Pramāṇa · Search · About · API

A History of the Canonical Literature of the Jainas c9: Chapter V. The Extant Agamas of the Jainas

A History of the Canonical Literature of the Jainas c9

Language
English

Contents

Chapter V. The Extant Agamas of the Jainas

c9.2

In the last chapter we dealt with the extinct *Āgamas*. So we shall here treat the extant ones which, together with the former, make up the *Jaina* canon. It is true that the *Āgamas* which we have to-day, are not the *exact* prototypes of those composed several centuries ago; for, they have undergone some changes, the linguistic ones and those introduced at the time of the Redaction of the canon being chief of them. The *Āgamas* available at present, however, confirm to their critical editions prepared under the able supervision of Devarddhi Gaṇi Kṣamāśramaṇa. It appears that for several *Āgamas*, we have palm-leaf Mss. at least as old as the second quarter of the 12th century of the *Vikrama* era. It is neither possible nor necessary to consult them while dealing with the extant *Agamas*; for, their printed editions seem to be fairly reliable.

Āyāra

c9.s1.1

With these preliminary remarks, I shall now begin with *Āyāra*, the 1st *Aṅga*. It is divided into two *suyakkhandhas*¹, the 1st having at present 8 *ajjhayaṇas*² (formerly 9) and the 2nd 16.³ Most of these *ajjhayaṇas* are sub-divided into *uddesas*⁴, each of which consist of *suttas*. It appears that formerly there was only the 1st *suyakkhandha* comprising the following 9 *ajjhayaṇas*:- (1) Satthapariṇṇā, (2) Logavijaya, (3) Sīosaṇijja, (4) Sam-matta, (5) Logasāra, (6) Dhuya, (7) Mahāpariṇṇā, (8) Vimokkha, and (9) Uvahāṇasuya.¹

c9.s1.2

¹ Literally this means a trunk of (the tree of) the scripture. It may be roughly translated as 'section'. H. Jacobi has translated it as 'book'. See S. B. E. (vol. XXII, p. 1).

c9.s1.3

² This word has been translated as 'lecture' by H. Jacobi.—*Ibid.*, p. 1

c9.s1.4

³ Cf. "से णं अंगट्ठयाए पढमे अंगे, दो सुयक्खंधा, पणुवीसं अज्झयणा, पंचासीइ उद्देसणकाला" —*Nandī* (s. 46)

c9.s1.5

⁴ H. Jacobi has translated this as 'lesson'. See S. B. E. (vol. XXII, p. 1). *Ajjhayaṇas* 1 to 6, 8 and 9 of the 1st section have 7, 6, 4, 4, 6, 5, 8 and 4 uddesas respectively, whereas *ajjhayaṇas* 1 to 7 of the 2nd have 11, 3, 8, 2, 2, 2 and 2. Thus *ajjhayaṇas* 8 to 16 of the 2nd have no *uddesas*.

c9.s1.6

¹ These are the names given in Āyāranijjutti (v. 31-32) quoted on p. 77, fn. 5. All these except the 7th are translated in S. B. E. (vol. XXII) as knowledge of the weapon, conquest of the world, hot and cold, righteousness, essence of the world, cleaning, liberation and the pillow of righteousness respectively.

c9.s1.7

By the time Bhadrabāhusvāmin wrote a Nijjutti on Āyāra, there were Āyārayyas added to this 1st section.² Āyārayya means a Cūlikā. So says Śīlāṅka Sūri in his com. (p. 6ᵇ) on Āyāra. From Āyāranijjutti (v. 11)³ we learn that Āyāra, the 1st Aṅga, herein styled as Veda, has 9 ajjhayaṇas, each known as Bambhacera.⁴ It consists of 18000 payas (Sk. padas), has 5 Cūlās and is vast and vaster⁵ on account of the extent of the padas. It may be noted that nowhere in the Āyāranijjutti, we come across the names of all the 5 Cūlās. From its v. 297⁶ we learn the names of Cūlās 2 to 5. They are (1) Sattikkagā, (2) Bhāvaṇā, (3) Vimutti and (4) Āyārapakappa. Further, we learn that the 1st Cūlā consists of 7 ajjhayaṇas,⁷ and so is the case with the 2nd Cūlā. Each of the rest has, however, only one.⁸

c9.s1.8

² “आयारगाणत्थो बंभचेरेसु सो समोयरइ । सोडवि य सत्थपरिण्णाए पिंडितत्थो समोसरइ ॥ १२ ॥” —Āyāranijjutti Āyāragga is also called Āyāraṅga. See p. 113, fn. 2.

c9.s1.9

³ See p. 78, fn. 6.

c9.s1.10

⁴ Cf. “णव बंभचेरा पणत्ता, तं जहा-सत्थपरिण्णा लोगविज्ओ etc.-Samavāya (s. 9) See also Samavāya (s. 51) and Śīlāṅka’s com. (p. 290ᵃ) on Āyāra.

c9.s1.11

⁵ For explanation see p. 78, fn. 6.

c9.s1.12

⁶ “जाणेगहपडिमाओ पढमा सत्तिकगा बिइअचूला । भावण-विमुत्ति-आयारप कप्पा तिनि इअ पंच ॥२९७॥”

c9.s1.13

⁷ On this understanding can it not be named as Sattikkagā as has been done in the case of the 2nd Cūlā?

c9.s1.14

⁸ Thus, the 1st 4 Cūlās have 16 ajjhayaṇas. Their names are given as under by Malayagiri Sūri in his com. (p. 211ᵃ) on Nandi by way of a quotation:- “पिंडेसण (१) सेज्जि(२)रिया (३) भासजाया (४) य वत्थ (५) पाएसा (६) । उग्गहपडिमा (७) सत्तसत्तिक्का (८-१४) य भावण (१५) विमुत्ती (१६) ॥” Herein there are no specific names for ajjhayaṇas 8-14. In a way, this is justifiable since each of them is spoken of as Sattikkayā or Sattikkagā or the like. However, from the ending portion of each of them

c9.s1.15

That the second *suyakkhandha* is a later addition¹ to the 1st, is borne out by the following considerations:—

c9.s1.16

¹ This cannot be dated later than the composition of *Āyāranijutti*.

c9.s1.17

(i) As suggested in *Āyāranijjutti* (v. 287)² *Āyāraṅgas* (i. e. to say the 5 *Cūlās*) have been composed by the Sthaviras-the *Śrutakevalins*,³ who extracted them from the 1st *suyakkhandha* known as *Āyāra*.

c9.s1.18

² "थेरेहिणुग्गह्या सीसहिं होउ पागडत्यं च। आयाराओ अत्यो आयारंगेसु पविभत्तो ॥२८७॥"

c9.s1.19

³ "स्थविरैः श्रुतबुद्धैः—चतुर्दशपूर्वविद्भिनिर्युक्तानीति"—Śīlaṅka's com. (p. 282ᵃ)

c9.s1.20

(ii) The sources for the five *Cūlās* are definitely pointed out in *Āyāranijjutti* (v. 288-291).⁴

c9.s1.21

⁴ "बिइअस्स य पंचमए अट्टमगस्स विसयंमि उदेसे। अणित्थो पिंडो सिज्जा वत्थं पाग्गहो" चेवं ॥ २८८ ॥ पंचमगस्स चउत्थे हरिया वण्णिज्जइ समासेणं। छट्ठस्स य पंचमए भासज्झयं वियाणाहि ॥ २८९ ॥ सत्तिकाणो" सत्त वि निज्जुडाइं महाप रिण्णाओ। सत्यपरिण्णा भावणं निज्जुडाओ धुय विज्जुत्ती ॥२९०॥ आयारपक्खो" पुण पच्चक्खाणस्स तइयवत्थुओ। आयारनामधिज्जा बीसमा पाहुडच्छेया ॥ २९१ ॥"

c9.s1.22

(iii) Several European scholars hold this view.⁵

c9.s1.23

⁵ In *S. B. E.* (vol. XXII, intro., p. XLI), it is said: "I am of opinion that the first book of the *Ākārāṅga Sūtra* and that of *Sūtrakṛtāṅga Sūtra* may be reckoned among the most ancient parts of the *Siddhānta*." On p. XLVII we have: "The first book, then, is the oldest part of the *Ākārāṅga Sūtra*; it is probably the old *Ākārāṅga Sūtra* itself to which other treatises have been added." In *A His. of Ind. Lit.* (vol. II, pp. 435-436) it is said: "The first Aṅga is the *Āyāraṅga-Sutta*. In two lengthy sections (*s'ruta-skandha*) it treats of the way of life (*āyāra*, Sansk. *ācāra*) of a monk. The first section, which makes a very archaic impression, is most decidedly earlier than the second, and yet even the first is a mosaic pieced together from heterogeneous elements." On p. 437 it is said: "Section II of the *Āyāraṅga* is a much later work, as can be seen by the mere fact of the subdivisions being described as *Cūlās*, *i. e.*, "appendices".

