Svetämbara Jain Canonical Commentators Writing in Sanskrit1
Royce WILES*
Abstract
Jain commentaries in Sanskrit are vital for an understanding of the old Jain religious texts in Prakrit, the commentaries date from the 8'h to 13'h century. The major commentators are well-known in name but as yet there has not been any sustained research on their works. This article attempts to provide an initial reference point by listing (for the first time) all known published editions of Jain commentaries in Sanskrit on the Svetambara canon by Sllanka (9'h century), Abhayadeva (10'h century) and Malayagiri (10'h-11'h century).
Keywords: Jainism, Svetambara Jain texts, Sanskrit commentaries Izvleček
Džainski komentarji, zapisani v sanskrtu, ki so nastali med 8. in 13. stoletjem, so ključnega pomena za razumevanje džainskega kanona, ki se je ohranil v prakrtu. Glavni komentatorji so sicer poznani po imenih, vendar so jim znanstveniki do sedaj namenili le malo pozornosti. Glavni doprinos prispevka je v celostni predstavitvi vseh obstoječih izdaj džainskih komentarjev na džainske tekste iz tradicije Svetambara, ki so zapisani v sanskrtu, Pregled komentarjev je osredotočen na tri avtorje: Silanka iz 9. stoletja, Abhayadeva iz 10. stoletja in Malayagiri iz 10.-11..stoletja.
Ključne besede: džainizem, džainski teksti tradicije Svetambara, džainski komentarji v sanskrtu
1 In bibliographic citations an asterisk (*) indicates a reference from a secondary source not seen personally; square brackets ([ ]) indicate material that is conjectural.
* Royce Wiles, PhD, Visiting Fellow, Australian National University (ANU), Canberra. royce.wiles@gmail.com
1 Introduction
The layers of Jaina commentary literature have been surveyed by a number of scholars, nevertheless, "Jaina exegetical literature," as J. Bronkhorst has stated, still remains "vast, complicated, and little explored" (Bronkhorst 1999, 987).2 While editing a Jaina canonical text from manuscripts (the Nirayavaliya-suyakkhandha), my attempts to compile information about the author of the only commentary on that text (Sricandra) revealed to me how problematic it was to find my way around that literature. I therefore surveyed earlier works and compiled original descriptive information about canonical commentaries. Existing surveys of the commentary works of the four commentators reviewed here are useful, but very limited. In chronological sequence the writers dicussed here are: SHahka (fl. 850-876),3 Abhayadeva (fl. 1058-71), Malayagiri (between 1093 and 1193) and Sricandra (between 1103 and 1171). There is no easy way to know which commentaries of any of these authors have been published or when. By making the brief overview below I hope to provide a preliminary reference point for researchers delving into commentaries on the Svetambara canon.
Only a subset of canonical commentators are included here, the (earlier) somewhat terse Prakrit commentaries (cürnis) are excluded, as are those of significant authors like Haribhadra (fl. 770-790) (Williams 1965, 101-11) who began the process of shifting Jaina commentaries from Prakrit to Sanskrit. In many cases Haribhadra and authors like him simply transpose the material from Prakrit commentaries directly into Sanskrit (although at times adding useful clarifications). The recent article by Jyväsjärvi (2010) highlights some of the emerging issues in approaching the Jaina exegetical traditions.
The names of the major commentators on the canon writing in Sanskrit are familiar to all who attempt to read the canonical texts: unquestionably the most important are Sllanka, Abhayadeva, Malayagiri with the addition of Sricandra perhaps. There are few accounts of them and their work, certainly no comprehensive listing. Apart from volume three of the comprehensive and standard history of Jain literature in Hindi—Jaina Sahitya kä Brhad Itihasa (1967)—little sustained research has been published on these authors: for example
2	Surveys have been made by Kapadia 1935; Schubring 1935 §43, Kapadia 2000, 171-205; Jaina Sahitya kä Brhad Itihäsa 1966, v. 3; Alsdorf 1977; Jain 1984, 51-60; Khadabadi 1991; Dundas 1996; Norman 1997.
3	The basis for dates used is examined below. All dates are cited as the Gregorian years, i.e. Common Era (CE) unless stated otherwise.
none of the commentaries of the major commentators has ever been rendered into English.4 Below I will list as comprehensively as possible (for the first time to my knowledge) the known works—published and unpublished—of these four commentators.
There is a sequential and cumulative aspect to the commentatorial work, albeit with gaps; listing the canonical texts in their current sequence with the commentaries available shows that Abhayadeva apparently made comments on texts which his predecessor two hundred years earlier, Sllanka, had not commented upon. A feature of the existing early Sanskrit commentaries on the Angus and Uvähgas (all of which come after Haribhadra (fl. 770-790)) is that there is only one standard Sanskrit commentary on each Anga and Uvänga text (at least until well into the 16th century CE when a few other commentaries began to be composed). Once a commentary had been produced in Sanskrit, it seems no one else felt it necessary (or possible?) to write one: Abhayadeva has not commented on the texts already commented on by Sllanka, Malayagiri likewise has not commented on texts already dealt with by Sllanka or Abhayadeva. Sricandra does not however seem to quote Malayagiri either.
One explanation for this could be strong veneration for earlier teachers, an important element in Jaina monastic and lay practice. Writing a commentary on a text which already had a commentary by an earlier teacher would perhaps have been seen as disrespectful, especially if there were to be a difference of opinion. Neither the Äyäränga nor Süyagada are straightforward texts so it cannot be argued that those texts were not in need of additional explication, nevertheless for some reason Abhayadeva chose not to make any comment on them. It could also have been that there was simply no further material available to add to the commentaries already written. This though did not apply to non-Änga, non-Uvänga texts, however; in medieval times there was a flood of commentaries on the Dasaveyäliya, Uttarajjhayana, and Kappasutta. For those texts at least there
4 A few commentaries have been translated in full into Gujaratl: (1) Silanka's on the Äyäränga (*Äcärängasütram: müla ane Silänkäcäryani Tikänä bhäsäntara sahita (Jamanagara: [Hiralala Hamsaräja] 1935))—(2) Abhayadeva's on the Thäna (Sristhänängasütram: Srimatsudharmasvämiganabhrtprarüpitam: müla tathä Sri Candragacchälankära Srimad Abhayadevasüritikänä anuväda yukta (Mundra, Kaccha: Astakotl Brhadpakslya Sangha, Vira samvat 2469-78 [1942-51])—(3) Abhayadeva's on the Samavayänga (published Bhavanagara: Jethalala, Haribhal, Jainadharma Prasaraka Sabha, Vi. sam. 1995 [1938]), cited without full citation details in Devendra Muni 1977, 711)—and (4) Malayagiri's on the Pindanijjutti (Srutakevali Bhagavanta Sri Bhadrabähusvämiji viracita Sripindaniryukti grantharatnano: Malayagiriji viracita tikärthayuta suvisuddha anuväda (Bhavanagara: Sri Sasanakantoddharaka Jnanamandira: Virasam 2488. Vi. sam. 2018. Sane 1962. Sake 1883).
seems not to have been any obstacle to multiple commentaries, either in Sanskrit or in the so-called vernaculars (Old Gujarati, Rajasthani etc.).
A related question is the process by which commentaries became "canonized" or "authorized," i.e. accepted as standard, this is far from resolved. There must have been some procedure (de jure or de facto) for the dispersal of new commentaries (and new works in general) and some process by which a late minor commentary, such as that by Sricandra, could be propagated. The life of wandering ascetic teachers is hardly conducive to centralized mechanisms of "authorizing" particular works. Perhaps the centres of manuscript copying were also centres for "authorizing" such commentaries. Patan could certainly have been one such centre to judge from the number of manuscripts in Jaisalmer collections which were copied there.
Each of the four commentators treated here will now be taken up and their canonical commentaries listed (with bibliographic citations). For a comprehensive assessment of each of the commentators access to the best of these published editions will be needed.
2 Silänka (fl. 850-76)
Two important canonical commentaries are attributed to STlanka5 on the first and second of the Jaina Angas, the Äyärahga and the Süyagadahga respectively.
In terms of dating these two major commentaries, that on the Äyärahga is dated to either Saka era 784 [862 CE] (Velankar 1944, 24) or Saka 798 [872] (Schubring 1935 §43); while the commentary on the Süyagada is dated to Saka 784, i.e. samvat 919 [862 CE] (same place as footnote 4 above) although other sources give Saka 798 = samvat 933 [876 CE] (Velankar 1944, 450).
