Hinduism and Buddhism, Vol I. (of 3) by Charles Eliot

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[Footnote 143: This applies chiefly to the three Samhitas or collections
of hymns and prayers. On the other hand there was no feeling against the
composition of new Upanishads or the interpolation and amplification of
the Epics.]

[Footnote 144: The Hotri recites prayers while other priests perform the
act of sacrifice. But there are several poems in the Rig Veda for which
even Indian ingenuity has not been able to find a liturgical use.]

[Footnote 145: Thus the Pali Pitakas speak of the Tevijja or threefold
knowledge of the Brahmans.]

[Footnote 146: Or it may be that the ancestors of the Persians were also
in the Panjab and retired westwards.]

[Footnote 147: R.V. v. 3. 1.]

[Footnote 148: See the Ganesatharvasirsha Upan. and Gopinatha Rao.
_Hindu Iconography_, vol. I. pp. 35-67.]

[Footnote 149: See R.V. III. 34. 9. i. 130. 8; iv. 26. 2. vi. 18. 3; iv.
16. 13.]

[Footnote 150: In one singular hymn (R.V. x. 119) Indra describes his
sensations after drinking freely, and in the Satapatha Brahmana (V. 5.
4. 9 and XII. 7. 1. 11) he seems to be represented as suffering from his
excesses and having to be cured by a special ceremony.]

[Footnote 151: In some passages of the Upanishads he is identified with
the atman _(e.g._ Kaushitaki Up. III. 8), but then all persons, whether
divine or human, are really the atman if they only knew it.]

[Footnote 152: A.V. IV. 16. 2.]

[Footnote 153: The Indian alphabets are admittedly Semitic in origin.]

[Footnote 154: See Mahabhar. I. xvii-xviii and other accounts in the
Ramayana and Puranas.]

[Footnote 155: It has also been conjectured that Sk. Asura=Ashur, the
God of Assyria, and that Sumeru or Sineru (Meru)=Sumer or Shinar, see
_J.R.A.S._ 1916, pp. 364-5.]

[Footnote 156: Rig V. I. 164. 46.]

[Footnote 157: For instance chap. III. of the Chandogya Upanishad, which
compares the solar system to a beehive in which the bees are Vedic
hymns, is little less than stupendous, though singular and hard for
European thought to follow.]

[Footnote 158: I presume that the strong opinion expressed in Caland and
Henri's _Agnishloma_ p. 484 that the sacrifice is merely a _do ut des_
operation refers only to the earliest Vedic period and not to the time
of the Brahmanas.]

[Footnote 159: Thus both the Vedas and the Tantras devote considerable
space to rites which have for object the formation of a new body for the
sacrificer. Compare for instance the Aitareya Brahmana (I. 18-21: II.
35-38: III. 2 and VI. 27-31) with Avalon's account of Nyasa, in his
introduction to the Mahanirvana Tantra pages cvii-cxi.]

[Footnote 160: There is considerable doubt as to what was the plant
originally known as Soma. That described in the Vedas and Brahmanas is
said to grow on the mountains and to have a yellow juice of a strong
smell, fiery taste and intoxicating properties. The plants used as Haom
(Hum) by the modern Parsis of Yezd and Kerman are said to be members of
the family Asclepiadaceae (perhaps of the genus Sarcostemma) with fleshy
stalks and milky juice, and the Soma tested by Dr Haug at Poona was
probably made from another species of the same or an allied genus. He
found it extremely nasty, though it had some intoxicating effect. (See
his _Aitareya Brdh-mana_ n. p. 489.)]

[Footnote 161: An ordinary sacrifice was offered for a private person
who had to be initiated and the priests were merely officiants acting on
his behalf. In a Sattra the priests were regarded as the sacrificers and
were initiated. It had some analogy to Buddhist and Christian monastic
foundations for reading sutras and saying masses.]

