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A History of the Canonical Literature of the Jainas c6: Chapter II. Classifications of the Agamas

A History of the Canonical Literature of the Jainas c6

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Chapter II. Classifications of the Agamas

c6.2

Jainism deals with five kinds of knowledge (*nāṇa*).¹ One of them is known as *suya-nāṇa* (Sk. *śruta²-jñāna*). It can be roughly translated as scriptural knowledge. It is derived from the reading or preaching of scriptures or through an object known by sensitive knowledge (*ābhiṇibohia-nāṇa³*). It can be variously classified.⁴ According to one of the classifications, it is two-fold: (i) *aṅga-paviṭṭha* (Sk. *aṅga-praviṣṭa*) and (ii) *anaṅga-paviṭṭha* (Sk. *anaṅga-praviṣṭa*).⁵ The former means ‘contained in the *Aṅgas*’, and the latter, ‘not contained in the *Aṅgas*’. *Anaṅga-paviṭṭha* is designated as *aṅga-bāhira* (Sk. *aṅga-bāhya*), too⁶; for, it comprises works standing outside the *Aṅgas*-not belonging to the *Aṅgas*.

c6.3

⁶ Cf. “तं समासओ दुविहं पणत्तं, तं जहा-अंगपविट्ठं अंगबाहिरं च।”-*Nandi* (s. 44)

c6.4

1 Cf. the following sūtra of *Nandi*: “नाणं पंचविहं पणत्तं, तं जहा-आभिणिबोहियनाणं सुयनाणं ओहिनाणं मणपज्जवनाणं केवलनाणं।” (सू. १) The following sūtra of the *Tattvārtha* (I) may be also referred to: “मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम्।” (सू. ९)

c6.5

2 “श्रुतमाप्तवचनमागम उपदेश ऐतिह्यमाम्नायः प्रवचनं जिनवचनमित्यर्थान्तरम्.” This line occurring in the *Bhāṣya* (p. 88) on *Tattvārtha* (I, 20) gives the synonyms of *śruta*.

c6.6

3 This is also known as *mai-nāṇa*.

c6.7

4 (i) This is borne out by the following sūtra occurring in *Nandi*: “सुयनाणपरोक्खं चोद्दसविहं पणत्तं, तं जहा-अक्खरसुयं १ अणक्खरसुयं २ सण्णिसुयं ३ असण्णिसुयं ४ सम्मसुयं ५ मिच्छसुयं ६ साइअं ७ अणाइअं ८ सपज्जवसितं ९ अपज्जवसितं १० गमियं ११ अगमियं १२ अंगपविट्ठं १३ अणंगपविट्ठं १४।” (सू. १८)
(ii) Devendra Sūri in his *Kammavivāga* (v. 6) has mentioned these very 14 varieties, but in the following verse, he has referred to 20 varieties:

c6.8

“पज्जय १ अक्खर २ पय ३ सड्घाया ४ पडिवत्ति ५ तह य अणुओगो ६।
पाहुडपाहुड ७ पाहुड ८ वत्थू ९ पुव्वा १० य ससमासा ॥७॥”

c6.9

5 See the ending portion of the 1st part of the above fn.

c6.10

The *aṅga-paviṭṭha suya-ṇāṇa* has 12 sub-divisions, each of which is known as an *Aṅga*¹. Thus it is identical with the *dvādaśāṅgī* which consists of 12 *Aṅgas* viz. *Āyāra* etc., and which is so often referred to as *duvālasaṅga gaṇipiḍaga* (Sk. *dvādaśāṅga gaṇipiṭaka*) in the canonical works of the *Jainas*.² These 12 *Aṅgas* are looked upon as the 12 limbs (*aṅgas*) of a *śruta-puruṣa* or the *śruta* personified. They are: 2 *pādas* (feet), 2 *jaṅghās*³ (lower legs), 2 *ūrus*⁴ (thighs), 2 *gātrārdhas* (back and belly), 2 *bāhus* (hands), 1 *grīvā* (neck) and 1 *śiras* (head).⁵ *Āyāra* and the other 11 *Aṅgas* are respectively compared with these limbs so that *Āyāra* and *Sāyagaḍa* stand for the feet of the *śruta-puruṣa*, whereas *Diṭṭhivāya*, for the head. On the other hand, so far as *anaṅga-paviṭṭha suya-ṇāṇa* is concerned, it does not form a part and parcel of this *śruta-puruṣa*;⁶ for, it comprises such scriptures as are not included in the *dvādaśāṅgī*. This furnishes us with only one of the definitions of the two kinds of *suya-ṇāṇa* above referred to; for, there are two more. According to one of them, what is composed by the *Gaṇadharas* is *aṅga-paviṭṭha* whereas what is composed by *Śrutasthaviras*⁷ is *anaṅga-paviṭṭha*. According to the other definition, that *śruta* which exists in every *tīrtha*-in short which is *niyata*, is *aṅga-paviṭṭha*, and the rest of the *śruta* is *anaṅga-paviṭṭha*.¹ It may be noted that Ānandasāgara Sūri has recently propounded a view in *Siddhacakra* (IV, 8, p. 175²) that even a Gaṇadhara can be an author of the *anaṅga-paviṭṭha* works, and thus *Āvassaya*, though coming under the class of *anaṅga-paviṭṭha*, is a work composed by a Gaṇadhara. If this view is accepted, it follows that though the author of *aṅga-paviṭṭha* is none else but a Gaṇadhara, the author of *anaṅgapaviṭṭha* is a Gaṇadhara and a non-Gaṇadhara as well. Furthermore, in *Siddhacakra* (IV, 8, p. 175) he has said that *anaṅga-paviṭṭha* may be also associated with a question from a Gaṇadhara. But this is an erroneous statement as can be seen from Malayagiri Sūri's com. (p. 48b³) on *Āvassaya* where it is distinctly stated that *anaṅga-paviṭṭha* has nothing to do with a question or questions of a Gaṇadhara, though it may be however the outcome of a question or questions from some one else or that without any body asking a question to a *Tīrthaṅkara*, he himself may have expounded a subject, and later on, it may have been embodied in words by some devotee of his. As regards the genesis of *aṅga-paviṭṭha*, there are no such options; for, it after all originates from the *niṣadyās* and *tripadī*.⁴

c6.11

¹ *Aṅga* is also known as *Gaṇipiḍaga*. This is what I surmise from the following line occurring in *Samavāya* (s. 57): “तिण्हं गणिपिडगाणं आयारचूलियावज्जाण सत्तावन्नं अज्झयणा पन्नत्ता, तं जहा-आयारे सयगडे ठाणे ”

c6.12

² For instance we come across “दुवालसंगे गणिपिडगे” twice in *Samavāya* (s. 148) and “दुवालसंगे गणिपिडगे” in sūtras 1 and 136 of this very work. See also p. 14, fn. 2.

c6.13

3-4 In *The Standard Sanskrit English Dictionary* by L. R. Vaidya, the meanings of these words are respectively given as “leg from the ankle to the knee” and “the thigh.” That a distinction is made between *jaṅghā* and *ūru* in Jaina works is borne out by *Samarāiccacariya* (vide the description of Aggisamma given in the 1st bhava).

c6.14

⁵ Cf. the following verse occurring in the *Cuṇṇi* (p. 47) on *Nandi*:- “पादयुगं जंघोरू गातदुवगं च दो य बाहू ता। गीवा सिरं च उुरिसो बारसअंगो सुतपविट्ठो॥”

c6.15

⁶ See the opening lines of fn. 1 of p. 22.

c6.16

⁷ A *Śruta-sthavira* means one conversant with *Thāṇa* and *Samavāya*. Cf. “ठाणंग-समवायधरेणं समणे णिग्गंथे सुयथेरे ”-*Thāṇa* (III, 2; s. 159).

