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Collette Caillat
as well as in the Dharmaśāstras; but, whereas in the last mentioned books, the rules concern all social categories, in the Buddhist Pāli Tipitaka and in the Jaina Siddhānta, they are first and foremost meant for the members of the religious community
The Svetămbara Jainas have expressed their views on bhāsā (bhasa) in several passages of their canon?. The topic is investigated from different angles in various parts of Viyahapannatti, V yakhya-prajñapti, and systematically treated in the eleventh chapter, called "bhāsā-paya", of the Pannavaņā--a precious survey of which we owe to Pandit Daisukh Malvania. Moreover, the first Anga and the second Mülasutra of the canor deal with bhāsā from the point of view of discipline, in their famous chapters which I propose to consider here; they are Ayar (anga-sutta) 2.4.1-2 (in prose), Dasaveyaliya-sutta 7 (in verses) 3. I shall not examine the interconnexions between both, they have been studied by Dr. Ghatage in NIA 1.2 (may 1938, p. 130-137)*. I only wish to show that a comparison between these developments and their old Brahmanic counterparts5 help to realize how the Jainas have succeeded in .1 References to canonical developments concerning bhāså in W.
SCHUBRING, Die Lehre der Jainas...., Berlin u. Leipzig, 1935 (GIAPHA 3.7) p. 103-104 = IDEM, The Doctrine of the Jainas, Delhi...., 1962 $ 74. For Viyahapannatti, cf. J. DELEU, Viyahapannatti...., Brugge 1970 (Rijksuniv. te Gent, Werken uitgegeven door de Fac. van Letteren en
Wijsbegeerte 151), Index of terms and topics, p. 345. 2. Cf. Pannavanasuttam, Ed. PUNYAVIJAYA-MALVANIA-BHOJAK,
Bombay 1971 (Jaina-Agama Series 9), Part 2, Introduction, p. 84-88 (translated into English by Dr. Nagin J. SHAH, p. 321-326,"on spoken language").
I had the good fortune to read this chapter with Pandit Dalsukh Malvania: I wish to seize this opportunity to express my affectionate gratitude to him, his family and circle of friends. The Jaina (and Buddhist) statements concerning addhamā gaha bhasă (māgaha-bhāsā, mūla-bhāsā), etc., will not be taken into consideration, as
they would be irrelevant from the present point of view. 3. As noted by Schubring, the odd chapters of Dasav are concerned with
special subjects (Dasav, Introduction, p. VI); in particular, different aspects of (right) conduct are examined therein. “Parallel passages in the Daśavaikālika and the Acãrânga”; A. M. . Ghatage's conclusion is that Dasav 7 is older than Ayār 2.4. Schubring's opinion, on the contrary, is that “Dasav is later than Ayār. If in its slokas it contains such pādas as scattered in the prose of Ăyar/./ the latter
represent an ancient stock....", Doctrine § 74 n. 2. 5. On the comparative antiquity of Gaut DhS, etc., and of Buddhist-Jaina
canonical scriptures, JACOBI, loc. cit., p. XXX ff,
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