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212
THE CANONICAL LITERATURE OF THE JAINAS
looked upon as forming a part and parcel of the exegetical literature of the Agamas; but such is not the case with the critical notes thereon. Even then I cannot express any opinion about them as I have not gone through all of them. So I shall simply mention Dr. P. L. Vaidya's editions of the Angas 7 to 9 and 11, the Uvangas II (Part II) and VIII to XII wherein he has given glossary, notes and introduction.
Before I conclude this chapter I may note that Sangahaņīsi are in a sense a type of exegetical literature, and it consists of verses in Prāksta — the verses which are so to say mnemonic.2 It seems some Sangahaņīs have got mixed up with their corresponding Agamas. Sangahanīgāhās occurring in Anga V (vide. p. 127), Jogasangaha and Padikkamanasangahanī are probably some of them. There is Isibhāsiyasangahani. Besides these, as noted on p. 18 there were Sangahanis for Uvangas, and their authors were Dasupūrvadharas.
IX in 1937 which were already translated by M. C. Modi in 1932 A. D. with. Notes, Glossary and Introduction. Vivāgasuya and Uvangas VIII-XII have been translated by M. C. Modi and V. J. Choksi in 1932 A. D. (?) As regards translation of the exegetical literature, Dummuhacariya, Bambhadattacariya, Agadadattacariya and Mandiyacariya given by Nemicandra Sūri in his commentary on chapters IX, XIII, IV and VI of Uttarajjhayana on pp. 135b-136b, 185b-197b, 84a-94a and 95a95b respectively are translated into English. Of them the first and the last are translated by Principal A. Woolner in his Introduction to Prakrit on pp. 143-145 and 137-139 respectively. This word is used in Pakkhiyasutta (p. 66b) and in Pupphiya (the last sutta). It also occurs in v. 1 and 364 of Brhatsangrahani, and its meaning is explained in its commentary by Malayagiri Sūri. This is the inference I draw from Sangahanīgāhās occurring in Aņuogaddāra (s. 130, p. 145b), Pajjosaņā kappa (s. 117) etc.
2.
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