Adda Or Oldest Extant Dispute Between Jains And Heretics

Author(s): W B Bollee
Publisher: W B Bollee
Catalog link: https://jainqq.org/explore/269420/1

Page #1

W. B. BOLLEE
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS (SUYAGADA 2, 6)
PART TWO
After shaking off? Gosāla, Adda on his way to Mahāvīra is met by some Buddhist monks who explain to him, in an exaggerated and ridiculed way, as is easily done in such cases, their view that the intention prevails over the act, with meat consumption as an example.
2, 6, 26
pinnäga-pindi-m-avi viddhã süle kei paejjā "purise ime” tti alāuyam vâvi “kumārae” tti sa lippai pāņi-vahena amham
a: Cu: viddhum; J: viddhu; - b: T: kei, - c: Cu: kumārao; L: kumāraga; - d: J: pāna-vahena
IF SOMEONE PUTS A BALL OF OILCAKE ON A SPIT AND ROASTS IT WITH THE IDEA: THIS IS A MAN, OR A GOURD, THINKING IT TO BE A BABY, HE BECOMES FOR US SOILED/SOILS HIMSELF FOR US WITH KILLING A LIVING BEING
d: cf. 27d
Pinnāga-pindī etc.: If (a savage) thrusts a spit through the side of a granary, mistaking it for a man (...)'. Thus Jacobi who, conscious of the seemingly strange notion, dedicates to it a note in which he also paraphrases the commentators.7 One can object that if the granaries were made of (wattle and) mud it would be hardly possible for a part of it to be taken hold of with a spit. Jacobi here refers to 19th cent. granaries in Bihār of which, however, Grierson does not mention a beehive-shaped form. There have been found granaries dating from the Kuşana era, some of which are still in use in Surkh Kotal and
Journal of Indian Philosophy 27: 411-437, 1999. © 1999 Kluwer Academic Publishers. Printed in the Netherlands.

Page #2

412
W. B. BOLLEE
Ai Khanum. As in ancient Crete, they are aivos-like storage vessels (pottery) in the shape of an egg 1.50 m high and 0.5 m in diameter. 8 This type may show Hellenistic influence, but to spear a part of it would be even more difficult.9 Vessels of this kind are called kusüla in Sa. and Pkt. and one wonders why Jacobi did not give pinyāka its normal meaning, all the more because khala is, besides an oil-cake, a threshing floor, 10 not a storage vessel. Moreover, Grierson (1.c. 8263) mentions a combination of both words in their modern form as denoting 'oil-cake of poppy seeds'. One can imagine a part of an oil-cake on a spit, because it was edible, though Dalhana ad Susruta 46.382 describes its use as a dry vegetable (pinyāka-vikrti).11 Schlingloffl2 rendered pinyāka by
Kuchen' (cake). - For the lengthening of the final syllable in - pindi before avi see Pi 868 (end). Alāuyam besides alābuyam: see Pi $201. T II 148a ll glosses as tumbakam which otherwise occurs only with lexicographers.
2, 6, 27
ahavâvi viddhūna milakkhu sūle pinnāga-buddhīě naram paejjā kumāragam vâvi alābuyam ti na lippai pāni-vahena amham
b: T: buddhū, V: buddhiha; - c: LJ: alāue; - d: T: lippai; J: pāņa-o.
ON THE OTHER HAND, HOWEVER, IF A NON-ARYAN PUTS A MAN ON A SPIT AND ROASTS HIM, TAKING HIM FOR AN OIL-CAKE, OR DOES THE SAME TO A CHILD HE THINKS IS A GOURD, IN OUR OPINION HE IS NOT SOILED WITH KILLING A LIVING BEING.
2, 6, 28
purisam ca viddhūna kumāragam vā sūlammi kei pae jāya-tee pinnāga-pindam sai-m-āruhetta buddhāņa tam kappai pāraņāe
a: J: veddhūna; - c: L: pindim; J: pindī; TJ: pinnāya

