) ga. 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 Airavata (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, Abhidhanacintamani 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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Tirthamkaras of the Future (iii) Nemicandra, Pravacanasaroddhara, "ga. 458-470. (iv) Hemacandra, Trisastifalakapurusacarita, X, 13, 187-200.25 (v) Bhadresvara, Kahavali, "ms S2", uttarardha, 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) Jinaprabhasuri, Apapabihatk alpa, in Prakrit prose, p. 47, 7-21 in Vivi dhatirthakalpa, also called Divalikalpa (14th cent. A.D.)27. The account of utsarpini-mythology is narrated by Mahavira as an answer to Goya ma's question. (vii) All the existing tradition is stored up, as it were, in Vinayavijaya's Loka prakaia (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 Apapabihatkalpa (on p. 556b), and the Samav (p. 557a). The Pravac is referred to as having identical contents : Pradacanasarodhare 'py evam drspate (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 Than T 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. Bhavi-caturvimsati-Jinastapana in Sanskrit by Dharmaghosa-suri?0; avati covisi nu caityavandana 81 in Gujarati, etc. These hymns are naturally less numerous than those to the avasarpini-Ts. considered together or individually. 1.1.3. collation of the Svetambara data; notes about the chart (4).. The textual documentation regarding utsarpini-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. Jinah) ca tathavidha-sampradayabhavat sastrantaraih saha visamvaditva ca na visesato vivstah (Pravac T, p. 112a) 32. They are not only noticed between different works, but in the case of samayeven within the same work. The Pravac T again takes note of it : evam agre 'pi nama-visaye yatra kva cit samavayangadibhir visamvado drsyate tatra matantaram avaseyam (p. 8la).

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Nalini Balbir 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 Lokaprakasa add to the available editions, viv. Suttagame (cf. 1.1.1); ed. with the T of Abhayadeva who remains completely silent on F. Ts (Bombay, 1918, p. 153b-154a); Ladnun ed.-- Angasuttani, 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 savvabhavavia Jine. They are bracketed together on the chart: (7) Udae, (8) Pedhalaputte ya, (9) Potrile, (10) sattakitti ya, (11) Munisuvvae ya araha. (12) savdabhavaviu 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 Lokaprakasa 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 araha, savva-bhava-vidu 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 Titthogali 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 Lokaprakasa (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 Apapabihatkalpa, and on the other, the Kahavali, Trisasti and Lokaprakasa; hence the order followed in the chart in spite of the chronology : See, for instance, Pottila against Udayi in No. 335; Kekasi and Reyali as Nos, 9 and 10.

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Tirthamkaras of the Future 41 1.1.4. About the Digambara lists of F. Ts. They are included in a general picture of the utsarpini-mythology. The texts referred to are : (i) Yativssabha, 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, Uttarapurana LXXVI, v. 471-475; 476-80, in Sanskrit38, and (iii) Puspadanta, Mahapurana 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, Harivamsapurana40 : LX, v. 558-562, in Sanskrit. (v) Nemicandra, Trilokasara+1, ga. 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 avasarpini-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, Sulasa, Revati48. Anyway, the Uttarapurana 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 purva 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'aapahudisu sesanam n'atthi amha uvaeso (Tiloyap. IV. 1583)48. A special position is assigned to F. T. I, Srenika-Mahapadma, who is said to have been the son of the last kulagara, according to Tiloyap. IV. 1578 :

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42 Nalini Balbir ta-kkale Titthayara caudisa havanti; tana padhama-Jino 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 Bshatkathakosa (No. 55, v. 311)50: astavimsardha-(i. e. 14 kulagaras yuktasya bhoginah kulakarinah Padmadipungavasyayam 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 VasudevaKrsna episodes. Both heroes are jointly mentioned in a Prakirnaka-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-namam jaha a gamesi-bhadda Harikulapahu-Seniaiya (Bhattaparinna, ga. 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 Antagadadasao 5 about Krsna55. It can be summarized thus : two characters are engaged in a dialogue : a king (Kssna; Srenika) and a Saint (Aristanemi; Mahavira). (i) The Saint's prediction to the king 56: he will be reborn as a hellish being as the result of bad karman. kalamase kalam kicca taccae Valuya-phabhas pud havle ujjalle narae neraiyattae uvavajjihisi (S. I. 1173, 30-1174,1). (ii) The king's fear and despondency. tae nam Kamhe Vasudeve araho Aritthanemissa antie eyam artham socca nisamma ohaya java 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. Trisasti, trsl. vol. VI, p. 238, following Avasyakatika and curni for Srenika; Akhyanakamanikosa p. 122, ga, 54 for Kisna. (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 Avasyakaprose commentaries about Srenika57, though the relevant niryukti verse (1158) states that he will become a Jina in the coming age :