c6.17

¹ [^1]: text of the note

c6.18

² [^2]: text of the note

c6.19

³ [^3]: text of the note

c6.20

⁴ [^4]: text of the note

c6.21

1 “इच्चेतस्स सुत्तपुरिसस्स जं सुतं अंगभागठितं तं अंगपविठ्ठं भणइ, जं पुण एतस्सेव सुत्तपुरिसस्स वइरेगे ठितं अंगबाहिरं ति भणति, अहवा गणहरकयमंगगतं जं कतं थेरेहिं बाहिरं तं च। नियतं अंगपविठ्ठं अणियसुतं बाहिरं भणितं॥”
- *Cuṇṇi* (p. 47) on *Nandi*. The 550th verse of *Visesāvassayabhāṣa* may be also referred to. It runs as under: “गणहरथेरकयं वा आएसा मुक्त्वागरणो वा। धुवचलविसेससो वा अंगांगेसु नाणत्तं॥ ५५०॥”

c6.22

2 For the pertinent portion see my Gujarātī work *Ārhata āgamonum avalokana* yane *Tattvarasikacandrikā* (Pt. I, p. 63).

c6.23

3 “वारत्रयं गणधरपृष्टेन सता भगवता तीर्थंकरेण यत् प्रोच्यते 'उप्पन्नेइ वा, विगमेइ वा धुवेइ वा' इति पदत्रयं तदनुसृत्य यन्त्रिष्पन्नं तदङ्गप्रविष्टं, यत् पुनर्गणधरप्रश्नव्यतिरेकेण शेषकृतप्रश्नपूर्वकं वा भगवतो मुक्तं व्याकरणं तदधिकृत्य यन्निष्पन्नं जम्बूप्रज्ञत्यादि, यच्च वा गणधरवत्स्येवोपजीव्य हब्धमावश्यकनियुत्त्यादि पूर्वस्थ-विरैस्तदनुरूपप्रविष्टं यदि वा यत् सर्वतीर्थकरतीर्थेष्वनियतं तदनुरूपप्रविष्टं, सर्वपक्षेषु द्वादशाङ्ग्यप्रविष्टं, शेषमनङ्गप्रविष्टं”

c6.24

4 Maladhārin Hemacandra, too, has practically said the same thing as can be seen from the following lines of his com. (p. 298) on *Visesāvassayabhāṣa*:- This finishes a discussion about *aṅga-paviṭṭha* and *anaṅga-paviṭṭha*. So we shall now deal with the divisions of the latter. They are: (i) *āvassaya* and (ii) *āvassaya-vaïritta*. Out of these, *āvassaya* has six sub-divisions viz, (i) *sāmāiya*, (ii) *caüvisatthava*, (iii) *vandaṇaya*, (iv) *paḍikkamaṇa*, (v) *kāüssagga* and (vi) *paccakkhāṇa*, whereas *āvassayavaïritta* has two viz. (i) *kāliya* and (ii) *ukkāliya*.¹ Before we mention the various works coming under the categories of *kāliya* and *ukkāliya*, we may present the results of this dichotomy in a tabular form as under:—

c6.25

b [^b]: text of the note

c6.26

¹ “से किं तं अंगबाहिरं? अंगबाहिरं दुविहं पण्णत्तं, तं जहा-आवस्सयं च आवस्सयवरित्तं च। से किं तं आवस्सयं? आवस्सयं छब्बिहं पण्णत्तं, तं जहा-सामाइयं चउवीसत्थवो वंदणं पडिक्कमणं काउस्सग्गो पच्चक्खाणं, सेत्तं आवस्सयं। से किं तं आवस्सयवरित्तं? आवस्सयवरित्तं दुविहं पण्णत्तं, तं जहा-कालिअं च उक्कालिअं च।”—*Nandi* (s. 44)

c6.27

[Figure: Suyanāṇa

c6.28

| . . . . .
| |

c6.29

Aṅga-paviṭṭha Anaṅga-paviṭṭha or Aṅga-bāhira

c6.30

| . . . . .
| |

c6.31

Avassaya Āvassaya-vaïritta

c6.32

| . . . . .
| |

c6.33

Kāliya Ukkāliya

c6.34

| | . . . . .
| | | | | |

c6.35

Sāmāiya Caüvisatthava Vandaṇaya Paḍikkamaṇa Kāüssagga Paccakkhāṇa]

c6.36

From this discussion, it will be seen that there are four principal divisions of the sacred canon of the Jainas viz. (1) *aṅga-paviṭṭha*, (2) *āvassaya*, (3) *kāliya* and (4) *ukkāliya*. Leaving aside the six sub-divisions of *āvassaya*, we may define *kāliya* and *ukkāliya* as under:—

c6.37

“वारत्रयं गणधरपृष्ठस्य तीर्थंकरस्य सम्बन्धी य आदेशः-प्रतिवचनमुत्पाद-व्यय-ध्रौव्यवाचकं पदत्रय-मित्यर्थः; तस्माद् यद् निष्पन्नं तदङ्गप्रविष्टं द्वादशाङ्गमेव, मुक्तं-मुत्कलं-अप्रश्नपूर्वंकं च यद् व्याकरणम्-अर्थप्रतिपादनं तस्माद् निष्पन्नमङ्गबाह्यमभिधीयते, तच्च आवश्यकदिकम्।”

c6.38

Here, instead of *tripadī* we have its synonym *padatraya*. Malayagiri Sūri, in his com. (p. 3ᵃ) on *Jīvābhigama* has used the phrase *mātṛkāpada-traya* as can be seen from the following line:

c6.39

“भगवान् हि वर्द्धमानस्वामी...एतन्मातृकापदत्रयमुक्तवान्-उप्पन्नेइ वा विगमेइ वा धुवेइ वा”

c6.40

That *śruta* which is studied-recited during the first and last *pauruṣīs*¹ of both day and night, is styled *kāliya-suya*, while that *śruta* which is studied-recited at all times except *kālavelā*, is designated as *ukkāliya-suya*.*²*

c6.41

¹ Malayagiri in his com. (p. 205ᵃ) on *Nandī* says: “ सर्वस्यापि वस्तुनो यदा स्वप्रमाणच्छाया जायते तदा पौरुषी भवति” Thus it means the period that elapses from sun-rise to the time when the shadow of an object is equal to its height. In short it practically comes to about 3 hours.

c6.42

² “तथ कालियं ज दिणरादीण पढमे (चरमे) पोरिसीसु पडिज्जइ । जं पुण कालवेलावज्जे पडिज्जइ तं उक्कालियं” So says the *Cuṇṇi* (p. 47) on *Nandī*. Akalaṅka in his *Tattvārtharājavārtika* (p. 54) observes: “स्वाध्यायकाले नियतकालं कालिकं । अनियतकालमुत्कालिकं”

c6.43

As already noted in the concluding lines (p. 12) of fn. 4 (p. 11), *kāliya-suya* is principal whereas *ukkāliya-suya* is subordinate. But, in *Nandī* etc., the works of the former class are mentioned after the enumeration of those of the latter class.

c6.44

Before proceeding further, we may take a note of the works coming under the classes of *kāliya-suya* and *ukkāliya-suya*. A list of these works is supplied by *Nandī*³ and *Pakkhiyasutta*⁴ as well;

c6.45

³ “उक्कालियं अणेगविहं पण्णत्तं, तं जहा-दसवेआलिअं कप्पियाकप्पियं चुल्लकप्पसुअं महाकप्पसुअं उववाइअं रायपसेणिअं जीवाभिगमो पण्णवणा पमायप्पमायं नंदी अणुओगदाराई देविंदत्थओ तंदुलवेआलिअं चंदाविज्जअं सूरपण्णत्ती पोरिसिमंडलं मंडलपवेसो विज्जाचरणविणिच्छओ गणिविज्जा णाणविभत्ती मरणविभत्ती आयतिलोही वीयरागसुअं - संलेहणासुअं विहारकप्पो चरणविही आउरपव्वक्खाणं महापव्वक्खाणं एवमाइ, से तं उक्कालिय । से किं तं कालिं? कालिं अणेगविहं पण्णत्तं, तं जहा-उत्तरज्झयणाई दसाओ कप्पो ववहारो निसीहं महानिसीहं इसिभासिआई जंबूदीवपण्णत्ती दीवसागरपण्णत्ती चंदपण्णत्ती खुड्डिआविमाणपविभत्ती महल्लिआविमाणपविभत्ती अंगचूलिआ वग्गचूलिआ विवाइचूलिआ अरुणोवाए वरु णोवाए गरुडोवाए धरणोवाए वेसमणोवाए देविंदोवाए उड्डाणसुए समुट्ठाणसुए नाग-परिआवणिआओ निरयावलिआओ कप्पिआओ कप्पवडिसिआओ पुप्फिआओ पुप्फचूलिआओ वण्हीदसाओ, एवमाइआं चउरासीई पइन्नगसहस्साई भगवओ अरहओ उसहसामिस्स आइतिययररस तहा संक्खिजाई पइन्नगसहस्साई मज्झिमगाणं जिणवराणं चोदस पइन्नगसहस्साणि भगवओ वद्धमाणसामिस्स, अहवा जस्सा जीसा उप्पत्तिआए वेणइआए कामिआए पारिणामिआए चउव्विहाए बुद्धीए उवेयभा तस्स तत्तिआई पइण्णगसहस्साई, पत्तेअबुद्धा वि तत्तिआ चेव, सेत्तं कालिं. सेत्तं आवस्सयवइरित्तं, से तं अणंगपविठ्ठं । (सू० ४४)”