Page #3

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
413
IF (ca) SOMEONE PUTS A MAN OR A CHILD ON A SPIT AND ROASTS IT ON A FIRE TAKING IT FOR A LUMP OF OIL-CAKE, IT WOULD BE FIT FOR BUDDHISTS TO END THEIR VOW OF FASTING WITH.
Jāya-teye: also e.g. at Dasav 6, 33; Utt 12, 26 (see Charpentier) and Sam 50, but Sa. jāta-vedas and Pā. (Ja IV 383, 2*) jāta-veda. The entry jāya-veya in PSM for Utt 22 must be an error, but can jāya-teya be an ancient scribal error for jāya-veya? Pinnāga-pindam etc.: jai koi a-jānanto purisam (...) gilāna-bhikkhussa chinna-bhattassa dub-bhikkhâdisu jaya-tee paitum pindîyam iti "paolitam13 sugandham suham khāissam"14 ti sati buddhih tasyām kalpati (Cu 429, 4ff.) - thus sati is probably equal to smrti, whereas T II 148b 2 explains satīm as sobhanām.
Now the semantic group of smrti centers on reminiscence, calling to mind (MW), also in Middle-Indo-aryan, but what is expected here is view, opinion which already induced Jambūvijaya to think of a slip of the pen for matim.15 The other difficulty in this line is āruhetta, which could barely be constructed with maim, but not with saim, for the meaning 'to mount, get on given in PSM and AED (as in PED and CPD) is too narrow for Ardhamāgadhi as is also shown, e.g., at Viy 2, 1 sū. 50 etc., where the question is of the five great vows someone takes upon him.16 At Utt 17, 7 Jacobi translates pāya-kambalam (...) āruhai as 'uses his duster.' This meaning would approximately fit here: holding the belief/ conviction (mai) that it is a lump of oil-cake. Buddhāna: 'for Buddhas' (Jac.); nityam ātmani guruşu ca bahu-vacanam, Buddhassa vi tāva kappati kim uta ye tac-chisyāḥ? (Cu 429, 6). I have adopted Jinadāsa's alternative, Sa. Bauddhānām, because there was no longer a living Buddha. Pāranže: the author/redactor of Sūy 2, 6 here presupposes Buddhists to practice a similar fast scheme as the Jainas.
2, 6, 29
siņāyagāņam tu duve sahasse je bhoyae niyae bhikkhuyānam te punna-khandham su-maham jinittā bhavanti Aroppa mahanta sattā

Page #4

414
W. B. BOLLEE
b: L: nitie; J: nitie bhikkhugāņam; - c: L: sumah’-ajjanittā; J: sumah’ajjinitta
BUT THOSE WHO ALWAYS FEED TWO THOUSAND STAINLESS MONKS WILL GAIN A VERY GREAT DEAL OF MERIT AND BECOME GREAT BEINGS IN THE HEAVEN OF FORMLESSNESS
ab = 36 ab = 43 ab
"
Sināyaga corresponding to Sa. snătaka, Pa. nahātaka 'having washed off all evils' (Norman 1992: 57), cf. Sn 521:
ninhāyā sabba-pāpakāni ajjhattam bahi[d]dhā ca sabba-loke deva-manussesu kappiyesu kappam n'eti, tam āhu: "n[h]ātako” til?
For Jains the sināya, 'absolved' is identical with kevalin, 18 cf. T II 150b 11 snātakānām bodhisattva-kalpānām bhikṣūņām.
Duve s.: 2000 is a rare number in Buddhist sources: Th 1024 mentions 2000 dhammā (“teachings') which the monk Ananda obtained from other monks. At Pj I 133,8 four mahā-dīpā face 2000 minor islands, which may with PED (s.v. dvi AI b) just stand for a large number like the 4000 sāmānika gods in Rāy 15f. In this context Mbh 7, 87, 60c still speaks of a modest one thousand snātakas whom Sätyaki presented with gold niskas. Je bhoyae: Cu 429,9 states as an example his (?) Ananda who fed 2000 monks with their favourite meal of meat, molasses and pomegranates.19 The name Ananda may be a reminiscence of Gotama's congenite and long-standing personal attendant and the food offered consists only of dishes forbidden to Jain monks - the last item no doubt because of the many seeds. Niyae: perhaps we should read niyayam ~ Sa. nityam for one cannot take it as ~ Sa. niyato because of the plural je. Punna-khandham: cf. Pā mahā-puñña-kkhandha at SN V 400,17 also in a watery context (puññâbhisanda etc.) and eulogy of open-handednes towards the Sangha but without the snātaka-image. Āroppa: not in PSM. Pā. Āruppa 'the highest heaven of the Buddhists' (Jac.).

Page #5

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
415
(Ardraka speaks:)
2, 6, 30
a-joga-rūvam iha samjayāṇam pāvam tu pāņāņa pasajjha kāum a-bohie donha vi tam a-sāhu vayanti je vāvi padissunanti
AS TO THIS (YOUR DENIAL OF GUILT, OUR) RECLUSES CONSIDER IT ABSOLUTELY IMPROPER TO USE FORCE ON LIVING BEINGS AND THUS HARM THEM. THOUGH THOSE WHO TEACH IT AS WELL AS THOSE WHO HEAR IT MAY NOT KNOW (doing harm) IS BAD FOR BOTH.
A-joga-rūvam etc.: 'well-controlled men cannot accept (your denial of) guilt incurred by (unintentional) doing harm to living beings' (Jac.). A-jogao is explained as a-ghatamānakam (T II 149a 9), -rūva ifc. is used after an adj. to emphasize its meaning or almost redundantly (
MW). Because of the position of pasajjha in line b I have abstained from combining it with the negation of a-jogao. In Sa. na pasahya signifies by no means'. I have no translation for tu, nor did Jacobi apparently. A-bohie: 'it will cause error' (Jac.).
2, 6, 31
uddham ahe yam tiriyam disāsu vinnāya lingam tasa-thāvarānam bhūyâbhisankāě dugunchamāne · vae karejjā va; kuo v'ih'vih' atthi
a: L: ya; - c: TV - samkāi; - d: L: vā; omnes: vih' atthi
ONE MAY SPEAK OR’ACT (only) IF ONE KNOWS THE NATURE OF MOVABLE AND IMMOVABLE BEINGS ABOVE, BELOW AND HORIZONTALLY (i.e. on the earth) IN THE DIRECTIONS, AND ABHORS ENDANGERING LIVING BEINGS. (Only) IN THIS CASE IT IS POSSIBLE SOMEHOW (?) / (Otherwise,) WHY ARE THERE PRECEPTS?
a = 14a = 1, 5, 11c = 1, 10, 2a = 1, 14, 14a; - c: = 1, 14, 20a, cf. 2, 6, 14c = 1, 12, 17b

