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INTRODUCTION.
XXV
in view of the fact that some of his Pāhudas are very small tracts : Suttapähuda, for instance, contains only 27 gāthās. The circumstances also were favourable for Kundakunda to compose numerous small tracts or prakaranas. The Jaina community in the South, in the days of Kundakunda, was much isolated from the main stock in Magadha and other parts. The community, as a whole, had its religious needs. Digambaras did not attempt a fresh compilation of the canon after the famine was over; and the canon, as shaped at Pâtaliputra by some of their brethren in the North who came to be known as S'vetāmbaras, was denounced by the Digambaras as simply a patch-work and not genuine. The result was that the Digambaras lost almost all texts as a whole. The only alternative before leaders like Kundakunda was to rely on their memories and put together whatever they had traditionally received from their teachers and grand-teachers, not as Anga-works, but merely as sections or pieces from Arigas. In this manner Kundakunda might have compiled and composed many small texts. One should not insist too much on the number 84, because we get the names of only a few of them; and the number of available works, attributed to Kundakunda, is comparatively small. It must be plainly stated that in majority of the following works, the original! texts scarcely mention the name of Kundakunda; at times traditionally they are attributed to Kundakunda, and sometimes the commentators say that Kundakunda is the author; in every case I have taken care to see whether any other author has claimed a particular work as his, and whether there is any conflict in the tradition. In India philosophers and authors always stood for systems; they were never particular in mentioning their names at the end of their works, because they were conscious that whatever they were compiling or composing belonged, so far as the contents were concerned, to earlier teachers. Being simply responsible for the form, they did not like to pose as authors in the modern sense. So in India we have philosophies and not philosophers as in Greece; the authors never hesitated to merge their individualities in a particular stream of philosophical thought; and the individual philosopher, as Max Muller puts it, is but the mouth-piece of tradition.
1 Besides the works studied in this section, the following are the names of works attri
buted to Kundakunda; some of the names are partly in Sanskrit and partly in Prakrit, and, at times, differently spelt. There are still many Jaina libraries that have not been thoroughly inspected, and so it is not at all impossible that we might chance upon some of these works; for the sake of easy reference, I give here the names of works attributed to Kundakunda arranged according to English alphabets -I Ācārapähuda, 2 Äläpa. pāhuda, 3 Amga sära)-pāhuda, 4 Arādhanā (sāra)-pähuda, 5 Bamdha (sūra)-pāhuda, 6 Buddhi or Bodhrpähuda, 7 Caranapāhuda, 8 Cülīpāhuda, 9 Cūrnipähuda, 10 Duvvapāhuda, 11 Dravyar sāra -pähuda, 12 Drstrpāhuda, 13 Eyamtapuhuda, 14 Jivapāhuda, 15 Joni (sära)-pāhuda, 16 Karmavipālapāhuda, 17 Kramapāhuda, 18 Kryäsärapähuda, 19 Ksapang (sära )-pähuda, 20 Labdha (sāra)-pähuda, 21 Loyapāhuda, 22 Nayapāhuda, 23 Nstäyapähuda(?), 24 Nohammapāhuda, 25 Pañcavargapāhuda 26 Payaddhapāhuda, 27 Paya. pāhuda, 28 Prakrtipāhuda, 29 Pramänapähudo, 30 Salamipāhuda(?), 31 Samthūnapähuda. 32 Samavāyapāhuda, 33 Satdars'anapähuda, 34 Siddhāntapāhuda, 35 Silkhāpāhuda, 36 Sthānapāhuda, 37 Tattva (sūra)-pāhuda, 38 Toyapāhuda, 39 Oghālapāhuda, 40 Utpadapāhuda, 41 Vidyāpāhuda, 42 Vastıspāhuda, 43 Vihsya or Yshayapähreda.
ahridna, pāhuda, 20 Labdhi menon, 17 Kramapähudaa 24 Jivapāhuda, 14 day