Leumann (1934, 15) dates this commentator to 870 CE (references from Balbir (1993, 1,78)). Kapadia, however, cites dates provided in manuscripts of STlanka's commentary on the first Ahga, ranging from Saka 772-798 (850-876 CE) and prefers 876 CE as the most likely (2000, 197). This information is repeated by
5 Referred to as STlacarya on p. 66 (1st group) of the following edition: Äcärähgasütram Sütrakrtähgasütram ca: sampädakäh samsodhakäs ca Äcärya mahäräjasrTsägaränandasürTsvaräh, MuniräjasripunyavijayajTmahäräjasahgrhitapräcTnasämagryänusärena suddhi-vrddhipatrakädivivi dhaparisistädibhih pariskartä Munih Jambüvijayah, sahäyako Munih Dharmacandravijayah. DillT: MotTlala BanarasTdasa Indolajika Trasta, 1978.
Mehatä (Jaina Sahitya kä BrhadItihasa 1966, v. 1, 382-87). I have chosen to use the more inclusive dates. Tieken, however, holds that SHähka's date is uncertain (1986, 7).
3 Äyäranga-sütra Commentary
The first text of the "canon" and a treatment of the way of life of a Jain monk. The important commentary by SHähka is referred to by a number of titles: Äyärähga-sütra-vivrtti, Äcära-tikä, Äcärähga-tikä and is mostly dated to Säka era 784 [862 CE]. It has an extent of "12,300 granthas" (Velankar 1944, 24) (the "grantha" (like the sloka) is a traditional unit of measurement of the extent of texts). The base text is not clearly comprehensible without the help of the commentary which has been printed a number of times:
1879	*Äcärähga-sütra: Ganadhara-Sudharmmä-svämi-krta-müla-sütra
tadupari Sri-Hamsasürikrta-Dipikä-tikä Sri-Silahgäcärya-krta-Äcärahga-tikä evam Sri-Bhagavan-PayacandaJi-krta-[GuJarati]-bhäsä / Srr-Bhagavän-Vijayasädhunä samsodhitam. Kalakattä: Nütana-Samskrta Press 1936 [1879]. 1916	SrTmadganadharavarasudharmasvämipranTtam
Srutakevalibhadrabähusvämidrbdhaniryuktiyuktam, SrTmacchTlahkäCäryavihitavivrtiyutam [part 2 -vivaranayutam] SriacärähgasUtram. Mahesana: Ägamodayasamitih, VTrasamvat 2442. Vikramasamvat 1972-73. KräTsta 1916. (Reprinted 1978). 1932 or 34 *[Acarahgasutta with STlähka's commentary]. MumbaT:
SrTsiddhacakra Sähitya Pracäraka Samiti, 1932. Vikrama samvat 1991 [1934].
1935a *Äcärähgasütram: müla ane STlähkäCäryanT Tikana bhäsäntara sahita / lakhoh Pandita Hiräläla Hamsaräja. Jämanagara: [Hiräläla Hamsaräja] 1935. 1935b ^Sri-Äcärahgam: SrT-Bhadrabähusvämi-krta-niryukti-srT-
STlähkäCärya-krta-vrtti-yutam. Surat: Jainänanda Pustakälaya, 1935. 1935c ^Mahävirasvamino äcäradharma: JainaÄgama "Äcärahga"no chäyänuväda / sampädaka Gopäladäsa JTväbhäT Patela. 1. ävrtti. Amadäväda: Jainasähitya Prakäsana Mandala. Präptisthäna, NavajTvana Käryälaya 1992 [1935]. 1978	Äcärähgasütram Sütrakrtähgasütram ca /
SrTmatsudharmasvämiviracitam; Bhadrabähusvämiviracitaniryukti-SrrsTlähkäcäryaviracitatTkäsamanvitam; sampädakäh samsodhakäsca Äcärya Mahäräjasrrsägaränandasürrsvaräh, MuniräjasrrpunyavijayajT-mahäräj asahgrhitapräcTnasämagryänusärena suddhi-vrddhipatrakädi-
vividhaparisistädibhih pariskartä Munih Jambüvijayah, sahayako Munih Dharmacandravijayah. DillT: MotTlala BanarasTdasa Indolajika Trasta, 1978. (Reprint of 1916 edition).
4 Süyagada
The Süyagada is one of the most important old texts of the canon and is a refutation of "heretical" doctrines. The commentary, the Sütrakrtangatikä was composed in Saka 784, i.e. samvat 918 [861] other sources give Saka 798, samvat 932 [875], 12,850 granthas (Velankar 1944, 450). It is important for assessments of the Jaina textual tradition to know that when writing this commentary STlanka did not have before him a single manuscript of the text representing the tradition for the older commentaries (cürnis) and he therefore had to simply take one exemplar as a standard.6
The Süyagada is an important text doctrinally and has been printed a number of times with one translation into HindT in the 1922-32 edition.
1880	^Srisüyagadänga-sütra: dvitiyängam, tikä tathä Bälävabodha
sahitam / Bhimasimha Manekakhya Sravakem pritipürvaka prasiddha kodhum. MumbapürT: Nirnayasagara Mudrayantra, samvat 1936. 1917	Srimacchilänkäcäryavihitavivaranayutam Srimatsudharmasvämi-
ganabhrddrbdham Srimatsütrakrtängam. Mehesana: Ägamodayasamiti, VTrasamvat 2443. Vikramasamvat 1973. Kraistasya san 1917. 1922-32 *[Süya-gadänga-sütra: satikänubhäsäntara] / lekhaka Muni Maneka.
Ahmedabad: Union Printing Press, 1922. 1936-40 *[Sütrakrtängam: text with chäyä, niryukti, vyäkarana, anvaya,
bhäva and Silänka's Tikä (HindT translation by Ambikadatta Ojha)]. 1. avrtti. Rajkota: MahavTra Jaina Jnanodaya SosayatT, Vikrama samvat 1993-97 [1936-40]. 1950-53 Srimatsütrakrtängam: Srisudharmasvämisandrbdham; Sribhadrabähusväminirmitaniryuktiyutam, tadvrttikärasrTmacchTlänkäcäry^^vihitav^'varanasusobhitam, vividhapratyantaratippanädyalankrtam ca / samsodhakah sampadakasca Srrmadäcäryacandrasägarasürivaräh. MumbaT: SrrgodTparsvanathajainaderäsarapedhT, VTrasamvat [2476?]-2479 [1950-53].
"[I]ha ca präyah süträdarsesu nänävidhäni süträni drsyante, na ca tTkäsamvädi eko 'py ädarsah samupalabdhah, ata ekam ädarsam angihrtya asmäbhir vivaranam kriyata iti, etad avagamya sütra-visamvädadarsanäc cittavyämoho na vidheya iti" (Sütrakrtänga-tikä, folio 336-1, cited in (Nandisuttam 1968, Editors' note, p. 97 (4th group) fn.2)).
5 Abhayadeva (fl. 1058-71) 7
Remarkably, there has not yet been a comprehensive study of this major Jaina commentator, or his works. There is, however, an important compilation of information in Hind! by Mehatä in the invaluable Jaina Sahitya ka Brhad Itihasa (v. 3, 316-414).
In addition, Dundas has also made a detailed presentation of the views of two Jaina intellectuals in medieval times about scriptural commentary within the Jaina tradition. His account focuses on Abhayadeva, "Jainism's greatest scriptural exegete" (1996, 74), and the later figure Dharmasägara (16th century). In that article Dundas has made a survey of hagiographies of Abhayadeva, focusing on Jinapäla's Yugapradhänäcäryagurvävali—written in 1248—and Prabhäcandra's Prabhavakacarita—written in 1277 (1996, 79-84). According to Dundas, Abhayadeva may have became a Süri, that is "a senior teacher authorized to interpret the scriptures," in 1063 and then begun his ambitious commentarial enterprise (Dundas 1996, 79).8
I have given below a listing of Abhayadeva's works (published and unpublished).9 The first are commentaries on canonical texts (listed in the current "standard" sequence for canonical texts), subsequent works are simply listed in alphabetically.
6 Commentaries by Abhayadeva
1. The text known as the Sthanahga provides (in numerical sequence) definitions and themes relevant to teachings of the Jains (much like the Ahguttara-nikaya of the Theraväda Tipitaka). Abhayadeva's commentary, the Sthänähga-sütra-bhäsya, also termed a tika or a vivarana, was composed in samvat 1120 [1063], and is reputedly 14,250 granthas in extent (Kapadia 1935, v.17: 1, 62-63; Velankar 1944, 454).