c9.s1.24

Such being the case, I may mention the following particulars by way of a corroborative evidence:—

c9.s1.25

(i) Śīlaṅka Sūri points out the *maṅgalas*, the initial, the middle and the last from the 1st *suyakkhandha* only.⁶

c9.s1.26

⁶ See intro. (p. XLVII) to *S. B. E.* (vol. XXII). Here it is said: "Śīlaṅka points out such the first sentence of the first lesson of the 15

c9.s1.27

we learn the names of the 1st four *Sattikkaṅās* as *Thaṇa*, *Niśhiya*, *Uccārābasavaṇa*, and *Sadda* respectively. The rest can be named as *Rūva*, *Parakiriyā* and *Annamannakiriyā*.

c9.s1.28

(ii) Both the *suyakkhandhas* evidently differ from each other in style and in the manner in which the subject is treated.¹ By the by it may be noted that there is a difference in style in the case of the 3rd *Cūlā* and the two preceeding ones. This is probably due to the diversity of the matter.²

c9.s1.29

¹ *Ibid.*, p. XLVII. 2 *Ibid.*, p. LII.

c9.s1.30

² So they present different strata according to their chronological order of composition. Moreover, if it is true that the verses and their fragments which are liberally interspersed with the prose of the 1st section, are older than the correspesponding passages in prose—a view held by some scholars, it furnishes us with another kind of strata.

c9.s1.31

Some even go to the length of saying that the 1st *ajjhayaṇa* of the 1st *suyakkhandha* is the oldest of all its *ajjhayaṇas*, and is written in the most archaic language. If this is correct, we can say that there are at least³ three strata in *Āyāra*: (a) the very first *ajjhayaṇa*, (b) the remaining ones of the 1st *suyakkhandha* and (c) the 2nd *suyakkhandha*.

c9.s1.32

³ The 5 *Cūlās* are not the composition of one and the same author, as can be seen from p. 113, fn.

c9.s1.33

We may now turn to the contents⁴ of the *Āyāra*. As its very name suggests, it deals with rules and regulations pertaining to the conduct of the *Jaina* clergy,⁵ and it is thus an example of *caraṇakaraṇānuyoga*. *Uvāsagadasā* which has for its subject-matter the discipline of the *Jaina* laity, may be looked upon as its compliment. As regards the details about the contents of *Āyāra*, the titles of one and all the *ajjhayaṇas* indicate them. Even then it may be pointed out that *ahiṃsā* is held out as an ideal, and the means to refrain from *hiṃsā* and the rigidity of the monastic life are here treated at length. To conclude, the 1st *Cūlā* deals with topics associated with the begging of food, a couch,

c9.s1.34

⁴ Vasunandin in his com. *Ācāravṛtti* on Vaṭṭakera’s *Mūlāyāra* observes that Vaṭṭakera intended to give in this work of his, a brief summary of the *Āyāra*. Cf. *A His. of Ind. Lit.* (vol. II, p. 577).

c9.s1.35

⁵ “आचारे ज्ञानादिर्यत्र कथ्यते स आचारः”–Siddhasena Gaṇi’s com. (p. 91) on *Tattvārtha*

c9.s1.36

first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the 16th verse in the fourth lesson of the eighth lecture of the first book.”

c9.s1.37

clothes and a bowl, and with the modes of speech¹ and the regulation of possession.

c9.s1.38

The 2nd Cūlā gives rules regarding religious postures, the places of study and those for easing nature. Moreover, it points out the places the clergy should avoid c. g. the places where musical instruments are being played upon. In short, the clergy should withstand the temptations of sound, colour etc.

c9.s1.39

Before I deal with the 3rd Cūlā, I may mention that Nisīha has certain suttas agreeing with those of the 1st two Cūlās.

c9.s1.40

The 3rd Cūlā furnishes us with materials pertaining to the biography of Lord Mahāvīra-the materials embodied in several cases² in phrases recurring in Pajjosanākappa.³ It also deals with the five mahāvratas and the reflections associated with them.

c9.s1.41

The 4th Cūlā which marks the end of the Āyāra, contains 12 verses, the contents of which may remind a Bauddha scholar of Theragāthās.

c9.s1.42

This much may be deemed sufficient so far as the contents⁴ of Āyāra are concerned. So I shall now mention the following

c9.s1.43

⁴ Incidentally it may be mentioned that in this Āyāra (I, vi, 1) there is a description of the untarnished soul, and that there is a reference to 16 diseases as under:-

c9.s1.44

1 Here it is said that the words like hole and gole should not be used; for, they are abusive terms. They are translated in S. B. E. (vol. XXII, p. 151) as "you loon! you lout!" In the fn. of this page we have:- My conjectural translation is based on the meaning of the Sanskrit words hoḍa, golā." It may be noted that hole, gole and vasule occur in Dasaveyāliya (VII, 14), and the words hola, vasula and gola in Nāyādhammakahā (I, 9; s. 84 ).

c9.s1.45

2 For instance §§ 1, 2, 7, 8, 10, 14, 15, 15, 17 and 23 of Bhāvaṇā can be respectively compared with §§ 1, 2, 97, 98, 90, 10, 108, 109, 110 and 117 of Pajjosanākappa. See S. B. E. (vol. XXII).

c9.s1.46

3 The author of Āyāranijjutti is supposed to be the same as that of Pajjosanākappa. If this is correct, the author of the latter must have borrowed from Āyāra. For, firstly Bhāvaṇā is extracted form Saṭṭha-pariṇṇā, and secondly it is a work of a Sthavira other than the one who wrote a Nijjutti on it.

c9.s1.47

factors whereby the 3rd and the 4th Cūlās cannot be looked upon as brought by Jyeṣṭhā from Lord Simandhara, though, so suggested in *Pariśiṣṭaparvan* (IX, v. 97-100).

c9.s1.48

(i) Jyeṣṭhā is a contemporary of Bhadrabāhusvāmin according to the *Pariśiṣṭaparvan*, and this very Bhadrabāhusvāmin informs us in his *Āyāranijjutti* (v. 290) that *Bhāvaṇā*, the 3rd *Cūlā* is extracted from *Satthapariṇṇā*, and *Vimutti*, the 4th *Cūlā*, from *Dhuya*.

c9.s1.49

(ii) The last verse of *Dasaveyāliyanijjutti*, too, confirms this opinion; for, it speaks of only two *Cūlās* and not four, and they are supposed to be identical with the ones occurring at the end of *Dasaveyāliya*.¹

c9.s1.50

(iii) As already noted on p. 45, Haribhadra Sūri mentions a tradition dealing with one *Cūlā* only.

c9.s1.51

All these factors go against *Pariśiṣṭaparvan*. But then there arises a question as to on what basis Hemacandra Sūri gave the episode in *Pariśiṣṭaparvan*. Was it a tradition that he narrated or had he any specific work to rely upon? Leaving this question for future investigation, I may note the following points:-

c9.s1.52

"गण्डी अदुवा कोट्ठी रायंसि अवमारियं। काणियं झिम्मियं चेव कुणियं खुज्जियं तहा।।
उयरिं च पास मुत्तिं (? मूयं) च सूणियं च गिलासिणं। वेवयं पीठ-सप्पिं च सिलिवई महु-मेहियं।।
सोलस एए रोगा अक्खाया अणुपुव्वसो। अह णं फुसन्ति आयंका फासा य असमंजसा।।"

c9.s1.53

These 16 diseases may be translated as below:-

c9.s1.54

Boils (? scrofula), leprosy, consumption, epilepsy, blindness, stiffness, lameness, hump-backedness, dropsy, dumbness, apoplexy (?), morbid appetite from overdigestion, tremour, crippledness, elephantiasis and diabetes.

