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A History of the Canonical Literature of the Jainas c10: Chapter VI. The Canonical Exegetical Literature

A History of the Canonical Literature of the Jainas c10

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English

Chapter VI. The Canonical Exegetical Literature

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At the very outset, I may mention that I divide the canonical literature of the *Jainas* into two groups. In the first group, I include the pure texts forming the *Jaina* canon, whereas in the second all those works which explain these texts. It is this second group which I wish to deal with, in this chapter.

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It seems that in an ordinary course, the need for explanation must have been felt from the time human beings began to communicate their thoughts to one another, and this must have led in its turn to the evolving of the exegetical literature of all the nations, that of the Indians being no exception to this rule. This is not the place where I can enter into a discussion about its origin. Even the fundamental and distinguishing characteristics of the exegetical literatures of all the Indian schools of thought cannot be fully treated. Further it is not here possible to deal with the exegetical literature pertaining to the non-canonical works of even the *Jainas*. So keeping these limitations in view, I shall now proceed with the subject here specified.

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In every epoch, so to say, at least one prophet appears to have flourished in India and his sermon, to have served as a basis for explanation and elucidation to be indulged in, by his apostles and followers. To take a special case, according to the *Jaina* tradition, the Gaṇadharas compose *dvādaśāṅgīs*, and each of them teaches his own *dvādaśāṅgī* to his pupils. Consequently, while doing so, each must be offering some explanation or other, at least regarding knotty points. But, strange to say, there seems to be no record maintained regarding these explanations of the *dvādaśāṅgīs*. This state of affairs exists not only in connection with the *dvādaśāṅgīs* composed prior to the birth of Lord Mahāvīra, but also in the case of the 11 *dvādaśāṅgīs* composed by his own 11 Gaṇadharas.

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A student conversant with the *Jaina* system of education knows it full well that first of all, the meaning (attha) of a sutta is explained, then is given an explanation associated with *Nijjutti*, and this is followed by a detailed exposition which is not necessarily confined to what is explicitly expressed in the *sutta*.¹ It seems a similar process must have been followed at least by the 11 *Gaṇadharas* of Lord Mahāvīra. This means that several types of literature may have been then evolved. We do not know precisely what their natures must have been. Equally ignorant we are regarding their generic name and specific names, too, if any. For, the very first type of the *Jaina* explanatory works on the *Agamas* which form a part of our valuable legacy, is known as *Nijjutti* in Prākṛta and *Niryukti* in Saṃskṛta, and that its authorship is attributed to Bhadrabāhusvāmin, *cara-masayalasuyaṇāṇī* who died in *Vīra Saṃvat* 170. He has composed 10 *Nijjuttis*. But we do not know their specific names except those like *Āvassayanijjutti* etc., coined by taking into account the work of which it is the *Nijjutti*. Further, we do not know the exact dates of their composition. All the same, we may say almost with certainty that none of them is composed after *Vīra Saṃvat* 170. This date is at times questioned on the ground of anachronisms etc.² But this does not seem to be justifiable; for, these anachronisms are in all probality due to the procedure adopted at the time of the Redaction of the *Jaina* canon, and further the question of salutation to himself and the like are an outcome of the sweet confusion due to the intermixture of some of the verses of the *Bhāsa* with those of the *Nijjutti*. As a corroborative evidence of the latter fact, it may be mentioned that in the *Āvassayanijjutti* one comes across at least some verses belonging to its *Bhāsa* (vide p. 177). Same is the case with *Dasaveyāliyanijjutti*. In its edition (having Haribhadra Sūri's com.,) its learned editor has pointed out that 63 verses of *Bhāsa* have been incorporated in this *Nijjutti*. See p. 278 of this edn. That some of the verses of the *Bhāsa* on *Kappa* have got mixed up with those of its *Nijjutti*, is a remark made by Malayagiri Sūri in his com. (p. 2) on this *Kappa*. There he has observed that it is well-nigh impossible to separate these two elements. It may be further noted that *Pañcakappa* which is an offshoot of either the *Kappabhāsa* or more probably that of *Kappanijjutti* seems to contain the *gāthās* of both of them. Perhaps the 1st 4 or 5 *gāthās* may be definitely pointed out as belonging to the *Kappanijjutti*. As regards the rest, it is very difficult-almost impossible to decide as to which *gāthā* is that of the corresponding *Nijjutti* and which is that of the pertinent *Bhāsa*. This is the view held by Muni Puṇyavijaya, a learned disciple of the late Muni Caturavijaya.¹

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¹ See *J. S. E.* (p. 223).

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² By etc., are meant salutation to Bhadrabāhusvāmin to himself and the like. As an example of this salutation the following verse occurring in *Dasā-suyakkhandhanijjutti* may be here noted: “वंदामि भरबाहुं ‘पाइणं’ चरमसलसुयणाणिं। सुत्तस्स कारगमिसिं दसासु कप्पे य ववहारे॥१॥” See *D. C. J. M.* (vol. XVII, pt. II, pp. 70 and 259). See also p. 16, fn. 2.

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¹ Vide his private communication dated 13-7-40.

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Under these circumstances, almost² all the extant *Nijjuttis* and *Bhāsas* may be defined as under:—

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² *Nijjuttis* on *Āyāra* and *Sūyagaḍa* seem to have very little spurious matter. They appear to have been preserved to us in a form almost free from later additions.

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*Nijjutti* contains verses really belonging to it and some of the corresponding *Bhāsa*, too; but the former preponderate over the latter. Similarly *Bhāsa* consists of verses which legitimately belong to it; and, in addition it has some verses of the relevant *Nijjutti* as well; but the former exceed the latter in number.

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It is in this light that the designations such as *Āvassayanijjutti*, *Dasaveyāliyanijjutti*, *Uttarajjhayaṇanijjutti*, *Dasāsuyakkhandhanijjutti*, *Nisīhabhāsa*, *Vavahārabhāsa*, *Kappabhāsa* and *Pañcakap-pabhāsa* of the extant works should be interpreted. The same thing can be said about *Ohanijjutti* and *Piṇḍanijjutti*, too; for, they contain at least some verses of their corresponding *Bhāsas*. This may suffice so far as the general nature of the *Nijjuttis* is concerned. So I shall now deal with the extant *Nijjuttis*.

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*Āvassayanijjutti* - This is a versified com. on *Āvassaya*. Its extent is differently noted in different Mss.³ Roughly speaking, it varies from 2575 *ślokas* to 3550 *ślokas*. It seems that the original *Nijjutti* has undergone several additions. These are associated with 4 redactions by Prof. E. Leumann who attributes the 1st 3 of them to Bhadrabāhusvāmin, Siddhasena (Divākara)¹ and Jinabhaṭa respectively. After entering into a learned discussion pertaining to these redactions, he has presented it in a tabular form (p. 31) which may be given as under:—

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³ Vide *D. C. J. M.* (vol. XVII, pt. III Nos. 1008, 1004, 1007-1009).

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¹ The authorship of Pūyācaüvvīsī, a small work in Prākṛta is attributed to him. It is published in *Jainasatyaprakāśa* (vol. V, No. 11, pp. 1-2). From this it appears that it is extracted from some *Puvva*.