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Tirthamkaras of the Future 43 na Senio asitaya bahu-ssuo, na yavi Pannatti-dharo na vayago. so agamissae Jino bhavissai, samikkha pannai, varam khu damsanam. Thus also in a parallel Bhagavati-Aradhana gatha introduced in a similar dogmatical discussion about damsana / sammatta 58 : as a matter of fact, Srenika 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. Kssna) vara-kevalanana-damsana. paivo (...) terasamo Titthayaro hohisi tam muqi-sahassa-pariyario (Akhyanak., p. 122, ga. 59ab; 60ab) but : ...ih'eva Jambuddive Bharahe vase agamesae ussappinie Pundesu (Punne su) janavaesu Sayaduvare barasame Amame namam araha bhavissasi (i. e.Krsqa) read in Antag. 5 SI, 1174, 5ff.) also corresponds to the Uttarajjhaya tradition 59 : Baladevo....) barasama-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 Kahavali, Hemacandra, Lokaprakasa, but T. 13 in Samav, Pravac 1. Other such examples could be adduced. I refer only to Revati, a laywoman contemporary with Mahavira 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 Trisasti (trsl. vol. VI, p. 227-228). (ii) Her story is told by Abhayadeva 7 (p. 433ab) ad ?han 9 (cf. 1.1.1.): the sutra has stated that she will become a F. T.; (iii) The story is retold in the Lokaprakasa (p. 555b-556a); it is now embedded in the general frame of the 24 F. Ts. : she is the 16th F. T. Citragupta arjitaneka-su-ksta-sancaya Revati tu sa sodasas Tirthakrd-bhavi Citragupto 'bhidhanatah'.

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Nalini Balbir (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 Sulasa, also a laywoman of Mahavira's time : she is a F. T. according to Than T (p. 433a), the 15th F. T. Nimmama in the Prakrit Akhyanakamanikoga (p. 97, ga. 52) or in the Apabhramsa version of the Mulasuddhiprakarana63. Thus :" (tatto) cavittu agaminie Titthayaru bhaviss' ussappinie panarasamau namin Nimmamattu, apparimiya-nana-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 Mahavira; 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 Sulasa. 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 Uttarapurana and Mahapurana (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 utsarpini age. Descriptions are available in the case of the Ist. F. T. Srenika-Mahapadma. They are found in Than 9 (S. I, 299, 13-302, 17), and Titthogali, ga. 1025-1112.06 The Lokaprakasa (552b, 22-553b. 19) is a late Sanskrit version which does not provide any new information 87; the Prakrit account of the Apapabshatkalpa is reduced to a few lines; hence they will generally be omitted here. The Than episode in the usual stereotyped Canonical prose is told by Mahivira himself and presented as a prophecy : esa nam, ajjo, Serie raya Bimbhisare....uvavajjihiti (299, 13-14). It fixes the pattern of all future Ts' biographies and includes the following ele. ments68; in the coming utsarpini, rebirth in the country of the Pundas in the city Satadvara at the foot of Mt. Vaitadhya 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 Vimalavahana; 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 Mahavira (Kalpasutra; 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 Mahapadma's career will be with what Mahavara's has been70 ; mae..., tvam eva Mahapaume vi araha (S. I, 301, 18-12, etc.). mama nava gana, igarasa ganahara, evam eva Mahapaumassa di araho nava gana igarasa ganahara bhavissanti (S I, 302, 8-9). aham tisam vasaim agara-vasa-majjhe vasitta munde bhavitta....., evam eva Mahapaume vi araha tisam vasaim.... (S I, 302, 10-14); etc. The whole set of equivalences is summarized at the end of the legend : jam-sila-samayaro araha Titthamkaro Mahaviro ta-ssila-samiyaro hoi u araha Mahapaume (S I, 302, 16-17).71 In the Titthogali this tendency goes still further. Pauma's life is closely inspired by the Avasyaka-niryukti section dealing with Mahavira, to the extent that (exceptionally) "Vira" is used instead of Pauma?2, or that Yasoda is also the name of his wife78 ! This is equally shown through the numerous verse-correspondences between the two works?4 : Titthogali 1026 = bhasya-verse 46; 1027, 1029 = 47; 1033abL61; 1040=63 1046-1048 - 69-71; 1049-50=76-77; 1052-79;1056=niryukti-verse 460; 1057= bhasya-verse 81; 1058 -83; 1059=84; 1060 = 82; 1061 = 85; 1064-68= 86-90; 1073-85=92-105; 1087bcd=106bcd; 1088-1091 = 107-110; 1093PSniryukti-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 Nalinakumara when leaving the secular world (ga. 1069 ff. ), this detail is unknown in Mahavira's legend. The Amamasvamicarita, composed in sam. 1252=A. D. 1195, is a complete individual account about the twelfth F. T., who was formerly Ktsna. His life. sketch is not different from Mahapadma's as can be deduced from the analysis given in the Jaina Sahitya ka Bshad Itihasa (Varanasi 1973, vol. VI. p. 127-128): Birth; childhood; marriage; coronation; diksa; Omniscience; samavasarana; 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, Sulasa, Ambada, all contemporary with Mahavira. Some do not seem to have reached the level of an independent existence in texts other than