c9.s1.55

It may be noted that these have very little in common with the 16 diseases mentioned in *Vivāgasuya* (I) as under:-

c9.s1.56

"सासे कासे जरे दाहे कुच्छिसले भगन्दरे।
अरिसा अजिरए दिट्ठीमुद्धसले अकारए।
अच्छिवेयणा कणणवेयणा कण्डु उयरे कोठे।।"

c9.s1.57

1 "आभो दो चूलावो आणीआ जक्खिण्णीए अज्जाए। सीमंधरपासाभो भविआण विमोहणट्ठाए।। ४७।। "

c9.s1.58

This verse is looked upon by some as spurious. But it should not be forgotten that in *Dasaveyāliyanijjutti*, there is a reference to two *Cūlās*. The pertinent verse is as under:-

c9.s1.59

"दो अज्झयणा चूलिय विसीययंते थिरीकरणमेगं। बिइए विवित्तचरिया भसीयणगुणाईरेगफला।। २४।। "

c9.s1.60

(i) The 1st *ajjhayana* opens with the well-known sentence “सुयं मे आउसं भगवया एवमक्खायं”¹, and all its *uddesas* as well as those of the rest of the 1st *suyakkhandha* and some of the 2nd, too, end with “त्ति बेमि”.

c9.s1.61

¹ This furnishes us with an example of a *gama*, and as such it is interpreted in 8 ways by Malayagiri Sūri in his com. (p. 212ᵃ) on *Nandī*, while illustrating a *gama* from the stand-point of *abhidheya* (*artha*), the other view-point being *abhidhāna*.

c9.s1.62

(ii) So far I know it is not specifically mentioned as to who separated *Nisīha* from *Āyāra*. Even the reason of doing so is not stated. So I may suggest that the idea of teaching only the deserving may have been the cause of separating *Nisīha* from *Āyāra*. To be explicit, as already noted on p. 82, the nuns were debarred from studying *Nisīha*, a *sātisaya* work; but they were permitted to study *Āyāra*. So, from the days the above-mentioned restriction came into force, *Nisīha* must have got separated from *Āyāra*.

c9.s1.63

(iii) *Āyāra* (II, 1, 10, 6²) has been once a matter of great controversy between the Jainas and the late Prof. Jacobi. The latter translated the words मंस and मच्छ by meat and fish and thereby suggested that the *Jaina* ascetics in olden days accepted these articles of food. He, however, expressed his revised opinion in his letter³ dated 14-2-28. There he has said that “बहुअट्ठियं मंसं वा मच्छेण वा बहुकंटएण” has been used in the metaphorical sense as can be seen from the illustration of नान्तरीयकत्व given by Patañjali in discussing a *Vārtika* ad Pāṇini (III, 3, 9⁴) and from Vācaspatimiśra’s com. on *Nyāyasūtra* (IV, 1, 5⁵). He has concluded: “This meaning of the passage is therefore, that a monk should not accept as alms any substance of which only a part can be eaten and a great part must be rejected."

c9.s1.64

² “से भिक्खू वा जाव समाणे सिया णं परो बहुअट्ठियं मंसं वा बहुकंटएण मच्छेण वा उवनिमंतिज्जा-आउसंतो समणा ! अभिकंखसि बहुअट्ठियं मंसं बहुकंटयं मच्छे वा पडिगाहित्तए ? एयप्पगारं निग्घोसंसोचा निस्सम् से पुव्वामेव आलोइज्जा-आउसो त्ति वा र नो खलु मे कप्पइ बहु० पडिगा०, अभिकंखसि मे दाउं जावइयं पुग्गलं दलयाहि।” (s. 281).

c9.s1.65

³ This original letter is in my possession and has been printed in my article *Prohibition of Flesh-eating in Jainism* published in “The Review of Philosophy and Religion” (vol. IV, No. 2).

c9.s1.66

⁴ The pertinent lines are: “कश्चिन्मांसार्थी मत्स्यान् सशकलान् सकण्टकान्हरति नान्तरीयकत्वात् । स यावदादेयं तावदादाय शकलकण्टकान्युत्सजति । एवमिहापि”। This passage is repeated *ad verbatim* in the *Mahābhāṣya* ad IV, 1 92.

c9.s1.67

⁵ “तस्मान्मांसार्थी कण्टक/नुद्धृत्य मांसमश्नन्नर्थ कण्टकजन्याप्नोतीत्येवं प्रज्ञावान् दुःखमुद्धृत्येन्द्रियादि-साधनं सुखं भोक्ष्यते।”

c9.s1.68

(iv) The date of the composition of Āyāra can be settled from the metres used in it. An attempt in this direction was made by the late Prof. H. Jacobi in S. B. E. (vol. XXII, intro. XLI-XLII). There he has said:—

c9.s1.69

"Again, ancient Pâli works seem to contain no verses in the Âryâ metre; at least there is none in the Dhammapadam, nor have I found one in other works. But both the Âkârânga and Sûtrakritânga contain each a whole lecture in Âryâ verses of a form which is decidedly older than, and probably the parent of the common Âryâ... From all these facts we must conclude that the chronological position of the oldest parts of the Gaina literature is intermediate between the Pâli literature and the composition of the Lalita Vistara."

c9.s1.70

In this connection the late K. H. Dhruva has observed in his *Evolution of Gujarati verse*¹ (p. 171) that the German scholar Jacobi believes that the composition of *Suttanipāta* is followed by that of *Dhammapada*, and those of *Āyāra* and *Sūyagaḍa* are even later than those of these *Bauddha* works. Further, on p. 173, Dhruva says that there is a slip on the part of Jacobi in naming *Gāthānuṣṭubhī saṃsṛṣṭi*² as the olden *Aryā* and in assigning to *Āyāra* and *Sūyagaḍa* a date later than that of *Dhammapada*, on the ground that this metre is used in these two *Jaina* works. For, this metre is used even in *Suttanipāta*³ in its *Mettasutta* and *Tuvaṭṭakasutta*⁴, and consequently it should be looked upon as

c9.s1.71

² This metre is used for *Thipariṇṇa* and *Uvāhaṇasuya*. The latter is edited as it is and also as it should be from the metrical view-point by K. H. Dhruva in *Evolution of Gujarātī verse* (pp. 185-196).

c9.s1.72

³ In this connection, K. H. Dhruva has observed on p. 174 as under:— "લુપ્ત થયેલા શબ્દો જૂના પ્રયોગો અને ભિક્ષુની સાદી અસલી રહેણીકરણીને આધારે ઠરી ચૂક્યું છે કે સુત્તનિપાત જૂનામાં જૂના બૌદ્ધ પદ્યાત્મક સંગ્રહ છે. બૌદ્ધ સંઘની સ્થાપના તે એના પૂર્વ અવધિ મનાય છે. આચાર અને સૂયગડ અંગ એક જ જૈન મુનિની કૃતિ છે, જ્યારે સુત્તનિપાત અનેક ભિન્નકાળના બૌદ્ધ ભિક્ષુનાં સુત્તાનો સંગ્રહ છે."

c9.s1.73

⁴ "એનું મેત્તસુત્ત સમગ્ર અને તુવટ્ટકસત્તનો મોટો ભાગ પણ એ જ મિશ્ર છંદમાં છે." —*Ibid.*, p. 172

c9.s1.74

1 This work is written in Gujarātī and is named as under:— "પધ્ધરચનાની ઐતિહાસિક આલોચના."

c9.s1.75

younger to *Dhammapada*--a situation no scholar can approve of. On p. 174 he concludes this topic by saying that the canonical literature (*suttasāhitya*) of the Jainas is as old as that of the *Bauddhas*, and to be more exact, it seems that some of the *suttas* of *Suttanipāta*¹ are anterior to and some are posterior to those of *Āyāra* and *Sūyagaḍa* whereas some are even contemporaneous with those of these Jaina works.²

Sūyagaḍa

c9.s2.1

*Sūyagaḍa*—This is the 2nd *Aṅga* having 3 titles as noted on p. 53. It is divided into 2 *suyakkhandhas*.³ Out of them the 1st has 16 *ajjhayaṇas*, whereas the 2nd 7. Thus, in all there are 23 *ajjhayaṇas*.⁴ But, only the 1st 5 *ajjhayaṇas* and those, too, of the 1st *suyakkhandha* only, have *uddesas*, their respective numbers being 4, 3, 4, 2 and 2; the rest have no *uddesas* whatsoever. The 1st *suyakkhandha* has all its *ajjhayaṇas* except the 16th (last) entirely in verse⁵. But, so far as the 2nd *suyakkhandha* is concerned, it has its 1st 2 *ajjhayaṇas*, the 4th and the 7th wholly in prose whereas the 3rd in prose with 4 verses almost at the end, and the 5th and the 6th entirely in verse.