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| Āvassaya | | Āvassayanijjutti | | |
| | Redaction I | Red. II | Red. III | Red. IV |
| | | | | Therāvalī |
| | | I Peḍhiyā | | |
| | II-VIII (Uvagghāya-nijjutti) | | | |
| Pañcanamokkāra | IX | | | |
| I Sāmāīya | X | | | |
| II Caüvisatthava | XI | | | |
| III Vandaṇa | XII | | | |
| IV Paḍikkamaṇa | XIII | | XIV (Jhāṇa-siya) | |
| | XV (Pāritthā-vaṇiyānijjutti) | XVI (Saṅga-haṇī). | | |
| | XVII (Joga-saṅgaha) | | | |
| | XVIII (Asaj-jhāyanijjutti) | | | |
| V Kaüssagga | XIX | | | |
| VI Paccakkhāṇa | XX | | | |

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In this connection it may be mentioned that no doubt some of the Mss.¹ of *Āvassayanijjutti* have in the beginning about 50 verses which form a *Therāvalī* and which tally with the verses occurring in *Nandī*. But the exposition of this *Therāvalī* has no place so far as *Visesā*, the *Cuṇṇi* on *Āvassayanijjutti* and its commentaries by Haribhadra Sūri, Malayagiri Sūri² and Śrītilaka Sūri³ are concerned. It is however in the 15th century or so that some of the commentators of *Āvassayanijjutti* have assigned a place to it therein, e. g. Jñānasāgara⁴, pupil of Devasāgara and Māṇikyaśekhara Sūri, pupil of Merutuṅga Sūri. Hence it may be inferred that this *Therāvalī* may have been inserted in *Āvassayanijjutti* earliest in the 13th century of the Vikrama era.

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¹ A Ms. dated *Saṃvat* 1483(?) may be cited as an instance. See *D. C. J. M.* (vol. XVII, pt. III, No. 1002).

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² He has referred to a work named *Pravacanasiddhi* on p. 367². This work is probably extinct.

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³ He has composed this com. in *Saṃvat* 1290.

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⁴ He has composed the pertinent com. in *Saṃvat* 1440. See *D. C. J. M.* (vol. XVII, pt. III, p. 452)

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*Āvassayanijjutti* explains the six *ajjhayaṇas* of *Āvassaya*. Therein the portion dealing with *ajjhayaṇa* I (*Sāmāīya*) is divided into two parts: *Uvagghāyaṇijjutti* and *Namokkāraṇijjutti*. Out of them the 1st part is further sub-divided into 9 sections as under:—

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(i) *Peḍhiyā*, (ii) *Lahuvāravariyā*⁵, (iii) *Vuḍḍhavāravariyā*⁶, (iv) *Uvassagga*, (v) *Samosaraṇa*, (vi) *Gaṇahara* also known as *Gaṇaharavāya*, (vii) *Sāmāyārī*, (viii) *Niṇhavavattava*⁷ and (ix) *Sesauvagghāyaṇijjutti*⁸.

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⁷ At times this is not separately mentioned.

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⁸ This is also designated as *Uvagghāyaṇijjutti*.

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The *Nijjutti* of *ajjhayaṇas* II, III, V and VI has no such sections, whereas that of IV has the following ones:—

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5-6 See *D. C. J. M.* (vol. XVII, pt. III, pp. 391 and 394). These are also named as *Paḍhamāvaravariyā* and *Būyavaravariyā*. *Ibid.*, pp. 391-393.

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(i) *Jhāṇasaya*, (ii) *Pāriṭṭhāvaṇiyāṇijjutti*¹, (iii) *Paḍikkamā-saṅgahaṇi*², (iv) *Jogasaṅgaha*³ and (v) *Asajjhāyāṇijjutti*.

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³ This is also styled as *Jogasaṅgahaṇijjutti*.

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*Peḍhiyā*—Ordinarily this means 'an introduction'; but, here it means a *Nandī* dealing with five-fold knowledge and its sub-varieties. It comprises 79 verses or so. Incidentally herein there is an exposition about the sound we hear, some of the *laddhis* (miraculous powers) and strengths of Vāsudeva and others.

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*Lahuvāravariyā*—*Vāravariyā* means proclamation of giving the desired object. This meaning is applicable here at least to some extent; for, the ending verse mentions the amount of donations given by a *Tīrthaṅkara* in a year. This section consists of about 178 verses. Before commenting upon its verse Malayagiri Sūri says: "तत्रोपद्घातस्यादिमङ्गलमाह". Can this be construed as suggesting that the *Uvagghāyaṇijjutti* really commences henceforth and that *Peḍhiyā* is an interpolation? The 1st 3 verses deal with salutations to the *Tīrthaṅkaras* in general, the liberated, Lord Mahāvīra, his 11 *Gaṇadharas*, *Gaṇdharavaṃśa*, *Vācakavaṃśa* and the holy canon. In the following verse the author says that he will compose the *Nijjutti* of *suyaṇāṇa*, and in the subsequent two verses he mentions 10 works of which he intends to compose *Nijjuttis*. He then commences *Sāmāiyaṇijjutti*. There he discusses the relative importance of knowledge and character and deals with *upaśamaśreṇi*⁴, *kṣapakaśreṇi*⁵, *nikṣepas* of *anuyoga*, and methods of exposition. This is followed by *uddeśa* etc., which form 26 entrances of *Uvagghāyaṇijjutti*. Then is depicted the life of Lord Mahāvīra wherein incidentally there is mention of 7 *Kulakaras* and 4 types of *nīti*. The life of Lord Ṛṣabha, too, is here narrated.

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*Vuḍḍhavāravariyā*—This section consists of about 348 verses. On examining the edition of Malayagiri Sūri's com., it can be said that verses 243-460⁶ of the *Āvassayaṇijjutti* along with v. 33-111 of its *Bhāsa* make up this section.¹ The latter verses cannot be legitimately looked upon as the pertinent portion. Even then, so far as the contents are concerned, I shall not neglect them. This section commences with the details about the *dīkṣās* of the 24 *Tīrthaṅkaras*. It, too, deals with the life of Lord Ṛṣabha. It refers to the origin of the Veda (v. 366). It ends by giving some details about the life of Lord Mahāvīra, such as his donation, his renouncing the world and his going to Karmāragrāma.

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1-2 Some do not look upon these two as forming a part and parcel of the *Nijjutti* on *Āvassaya* (IV).

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4-5 These are respectively the subsidential and destructive ladders useful for spiritual advancement.

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⁶ After verse 415 we have vs. 1-17 dealing with the intervals between every two *Tīrthaṅkaras* out of 24. Similarly there are vs. 1-4 following v. 418.

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¹ Herein there are 14 interpolated verses. See *D. C. J. M.* (vol. XVII, pt. III, p. 394).

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On a cursory examination of the contents of this section and the preceding one, I am tempted to believe that only one of them and probably the former rightly constituted the *Āvassayaṇijjutti*, and that the latter one which is more extensive than the former, is a later product subsequently incorporated therein probably at the time of the Redaction of the *Jaina* canon. This surmise is supported by another name of *Vuḍḍhavaraviyā*.

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*Uvasagga*—As this word suggests, this section consisting of about 70 verses, deals with various terrible hardships experienced by Śramaṇa Mahāvīra till he attained omniscience.

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*Samosaraṇa*—This section comprises about 69 verses, in case the portion dealing with various penances of Lord Mahāvīra given in the beginning is here included. Otherwise it consists of about 48 verses which describe the *samosaraṇa*.

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*Gaṇahara*—This section having about 65 verses, deals with the doubts of the 11 Gaṇadharas of Lord Mahāvīra and their removals by the latter.

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*Sāmāyārī*—This is a metrical composition of about 64 verses, and it supplies us with a ten-fold code of laws governing the life of the *Jaina* clergy. Before dealing with this section Malayagiri Sūri observes on p. 341ᵇ: “साम्प्रतमोघनियुक्तिर्वक्तव्या, सा च महत्त्वात् पृथग्-ग्रन्थान्तररूपा कृता॥ सम्प्रति दशविधसामाचारीप्रतिपादनार्थमाह।” Similaraly, while commenting upon the last verse of this section he remarks on p. 355ᵇ: “इदानीं पदविभागसामाचार्यः प्रस्तावः, सा च कल्पव्यवहाररूपा बहुविस्तरा, ततः स्वस्थानादवसेया॥”

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The remaining portion of *Uvagghāyanijjutti* consists of about 216 verses. It commences by mentioning 7 causes that decrease the life-period. It deals with 7 *nayas*, 4 *anuyogas*, 7 *Nihnavas* and *sāmāyika*. Incidentally it narrates the lives of Vajrasvāmin, Āryarakṣita Sūri, Damadanta, Metārya, Kālaka, Cilātiputra, Ātreya, Dharmaruci, Ilāputra and Tetaliputra. This finishes the rough survey of *Uvagghāyanijjutti* which is referred to, in the *Nijjutti* on other sections of *Āvassaya* and which opens the doors for the treatment of *suttapphāsiyanijjutti* wherein the 1st topic dealt with is the nature of *sutta*. This is followed by *Namokkāranijjutti* of about 144 verses. Then we have *sāmāyianijjutti* of about 111 verses.¹ This completes the *Nijjutti* of *Āvassaya* (I).

