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The Doctrine of the Jainas, Described after the Old Sources c7.s1: The Angas

The Doctrine of the Jainas, Described after the Old Sources c7.s1

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English

Contents

The Angas

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§45. Anga 1-5. 1. Āyāra. 2. Suyakkhandha: 9 (8) Bambhacrāim and 4 Cūlāo. The 6th chapter once was followed by a seventh called Mahāparinnā which was lost. Both in his edition and his translation (s. b.) the AUTHOR undertook to solve many problems we find ourselves confronted with in the Bambh. by its mixing prose and verses or either by the fragments of such ones.⁵ The subjects in chapters 1-6 and 8 are Ahiṃsā, the avoidance of weakness and relapsing, and, on the other hand, endurance in hardships. The last chapter (9) offers in ancient Āryās a vivid sketch of Mahāvīra’s early career as an ascetic. What was begun here was continued in the 4 Cūlās. In the first we find detailed prescriptions for the begging for alms, wandering, speech, the way how to ask for garments and alms-bowl, and such concerning the question of residence; in the second Cūlā we have prescriptions regarding ascetic postures and study, easing nature, and indifference towards external influences including favours and nursing. These chapters have been arranged according to the diminishing number of their sections, as is done in Sūyagaḍa I. The third Cūlā is called Bhāvaṇā after the instructions for the right understanding (bhāvaṇā) of the 5 Great Vows which in their turn form the climax of Jain ethics and as such are rightly annexed to the above stated topics. But, as to quantity, by far the greatest space of this Cūlā is devoted to Mahāvīra’s biography up to his leaving the worldly life. Since right conduct on the ground of the vows will lead to salvation, “Vimutti” is treated in the 6th Cūlā. For the Nisīha as once having formed a further part of the Āyāra see § 51.

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⁵ Comp. the AUTHOR, Worte p. 15 ff. The commentators do not see metrical portions amidst those in prose. It follows that Jīv. 259 a the Satthaparinnā (=Āyār. I, 1) is called *acchande-baddhā*.

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Comm. : Nijjutti; Cuṇṇi¹ by Gandhahastin (printed); Ṭīkā by Śīlāṅka (concluded in Saka 798); Dīpikā by Jinahaṃsa. Ed.²: ĀS (along with Nijj., Ṭīkā, and Dīpikā, C. s. 1936.—The Āyāramga Sutta of the Ҫvetāmbara Jains. Ed. by Hermann JACOBI. (Pali Text Society.) Lo. 1882.³—Ācārāṅga-Sūtra. Erster Śrutaskandha. Text, Analyse and Glossar von Walther SCHUBRING. L. 1910. Rev.: JACOBI, Archiv. f. Religionswiss. 18. 283 ff. Nāgarī transcr. Jaina-Sāhitya-Saṃśodhana-Gr.-M., Poona 1924.—Āg.S. (along with the Ṭīkā), Bo. 1916. —1. suyakkh.: Bo. 1916.—Transl.: (Engl.) by JACOBI SBE 22, Oxford 1884.—The Bambhac. by SCHUBRING in: Worte Mahāvīras, Göttingen 1926, p. 66 ff. Rev.: LEUMANN Z I I 7, 157-162.

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¹ As to the Cuṇṇis in general, see KAPADIA, History p. 190 ff. As far as they have been printed, they, with few exceptions, have not come into the hands of Western scholars. Those the AUTHOR has seen and used, unfortunately are lacking any hint as to editor, among whom, as we understand, is ĀNANDASĀGARA Sūri, place and year, to say nothing of interpretation.

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² As to prints of the complete Canon the reader is referred to § 4. These prints are mentioned neither here nor on the following pages.

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³ The second suyakkhandha (p. 49ff.) seems to have been printed without any revision on the part of the editor.