c9.s2.2

⁵ They are in different metres such as *Anuṣṭup*, *Vaitālīya* etc. Prof. Jacobi in *Z. D. M. G.* (vol. XXXVIII, 593 and vol. XLV, 101) has noted that *Vaitālīya* stanzas and *Yamakas* occur.

c9.s2.3

1 “પધબંધની કસોટી સૂચવે છે કે એ સંગ્રહના ત્રિષ્ટુભાનુષ્ટુસી સંસ્કૃતિમાં રચાયેલાં સુત્ત-વાળા ભાગ આયાર અને સૂયગડથી કંઈક જૂના જણાય છે; અને કૌકાલિયક કુટુંબ સાથે સંબંધ ધરાવતા ભાગ ઉક્ત જૈન અંગાથી અર્ધી સદી મોડા રચાયેલા સંભવે છે. સંપૂર્ણ આર્યા એમાં ઉપલબ્ધ નથી તે કારણથી પ્રસ્તુત બૌદ્ધ સુત્ત શય્યંભવ મુનિના દસ્વેઆલિયની પૂર્વે ગોઠવાય છે.”—*Ibid.*, p. 174

c9.s2.4

2 “સુત્તનિપાતમાં કેટલાક સુત્તો આયાર અને સૂયગડ અંગ પહેલાનાં, કેટલાક તે બેના પછીનાં અને કેટલાક સમકાલીન લાગે છે.—*Ibid.*, p. 174

c9.s2.5

3 I do not know if any source which mentions the specific names of both of these sections. From Śīlaṅka’s com. (p. 8ᵃ) on *Sūyagaḍa* we see that the 1st section is named as *Gāhāsoḍasaka* (Pr. *Gāhāsoḍasa*), i. e. one of which *Gāhā* is the 16th *ajjhayaṇa*.

c9.s2.6

4 Cf. the following verse of *Sūyagaḍanijjutti*:—

c9.s2.7

“दो चेव सुयक्खन्धा अज्झयणाई च होन्ति तेवीसं। तेत्तिसुदेसणकाला आयाराओ दुगुणमं॥ २२॥”

c9.s2.8

As regards the language of this 2nd Aṅga, it is said in *A His. of Ind. Lit.* (vol. II, p. 431):

c9.s2.9

"The most archaic language is to be found in the Ayārāṃga-Sutta, and next to this, in the Sūyagaḍaṃga-Sutta and the Uttarajjhayaṇa. Ardha-māgadhī is quite different from Jaina-Māhārāṣṭrī, the dialect of the non-canonical Jaina texts."

c9.s2.10

As regards the authorship of both the *suyakkhandhas* the Jaina tradition is unanimous in believing it to be a work of one and the same *Gaṇadhara*. It seems Prof. Winternitz differs; for, in *A His. of Ind. Lit.* (vol. II, p. 438) he says:—

c9.s2.11

"This Aṅga, too, consists of two books, the second of which is probably only an appendix, added later, to the old Aṅga which we have in the 1st book."

c9.s2.12

I, however, do not endorse this opinion especially when Prof. Schubring in his *Worte Mahavīras* (p. 17 f.) observes that *Sūyagaḍa* (II, I) "is closely related to Āyāra I (Bambhacerāiṃ) both in wording and mode of expression."¹ and when K. H. Dhruva attributes the authorship of both of these works to the same author.²

c9.s2.13

We may now note the contents of *Sūyagaḍa*.³ To begin with, we may quote *Samavāya* (s. 23) where the names of all the 23 *ajjhayaṇas* are given, since these names, being significant, help us in this direction:—

c9.s2.14

"तेवीसं सूयगडाज्झयणा पण्णत्ता, तं जहा समय १ वेतालिय४ २ उवसग्गपरिण्णा ३ थीपरिण्णा ४ नरयविभत्ती ५ महावीरथुई ६ कुसीलपरिभासए ७ वीरिए ८ धम्मे ९ समाही १० मग्गे ११ समोसरणे १२ आहत्तहिए १३ गंथे १४ जमईए५ १५ गाथा"

c9.s2.15

1 See *A His. of Ind. Lit.* (vol. II, p. 441 n). 2 See p. 118, fn. 3. 3 "सत्रीकृता अज्ञानिकादयो यत्र वादिनस्तत् सूत्रकृतम्" —Siddhasena Gaṇi's com. (p. 91) on *Tattvārtha* 4 This name occurring in I, 2, 1, 22 is doubly interpreted in *Sūyagaḍanijjutti* (v. 28): (i) vaidārika or destroyer of *karmans* and (ii) *vaitālika*, the metre in which it is composed. 5 This title is explained in two ways: (i) indicating the opening words and (ii) suggesting the *śṛṅkhalābaddha-yamaka*. The latter fact has been noted in *Sūyagaḍanijjutti* as under, while its another title *Ayāṇijja* is being explained:—

c9.s2.16

"जं पदमस्सऽन्तिम्ए विसयस्स उ तं हवेज्ज आदिम्मि ।
एणायाणिज्जं एसो अन्तो वि पज्जाओ ॥१२३॥"

c9.s2.17

१६ पुंडरीए १७ किरियाठाणा १८ आहारपरिण्णा १९ [अप]पच्चक्खाणकिरिया २० अणगारसुयं २१ अद्दज्जं २२ नालंदज्जं २३”

c9.s2.18

These titles are translated by the late Prof. Jacobi as under in *S. B. E.* (vol. XLV, contents):—

c9.s2.19

“The doctrine, the destruction of *Karman*, the knowledge of troubles, knowledge of women, description of the hells, praise of Mahāvīra, description of the wicked, on exertion, the law, carefulness, the path, the creed, the real truth, the *Nirgrantha*, the *Yamakas*, the song, the lotus, on activity, knowledge of food, renunciation of activity, freedom from error, Ārdraka and Nâlandâ.”

c9.s2.20

On p. 249 of this work he has written the following foot-note, in connection with the title of the 2nd *ajjhayaṇa*:—

c9.s2.21

“The name of this lecture, which occurs in its last line, is vêyâliya, because, as the author of the Niryukti remarks, it treats on vidârika, destruction (of Karman), and because it is composed in the Vaitâlîya metre².”

c9.s2.22

² “નિર્યુક્તિકારને અનુસરીને જર્મન વિદ્વાન જેકાબી સૂયગડ અંગના અંગ્રેજી અનુવાદ (S. B. E. Series Vol. XLV)માં પ્રાકૃત વૈતાલીય બોલ the destruction of Karman (=કર્મનું વિદારણ કે વિદલન) એવા અર્થમાં લે છે, અને એ પ્રાકૃત બોલને વેઆલીયનું રૂપાંતર માની વૈતાલીય છંદના પણ અર્થ ઉપજાવે છે. એમાં બહુ વાંધા આવે છે. પ્રથમ તો સં. વિ+દૃ અથવા વિ+દલ્ ધાતુ ઉપરથી વિયાલિય (સં. વિદારિત) અથવા તે વિઅલિય (સં. વિદલિત) શબ્દ અનુક્રમે પ્રાકૃતમાં નીપજે, પણ વેઆલિય ન નીપજે. એ રૂપ તો અંતઃપાતી એ નહિ, પણ ઉત્તર પ્રાકૃતમાં સંભવે, ઉત્તરકાલીન રૂપના પ્રયોગ સામે સમયવિરોધના વધ્યા ઉપરાંત બીજો એક વાંધો ઉભો થાય છે. એની વ્યુત્પત્તિ સં. વિ+દૃ અથવા તો વિ+દલ્ ઉપરથી સાધી ‘નાશ’ અર્થ કરી શકાય, પણ ‘કર્મનો નાશ’ એવા અર્થ શી રીતે શક્ય બને? પોતાની કલ્પના અબાધિત છે એમ માની લેઈ જર્મન વિદ્વાર્થ સૂયગડના પ્રથમ શ્રુતસ્કંધના પંદરમા અજ્ઝયણની જમધય સંજ્ઞાને પછડા આપે છે, પરંતુ આ સંજ્ઞા દ્વિઅર્થી છે નહિ. જમધય (સં. યમકિત) બોલના એક જ અર્થ શક્ય છે, યમકવાળું. એ શબ્દને અજ્ઝયણના આદ્ય પ્રતીક જમધય સાથે કંઈ પણ સંબંધ હોય, તો યમકનો પ્રયોગ સૂયવવાને છે. એમણે પસંદ કરેલા દૃષ્ટાંતમાં બે અર્થ છે જ નહિ. પંદરમા અજ્ઝયણનાં આયાશ્ચિય અને સંકલિય નામાંતર યમક કિંવા રુપ્પલાયમકનાં વાચક છે. બીજો કોઇ અર્થ એમાંથી બળાકારે જ-ખિંચ્યા તાણીને જ કઢાય. જમધય અને વેઆલીય શબ્દ અનુક્રમે અલંકારશાસ્ત્રના યમક અલંકારના અને છંદઃશાસ્ત્રના વૈતાલીય છંદના બોધક છે. પ્રસ્તુત બે અજ્ઝયણનાં નામ વિષય ઉપરથી નહિ, પણ છંદના અને શબ્દાલંકારના પ્રયોગ ઉપરથી જ રાખવામાં આવ્યાં છે.” —*Evolution of Gujarati verse*, p. 169n.