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¹ Its 1st verse is as uuder:— “नंदिमणुओदारं विहिविदुवग्गइअं च नाऊण। काऊण पंचमंगलमारंभो होइ सुत्तस्स॥”

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Caüvvisatthavanijjutti and *Vandanānijjutti* consist of about 60 and 190 verses respectively.

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*Jhāṇasaya*² consists of about 106 verses, and it is composed by Jinabhadra Gaṇi Kṣamāśramaṇa. It is an exposition of meditation.

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² Do the words *Nandi* and *Aṇuogadāra* here used refer to the two *Cūliyāsuttas*?

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*Pāriṭṭhavāṇiyānijjutti*³ comprises about 153 verses, and *Paḍikkamaṇasaṅgahaṇi* about 80 verses. Some of the topics dealt with, in the latter are: 7 types of fear, 9 kinds of *brahmaguptis*, 10 types of *dharma*, 11 *pratimās* of a Jaina layman and 12 of a saint, 13 *kriyā-sthānas*, 14 *guṇasthānas*, 15 *Paramādhārmikas*, 16 *ajjhayaṇas* of *Sūyagaḍa* (I), 17 kinds of self-control, 18 types of non-celibacy, 19 *ajjhayaṇas* of *Nāyādhammakahā* (I), 22 hardships, 28 *ajjhayaṇas* of *Āyāra* including *Nisīha*, 29 types of *pāpa-śruta* and 31 attributes of the liberated. So leaving aside these two sections and *Jhāṇasaya*, *Paḍikkamaṇanijjutti* contains about 227 (51+60+5+111) verses. Therein *Jogasaṅgaha* having about 60 verses has the 1st verse in common with *Samavāya* (s. 32). It runs as under:--

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³ This is referred to by Haribhadra Sūri in his com. (p. 32ᵃ-32ᵇ) on *Dasaveyāliya*.

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“आलोयणनिरवलावे आवईसु दढधम्मया। अणिट्ठसओवहाणे य सिक्खा णिप्पडिक्कमया॥”

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⁴ Its 15th verse defines *sutta*. It is as below:— “पुव्वावरसंजुतं वेरग्गकरं सततमविरुद्धं। पोरणमडमागहभासानिययं हवइ सुत्तं॥”

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Kāussagganijjutti and Paccakkhānanijjutti consist of about 172 and 94 verses respectively.

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Prof. E. Leumann has noted that Bhadrabāhusvāmin’s Āvassayanijjutti is the 1st redaction. This is due to his surmise that this work and Malayāra (VII)¹ are based upon some common source which he names as “original-Niryukti” consisting of 170 stanzas.

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¹ 189 verses of this are printed in Av. Lit. (pp. 16-19). On one hand this work is commented upon by Vasunandin in his Ācāravṛtti (VII) and on the other hand by Aparājita and Āśādhara in Dharmāmṛta.

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Dasaveyāliyanijjutti—This is a Nijjutti on Dasaveyāliya. It consists of about 447 verses. Out of them there are about 63 verses belonging to its Bhāsa, and they mostly occur in the Nijjutti of the 4th ajjhayaṇa. Haribhadra Sūri in his com. (p. 84ᵃ) to it has noted one verse as भिक्खूकी. In this Nijjutti we come across the nikkevas of एक्क (v. 8), दसग (v. 9), दुम (v. 34), पुप्फ (v. 34), धम्म (v. 39), समण (v. 153), काम (v. 161), पय (v. 166), आयार (v. 179), जीब (v. 222), वक्क (v. 269), सुद्धि (v. 283), सयार (v. 328), भिक्खु (v. 333) etc., and niruttas of अज्झयण (v. 29-30), समण (v. 156), भिक्खु (v. 342) etc. Egatthas also are given e. g. that of आभ (v. 32), दुम (v. 35), पुप्फ (v. 36), नाय (v. 52), समण (v. 158-159), वक्क (v. 270) and तवसंजमरय (v. 345-347). In v. 6 Kappa is mentioned. In v. 50 there is a reference to a syllogism consisting of 5 members and to one having 10, and in v. 157, a Jaina saint is compared with several objects. Four varieties of gahiyapaya viz. gajja, pajja, geya and cuṇṇa are given in v. 170, and the following 4 verses define them. Verse 188 states four types of narration whereas the subsequent ones up to 201 deal with their varieties.² Verses 220, 221 and 224 explain the nature of the soul. In v. 252-253 are enumerated 24 kinds of corn and in v. 254-255 24 kinds of jewels. Verses 259-262 deal with erotics, and v. 351 mentions 8 qualities of gold.³

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² Cf. Samarāiccacariya (pp. 2-3), Upamitibhavaprapañcakathā (v. 25-50) and Kuvalayamālā of Uddyotana Sūri.

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³ For details see Prof. A. M. Ghatage’s article “Daśavaikālika-Niryukti” published in The Indian Historical Quarterly (vol. XI, No. 4, pp. 627-639). Therein he observes:
(i) “The commentator is clearly far-fetched and twisting in interpreting udāharaṇas as the dṛṣṭāntas of the logical syllogisms.”—p. 637
(ii) “Haribhadra’s opinion that a vāuliya is a reference to the school of the Nāstikas is not very accurate.”—p. 638

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*Uttarajjhayaṇanijjutti*—This comprises about 600 verses. In v. 91¹ there is mention of Bhaddabāhu, in v. 97 that of Ajja-rakkhiya and in v. 104² that of Thūlabhadda with the honorific *bhayavaṁ*. These are no doubt instances of anachronism; but they can be justified in the light of the remarks made on p. 173.

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This *Nijjutti* deals with *nikkevas* of several words³ and gives synonyms⁴, too. It mentions *suvaṇṇabhūmi* in v. 120 and Vāsavadattā and Udayaṇa in v. 148. Verses 165-178 supply us with information about 7 Nihnavas and v. 38 to 41 deal with various shapes and sizes -a mathematical topic. Verse 153 mentions 8 limbs of the body, and so does v. 189, whereas v. 190 mentions sub-limbs (*upāṅgas*). Verses 198-200 deal with *karaṇas*-an astrological item, and v. 212-235 treat the subject of 17 kinds of death etc. Verses 146-148 mention the ingredients of the best scent-perfume and v. 151 those of an excellent wine. Verse 149 deals with the preparation of a pill, and v. 150 informs us about the diseases that can be cured by it. Verses 124, 126-128 and 130-134 have the same last foot viz. “जायं सरणओ भयं.” From Vālivetāla Śānti Sūri’s com. (p. 141ᵃ) on v. 142 it follows that *Dasaveyāliyanijjutti* is prior to this *Nijjutti*.⁵

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³ संजोग (v. 30), एक्कभ (v. 142), गणण (v. 143), अंग (v. 144), पमाभ (v. 179), करण (v. 183), काम (v. 208), मरण (v. 208), नियंठ (v. 237), उरब्भ (v. 244), कविल (v. 250), नमि (v. 260), दुम (v. 280), बहु (v. 310), सुय (v. 310), पूजा (v. 310), पवण (v. 455), जन्न (v. 460), साम (v. 480), खलुंक (v. 487), मुक्ख (v. 496), चरण (v. 514), and विहि (v. 516) may be cited as instances.

