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THE CANONICAL EXEGETICAL LITERATURE
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probably because its verses have got mixed up with those of either of the two Pascakappubhāsas. I am inclined to equate the above-noted Pascakappa with Pancakappanijjutti and consider the former name as the abbreviation of the latter. On this understanding I have attributed its authorship to Bhadrabāhusvāmin on p. 38.
Pancakappa as its very name suggests, deals with five kappas which are the five varieties of bhāvakalpa noted on p. 182, fn. 6. I think the exposition of these varieties was reserved by Bhadrabāhusvämin for being treated as a separate work on the following grounds:--
(i) This exposition was going to be a detailed one.' (ii) It could be safely dropped from Kappanijjutti. Vavahāranijjutti—This is on the same footing as Kappanijjutti.
Nisīhanijjutti-It is from the Visehacunni of Nisīha that we know about the existence of this work. It points out some of its verses and attributes their authorship to Bhadrabāhusvāmin. It has been practically superseded by Nisīhabhāsa wherein these verses have got amalgamated.
Before we proceed further and examine the order of the Nijjuttis we may note:
(i) Ohanijjutti and Piņdanijjutti are not separate Nijjuttis.
(ii) Samsattanijjutti is not a Nijjutti on any work, and same is the case with Ārākaņānijjutti.
(iii) The Nijjutti on Āvassaya should not be confounded with Avassayanijjutti forming the seventh section of Mulāyāra, a Digambara work attributed to Vattakera. For, this seventh section is not a com. on any work either belonging to the Svetāmbara school or the Digambara one, though it is true that it resembles Bhadrabāhusvāmin's Nijjutti on Avassaya in several respects. For instance, both are divided into six sections corresponding to (i) Sāmäiya, (ii) Caiivisatthava, (iii) Vandanaya, (iv) Padikkamaņa, (v) Paccahkhāņu, and (vi) Kāiissagga, the six well-known divisions of Avassaya. Besides, they deal with the same subject, and that, too, in gāthās in Prāksta. 1 In Byhattiparika, the extent of Pancakappa is noted as 1113 ślokas.