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2. Sūyagaḍa. In Sanskrit this name is reflected as Sūtrakṛtāṅga, sporadically even as Sūtrakṛdaṅga.¹ But, as a matter of fact, sūtra in Ardhamāgadhī appears in the form of sutta exclusively.² Possibly we have sūci=dṛṣṭi, Pkt. sūi=sūya³. At any rate the name is taken from the discussions in Sūy. 1 12, II 1. 5-7 of heretic systems and views. 2 suyakkhandha: Gāhāsola-saga and Mahajjhayaṇāṇi. The Gāhāsol. consists of 15 metrical chapters arranged in the manner mentioned in Āyāra. Quite contrary to its title (gāhā) the 16th chapter is in prose devoted to Mahāvīra explaining the terms of māhaṇa, samaṇa-bhikkhu, and niggantha. Old Āryās appear in I 4 as they do in Bambh. 9 and Utt. 8. In I 5 we are given an elaborate description of the hells and the tortures therein, 2 uddesa. The 7 Mahajjh., "great chapters", are indeed actually four big ones on prose, the following two are in verse, and the last is in prose again. As to contents see above. But we specially mention II 2 Kiriyaṭṭhāṇa, forms of activity; 3. Āhāraparinnā, a description of all forms of life and of their origin, as "told in olden ages" (pur' akkhāya); 4 Paccakkhāṇakiriyā, a discussion on guilt accumulated either consciously or unconsciously.

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¹ Comp. BARNETT, BM (1908) s.v.

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² Kappasūya in PISCHEL, Gr. § 19 etc.—Kalpasūtra is a mere fiction.

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³ Samav. 109 b; Sūyagaḍe ṇam sa-samayā sūijjanti etc.=sūyante Abhay.—Gommaṭas. Jīv. 355 and Brahma Hemacandra, Śrutaskhandha 10 have Suddagaḍa.

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Comm.: Nijjutti; Cuṇṇi (printed); Ṭīkā by Śīlaṅka; Dīpikā, by Harṣakula.—Ed.: ĀS 2 along with Nijj., Ṭīkā, and Dīpikā, Bo. s. 1936.—Āg. S., with Ṭīkā, Bo. 1917.—AMP 5, with Nijj., by P. L. VAIDYA, Poona 1928. Ed. with Guj. transl. by Muni MĀNEK, Surat 1922.—Some separate prints of I 6, Mahāvīrathui.—Transl.: (Engl.) by JACOBI SBE 45, Oxford 1895; 7 chapters by SCHUBRING in: Worte Mahāvīras, Göttingen 1926 (see above).—Detailed Studies: GHATAGE IHQ. 12, 270-281, ALSDORF (Itthīparinnā, I 4).

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3. Ṭhāṇa. A list of dogmatic topics which can be grouped in 1-10 categories, cases or possibilities (ṭhāṇa). But for the cosmographical dates placed at the end of each chapter (section), no leading principle is recognizable. Many categories appear in other canonical texts, whereas other ones are not to be found elsewhere. Ṭhāṇa as well as Samavāya (s. b.) refer to texts that got lost, and those we still possess are, partly, listed as having other sections.

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Comm. : Vṛtti by Abhayadeva.—Ed. (along with the Vṛtti): Ās 3, Ben. 1880.—Āg. S., 1. 2. Bo. 1918-20.

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4. Samavāya. A supplement of, and a continuation to, Ṭhāṇa according to groups of 1 up to 10¹⁴ (sāgarovama-koḍākoḍi) objects. The last third of Samav. is an appendix and in general describes the duvālas’ anga gaṇi-piḍaga. In one further appendix the qualities of all beings are described in query and reply. A third appendix, in common Gāhās, shows the dates of the spiritual and (temporal) heroes. There is no doubt whatever that these appendices found their place in the Samav. on account of their numberings.

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Comm.: Vṛtti by Abhayadeva. —Ed. (along with the Vṛtti): ĀS 4, Ben. 1880.—Āg. S., Bo. 1918.

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5. Viyāhapannatti. This is the true old name frequently perverted to Vivāhap. as which PISCHEL unfortunately quotes it in his grammar. The later title of Bhagavai is no more than an adjective occasionally attributed to Āyāra and Sūyagaḍa likewise.¹ What we have before us is a "proclamation of explanations" rendered by Mahāvīra as an answer to individual questions asked by disciples and, by far in most cases, directed to Goyama. 41 saya of which 1-20 seem to form the germ of the whole, and to which 25 can be added. Saya "one hundred" aptly means a great number of interviews taking place at different places and not interconnected by a distinct thread of thought. Their sequence is frequently merely superficial and similar to what can be stated in the Bambhacerāim. Apart from the germ thus characterized, sayas 24 and 30 as such and 21-23 (subdivided into vagga, etc.), 26-29, 31 and 32, 33 and 34, 35-40 form groups of uniform contents. Frequent references to other works, especially so to Pannavaṇā and Jīvābhigama, by which the preceding or subsequent topics are either introduced or explained. No other texts furnished a picture of Mahāvīra's character and activities as distinct as that of the Viy. in spite of the style being mostly conventional.