1880	Sthanahga sütra: trtiyahga: Ganadhara Sudharma Svami sahkalita
sütra tadupari Srimadabhayadeva Süri krta Samskrta tika aura
7	Most scholars cite merely "10'h century" for Abhayadeva. The date range given here follows from the dates available for his commentaries on the Uvavaiya and Viyahapannatti respectively.
8	Velankar (1944, 64) however, dates Abhayadeva's Uvaväiya commentary to samvat 1115 [1058 CE] but does not cite a source.
9	Tripäth! (1981, 305) lists details of another work ascribed to Abhayadeva, the Bandhasattrimsika published 1918-21.
Megharaja krta bhäsä tikä yuta / Brhannägari LaunkagacchTya Väcanäcärya SrTrämacandragani sisya Rsi Nänakacanda se samsodhita hoke mudrita huvä. Banärasa: Jaina Prabhäkära Jätau, samvat 1937. IsavT san 1880.
1918-20 SrTmatsudharmasvämiganabhrtprarüpitam
Srimaccandragacchälankärasrimadabh^ayad^'vasürisütrit^'viivaran^ayu tarn SrTmatsthänängasütram. Mehesana: Sriägamodayasamitih, VTrasamvat 2445. Vikramasamvat 1975. Kräista 1918-20. (Reprinted 1985).
*[Sthänähga-sütra with Abhayadeva's commentary / edited by Muni Vallabhavijaya]. 2. ävrtti. Ahmedäbäda: Mänekaläla CunTläla va Käntiläla CunnTläla, 1937. (Cited in Jaina Sahitya ka Brhad Itihasa, v. 1, 217, item a).
Sthänähgasütram Samaväyähgasütram ca: dvädasähgyäm trtTyam caturtham ca / Pancamaganadhara-
Bhagavatsudharmasvämiviracitam; Äcärya pravarasrTabhayadevasüri-viracitavrttisamalankrtam; sampädakäh samsodhakäs ca Äcärya Mahäräj asrTsägaränandasürTsvaräh; Muniräj asrTpunyavij ayajT-mahäräj asarigrhTtapräcTnasämagryädyanusäram vihitena suddhipatrakena tathä aparair api nänävidhaih parisistädibhih pariskartä; Munih Jambüvijayah. 1. samskarana. DillT: Motiläla BanärasTdäsa Indoläjikala Trasta, 1985. (Reprint of 1918-20 edition).
2002	*[Sthänähgasütra with the commentary by Abhayadeva Suri / edited
by Muni Jambüvijaya]. Bombay: SrT MahävTra Jaina Vidyälaya, 2002-2003.
1937
1985
2. The Samavaya very much continues the preceding Ahga text, the Sthanahga, and provides enumerations and lists of teachings. The Samavayahga-sütra-vrtti is variously termed a vrtti, vivrti or tTka and was composed in samvat 1120 [1063].
1880	*Atha tTkavarttikasamvalitam Samavayahga: caturthahgasütram
prarambhyate. Banärasa: Jaina Prabhäkara, samvat 1937. 1880.
1917	*[Samavayahga sütra with tTka of Abhayadeva] / sampädaka NagTnadäsa Nemacanda. Amadäväda: Setha Mänekläla CunTläla, samvat 1974 [1917].
1918	SrTmatsudharmasvamiganabhrdviracitam CändrakulTnanavähgTvrttikärakasrTmadabhayadevasüri-viracitatTkopetam SrTsamavayahgasütram. Mehesana: Sriägamodayasamitih, VTrasamvat 2444. Vikramasamvat 1974. KräTsta san 1918.
1938	* Samaväyähgasütram: sampurnam /
Abhayadevasürisütritavivaranayutam; sampädakah Maphataläla Jhaveracandra. Ahamadäbäda: The. BhattTnTvärT, 1938.
1985	Sthänängasütram Samaväyähgasütram ca: dvädasängyäm trtiyam
caturtham ca / Pancamaganadhara-
Bhagavatsudharmasvämiviracitam; Äcärya pravarasriabhayadevasüri-viracitavrttisamalarikrtam; sampädakäh samsodhakäs ca Äcärya Mahäräj asrTsägaränandasürrsvaräh;
Muniräj asrTpunyavij ayajTmahäräj asarigrhTtapräcTnasämagryädyanusär am vihitena suddhipatrakena tathä aparair api nänävidhaih parisistädibhih pariskartä; Munih Jambüvijayah. 1. samskarana. DillT: Motiläla BanärasTdäsa Indoläjikala Trasta, 1985. 1989	Sri Samaväyähga sütram: Srimadganadharad^^avinirmitam
Süripurandarasrimadabhayad^^asüri^-vara-Vrttiyutam caturthähga / sampädakah samsodhakas ca VijayajinendrasürTsvarah. Prathamävrtti. Läkhäbävala SäntipurT, Saurästrah: SrT Harsapuspämarta Jaina Granthamälä, VTra sam. 2515. Vi. sam. 2045. San 1989.
3. The base text, the Bhagavati is a very large compendium of Jain dogmatics, partly presented as questions and answers, with MahävTra responding to his principal disciple Goyama Indabhüti (Winternitz 1933: 2, 442-43). The Bhagavati-sütra-vrtti (also called -tika, -vivrti, -vivarana) was composed in 1128 [1071] with the help of Yasascandra Gani and revised by Dronasüri (Schubring 1944, 9; Velankar 1944, 290; Kapadia 1935, 17: 1, 86). It is reputedly 15,616 slokas in extent and mentions a müla tika and the "cürnikära" a number of times (1994 edition, Bhümikä 1, 38-39).
1881	*Atha Bhagavati-sütra-pancamähga-prärambha: Lauhkagacchiya-
Sri-Rama-candra-Ganikrta-Samskrtanuvada-yuta / Ganadhara-Sudharma-Svämi-sarikalita sütra tadupari SrTmad-Abhayadeva-Süri-krta Samskrta-tTkä aura Megharäja-Gani-krta [GujarätT]-bhäsä-tTkä-yuta. Benares: [s.n.], samvat 1938 [1881].
1917-31	Srimadbhagavatisutra (Vyakhyaprajnaptih) / BhagavatsudharmasvämipranTtam;
SrTmadabhayadevasüriviracitavivaranasahitam; Panditabecaradäsena anuväditam-samsodhitam ca. MumbaT: SrTjinägamaprakäsasabhä, Vi. sam. 1974-88. [1917-31].
1918-21	Srimadbhagavatisütram / SrTmatsudharmasvämiganibhrtprarüpitam SrTmadgautamaganadhäriväcanänugatam; SrTmaccandrakulälarikära-srTmadabhayadevasürisütritavivaranayutam. Mehesana: Ägamodayasamiti, VTrasamvat 2444-47. Vikramasamvat 1974-77. Kräista 1918-21.
1994-2007 Bhagavai Viahapannatti: mülapatha, Samskrta chaya, Hindi anuvada, bhäsya tatha parisista-sabdänukrama adi: Jinadasa
Mahattara krta Cürni evam Abhayadevasürikrta Vrtti sahita / sampadaka bhasyakara Äcarya Mahaprajna [; Samskrta chaya, anuvadaka SädhvT Pramukha Kanakaprabha]. Lädanüm, Rajasthana: Jaina VisvabharatT Samsthana, 1994-2007.
4. The base text is a compilation of important religious narrative tales. The commentary is termed the Jnäta-dharma-kathä-vivarana or vrtti, and was composed in samvat 1120 [1063].
1876	*Jhätädharmmakathähga-sütra: sasthama anga /
GanadharasudharmasvamTkrtamülasütra tad upari SrTmadabhayadevacaryya Sürikrta tTka; Vijayasadhuna samsodhTtam. Kalikata: Nütana Samskrta Yantra, samvatsare 1933 [1876]. 1919	Srimat Jhätädharmakathähgam:
CandrakulälahkärasrTmadabhayad^'vasürisütritav^'varanayutam. Mehesana: Ägamodayasamiti, VTrasamvat 2449. Vikrama sam. 1975. Kraista 1919. 1951-52 SrTjhätädharmakathähgam:
vartamänasäsanamänyasütrakärapahcamaganadharapr^'vara-srTsudharmasvämisandrbdham, tatsüträrtharahasyakära-srTmadbhadrabähusväminirmitaniryuktiyutam, navähgTvrttikära-srTmadabhayadevasürivihitavivaranasusobhitam, sampädakTy^'v^'vidhapratyantarapäthädyanekaparisistasamalahkrtam ca / samsodhakah sampadakas ca Äcarya SrTcandrasagarasürih. Mumbai: SrTsiddhacakra-sähityapracärakasamiti, VTrasamvat 247879 [1951-52].