c6.46

⁴ “नमो तेसिं खमासमणाणं जेहिं इमं वाइयं अङ्गाबाहिं उक्कालियं भगवन्तं तं जहा-दसवेआलिअं कप्पियाकप्पियं चुल्ल कप्पसुअं महाकप्पसुअं ओवाइअं रायपसेणइअं जीवाभिगमो पण्णवणा नन्दी अणु-ओगदाराई देविंदत्थओ तन्दुलवेआलिअं चन्दाविज्जअं पोरिसिमण्डलं मण्डलपवेसो गणिविज्जा

c6.47

but they differ in some respects. In order that this may be realized, I give below the names of works forming a group known as *kāliya-suya* as given in *Nandī* (s. 44):--

c6.48

(1) Uttarajjhayaṇa¹, (2) Dasā², (3) Kappa, (4) Vavahāra, (5) Nisīha, (6) Mahānisīha, (7) Isibhāsia³, (8) Jambuddīvapaṇṇatti, (9) Dīvasāgarapaṇṇatti, (10) Candapaṇṇatti, (11) Khuḍḍiyā-Vimā-ṇapavibhatti, (12) Mahallia-Vimāṇapavibhatti, (13) Aṅgacūliyā, (14) Vaggacūliyā, (15) Vivāhacūliyā, (16) Aruṇovavāya, (17) Varuṇovavāya, (18) Garulovavāya, (19) Dharaṇovavāya, (20) Vesamaṇovavāya, (21) Velandharovavāya, (22) Devindovavāya, (23) Uṭṭhāṇasuya, (24) Samuṭṭhāṇasuya, (25) Nāgapariyāvaṇiā⁴, (26) Nirayāvaliyā⁵, (27) Kappiyā⁶, (28) Kappavaḍiṃsiyā⁷, (29) Pupphiyā⁸, (30) Pupphacūliyā⁹ and (31) Vaṇhidāsā.¹⁰

c6.49

On comparing these names with those given in *Pakkhiyasutta* (p. 66ᵃ and p. 66ᵇ), we find:

c6.50

(1) The following 7 additional works are mentioned there:--
(a) *Sūrapaṇṇatti*, (b) *Vaṇhiya*¹¹, (c) *Āsīvisabhāvaṇā*¹², (d) *Diṭṭhivisabhāvaṇā*¹³, (e) *Cāraṇabhāvaṇā*¹⁴, (f) *Mahāsumiṇabhāvaṇā*¹⁵ and (g) *Teyagaṇisagga*¹⁶.

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(2) There is no mention of *Dharaṇovavāya*.

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(3) In all, there are 37 works noted under the group known as *kāliya-suya*.

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Though in the printed edition we have *Vaṇhia* and *Vaṇhidāsā*, it is doubtful, if there is really any work like *Vaṇhia*; for, Yaśodeva Sūri while commenting upon *Pakkhiyasutta* takes no notice of it.

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विआचरणविणिट्ठओ झाणविभत्ती मरणविभत्ती आयविसेही संलेहणासुयं वीयरागसयं विहारकप्पो चरणविहि आउरपक्खाणं महापच्चक्खाणं।” (p. 61)

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“णमो तेर्सिं खमासमणाणं जेहिं इमे वाइयं अङ्गबाहिरं कालियं भगवंतं तं जहा-उत्तरज्झयणाई दसाओ कप्पो ववहारो इसिभासियाई निसीहं महानिसीहं जंबुदीवपण्णत्ती सुरपण्णत्ती चन्दपण्णत्ती दीवसागर-पण्णत्ती खुड्डियाविमाणपविभत्ती महल्लियाविमाणपविभत्ती अङ्गचूलियाए वग्गचूलियाए विवाहमूलियाए अरुणेाववाए वरुणेाववाए गरुलेाववाए वेसमणेाववाए वेलन्धरोववाए देविन्दोववाए उट्ठाणसुए समुट्ठाणसुए नागपरियावणियाणं निरयावलियाणं कप्पियाणं कप्पवडिंसयाणं (p. 66ᵃ) पुप्फियाणं पुप्फचूलियाणं वण्हिआणं वण्हिदसाणं आसीविसभावनाणं दिट्ठिविसभावनाणं चारण-भावनाणं महासुमिणभावनाणं तेयगणिस्सग्गाणं” (p. 66ᵇ)

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1-16 All these names are mentioned in plural.

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As regards the works coming under the group known as *ukkāliya-suya*, *Nandī* (s. 44) mentions the following:—

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(1) Dasaveyāliya, (2) Kappiyākappiya, (3) Culla-Kappasuya, (4) Mahā-Kappasuya, (5) Uvavāiya, (6) Rāyapaseniya, (7) Jivabhi-gama, (8) Paṇṇavaṇā, (9) Mahāpaṇṇavaṇā, (10) Pamāyappamāya, (11) Nandi, (12) Aṇuogadāra¹, (13) Devindatthai, (14) Taṇḍulaveyā-liya, (15) Caṇḍāvijjhaya, (16) Sūrapaṇṇatti, (17) Porisimaṇḍala, (18) Maṇḍalapavesa, (19) Vijjācaraṇaviṇicchaya, (20) Gaṇivijjā, (21) Jhāṇavibhatti, (22) Maraṇavibhatti, (23) Āyavisohi, (24) Viyārāga-suya, (25) Saṃlehaṇāsuya, (26) Vihārakappa, (27) Caraṇavihi, (28) Āurapaccakkhāṇa and (29) Mahāpaccakkhāṇa.

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¹ This name occurs in plural.

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This list differs from the one given in *Pakkhiyasutta* (p 61b) in the following respects:—

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(1) There is no mention of *Sūrapaṇṇatti* there.

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(2) In all, there are 28 works, all of which, of course, tally with those mentioned in *Nandī*.

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From this it follows that according to *Nandī*, *Sūrapaṇṇatti* belongs to the class known as *ukkāliya-suya*, whereas according to *Pakkhiyasutta*, it belongs to the class known as *kāliya-suya*.

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I may note *en passant* that some mention 32 works as belonging to *kāliya-suya*. Out of them 29 works are the same as noted in *Nandī*, and the additional ones are as under:—

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(1) Nirayavisohi, (2) Maraṇavisohi, and (3) Āyavibhatti.

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Further, there are several works which come under the class of *kāliya-suya*. They are not only anonymous but we have no idea about them except that they are *Paiṇṇagas*.

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It may be here noted that none of the 12 Aṅgas is included in any of the two groups viz. *kāliya-suya* and *ukkāliya-suya*. So there arise two questions as under:—

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(1) Why are the 1st 11 Aṅgas referred to as *kālika-śruta* by Abhayadeva Sūri in his com. (p. 792b) on *Viāhapaṇṇatti* (XX, 8; s. 677) and by Hemacandra² Sūri in his com. (p. 931) on *Visesāvassayabhāsa* (v. 2294)?

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² For the pertinent portion see *Tattvarasikacandrikā* (pt. I, p. 68).

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(2) How is it that the *Cuṇṇi* (p. 47)¹ of *Nandī* (s. 44) and Malayagiri Sūri's com. (p. 203ᵃ)² on this very *Nandī*, refer to *Āyāra* etc., as works belonging to the *kāliya-suya* group?