[Footnote 162: The political importance of the Asvamedha lay in the fact
that the victim had to be let loose to roam freely for a year, so that
only a king whose territories were sufficiently extensive to allow of
its being followed and guarded during its wanderings could hope to
sacrifice it at the end.]

[Footnote 163: R.V. x. 136 and x. 190.]

[Footnote 164: Even the Upanishads (_e.g._ Chand. III. 17, Mahanar. 64)
admit that a good life which includes _tapas_ is the equivalent of
sacrifice. But this of course is teaching for the elect only. The
Brih.-Aran. Up. (V. ii) contains the remarkable doctrine that sickness
and pain, if regarded by the sufferer as _tapas_, bring the same
reward.]

[Footnote 165: So too in the Taittiriya Upanishad _tapas_ is described
as the means of attaining the knowledge of Brahman (III. 1-5).]

[Footnote 166: Any ritual without knowledge may be worse than useless.
See Chand. Up. I. 10. 11.]

[Footnote 167: See the various narratives in the Chandogya, Br.-Aran.
and Kaushitaki Upanishads. The seventh chapter of the Chandogya relating
how Narada, the learned sage, was instructed by Sanatkumara or Skanda,
the god of war, seems to hint that the active military class may know
the great truths of religion better than deeply read priests who may be
hampered and blinded by their learning. For Skanda and Narada in this
connection see Bhagavad-gita x. 24, 26.]

[Footnote 168: For the necessity of a teacher see Kath. Up. II. 8.]

[Footnote 169: See especially the bold passage at the end of Taitt.
Upan. II. "He who knows the bliss of Brahman ... fears nothing. He does
not torment himself by asking what good have I left undone, what evil
have I done?"]

[Footnote 170: The word Upanishad probably means sitting down at the
feet of a teacher to receive secret instruction: hence a secret
conversation or doctrine.]

[Footnote 171: Some allusions in the older Upanishads point to this
district rather than the Ganges Valley as the centre of Brahmanic
philosophy. Thus the Brihad-Aranyaka speaks familiarly of Gandhara.]

[Footnote 172: Cat. Adyar Library. The Rig and Sama Vedas have two
Upanishads each, the Yajur Veda seven. All the others are described as
belonging to the Atharva Veda. They have no real connection with it, but
it was possible to add to the literature of the Atharva whereas it was
hardly possible to make similar additions to the older Vedas.]

[Footnote 173: Debendranath Tagore composed a work which he called the
Brahmi Upanishad in 1848. See Autobiography, p. 170. The sectarian
Upanishads are of doubtful date, but many were written between 400 and
1200 A.D. and were due to the desire of new sects to connect their
worship with the Veda. Several are Saktist (e.g. Kaula, Tripura, Devi)
and many others show Saktist influence. They usually advocate the
worship of a special deity such as Ganesa, Surya, Rama, Nri Simha.]

[Footnote 174: Br.-Aran. VI. 1, Ait. Aran. II. 4, Kaush. III. 3, Prasna,
II. 3, Chand. V. 1. The apologue is curiously like in form to the
classical fable of the belly and members.]

[Footnote 175: Br.-Aran. VI. 2, Chand. V. 3]

[Footnote 176: Br.-Aran. II. 1, Kaush. IV. 2.]

[Footnote 177: The composite structure of these works is illustrated
very clearly by the Brihad-Aranyaka. It consists of three sections each
concluding with a list of teachers, namely (_a_) adhyayas 1 and 2, (_b_)
adh. 3 and 4, (_c_) adh. 5 and 6. The lists are not quite the same,
which indicates some slight difference between the sub-schools which
composed the three parts, and a lengthy passage occurs twice in an
almost identical form. The Upanishad is clearly composed of two separate
collections with the addition of a third which still bears the title of
_Khila_ or supplement. The whole work exists in two recensions.]

[Footnote 178: The Eleven translated in the _Sacred Books of the East_,
vols. I and XV, include the oldest and most important.]