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⁴ See v. 9, 64, 157 and 158. In v. 158 we have the synonyms of *ahiṁsā*.

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⁵ “एतद्व्याख्या च दशवैकालिकनियुक्तावेव नियुक्तिकृता कृतत्योदासितं”

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*Āyāranijjutti*—This metrical composition contains about 350 verses. It extends up to the 4th *Cūlā* of *Ayāra*. It, too, supplies us with *nikkevas* of various words.⁶ Verses 18-27 deal with 7 *vaṇṇas* (castes) and 9 *vaṇṇantaras* etc., and v. 43-59 discuss 10 directions. Various living beings along with their varieties form the subject of v. 43-166. Therein the earth-bodied, water-bodied, fire-bodied, *vaṇassaï*, the mobile and the wind-bodied are treated in v. 71-79, 107-108, 117-118, 127-143, 152-155 and 165-166 respectively. Verses 228-231 are the *pādapūrtis* of "सकुण्डलं वा वयणं न व त्ति."¹ In v. 264 there is mention of Ajja Vaira and in v. 266, that of Tosali. These are anachronisms, and hence these verses must have been added at the time of the Redaction of the *Jaina* canon. On examining v. 176² and Śīlāṅka Sūri's com. (p. 76ᵃ)³ on it, it follows that *Āvassayanijjutti* was composed earlier than this *Āyāranijjutti*, and from v. 298-299⁴ and 313 it follows that this *Āyāranijjutti* is posterior to *Dasaveyāliyanijjutti*. Besides it is posterior to *Uttarajjhayaṇanijjutti* as well, as can be seen from v. 343⁵ and its com. (p. 397ᵇ)⁶.

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1-2 These are the Nos. according to D. L. J. P. F. Series, No. 33.

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⁶ आयार (v. 5), अंग (v. 5), बंभ (v. 18), चरण (v. 29), सत्थ (v. 36), परिण्णा (v. 37), सण्णा (v. 38), दिसा (v. 40), पुढवी (v. 69), सम्म (v. 216), विमुक्क (v. 257), इरिया (v. 308), etc., are some of them.

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¹ Cf. Śatārthika Somaprabha Sūri's *Kumāravālapadiboha* (I; p. 27).

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² Herein Bhadrabāhusvāmin says: "लोगो भणिओ."

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³ "भद्रबाहुस्वामिनाऽयमतिदेगोऽभ्यधायि, स च पूर्वमावश्यकनियुक्तिं विधाय पश्चादाचाराङ्गनियुक्तिं चक्रे, तथा चोक्तम्-'आवरसयस्स दसकालियस्स तह उत्तरज्झमायारे' त्ति सूक्तम्।"

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⁴ "पिंडेसणाए जा णिज्जत्ती सा चेव होइ सेउआए। वत्येसव पाएसव उग्गहपंडिमाए सचेव ॥ २९८ ॥ सव्वा वयणविसोही णिज्जत्ती जा वक्कसुद्धीए। सचेव णिरवसेसा भासज्जाए वि णायव्वा ॥ २९९ ॥"

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⁵ "जो चेव होइ मुक्खो सा उ त्रिमुत्ति पयं तु भावणं। देसविमुक्का साहू सव्वविमुक्का भवे सिद्धा ॥३४३॥"

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⁶ "नामनिष्पन्ने तु निक्षेपे विमुक्तिरिति नाम, अस्य च नामादिनिक्षेप उत्तराध्ययनान्तःपातिविमोक्षाध्ययनवदित्यतिदेष्टं नियुत्तिकार आह।"

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*Sūyagaḍanijjutti*⁷—This consists of about 205 verses. Verses 18 and 20 explain the title *Sūyagaḍa* and *Suttagaḍa*. In v. 68-69 there is mention of the 15 *Paramādhārmikas*, and in v. 70-84 there is a vivid description of the harassments they cause to the denizens of hell. Verse 119 refers to 363 heterodox schools of thought and v. 127-131 mention the various types of the teacher and the taught. In v. 189, *Isibhāsiya* is referred to. *Nikkevas* of several words are noted e. g. those of गाहा (v. 23), सोलस (v. 23), दुय (v. 23)¹, बंध (v. 23)², पुरिस (v. 57), विभत्ति (v. 66), समाहि (v. 104), मग (v. 107), आहाण (v. 132), गहण (v. 132), महत (v. 142), अण्णयण (v. 143)³, पुंडरीय (v. 144), आहार (v. 169), परिन्ना (v. 178), पच्चक्खाण (v. 179), सुत्त (v. 181), अह (v. 184) and भलं (v. 201)⁴. In v. 154 it is said that geometry is the best in Mathematics, and v. 191-200 delineate the life of Adda (Sk. Ārdra). From the com. (p. 241ᵃ)⁵ on v. 127 it follows that this *Nijjutti* is posterior to *Uttarajjhayaṇanijjutti*, and from v. 182 and its com. (p. 371ᵃ-371ᵇ) it can be seen that this *Nijjutti* is preceded by *Dasavayāliyanijjutti*, too. See fn. 1-3.

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⁷ Prof. A. M. Ghatage has written an article on this, and it has been published in *The Indian Historical Quarterly* (vol. XII, No. 2, pp. 270-281, June 1936). Herein he has divided the *Nijjuttis* into 3 groups. In the 1st group he has included the *Nijjuttis* on the first two *Aṅgas*. As regards the remaining groups he has said: "The second group consists of those Niryuktis where verses of the so-called mūla-Bhāṣya are added to the original Niryukti either to explain it or to supplement it (p. 270). "In the third group come the Niryuktis which are now called by the names of the Bhāṣyas and Bṛhad-Bhāṣyas like those on Nisiha and others where it is not now possible to separate the original Niryukti and the latter commentary on it." (pp. 270-271) For comparison see p. 173.

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1-3 Śīlāṅka Sūri says that these *niksepas* are treated elsewhere. On p. 371ᵃ-371ᵇ he says: "तत्राचार: क्षुल्लिकाचारकथायामभिहित:, श्रुतं तु विनयश्रुते।" Haribhadra Sūri in his com. (p. 9ᵇ) on *Dasaveyāliya* says: "श्रुतस्कन्धयोस्तु निक्षेपश्रुतिर्विधे द्रष्टव्यो यथाऽऽयोगद्वारेषु."

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⁴ These nos. of verses are according to Āgamodaya Samiti Series. There is the 50th verse is followed by the verse numbered as 53.

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⁵ "ग्रन्थो द्रव्यभावभेदभिन्न: क्षुल्लकनेर्ग्रन्थं नाम उत्तराध्ययनेष्वध्ययनं तत्र पूर्वमेव सप्रपञ्चोऽभिहित:।"

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*Dasāsuyakkhandhanijjutti*—This contains 154 verses distributed over the 10 sections of *Dasāsuyakkhandha* as under:— 11, 3, 10, 7, 4, 11, 8, 6, 7, 8 and 15.

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Thus it will be seen that the *Nijjutti* on the 8th section viz. *Pajjosaṇākappa* is the biggest as compared with those of the rest.

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*Kappanijjutti*—This is mixed up with its *Bhāsa*, at least since the time of Malayagiri Sūri. *Pañcakappa* is associated with it. This name *Pañcakappa* occurs in *Āvassayacuṇṇi* (Pt. I, p. 415) and in Malayagiri Sūri's com. (p. 83⁶) on v. 274⁷ of *Kappanijjutti* mixed up with *Kappabhāsa*. Two *Pañcakappabhāsas* and *Pañcakappacuṇṇi* are available. There is no mention of *Pañcakappanijjutti* probably because its verses have got mixed up with those of either of the two *Pañcakappubhāsas*. I am inclined to equate the above-noted *Pañcakappa* with *Pañcakappanijjutti* and consider the former name as the abbreviation of the latter. On this understanding I have attributed its authorship to Bhadrabāhusvāmin on p. 38.