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¹ “तं च प्रायसो आचारादि कालियसुतं।” 2 “तच्च प्राय आचारादि कालिकश्रुतम्।” 3 This is what the *Cuṇṇi* (p. 2) on *Dasaveyāliya* says. The pertinent line is: “चरणकरणानुयोगो णाम कालियसुयं” 4 These represent a non-idolatrous (*amūrtipūjaka*) section of the *Śvetāmbaras* which originated in *Vikrama Saṃvat* 1530. It is said that a subsection known as *Terāpanthis* arose from this section in *Saṃvat* 1816. 5 Cf. the lines reproduced from the com. on *Anuogaddāra* on p. 29.

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The answer appears to be that the word *kāliya-suya* is here used in the 2nd sense out of 3: (i) in contrast with the word *ukkāliya*, (ii) etymologically and (iii) as a synonym of *caraṇa-karaṇānuyoga*³. The 2nd sense conveys that while studying the 11 *Aṅgas*-the entire *śruta*, *kāla* (time) is taken into account, and consequently each of the works so studied is called *kāliya*.

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This finishes the discussion about one type of classifications of the *Jaina* scriptures; but there remains another to be attended to, though this is not probably as old as the former one. It is however more popular than the former. According to it the scriptures are divided into 6 groups viz. (1) *Aṅga*, (2) *Uvaṅga*, (3) *Cheyasutta*, (4) *Mūlasutta*, (5) *Paiṇṇaga* and (6) *Cūliyāsutta*.

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Before we deal with these groups, we may note that it is only the *mūrtipūjaka Śvetāmbaras* who use all these six designations; for, the *Sthānakavāsins*⁴ seem to use only first four, while the *Digambaras*, only the 1st and the 5th.

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*Aṅga*—*Aṅga* is a word common to both the Prākṛta and Samskṛta languages. It is a term to be met with in the *Vaidika* literature wherein it signifies the six auxiliary sciences (*helpful* in the study of the *Vedas*) viz. (1) *Śikṣā* (phonetics), (2) *Chandas* (prosody), (3) *Veyyākaraṇa* (grammar), (4) *Nirukta* (philology), (5) *Kalpa* (ritualism) and (6) *Jyotis* (astronomy). In the *Bauddha* literature, too, we come across this word. For instance, in the *Majjhimanikāya* 22 (I, p. 133) and in several passages in the *Aṅguttaranikāya*, there is mention of a division of the Canon into 9 *Aṅgas* viz. (1) *Sutta* (prose sermons), (2) *Geyya* (sermons in a mixture of prose and verse), (3) *Veyyākaraṇa* (explanations, commentaries), (4) *Gāthā* (stanzas), (5) *Udāna* (pithy sayings), (6) *Itivuttaka* (short speeches beginning with the words 'Thus spake the Buddha'), (7) *Jātaka* (stories of the former births of Buddha), (8) *Abbhutadhamma* (reports of miracles) and (9) *Vedalla* (teachings in the form of questions and answers). This is what is suggested by the late Prof. Winternitz in his work entitled *A History of Indian Literature* (vol. II, p. 10). He there adds:

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"This division does not allude to a canon complete in itself, or to definite books, but is only meant to classify the various types of Buddhist texts according to their form and contents."

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As already noted, in the *Jaina* literature, too, we find this word.¹ Herein, it stands for a limb of the *śruta-puruṣa*, there being such 12 limbs, in all.

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¹ For instance see p. 21 and the following line from *Vivāgasuya* (I): "दसम्स अङ्गस्स पण्हावागरणं अयमट्ठे पण्णत्ते, एक्कारसमस्स णं भंते ! अङ्गस्स विवागसुयस्स"

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Under these circumstances, it is difficult to say as to which school first used this term '*Aṅga*' and as to which school subsequently borrowed it. Prof. M. V. Patwardhan, however remarks:

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"The Śvetāmbara Jains have also borrowed the term Aṅga from their Brahmanical opponents, to denote the first twelve principal works of their canon, while the Digambara Jains have also borrowed the term Veda from the same source, to denote the principal divisions of their sacred literature."²

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² See *The Daśavaikālikasūtra: A study* (pp. 19-20).

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It hardly remains to be added that the canonical texts that go by the name of 12 *Aṅgas* form the very first and fundamental group out of six, and that all the 12 *Aṅgas* are mentioned in *Samavāya* (s. 1³ and 136⁴), *Nandī* (s. 45⁵), *Aṇuogaddāra* (s. 42⁶), *Pakkhiyasutta*⁷ (p. 70ᵃ), the *Bhāṣya* (p.10⁸) on *Tattvārtha* (I, 21) etc.

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³ "आयारे १ सूयगडे २ ठाणे ३ समवाए ४ विवाहमपण्णत्ती ५ नायाधम्मकहाओ ६ उवासगदसाओ ७ अंतगडदसाओ ८ अणुत्तरोववाइयदसाओ ९ पण्हावागरणं १० विवागसुए ११ दिट्ठिवाए १२"

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⁴ There is the same passage as noted above, except that for the 9th and the 10th works we have: "अणुत्तरोववाइयदसाओ ९ पण्हावागरणं."

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⁵ "आयारो १ सूयगडो २ ठाणं ३ समवाओ ४ विवाहमपण्णत्ती ५ नायाधम्मकहाओ ६ उवासगदसाओ ७ अंतगडदसाओ ८ अणुत्तरोववाइयदसाओ ९ पण्हावागरणं १० विवागसुअं ११ दिट्ठिवाओ"

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⁶ We have the same passage here *ad verbatim* as in *Nandī* (s. 45).

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⁷ Here the passage differs from that in *Nandī* only regarding the 10th *Aṅga*; for, here we have पण्हावागरणं instead of पण्हावागरणं.

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⁸ "आचारः, सूत्रकृतं, स्थानं, समवायः, व्याख्याप्रज्ञप्तिः, ज्ञातधर्मकथाः, उपासकाध्ययनदशाः, अन्तकृदशाः, अनुत्तरोपपातिकदशाः, प्रश्नव्याकरणं, विपाकसूत्रं, दृष्टिविाद इति।"

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As regards the date of the word *Aṅga*, it may be said that it is as old as the composition of the *Aṅgas*; for, this word occurs in *Vivāgasuya* (1) etc., and the word *Duvālasaṅga* in *Samavāya* etc.

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*Uvaṅga*— This word has *Upāṅga* for its *Saṃskṛta* equivalent. But it seems that neither *Uvaṅga* nor *Upāṅga* is used by the *Bauddhas* to indicate any work or works of their school. On the other hand the *Vaidikas* have used the word *Upāṅga* for the following four works (rather branches) associated with the six *Vedāṅgas*:—

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(1) *Purāṇa*, (2) *Nyāya*, (3) *Mīmāṃsā* and (4) *Dharmaśāstra*.

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That there are *Aṅgas* and *Upāṅgas* for the *Vedas* is corroborated by *Nandī* (s. 42) and *Aṇuogaddāra* (s. 41). Besides Hemacandra Sūri, too, in his com. (p.36ᵇ) on *Aṇuogaddāra* says:

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"चत्वारश्च वेदाः सामवेद-ऋग्वेद-यजुर्वेद-अथर्ववेदलक्षणाः साङ्गोपाङ्गाः; तत्राङ्गानि शिक्षा-कल्प-व्याकरण-छन्दो-निरुक्त-ज्योतिष्कायनलक्षणानि षट्; उपाङ्गानि तद्ब्याख्यानरूपाणि तैः सह वर्तन्ते इति साङ्गोपाङ्गाः।"

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Just as the *Vaidikas* have four *Upāṅgas*, so have the *Jainas* 12. Prof. W. Schubring in his *Worte Mahāvīras* (p. 8) says that there were originally only five *Upāṅgas*.¹ Up till now I have not come across any source earlier than *Suhabohasāmāyārī* (*Aṇuṭṭhā-ṇavihi*), a work of the 12th century of the *Vikrama* era which specifies the number of the *Uvaṅgas* as 12 and which gives their names. It is composed by Sricandra Sūri, pupil of Dhaneśvara Sūri. Therein, on pp. 31ᵇ-32ᵃ we have:—

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¹ See *A His. of Ind. Lit.* (p. 435, fn. 3).