Page #6

416
W. B. BOLLEE
Bhūyâbhisankāě: cf. bhūyâbhisankana at Thā 7 sū. 585 = Viy 25, 7 sū. 227 (ed. Doshi 1978). Iha: pravacane (Cū 431, 10), asminn evam-bhūte 'nusthāne (T II 149b 8). Atthi: as a subject Cū (1.c.) supplies annānena doso n'atthi kuta etad brūmo māyā ca kucakucā (?) vā pravacane 'sti, T (1.c.) asmat-pakse yuşmad-āpădito dosah. Jacobi renders the second part of the pāda d as: "he will not be guilty of any (sin)”, which would rather fit as a translation of 1, 3, 4, 10 d. - My alternative version presupposes elision of the last -i of vihi which, however, is no problem.20
2, 6, 32
purise tti vinnatti na evam atthi an-ārie se purise tahâhu ko sambhavo pinnåga-pindiyāe? vāyāvi esā buiyā a-saccā
b: VTLJ: tahā hu; - J: vāyā vi esā vuiyā
THAT IS A MAN - SUCH AN IDEA IS NOT POSSIBLE. IF A MAN SPEAKS THUS HE IS WRONG (?). WHAT DOES A LUMP OF OIL-CAKE OUTWARDLY HAVE IN COMMON (with a man)? EVEN THE VERBAL EXPRESSION HEREOF IS WRONG.
Purise (...) atthi: cf. Jacobi 1886: 66,9 where Mandiya cleft a linga of Siva taking it for a man (Müladeva). An-ārie etc.: the second line "only an unworthy man can say it" (Jac.) presents some problems: the meaning of the first two words and the form of the latter two. An-āriya is not a synonym of a-sacca. Se can correspond, inter alia, to Sa. sa, tad and saced. The commentaries differ about the end of the line: se puriso bhannati (Cü 431,12), tasmad ya evam vakti, so 'tyantam tathābhyupagamena hu-sabdasyaiva-kararthatvena an-ārya evâsau yah puruşam eva khalo 'yam iti matvā hate 'pi nâsti dosah (...;T II 149b 10f.). I have followed Cū because otherwise the line has no verb, though this does occur now and then, e.g. here in vs. 42 and 55.

Page #7

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
417
2, 6, 33
vāyâbhi(y)ogena jam āvahejjā no tārisam vāyam udāharejjā a-tthānam eyam vayanam guņāņam no dikkhie būyă sûrālam eyam
a: J: jayā vahejjā; - b: C: na; T: 'harijjā; - J: je dikkhite; omnes: surālam; Cū: sūrālam
IF ONE MIGHT BRING ABOUT SOMETHING (bad) BY MEANS OF WORDS, DO NOT UTTER SUCH WORDS. SPEECH OF THIS KIND IS INCOMPATIBLE WITH VIRTUES. AN ORDAINED RECLUSE SHOULD NOT USE SUCH IGNORANT LANGUAGE.
Gunānam: a-himsakâdīnām (Cū 432, 9). Sûrālam: as the 7th syllabe is anceps, it is surprising that no edition prints the contracted û though both commentaries have recognized the cpd of su + udāra, which is paraphrased as sthulam (Cu 432,11) or susthu paristhüram niņsāram nirupapattikam (vacanam, T II 150a 2). For this negative meaning of udāra cf. Āyār 1, 9, 1, 10 commented as duspradhrsya duḥkha by Śīlânka (T I 275b 2).
2, 6, 34
laddhe atthe aho eva tubbhe jīvânubhāge su-vicintie va puvvam samuddam avaram ca putthe oloie pāni-tale thie vā
a: LJ: laddhe ah'atthe; - b: LJ: ya; - d: T: uloie; - L: pānitalatthie
YOU HAVE REALLY CAUGHT THE MEANING, THOUGHT OVER THE CONSEQUENCES FOR THE SOULS CAREFULLY (and) REACHED THE EASTERN AND WESTERN OCEAN, SEEN IT AS IF LYING ON THE PALM OF YOUR HAND.
a: is a sloka-pada + tubbhe; therefore only ten syllables; - c: cf. Thi 500 pubba-samudde aparato ca and RV 10, 136, 5