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⁶ "भावकल्प: 'पञ्चविध: ' पञ्चप्रकार: ॥२७३॥......एते पञ्चापि प्रकारा: पञ्चकल्पे व्याख्यातास्तथा ज्ञातव्या:।"

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⁷ "छव्विह सत्तविहे वा दसविहे वीसविहे य बायला। जस्स उ नत्थि विभागो सुव्वत्त जलंधकारो से ॥२७४॥"

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*Pañcakappa* 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 Bhadrabāhusvāmin for being treated as a separate work on the following grounds:—

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(i) This exposition was going to be a detailed one.¹

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¹ In *Bṛhatṭippaṇikā*, the extent of *Pañcakappa* is noted as 1118 *ślokas*.

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(ii) It could be safely dropped from *Kappanijjutti*.

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*Vavahāranijjutti*—This is on the same footing as *Kappanijjutti*.

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*Nisīhanijjutti*—It is from the *Visehacuṇṇi* 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.

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Before we proceed further and examine the order of the *Nijjuttis* we may note:—

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(i) *Ohanijjutti* and *Piṇḍanijjutti* are not separate *Nijjuttis*.

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(ii) *Saṃsattanijjutti* is not a *Nijjutti* on any work, and same is the case with *Ārāhaṇānijjutti*.

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(iii) The *Nijjutti* on *Āvassaya* should not be confounded with *Āvassayanijjutti* forming the seventh section of *Mūlāyāra*, a *Digambara* work attributed to Vaṭṭakera. For, this seventh section is not a com. on any work either belonging to the *Śvetāmbara* school or the *Digambara* one, though it is true that it resembles Bhadrabāhusvāmin's *Nijjutti* on *Āvassaya* in several respects. For instance, both are divided into six sections corresponding to (i) *Sāmāiya*, (ii) *Caüvisatthava*, (iii) *Vandaṇaya*, (iv) *Paḍikkamaṇa*, (v) *Paccakkhāṇa*, and (vi) *Kāüssagga*, the six well-known divisions of *Avassaya*. Besides, they deal with the same subject, and that, too, in *gāthās* in *Prākṛta*.

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Order.—We may now take up the question as to the order in which Bhadrabāhusvāmin composed his Nijjuttis. Leaving aside the Nisīhanijjutti, the 10 Nijjuttis appear to be composed in the very order mentioned by him in Āvassayanijjutti (v. 82-83). As noted on p. 181 Āvassayanijjutti was composed earlier than Ayā-ranijjutti, and the latter and Sūyagaḍanijjutti, too, are posterior to Dasaveyāliyanijjutti and Uttarajjhayaṇanijjutti (vide p. 182, fn. 1-3). Further this last one is preceded by Dasaveyāliyanijjutti (vide p. 180). Padmamandira Gaṇi¹ however strikes a different note¹ but adduces no arguments to support his statement. But I am inclined to side with Śīlaṅka Sūri and Vādivetāla Sūri and not with this Gaṇi. Further, for the following reasons, I am led to believe that out of ten, Āvassayanijjutti is composed first:—

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¹ This Gaṇi in his com. on Isimaṇḍalapayaṇa—the com. dated Saṃvat 1553 says:

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(I) All the entrances such as uddesa etc., (vide p. 186) are treated at length in Uvagghāyaṇijjutti, a section of this Nijjutti.

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(II) This Uvagghāyaṇijjutti is referred to in the Nijjuttis of other Āgamas.

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(III) No Nijjutti except the Āvassayanijjutti is as complete as desired.

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(IV) It is this Nijjutti alone that proceeds on a scientific basis and follows the order of the suttas it deals with.

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From this exposition of the extant Nijjuttis their nature must have been realized. So, in order to have an exact idea we shall note the explanations of the word Nijjutti given in several places. Some of them are as under:—

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(1) Āvassayanijjutti. Here we have:—

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“णिज्जुत्ता ते अत्था, जं बद्धा तेण होइ निज्जुत्ती । तहवि य इच्छावेई, विभासिउं सुत्तपरिवाडी ॥”

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(2) Visesā°. Herein the above-noted verse is incorporated and numbered as 1085. Besides, there runs a verse as under:—

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“जं निच्छयास्सजुत्ता, सुत्ते अत्था इमीए वक्खाया । तेणेयं निज्जुत्ती, णिज्जुत्तत्थाभिहाणाओ ॥”

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“क्रमाद् दशचतुःपूर्ववेदी सूरिगुणाग्रणीः । भद्रबाहुश्चोभयैर्न्यस्तः सूरिपदक्रमे ॥
दशवैकालिकस्याचाराङ्ग-सूत्रकृताङ्गयोः । उत्तराध्ययन-सूर्यप्रज्ञप्त्योः कल्पकस्य च ॥
व्यवहारर्षिभाषितावश्यकानामिमाः क्रमाद् । दशाश्रुतास्कन्धस्य निर्युक्तीदेश सोऽतनोत् ॥”

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(3) Haribhadra Sūri's com. (p. 2b) to *Dasaveyāliya* and its *Nijjutti*. There it is said: "निर्युक्तानामेव सूत्रार्थानां युक्तिः-परिपाट्या योजनं, निर्युक्तिरिति वाच्ये युक्तशब्दलोपान्निर्युक्तिः।"

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(4) Śīlāṅka Sūri's com. (p. 4a) to *Āyāra* (I. 1. 1). There it is remarked: "निश्चयेनार्थप्रतिपादिका युक्तिर्निर्युक्तिः।"

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(5) Maladhārin Hemacandra Sūri's com. (p. 258b) to *Aṇuogad-dāra* (s. 151). Here it is said: "नितरां युक्ताः-सूत्रेण सह लोलोभावेन सम्बद्धा निर्युक्ता अर्थस्तेषां युक्तिः-स्फुटुरूपतापादनम्, एकस्य युक्तशब्दस्य लोपान्निर्युक्तिः।"

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(6) *Mūlāyāra*. In its 515th verse it is said as under:—

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'ण वसो अवसो अवसस्स कम्ममावासयं ति बोधव्वा। जुत्ति त्ति उवाय त्ति य णिरवयवा होदि णिज्जत्ती॥'

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These definitions, no doubt, explain to some extent the meaning of *Nijjutti*; but, in order that its nature may be completely realized, it is necessary to tap another source wherein there is a specific mention of at least its constituents. Up till now I have not come across such a source. So I shall, first of all, quote from the *Dasaveyāliyanijjutti* the following verses which throw some light in this direction and then refer to *Aṇuogaddāra*:—

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"निक्खेवगंनिरुत्तविही पवित्ती य केण वा कस्स। तहारंभयलक्खण तयरिहपरिसा य सुत्तत्थो ॥ ४ ॥"
"भिक्खुस्स य निक्खेवो १ निरुत्त २ एगठियाणि ३ लिंगाणि ४।
अगुणट्ठिओ न भिक्खू अववाया पंच दाराई ॥ ३३२ ॥"

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This shows that *nikkheva*, *eyattha* and *nirutta* are the main constituents of *Nijjutti*.

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From *Aṇuogaddāra* (s. 151) it can be inferred that *Nijjutti* is three-fold: (i) *Nikkhevu-nijjutti*, (ii) *Uvagghāya-nijjutti* and (iii) *Suttapphāsiyanijjutti*. The 1st type deals with *nikkevas*, and the 2nd brings us nearer the *sutta* by dealing with 25 items noted in the following two verses occurring in *Aṇuogaddāra* (s. 151):—

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"उद्देसे १ निद्देसे २ अ निगमे ३ खेत ४ काल ५ पुरिसे ६ य।
कारण ७ पच्चय ८ लक्खण ९ नए १० समोआरणुमए ११॥
किं १२ वइविहं १३ कस्स १४ कहिं १५ केसु १६ कहं १७ किच्चिं हवइ कालं १८।
कह १९ संतरं २० अविरहियं २१ भवा २२ गरिस २३ फासण २४ निरुत्ती २५॥"

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¹ These are treated in Chapter VII.