1987	SrT Jhäta-dharmakathähgam: püjya GanadharapranTtam
navähgivrttikära-püjyäcäryapuhgava
SrTmadabhayadevasürisvaravivrtam sastham ahga / sampadaka [sic] samsodhakas ca SrTvijayajinendrasürisvarah _ . Prathamavrttih. Säntipurr, Baya, Jamanagara: SrT Harsapuspamrta Jaina Granthamala, VTra sam[vat] 2513 [1987].
5. The Uvasagadasäo expands on the ten duties of a lay person and is mostly narrative in content. The commentary, the Upäsaka-dasä-vivarana was composed in samvat 1120 [1063] (Hoernle 1880, 2, xxi).
1876
1880-90
*Upäsakadäsasütra: saptama ahga / GanadharasudharmasvamTkrtamüla sütra tadupari Srrmadabhayadevacaryya SürTkrtatTka; SrT Bhagavan Vijayakrta [GujaratT] bhasa samsodhTta. Calcutta: s.n., 1933 [1876]. *The Uväsagadasäo, or, The religious profession of an Uväsaga, expounded in ten lectures, being the Seventh Anga of the Jains, edited
in the original Präkrit with the Sanskrit commentary of Abhayadeva [and English translation] / by A. F. Rudolf Hoernle. Calcutta: Asiatic Society of Bengal, 1890, 1880. 1920a Srimaccandrakalina [sic] Srimadab[h]ayadeväcärya vihitavivarana-yutam Srimadupäsakadasängam. Mahesana: Ägamodayasamiti, Vlra-samvat 2446. Vikramasamvat 1976. Kraistasan 1920. 1920b *[Text and Abhayadeva's commentary]. Bhavnagar: Jaina
Ätmananda Sabha, sam vat 1977. 1935	Upäsakadasängam: Srimadabhayadevasüriviracitavrttisahitam [with
Gujarati translation of Abhayadeva's Tika] / by Bhagavanadasa Harsacandra. Ahamadabada: Jaina Sosaiti, Vi. sam. 1992 [1935].
6-7. The Anuttarovaväiyadasäo is a narrative of the lives of holy individuals who starve themselves to death, the Antagadadasäo is similar. The commentaries, the Anuttaropapätika-dasä-vrtti, and Antagadadasäo commentary are a single collective commentary on three related texts with similar content, the Uväsagadasäo, Antagadadasäo and Anuttarovaväiya. The commentary was very likely composed in samvat 1127 [1070] (stated at the end of the Anuttarovaväiya commentary (see the Uvasagadasäo edition of 1880-90 listed above (vol. 2, xxi))).
1920	*Srimad-Amtakrd-dasänuttaropapätika-dasä-Vipäka-srutäni: ... Abhayadeväcärya-vihitavivarana-yutäni. Mahesana: The Agamodaya Samiti, 1920.
1921	Srianuttaropapätikadasäh: Srimatsudharmasvämiganabhrdviracitam Cändrakuläbhüsana-srimadabhayadevasürikrtavrttiyutäh: sävacürikam Pudgalaparävarttastotran ca / Danavijayena samsodhitam. Bhavanagara: Sriatmanandajainasabha, Virasamvat 2447. Ätmasamvat 25. Vikramasamvat 1977. San 1921.
1932	The Antagada-dasäo and the Anuttarovaväia-dasäo, the eighth and
the ninth Angas of the Jaina canon = Nigganthapävayanesu atthamanavamangabhüyäo Antagadänuttarovaväiyadasäo / edited with introduction, translation, notes and appendices by M. C. Modi. 1. edition. Ahmedabad: Gurjar Granth Ratna Karyalay, 1932. 1984	^SrTmadantakrddasängam-SrTmadanuttaropapätikadasängan ca:
astamam navamam cängasütram / Sudharmasvamipranitam: Srrmadabhayadevasürikrtavrttisahitam; müla-tikä tatha müla ane tikana Gurjaranuvada sahita; punarmudrana preraka tatha sampaadaka Arunavijayaji Maharaja. 1. Ävrtti. Mumbai: Sri Mahavira Jaina Sahitya Prakasana, 1984.
8.	The base text is a puzzle, the contents as we have them do not match the title well.10 The Prasnavyakarana-vivarana (also called -vivrti or tika) was corrected by Dronasüri (Velankar 1944, 274).
1876	^Prasnavyakaranakasütra: dasama ahga /
GanadharasudharmasvämTkrtasütra tadupari Srimadabhayadeväcäryya SürTkrta tTkä; SrTbhagavän Vijayakrta [GujarätT] bhäsä samsodhita. Calcutta: Nütanasamskrtayantre, 1933 [1876].
1919	*Sriprasnavyakaranahgam:
Srimatsudharmasvamiganabhrtprarüpitam
SrTmaccandrakulälahkärašrTmadabhayad^'vasürTsütritav^'varanayuta m. Bombay: Ägamodayasamiti, VTrasamvat 2445. Vikramasamvat 1975. Kräista 1919.
1989 Süripurandara-CändrakulTna-SrimadabhayadeväCäryadevadrbdha-vyakhyayutam Srimadganadharadeva pranitam SriPrasnavyakarana dasa sütram / sampädaka [sic] samsodhakas ca Vijayajinendrasürisvarah. Prathamävrtti. Läkhäbävala SäntipurT, Saurästra: SrT Harsapuspämrta Jaina Granthamälä, VTra sam. 2515. Vikrama sam. 2045. San 1989.
9.	The base text, the Vivaga-sutta, outlines the consequences of various actions, stories of the effects of good and bad actions. The commentary is called the Vipaka-sütra-vrtti of about 1,000 granthas in extent (no date linked to it) (Velankar 1944, 357).
1876	* Vipakasütra / Ganadhara Sudharmasvämikrtamülasütra, tadupari
SrTmadabhayadeväcaryya SürikrtatTkä; Vijayakrtabhäsä samsodhitä. Kalikatä: Nutanasamskrtayantra, samvat 1933 [1876].
1919	^Sri-Vipaka-srutam: SrTmad-Abhayadeva-Süri-pranTtaya vrttya vibhüsitam SrT-Sudharma-SvämT-vinirmitam / Pandita-Haragovinda-Däsena samsodhitam Samskrtacchäyayä vibhüsitam ca. Calcutta: BhäratTya-Jaina-Siddhänta-Prakäsaka Press, 1976 [1919].
1920	^Srimad-Antakid-dasanuttaropapatika-dasa-Vipaka-srutani: Abhayadevacarya-vihitavivara-yutani. Mahesana: The Agamodaya Samiti, 1920.
1933	The Vivagasuya = Vivagasuyam, the eleventh Anga of the Jaina
canon, edited for the use of university students, with introduction, glossary and notes / by P. L. Vaidya. Poona: P. L. Vaidya, 1933.
10 See Acharya (2007) for a possible resolution of the problem, he announces the potentially important discovery of a 12th century palm-leaf text in Kathmandu which may be the original (lost) version of the base text although it may also be of Digambara lineage or only part of the complete text which Abhayadeva mentions has been lost.
10.	The Aupapätika-sütra is largely narrative and gives the fullest version of descriptive passages which are abbreviated radically in other canonical texts (see Winternitz 1933:2, 454). The Aupapätika-sütra-vrtti was composed in samvat 1115 [1058] (Velankar 1944, 64).
1879	SrT UbabäTsütra: prathama upähga / Ganadhara SrT Sudharmma
SvamT krta mülasütra, taduparT Saratharagache SrT Abhayadeva SurT krta tTka: taduparT Lupakagache SrT Amrtacandra SurT krta Balabodha; SrT Satyavrata ke dvara samsodhita hokara. Kalakatta: SrT Satyavrata, samvat 1936 [1879]. 1916	SrTcaturdaSapürvadharaSrutasthavirapranTtam CandrakulTnaSrTmad-
abhayadevasürivihita-SrTmaddronäcäryaSodhitavrttiyutam SrTmad-aupapätikasütram. Mehesana: Ägamodayasamiti, VTra samvat 2442. Vikramasamvat 1972. Kraista 1916. 1985	SrTAupapätikasütram: SrTmaccaturdasapürvadharasrutasthavira-
sahkalitam SrTmadabhayadevasürisvara sandrbdha-SrTmad-dronäcäryasamsodhitavivaranayutam / sampadakah samsodhakas ca VijayajinendrasürTsvarah. Prathamavrtti. Lakhabavala, SantipurT, Saurastra: SrT Harsapuspamrta Jaina granthamala, VTra 2511. Vikrama sam. 2041. San 1985.