Page #8

418
W. B. BOLLEE
2, 6, 35
jivânubhāgam su-vicintayantā āhāriyā anna-vihīě sohim na viyāgare channa-paôvajīvī eso 'nudhammo iha samjayānam
a: C: jīvânubhāge; - b: C: odhārīyā; T: vihīya; J: sohi; - c: omnes: paopajīvili
THINKING OVER CAREFULLY THE CONSEQUENCES OF ACTS FOR THE LIVING BEINGS ONE SHOULD PRESERVE PURITY REGARDING THE USE OF FOOD. NO ONE SHOULD GIVE EXPLANATIONS (of the Doctrine) WHO MAKES USE OF UNCLEAR WORDS (?). THIS IS THE RIGHT PRACTICE FOR OUR RECLUSES IN ACCORDANCE WITH OUR FAITH.
The Cūrni of 2, 6, 34f. has become mixed up it seems. Yet perhaps the canonical text had already been corrupted. Therefore I have dealt with the two stanzas together here and I have tried to get along without the additions Jacobi took from the tīkā which make the text look more intelligible than it actually is.
(2, 6, 34) (Ah): with this particle J fills the lacuna of one mora on the authority of the Cūrni reading tadh' which however, is not found in our C. Aho dainya-vismayâdisu. Dainyam tāvat jahā koyi kamci dimūdham (?) uppahena adantam datthum bhanati. Aho ayam evam varāo kilittho kilissati. Evam tubbhe ummagga-padivannā moham kilissaha. Sāsūyeti vismaye. Ayam sobhano aho siddhanto yatrâcintitam karma-cayam na gacchati (...). Aho -sabdaḥ sarvatrânuvarttate aho vacas tena gurunā kara-tala ivâmalakam sarva-loko 'valo-kitah - jnāta ity arthaḥ. (Cu 432, 14ff.) Jīvânubhāge: kaścâisām anubhāgas tanu-sukha-priyatāh duhkhôdvigitā, tat kim uktam bhavati? Evam jivânubhāgo suttio bhavati; yad uta sarvasattvānām ātmộpamānena na kimci duhkham udapaptad iti (Cū 433, 3f.), karma-vipāka (T II 150a 6). Puvvam (...) putthe: not commented upon in Cü. Bhavatām yasah pūra-samudram aparam ca spastam (sprstam ?),21 gatim ity arthah (T II 150a 6). Did Śílânka read puttham?
(2, 6, 35) Āhāriyā: m.c. for āhārīya, polyvalent indeclinable optative form (Pi § 466), Ţ II 150a 11 āhrtavantah.

Page #9

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
419
Anna-vihie: syāt-karoty anyo vidhir benaryā sodhim icchanti. Tata ucyate jahā chananam, nâpi samcintitam karma badhyata iti Siddhantah (Cū 433, 6f.), anna-vidhau śuddhim āhrtavantah svīkrtavanto dvicatvārimsad-dosa-rahitena śuddhenâhāreņâhāram krtavanto, na tu yathā bhavatām pišitâdy api pātra patitam na dosāyêti (T II 150a 10f.). Further, anna-vihi occurs at Samav 72, 7 and Nāyā 1, 1, 85 as the 16th of 42 kală meaning pāka-kalā (Aup 107). This rules out Jinadāsa's interpretation. Channa-o: channam a-prakāśam a-darśanam an-upalabdhir ity anarthântaram, padam cestitam, channa-padena upajīvana-dharmā (Cū 433, 9), mātr-sthānôpajīvi (!)22 san (T, 1.c.). In accordance with the present reference my rendering at Sūy 1, 4, 1, 2 should be changed. Anudhammo: anu paścād-bhāve 'nudharmas tīrthakarâcīrņo 'yam upacaryate iti anudharmas tīrthakaranudharminah sādhavah (Cu 434, 1), pascăd-dharmo 'nudharmas tīrthakarânusthānād an-antaram bhavati (T II 150a 13). Jacobi: 'maxim'. Iha: asmin jagati pravacane vă (T 1.c.).
2, 6, 36
siņāyagānam tu duve sahasse je bhoyae niyae bhikkhuyānam a-samjae lohiya-pāņi se u niyacchaī gariha-m-ih' eva loe
b: LJ: nitie; - c: C: asamjatā; - d: J: nigacchati garaham; T: niyacchati
BUT HE WHO ALWAYS FEEDS TWO THOUSAND STAINLESS MONKS LACKS CONTROL AND HAS BLOOD ON HIS HANDS; HE WILL INCUR BLAME ALREADY IN THIS WORLD.
ab = 29 ab
Lohiya-pāni: mosttimes found in an enumeration of invectives, e.g. 2, 2, 58 (8 713), Näyā 1, 18, 19 (cf. Dasā 6, 4); Vivāga 1, 3, 7. Cu 434, 4 comments as sadya-ghāti, T II 150b 12 as an-ārya. Jacobi translates “will be blamed like a man with bloody hands.” Did he take u for (i)va? I would prefer to relate lohiya-° to stanza 37.- U at the end of a pāda occurs also, e.g., SuyN 32 and 61.