c9.s2.23

1 In *Samavāya* (s. 16) the names of these 16 *ajjhayaṇas* are given with some slight variation here and there with the opening words viz. “सोलस य गाहा सोलसगा पण्णत्ता.” Can we hereby infer that the generic title of each of the 16 *ajjhayaṇas* is *Gāha*?

c9.s2.24

For either word, vaidârika (or rather vaidâlika, cf. karmavidalana) and vaitâliya may, in Gaina Prâkrit, become vêyâliya or vetâliya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the Gaina Prâkrit exhibited in our Mss., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference, for it is called gamaîya (ya-makîya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words gamaîyam (yad atitam).”

c9.s2.25

As regards the title of the 15th lecture he has said as under on p. 329 by way of a foot-note:—

c9.s2.26

“This lecture has been named from its opening words gamaîyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 101). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called srinkhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. adâniya-saṅkaliyâ. For saṅkaliyâ is the Prâkrit for srinkhalâ (e. g. in our text, 1, 5, 2, 20), though Silâṅka here renders it wrongly saṅkalita; and adâniya by itself is used as a name of our lecture.”

c9.s2.27

This 2nd Aṅga wherein we come across a number of similes¹ deals with the refutation of heretical doctrines. Its 1st two ajjhayanas explain the holy life and give us a graphic description of the difficulties a monk should surmount and especially the temptations he should face boldly. The 3rd ajjhayana vividly depicts the various works exacted from a male who has become a slave of his wife owing to his being unduly attached to her, and thereby furnishes us with materials throwing light on the Hindu Society of those days. Then we have an entire ajjhayana which treats of hells and the gruesome torments therein.² This is followed by the praise of Lord Mahāvīra whom the author depicts as the standard of righteousness. Then we have later on the well-known four heresies: *ajñānavāda*, *vinayavāda*, *akriyāvāda* and *kriyāvāda*.¹ This finishes a rough survey of the 1st *suyakkhandha*. Turning to the 2nd we find that it has practically the same themes as the 1st; for, it, too, deals with polemics, which give us at least a glimpse of the various religious sects² of the olden India. In the end we have disputations of Ārdra with Gośāla, a *Bauddha*, a *Vaidika* priest, a *Vedāntin* and a *Hastitāpasa*, and that of Udaka, a follower of Lord Pārśva with Gautama.

c9.s2.28

¹ For example see I, 1, 2, 15 & 19; I, 2, 1, 15; I, 3, 1, 2 and I, 14, 2. For additional illustrations, the reader may refer to such verses as begin with एवम्. The number of these verses is, no doubt, enormous.

c9.s2.29

² In this connection, in A His. of Ind. Lit. (vol. II, p. 440) it is said:— “Like the authors of so many texts of the Purâṇas and Buddhist Suttas, a section of this Jaina Aṅga, too dwells with truly Sadistic complacency on the fantastic description of the hells...”

c9.s2.30

¹ For details see my intro. (pp. 58-62) to *Tattvārtha* (vol. II). For a discussion in German see F. O. Schrader's *Über den stand der Indischen Philosophie zur Zeit Mahāvīras und Buddhas* (Strassburg, 1902).

c9.s2.31

² See *Schools and Sects in Jaina Literature* by Mr. Amulya Chandra Sen.

c9.s2.32

Thus the contents of this 2nd *Aṅga* supply a young monk with materials whereby he can fortify himself against the heretical doctrines of alien teachers and preachers, can confirm himself in the right faith and can lead himself to the *summum bonum*.

c9.s2.33

*Metres*—There seems to be no old source which discusses the metres of verses of *Āyāra* and *Sūyagaḍa*. As already observed on p. 118 this question has been however handled in modern days by the late Prof. Jacobi and by the late K. H. Dhruva. The latter observes in *Evolution of Gujarati verse* (p. 152) as under:—

c9.s2.34

“સુતકાલના સાંપ્રત વ્યાખ્યાનમાં આધાર તરીકે સ્વીકારેલાં આયાર અને સૂયગડ અંગમાં ચાર જ છંદના પ્રયોગ છે, અનુષ્ટુભના ત્રિષ્ટુભના વૈતાલીય (પ્રા. વેઆલીય)-ના અને ગાથાનુષ્ટુભી સંસૃષ્ટિના. સૌમાં અધિક પ્રચાર અનુષ્ટુભના છે.”

c9.s2.35

On p. 154 he quotes a verse from *Sūyagaḍa* (I, 1, 4, 8) and names its metre as *Sautta anuṣṭubh*. Further, on this page he says that in *Sūyagaḍa*, *Ārcika triṣṭubh* is used 46 times, *Traiṣṭubhī upajāti* 92 times and *Indravajrā* 25 times. As an illustration of *Sautta triṣṭubh* he quotes on p. 156 *Sūyagaḍa* (1, 14, 17), and for that of *Vaitālīya*, 1, 2, 2, 20 on p. 157. Here he says that in *Sūyagaḍa* there is not a single verse in *Vṛddhavaitālīya* usually known as *Aupacchandasika* in prosody. On p. 158 is quoted I, 2, 1, 6 as an illustration of a verse of which the 1st foot is in *Vṛddhavaitālīya* and the rest in *Vaitālīya*. The metre of which there is no name to be found in prosody and which is designated by K. H. Duruva as *Gāthānuṣṭubhī saṃsṛṣṭi* in virtue of its being a combination of *Anuṣṭubh* and *Gāthā*, is used in both the *uddeśas* of *Thāpariṇṇā* and in the ending portions of some other *ajjhayaṇas* as well. On p. 159, 3 verses are quoted from *Sūyagaḍa*. They are: I, 4, 1, 4; I, 1, 3, 16; and I, 1, 8, 26. Out of these the 1st has its 1st and 3rd feet in *Anuṣṭubh*, the 2nd in *Vṛddhatara gāthika khaṇḍa* (18 *mātrās*) and the 4th in *Vṛddha khaṇḍa* (15 *mātrās*). As regards the remaining two verses, each has its 1st 3 feet in *Anuṣṭubh* whereas the 4th in *Gāthika khaṇḍa* of 15 and 18 *mātrās* respectively. I, 2, 3, 22¹ of *Sūyagaḍa* is in *Jāgatanuṣṭubhī saṃsṛṣṭi*.

c9.s2.36

¹ In the edition used by K. H. Dhruva, it seems that this is written as if it is in prose. So he modifies it slightly on p. 162n and turns it into a verse.