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Nalini Balbir those devoted to future Tirthamkarahood, e.g. Udayi (No. 3); a Sankha(No. 6), Sataka (No. 10), Satyaki (No. 11)... but who can be sure that they have exhausted the post-Canonical story-literature? Srenika, an historical figure, also of Mahavira's time, and Krsna, 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 Srenika and Krsnaepisodes (stages i and iii, above 1.2.1.) after their lives in the Ratnaprabha or Valukaprabha-hells, both heroes will become the 1st and 12th or 13th F. Ts. On the other hand, besides the names of Dasarasiha (i. e. Krsua) and Seniya, the Avasyaka-niryukti (ga. 1160) also mentions Pedhalaputta 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 Pannavana (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-goyaim kammaim baddhaim, putthaim....). Beings coming from the second and third hells are in the same category : evam Sakkarappabha java Valuyappabha-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: trtiyayah (i. e. ksiti-)dvitiyayah prathamayalca nihsrtah Tirthakrttoam labhetapi dehi darfana-fuddhitah," 2.2. Original context and later use of the idea. It is well-known that Tirthamkarahood is gained through a special type of karman (Trthamkaranamakarman=Tnk) for which twenty components(sthanakas) are Tirthamkara-nama-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 Rsabha'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 Devananda's family. They are also quoted in the Nayadhammakahao 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 (Trisasti, 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 Vicaramrtasarasamgraha) 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, duha, 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 Anagatavamsas and the Dasabodhisattuppattikatha (ca. 14th cent. A. D.) which both list the same ten Future Buddhas, as well as from the Mahayana 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 Sammasambuddhesu 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. Ayaramga 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-adi-kalyanam .... seyyatha pi 'ham etarahi dhammam desemi adi-kalyanam .... (ibid., 76, 13-16; etc.). cp. in Jainism 1.2.2. the Srenika-Mahapadma episode. (iii) With the prophecies of rebirth as future Tirthankaras told by a T. (above 1.2.1 and fn. 56), compare, in the Mahayana 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 Avadanasataka 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, imina dana-phalena ca Todeyya-brahmano anagate Narasiho nama Samma-sambuddho bhavissati (chap. VIII, 151, 70); etc. In the Mahayana tradition, see Saddharmapundarika, chap. VI, VIII, IX, Cp. the Jaina stories ad 1.2.1 and the Vimsatisthanakacarita (2.2). Unfortunately, I have not come across any kathakosa 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 Dasabodhisattuppattikatha 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 Dhammaraja (Dasabodhi., chap. III): cp. king Srenika contemporary with Mahavira. (vi) The Tirthamkara-nama-karman notion of Jainism (cf. 2.2) has rightly been compared to the Buddhist Paramitas : 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 sthanakas and the Ts : incarnations in Jainism. In the later Buddhist tradition as recorded in the Buddhavamsatthakatha98, the Buddha-karaka-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: paramiyo puretva Tusitapure nibbattitva.... Tusita kaya cavitva.... 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 (Visnuism) where Kalkin, the future Visnu's avatara, 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 sampsara and karman; there, the Messianic aspect is not so important as the individual improvement which everybody has to attain for himself. The Tirtharpkaranamakarman 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 Than (column 1) in the text. Here they have been placed in front of the corresponding ones in the Samav.