Page #10

420
2, 6, 37
W. B. BOLLEE
thulam urabbham iha mariyāṇam uddittha-bhattam ca pagappaettä tam lona-tellena uvakkhadettä sa-pippaliyam pagaranti mamsam
b: J: pakappaittā; -d: CuJ: pakarenti
HERE (among Buddhists) THEY KILL A FAT SHEEP AND PREPARE A MEAL FROM IT FOR A PARTICULAR PERSON, DRESS IT WITH SALT AND OIL AND SEASON THE MEAT WITH PEPPER.
Mariyanam: TII 151a 10 not sanskritized, but at once replaced by vyāpādya which in its turn is explained as ghatayitva. Uddittha: SD., § 163; Dasa 6, 9f. (thus read for 6, 2 in AED). For this Jain argument against Buddhists cf. the atītavatthu of Jātaka no. 246.
2, 6, 38
tam bhunjamana pisiyam pabhūyam no uvalippamo vayam raeṇam icc-evam ahamsu an-ajja-dhamma an-ariyä bälä rasesu giddha
b: C: neva lippamo; J: na uva-; TJ: uva"; V: ovalippämu
"(Even) WHEN EATING THIS MEAT IN ABUNDANCE WE ARE NOT AT ALL STAINED BY EVIL" - THUS THE UNBELIEVERS SPEAK; UNWORTHY PEOPLE; FOOLS; DESIROUS OF SENSUAL
ENJOYMENTS.
Bala: Jacobi connected bāla with rasesu and translated 'devoted to foolish pleasures'.
2, 6, 39
je yavi bhunjanti taha-ppagāram sevanti te pavam a-jāṇamāṇā maṇam na eyam kusala karenti vayâvi esă buiya u micchā

Page #11

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 421
a: V: te yȧvi; -c: T: karenti; - d: J: tu
WHOSOEVER EATS FOOD OF THIS KIND UNKNOWINGLY DOES WRONG. VIRTUOUS PEOPLE DO NOT THINK OF DOING THAT. EVEN MENTIONING IT IS WRONG.
Beside the often found quotation of Manu 5, 5523 Śilanka (T II 151b 3ff.) mentions two others here for which see at the end of this paper (himsa-malam etc. and yo 'tti yasya etc.).
2, 6, 40
savvesi jivāṇa day'-atthayde sāvajja-dosam parivajjayantā tas-sankino isino Naya-putta uddiṭṭha-bhattam parivajjayanti
OUT OF PITY ON ALL LIVING BEINGS THE SAGES, THE DISCIPLES OF VADDHAMANA MAHĀVĪRA, AVOID BLAMEFUL FAULTS, ARE AFRAID OF THEM AND AVOID FOOD ESPECIALLY PREPARED FOR THEM.
2, 6, 41
bhūyabhisankäě dugunchamāṇā savvesi paṇana nihaya dandam tamha na bhunjanti taha-ppagāram eso 'nudhammo iha samjayaṇam
b: C: savvesu pāṇesu; J: pāṇāṇam ihâya-daṇḍam
THEY DO NOT LIKE TO TERRIFY LIVING BEINGS, LAYING ASIDE VIOLENCE AGAINST ALL BEINGS; THEREFORE THEY DO NOT EAT FOOD OF THIS KIND. THIS IS THE RIGHT PRACTICE IN ACCORDANCE WITH OUR FAITH FOR OUR RECLUSES.
b: b; cf. Sn 35a: sabbesu bhatesu nidhaya dandam; c: cf. 39a; d=
35d
-