[Footnote 179: Thus the Aitareya Brahmana is followed by the Aitareya
Aranyaka and that by the Aitareya-Aranyaka-Upanishad.]

[Footnote 180: R.V. X. 121. The verses are also found in the Atharva
Veda, the Vajasaneyi, Taittiriya, Maitrayani, and Kathaka Samhitas and
elsewhere.]

[Footnote 181: R.V. X. 129.]

[Footnote 182: IV. 5. 5 and repeated almost verbally II. 4. 5 with some
omissions. My quotation is somewhat abbreviated and repetitions are
omitted.]

[Footnote 183: The sentiment is perhaps the same as that underlying the
words attributed to Florence Nightingale: "I must strive to see only God
in my friends and God in my cats."]

[Footnote 184: It will be observed that he had said previously that the
Atman must be seen, heard, perceived and known. This is an inconsistent
use of language.]

[Footnote 185: Chandogya Upanishad VI.]

[Footnote 186: In the language of the Upanishads the Atman is often
called simply Tat or it.]

[Footnote 187: _I.e._ the difference between clay and pots, etc. made of
clay.]

[Footnote 188: Yet the contrary proposition is maintained in this same
Upanishad (III. 19. 1), in the Taittiriya Upanishad (II. 8) and
elsewhere. The reason of these divergent statements is of course the
difficulty of distinguishing pure Being without attributes from not
Being.]

[Footnote 189: The word union is a convenient but not wholly accurate
term which covers several theories. The Upanishads sometimes speak of
the union of the soul with Brahman or its absorption in Brahman (_e.g._
Maitr. Up. VI. 22, _Sayujyatvam_ and _asabde nidhanam eti_) but the soul
is more frequently stated to be Brahman or a part of Brahman and its
task is not to effect any act of union but simply to _know_ its own
nature. This knowledge is in itself emancipation. The well-known simile
which compares the soul to a river flowing into the sea is found in the
Upanishads (Chand. VI. 10. 1, Mund. III. 2, Prasna, VI. 5) but Sankara
(on Brahma S. I. iv. 21-22) evidently feels uneasy about it. From his
point of view the soul is not so much a river as a bay which _is_ the
sea, if the landscape can be seen properly.]

[Footnote 190: The Mandukya Up. calls the fourth state
_ekatmapratyayasara_, founded solely on the certainty of its own self
and Gaudapada says that in it there awakes the eternal which neither
dreams nor sleeps. (Kar. I. 15. See also III. 34 and 36.)]

[Footnote 191: Br.-Aranyaka, IV. 3. 33.]

[Footnote 192: Cf. Bradley, _Appearance and Reality_, p. 244. "The
perfect ... means the identity of idea and existence, attended also by
pleasure."]

[Footnote 193: Tait. Up. II. 1-9. See too ib. III. 6.]

[Footnote 194: Br.-Aran. III. 8. 10. See too VI. 2.15, speaking of those
who in the forest worship the truth with faith.]

[Footnote 195: Chandog. Up. IV. 10. 5.]

[Footnote 196: It occurs Katha. Up. II. v. 13, 15, also in the
Svetasvatara and Mundaka Upanishads and there are similar words in the
Bhagavad-gita. "This is that" means that the individual soul is the same
as Brahman.]

[Footnote 197: The Nrisimhottaratapaniya Up. I. says that Isvara is
swallowed up in the Turiya.]

[Footnote 198: But still ancient and perhaps anterior to the Christian
era.]

[Footnote 199: Svet. Up. VI. 7.]

[Footnote 200: Svet. Up. IV. 3. Max Mueller's translation. The commentary
attributed to Sankara explains nilah patangah as bhramarah but Deussen
seems to think it means a bird.]

[Footnote 201: Chand. Up. vi. 14. 1. Sat. Brah. viii. 1. 4. 10.]