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"इवाणि उवंगा-आयारे उवाइयं उवंगं १ सयगडे रायपसेणइयं २ ठाणे जीवाभि-गमो ३ समवाए पण्णवणा ४ भगवईए सूरपण्णत्ती ५ नायाणं जंबुद्दीवपण्णत्ती ६ उवा-सगदसाणं चंदपण्णत्ती ७ तिहिं तिहिं आयंबिलेहिं एकेकं उवंगं वच्छ, नवरं तओ पण्णत्तीओ कालियाओ संघटं च कीरइ, सेसाण पंचण्हमंगाणं मयंतरेण निरावलियासुयखंधो उवंगं, तत्थ पंच वग्गा निरयावलियाउ कप्पवडेंसियाउ पुप्फियाउ पुप्फचूलियाउ वण्हीदसाउ"².

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² The late Vijayadāna Sūri (born in *Saṃvat* 1924) in his work *Vividha-praśnottara* (p. 159) has quoted a portion from some *sāmācārī* which he says is composed by a *prāāna Ācārya*. This portion gives us the same information about the association of the *Uvaṅgas* with the *Aṅgas* as we have seen in this work. It runs as under:

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From this we get the names of the 12 Uvaṅgas. They are also suggested in the following verse (p. 34b) of this very work:—

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“उ० रा. जी. पण्णवणा सू० जं० चं० नि० क० पु० पु० वहिदसनामा।
आयाराइउवंगा नायव्वा आणुपव्वीए ॥”¹

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Viyārasāra (also called Viyāralesa) of Pradyumna Sūri, too, furnishes us with the Prākṛta names of the 12 Uvaṅgas. The pertinent verses are as under:—

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“ओघइ रायपसेणीय जीवाभिगमो तहेव पण्णवणा।
चंदस्स य सूरस्स य जंबुदीवस्स पण्णत्ती ॥ ३४७ ॥
निरयावलिया कप्पिय पुप्फिय तह पुप्फचूलिओवंगं।
वण्हिद्सा दीवसागरपण्णत्ती मयविसेसेण ॥ ३४८ ॥”

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From this we learn that at least in the time of this Pradyumna Sūri who flourished in the 14th century of the Vikrama era, a difference of opinion had arisen as to which work was to be considered as the 12th Uvaṅga. Further, in this connection it may be added that Pradyumna Sūri differs from Śricandra Sūri and Jinaprabha Sūri as well; for, he mentions Candapaṇṇatti as the 5th Uvaṅga, whereas the other two Sūris mention Sūrapaṇṇatti as the 5th Uvaṅga, and similar is the case with the 6th and the 7th Uvaṅgas. Yaśodeva Sūri, strikes altogether a different note; for,

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“आयरे ओववाइयं १ सूयगडे रायपसेणियं २ ठाणे जीवाभिगमो ३ समवाए पण्णवणा ४
एए उकालिया भगवईए सूरपण्णत्ती ५ नायाधम्मकहाणं जंबुदीवपण्णत्ती ६ उवासगदसाणं चंदपण्णत्ती ७
एए कालिया सव्वे वि अ उदेससमुदेसभणुनत्थं आयंबिलतिगेण वंचंति । अन्नेसिं पुण पन्नवणवज्ज
तजोगमज्झे आयंबिलतिगपुरेण तित्रि वि वच्चंति । अंतगडदसायाणं पंचम्हंगाणं निरयावलिसुयक्खंध
उवंगं, तंमि पंच वग्गा १ कप्पिआभो, २ कप्पवडिसयाओ ३ पुप्फिआभो, ४ पुप्फचूलियाओ एण्सु
दस दस अज्झयणा वन्हिदसासु बारस एवं दिण ५ सुभक्खलंघे दिण २ सव्वे वि दिण ७।”

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¹ Practically this very verse with a slight difference is found in Vidhiprapā of Jinaprabha Sūri. None of these verses, however, gives us the complete titles of all the 12 Uvaṅgas. At best we know therefrom only two titles viz. Paṇṇavaṇā and Vaṇhidasā in full, and the rest are indicated by their initial letters. Jinaprabha Sūri’s Siddhāntāgamastava (v. 21-31) supplies us with the Saṃskṛta names of these 12 Uvaṅgas as under:

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(1) Upapātika, (2) Rājapraśnīya, (3) Jīvābhigamādhyayana, (4) Prajñāpanā, (5) Jambūdvīpaprajñapti, (6) Candraprajñapti, (7) Sūryaprajñapti, (8) Nirayāvalikā, (9) Kalpāvatamsikā, (10) Puṣpikā, (11) Puṣpacūlikā and (12) Vṛṣṇidaśā.

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in his com. (p. 63b) on *Pakkhiyasutta*, he says that *Prajñāpanā* and *Brhatprajñapanā* are two *Upāṅgas* for *Samavāya*.¹ This is rather strange; for, I have not come across any authority who mentions more than one *Uvaṅga* for any one of the *Aṅgas*. Usually we find references wherein only one *Uvaṅga* is mentioned for every *Aṅga*.² It appears that Hiravijaya Sūri has made an attempt to reconcile this difference³ by saying that *Prajñāpanā* and *Mahāprajñapanā* are not two different works.⁴ This fails to satisfy me. But at the same time, I am not in a position to explain this situation. Will any veteran scholar of Jainism be therefore pleased to do so?

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¹ “तथा ‘पण्णवण त्ति’ जीवादीनां प्रज्ञापन प्रज्ञापना। बृहत्तरा महाप्रज्ञापना। एते च समवायाङ्गस्योपाङ्गे इति।”

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² It seems that the following verse of *Abhidhānacintāmaṇi* (kāṇḍa II), suggests that only the 1st 11 *Aṅgas* had each an *Uvaṅga*:

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³ In *Prameyaratnamañjūṣā* (p. 2a), its author Śānticandra has made the following observation after he has pointed out as to which *Uvaṅga* belongs to what *Aṅga* (this is just in accordance with *Suhabohasāmāyāri*):

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⁴ This is what I infer from fn. 1 (p. 1b) to *Prameyaratnamañjūṣā* where the following line occurs:

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We shall now examine the exegetical literature of the 12 *Uvaṅgas* if that can throw any light regarding their number and their relation with the corresponding *Aṅgas*. The earliest com. on *Ovavaiya*⁵, available at present, is composed by Abhayadeva Sūri, the *navāṅgavṛttikāra*.⁶ Therein he simply says that this is the *Uvaṅga* of *Āyāra*,⁷ but does not mention its number. The same

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⁵ Some name this work as *Uvavāiya*.

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⁶ This title is justifiable since he has commented upon *Aṅgas* 3 to 11 as the earlier commentaries on these *Aṅgas* were lost by his time. In *Saṃvat* 1120 he commented upon the 3rd, 4th and 6th *Aṅgas*, and in 1128 on the 5th.

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⁷ “इदं चोपाङ्गं वर्तते, आचाराङ्गस्य......समीपभावेनेदमुपाङ्गम्” (p. 1a).

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“इत्येकादश सोपाङ्गान्यङ्गानि द्वादशं पुनः। दृष्टिवादो द्वादशाङ्गी स्याद् गणिपिटकाह्वया ॥ १५९ ॥”

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From its com. (p. 101) we can infer that *Aupapātiku* is the 1st *Uvaṅga*.

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“अत्र च उपाङ्गमे सामाचार्यादौ कश्चिद् भेदोप्यस्ति”

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“पाक्षिकवृत्तौ महाप्रज्ञापनाऽपि परमेकार्यताद्वयोः (हीर:०)”

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It may be noted that in fn. 2, on this very page it is said: “प्रकीर्णकरूपेति स्थानाङ्गे (हीर०).” This 2nd fn. is *in connection with Candraprajñapti*.

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is the case with Malayagiri Sūri¹ who has commented upon Uvaṅgas 2 to 7 viz. Rāyapaseniya², Jīvābhigama³, Paṇṇavaṇā⁴, Sūrapaṇṇatti⁵, Candapaṇṇatti⁶ and Jambuddīvapaṇṇatti. In his com. on the 3rd Uvaṅga, he refers to an earlier com.,⁷ but he has not mentioned the commentator. So this does not help us. His com. on the 7th Uvaṅga was lost at least by the time Prameyaratnamañjūṣā was composed⁸ in Saṃvat 1661. So this also does not improve the situation.