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¹ Comp. Samav. 92 a, Āyāranijjutti, 1, Sūyagaḍa-nijj. 1.

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To analyse the whole Viy. would go beyond the frame of this book. Its motley character will become sufficiently clear in a specimen, for which we have chosen saya 2.

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Udd. 1.—1 (109 a). Breathing. 2 (110 b). A maḍāi niyaṇtha (§ 154). 3(112 a.). The scene: Chittapalāsaya near Kayangalā. The Brahman monk Khandaga Kaccāyaṇa, a disciple of Saddabhāli, is instructed by Mahāvīra. On his part, Kh. had no reply to the questions of the layman Pingalaga of Vesālī. The subjects are: the resp. finiteness and infiniteness of the world, the soul, siddhi and siddha; unwisely and wisely dying; Kh.'s conversion, spiritual career, fasting to death and post-existences.—Udd. 2. (129a.). The 7 samugghāya (§ 89): reference to Pannav. 36.—Udd. 3 (130 a). The 7 regions: ref. to Jiv. 3, 1. 2.—Udd. 4 (131 a). The 5 senses: ref. to Pannav. 15.—Udd. 5. 1 (131b). Against annautthiya: gods and goddesses in their mutual relations; the soul has one gender exclusively. 2(133a). Embryology. 3. (133b). The embryo is product (puṭṭa) as well as cause. 4. (133b). Sexual intercourse is lack of self discipline (saṃjama). 5(134b). The scene: Pupphavaī near Tuṅgiyā. Some Pārśva teachers (names) are teaching some laymen about the reward for self-discipline, ascetics, karma and worldliness (saṅgiyā). Mahāvīra approves of them in every respect. 6 (140b). The reward for having served a true (tahā-rūva) samaṇa or māhaṇa by degrees will lead to siddhi. 7 (142a) Against annautthiya: an explanation as to how a hot spring comes into existence.—Udd. 6 (142a). The speech: ref. to Pannav. 11.—Udd. 7 (142 b). The regions of the gods: ref. to Pannav. 2 and Jiv.3, 4. 2.—Udd. 8 (144a). The sabhā of the god Camara.—Udd. 9 (146a). Samayakhetta.—Udd. 10 1 (147b). The Fundamental Facts.

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Comm.: Vṛtti by Abhayadeva.—Ed. (along with the vṛtti): ĀS 5, Ben. s. 1938.—Āg. S. 1-3, Bo. 1918-21.—Both text and vṛtti transl. into Gujarātī by BECHARDĀS, saya 1-6, Ahm. ca. 1927. WEBER, see § 2.

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§46. Anga 6-11. 6. Nāyādhammakahāo. This title is a dvandva with the *a* lengthened at the end of the first member, comp. Anga 10. WEBER was wrong in taking the name as Jñātṛdharmakathā. Gommatasāra, Jīv. 355, speaks of Nāhassa Dhammakahā. *nāya* (*jñāta*) acc. to Ṭhāṇ. 253b and Dasav. nijj. 51-85 is a story serving as an example, while *dhamma-kahā* means a sermon or lecture. Of the 2 *suyakkhandha* the first contains the *nāyāim*, whereas the second is said to be the *dhamma-kahāo*. But, actually, there is no more than 1 *kathā* multiplied over 200 times, with various places and names. This feature, frequent in the Siddhanta, must be taken as an attempt to attain completeness where materials were not at hand. In the case of Nāy. the great number of repetitions may reflect an intention of giving the second suy. a similar size as had the first. Prose along with Veḍhas in most of the *nāya*. In the following lines no reader will expect more than the skeleton.

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1. *suyakkhandha*. 1. Ukkhitta. Intending to become a monk Prince Meha in his resolution is strengthened by Mahāvīra telling him how, in a previous existence, he himself, being a strong elephant, *patiently* protected a hare seeking refuge below his own lifted foot. 2. Saṃghaḍaga. Dhamma, a merchant, being thrown into jail and chained together with the murderer of his little son, *kindly* shares his meal with him. 3. Aṇḍa. Sāgaradatta impa-tiently breaks an egg hatched by a peacock, while Jinadatta *patiently* waits until it is hatched out. 4. Kumma. One turtle is killed by a jackal because it exposed itself to the danger, another one, being cautious, remained unhurt in its shell, since it waited until the beast had gone. 5. Selaga. King Selaga, converted to monkhood by Suya, a disciple of Ariṭṭhaṇemi, had grown weak owing to the hardships, but was *strengthened* by the encouragement given him by Panthaga, his former minister. 6. Tumba. A gourd cased with eight layers of clay will sink to the bottom when thrown into water, but will rise to the surface when the clay has dissolved. Just so the soul when released from its Karman burden will rush up from Saṃsāra to the place of the Siddhas. 7. Rohiṇī, Rohiṇī, in contrast to her four careless sisters, *shrewdly* sows and cultivates 5 corns of rice (cp. Matthews chap. 25; Luke 19). 8.