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50 Nalini Balbir F.T's No. Than 9 S1,299,7-12 Samav SI, 381, 25-382, 8* Titthogali Pravacanasa. ga. 1116-1120 rodhara ga. 293-95+ 458-70 Apapabihatkalpa p. 41, 7-21 1. Seniya Mahapaum Mahapauma Seniya Paumanaha Seniya Paumanaha Seniya Suradeva Suradeva; Su-(293) Suradeva; Suradeva Suradeva (Pravac. p. 81a) Supasa Supasa Supasa Supasa Supasa Udai-Udaa, Udaa PrPN Supasa Udayi Supasa Udai Sayampabha Sayampabha Pottila anagara Sayampabha Pottila Sayampabha Pottila Pottila anagara

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Tirthamkaras of the Future 51 F.T's. Kahavali Hemacandra Lokaprakasa Narrative Dig. list : No, Uttarardha, Abhidhanacin- XXXIV, sources and Uttarapurana fol. 238a tamani, 53-56 p. 552b-557b observations. LXXVI, +Trisasti X,13 471-480 189-200 1. Paumanabha Padmanabha Padmanabha Than9 (S1,299, Mahapadma 13-302, 17); Seniya Srenika Srenika Titthogali ga, Srenika 1025-1112; Avasyaka-niryukti ga. 1158; Bhagavati Aradhana ga 739; Bhattaparinna, ga. 67- Lokaprakasa, p. 552b-553bOther accounts: see fn. 54. 2. Suro devo Suradeva Saradeva Suparsva : Suradeva (sic) Mahavira's uncle Than T p. 432b; Supa(pa)hu Suparsva Suparsva Pravac T Suparsva Lokap. 553b,20. Supasa Suparsva Suparsva Udai : ThanT Suparsva p. 432b; Lokap. Pottila Pottila Pottila 556b : he is Udanka Konika's son; thus PrPN 4. Udai=2. Udai =5. Udaa, 4. Samppayabha, Svayamprabha, Svayamprabha Dsahayu cf. Svayamprabha for Sayamp. -prabhu; under F.T.5 -Pottila : ....da... Dsdhayuh, Dsdhayuh Than 432b T Prosthila (corrupt) Lokap. 553b : different from Pottila of the Anuttarovavaiya dasao 3.

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Nalini Balbir Samav FT: Than No. Titthogali Pravac Apapabihatka Ipa 5. Dadhau Savvanubhui Savvanubhuti Savvanubhui Dadhau Dadhau Savvanubhui Dadhau 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 Pedhala Pedhalaputta Nanda Pedhala Ananda Pedhala Ananda Pottila Pottila Sunanda Pottila Sunanda Pottila Sunanda 10. Sattagitti Sayakitti Sayakitti Sat(t)akitti; Satae(ti), Ladnun ed.; Satae iya, Pravac.lp. 81a Sataa gahavai Sataa Sayaga Sayaga

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Tirthakmaras of the Future F.T's Kahavali Hemacandra Lokaprakasa Uttarap Narrative sources No. 5. Savvanabhui Sarvanubhuti Sarvatmabhuta Sarvanubhuti Drdhayura- prattah Than IP 432 b. Karttika Kattiya Kartika Katapru 6. Devagutta Devasruta Deva ruta Samkha Sankha Sankha : Than Devaputra T 432b; Lokap. 553b554a; also Ksatriya named Puskali; cf. F. T. 7. * Sankha 7. Udaa Nanda Udaya Nanda Udaya Nandi Kulaputra Sresthin. 8. Pedhalaputta Pedhala Sunanda Sunanda Pedhala Sunanda Udanka Sankha 9. Pedhila (K)kekkasi Pottila Kekasi Prosthila Nandana Pottila Ananda or Kekasi, according to Hemacandra 10. Sayakitti Satakirti Satakirti Sataka : Than Jayakirti T 432b; Lokap 553b -554a; along with Sataka 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. Than Samav Titthogali Pravac Apapabphatkalpa 11. Munisuvvaa Devai Munisuvvata Munisuvvaya Munisuvvaa Devai Devai 12. Amama Amama (Satvabhava- Amama (Samav in viu-Jine, 1117) Lokap.) Sav- Amama; vabhavaviu Amama and Savvabhavavi hamjana, PrPN! Saccai Saccai Kanha Saccai niyanthi-putta 13. Nikkasa a Nikkasaa Nikkasaa Nikkasaa (Lokap) Amama Vasudeva Vasudeva Vasudeva Saccai