Page #12

422
W. B. BOLLEE
Nihāya: dandah – samupatāpas (pain'; not in MW), tam nidhāya - parityajya (T II 152a 5). For the pāda b, which has a parallel at the beginning of the Rhinoceros sutta of the Suttanipāta pāli; see Norman's comment and further parallels in his translation (The Group of Discourses, p. 144f.). Note the genitive in our pāda against the locative in Pali. – The occurrence of this parallel shows the patchwork of the present stanza, which is not surprising, as the content is pan-Indian. Anudhammo: jahā loe aņurāino dhammo (...)24 evam ihậpi; anu paścād-bhāvēti krtvā tīrthakara-ganadharehim varjitam uddesitam, tad-anu tac-chisyah api pariharanti, athavā anuḥ sūksma ity arthah (Cū 436, 1 f.). - For anudhamma the CPD gives the meaning 'right method'; see also BHSD.
2, 6, 42
niggantha-dhammammi imam samāhim assim su-thiccă an-ihe carejjā buddhe muni sīla-gunovavee accatthayam pāunai silogam
a: C: -dhammāna (corrected as: dhammammi) imo; LJ: imă samāhī; - d: T: -attham corrected as -atthato; L: ihaccanam; J: iccatthatam
(Having reached) THAT DEEP MEDITATION ON THE DOCTRINE OF THE JAINAS (as aspired to/necessary) AND HAVING ESTABLISHED ONESELF FIRMLY IN IT, ONE SHOULD PRACTISE WITH EQUANIMITY. THE ENLIGHTENED MONK WHO OBSERVES MORAL CONDUCT AS WELL AS THE FIVE MAJOR VOWS AND THE TEN RENUNCIATIONS COMES TO VERY GREAT FAME.
ab: cf. 55 ab; b: cf. 1, 14, 16
Niggantha-o: the words in brackets correspond to silânka's anuprāptah (T II 152a 10), without which the lines cannot be construed. The fact that imam (...) su-thiccā occurs at 1, 14, 15f. to which the explanation of imam as pūrvôktam refers (T, 1.c.) may also point to our stanza being patchwork. At any rate it seems that the words imam etc. were taken from another context. Anihe: a-māyo 'thavā nihanyata iti niho; na niho 'nihah - parīşahair a-pīdito (T II 152a 11), cf. Pā anigha (see CPD). . Muni: kāla-traya-vedī (II 152a 12).

Page #13

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
423
Sīlao: taken as a dvandva as done by Śīlanka for whom sīla is krodhadyupasama-rūpa; for the gunas see SD., § 172. Accatthayam: atyarthatām corrected as -tah – sarva-gunâtisāyinīm sarva-dvandvôparama-rūpām (T II 152a 13).
(A brahmin speaks:)
2, 6, 43
sināyagānam tu duve sahasse je bhoyae niyae māhaņāņam te punna-khandhe su-mah' ajjanittä bhavanti devā ii veya-vão
b: LJ: ni(t)ie; - c: LJ: khandham su-mah’-ajjiņittā (L: ajjanittā)
BUT THOSE WHO ALWAYS FEED TWO THOUSAND STAINLESS BRAHMINS WILL EARN A GREAT DEAL OF MERIT AND BECOME GODS. THAT IS THE TEACHING OF THE VEDAS.
ab: cf. 29 ab = 36 ab
Ajjanittā: also Sūy 1, 5, 2, 35. Veya-vão: dāna-stutis are as old as the RV (e.g. X 117) and the donors of a daksiņā are said to stand high in heaven (RV X 107, 2), but in this context I have no place referring to snātakas, to whom gifts must be made in proportion to their learning (Manu XI 2f.).25 Beside vedāh pramānam (lokānām, Mbh 2, 262, la), Cū 438 quotes many Sanskrit pādas that cannot be identified and one Pkt. pāda (jaittā viule janne); see the list of quotations below.
2, 6, 44
(Ardraka speaks:)
siņāyagānam tu duve sahasse je bhoyae niyae *kulālayānam* se gacchai loluva-sampagādha tivvâbhitāvī naragâbhisevī

Page #14

424
W. B. BOLLEE
b: LJ: nitie; - c: T: gacchati sampaņādhe
BUT HE WHO ALWAYS FEEDS TWO THOUSAND STAINLESS MEN OF GOOD FAMILY (?) WILL AFTER HIS DEATH BECOME A DENIZEN OF HELL, FULL OF DESTRUCTIVE BEINGS, AND WILL SUFFER SHARP PAINS
*Kulālayānam*: this reading is unmetrical and therefore can not be correct. The word must begin with a trochee and have four syllables. The commentaries think of kulāta which they take to mean 'cat' and 'brahmin'. Perhaps we have to do here with *koliya, an equivalent of Sa. kaulya 'sprung from a noble family' (MW). Gacchai: gacchati can mean 'to die' (
MW), gati 'reincarnation'. Loluva-o: sa-papo lolupah svābhāvikaih sītôsnāhih parasparôdīritaih samklistâsurôdīritais ca duhkhair bhūmi-gatā abhigatā lolupyante lolavijjante vă bhrśam gādham tīvram; evam śītâdyāḥ svābhāvikāh parakrtā vā tīvrânubhāvā yeşu anu paścād-bhāve jehim anne sattā duhkhehim tāvitā, te pacchā duhkham anubhavantity anubhavah narakah uktah (Cu 438, 13ff.), lolupaih - āmişa-grddhai rasa-sātā gauravady-upapannaih jihvêndriya-vasagaiḥ sampragādho - vyāpto yadivā kimbhūte narake yāti? Lolupaih – āmisa-grdhnubhir asumadbhir vyāpto yo narakas, tasminn iti (T II 153a 5ff.).
“We will have to endure great pains in hell, being surrounded by hungry (beasts"; Jacobi). I take – sampagādhe as a locative and compare 1, 5, 1, 17 tahim ca te lolana-sampagādhe gādham su-tattam aganim vayanti "and there in the place where there is constant shivering, they resort to a large burning fire" (Jacobi). Here there is a v.1. loluya. At 1, 5, 2, 6, too, we find sampagādha 'intolerable' (hell; Jacobi), though without loluya, used as an epitheton of hell, not of its inhabitants.
2, 6, 45
dayā-varam dhammă dugunchamāno vahâvaham dhammā pasamsamāņo egam pi je bhoyayai a-silam *niho* nisam jāi kuo surehim?
a: pātha in Cū 439, 11: dugunchamāno; CTV: -mānā (but Śīl.: -māno); LJ: dugunchamāne; – CTV: pasamsamānā, Sīl.: prasamsan; LJ: pasamsamāne; - c: Cū: ku-sīlam?; - d: TV: nivo; L: niho nisam

