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E. Leumann, An outline of the Avaśyaka Literature
widely known sequence of the individual texts, to indicate through the perfect tense the earlier among them and through the future tense the later. Of course, other expressions than those used by Bhadrabāhu' are in use.
Often the described borrowings have not been fitted well into the context. Therefore, some incongruities can be found that permit textually critical conclusions. One of the biggest laxities is when the Uttarâdhyayana-niryukti (in 529 f.) incorporates both stanzas Av. VII 1 f. without changing the fourth line in the required manner.
[22] Bhadrabāhu's Sources and Predecessors
The shortcoming, just rebuked, is one, which can, more or less, be said about all compilations; it will have happened with Bhadrabāhu himself. But can it still be traced in the enumerated off-shoots of his collection? In any case, one has to try to expose it, because, along with the existent remains of the preceding literature, this shortcoming is the only thing that can still give evidence of the way in which Bhadrabāhu relates to his predecessors.
Most obvious, of course, is metrical imbalance. In fact, gradually many old śloka-s were con-verted completely or partially into the customary gāthā-metre; even a large number from Bhadra-bāhu's sources onward has been preserved over time, uninterruptedly, more or less intact. Much better is the handing-down of the Indravajrā- & Vaitālīya-stanzas. As a rule, these do not originate from the actual preliminary work by Bhadrabāhu. Even if just a few may appear in such (works), most have, indeed, been incorporated into the Niryukti-writings by Bhadrabāhu and his successors in the form of citations and are, therefore, not subject to any metrical adaptation that would have been much more difficult than with the sloka. Some śloka-s of this type are also found. In general, the citations have been taken from the accompanying stories or from some canonical works.
Since Bhadrabāhu's preliminary works were already composed mostly of gāthā-s, they form the greater number of the stanzas borrowed by him. In general, gāthā-s can be singled out, if those preliminary works continue to exist in the Digambara tradition. Otherwise, the extraneous origin can be seen only through the gāthā-s and gāthā-fragments that function as citations. Moreover, the gāthā-fragments originate from gāthā-s (e.g. like Das.niry. 859 & Utt.-niry. 398 conclusion) or are adaptations of passages that are written in another metre or in prose (like Das.-niry. 91 middle & 85').
The treatment of the material is partly erratic with Bhadrabāhu. This can be best observed in the Uttarâdhyayana-niryukti and appreciated in a literary historical perspective. This text is represented in Europe by B 706 end (cp. Weber's Cat. II 827, 15-25) and S 373, as well as by the commentaries, which serve to check and to comprehend, by Sāntyācārya (B 703-706 & S 202) and Jñānasāgara (B 1711), both of which do not contain the text..Already edited and extensively dealt with in WZ VI 34-46 & 14-16 are the stanza-groups 376-403 & 407-1417 that outline the double Kathānaka of Utt.XIII & XIV. Each of these passages is preceded by a three-strophic explanation pattern (373-375 & 404-406) that deals with the title of the corresponding chapters (XIII resp. XIV). The model of the pattern reads:
I Cp., e.g. Kalpabh. pedh. 234a genhanta-gāhagānam āi-suesu u vihi samakkhão "the rule about genhanta and gāhaga has been given in the first sūtra-s (namely, in Av.-niry. II 57-60)" with Bhadrabāhu's reference, logo bhanio "loka is (Av.-niry. XI 7) dealt with", found at the beginning of Ac.-niry. XI 176. - In the Kalpabhāşya-passage, because of the KalpaCūrņi (which says āi-sutte tti Sāmāie), apparently, Ži-sutte vo has to be placed (with archaic licence). Noteworthy is that āi-sutta in Vyah.-bh. V 112 points rather to the Daśavaikālika, since the accompanying sloka V 113, in any case, has Daś. X 8 in mind.
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