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Tirthamkaras of the Future Hemacandra Lokaprakasa Uttarap F.T's Kahavali No. Narrative sources 11. Munisuvvaa Suvrata Suvrata Saccai Satyaki Satyaki 12. Amama Amama Amama Vasudeva Krsna Sarngin Kssna Vasu deva Satyaki : Than Munisuvrata T 434a; Lokap. 554b; PrPN $. v. Mahissara (1); cf. F. T. Sasanka 12. F. T. 12 Ama- Ara ma-Kanha Vasudeva, Antagada-dasao 5 (SI, 1173-2174); Lokap. 554b555a; other accounts, Sevaka cf. fn. 54 and 1.2 Krsna as a F. T. : Bhattaparinna ga. 67; Alsdorf, Harivamsap, 92, 6, 5; Uttarap; LXXII 181+281, etc. Kssna as F.T.13 : Akhyanakamanikosa p. 123, ga, 60. Baladeva belong. Apapa ing to the con gregation of F. T. 12 Amama in Svet. accounts; as a F. T. along with Klsna in Premaka Dig. versions : Uttarap. LXXII 182-184; LXXII, 279; Alsdorf, Harivamsa 92, 6, 10: cf under F. T, 17, Uttarap. 13. Nikkasamia Niskanaya Niskasaya Baladeva Baladeva Baladeva

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56 Nalini Balbir Than Samay Titthogali F.T's No. Pravac Apapabphatkalpa 14. Nippulaya Nippulaa Nippulaa Nikkasaa Nippulaa Nikkasaya. PrPN Baladeva Baladeva Baladeva Baladeva 15. Nimmamatta Nimmama Nimmama Nippulaa Nimmama Nippulaa, PrPN Sulasa Rohini Sulasa Sulasa 16. Cittagutta Cittagutta ( Cittautta Nimmama Cittagutta Nimmama, PrPN Sulasa Rohini Rohini, or Kakki-putto Datta-namo; - Abhidhanarajendra. Samahi Samahi S Samahi 1 Cittautta; -gutta Revai s Samahi Cittagutta, PrPN Revai Revai Revai 18. Samvara Samvara Samvara Samahi Samvara Samahi, PrPN. Sayali Sayali Sayali Migali; Mimali (Ladnun ed.)

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F.T's Kahavali No. 14. Nippalava Rohini 15. Nimmama Sulasa (sic) 16. Cittagutta Revai 17. Samahi Gavali 18. Samvara Maggali 8 Hemacandra Lokaprakasa Tirthankaras of the Future Nispulaka Rohini Nirmama Sulasa Citragupta Revati Samadhi Gavali Samvara Gargali Nispulaka Rohini Nirmama Sulasa Citragupta Revati Samadhi Gavali Samvara Gagali Narrative sources Sulasa a F.T. Than T 434ab Sulasa F. T. 15: Akhyanakamanikosa p. 97, ga. 52; Mulasuddhi prakarana, p. 56, 5-6, Loakp. 555a-b. Revati, a F.T. Uttarap Danastakakatha. Niskasaya (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

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58 Nalini Balbir F.T. Than No. Samay Titthogali Pravac. Apapabshatkalpa 19. Jasohara Jasohara (Aniyatti Sampvara or Jasohara (Sed.) Bhayali Aniyavatti Samvara, PrPN Divayana Divayana SVijaa Vijaya Vijaa Aniyati | Vivaga (Vijaya) Aaiyatti,PrPN Divayana Kanha Kanna 21. Vimala Vimala Vijaa; Vivaa, Vivaga, PrPN Pravac, p. 81a Malla; Malli Malla (295) Kanha Devovavaa Vimala Naraya Deva Naraya Deva Devovayaa Vimala PrPN Ambada Naraa Ambada Ambada 23, Anantaviria Anantavijaya Anantaviriya Anantaviria Devovavaa Devovavaya, PrPN Ambada Amara Amara (Darumada) 24. Darua niyan. (Bhadda (Lo- Tiyaa (?). Bhadda; v. 1. Bhaddakara tha = Darumada 1 kap.) (Anan- Tivvaya Bhadrakrt of the Samav, tavijaya (Anantavijaya, (T p. 80b). PrPN s. v.; PrPN Than T 434a : Darua is Klsna's Darumada; or Saibuddha Sayabuddha son, the same as Sai(buddha) ? in Antagadadasao 7.