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Śrīcandra Sūri has commented upon Uvaṅgas 8 to 12, in Saṃvat 1228. But he is silent so far as the number of the Uvaṅgas is concerned. So it now remains to be seen as to what Haribhadra Sūri⁹, well-known as the dharmasūnu of Yākinī Mahattarā has said in his com. on Paṇṇavaṇā, the 4th Uvaṅga. It exists in a Ms. form.¹⁰ On going through the first few folios of one of its Mss., I came across the following line:—

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“तच्चाहोपाङ्गप्रकीर्णकाथनेकमेदिमदं...अपवर्गाहमिति कृत्वा तवेकदेशभूतप्रज्ञापनाख्योपाङ्गप्रदेशानुयोगः प्रारभ्यते।”

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This only informs us that Paṇṇavaṇā is an Uvaṅga; but it throws no further light on this problem.

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1 He was a contemporary of Kumārapāla; for, in some of his works he has said कुमारपालराज्ये and in his grammar he has said: “अरुणत् कुमारपालोऽरातीन.” 2 “कस्यास्येवमुपाङ्गम् ? उच्यते सूत्रकृताङ्गस्य” (p. 1ᵃ). 3 “तृतीयाङ्गस्य स्थाननाम्नो.....जीवाजीवाभिगमनामकमुपाङ्गं पूर्वटीकाकृताऽतिगम्भीरमल्पाक्षरैर्व्याख्यातम्” (p. 1ᵇ). 4 “प्रज्ञापनेति कः शब्दार्थः ?.....इयं च समवायाङ्गस्य चतुर्थाङ्गस्योपाङ्गम्” (p. 2ᵃ and p. 2ᵇ). 5 It seems, nowhere in the com., it is said that it is an Uvaṅga, much less that it is an Uvaṅga of such and such an Aṅga. 6 The com. on this work is in a Ms. form and is not available to me at present. 7 See the ending portion of fn. 3. 8 “उपाङ्गानां च मध्ये प्रथममुपाङ्गं श्रीअभयदेवसूरिभिर्विवृतं, राजप्रश्नीयादीनि षट् श्रीमलयगिरिपादैर्विवृतानि, पत्रोपाङ्गमयी निरयावलिका च श्रीचन्द्र[प्रभ]सूरिभिर्विवृता, तत्र प्रस्तुतोपाङ्गस्य वृत्तिः श्रीमलयगिरि-कृताऽपि सम्प्रति कालदोषेण व्यवच्छिन्ना” 9 According to Gāthāsahasrī composed in Saṃvat 1630, he died in Saṃvat 585. Another tradition which can be traced till the 13th century gives 529 A. D. as the date. But several modern scholars believe that he lived from A. D. 700 to 770 or so. 10 For a Ms. see D. C. J. M. (vol. XVII, pt. I, pp. 203-204).

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Turning to Siddhasena¹ Gaṇi's com. on *Tattvārtha* (I, 21) and its *Bhāṣya* (p. 94), we come across the following line:— “उपाङ्गानि ²राजप्रसेनीयौपपातिकादीनि”

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¹ He flourished sometime between the 6th and the 9th centuries. Probably he is an author of the com. on *Ayāra*-the com. lost by the time Śīlāṅka commented upon it, and he is the very one designated as *Gandhahastin*.

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² This name *Rājaprasenakiya* is rather unique, and the same is the case with the name *Rājaprasenajit* occurring in *Devendranarakendraprakaraṇa* composed by Municandra Sūri, the *guru* of Vādin Deva Sūri; for, usually, in Saṃskṛta we come across the name *Rājapraśnīya*. It may however be added that the Saṃskṛta equivalent of *Rāyapasenaiya*, a name occurring in some of the Mss. of *Nandī* may be *Rājaprasenakiya*.

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This very line occurs in Haribhadra Sūri's com. (p. 76ᵇ) on *Tattvārtha* (I, 21) and its *Bhāṣya*.

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From this it follows that these two commentators look upon the 2nd and 1st *Uvaṅgas* as *Upāṅgas* and include some more works in the same group; but unfortunately we do not know as to what they are. One more point worth noting in this connection is that the order of the 1st two *Uvaṅgas* as mentioned by both of these commentators of *Tattvārtha*, differs from that noted before. Can we therefore infer that here the order is immaterial and enumeration, the main object? Or is it that in the time of these commentators, *Rājaprasenakiya* was looked upon as the 1st *Uvaṅga* and *Aupapātika* as the 2nd, and subsequently³ the order was reversed? I am not in a position to give a final answer to these questions at present. So leaving them aside I may note that at least by the time the *Bhāṣya* on *Tattvārtha* was composed, a certain class of works was no doubt designated as *Upāṅga*,⁴ and the same was the case at least by the time when *Nirayāvalisuyakkhandha* was composed.⁵

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³ Hemacandra considers *Aupapātika* as the 1st. This is what can be inferred from his com. (p. 104) on *Abhidhānacintāmaṇi* (II, 159). There he says:

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⁴ “तस्य महाविषयत्वात् तांस्तानर्थानधिकृत्य प्रकरणमाप्यपेक्षमज्ञोपाङ्गनातावम्......अन्यथा अनिबद्ध-मङ्गोपाङ्गशः समुद्रप्रतरणवत् दुरध्यवसानं स्यात्”—*Bhāṣya* (p. 94) on *Tattvārtha*

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⁵ “उवंगाणं भंते ! समणेणं, जाव संपत्तेणं के अट्टे पण्णत्ते ? ॥ ३ ॥ एवं खलु जंबू ! समणेणं एवं उवंगाणं पंच वग्गा पण्णत्ता, तं जहा—निरयावलियाओ १ कप्पवडेंसियाओ २ पुप्फियाओ ३ पुप्फचूलियाओ ४ वण्हिदसाओ ५” (pp. 3-4)

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“इत्येकादश प्रवचनपुरुषस्य अङ्गानीवाङ्गानि सहोपाङ्गैः औपपातिकादिभिर्वर्तन्ते सोपाङ्गानि ”

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Did all these 5 *vaggas* form one text originally, and were they separately counted subsequently?

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Before I deal with the 3rd group viz. Cheyasutta, I think, I should recapitulate the results arrived at, during this investigation about the names and the number of the Uvaṅgas. They are:—

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(1) There is no mention of the group Uvaṅga in any of the Aṅgas.

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(2) This word is not found in any canonical work earlier than Nirayāvalisuyakkhandha.

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(3) Its Saṃskṛta equivalent Upāṅga is met with in the Bhāṣya on Tattvārtha, and in no other Saṃskṛta Jaina work prior to it, so far as I know.

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(4) Only 5 Uvaṅgas are mentioned in Nirayāvalisuyakkhandha and 2 in the Bhāṣyānusāriṇī ṭīkās of Tattvārtha, though more are alluded to, in these ṭīkās.

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(5) The earliest work to mention all the 12 Uvaṅgas is Suhabohasāmāyārī.

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(6) Viyārasāra is perhaps the earliest work to note that some look upon Dīvasāgarapaṇṇatti as the 12th Uvaṅga instead of Vaṇhidasā.

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(7) It appears that none except Yaśodeva Sūri mentions more than one Uvaṅga for any one of the Aṅgas, and he, too, does so in the case of the 4th Aṅga only.

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(8) The usual list of the 12 Uvaṅgas is: (i) Ovavāiya, (ii) Rāyapaseṇaiya, (iii) Jīvābhigama, (iv) Paṇṇavaṇā, (v) Sūrapaṇṇatti, (vi) Jambuddīvapaṇṇatti, (vii) Caṇḍapaṇṇatti, (viii) Nirayāvaliyā, (ix) Kappavaḍiṃsiyā, (x) Pupphiyā, (xi) Pupphacūliyā and (xii) Vaṇhidasā.

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(9) Out of these, the 4th was regarded as Uvaṅga as early as the date of its com. composed by Haribhadra Sūri.

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(10) Suhabohasāmāyārī is perhaps the very first work to mention the 12 Aṅgas to which the 12 Uvaṅgas belong.

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(11) Abhayadeva Sūri has noted that the 1st Uvaṅga belongs to the 1st Aṅga. Malayagiri Sūri has similarly mentioned that the 2nd, 3rd and 4th Uvaṅgas are respectively associated with Aṅgas 2 to 4.¹

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¹ Malayagiri Sūri has referred to a Cuṇṇi on Jīvābhigama, in his com. (p. 73ᵃ) on Rāyapasenaīya (s. 29). So it remains to be ascertained if any association of this Uvaṅga with any Aṅga is specified therein.