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Princess Malli, by means of drast'c simile contrasting beautiful features and ugly intestines, sets right six suitors who thereupon take the vows (§ 15). 9. Māyandi. M’s. son, Jiṇapāliya, firmly resists the temptations of the cruel goddess of Rayaṇadīva, while Jiṇarakkhiya, his brother, yields to them and perishes miserably. 10. Candimā. The waning moon compared with the fickle monk, the waxing with the persevering one. 11. Dāvaddeva. Just as the dāvaddava trees growing on the ocean shore are strengthened by land and sea-winds (diviccaga and sāmuddaga) so are true monks exposed to praise and blame. 12. Udaga. Matter is subject to change, as is demonstrated to King Jiyasatta by his minister Subuddhi by means of putrid water cleared to purity by seven times filtering. This method, as is explained by Subuddhi, was taught by the Jina, and thus cleverly the king’s interest is roused for the Creed which eventually leads him to salvation. 13. Maṇḍukka. Nanda, a layman, is reborn as a frog in a pond he had made for the general amusement of his fellow citizens. Feeling his guilt now he goes on a pilgrimage to see Mahāvīra, but on his way he is injured by a horse and dies saying “namo tthu ṇam”, whereupon he becomes a god. 14. Teyali. Poṭṭilā, wife of minister Teyaliputta, had innocently lost her husband’s affection and became a nun to be reborn as god Poṭṭila.

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As such she preaches him the Teaching, as has been stipulated previously, but it is not before he has lost his high position that she is successful in making him accept it. 15. Nandiphala. Some travellers, though warned by their guides, rest in the pleasant shadow of nandi trees and feed on their poisonous fruits so that they perish; others avoid both shadow and fruits and thus remain healthy and alive. 16. Avarakaṅkā. A monk, Dhammarui, eats poisonous alms thus sacrificing rather himself than exposing to certain death ants which, as he saw, are dying when tasting them. Nāgasiri, who had provided the alms, is stricken with poverty and illness, and, finding no husband, in her next life becomes a nun, Sukumāliyā, thereupon a courtesan in heaven, then Princess Dovaī, who in her svayaṃvara chooses the 5 Pāṇḍavas. She is raped by King Paumaṇābha of Avarakaṅkā, but Vāsudeva Kaṇha defeats him and returns her to her five husbands. Four of them and Dovaī himself then join the Order. 17. Āinna. Some wild horses (*āinna*) ignorantly fall into the trap laid out for them and get caught, while others which are *clever* remain free. 18. Sumsumā. S., the daughter of a merchant, was raped and killed by a brigand, called Cilāya. Her father and his sons discover her body and eat of it from want of food. Dhanna, her father, later becomes a monk. 19. Puṇḍariya.

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P., a layman, is a lay king, succeeds in persuading his younger brother Kaṇḍariya to remain firm in his monkhood, though fickleness and illness have befallen him. On the next occasion, however, he is not equally successful and the two brothers change places, the one taking the other’s position, but K. dies soon after.

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The 2nd *suyakkhandha* has 10 *vagga*, which in pairs consist of 5. 54. 32. 4. 8 *ajjhayaṇa*. This comes up to 206 *ajjh*. But no more than the 1st *kahā* of the 1st *vagga* (247a) was completed. With names and places changed it serves as a cliché for the whole remaining part (250b). Having heard Pāsa’s sermon, Kālī takes the vows with a certain nun, Pupphacūlā, as her superior. But she cannot bring herself to desist from tending her body as she is demanded to do, and so she goes her own way. Hence she is not granted salvation, and since her self-castigation fails to reach the full mark she is reborn as the goddess Kālī. When as such she approaches Mahāvīra respectfully, he gives Goyama an account of her past and her future.