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Tirthamkatas of the Future 59 Hemacandra Lokaprakasa Uttarap F.T's Kahavali No. Narrative sources 19. Niyatthi Devayana Yosodhara Dvipayana Ya5odhara Dvipayana Svayambhu Vagali 20. Vivega Vijaya Karna not mentioned Karna Anivarti Dvaipayana Kanna Karna 21. Vijaya Vimala Naraya Malla Narada Malla Narada Kanaka 22. Deva(ya) Deva Deva Ambada, Than Vimala T 434b : a different person from Am. bada of the Uvavaiyasutta; Lokap. 556a and Jaina stories : F. T. 22 Narada Devapala Ajjada 23. Ananta Ambada Anantavirya Ambada Anantavirya 24. Daramadu(e) Dvaramada Vijaa Bhadraket Sai Svati Narada Bhadrakst Svati Carupada 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 utsarpini; ga.gatha; intr. introduction; Pk.-Prakrit; Pravac- Pravacanasaroddhara (cf. 1.1.2); PrPN Prakrit Proper Names, vol. III; Ahmedabad, 1970-72 (L. D. Series 28;37); Sa. Sanskrit; Samav-Samavayarga (4th Arga); Svet, Svetambara; Ts=the 24 Tirthamkaras from Rsabha to Mahavira; Ttika; Sanskrit commentary; Than-Thanamga (3rd Aga); Tnk Tirthamkara-nama-karman; v. verse(s). Book series DLJP Devacand Lalbhai-Jaina-Pustakoddhara, 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, Avasyakatika, ed, Bombay, 1916, p. 333a-b E. Leumann, Ubersicht uber die Avafyaka-Literature (...) Hamburg, 1934, p. 43b-44a; A. Mette, Indische Kulturstiftungsberichte und ihr Verhaltnis 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. fur die Kunde des Morgenlandes 1.4); 1888, R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel; 1914, 1921, H. Jacobi's eds. of Vimalasari, Paumacariya (Prakrit Text Series 7ff.), of Haribhadra, Sanatkumara and Neminaha-cariya; 1936, L. Alsdorf, Harivamlapurana. Ein Abschnitt Ein Abschnitt aus der Apabhramsa-Welthistorie "Mahapurana Tisatthimaha 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 zukunftige 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, Abhidhanacint amani (cf. fn. 24), v. 50-53ab (58--64); Pravacanasaroddhara, ga. 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 Titthagara, 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 : 'agamessanam ti agamisyatam, bhavisyatain Mahapadmadinam Jinanam .... (ed. Surat, 1940). 9. Text according to W. Schubring, Acaranga-sutra. Erster Srutaskandha. Text, Analyse und Glossar. Leipzig, 1910 (Abh. fur die Kunde des Morgenlandes xii, 4), p. 17, lines 16-18. I here take arahanta 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 Sutras, 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 : Suyagada I, 15, 1 (S I, p. 132) : jam alam padupannam agamissam..ca nayao savvam mannai tam tai damsanavaran'ntae. 12. Cp. the Ayaramga-nijjutti verse 226 (ed. Jambuvijaya Muni, Delhi, 1978), p. 120. je Jinavara aiya, je sampai, je anagae 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 Uvasagadasao 7 (SI, 1149, 14-15 ff.): tiyapaduppannam anagaya-Janae araha Jine; used to emphasize the eternal character of the custom of distributing wealth, observed by the Sakrag when the Arhats leave the world, Nayadhammikahao I, 8 (S I, 1032, 14-15) : tam jiyam eyam tiyapaccuppannam anagayanam Sakkanam arahatanam bhagavantanam nikkhamamananam im' eyaruvam atthasampayanam dalaittae; Than 3 (S I, 216, 22; 25). 13. Curni (ed. Ratlam, 1942), p. 133, 1.9 ff.; Silanka's T (ed. Jambuvijaya, ibid.), p. 119: atikrantas Tirthakrtah kalasyanaditvad ananta atikranta anagata apy ananta agami-kalasyanantatvat. 14. They were born in the five Bharatas, the five Airavatas and the five Mahavidehas. Cf. curni; 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 Bhattaparinna (ed. Bombay, 1972), ga. 172 : sattari-sayam Jinana va gahanam samaya-khetta-pannattam arahanto vihina sasaya-sukkham lahai mokkham. About the computation see K. von KAMPTZ, Uber dievom Sterbefasten handelnden altern 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 Sreniko raja prasiddhah; Suparsvo bhagavato Vardhamanasya pitroyah. 17. Cf. ? p. 434a : Pottila-Satakav anantaroktav eva. 18. Titthogali-Painnaya, ed. Pamnyasa Kalyana Vijaya Ganivara, Jalor, 1974 (With a Sanskrit chaya 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. Puratattu acarya Mnni Jinavijaya Abhinandana Grantha, Jaipur, 1971, p. 129-138. For instance, ga. 1010 : causum vi Eravaesum, evam causu vi ya Bharaha-vasesu ekk ekkammi u hohinti kulagara satta. 1028a : Eravate vi ya evam; 1112a : navasu vi vases'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, Trisastis alakapurusacaritra trsl. vol. VI, p. 347, Baroda, 1962 (Gaekwad's Oriental Series 140). 26. Cf. D. D. Malvania, On Bhadresvara's Kahavali, Indologica Taurinensia vol. 11, Torino, 198. 27. Ed. Jinavijaya Muni, Bombay, 1934 (Singhi Jain Series 10), Cp. Abhidhanarajendra, Ratlam, vol. 2, s. v. ussappini, 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 Niskasaya-Baladeva : bhava-siddhio ya bhayavam sijjhissai Kanha-titthammi. I am not able to find it. See moreover. fn. 67 (Nandivitti) and fn. 60 (Vasudevahindi, Nemicaritra, and Antagadadasao). Anonymous quo tations; 552a, 10; 555a, 2. 30. No. 93, p. 241-242 in Jainastotrasandohe (Pracina-stotra-samgraha), Pt. I. Ed. Caturvijaya Muni, Ahmedabad, 1932. 31. E. g. p. 49-50 in Parvatithi vigere na caityavandanadi no samgraha, Bhavna gar, sam. 1981. Cp. Lokaprakas a 557b. 15-17 : atra caitesam paksanam visamvade bahusrutah sarvavido va pramanam iti jneyam. ya ca nokta vyatikara, Jinanam bhavinam iha kecit te 'tyanta-viditah, ke cit cavidita iti.