[Footnote 202: The Brahmans are even called low-born as compared with
Kshatriyas and in the Ambattha Sutta (Dig. Nik. iii.) the Buddha
demonstrates to a Brahman who boasts of his caste that the usages of
Hindu society prove that "the Kshatriyas are higher and the Brahmans
lower," seeing that the child of a mixed union between the castes is
accepted by the Brahmans as one of themselves but not by the Kshatriyas,
because he is not of pure descent.]

[Footnote 203: He had learnt the Veda and Upanishads. Brih.-Ar. iv. 2.
1.]

[Footnote 204: Chand. Up. v. 3. 7, Kaush. Up. iv., Brih.-Ar. Up. ii. 1.
The Kshatriyas seem to have regarded the doctrine of the two paths which
can be taken by the soul after death (_devayana_ and _pitriyana_, the
latter involving return to earth and transmigration) as their special
property.]

[Footnote 205: Literally set in front, praefectus.]

[Footnote 206: Sat. Brah. ii. 4. 4. 5.]

[Footnote 207: Sat. Brah. iv. 1. 4. 1-6.]

[Footnote 208: The legends of Vena, Parasurama and others indicate the
prevalence of considerable hostility between Brahmans and Kshatriyas at
some period.]

[Footnote 209: Brahmacarin, Grihastha, Vanaprastha, Sannyasin.]

[Footnote 210: Thus in the Brih.-Aran. Yajnavalkya retires to the
forest. But even the theory of three stages was at this time only in the
making, for the last section of the Chandogya Up. expressly authorizes a
religious man to spend all his life as a householder after completing
his studentship and the account given of the stages in Chand. ii. 21 is
not very clear.]

[Footnote 211: Sat. Brah. xi. 5. 6. 8. Cf. the lists in the Chandogya
Upanishad vii. secs. 1, 2 and 7.]

[Footnote 212: In southern India at the present day it is the custom for
Brahmans to live as Agnihotris and maintain the sacred fire for a few
days after their marriage.]

[Footnote 213: See Thurston, _Castes and Tribes of Southern India_, vol.
v. s.v.]

[Footnote 214: The Emperor Jehangir writing about 1616 implies that the
Asramas, which he describes, were observed by the Brahmans of that time.
See his _Memoirs_, edited by Beveridge, pp. 357-359.]

[Footnote 215: Sat. Brah. I. 7. 2. 1. Cf. Tait. Brah. VI. 3. 10. 5.]

[Footnote 216: Such as those built by Janasruti Pautrayana. See Chand.
Up. IV. 1.]

[Footnote 217: Sat. Brah. XI. 4. 1. 1.]

[Footnote 218: Sat. Brah. ii. 2. 2. 6 and iv. 3. 4. 4.]

[Footnote 219: Sat. Brah. iv. 3. 4. 2.]

[Footnote 220: Vishnu Pur. iii. 5.]

[Footnote 221: Sat. Brah. iii. 8. 2. 24. Yajnavalkya is the principal
authority cited in books i-v and x-xiv of this Brahmana, but not in
books vi-ix, which perhaps represent an earlier treatise incorporated in
the text.]

[Footnote 222: Or "in confidence." Sat. Brah. xi. 3. 1. 4.]

[Footnote 223: Brih.-Ar. iii. 2. 13.]

[Footnote 224: In the Pali Pitaka the Buddha is represented as preaching
in the land of the Kurus.]

[Footnote 225: These are the Pali forms. The Sanskrit equivalents are
Parivrajaka and Sramana.]

[Footnote 226: See for instance Mahav. II. 1 and III. 1.]

[Footnote 227: Dig. Nik. 1.]

[Footnote 228: See O. Schrader, _Stand der indischen Philosophie zur
Zeit Mahaviras und Buddhas_, 1902.

See also Ang. Nik. vol. III. p. 276 and Rhys Davids' _Dialogues of the
Buddha_, I. pp. 220 ff. But these passages give one an impression of the
multitude of ascetic confraternities rather than a clear idea of their
different views.]