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Comm.: Vṛtti by Abhayadeva.—*Ed.* (along with the vṛtti) AS 6, C. 1877.—Āg. S., Bo. 1919.—Paul STEINTHAL, Specimen der Nāyādhammakahā. (Thesis.) Berlin 1881. The text goes on up to fol. 52a of the Āg. S.-ed. Notes and glossary have been added.—Nāyas 1, 16 and 14 were treated by LEUMANN VI OC III, 2. p. 539 ff.; all the Nāyas by W. HÜTTEMANN, Die Jñāta-Erzählungen im sechsten Anga... (Thesis.) Strassburg 1907.

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7. *Uvāsagadasāo*. 10 *ajjhayaṇa* concerning pious laymen in Mahāvīra’s time. In the title we should expect *dasā*, comp. the next Anga. 1. Āṇanda and his wife take the Minor vows. Mahāvīra speaks about the principal offences against the same. He further says that even laymen can obtain *ohi-ṇāṇa*. 2. A god tries to intimidate Kāmakesa, but fails. 3. Culaṇipiyā does not allow his meditations being disturbed though a god kills his three sons, but he drives away the ogre who threatens his mother. Yet he ought not to have interrupted his meditation. 4. 5. The same about Surādeva and Cullasayaga with the only difference that it is their health and property (resp.) that are endangered. 6. Kuṇḍakoliya defends his creed against a god who is an adherent of Gosāla. 7. Both Mahāvīra and Gosāla vie with each other in winning the Ājīviya Saddālaputta and his wife. The latter is threatened by a god as was the mother of Culaṇipiyā. 8. Mahāsaga when fasting refuses to be seduced by his wife and prophesies her death and subsequent abode in hell. His fault was, so says Mahāvīra, that he gave her a reply at all. 9.10 are repetitions of 1 with the names of Nandiṇipiyā and Sālihipiyā.

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Comm.: Vivaraṇa by Abhayadeva.—Ed. (all along with the Viv.): ĀS 7, C. 1977.—Āg. S., Bo. 1919.—Bo. 1895.—The Uvās. or the religious profession of an Uvāsaga... ed. (Vol. 2: trans.) by A. F. Rudolf HOERNLE. (Bibliotheca Indica.) C, 1888-90. Rev. by LEUMANN WZKM 3, 329-350; GRIERSON IA 16, 78-80; revised ed. by P. L. VAIDYA, Poona 1930, rev. by the AUTHOR, OLZ 1931, 1082 ff.

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8. *Antagaḍadasāo*. Legends partly dating from the time of Ariṭṭhaṇemi and dealing with individuals who "put an end to existence" (though this does not apply to the first story). *dasāo* in the title rightly (comp. Anga 7) means groups of 10, as are formed by 4 chapters out of 8. The chapters are called *vagga* and contain original legends (I-VIII) and such running parallel to them, but the former have been distributed unequally among the *vagga*. As to disposition and contents the Antag. are closely related to Anga 9. In the time of Ṭhāṇa 506a, where the chapters of both Angas are enumerated, the contents were quite different.¹

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¹ See the AUTHOR, Worte, p. 6f.

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1. (I) Ariṭṭhaṇemi induces Prince Goyama to take the Great Vows. 9 parallels with other names. 2. 8 (the colophon says: 10) parallels to 1. 3. 7 parallels.—(II) Gaya-Sukumāla, a son of Queen Devaī, renounces dignity and marriage and becomes a monk under Ar. Somila, the father of his bride, brings him to death and himself dies on the flight.—5 parallels to 1. 4. 10 parallels to 1. 5. (III) King Kaṇha Vāsudeva advises the inhabitants of his town Bāravai which, as prophesied by Ar., will be destroyed, to take the vows and induces his wife, Queen Paumāvaī, to do the same. 9 parallels to Paumāvaī. 6. (IV) Makāi enters the order and practises asceticism, parallel to Gaṅgadatta Viy. 16, 5, 1. 1 parallel.—(V) The gardener Ajjuṇaga, obsessed by the god Moggarapāṇi and thus caused to do much evil, gets rid of him thanks to the layman Sudamsaṇa and becomes a member of the order.—11 parallels. (VI) Prince Aimutta (comp. Viy. 5, 4) does the same when being led to Mahāvīra by Goyama.—(VII) The renunciation of King Alakkha, parallel to Udāyaṇa Viy. 13, 6. 7. 13 queens like Paumāvaī. 8. (VIII) The great fasts of the nun Kālī who previously had been a queen.—9. parallels to different fasts.