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Tirthamkaras of the Future 25. 33. A. Weber, uber 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 Titthogali as can be gathered from PrPN where Amama and Savvabhavavihamjana 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 (Joanapitha Murtidevi Jaina Granthamala, 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-Jnata, das achte Kapitel im sechsten Anga (...) Inaugural Dissertation zur Erlangung der Doktorwurde (....) Munchen, 1952, p. 50-52 quoting Kundakunda, Astapahuda 2, 22-26. - 46. Is the Dig. Raivata (No. 15) a reminiscence of her ? Tiloyap iv, 1582; Trilokasara 876; Mahap. 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 Harivamsap. 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 Airavata for whom the teaching is said to be lost : iv, 2366 - navari viseso tassim salaga-purisa bhavanti je kei tanam nama-ppahudisu uvadeso sampai panattho. pacchima-kulayarasu ghari... tuhu Mahapomu namu 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; Mahap. cii. 5, 6-13; Trilokasara 872), if T. 1 and Cakravartin 1 are included (Mahap. 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 alteren Painna des Jaina-Kanons, Hamburg, 1929, p. 38; Upadhye, Brhatkathakofa, intr. p. 29. Cp. the verse quoted in Jinaharsa, Vimsatisthanakacarita (on which below 2.2.; ed. DLJP 60, 1923), p. 89b : aladdha-puuvammi bhavodaya mmi lahanti Titthassa pabhavanac Titthesarattam amar' inda-pujjam (sic) Dasarasiho iva Senio va. (i. e. Klsna) Senio va Cp. Avasyaka-niryukti 1158 quoted below. 54. Sremika: Avasyakatika of Haribhadra, ed. Agamodayasamiti 1916, p.681a, lines 1-5 curni, ed. Ratlam, 1929, II, p. 169, lines 5-8; R. Williams, Two Prakrit versions of the Manipaticarita, London, 1959; anonymous, ga. 405-11; Haribhadra, ga. 114-123; Silanka, Cauppannamahapuriscariya, ed. Prakrit Text Series 3, 1961, p. 320, 3-20; Gunacandra, Mahaviracariya, ed. DLJP 75. p. 333a-334a; Akhyanakamanikosavrtti, ed. Prakrit Text Series 5, 1962, p. 118, ga. 133-138; p. 334, ga. 97; Trisasti, ed. x, 9, 139165 (trsl. vol. vi, p. 238); Uttarap. Ixxiv, 450-453; Kahakosu xiv, 16; etc. Similar facts but a different scheme in Brhatkathakosa No. 55, p. 87; Prabhacandra, Aradhanakathakosa, ed. A.N. Upadhye, Delhi, 1974, No. 21 and 90* 31. Krsna : Antagadadasao 5; Vasudevahindi, according to the Lokaprakaoa 555a, 4-6) : Akhyanakamanikosa, p. 122-123; Trisasti viii, 11, 50-54 (trsl. vol. v. p. 297); Gunavijaya, gadya-baddha-sri.Neminathacaritram (sam. 1668=A. D. 1611), ed. Surat, 1920, p. 159a; Nemicaritra quoted in the Lokaprakasa, 555a, 7-11. 