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² These very verses occur in *Āvassayanijjutti* as v. 137-138. But, therein अणुमभ is separately counted as it should be.

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The 3rd type explains the sutta under consideration.

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All the *Nijjuttis* attributed to Bhadrabāhusvāmin must have been concise and written in *gāthās* as can be inferred from the 8 printed ones. They were surely compiled long before the Redaction of the *Jaina* canonical works, and according to the *Jaina* tradition they belong to the fourth century B. C. If this is correct can we look upon them as the oldest metrical commentaries forming a part of the Indo-Āryan literature? Whatever may be a reply to this question, it is certain that these *Nijjuttis* were later on followed by several other commentaries. Out of them the two types of commentaries known as *Bhāsa* and *Cuṇṇi* seem to be the oldest. After their composition, there came an age when the commentaries began to be freely composed in Saṃskṛta, thus making the exegetical literature on the *Āgamas* of the *Jainas* of four types: (1) *Nijjutti*, (2) *Bhāsa*, (3) *Cuṇṇi* and (4) *Ṭīkā*. I use this last word to denote Saṃskṛta commentaries. This *Nijjutti* etc. are mostly in the chronological order of development. For, *Cuṇṇi* seems to be an intermediate stage between *Bhāsa* on the one hand and *Ṭīkā* on the other, on the ground that it is neither entirely in Prākṛta like its predecessors *Nijjutti* and *Bhāsa* nor mostly or completely in Saṃskṛta like its successor *Ṭīkā*; but it is a mixture of Prākṛta and Saṃskṛta so much so that not only one and the same sentence contains portions written in two languages¹, but even a Saṃskṛta stem has Prākṛta terminations at times. This indicates that the Saṃskṛta language was slowly but surely receiving more and more attention at the hands of the *Jainas* who wanted to popularize their literature. *Cuṇṇi* is written in prose, and this is another respect in which it differs from *Nijjutti* and *Bhāsa*.

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¹ Dhanapāla has written *Virastuti* of 11 verses wherein the 1st hemistich of every verse is in Saṃskṛta and the 2nd in Prākṛta, and Rāmacandra Sūri, too, has written *Ādidevastava* of 8 verses in this manner whereas Haribhadra Sūri's *Saṃsāradavānala*, Ratnaśekhara Sūri's *Caturviṃśati-stavana* and Bhaṭṭi's *Bhaṭṭikāvya* (XIII) are so composed that they can be considered to be works both in Saṃskṛta and Prākṛta and can hence be looked upon as examples of *bhāṣāśleṣa*.

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Bhāsa is styled as Gāhā, too, since it is composed in gāthās in Prākṛta. This is what we learn from the Vyākhyā of Viseha-cuṇṇi of Nisīha (XX). There its author Śrīcandra Sūri, pupil of Śīlabhadra has made the following observation—

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“जे गाहेत्यादि । ‘गाथा’शब्देन भाष्यं गाथानिबद्धत्वादभिधीयते ।”

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Just as we have not got Nijjuttis for all the canonical texts, similarly there are not Bhāsas for every Nijjutti—much less for every Āgama. It seems that Bhāsas were composed in the case of at least the following 11 Agamas:—

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(1) Avassaya, (2) Dasaveyāliya, (3) Uttarajjhayaṇa, (4) Kappa, (5) Pañcakappa², (6) Vavahāra, (7) Nisīha, (8) Pañcamaṅgalasuyakkhandha³, (9) Jīyakappa, (10) Ohaṇijjutti and (11) Piṇḍanijjutti.

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² I have included Pañcakappa in this list, as I think that it is after all a Nijjutti on a portion of Kappa. Herein there is a reference to Kālika Sūri's going to an Ājīvaka for studying the aṣṭāṅga-nimitta.

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³ The Bhāsa on this is extant. See p. 80, fn. 4.

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For Avassaya, there are three Bhāsas, one of which is known as Mūlabhāsa.⁴ The others are known as Bhāsa⁵ and Visesā°. There are about 183 verses in Mūlabhāsa, about 350 in Bhāsa and about 4314 in Visesā°.

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Visesā°—This is Sāmāiyabhāsā⁶ i. e. to say a Bhāsa on the Nijjutti of Avassaya (1). Not only are some of the verses of this Nijjutti incorporated in it⁷; but, even some of the gāthās of two earlier Bhāsas on this Nijjutti, too, are assigned a place herein. This work is named as Visesā° in order to distinguish it from this Bhāsa and that, too, probably by some commentator other than Jinabhadra.¹ It refers to *Vāsavadattā* and *Tarangavaī* in v. 1508.² The former seems to be none else than the work of Subandhu, a predecessor of Bāṇa and the latter that of Pādalipta Sūri.³ Further, in *Visesā°*, there are some verses which tally with those of *Kappabhāsa* and *Vavahārabhāsa*.⁴ Its verses 2104 and 2195 agree *ad verbatim* with *Sammaipayuraṇa* (III, v. 52 and 49). Besides, in this work, there are *Vaidika* references.⁵ These along with their original sources are noted in *Āv. Lit.* on pp. 37–38.⁶ All these facts along with the mention of Jinabhadra Gaṇi by Haribhadra Sūri may be utilized for verifying his traditional date (*Saṃvat* 645). He himself has composed a com.⁷ on *Visesā°*—a statement⁸ made by Koṭyācārya in his com. (p. 245) on *Visesā°*. This Koṭyācārya is identified by some as Śīlāṅka Sūri, the commentator of *Ayāra* etc. But this view is challenged by Ānandasāgara Sūri in his intro. (p. 3) to Part II of *Visesā°* edited by him with Koṭyācārya’s com. Maladhārin Hemacandra Sūri, too, has written a com. on *Visesā°*.⁹

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¹ For instance there seem to be no Bhāsas pertaining to the Nijjuttis on Āyāra, Sūyagaḍa, Sūriyapaṇṇatti, Dasāsuyakkhandha and Isibhāsiya.

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4-5 See the edition (pp. 573 and 591) of Visesā° with Gujarātī translation.

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⁶ Cf. “सव्वाणुभोगमूलं भासं सामायस्स सोऊण । होइ परिकम्मियमई जोगो सेसाणुओगस्स ॥ ४३१४ ”—Visesā°

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⁷ For a list of these verses see Āv. Lit. (pp. 35-36).

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¹ In *Kappacuṇṇi* (*peḍhabandha* 93) we have: “जहा बिसेसावस्सयभासे.” Vide *Āv. Lit.* (p. 31 fn.). 2 “जह वा निट्ठिवसा वासवदत्ता-तरंगवइयां। तह निट्ठिगवअसो लोए मणुरक्खवाउ त्ति॥१५०८॥” 3 He is referred to in *Nisīhabhāsa* and *Kabbacuṇṇi*. He is said to be a favourite of Muruṇḍa, who may be Vinaspharṇi (?), a governor of Pāṭaliputra appointed by King Kaniṣka. It seems he flourished sometime between A. D. 94 to A. D.