[Footnote 229: It finds expression in two hymns of the Atharva Veda,
XIX. 53 and 54. Cf. too Gaudap. Kar. 8. Kalat prasutim bhutanam manyante
kalacintakah.]

[Footnote 230: Digha Nikaya II. The opinions of the six teachers are
quoted as being answers to a question put to them by King Ajatasattu,
namely, What is gained by renouncing the world? Judged as such, they are
irrelevant but they probably represent current statements as to the
doctrine of each sect. The six teachers are also mentioned in several
other passages of the Digha and Maj. Nikayas and also in the
Sutta-Nipata. It is clear that at a very early period the list of their
names had become the usual formula for summarizing the teaching
prevalent in the time of Gotama which was neither Brahmanic nor
Buddhist.]

[Footnote 231: Dig. Nik. I. 23-28.]

[Footnote 232: A rather defiant materialism preaching, "Let us eat and
drink for to-morrow we die," crops up in India in various ages though
never very prominent.]

[Footnote 233: But possibly the ascetics described by it were only
Digambara Jains.]

[Footnote 234: See especially the article Ajivikas by Hoernle, in
Hastings' _Dictionary of Religion_. Also Hoernle, _Uvasagadasao_,
appendix, pp. 1-29. Rockhill, _Life of the Buddha_, pp. 249 ff.
Schrader, _Stand der indischen Philosophie zur Zeit Mahaviras und
Buddhas_, p. 32. Sutrakritanga II. 6.]

[Footnote 235: Makkhali lived some time with Mahavira, but they
quarrelled. But his followers, though they may not have been a united
body so much as other sects, had definite characteristics.]

[Footnote 236: _E.g._ Sat. Brah. v. 4. 4. 13. "He thus encloses the
Vaisya and Sudra on both sides by the priesthood and nobility and makes
them submissive."]

[Footnote 237: See Sankhayana Aranyaka. Trans. Keith, pp. viii-xi, 78
85. Also Aitareya Aran. book v.]

[Footnote 238: Cf. the ritual for the Horse sacrifice. ['Sat]. Brah,
xiii. 2. 8, and Hillebrandt, _Vedische Opfer_., p. 152.]

[Footnote 239: Supplemented by the Kausika Sutra, which, whatever its
age may be, has preserved a record of very ancient usages.]

[Footnote 240: _E.g._ I. 10. This hymn, like many others, seems to
combine several moral and intellectual stages, the level at which the
combination was possible not being very high. On the one hand Varuna is
the Lord of Law and of Truth who punishes moral offences with dropsy. On
the other, the sorcerer "releases" the patient from Varuna by charms,
without imposing any moral penance, and offers the god a thousand other
men, provided that this particular victim is released.]

[Footnote 241: _E.g._ VII. 116, VI. 105, VI. 83.]

[Footnote 242: _E.g._ V. 7, XI. 9.]

[Footnote 243: _E.g._ V. 4, XIX. 39, IV. 37, II. 8, XIX. 34, VIII. 7.]

[Footnote 244: A. V XI. 6.]

[Footnote 245: See, for instance, Du Bose, _The Dragon, Image and
Demon_, 1887, pp. 320-344.]

[Footnote 246: Atanatiya and Mahasamaya. Dig. Nik. XX. and XXXII.]

[Footnote 247: See Crooke's _Popular Religion of Northern India_, vol.
II. chap. ii.]

[Footnote 248: In the Brahma-Jala and subsequent suttas of the Digha
Nikaya.]

[Footnote 249: See Rhys Davids' _Dialogues of the Buddha_, vol. I. p. 7,
note 4, and authorities there quoted.]

[Footnote 250: Krishna is perhaps mentioned in the Chand. Up. III. 17.
6, but in any case not as a deity.]