55. SI, 1173, 30-1174, 7; trsl. L. D. Barnett, The Antagadadasao and Anutta rovavaiya-dasao, London, 1907 Oriental Translation Fund, New Series, vol. 17), p. 81-82. Motif of a future birth predicted by a Jina see Deleu, Viyana-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), ga. 739 : suddhe sammatte avirado vi ajjedi Titthayara-namam jado du Senigo agamesi aruho (Sa. arhat) avirado vi. 739ab=Bhattaparinna, ga. 67 quoted above; Bhagavati Ar. 723-776 Bhattaparinna 59-90. 59. H. Jacobi, Die Jaina-Legende von dem Untergonge Dvaravati'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:Jitafatroh 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 (Trisasti, 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 Nandivrtti mentions an interval of 84007 years and 5 months between Vira and Mahapauma: culasi vasa-sahassa, vasa satt' eva pamea masa ya Vira-Mahapaumanam 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 Gosala's future births: Trisasti vol. vi, p. 223, following Viyahapannatti xv (S I, 733,28ff.; Deleu, p. 220); also PrPN p. 568, s. v. 9 Mahapauma. 70. Cp. Lokaprakasa 552a, 11-12 F. Ts' measurements, caste, life-span, colour, etc. correspond to those of the avasarpini-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. Apapabrhatkalpa, 41, 10-11: vanna-ppamang-lamchana-duni gabbhavahara - vajjam pamca-kallana-yanam masa-tihi-nakkhattaini ya jaha mama (i.e. Mahavira) tah' eva bhavissanti; Lokaprakasa 553b, 17: 72. Titthogali, ga. 1086: 77. 78. Nalini Balbir eso 'vasarpini-jata-caturvimsa-Jinopamah prayo 'nga-mana-varnayuh-kanti-prabhrti-paryavaih (284) ity utsarpiny-avasarpiny-arhac-cakry-adayo 'khilah pratilomy-anulomyabhyam bhavyas tulya manisibhih (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 jivah, sa trtiyo bhavisyati Supartva-nama dehadi-manair Nemi-Jinopamah (323); kalyanakanam pancanam tithi-masa-dinadikam Sri-Vardhamanavad bhavi Padmanabha-prabhor api. 75. Cp. the Apapabrhatkalpa quoted fn. 71 (gabbhavahara-vajjam). 76. See also the introduction to Pannavanasuttam, 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 dana-silo, Nalina-kumarena parivudo Viro ujjanam sampatto, namenam Paumini-samdam. Ibid., ga. 1052; tihi-karanammi pasatthe mahanta-samanta-kula-pasuyae karenti pani-gahanam Jasoya-vara-raya-kannae. For other common verses see D. D. Malvania, Study of Titthogaliya, p. 137-138. Numbering according to Haribhadra, Avasyakatika. Also Pdt. Sukhlalji's Commentary on Tattvarthasutra of Vacaka Umasvati, ch. III, Ahmedabad, 1974 (L. D. Series 44), p. 139; ubi alia. E. g. Svet. useful discussions in Trisasti I, 1, 882-903 (trsl. vol. I, p. 80-84); Pravac. ga. 310-312; 313-319; G. Roth, Malli-Jnata, 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 Savvatthasiddhao vimanao tettisam sagarovamaim visayasuham anuttaram anuhaviuna Marudevae kucchimsi uvavanno ...; Jinasena, Harivamsap. viii, 37; etc. SF, 1012, 22 ff.; W. Schubring, Nayadhammakahao. 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.