Thāṇa

c9.s3.1

*Thāṇa* is the 3rd *Aṅga*. It is divided into ten sections known as *ajjhayaṇas*,² with no specific names for them except *Ekasthānaka*, *Dvisthānaka*, *Tristhānaka* etc., up to *Daśasthānaka*-the names probably coined by Abhayadeva Sūri in his com. on this *Thāṇa*. Some of these sections have sub-sections known as *uddeśas*. For instance, sections II, III, IV and V have 4, 4, 4 and 3 *uddeśas*, whereas the rest have none. Nevertheless each section is divided into *suttas*.³ Their total number is 783.

c9.s3.2

² For corroboration see p. 21, fn. 1. At times *ajjhayaṇas* are called *thāṇas*. See the end of V, i.

c9.s3.3

³ The very 1st *sutta* is: "सुयं मे आउसं ! तेणं भगवया एवमक्खायं ।"

c9.s3.4

The entire work is mostly in prose,⁴ and each section of it deals with objects according to their number,⁵ the maximum number going up to 10. In section III (s. 128) persons are divided into 3 classes, best, mediocre and worst, and these are each further subdivided into 3 sub-classes. In section VII, are mentioned 7 *nayas* (s. 552), 7 *svaras* or the notes of the musical scale (s. 553⁶), 7 samudghātas or explosions (s. 586) and 7 schisms¹ (s. 587). In section VIII we come across 8 types of philosophers (s. 607), 8 mahānimittas (s. 608), 8 vibhaktis (cases) with illustrations² (s. 609) etc. Therein the 8 types of philosophers are: (1) Egāvātis or Monists, Theists or Monotheists, (2) Aṇegāvātis or Pluarists, (3) Mitavādis or Extensionists, (4) Nimittavādis or Cosmogonists, (5) Sayavātis or Sensualists, (6) Samucchedavātis or Annihilationists, (7) Nitāvādis or Eternalists and (8) Na-santi-paraloga-vātis or Materialists-Hedonists. In section X we have 10 types of dravyānuyoga (s. 727), 10 kinds of satya (s. 741), 10 sorts of śuddhavākyānuyoga (s. 744³), 10 types of calculations (s. 747), 10 sections of the Aṅgas 7 to 9 (s. 755), 10 kinds of sons (s. 762) and 10 sorts of wonders (s. 777). At times, these enumerations contain parables in a nutshell. As for example, there are 4 kinds of baskets and also of teachers; there are 4 sorts of fish and also of mendicants; there are 4 varieties of ball and also of men etc.

c9.s3.5

⁴ *Sutta* 553 consists of several verses.

c9.s3.6

⁵ "यंत्रकादीनि पर्यायान्तराणि वर्ण्यन्ते तत् स्थानम्" —Siddhasena Gaṇi's com. (p. 91) on *Tattvārtha* (I, 20)

c9.s3.7

⁶ Over and above the *svaras*, their *sthānas*, their generating organs animate and inanimate, the fruits of singing the musical notes, their *grāmas* and *mūrchanās*,

c9.s3.8

¹ See E. Leumann's article “Die alten Berichte von den Schismen der Jaina” published in *Indischen Studien* (vol. XXII, pp. 91-135).

c9.s3.9

² The 6 verses given in this connection occur almost ad verbatim in *Aṇuogaddāra* (s. 128).

c9.s3.10

³ “दसविधे सुद्धवाताणुभोगे पं० तं०-चंकारे १ मंकारे २ पिंकारे ३ सेतंकारे ४ सातंकारे ५ एगत्ते ६ पुधत्त ७ संजूहे ८ संकामिते ९ भिन्ने १०”

Samavāya

c9.s4.1

This is the 4th Aṅga. It is divided into 160 suttas. These mostly deal with objects⁴ according to their number, and thus, in

c9.s4.2

⁴ “सम्यगवायनं वर्षधरनादिपर्वतानां यत्र स समवायः”

c9.s4.3

their sources etc. are dealt with, in this sutta, with a passing reference to Sakkata (Sk. Saṃskṛta) and Pāgata (Sk. Prākṛta) and to Isibhāsiya (Sk. Ṛṣibhāṣita). The pertinent portion is as under:—

c9.s4.4

“सक्ता पागता चेव दुहा भणितीओ आहिया।
सरमंडलम्मि गिंजंते पसत्था इसिभासिया॥” (p. 394)

c9.s4.5

This very verse with a variant “भणईओ होंति दोण्णि वा” for the 2nd foot occurs in Aṇuogaddāra (p. 131).

c9.s4.6

In short, this is a svaramaṇḍala, and it is entirely reproduced in Aṇuogaddāra (s. 127).

c9.s4.7

a way continue the subject-matter of the 3rd *Aṅga*; for, *suttas* 1 to 135 enumerate different entities in rising numerical groups (*samavāyas*) of 1 to 100¹, 150, 200, 250, 300, 350, 400, 450; 500, 600, etc. up to 1100; 2000, 3000 etc. up to 10,000; 1 lac, 2 lacs etc., up to 9 lacs; 9000², 10 lacs, 1 crore and 1 *koṭākoṭi* of *sāgaropamas*. This is followed by the description of the 12 *Aṅgas*, two *rāsīs*⁴ and their sub-divisions, two types of hellish beings etc., varieties of *avadhi-jñāna* etc., 6 types of *saṃhanana*, 6 sorts of *saṃsthāna*, 3 *vedas*, the 7 *Kulakaras* of the past *utsarpiṇī*, the names etc., of the 24 *Tīrthaṅkaras*, 12 *Cakravartins*, 9 *Vāsudevas* and 9 *Baladevas* of the present *avasarpiṇī*, names of the 24 *Tīrthaṅkaras* of the Airāvata zone and those of the *Tīrthaṅkaras* to flourish. In s. 157, *Kappa* is referred to.

Viāhapannatti

c9.s5.1

⁵ Ten different meanings of this title are noted by Abhayadeva Sūri in his com. (pp. 2-3) on this work. Therein he has suggested the following Saṃskṛta equivalents of this title:—
(1) व्याख्याप्रज्ञप्ति, (2) व्याख्याप्रज्ञप्ति, (3) विवाहप्रज्ञप्ति, (4) विवाहप्रज्ञप्ति, (5) विबाध-प्रज्ञप्ति, (6) विबाधप्रज्ञप्ति.

c9.s5.2

This is the 5th *Aṅga* having 5 titles as noted on pp. 53-54. It is divided into 41 sections known as *saūs*⁶, almost all of which

c9.s5.3

⁶ This word is used in the beginning of the 2nd *saū*. In *Samavāya* (s. 81) we have: “विवाहपन्नत्तीए एकासीतिं महाजुम्मसया पन्नत्ता”. Abhayadeva Sūri, while commenting upon this says on pp. 88ᵇ and 89ᵃ:— “व्याख्याप्रज्ञप्त्यामेकाशीतिंमहायुग्मशतानि प्रज्ञप्तानि, इह च ‘शत’शब्देनाभ्यन्यान्युच्यन्ते, तानि कृत-युग्मादिलक्षणराशिविशेषविचाररूपाणि अन्तराध्यायत्वस्वभावानि तदवगमावगम्यानीति।”

c9.s5.4

1 Under number 18, 18 kinds of the Brāhmī script are mentioned, and under number 36, names of the 36 *ajjhayaṇas* of *Uttarajjhayaṇa* are given. This latter topic must have been incorporated in *Samavāya* after its compilation, and same must be the case with the mention of *Nandī* therein.

c9.s5.5

2 As regards this incongruity Abhayadeva Sūri observes on p. 106ᵃ:— “इदं च सहस्रस्थानमपि लक्षस्थानाधिकारे यदधीतं तत् सहस्रशब्दसामर्थ्याद् विचित्रत्वाद् वा सूत्रगते-लेखकदोषाद् वेति।”

c9.s5.6

3 The data regarding the extents of these *Aṅgas* do not tally with their present extents.

c9.s5.7

4 They are: (i) *jīvarāśi* and (ii) *ajīvarāśi*.

c9.s5.8

have sub-divisions styled as *uddesas*¹, and these, too, are further divided into *suttas*. Abhayadeva Sūri observes in his com. (p. 8) on this work that it has 10,000 *uddes'akas*, 36,000 *praśnas*² and 2,88,000 *padas*. But, in *Samavāya* (s. 140) and *Nandī* (s. 49) the numbers for the *padas* are given as 84,000 and 1,44,000 respectively.

c9.s5.9

As regards the subject-matter³, various topics are discussed in this work. But, since there seems to be no inter-connection between the *uddesas* of one and the same *saü*, much less between those of the different *saüs*, we find that for getting a complete view of any one topic, we have often to refer to different *uddesas* of the various *saüs*. *Śrībhagavatīsāra*, a chāyānuvāda prepared by Mr. G. J. Patel, however, solves this difficulty; for, he has re-arranged the *suttas* and grouped them according to the subject they deal with. In doing so, he has divided the work into 10 *khaṇḍas* with their respective titles as under:-

c9.s5.10

*Sādhana*, *cāritra*, *siddhānta*, *anyatīrthika*, *vijñāna*, *gaṇita*, *kutūhala*, *deva*, *nāraka* and *anyajīva*, with the word *khaṇḍa* added to each of them.