11.	The Prajnäpana gives "in 36 chapters a classification of living beings, containing under 'human being' a geographical-ethnographic outline, in which the Aryans (ariya, ärya) and the barbarians (milikkha, mleccha) are enumerated with their habitations" (Winternitz 1933: 2, 456). The Prajnäpanopähga-trtTya-pada-sahgrahanT is a partial commentary also known as the Prajnäpanä-trtTyapada-sahgrahanTor -samgahanT, it is 150 granthas in extent (Kapadia 1935, 17, 1, 205).
1917-18 *Navähgi-vrtti-kära-SrTmad-Abhayadeva-Süri-racite Panca-
nirgranthT-PrajnäpanopähgatrttTya-pada-sahgrahanT-prakarane (sävacürnike) /Muni-Caturavijayena samsodhite. Bombay: Nirnaya-sagara Press, 1974 [1917-18].
Other works attributed to Abhayadeva can be mentioned here: (12) Jayatihuana-stotra, (13) the Pärsva-jina-cintämani-stuti, (14) the Saptatikä-bhäsya, (15) Jayantavijaya, (16) a commentary on Jinacandra Ganin's treatise, Navatatttva-prakarana (about 1063 CE), and (17) a commentary on Haribhadra's treatise, Pancäsaka-sütra / -prakarana: composed around 1067).
7 Malayagiri (c. 1093-1193) 11
Although Malayagiri as one of the most prominent Svetambara scholars and is famous as a contemporary of Hemacandra, little is known about this major commentator. The following paragraphs summarize statements about him made by one or two earlier scholars (in Hindi). I then list his commentaries on canonical texts along with details of published editions.12
There are apparently only two places in his works where Malayagiri refers to himself. The first is in colophons containing lines such as yad aväpi Malayagirinä, siddhim tenäsnutäm lokah—"whatever [merit] has been obtained by Malayagiri, may the world experience the result of that"—and similar verses at the end of his works (e.g. of the Jyotiskarandakavrtti, Nandivrtti, Räyapasenaijjavrtti). The opening of his Sabdänusäsana has: evam krta-mängala-raksävidhänah paripürnam alpagrantham laghüpäyam Äcäryo Malayagirih Sabdänusäsanam ärabhate (Malayagiri 1967) i.e. "the Äcarya Malayagiri ... undertakes the work entitled Teachings about Words." There is no other explicit information in his works.
Turning to external sources, Muni Punyavijaya has stated in his introduction to the editions of the fifth and sixth Karmagranthas—taken here from the repetition of it in Jaina Sähitya kä Brhad Itihäsa (v. 3, 415-39)—^that Malayagiri was a contemporary of Hemacandra (1088-1172). The only evidence cited is the hagiographical account in Jinamandana Gani's Kumärapälapratibodha,which is dated to 1492 [1435] (Velankar 1944, 93).13 The account there is that Hemacandra, on the command of his guru, was travelling with two individuals of other gacchas, Devendra Süri and Malayagiri, en route to eastern India (Gaudadesa), where all three aimed to pursue their studies. On the way, in the village of "Khillüra," there was a sick [Jain] sädhu. The three travellers tended to him. That sädhu was intent on journeying to Mount Raivataka (Girnar). Having arranged with the village
" Malayagiri's life appears to overlap that of Sricandra, because Malayagiri has produced more important commentaries, I have chosen to list his works first, which is also in keeping with the currently established sequence of texts.
12	Sources for this information are: (1) Punyavijaya in the Prastavana to v. 5 and 6 of Devendra Süri's (13'h century) *SatTkah karmagrantha (Bhavnagar: Shri Atmanand Jaina Sabha, 1934-40)—(2) Mohanlal Mehata in (Jaina Sähitya kä Brhad Itihäsa (1966 v. 3, 415-39)—(3) Sirisämajjaväyagaviraiyam Pannavanäsuttam (1969 v.2, 426-31)—(4) (Doshi, Malayagiri's Sabdänusäsana 1967, Preface)—(5) Devendra Muni 1977, 524-34—(6) Prana Natha and Jitendra Bimala Chaudhuri,1938 Malayagiri s.v.
13	Jinamandana Gani was of the Tapa gaccha. This work is in Sanskrit verse and prose. According to the Velankar 1944 entry, it was published in Bhavnagar, samvat 1971 [1914] in the Jaina Ätmananda Sabha series (no 34).
people to somehow take him there in a suspended chair (doli) to fulfill his last wishes, they all went to sleep. When they awoke, all three found themselves on Mount Raivataka. The goddess of the teaching (sasana-devt) appeared and told them that their tasks would be completed there at that tirtha, so there was no need to go to the east. The goddess showed them many mantras, medicines and so forth and then disappeared. Later the three used the Siddha-cakra-mantra to please a certain god who granted them a boon each: Hemacandra's was that he could convert the king; Devendra Süri's that he could take a temple from the city of KäntT to the village of SerTsaka in one night; Malayagiri's was that he could write commentaries on the Jaina Siddhänta. On the basis of this account, Punyavijaya assumes that Malayagiri had some scholastic connection with Hemacandra. Muni Punyavijaya has presented the traditional hagiographical account, which is some three hundred years later than the time to which it refers. This is not the strongest evidence for establishing Malayagiri's dates, and Doshi (whose views will be treated next) rejected this source as "more of a myth than a fact" (Doshi 1967, 3).
The next piece of evidence cited by Punyavijaya is that Malayagiri says in his Ävasyakavrtti, tathä cähuh stutisu guravah—"and the teachers say in works of praise." Malayagiri then cites a verse which also appears in Hemacandra's Anyayogavyavacchedadvätrimsikä. This is taken to show that Malayagiri is referring deferentially to Hemacandra before citing from that scholar's work. As proof, however, this is not as convincing as another quotation in the Sabdänusäsana, which appears in the Krdanta-päda (§1.23) (Doshi 1967, 258) and is followed by: Äcärya Srihemacandrah. This citation, which shows the link more distinctly, was first pointed out by Doshi in his edition of that grammatical text.
In his preface to the Sabdänusäsana Doshi relies on a single sentence in the grammar—adahat arätin Kumärapälah, "Kumärapäla destroyed his foes" (Doshi 1967, 278)— to argue that the use of the imperfect tense suggests that Malayagiri was recounting his personal experience, since that is the grammarians' view on the purpose of the imperfect. Therefore, Malayagiri and king Kumärapäla were contemporaries according to Doshi. Having established that the traditional date for king Kumärapäla coming to the throne is samvat 1199 [1142] (Doshi 1967, 4) and allowing a number of years for him to have conquered his enemies, Doshi thinks Malayagiri composed his grammar in about samvat 1227 [1170] (Doshi 1967, 4,9). However, he proceeds to suggest—on rather thinner grounds—that although the two scholars may have been contemporaries, Hemacandra was perhaps more than
fifty years older than Malayagiri (Doshi 1967, 9). Doshi goes on—more reasonably perhaps—to assume that because the only other ascetic known to the tradition whose name ended in -giri was a brahman, therefore it is possible Malayagiri too was a brahman ascetic before he became a Jaina (4). As stated above, from a number of Gujarati words used in the commentaries Doshi also implies that Malayagiri was either from Saurastra or at the least very familiar with the language of that area (Doshi 1967, 5).
Doshi suggests that a number of the words used by Malayagiri show that he was a speaker of Saurastrr and a native of Saurastra (Doshi 1967, Introduction 5). In Abhayadeva's works too, to elucidate the word tellakela "an oil jar" the explanation given is: Saurästra-prasiddho mrnmayas tailasya bhäjanavisesah, i.e. it is "a special oil container made of clay, well-known in Saurastra" (this phrase is also taken over by SrTcandra). It may have been that the centre of commentary writing was Gujarat.