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(12) We come across the names of certain works in Nandī (s. 44) which tally with those of all the 12 (or 13) Uvaṅgas. If these works are identical, these Uvaṅgas are at least as old as the Nandī. From fn. 3, p. 17 it may be inferred that some of them, if not all, are not later than Saṃvat 114, the year in which Vajrasvāmin died.

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(13) In Nandī, the names of the Uvaṅgas 1 to 5 are found included in the kāliya-suya group whereas the names of the rest, in the ukkāliya-suya group.

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(14) Only the name of the author of the 4th Uvaṅga is recorded whereas the rest of the Uvaṅgas are anonymous.

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(15) The 12 Uvaṅgas are not arranged according to their dates of composition; for, otherwise the 5th Uvaṅga would have been assigned a place prior to the 4th on the ground that it was commented upon by Bhadrabāhusvāmin about 200 years before Ārya Śyāma Sūri composed the 4th Uvaṅga; for, this Sūri is said to have been living in Vīra Saṃvat 376 or 386. Consequently the underlying principle adopted in fixing the order of the Uvaṅgas seems to be based upon the consideration of their associations (real or assumed) with the 12 Aṅgas viz. Āyāra etc.

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(16) The Uvaṅgas are subsidiary to the Aṅgas; but on that account they are not their glosses or explanations but they rather develop some point or points referred to in the Aṅgas.

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Cheyasutta—This word or its variant Chedasutta is a term which is to be found only in the Jaina canon; for, it seems that neither the Vaidikas nor the Bauddhas have adopted it, to denote any class of their sacred or secular works. Chedasūtra is its Saṃskṛta equivalent. It does not seem to have been defined anywhere. So its meaning has become more or less a matter of conjecture. Prof.

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Schubring (*Kalpasūtra*, p. 8 and *Orientalistische Literaturzeitung*, 1924, 484) assumes that the expressions *Cheda-sūtra* and *Mūla-sūtra* are derived from *Cheda* and *Mūla*, two kinds of penances¹ mentioned in Jainism.² It may be added that the *Mūlasūtra*, at least in their present form seem to have nothing to do with penances. *Cheda* means 'cut', and consequently *Chedasūtra* may be construed as a treatise which prescribes cuts in seniority (*dikṣā-paryāya*) in the case of the *Jaina* clergy on their violating any rules of their order.³

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¹ In all there are 10 types of penances. See *Jiyakappa* (v. 4).

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² See *A His. of Ind. Lit.* (vol. II, p. 461, fn. 4).

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³ Prof. W. Schubring has expressed this very view in his introduction (p. III) to "*Dasaveyāliya Sutta*". For, there he has said: "another group of texts which are intended to lay down rules of monkish life and to fix the course of procedure in case of transgression, is called *Cheyasutta* after the छेय (छेद), a punishment which consists in "shortening" the seniority of the culprit, thus degrading him in rank."

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This is one of the conjectures. The other and more plausible conjecture I may make, is based upon the following verse of *Pañcakappabhāsa* quoted in *Abhidhānarājendra* (vol. III, p. 1361):—

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"परिणाम अपरिणामा अइपरिणामा य तिविहा पुरिसा तु । णाउं छेयसुत्तं परिणामणे होंति दायव्वं ॥"

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From this it follows that a class of works which can be taught to the *pariṇata* pupils only, and not to the other two types of pupils viz. *apariṇata*⁴ and *atipariṇata*⁵, is designated as *Chedasutta*.

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⁴ Undeveloped; not properly developed in intelligence etc.

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⁵ Overdeveloped; hyperlogical.

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These are the two conjectures I may note at present. So I shall now refer to the oldest source where the word *Cheyasutta*⁶ or its variant *Chedasutta* is to be met with. The former word occurs in the *Āvassayanijjutti*, the pertinent verse being as under:—

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⁶ The word *Cheyasuya* occurs in *Jiyakappacuṇṇi* (v. 9) of Siddhasena Sūri. The verse in question is as under:

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"जं च महाकप्पसुअं जाणि अ सेसाणि छेयसुत्ताणि ।
चरणकरणणओग त्ति कालिभत्थे उवगयाणि ॥ ७७७ ॥"⁷

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⁷ This verse is incorporated as v. 2295 in *Visesāvassayabhāsa*.

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"जेण य छेयसुयत्था आवत्तीदाणविरयणा जत्तेणं । पुरिसविसेसेण फुडा निज्जद्धा जीयदाणकप्पम्मि विही ॥९॥"

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The latter word occurs in *Pañcakappabhāsa*.¹

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¹ In *Visehacuṇṇi* (XVIII, fol. 469), we come across this word in the following lines quoted by Muni Kalyāṇavijaya, in his article “आपणां प्राभृतो” published in *Jaina Yuga* (I, 3, p. 87):— “णिसिहिमादियस्स छेदसुत्तंस जो अत्थो आगत्तो सुत्तं वा मोक्लाणि वा पच्छित्तविहाणाणि मंताणि वा जोणिपाहुडं वा गाहेतो अण्णत्थागाहेति”

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Though the word *‘Cheyasutta’* thus occurs as early as the date of *Āvassayanijjutti*, there is no mention about the number of *Cheyasuttas* till we come to a very very late date. The earliest source which I remember at present, and which mentions the number and names of *Cheyasuttas* is Bhāvaprabha Sūri’s com. (p. 94) on his own work *Jainadharmavastotra* (v. 30). There this Sūri who attained this status in *Saṃvat* 1772 says: “अथ निशीथ १ महा-निशीथ २ व्यवहार ३ दशाश्रुतस्कन्ध ४ बृहत्कल्प ५ जीतकल्प ६ इति षट् छेदग्रन्थाः।”

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On this very page he has quoted the following verse which shows that in his days at least, the number of the *Cheyasuttas* was fixed as six:—

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“इक्कारस अंगाइ ११ बारस उवंगाइ २३ दस पयन्नाइ ३३ ।
छ छेय ३९ मूल चउरो ४३ नंदी ४४ अणुयोग पयमाला ४५ ॥”

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In modern days, too, the very six works noted above are looked upon as *Cheyasuttas*. Furthermore, *Jīyakappa* is considered as a *Cheyasutta* owing to the extinction of *Pañcakappa* which used to be looked upon as the 6th *Cheyasutta*. In this connection, it may be mentioned that some of the modern *Jaina* Munis believe that *Pañcakappa* formed a part and parcel of the *Bhāsa* on *Kappa*, and somehow it came to be looked upon as a separate treatise—a case similar to *Ohanijjutti* and *Piṇḍanijjutti*. I am not at present in a position to point out either the actual date since *Pañcakappa* began to be considered as a separate treatise or the actual date when it got lost. It is however suggested in *Jaina granthāvalī* (p. 16)³ that *Pañcakappa* was available till *Saṃvat* 1612. Whatever it may be, it is possible to fix *terminus ad quem* and *terminus a quo* so far as the date of the composition of *Pañcakappa* is concerned. A student of *Jaina* literature knows it full well that there are two *Bhāsas* on the *Pañcakappa* viz. *Laghubhāsa* and *Vuḍḍhabhāsa*. The authorship of the *Pañcakappa* is attributed to Bhadrabāhusvāmin in its *Cuṇṇi*.¹ If this is correct, it may be inferred that *Pañcakappa* is not posterior to the life-time of Bhadrabāhusvāmin. As regards *Vuḍḍhabhāsa*, its authorship is attributed to Saṅghadāsa Kṣamāśramaṇa,² whose exact life-period is not known, but who is supposed to have flourished not later than a millennium after the *nirvāṇa* of Lord Mahāvīra. This *Vuḍḍhabhāsa* seems to be preceded by *Laghubhāsa*. If so, the date of *Pañcakappa* is at least anterior to that of *Laghubhāsa* and *a fortiori* to that of *Vuḍḍhabhāsa*. Whatever may be the date of *Pañcakappa*, I do not think it is as old as *Dasā*, *Kappa* and *Vavahāra* on each of which a *Nijjutti* is composed by Bhadrabāhusvāmin. If it were at least equally old, how is it that there is no mention of it even in *Nandī*? I am aware of the fact that some believe that this *Pañcakappa* along with *Nisīha* and *Mahānisīha* was composed by a *Gaṇadhara* but can they give any proof for it?