Page #15

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 425 gacchai anta-käle; - J corrects nivo as nidho (...) kato [']surehim (cf. TII 153a 13), V: 'surehim
WHO SLIGHTS THE RELIGION OF COMPASSION AND HONOURS A RELIGION OF VIOLENCE; WHO FEEDS EVEN ONE MAN WITHOUT MORAL PRACTICE WILL GO DOWN (?) IN THE DARK; WHY WITH/ TO THE GODS?
d: cf. 1, 5, 1, 5 niho nisam gacchati anta-kale
Daya-varam: against Silanka's daya-vara (T II 153a 9f.), PSM and ASK prefer daya-para as the etymology.
*Niho*: At our place there seems to be a lacuna in Cũ including the pratika of 2, 6, 46 and Ț explains nivo - nṛpaḥ. Fortunately, we have a near parallel in 1, 5, 1, 5, where this word is commented nidhau gatir adhogatiḥ (...) nyag (Cu 158, 8), nyag adhastät (T I 128a 12). It is perhaps an ad hoc formation of ni + a(d)ho favoured by alliteration.
(A Vedantin [?] speaks:)26
2, 6, 46
duhao vi dhammammi samuthiyamo assim su-tthicca taha esa-kalam āyāra-sīle buie 'ha nant na samparayammi visesa-m-atthi
a: L: samuthiyamo; -c: Cu: acara-silam; J: ['Jha; LJ: nāṇe; J: samparayamsi
BOTH OF US ADHERE ORIGINALLY TO ONE DOCTRINE, ARE FIRMLY ESTABLISHED IN IT AND WILL BE SO ALSO IN THE FUTURE. WHO IS PRACTISING THE RIGHT CONDUCT IS SAID TO BE WISE IN THIS WORLD: AS TO THE NEXT WORLD THERE IS NO DIFFERENCE (between us).
b: cf. 42b and 1, 14, 16
Ayare-sile: acara-silam 2 tatrácärah yatha bhavatam yuga-matrântaradrstitvam evam asmākam api (...) jñānam upadeśa acaraḥ silam yasya jñānasya tad idam acara-silam athavā jñānam iti bhavatam api caitanyat

Page #16

426
W. B. BOLLEE
an-anya ātmā (Cū 440, 10ff.), ācāra-pradhānam silam uktam yamaniyama-laksanam, na phalgu-kalka-kuhakā-jīvana-rūpam athanantaram jñānam ca moksângatayâbhihitam (T II 154a 13f.). This interpretation does not seem reconcilable with the text in hand, even if one reads nānam instead of nāṇī as was apparently done by Śīlânka. Beside, āyāra-sile could express a contrast to a-silam in vs. 45. - Jacobi's translation runs as follows: “(we believe that) virtue consists in good conduct and that knowledge is necessary for liberation).”
2, 6, 47
a-vvatta-rūvam purisam mahantam saņāyaṇam a-kkhayam a-vvayam ca savvesu bhūesu vi savvao se cando va tārāhi samatta-rūve
c: J: so; - d: J: cando vva (...) – rūvo
(We believe in) AN UNMANIFEST, GREAT, ETERNAL, IMPERISHABLE AND UNCHANGING PURUSA. HE APPEARS WITH RESPECT TO/COMPARED WITH ALL (other) BEINGS WITHOUT EXCEPTION (vi) AS IN EVERY WAY PERFECT LIKE THE MOON COMPARED TO THE STARS.
Cando etc.: cf. Mbh cr. ed. 8, 32, 6 and esp. Anguttara Nikāya Pāli III 34, 20* Yathā pi cando (...) tāra-gane (...) atirocati; III 365, 10 ff. etc.
(Ārdraka speaks:)
2, 6, 48
evam na mijjanti na samsaranti na māhaņā khattiya-vesa-pesā kīdā ya pakkhi ya sarīsivā ya narā ya savve taha deva-logā
a: ?: samsaranti; - b: J: pessā
IF THAT WOULD BE THE CASE (beings) COULD NOT BE PERCEIVED (i.e., distinguished) NOR WANDER IN SAMSARA. THERE WOULD BE NEITHER BRAHMINS NOR KSATRIYAS,