Summarizing these date suggestions, Punyavijaya would have Malayagiri's life roughly around about that of the great Hemacandra (1088-1172), while Doshi suggests Malayagiri wrote his first work (the grammar) around 1170 and his remaining works after that date. Schubring has also cited secondary sources suggesting Malayagiri's grammar was written between 1143 and 1173 (Schubring 1935, 59) (Between samvat 1200 and 1230). Dundas, however, has given simply "13th century" as the approximate date of Malayagiri (1996, 78). It does not seem possible to be make the date more exact, and so I have preferred the larger date range of 1093-1193 for an indicatory period of Malayagiri's work. I would also suggest that it is possible the later commentator SrTcandra wrote the Nirayävaliyäsuyakkhandha commentary merely to complete the set of commentaries on the Ähgas and Upähgas already created by STlahka, Abhayadeva and Malayagiri.14
14 See also Sirisamajjavayagaviraiyam Pannavanasuttam, sampadakah Punyavijayo Munih ^ [et al.] (BambaT: SrT MahavTra Jaina Vidyalaya, VTra sam. 2495-97 [1969-71]), vol. 2, 426-31 and Winternitz (1933: 2, 592). Pandit Sukhalala SahghavT in the introduction to his Tattvarthasütra (Ahmedabad: L. D. Institute, 1974, 62) refers to the introduction of the Dharmasahgrahani (presumably the edition of 1916 by Muni Kalyanavijaya) for information on the works of Malayagiri.
8 Commentaries by Malayagiri
1.	It is best to distinguish between two texts bearing the name Ävassaya-sutta, the first being a brief canonical text commented on by Haribhadra and Malayagiri, the second a less ancient text still in liturgical usage, more frequently called Sad-Ävasyakasütra. Malayagiri's Ävasyaka-vivarana is incomplete, but still, 18,000 slokas in extent (Devendra Muni 1977, 525, 532-33).
1928-36 SrTmanmalayagiryacaryakrtavivaranayutam, SrutakevalisrTmad-bhadrabähusvämisütritaniryuktiyuta-SrTävašyakasütram. Bombay: Sriagamodayasamiteh, VTrasamvat 2454-62 [1928-36].
2.	The BhagavatT is a very large compendium of Jain dogmatics, partly presented as questions and answers, with MahävTra responding to his principal disciple Goyama Indabhüti (Winternitz 1933: 2, 442-43). The Bhagavati-vrtti is a commentary on the second sataka only of the Viyahapannatti (Velankar 1944, 290) of 3,750 slokas (Devendra Muni 1977, 525) but seems never to have been printed.
3. The Brhatkalpa is the principal work on the rules and regulations for monks and nuns, including restrictions concerning food, residence, etc. Malayagiri's BrhatkalpapTthikavrtti, seems to be incomplete in 4,600 slokas (Devendra Muni 1977: 525, 533-34). According to some, Malayagiri's work was completed by KsemakTrti, pupil of Vijayendu of the Cändrakula, in samvat 1332 [1275] (Velankar 1944, 284b; Kapadia 1935, 17: 2, 237-44; Jaina Sahitya ka Brhad Itihasa 1966, 3, 454), however Schubring states that Malayagiri's work was continued by Bälasirahsekhara and gives KsemakTrti as the author of a separate Vrtti (Schubring 1935, §51).
1933-43 Sthavira-ÄryabhadrabähusvämipranTtasvopajnaniryuktyupetam Brhatkalpasütram: SrT-Sahghadasaganiksmašramanasahkalita-bhasyopabrmhitam: SrTmadbhir Malayagirisüribhih prarabdhaya VrddhapoSalikatapagacchTyaih SrTksemakTrtyacaryaih pürnTkrtaya ca vrttya samalahkrtam / tat sampädakau MunT Caturvijaya-Punyavijayau. Bhävanagara: Srrjaina-Ätmänandasabhä,_ VTrasamvat 2459-68. Vikramasamvat 1989-98. IsvT san 1933-42. Ätmasamvat 36-42.
4. Candraprajnapti, this is a cosmological text which seems to have been lost, it was apparently of 9,500 slokas in extent (Devendra Muni 1977, 525). The commentary by Malayagiri has also been lost with the text.
5.	The Jivajivabhigama expands on the doctrine of "living" and "lifeless" things in 20 sections. This is a more or less a complete taxonomy of creatures and a description of the universe according to the Jaina view. The commentary on the Jivajivabhigama is a tika, and either 14,000 granthas or 16,000 slokas in extent (Velankar 1944, 144; Devendra Muni 1977, 525 and 529-30).
1883	*Atha-Sthanahga-namnas trtiyahgayopahgam Jivabhigama-nama
sütram / SrT Malayagiri-Süri-krta-vrtti-sahitam Gurjara-bhäsä-yuktam ca prärabhyate. Ahmedabad: Times Press, 1883. 1919	Sristhanahgakhyatrtiyahgasambaddham
Caturdasapürvadharaviracitam Srimanmalayagiry-acaryasütritavivaranayutam Srimajjivajivabigamopahgam [ / edited by Sägaränanda]. Prathamasamskäre. Bombay: Sheth Devchand LälabhäT Jaina Pustakoddhär Fund, VTrasamvat 2445. Vikramanrpasya 1975. Kräista 1919.
6.	The Nandi-sütra presents various traditions of epistemological discussion and interpretation. The commentary, the Nandi-sütra-tika, mentions both the Nandisutta Cürni and Haribhadra's Vivarana and is 7,732 granthas in extent (Velankar 1944, 201; Devendra Muni 1977, 527).15
1878	Nandi-sütra / Ganadhara-SudharmäsvämT-krta-müla-sütra tadupari
SrT-Malayagiri-krta-tTkä, tadupari bhäsä Valavodhasameta; SrTbhagavän Vijayasädhunä samsodhitam. Kalikata: Nütanasamskrta Yantra, samvat 1935 [1878]. 1917	*SrTman-Malayagiry-Acarya-vihita-vivarana-yutam Srimad-
Devavacaka-Gani-drbdham Sriman-Nandi-sütram ... Bombay: Nirnaya-sägara Press, Vikramasamvat 1974 [1917]. 1924 SrTmanmalayagiryäCäryapranTtavrttiyutam
nirmitam Srimannandisütram. Bombay: Agamoday-Samiti, VTrasamvat 2450. Vikramasamvat 1980. San 1924.
15 One manuscript of this commentary is dated 1235 CE (Winternitz 1933, 2: 592n1), while a section of the commentary (the refutation of theism) is given by F. C. Schrader, Über den Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas, p. 62 ff. (Winternitz, Ketkar and Kohn 1971, 2, 472n2).
1969	*Nandisutram: Devavacakaviracitam: Malayagirikrtatikayah
sankseparupa-Avacurya samalankrtam / samosadhakau Vikramasuri-Panyasasribhaskaravijayau. Surata: Devacanda Lalabhai Jainapustakoddhara Samstha, 1969. 1987	^Srimat Nandisutram / Devavacakaganiviracitam;
Malayagirivihitavivaranayutam. Mumbai: Sri Jinasasana Äradhana Trasta, 2044 [1987].
7. The Oghaniryukti is a general treatment of the details of a monk's life: how to check items (for life forms), food, confession, atonement and so on. A commentary is mentioned in Devendra Muni (1977, 526) but no editions seem to have appeared.
8.	The Pindaniryukti consists of around 700 verses (gäthäs) divided into eight chapters dealing with regulations about food for monks and nuns. The commentary by Malayagiri on the Pindaniryukti is about 6,700 granthas in extent but seems only to have been published once (Velankar 1944, 249; Devendra Muni 1977, 532).16
1918	Srimadbhadrabähusvämipranita-sabhäsyä-
šrTmanmalayagiryäcäryavivrtä Sripindaniryuktih / [edited by Sagarananda]. Suratasiti: Devacandra Lalabhai Jainapustakoddharaphanda, Isukhriste 1918.
9.	The Prajnäpanä "gives in 36 chapters a classification of living beings, containing under 'human being' a geographical-ethnographic outline, in which the Aryans (ariya, ärya) and the barbarians (milikkha, mleccha) are enumerated with their habitations" (Winternitz 1933: 2, 456). This commentary is a Vrtti of 14,500 slokas (Velankar 1944, 258) in which Malayagiri also discusses textual variants (Sirisämajjaväyagaviraiyam Pannavanäsuttam 1969, 426-31, 436-40).