c9.s5.11

1 Saüs 1 to 8, 12, 13, 14, 18, 19 and 20 have each 10 *uddesas*, the 9th and the 10th have each 34, the 11th 12, 15th none, 16th 14 and 17th 17. Saüs 21 to 41 have the number of their *uddesas* as under:- 80 (8 *vaggas*), 60 (6 *vaggas*), 50 (5 *vagga*), 24, 12, 11 (*ṭhāṇas*), 11, 11, 11, 11, 28, 28, 124, 124, 132, 132, 132, 132, 132, 231 and 196. The *saüs* 33 and 34 have each 12 *avantarasaas*, and *saüs* 35 to 40 have each 12 *mahā-jummasaas*.

c9.s5.12

The significant titles of almost all these *uddesas* are mentioned in verse, mostly in the beginning of each of the *saüs*, and the corresponding verse is styled as *saṅgrahaṇigāthā* (vide the beginning of the com. of the 6th *saü*).

c9.s5.13

2 Most of these *praśnas* are asked by Indrabhūti Gautama to Lord Mahāvīra; for, only at times we find that his other pupils Agnibhūti, Vāyubhūti, Maṇḍitaputra, Mākandiputra and Roha, Jayantī, a Śrāvikā, and some non-Jainas ask him a question. In the answers given to these questions by Lord Mahāvīra we come across a queer case (XVIII., 3; s. 619) where Gautama is addressed instead of Mākandiputra, though the answer is in connection with the question asked by the latter. This is due to an answer being here reproduced from *Paṇṇavaṇā* (XV, 1). Vide its com. (p. 742ᵃ).

c9.s5.14

3 “व्याख्यायन्ते जीवादितयो यत्र नयद्वारेण प्ररूपणाः क्रियन्ते सा व्याख्याप्रज्ञप्तिः।”

c9.s5.15

It may be here remarked that the following lines occur in *Śrībhagavatīsāra* (p. 300):—

c9.s5.16

“હું હમણાં મરણ પામવાનો નથી, પણ ૧૬ વર્ષ જીવવાનો છું. માટે તું મેંદિક નગરમાં રેવતી ગડપતી છે, તેને ત્યાં જા. તેણે મારે માટે બે કબૂતર રાંધીને તૈયાર કર્યાં છે. પણ તેને કહેજે કે મારે તેમનું કામ નથી; પરંતુ ગઇ કાલે બિલાડાએ મારેલા કુકડાનું માંસ તેણે તૈયાર કરેલું છે, તે મારે માટે લઈ આવ.”¹

c9.s5.17

This translation was greatly resented by the Jainas especially when Mr. G. J. Patel’s article “મહાવીરસ્વામીનો માંસાહાર” got published in *Prusthāna* (Pustaka XXVI, No. 1, pp. 66-74, Saṃvat 1995, Kārtika). Several articles² were written as a rejoinder by some of the Jaina Sādhus and others. There they have pointed out that the words कपोय, मज्जार and कुक्कुड³ do not here mean a pigeon, a cat and a cock; but stand for कुष्माण्ड, वायुविशेष or विरालिक (a kind of *vanaspati*) and बीजपूरक respectively. They have further supported their view by quoting *Nighaṇṭus* and *Suśrutasaṃhitā* (XLVI).

c9.s5.18

I may note in passing that in II, 5 (s. 112) a spring (*haraṇ*) of hot water in Rājagṛha is described, and in XII, 6 (s. 453) there are mentioned 9 names of Rāhu.

c9.s5.19

In the end, I may mention that by way of cross-references, the following Āgamas are alluded to, in this 5th *Aṅga*:—

c9.s5.20

(1) *Rāyappaseṇaijja* (s. 133,), (2) *Jīvājīvābhigama* (s. 114), (3) *Jambuddīvapaṇṇatti* (s. 362), (4) *Paṇṇavaṇā* (s. 173), (5) *Aṇuogaddāra* (s. 593), (6) *Oravāīya* (s. 383), (7) *Nandī* (s. 732) and (8) *Āvassaya* (s. 384).

c9.s5.21

*Āyāradasā*, too, is noted in *A His of Ind. Lit.* (vol. II, p. 443).

c9.s5.22

1 The original passage is as under:—

c9.s5.23

“तं गच्छह णं तुमं सीहा! मेंढियगामं नगरं रेवतीए गाहावतिणीए गिहे। तत्थ णं रेवतीए गाहावइए मम अद्वाए दुवे कपोयसरीरा उवक्खडिया तेहि नो अट्टो अत्थि। से अण्णे पारियासिए मज्जाइकेडे कुक्कुडमंसए तमाहराहि, एण अट्टो।”—XVII, 9; s. 557.

c9.s5.24

2 Four of them have been published in *Jaina satya prakāśa* (vol. IV, nos. 6 and 7). Therein the articles of Ānandasāgara Sūri and Vijayalāvaṇya Sūri deserve to be specially noted.

c9.s5.25

3 These words may have been singled out with a view to making the pertinent lines construable according to the 4 different *anuyogas*.

c9.s5.26

This *Aṅga* throws light on the biography¹ of Lord Mahāvīra. For, not only do we here come a cross his various names but we find those of his several pupils, that of his pseudo-pupil Gosāla,² those of his antagonists Jamāli³ and others, and those of his contemporaries who were the followers of Lord Pārśvanātha. Further, this *Aṅga* (VII, 8; s. 299) mentions Vajji Videhaputta who conquered nine Mallai rulers and nine Lecchai rulers. It furnishes us with information about the initiation of Jayanti, sister of the father of King Udayana.⁴ Over and above this, in the 9th *saä* (33; s. 380) we come across the various tribes to which the female attendants of Devānandā belonged.⁵ Names of the 16 *jātis*, *grahas* and heretical sciences viz. the 4 *Vedas*, *Itihāsa*, *Nighaṇṭu*, *Vaidika Upāṅgas* and *Ṣaṣṭhitantra*⁶ are here mentioned. Albrecht Weber in a note to his famous *Lectures on the History of Indian Literature* (2nd German edn., 1876) has referred to the atomistic theory of Jaina philosophers as found in this fifth *Aṅga*.

c9.s5.27

¹ In IX, 33; s. 381 we come across an account of the meeting of Lord Mahāvīra with his mother Devānandā. As stated therein, at the sight of Lord Mahāvīra, milk began to flow from the breasts of this woman, her arms swelled beside her bangles, her bodice got stretched, and she experienced horripilation.

c9.s5.28

² See the 15th *saä*. Its English translation by R. Hoernle has been published as an appendix in his edition of *Uvāsagadasā* (Bibliotheca India, Calcutta, 1888-1890). This *saä* is referred to by W. W. Rockhill in *The life of the Buddha and the early History of his Order*, 1884.

c9.s5.29

³ See IX, 33.

c9.s5.30

⁴ See XII, 2.

c9.s5.31

⁵ "चिलाइयाहिं वामणियाहिं वडहियाहिं बब्बरियाहिं ईसिंगणियाहिं जोण्हियाहिं चारुगणियाहिं पल्लवियाहिं ल्हासियाहिं लउसियाहिं आरब्भीहिं दमिलीहिं सिंधलीहिं पुलिंदीहिं पुक्खलीहिं सुरंढीहिं सबरीहिं पारसीहिं" (s. 380). Cf. the 6th *Aṅga* (s. 18) and the 10th (s. 4).

c9.s5.32

⁶ For details about this work see *Purātattva* (V, p. 81).