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² This is also called *Dasā* and *Āyāradasā* as well.

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³ “पंचकप्पनुं मूल संवत् १६१२ सुधी मेळुड हतुं, पण हालमां ते गुम थयुं छे. एना संबधे बहु शोध करतां पण एनी प्रत हाथ आवी नथी. डेक्कन कॉलेजना संग्रहमां पण ते मळी नथी. फक्त एटला पत्ता मळ्या छे के खंभातमां गेरजी देवचंदजीना पासे जे पुस्तको छे तेमां ते प्रत पाना १० नी तेनी टीपमां लखेली જણाय छे तो ते त्यां होवाना संभव छे, माटे सूत्ररुचिशोधक जनेाए त्यां तपास करवी जोइए छीए.”

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¹ "अधुनाऽस्मिन्मनिषन्ने निक्षेपे पंचकल्पसंज्ञके येनेदं दशाकल्पसूत्रे प्रवचनहिताथाय पूर्वादाहृतं तस्य नमस्कारं करोमि प्रत्येकशः गाथासूत्रकर्तुः ।"—*D. C. J. M.* (vol. XVII, pt. II, p. 257) It is said that in *Vicārāmṛtasaṅgraha* Kulamandana Sūri has suggested that Saṅghadāsa is the author of *Pañcakappa*.

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² "महत्पंचकल्पभाष्यं संघदासक्षमाश्रमणविरचितं समाप्तमिति" —*D. C. J. M.* (vol. XVII, pt. II, p. 261)

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With these remarks about *Pañcakappa*, I may now say a few words about *Dasā*, *Kappa* and *Vavahāra*.³ They are mentioned together in several scriptures, e. g. in the following line of *Vavahāra* (X, para 20):—

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³ These are mentioned in various works e. g. in *Āvassayanijjutti* (v. 82-85), *Nandī* (s. 44) etc. They are also noted in the following line occurring in Siddhasena Sūri's *Cuṇṇi* (p. 1) on *Jiyakappa*:— "को वि सीसो विणीओ आवस्सय-दसकालिय-उत्तरज्झयणा-ऽऽयार-निसीह-सयगड-दसा-कप्प-ववहार-मायं अंगपविट्ठं बाहिरं च"

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"पन्नवासपरियाए कप्पं दसा-कप्प-ववहारे उहिसित्तए"

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It may be noted that in the *Bhāṣya* (p. 90) on *Tattvārtha* (I, 20), this very order is preserved,¹ but *Dasā* is there separately mentioned from *Kappa* and *Vavahāra*, whereas the last two, jointly. These groupings of the three works in two different ways at least suggest that they are somehow connected.

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¹ "दशा: कल्प-व्यवहारौ निशीथम्." Why *Kalpa* and *Vyavahāra* are here jointly mentioned is explained by Yaśovijaya in his com. (p. 51ᵃ-51ᵇ) on this work as under: "आभवत्प्रायश्चित्त-दानप्रायश्चित्तयो: कल्पनाद् भेदनाद् व्यवहारणाद् दानाच्च कल्प-व्यवहारौ, उभयविधप्रायश्चित्तज्ञापकताया उभयत्र पर्याप्तत्वाद् द्वित्वविश्रान्तपदाभिधानम्"

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In *A His. of Ind. Lit.* (vol. II, p. 464), the question about the dates of the *Cheyasuttas* is discussed. The pertinent lines are as under:-

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"The old, genuine Kalpa-Sūtra is the fifth Cheda-Sūtra, which is also called Bṛhat-Kalpa-Sūtra or Bṛhat-Sādhu-Kalpa-Sūtra. It is the principal work on the rules and regulations for the monks and nuns. A necessary supplement to it is the Vavahāra, the third Cheda-Sūtra. The Kalpa-Sūtra teaches liability for punishment, and the Vavahāra the meting out of the punishment. The Nisīha, the first Cheda-Sūtra, containing regulations for punishment for various transgressions against the rules of daily life, is a later work. It has embodied the major portion of the Vavahāra in its last sections, and has numerous similar Sūtras in common with Cūlas I and II of the Āyāraṅga. Probably both these works originated in one and the same earlier source... The Piṇḍa-Nijjutti and Oha-Nijjutti, which also deal with discipline, are also occasionally classed among the Cheda-Sūtras. A still later work than these two Nijjuttis is the Mahā-Nisīha-Sutta, which appears as the second, and sometimes as the sixth Cheda-Sutta, but which in reality can scarcely be attributed to the Canon with correctness. The principal contents of the text which we have before us and which perhaps took the place of an earlier canonical Mahā-Nisīha that went astray, are rules regarding confession and penance, which are emphasized as the most important steps towards liberation."

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From this we see that according to the late Prof. Winternitz the following is the order of the composition of the *Cheyasuttas* mentioned in this para:-

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(1) *Kappa*², (2) *Vavahāra*, (3) *Nisīha*, (4) *Piṇḍanijjutti*, (5) *Ohanijjutti* and (6) *Mahānisīha* (available at present).

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² In the *Nijjutti* (v. 266) on *Kappa*, it is stated that *Kappa* has no *anānu-pūrvi* when thought of in connection with *Vavahāra*, and that it occupies the

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I may add that since *Nisīha* is mentioned in the *Āyāranij-jutti*¹ by Bhadrabāhusvāmin, it is not later than this work of his. But it is difficult to say whether it is his composition or that of a *Gaṇadhara*, and in the former case whether it precedes any of his 3 works viz. *Dasā*, *Kappa* and *Vavahāra*, which, in the opinion of some Ācāryas, form one *śrutaskandha*.

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¹ “आयारस्स भगवओ चउत्थचुलाए एसा निज्जुत्ती। पचमचुलनिसीहं तु सा य उवरिं भणीहामो॥” —*D. C. J. M.* (vol. XVII, pt. I, p. 7)

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It may be mentioned that in the *kāliya-suya* group we come across the following names in a serial order:--

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*Dasā*, *Kappa*, *Vavahāra*, *Nisīha* and *Mahānisīha*.

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This suggests that probably originally there were these 5 *Cheyasuttas* only, and that in course of time *Pañcakappa* was reckoned as the 6th *Cheyasutta*,² and when it was lost, it was replaced by *Jiyakappa* of Jinabhadra Gaṇi.³ As stated in the ending portion⁴ of the *Bhāsa* on *Jiyakappa*, this *Jiyakappa* represents the essence of *Kappa*, *Vavahāra* and *Nisīha*.

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² If *Pañcakappa* is a part of the *Bhāsa* on *Kappa* as suggested on p. 37, its enumeration as the 6th *Cheyasutta* must have taken place after its having attained a status of being looked upon as an independent treatise.

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³ He is the author of (i) *Visesāvassayabhāsa*, (ii) its com. in Samskṛta, (iii) *Sanghayaṇi* popularly known as *Bṛhatsangrahaṇi*, (iv) *Khettasamāsa*, (v) *Visesanavai*, (vi) *Jhāṇasaya* and perhaps (vii) a *Bhāsa* on *Nisīha*. He is said to have died in *Vīra Samvat* 1115.

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⁴ The pertinent verses are as under:

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Whatever may have been the number of the *Cheyasuttas* in the beginning, it appears that at least one work of this type must

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1st place from the stand-point of *pūrvānupūrvi* and the 12th place from that of *paścānupūrvi*, when *Dasā* is taken into account. The pertinent verse is as under:

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“दुण्हं अणाणुपुव्वी न हवइ पुठवाणुपुव्विओ पढमं। पच्छाणुपुव्वि विइयं जइ उ दसा तेण बारसमं॥२६६॥”

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While commenting upon this verse Malayagiri Sūri says on p. 81:

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“केचिदाचार्याः प्राहुः- कल्प-व्यवहार-दशा एकश्रतस्कन्धः, तन्मतेन यदि दशा अपि गण्यन्ते तदा पूर्वानुपूर्व्या प्रथमं पश्चानुपूर्व्या द्वादशम्.”

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“अप्पगन्थमहत्थो इति एसो वण्णिओ समासेणं। पंचमतो ववहारो नामेणं जीयकप्पो त्ति॥
कप्प-ववहाराणं उदहिसरिच्छान तह णीसीहस्स। सुतरतणबिन्दुवण्णीतभूतसारेस णातव्वो॥”

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