1884	*Pannavanä-sütra: caturthopänga [Gujarätianuväda sameta]
prärambha / Lonka-gacchiya Sri Ramacandra Ganikrta Samskrtanuvada yuta; Nanakacandaji se samsodhita hoke mudrita
16 The commentary has been translated into Gujarati however: Srutakevali Bhagavanta Sri Bhadrabähusvämiji viracita Sripindaniryukti grantharatnano: Malayagiriji viracita tTkärthayuta suvisuddha anuväda / anuvadaka Hamsasagaraji. Bhavanagara: Sri Sasanakantoddharaka Jnanamandira, 1962.
1918-19
1988
huä; Kälikäcarya sankalitasütra, tadupari Malayagiri Süri krta Samskrta tTkä aura Paramänandarsi krta bhäsä tTkä yuta. Benares: [s.n.], 1884.
Srimacchyamacaryadrbdham
Srimanmalayagiryacaryavihitavivaranayutam Sriprajnapanopahgam. Mehesana: Ägamodayasamiti, VTrasamvat 2444-45. Vikramasamvat 1974-75. KräTsta 1918-19 (Reprinted 1988). SriPrajnapanopahgam = Prajnaapanopaangam / Purvadhara SrT Syämärya viracitam; Malayagirisüri viracitavrttiyutam; punarmudranaprerakäh Vijaya Bhuvanabhänusürisvaräh. Cikapeta, Bengalora: SrT Ädinätha Jaina Svetämbara Mandira Trasta, 1988. (Reprint of 1918-19 edition).
10. The base text, the Rayapasenaijja is a conversation between King Paesi and the monk Kesi about the nature of the soul.17 The Räjaprašniya-tTkä or -vrtti of around 3,600 granthas including text (Velankar 1944, 330). See also Devendra Muni (1977, 531-32).
1879	*Raya paseni jisütra: dusara Upahga / Ganadhara SrTsudharmma-
svämikrta mülasütra, tadupari Malayagiri Äcaryya krtatTkä, tadupari MegharäjajT krta Väläbodha. Kälakattä: SrT Yasodänanda Sarkära ke Chäpekhäna, Samvat 1936 [1879]. 1925	SrTmaträjaprašnTyasütram: SrTmanmalayagiripranTtavrttiyuktam.
Bombay: Ägamoday Samiti, VTra samvat 2451. Vikrama samvat 1981. Kräista 1925.
1937 or 38 Rayapasenaiya-suttam: parisodhitamülapatha-pathantara-vivarana-tippana-visista-nekaparisistadibhih samyutam / sampädakah Becäradäsa JTvaräja DosT. Amadäväda: Gürjara Grantharatna Käryälaya, Vi. sam. 1994 [1937]. VTra samvat 2464 [1938].
11. The Süryaprajnapti contains a systematic presentation of the astronomical views of the Jainas, it deals with both the sun and the moon and has an extent of 9,500 slokas (Devendra Muni 1977, 525, 528).
1919	Sriman-Malayagiry-Acarya-vihita-vivarana-yutam Sri-Sürya-
prajnapty-upahgam ... . foll. 4, [1], 297; 26 x 12 cm. Mahesänä: Ägamodaya Samiti, 1919.
17 A study of the base text by Willem Bollee appeared in 2002 (The Story of Paesi (Paesi-kahanayam): soul and body in ancient India, a dialogue on materialism : text, translation, notes and glossary. Wiesbaden: Harrassowitz Verlag, 2002. (Beiträge zur Kenntnis südasiatischer Sprachen und Literaturen 8)).
Asian Studies I (XVII), 1 (2013), pp. 1712. Višesävašyaka-(tTkä): not extant (Devendra Muni 1977, 526).
13. Vyavahära-tTkä, at around 33,625 granthas in extent this is Malayagiri's longest commentary (Velankar 1944, 367b). The base text concerns "procedures" to guide the life of Jain monks, i.e. a component of the Jain monastic code. See also Devendra Muni (1977, 530-31). One manuscript of this commentary is dated 1253 CE (Winternitz 1933, 2m 592n2).
1925-28 Sri Vyavahära-sütram: Bhadrabähüddharita-mülasütram Niryukti-sametam, ... -bhäsyam Sriman-Malayagiri-viracita-vivarana-sametam / samsodhako Muni Mäneka [or Mänikya].. [Ahmedabad]: VakTl Kesavläl Premcand [ModT]. samvat 1982-85. Sane 1925-28.
9 Sricandra Süri, fl. 1103-1171 CE18
The excellent scholar Muni Punyavijaya has made the most comprehensive study of this minor commentator (Nandisuttam: Siridevaväyagaviraiyam. Anuogaddäräim ca: SiriaJJarakkhiyatheraviraiyäim, sampädakäh Punyavijayo Munih; Dalasukha Mälavaniyä, Amrtaläla Mohanaläla Bhojaka ity etau ca 1966, introduction in Hindi, 3-9) and I have drawn on his work extensively to compile the following summary. I have also added information from the entries in the Jinaratnakosa by Velankar (1944) and in the Jaina Sähitya kä Brhad Itihäsa (1966, 3, 449-51). The prasastis which provide the raw material concerning SrTcandra are cited in full by Punyavijaya.19
Muni Punyavijaya attributes seven Sanskrit commentaries written between 1112 and 1171 to SrTcandra. Most are short works on sections of texts rather than attempts to provide comprehensive guides to larger texts, they are derivative commentaries, mostly repeating glosses and explanations from the earlier teachers
18	The Pindanijjutti commentary by VTraganin, who belonged to the Candra gaccha, was edited in Pätan by Nemicandra Süri and Jinadatta Süri in samvat 1160 [1103] or 1169 [1112]. Monks named Mahendra Süri, Pärsvadeva Ganin and Devacandra Gani assisted the author (PindNi.1958, PrakäsakTya nivedana, p. 3; (Velankar 1944, 249)). It seems possible this Pärsvadeva Ganin could be the same as the one who became SrTcandra (this is discussed below), and I have therefore expanded the date range for SrTcandra suggested by Punyavijaya—1112-71—to include this possibility, i.e. I suggest his dates of composition may be 1103-71.
19	There is another author named SrTcandra of the 12*^ century, he belonged to the Harsapuriya gaccha and wrote a work entitled Sähgrähanisütra.
1.	Jitakalpa-brhaccürni-visamapada-vyäkhyä
This is an explanation of the difficult places (visama-pada) in Siddhasena Gani's JTtakalpabrhaccürni, which is in turn a work commenting on the Jiyakappa of Jinabhadra. The last named is a work on monastic discipline written in around 588 CE. The commentary has been published once, in the publication listed below (p. 31-59). The colophon confirms some of the details in the lineage chart for SrTcandra. It gives the date of composition as samvat 1227, i.e. 1170 or 1171 CE.
1926	*JTta-kalpa-sütram
Sricandrasürisandrbdhavisamapadavyäkhyävibhüsita-srTsiddhasenaganikrtabrhaccürnisamanvitam / SrTj inabhadragani-ksamasramanaviracitam: sampadaka Muni Jinavijaya. Ahmedabad; Jaina Sahitya Samsodhaka Samiti, 1926.
2.	Nandisütra-laghuvrtti-durgapada-vyäkhyä
This is a brief commentary on Haribhadra Süri's Vivarana to the NandT-sütra. It picks out very occasional words for comment, and when printed it occupies only five pages. The colophon is short and does not give a date, however, the oldest extant manuscript of this work is held in Jaisalmer and includes an indication that the text was copied in samvat 1226, dvitTya Sravana, sudi 3, Soma which matches Monday July 28, 1169 (Caitradi). This work was therefore copied during the lifetime of SrTcandra, but for a monk of the Jalyodhara gaccha. This manuscript is exceptionally clear (ati-suddha) and formed the basis for Punyavijaya's editon of this work in 1966. It is also called Vrtti-tippana (grantha 3,300), and Durgapadavyäkhyä (Vekankar 1944, 201)
1966	Nandisütram: SrT-SrTcandräcäryakrtadurgapadavyäkhyä-
ajnätakartrkavisamapadaparyäyä-bhyäm samalankrtayä Äcärya srTharibhadrasürikrtayä Vrttyä sahitam / samsodhakah sampadakas ca Munipunyavijayah. VaranasT: Prakrta Grantha Parisad, VTrasamvat 2493 [1966].
1969	*Nandisütram: Devavacakaviracitam: MalayagirikrtatTkäyäh
sankseparüpa-Avacürya samalankrtam / samosadhakau Vikramasuri-Panyasasribhaskaravijayau. Surata: Devacanda Lalabhai Jainapustakoddhara Samstha, 1969.