[Footnote 251: See, besides the translations mentioned below, Buehler,
_Ueber die indische Secte der Jainas_ 1887; Hoernle, _Metaphysics and
Ethics of the Jainas_ 1908; and Guerinot, _Essai de Bibliographie Jaina_
and _Repertoire d'Epigraphie Jaina_; Jagmanderlal Jaini, _Outlines of
Jainism_; Jacobi's article Jainism in _E.R.E._. Much information may
also be found in Mrs Stevenson's _Heart of Jainism_. Winternitz,
_Geschichte d. Indischen Literatur_, vol. II. part II. (1920) treats of
Jain literature but I have not been able to see it.]

[Footnote 252: In _J.R.A.S._ 1917, pp. 122-130 s.v. Venkatesvara argues
that Vardhamana died about 437 B.C. and that the Niganthas of the
Pitakas were followers of Parsva. His arguments deserve consideration
but he seems not to lay sufficient emphasis on the facts that _(a)_
according to the Buddhist scriptures the Buddha and Gosala were
contemporaries, while according to the Jain scriptures Gosala and
Vardhamana were contemporaries, _(b)_ in the Buddhist scriptures
Nataputta is the representative of the Niganthas, while according to the
Jain scriptures Vardhamana was of the Nata clan.]

[Footnote 253: The atoms are either simple or compound and from their
combinations are produced the four elements, earth, wind, fire and
water, and the whole material universe. For a clear statement of the
modern Jain doctrine about _dharma_ and _adharma_, see Jagmanderlal
Jaini, l.c. pp. 22 ff.]

[Footnote 254: Jiva, ajiva, asrava, bandha, samvara, nirjara, moksha.
The principles are sometimes made nine by the addition of _punya_,
merit, and _papa_, sin.]

[Footnote 255: Paudgalikam karma. It would seem that all these ideas
about Karma should be taken in a literal and material sense. Karma,
which is a specially subtle form of matter able to enter, stain and
weigh down the soul, is of eight kinds (1 and 2) jnana- and
darsana-varaniya impede knowledge and faith, which the soul naturally
possesses; (3) mohaniya causes delusion; (4) vedaniya brings pleasure
and pain; (5) ayushka fixes the length of life; (6) nama furnishes
individual characteristics, and (7) gotra generic; (8) antaraya hinders
the development of good qualities.]

[Footnote 256: Kevalam also called Jnana, moksha, nirvana. The nirvana
of the Jains is clearly not incompatible with the continuance of
intelligence and knowledge.]

[Footnote 257: Uttaradhyayana XXXVI. 64-68 in _S.B.E._ XLV. pp.
212-213.]

[Footnote 258: _S.B.E._ XLV. p. xxvii. Bhandarkar Report for 1883-4, pp.
95 ff.]

[Footnote 259: Somewhat similar seems to be the relation of Jainism to
the Vaiseshika philosophy. It accepted an early form of the atomic
theory and this theory was subsequently elaborated in the philosophy
whose founder Kanada was according to the Jains a pupil of a Jain
ascetic.]

[Footnote 260: _E.g._ see Acaranga S. I. 7. 6.]

[Footnote 261: They seem to have authority to formulate it in a form
suitable to the needs of the age. Thus we are told that Parsva enjoined
four vows but Mahavira five.]

[Footnote 262: When Gotama after attaining Buddhahood was on his way to
Benares he met Upaka, a naked ascetic, to whom he declared that he was
the Supreme Buddha. Then, said Upaka, you profess to be the Jina, and
Gotama replied that he did, "Tasma 'ham Upaka jinoti." (Mahavag. I. 6.
10.)]

[Footnote 263: The exact period is 100 billion sagaras of years. A
sagara is 100,000,000,000 palyas. A palya is the period in which a well
a mile deep filled with fine hairs can be emptied if one hair is
withdrawn every hundred years.]

[Footnote 264: See M. Bloomfield, _Life and Stories of Parcvanatha_
(1919).]

[Footnote 265: See the discussions between followers of Parsva and
Mahavira given in Uttaradhyayana XXIV. and Sutrakritanga II. 7.]