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Comm.: Vṛtti by Abhayadeva.—Ed. (along with the vṛtti): ĀS (along with Aṅga 9), C. 1875.—Āg. S. (along with Aṅgas 9 and 11), Bo. 1920.—Along with transl. in Hindi, Lahore 1917.—(Along with A. 9:) ed. with introd., gloss., notes and an app. by P. L. VAIDYA, Poona 1932.—Transl.: (and the Aṇutt.) transl. by L. D. BARNETT, Lo. 1907. Rev. by LEUMANN, JRAS 1907, p. 1078 ff.

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9. Aṇuttarovavāiyadasāo. Legends of persons who were reborn in the uppermost heavens. 3 vagga of which the first and the third, in correspondence with the title of the whole (comp. Aṅga 8), have been filled up to 10 ajjhayaṇa. We have but 2 original pieces. 1. vagga. Jāli with 9 parallels. 2. 13 further parallels. 3. Dhanna, who was the most successful among Mahāvīra’s 14,000 adherents. 9 parallels. Comp. Aṅga 8.

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Comm.: Vṛtti by Abhayadeva.—For Ed. see Aṅga 8. The text also Bo. 1914 and in BARNETT, see Aṅga 8 (with transl.).

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10. Paṇhāvāgaraṇāim. The title means “questions and explanations” (comp. Aṅga 6), but it is justified neither by the contents nor by the survey given Ṭhāṇ. 506a. We have a loquacious and comparatively modern treatise in prose mixed with Veḍhas about the 5 Great Sins and their consequences on the one hand (dāra 1-5) and the 5 Great Renunciations on the other (dāra 6-10). 5 ahamma- or aṇhaya-d. (pāṇa-vaha etc.) and 5 saṃvara-d. (ahiṃsā etc.) the latter are followed by five times five bhāvaṇāo, partly differing from those given in Cūlā 5 of the Āyāra.

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Comm.: Vṛtti by Abhayadeva.—Ed.: C. 1877 and Bo. 1919.—Amulyachandra SEN, A critical introd. to the P. (Thesis), Hamburg 1936.

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11. Vivāgasuya. 2 suyakkhaṇdha. Ṭhāṇ. 10 calls this Aṅga Kammavivāgadasāo, thus indicating that there were 10 chapters relating to the consequences of Karman which, generally, are expected to be evil ones. It seems that the resp. chapters correspond almost precisely with those we have before us. Later there were 10 chapters added in order to show the reward for meritorious doings. But, nearly as poor as in Nāyādh. 2, etc., we find but one story with 9 parallels.

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1. Duhavivāgā. Mahāvīra tells Goyama about the previous existence of somebody miserable and briefly prophesies his future lives. We learn that 1. Miyāputta a cripple, had once been Ekkāi, an unjust governor; 2. Ujjhiya, an evil-doer, has been Gottāsa, who had slaughtered cows; 3. Vijaya, a brigand, had once been Ninnaya, who had bought and sold eggs; 4. a certain Sagaḍa had lived as Channiya, who was a venison dealer and a cook; 5. Bahassaidatta, a purohita, had once been Mahesaradatta, a child murderer; 6. Prince Nandiseṇa (in the beginning Nandivaddhaṇa), the police-master Dujjohaṇa; 7. Umbaradatta, now suffering from a severe illness, had once been Dhammantari, a cruel surgeon; 8. Soriyadatta, a fisherman who is suffering from an incurable disease, had once been Siri, a woman master-cook; 9. the tortured Devadattā, King Sihaseṇa who burned his wives alive; 10. Aṃju, now dangerously ill, had once been the courtesan Puḍhavisirī. 2. Suhavivāgā. Prince Subāhu, a layman, had been hospitable towards the pious Sudatta when once he had been a certain Samūha. 2-10 are parallel to 1.

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Comm.: Vṛtti by Abhayadeva.—Ed. (along with the vṛtti): ĀS 11, C. 1877. Āg. S. see Anga 8.—MKJMM 10, c. 1920.—Ed. with introd. and notes by P. L. VAIDYA, Poona 1933, 2nd ed. 1935.—1, 1 (Miyāputta) with transl. in BANARSI DAS JAIN, Ardha-Māgadhi Reader, Lahore 1923.

Cites (13)