3.	Nirayävalikä-vivarana
The commentary on the narrative text, the Nirayävaliyä-suyäkkhandha is ascribed to SrTcandra on the basis of the colophon verse found in some of the oldest palm leaves.
Punyavijaya saw this colophon as sufficient authority to assign authorship to SrTcandra. Certainly the fragmentary nature of the commentary would make it in keeping with the other commentaries assigned to this commentator. If we accept the tradition of the date this work is also the last known extant work of SrTcandra and was written perhaps near the end of his life. The prasasti gives only the year sam vat 1228, ie. 1171 or 1172. The manuscripts favour its title being Nirayävaliyä-suyakkhandha-vivarana rather than -vrtti as suggested by Muni Punyavijaya.
1885	Nirayävaliyä sütraprärambhah: bhäga 19 Kappiyä, 20
Kappavidamsiyä 21 Pupphiyä, 22 Pupphacülä, 23 Banhidasä / SrT Ganadhara Sudharma Svami sankalita sütra, tadupari Candra Süri krta Samskrta tTka; Sadaranga krta bhasa tTka yuta; Pandita Visvanatha jT se samsodhita. 1. daphe. Banarasa: Jaina Prabhakara Presa, sam vat 1941. San 1885 IsavT. 1922	SrTnir[a]yävalikäsutram / SrTcandrasüriviracitavrttiyutam;
Danavijayaganibhih samsodhitam. Amadavada(rajanagara)madhye [Ahmedabad]: Rajanagarastha SrTvTrasamajah, VTrasamvat 2448. Vikramasamvat 1979. San 1922. 1934	The Nirävaliyäo, the last five Upangas of the Jain canon = Niggam
thapävayanesu [sic], carimapancovahgabhüyäo Nirayävaliyäo: edited with introduction, translation, notes, glossary appendices and critical foot-notes [includes the commentary] / by A[mritlal]. S[avchand]. Gopani and V. J. Chokshi. Ahmedabad: Gurjar Granth Ratna Karyalaya, 1934.
4.	NisTtha-cürni-durgapada-vyäkhyä
This is a commentary on difficult sentences and words in the twentieth uddesaka of the Visesa-cürni on the NisTtha.
1922	Sthavira-puhgava SrT Visähagani Mahattara-pranTtam, sabhäsyam
NisTtha-sütram: Äcäryapravara SrT Jinadäsa Mahattara-viracitayä Visesa-cürnya samalahkrtam / sampadaka Amaramuni tatha
Kanhaiyalala. DillT: BharatTya Vidya Prakasana ; Ägara: Sanmati Jnana PTtha, 1982. DvitTya samsodhita samskarana.20
An opening verse explains, in cliched terms, the reasons for writing the commentary: vimšoddeše SrTnisTthasya Cürnau, durgam vakyam yat padam va samasti / svasmrtyartham tasya vaksye subhodham, vyakhyam kamcit sadgurubhyo 'vabuddham // 2 // "Whatever difficult sentence or word there is in the twentieth uddesa of the NisTtha-cürni, for the sake of my own memory I will relate about it something of an easily understood commentary, learnt from the true teachers." This work was written in samvat 1174, i.e. 1117 CE, according to its colophon, where an exact date is given. The author calls himself SrTcandra and refers to STlabhadra Süri as his teacher, omitting any mention of Dhanesvara Süri. Punyavijaya has interpreted this colophon to show that this is the first extant work known which SrTcandra wrote after becoming a Süri and changing his name from Parsvadeva Gani (Nandisuttam: Siridevavayagaviraiyam. Anuogaddaraim ca: Siriajjarakkhiyatheraviraiyaim / Sampadakah Punyavijayo Munih; Dalasukha Malavaniya, Amrtalala Mohanalala Bhojaka ity etau ca 1966, 5). This would mean that event took place sometime between 1112 and 1117.
5. Nyayapravesa-pahjika^^
The Nyayapravesa-pahjika is a sub-commentary on the commentary (tTka) of Haribhadra Süri to the well-known logic text by the Buddhist Dihnaga, the Nyayapravesa. It is the earliest known dated work by SrTcandra and, according to the colophon (cited in full by Punyavijaya). It was completed on Phalguna krsna 9, samvat 1169, during the naksatra Anuradha: this is Friday, 23 February, 1112 (Karttikadi).22
1968	The Nyayapravesa: part 1 Sanskrit text with commentaries [of
Haribhadra and SrTcandra (Parsvadevagani)]: critically edited with notes and introduction / by Anandshankar B. Dhruva. Baroda: Oriental Institute, 1968. (Gaekwad's Oriental series; no. 38). (Reprinted from the 1930 edition).
22
20	Sflcandra's work is in v.4 (p. 413-43). Details of the first printing not traced.
21	Apahjika is, in theory at least, a commentary that explains every word in a text Äpte s.v.). Dhruva interprets the dates a little differently, I follow Pumyavijaya because of his specialized
study of this commentator.
Punyavijaya states that all the old as well as modern manuscripts of the Nyäyapravesa-panjikä mention Parsvadevaganin as its author. The fact, however, that this Parsvadevaganin was identical with Dhanesvarasüri's disciple of that name who, after attainment of the status of a Süri, became famous as Sricandra Süri, the esteemed author of a number of works, is known only from the prasasti, at the close of the palm leaf manuscript of the Panjikä preserved in a collection at Patana. The prasasti indicates that Parsvadeva Gani (= Sricandra) was the pupil of Dhanesvara Süri. A commentary by this Dhanesvara Süri on Jinavallabha Süri's Särdhasatakaprakarana (= Süksmärthavicärasäraprakarana) is extant, and its prasasti provides further information on Parsvadeva Gani's lineage.
The Candra kula to which this author is connected was "a prestigious lineage apparently dating from early medieval times which later Svetambara sectarian groups attempted to incorporate into their own traditions." Abhayadeva also describes himself as belonging to this lineage (Dundas 1996, 95 n.43 referring to 1993, 258 n.66). This suggests Abhayadeva may have been a predecessor in Sricandra's scholastic lineage.
6. Sräddhapratikramanasütra-vrtti
This commentary is on a text forming part of the Sadävasyakasütra (Velankar 1944, 390). There are more than a dozen other commentaries of various kinds on this text, which consists of fifty gäthäs (389-91). I have not traced any published version of this work. The date of completion given in verse 8 of the colophon is samvat 1222, Madhu (= Caitra), sukla 10, naksatra Pusya, Dhrti yoga, which is Sunday March 13, 1166 (Kartikadi). It is notable that a palm leaf manuscript dated samvat 1299 exists in Patana i.e. it dates from only seventy years after the commentary was completed. Early copies of Sricandra's works are well-represented in Patana collections, which may even suggest he was based in the area of Northern Gujarat.
7? Pindavisuddhiprakarana-vrtti
This is a commentary on Jinavallabha Süri's Pindavisuddhi (250). According to the colophon it was composed in samvat 1178, 1121 or 1122 CE. However as Punyavijaya points out the use of the name Sridevata in the colophon does not fit
with the other colophons by SrTcandra and whether or not we can confidently include this amongst his works is as yet unresolved.
8? Subodhä-samäCärT
I have not been able to discover much about this work. According to the colophon it is written in Präkrit, whereas none of SrTcandra's other works have been. Again, the colophon matches the lineage information already established, Velankar (1944, 431-32) lists this as one of two dozen texts entitled Samacari which suggests there may be some difficulty in telling them apart.
1924 SrTsubodhäsamäCärT / SrTmacchrTcandräcärya-sarikalitä. Bombay: SresthT Devacandra-LälabhäT-Jaina-Pustakoddhära Fund, BhagavanmahävTranirvänasamvat 2450. KräTsta san 1924. Vikrama samvat 1980.
1988	*SrTsubodha-samacarT / SrTcandräcäryasarikalitä. MumbaT: SrT
Jinasäsana Ärädhanä Trasta, 2045 [1988]. 1993	*SamacarT prakaranam:
PurvatarakalTnaSrTmadacaryapurandaravihitam: SrTmacchrT-candracarya-sahkalita Srisubodhasamacari ca / sampädakah samsodhakas ca VijayajinendrasürTsvarah. Prathamävrttih. Läkhäbävala, SäntipurT, Saurästra: SrT Harsapuspämrta Jaina Granthamälä, 1993.
Punyavijaya points out that the Brhattippanika attributes other works to him also, namely Jayadevachandahsastravrtti-tippanaka and Sanatkumaracarita (written in samvat 1214), but no copies of these works have yet been discovered (Prastavana
7).
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