[Footnote 266: There are many references to the Niganthas in the
Buddhist scriptures and the Buddha, while by no means accepting their
views, treats them with tolerance. Thus he bade Siha, General of the
Licchavis, who became his disciple after being an adherent of Nataputta
to continue to give alms as before to Nigantha ascetics (Mahavag. VI.
32).]

[Footnote 267: Especially among the Ajivikas. Their leader Gosala had a
personal quarrel with Mahavira but his teaching was almost identical
except that he was a fatalist.]

[Footnote 268: Uttaradhyayana. XXIII. 29.]

[Footnote 269: According to Svetambara tradition there was a great
schism 609 years after Mahavira's death. The canon was not fixed until
904 (? 454 A.D.) of the same era. The Digambara traditions are different
but appear to be later.]

[Footnote 270: See especially Guerinot, _Repertoire d'Eipigraphie
Jaina_]

[Footnote 271: So Buehler, Pillar Edict no. VIII. Senart Inscrip. de
Piyadasi II. 97 translates somewhat differently, but the reference to
the Jains is not disputed.]

[Footnote 272: Rock Edict VI.]

[Footnote 273: Rice _(Mysore and Coorg from the Inscriptions_, 1909, p.
310) thinks that certain inscriptions at Sravana Belgola in Mysore
establish that this tradition is true and also that the expedition was
accompanied by King Candragupta who had abdicated and become a Jain
ascetic. But this interpretation has been much criticised. It is
probably true that a migration occurred and increased the differences
which ultimately led to the division into Svetambaras and Digambaras.]

[Footnote 274: Guerinot, _Epig. Jaina_, no. 11.]

[Footnote 275: Rice, _Mysore and Coorg from the Inscriptions_, 1909, pp.
113-114, 207-208.]

[Footnote 276: Similar tolerance is attested by inscriptions (_e.g._
Guerinot, nos. 522 and 5776) recording donations to both Jain and Saiva
temples.]

[Footnote 277: They also make a regular practice of collecting and
rearing young animals which the owners throw away or wish to kill.]

[Footnote 278: Or Sthanakavasi. See for them _Census of India_, 1911, 1.
p. 127 and _Baroda_, p. 93. The sect waa founded about A.D. 1653.]

[Footnote 279: Their names are as follows in Jain Prakrit, the Sanskrit
equivalent being given in bracketa:

1. *Ayarangasuttam (Acaranga).
2. *Suyagadangam (Sutrakritangam).
3. Thanangam (Stha.).
4. Samavayangam.
5. Viyahapannatti (Vyakhyaprajnapti). This work is commonly known
as the Bhagavati.
6. Nayadhammakahao (Jnatadharmakatha).
7. *Uvasagadasao (Upasakadasah).
8. *Antagadadasao (Antakritad.).
9. *Anuttarovavaidasao (Anuttaraupapatikad.).
10. Panhavagaranaim (Prasnavyakaranani).
11. Vivagasuyam (Vipakasrutam).

The books marked with an asterisk have been translated by Jacobi
(_S.B.E._ vols. XXII. and XIV.), Hoernle and Barnett. See too Weber,
_Indischie Studien_, Bd. XVI. pp. 211-479 and Bd. XVIII. pp. 1-90.]

[Footnote 280: It is called Arsha or Ardha-Magadhi and is the literary
form of the vernacular of Berar in the early centuries of the Christian
era. See H. Jacobi, Ausgewaehlte Erzaehlungen in _Maharashtri_, and
introduction to edition of _Ayaranga-sutta_.]

[Footnote 281: The titles given in note 2 illustrate aome of its
peculiarities.]

[Footnote 282: When I visited Sravana Belgola in 1910, the head of the
Jains there, who professed to be a Digambara, though dressed in purple
raiment, informed me that their sacred works were partly in Sanskrit and
partly in Prakrit. He showed me a book called Trilokasara.]

[Footnote 283: But see Jagmanderlal Jaini, l.c. appendix V.]