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¹⁶² He is regarded as the originator of a language (?) named after him. He composed a *Desīnāmamālā* as can be inferred from *Kalikālasarvajña* Hemacandra’s com. on his own work *Ravaṇāvali* (v. 2). 4 See *Āv. Lit.* (p. 36) and pp. 21-22 of the portion preceding the Gujarātī *prastāvanā* to *Visesā°* (Part II). 5 Some of these occur in the *Cuṇṇi* on *Āvassaya*, in Haribhadra Sūri’s com. on it, in various commentaries on *Visesā°*, in *Kincidgaṇadharavāda* and in a *laghuvṛtti* on *Dasaveyāliya*, too. 6 They are reproduced in *Jaina sāhitya saṃśodhaka* (vol. II, No. 1, pp. 84-91). 7 This com. is now extinct; but it existed in the time of Maladhārin Hemacandra Sūri (vide his com. on v. 500 of *Visesā°* and also Malayagiri Sūri as can be seen from his com. (pp. 424ᵇ-425ᵃ) to *Paṇṇavaṇā* (paya XXI). 8 “अत एव पूज्यपादैः स्वटीकायां प्रायोग्रहणं कृतम्”. 9 In this com. (p. 649) on v. 1508, he has mentioned *Bhadrabāhunimitta*, *Nandasamhita* and *Kāpīliya*. The last two are once more mentioned in the com. on v. 1509 where even the name of Manu occurs.

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The Bhāsa on Dasaveyāliya comprises about 63 verses, and that on Uttarajjhayaṇa about 45¹ verses.

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¹ Two gāthās of this Bhāsa are noted in Vādivetūla Śānti Sūri's com. (p. 181ᵃ) on Uttarajjhayaṇa where on p. 178ᵇ, Pañcakappa is referred to.

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For Kappa, there are two Bhāsas small and big. The former is composed by Saṅghadāsa Gaṇi Kṣamāśramaṇa and contains about 6600 gāthās. The latter is anonymous, and its extent is 8600 ślokas or so.² This latter Bhāsa appears to be preceded by the corresponding Cuṇṇi and Visehacuṇṇi.³

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There seem to be two Pañcakappabhāsas (vide p. 38). Out of them the authorship of the bigger one is attributed to Saṅghadāsa Gaṇi Kṣamāśramaṇa.⁴ It comprises about 2574 verses.⁵

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The available Bhāsa on Vavahāra is printed. It is anonymous and consists of about 4629 verses.

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In Jainagranthāvalī (p. 10) there are noted two Nisīhabhāsas. Out of them, one having about 6439 verses is anonymous. But it may be that either this work or the bigger one is composed by Jinabhadra Gaṇi⁶ Kṣamāśramaṇa.⁷ Muni Kalyāṇavijaya in his Gujarātī intro. (p 48) to Prabhāvakacaritra says that either this Bhāsa itself or a metrical composition expounding Nisīha may be the work of Siddhasena Divākara. He further says on p. 49 that this Siddhasena seems to have written Ṭīkās and Bhāsas on several Āgamas; but, now all of them are lost.

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⁶ In his Visesa°, v. 235 begins with "पोग्गलमोयगदंते." This very verse and the illustrations here referred to occur in Nisīhabhāsa. This is borne out by Koṭyācārya's com. (p. 95) on Visesa° where he says: "पोग्गले इत्यादि निशीथे वक्ष्यामः". Further, the 1st hemistich of this verse occurs in Jiyakappacuṇṇi (p. 29).

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⁷ See D. C. J. M. (vol. XVII, pt. III, p. 468).

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Jiyakappabhāsa is anonymous, and its extent is about 3300 ślokas. There is one Ms. of it in the Limbḍī Bhaṇḍāra. Its first 3 verses and the last 3 ones are given on p. 17 of the intro. to Jitakalpasūtra. Therein it is stated on p. 18 that this Bhāsa is posterior to Siddhasena Sūri's Jiyakappacuṇṇi.

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2-3 See D. C. J. M. (vol. XVII, pt. II, p. 254).

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4-5 Ibid., p. 261.

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*Ohanijjuttibhāsa* and *Piṇḍanijjuttibhāsa* are each anonymous, and some of the verses of each of them have got mixed up with *Ohanijjutti*¹ and *Piṇḍanijjutti*² respectively.

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It may be noted that it will be committing oneself to say that any and every *Bhāsa* is older than one and all the *Cuṇṇis*, though it is true that that *Bhāsa* on which we have a *Cuṇṇi*, is certainly anterior to that *Cuṇṇi*. *Visesā* is posterior to some of the *Cuṇṇis*. *Vuḍḍhabhāsa* of *Kappa* is preceded by its *Cuṇṇi* and *Visehacuṇṇi*, and same is the case with *Jīyakappabhāsa*. *Cuṇṇi* is as a rule anterior to its corresponding *Visehacuṇṇi*, and it seems that in order that the latter may be distinguished from the former, the word *viseha* is added to it.

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Just as *Bhāsa* is designated as *Gāhā* so *Cuṇṇi* seems to be styled as *Paribhāsa*, too. *Cuṇṇis* seem to have been written on at least the following 20 *Agamas*:—

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(1) *Ayāra*³, (2) *Sūyagaḍa*⁴, (3) *Viāhapaṇṇatti*⁵ (4) *Jīvābhigama*, (5) *Jambuddīvapaṇṇatti*⁶, (6) *Nisīha*, (7) *Mahānisīha*, (8) *Vavahāra*, (9) *Dasāsuyakkhandha*, (10) *Kappa*, (11) *Pañcakappa*, (12) *Ohanijjutti*, (13) *Pañcamaṅgalasuyakkhandha*, (14) *Jīyakappa*, (15) *Uttarajjhayaṇa*⁷, (16) *Avassaya*⁸, (17) *Dasaveyāliya*⁹, (18) *Nandī*¹⁰, (19) *Aṇuogaddāra*¹¹ and (20) *Pakkhiyasutta*.

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⁵ Its *Cuṇṇi* will be printed hereafter. Its press-copy is being revised by Ānandasāgara Sūri. He says that the *Cuṇṇis* on *Nandī*, *Aṇuogaddāra*, *Avassaya*, *Dasaveyāliya*, *Uttarajjhayaṇa*, *Ayāra*, *Sūyagaḍa* and *Viāhapaṇṇatti* are in their order of composition. Vide his article “આર્હત આગમોની ચૂણિઓ અને તેનું મુદ્રણ” published in Siddhacakra (vol. IX, No. 8, p. 165).

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⁶ It is doubtful if there is really a *Cuṇṇi* on this work. One noted by me in D. C. J. M. (vol. XVII, pt. I, pp. 233-236) is not any com.; but it is a treatise dealing with calculations pertaining to the Jambūdvīpa. This is what Prof. Schubring says. See my Preface (p. xxv) of D. C. J. M. (vol. XVII, pt. III).

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There were two *Cuṇṇis* for (6) and (14); but, now-a-days only one is available in each case. The available one for (6) is called *Nisīhavisehacuṇṇi*, and it is very prolific in contents.¹ Its author Jinadāsa Gaṇi himself has given it this name in this very work itself. Herein the author has ingeniously mentioned his name², and has referred to Pradyumna Kṣmāśramaṇa as his *vidyāguru*. Further he has explained the meaning of *Addhamāgahā*, a Prākṛta language, has mentioned works such as *Siddhivinicchaya*, *Sammai*, *Joṇipāhuḍa*, *Naravāhaṇadattakahā*³, *Magahasenā*⁴, *Taraṅgavaī*⁵ etc., and has referred to Siddhasena Divākara and his creation of horses⁶ and to a famine during the reign of Candragupta. He has composed *Nandicuṇṇi*, too, and there in the end, he has cleverly mentioned his name.⁷ In its several Mss., it is assigned a date *Śaka Saṃvat* 598 i. e. *Vikrama Saṃvat* 733. Ānandasāgara Sūri has edited this *Cuṇṇi*, and therein the date is given as *Śaka* 500. This date as well as the upper one are challenged by him. He says that the line pertaining to the date comes from the pen of a scribe and not that of the author.⁸ He has not assigned any reason for it; but it appears that he says so as this date upsets his belief to the effect that Haribhadra Sūri died in *Vīra Saṃvat* 1055.⁹ In this *Nandicuṇṇi* (pp. 7, 21 etc.) differences of opinion are noted, and on pp. 21-22 there is a discussion about the coexistence of *kevalajñāna* (omniscience) and *kevaladarśana* (absolute undifferentiated cognition). At times there are quotations in Prākṛta (vide p. 43).