Nāyādhammakahā

c9.s6.1

⁷ This is also named as *Nāyasuya*. Vide *Nāyādhammakahā* (II; p. 246b).

c9.s6.2

This is the 6th *Aṅga*. Its name is mentioned in Saṃskṛta in two or three ways, and it gives a nice food to one interested in etymological discussions.⁸ This 6th *Aṅga* is divided into two suyakkhandhas named as Nāya¹ and Dhammakahā.² The former has 19 subdivisions³, each styled as ajjhayaṇa; and the latter has 10⁴, each styled as vagga. Further, each vagga has subdivisions⁵, each known as ajjhayaṇa.

c9.s6.3

⁸ See Malayagiri's com. (pp. 230b and 231a) on *Nandī* and "भगवान महावीरनी धमेकथाओ" (p. 179), a Gujarātī translation of the 6th *Aṅga*.

c9.s6.4

As regards the contents, we have in the 8th ajjhayaṇa, the narration of Malli, the 19th Tīrthaṅkara as a female. She gets a mohanagharu ("a house intended for confusion") prepared in order to make the six princes (who wooed her) realize the filth of the human body and thereupon make them decide to renounce the world. In the 9th, we come across a mariner's fairy tale. Herein is mentioned the winged horse as is the case with the Valahassa-jātaka (No. 196). The 16th ajjhayaṇa furnishes us with a narration of Dovai (Sk. Draupadī) in the form of a story of her rebirth.⁶

c9.s6.5

In the 2nd suyakkhandha⁷ there is a story of the goddess Kālī.

c9.s6.6

1-2 Each of these names occurs in plural.

c9.s6.7

3 Their names are given in the following verses of this very work:— "उक्खित्तणए १ संघाडे २ अंडे ३ कुम्मे ४ य सेलगे ५ । तुंब ६ य रोहिणी ७ मल्ली ८ मायरी ९ चंदिमा १० इ य ॥ दावदवे ११ उदगणाए १२ मंडुके १३ तेयली १४ वि य । नंदीफले १५ अवरकंका १६ अतिन्ने १७ सुंसमा १८ इ य ॥ अवरे य पुंडरीयणाए य १९ एगुणवी स तमे ।"

c9.s6.8

It is said that out of these, the 14th ajjhayaṇa may be compared with Avassayacuṇṇi (pt. II) where paccakkhāṇa is explained.

c9.s6.9

4 "दोबस्स णं भंते! सुयक्खंधस्स धम्मकहाणं समणेणं जाव संपत्तेणं के अहे पन्नत्ते? एवं खलु जंबू! समणेणं जाव संपत्तेणं धम्मकहाणं दस वग्गा पन्नत्ता"-II, 1; s. 148.

c9.s6.10

5 Their respective numbers are 5, 5, 54, 54, 32, 32, 4, 4, 8 and 8. The total comes to 196.

c9.s6.11

6 In A His. of Ind. Lit. (vol. II, p. 449) it is remarked: "This is a monkish corruption of the legend from the Mahābhārata of Draupadī's marriage to the five brothers."

c9.s6.12

7 As regards this suyakkhandha, Prof. Winternitz observes:— "Book II of this Aṅga is a complete contrast to Book I both in form and contents, and is more closely associated with the seventh and the ninth Aṅgas."—Ibid., p. 448

c9.s6.13

This entire work¹ deals with² narratives³ which have a moral and religious purpose behind them.⁴ They excite interest and attest attention, are free from sectarian spirit and are useful to persons of any and every school of thought. Such is the opinion expressed by Mr. D. B. Kalelkar in Gujarātī, in his foreword to the Gujarātī translation⁵ of this work.

c9.s6.14

This Aṅga (I, 1; s. 17), too, supplies us with names of some of the anārya tribes. Furthermore it mentions 16 jewels⁶ (I; s. 16) and 72 kalās (I; s. 20), and refers to 18 Desī languages (I; s. 22), 4 Vedas and Saṣṭhitantra, 16 diseases⁷ (XIII; s. 100) etc.

c9.s6.15

⁷ See pp. 116 and 136.

c9.s6.16

1 Herein almost in the beginning we come across the following line:— “जति णं भंते! समणेणं भगवया महावीरेणं...पंचमस्स अंगस्स अयमट्ठे पण्णत्ते, छट्ठस्स णं अंगस्स णं भंते! णायाधम्मकहाणं के अट्ठे पण्णत्ते?” Similar lines are to be met with, in the Aṅgas 7 to 11. From this it may be deduced that the meanings of Aṅgas 5 to 11 have been propounded by Lord Mahāvīra.

c9.s6.17

2 Narratives, apologues, fables and the like wherein are clothed ethical and religious truth in the graceful and pleasing drapery of metaphor, serve a useful purpose of engaging the attention, of impressing the memory and strewing the path to abstract dogmas with flowers. This is what Rev. J. Long has said in his work entitled as Scripture truth in Oriental Dress (p. i).

c9.s6.18

3 “ज्ञाताः-दृष्टान्तानुपादाय धर्मो यत्र कथ्यते ता ज्ञातधर्मकथाः।” —Siddhasena Gaṇi's com. (p. 91) on Tattvārtha (I, 20)

c9.s6.19

4 The narrative of 4 daughters-in-law of a merchant given in VII (s. 63) may be cited as an instance. For its extract in English see A His. of Ind. Lit. (vol. II, p. 446).

c9.s6.20

5 This has been published in the Puñjābhāi Jaina Granthamālā No. 3, 1931.

c9.s6.21

6 The pertinent lines are:— “रयणणं १ वइराणं २ वेरुलियाणं ३ लोहियक्खाणं ४ मसारगल्लाणं ५ हंसगब्भाणं ६ पुलगाणं ७ सोगंधियाणं ८ जोइरसाणं ९ अंकाणं १० अंजणाणं ११ रयणा(१ या)णं १२ जाय रूवाणं १३ अंजन-पुष्फगाणं १४ फलियाणं १५ रिठ्ठाणं १६ अहाबायरे पोग्गले परिसाइडे.” This same passage occurs almost ad verbatim in Rāyapaseniya (s. 8). By रयण is here meant केकेयण. Ten gems are noted in Kummāputtacariya in the following verse:— “सोगन्धिय-केकेयण-मरगय-गोमेय-इन्दनीलाणं। जलकन्त-सुरकन्तय-मसारगल्ल-सक्क-फलियाणं॥ ७४॥” In Arthadīpikā (p. 159a) 60 kinds of jewels are mentioned.

c9.s6.22

In IX; s. 90, we come across a pretended elegy¹ of Rayaṇadivadevayā. In passing it may be noted that in this Aṅga, there are used reduplicatives² e. g. कर(ड)क(ड)प्प (IX; s. 80), तडतडंत (IX; s. 80), धमधमंत (IX; s. 81), मिसिमिसमाणे (I; s. 27) etc.

c9.s6.23

¹ This is perhaps the earliest to be met with, in the Jaina literature.

c9.s6.24

² It may be noted in this connection that an interesting article entitled Reduplicatives in Indo-Aryan and written by Dr. S. M. Katre has been published in "Bulletin of the Deccan College Research Institute" (vol. I, no. 1, pp. 60-70), and a list of onometopoetic words occurring in Puṣpadanta's Nāyakumāracariya (an Apabhraṃsa work of the 10th century) is given in its edition by Prof. Hirālāl Jain on p. lvii.

c9.s6.25

While concluding this topic, I may mention that in this Aṅga we come across some graphic descriptions e. g. those of the bedchamber of Dhāraṇī (I; s. 9), a voyage (VIII; s. 69), a Piśāca (VIII; s. 69), a ship-wreck (IX; s. 80) etc. Moveover, the six seasons are described in 6 verses, one for each of them (vide IX; s. 81).

c9.s6.26

In the end it may be remarked that the Mss. of this 6th Aṅga present many different readings.³ Some of them are noted⁴ and explained⁵ by Abhayadeva Sūri in his com. on it.

c9.s6.27

³ Out of them, those occurring in 3 Mss. deposited at B. O. R. I. and in Abhayadeva Sūri's com. are given by Prof. N. V. Vaidya, in his edition (pp. 231-245) of this Aṅga.

c9.s6.28

⁴ See pp. 8ᵃ, 16ᵃ etc.

c9.s6.29

⁵ See p. 16ᵃ etc.

Uvāsagadasā

c9.s7.1

This is the 7th Aṅga. It consists of 10 ajjhayaṇas noted on p. 105, fn. 2. Out of them the first enumerates, in minute details, the various vows and observances undertaken by Ānanda⁶ and his wife in the presence of Lord Mahāvīra. Ānanda, on his leading a pious life as a lay adherent (uvāsaga⁷) for 20 years, attains avadhijñāna.

c9.s7.2

⁶ For analysis and episode of this Ānanda, one of the ten Mahāśrāvakas, see R. Ch. Dutt's A History of civilization in Ancient India (vol. II).

c9.s7.3

⁷ "उपासकैः-श्रावकैरेवं स्थातव्यमिति येष्वध्ययनेषु दशसु वर्ण्यते ता उपासकदशाः"

c9.s7.4

The next 4 ajjhayaṇas furnish us with the lives of 4 other lay adherents who did not give up their vows, even though each of them was threatened by one god or another, with the loss of the life, relatives, health and property respectively.

First 194 of 534 passages. Read on

Cites (67)