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1-2 See the printed editions of these works.

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3-4 The *Cuṇṇis* of these *Agamas* are in press.

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7-11 The *Cuṇṇis* of these *Agamas* are published from Rutlam.

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¹ Cyclostyled copies of this *Nisīhavisehacuṇṇi* have been recently prepared and presented to several Ācāryas and Bhaṇḍāras. Therein the topics are given in margins.

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² See *D. C. J. M.* (vol. XVII, pt. II, p. 357).

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⁶ For pertinent extracts see my article *The Jaina Commentaries* (pp. 299-300) published in the *Annals of B. O. R. I.* (vol. XVI, pts. III-IV).

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⁷ See *D. C. J. M.* (vol. XVII, pt. III, p. xxv of Preface).

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⁸ See his preface to *Nandicuṇṇi*.

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⁹ For details see my article “નંદીસુત્ત અને એની ચુણ્ણીનું વિહંગાવલોકન” published in *Jainadharmaprakāśa* (vol. LVI, no. 5, pp. 156-163).

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From the last line of the printed edition of *Aṇuogaddāracuṇṇi*, it follows that this *Cuṇṇi*, too, is composed by Jinadāsa Gaṇi Mahattara. Several works are mentioned here e. g. Nandicuṇṇi (p. 1), Āvassaya (p. 3), Tandulaveyāliya (p. 3), Dharmasaṃhitā (p. 12), Nandī (p. 16), Saddapāhuḍa (p. 47), Jinabhadra Gaṇi Kṣamāśramaṇa's Cuṇṇi¹ on sarīrapada (p. 74) etc. Further this Cuṇṇi supplies us with quotations in Prākṛta and notes differences of opinions.³ It explains the word dharmāstikāya on p. 29 as “अस्तीति प्रौव्यं आय त्ति कायः उत्पादविनाशौ(? शौ), अस्ति चासौ कायश्च अस्तिकायः, धर्मा- थावास्तिकायश्च धर्मास्तिकायः”. On pp. 37–40, are defined Puvvaṅgu etc., up to Sisapaheliyā, and their dots and numerical figures are explicitly mentioned.

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3-5 All these 3 works are extinct as is the case with *Dvāsaptatiprabandha*—a work mentioned by Kalyāṇavijaya in his intro. (p. 7) to *Prabhāvakacarita*.

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¹ “सरीरपदस्स चुण्णी जिणभद्दखमासमणकत्तिया सम्मता॥” From this I am inclined to infer that Jinabhadra had composed a Cuṇṇi and that, too, probably on Paṇṇavaṇā.

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³ See pp. 12, 15, 82, 84 etc.

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Āvassayacuṇṇi is also a work of Jinadāsa Gaṇi Mahattarra according to Ānandasāgara Sūri and Jaina Granthāvalī (p. 18); but, in none of the Mss. deposited at B. O. R. I., there is an entry whereby its authorship may be so attributed. This work is published in two parts. Several works are mentioned therein e. g. in Pt. I Govindanijjutti (p. 31), Ohaṇijjutticuṇṇi (p. 341), Pañcakappa (p. 415), Risibhāsita (p. 501) and in Pt. II Divasāgarapaṇṇatti (p. 6), Uttaracūliyā (p. 157) and Vasudevahiṇḍī (p. 324).⁴ There are quotations in Saṃskṛta⁵ and Prākṛta⁶. This Cuṇṇi is mostly in Prākṛta, and on pp. 416–417 and 569–576 of its Pt. I, we have passages in Saṃskṛta. In Pt. I, on pp. 374 and 377, a pitcher is described, on p. 530 there is a reference to a writing on bhūrjapatra, on p. 566 Cāṇakka is mentioned, and on 601 we have “मा इति सत्तपदा.” In Pt. II, on p. 233 there is mention of Siddasena Khamāsamaṇa. Differences of opinion are noted in some places e. g. on pp. 380 and 553 of Pt. I and on p. 147 of Pt. II. On p. 548 we have the well-known story of weighing an elephant, and on p. there is a discourse between Kālaka Sūri¹ and King Datta about the fruit of a sacrifice.

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² See p. 32 etc.

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⁴ For some of the other works or their sections see pp. 31, 35, 80, 83, 142, 146, 151, 160, 210, 214, 341, 354, 384, 390, 416, 453, 504, 600 and 601 of Part I.

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⁵ See pp. 84, 85, 121. 375, 427, 485 and 462 of Part I and pp. 52, 202, 306 and 307 of Part II.

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⁶ See pp. 515 and 609 of Part I and pp. 24 and 306 Part II. There are good many verses in Prākṛta. See pp. 202-203 of Pt. I and pp. 115, 140-142 and 302 of Pt. II.

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¹ There have been in olden days at least 3 Sūris by name Kālaka. Kālaka I lived from Vīra Saṃvat 300 to 376. Kālaka II flourished in about Vīra Saṃvat 453. He expounded the nature of nigoda to Śakra. This is what one can infer from Uttarajjhayaṇanijjutti (v. 120); but, according to the Therāvalī (?) given in Pajjosaṇakappa, this exposition is associated with Kālaka I. Kālaka III died in Vīra Saṃvat 465 or so. He is said to have gone to an Ājīvaka for studying Aṣṭāṅganimitta (vide Pañcakap-pacuṇṇi). He translated the versified prakaraṇas of the Jaina canon and became the founder of gaṇḍikānuyoga. Further he composed a standard work of narration known as Prathamānuyoga. He is the author of Kalakasamhita dealing with nimittas and associated with lokānuyoga. He transferred the date of paryuṣaṇaparvan from the 5th of Bhādrapada to the 4th. He once left his disobedient pupils and went to his grand-pupil Sāgara who was in Suvarṇabhūmi. Out of these 3 Kālaka Sūris, the one here referred to, may be Kālaka I or he may have nothing to do with any one of these. See Muni Kalyāṇavijaya's intro. (pp. 23-26) to the Gujarātī translation of Prabhāvakacarita.

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Ānandasāgara Sūri attributes the authorship of Dasaveyāliya-cuṇṇi to Jinadāsa Gaṇi Mahattara in his preface to this work. Herein, too, there are quotations in Saṃskṛta² and Prākṛta³. Several sūtras which can be traced to Pāṇini's Aṣṭādhyāyī are given here (vide pp. 66, 67, 75, 271-274 etc). Taraṅgavaī is mentioned on p. 109, Avassagacuṇṇi on p. 118, Ohaṇijjutti on p. 175, Piṇḍanijjutti on p. 178, and Aṇuogadāra on p. 300.

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² See pp. 105, 123 etc.

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³ See pp. 35, 46, 159, 173, 217 etc.

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Jinadāsa Gaṇi Mahattara has composed Uttarajjhayaṇacuṇṇi⁴. So says Ānandasāgara Sūri who has edited it. In this Cuṇṇi at the end, its author has given some account of himself; but, unfortunately he has not mentioned his name. As stated therein, he is one of the pupils of Govāliya Mahattara of Vāṇija kula, Koḍiya gaṇa and Vayara sākhā. In this Cuṇṇi we come across quotations in Saṃskṛta¹ and Prākṛta² and differences of opinion³ regarding philosophical topics. On p. 274 we have: “तदन्यत्राभिहितं शेषं दशवैकालिकचूर्णौ अभिहितं”. This *Dasaveyāliya-cuṇṇi* may or may not be belonging to this very author. If it is his work it follows that *Dasaveyāliya-cuṇṇi* was composed by him before he composed *Uttarajjhayaṇa-cuṇṇi*.

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