Page #17

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
VAISYAS OR SERVANTS, INSECTS, BIRDS OR SNAKES AND ALL WOULD BE MEN OR GODS.
Mijjanti: mriyanti (Cũ 442, 1), miyeran
paricchidyeran (Ț II 155b 3). For the atmâdvaita-vāda - the doctrine of the non-difference of the soul of the Universe and the individual souls which Śilänka mentions here (T 155b 6) see Bollée 1977: 82 note 9.
427
Mahaṇā: as an example of the equality of mankind, Ca 442,6 compares the Malla-dāsī sarveṣām Mallānām sāmānyā: evam brāhmaṇa-sarīram api sarveṣām kṣatriya-vit-chadraṇam sämānyam. Deva-loga: this seems to be an early instance of -loga as a plural formant in NIA languages.
2, 6, 49
loyam a-yanitt' iha kevaleṇam kahanti je dhammam a-jäṇamāṇā näsanti appäṇā param ca natthä samsära ghorammi an-ora-pāre
a: VL: logam: J: ajanittiha; b: L: kahinti; J: kahenti; c: LJ: näsenti
THOSE WHO TEACH A DOCTRINE WITHOUT KNOWING THE WORLD HERE BY UNLIMITED VISION (kevala-nāna) AND THUS ARE IGNORANT RUIN THEMSELVES AND WHEN LOST (also) OTHERS IN THIS HORRIBLE, BOUNDLESS SAMSĀRA.
Loyam: caturdasa-rajjv-atmakam caracaram va lokam (T II 155b 13), on which see Caillat/Kumar 1981: 20 and 54.
Param: aparan (T II 156a 1). For the acc. Pl. - am in Pali see Norman 1997: 77 (Dhp 64f.).
An-ora-pare: cf. Dhyana-sataka 56 in AvNH 601b 1 and, in Pali, Milinda-panha 319, 20. The dvandva ora-pāra occurs in Suttanipata Iff. and was discussed by Brough 1962: 202.
2, 6, 50
loyam vijāṇant' iha kevaleṇam punneṇa naneṇa samähi-jutta dhammam samattam ca kahanti je u tāranti appāņa param ca tiņņā

Page #18

428
W. B. BOLLEE
a: VL: logam; - c: L: kahinti; J: kahenti; - d: LJ: tārenti
BUT THOSE WHO TEACH THE RIGHT DOCTRINE BECAUSE THEY KNOW THE WORLD HERE BY UNLIMITED VISION AND COMBINE MEDITATION WITH (this) FULL KNOWLEDGE SAVE THEMSELVES AND WHEN SAVED, (also) OTHERS
Probably due to the similarity of the pratīkas of vss. 49 and 50, the beginning of the latter stanza is missing in Cü.. Vijānant': both commentators take this form to be a present indicative, whereas Jacobi seems to take it as a participle ('those who know') in conformity with the absolutive a-yānitt' of the previous stanza. Punnena: to be taken, with Jacobi, but against both commentators, from purna. At least Sīlanka seems to have had a reading pannena: prakarsena jānāti prajñah punya-hetutvād vă punyam, tena (Ţ II 156a 4). Nānena: Bauddha-matócchedena jñānâdhāra ātma asti 'with the exception of Buddhism the soul is the possessor of knowledge' (T II 156a 7)... Param: cf. note on vs. 49.
2, 6, 51
je garahiyam țhānam ihâvasanti je yâvi loe caraņôvaveyā udāhadam tam tu samam maie ahâuso vippariyāsa-m-eva
c: T omits: tu; - d: C: āuse
BUT THOSE WHO ASSUME HERE A PART INCURRING BLAME AND THOSE WHO IN THIS WORLD PRACTISE RIGHT CONDUCT - THAT IS CALLED THE SAME IN (your) VIEW. THEN, SIR, THIS CAN ONLY BE AN ERROR
Garahiyam th: the svarabhakti vowel between rand h should be ignored. On the other three thāņā garahiyā see Thā (Lādnūn 1975) 3, 315. Sa. sthāna can mean ‘part of an actor' (MW) and the combination with āvasati in this sense is unusual the normal meaning being 'to inhabit a place' (Vimānavatthu 653), but no doubt Jacobi is right with his rendering. Caranovaveya: for the renewal of the preposition see Leumann 1883: 106 and Bollée 1998 Glossary, s.v. uvaveya.

Page #19

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
429
Vippariyāsa-m-eva: viparyayam evôdāhared (...) yadivā viparyāsa iti madônmatta-pralāpavad ity uktam bhavati (T II 156b 4f.). The indeclinable viparyāsam in Sa. means 'alternately' (MW) which does not fit here and thus excludes udāhadam as a supplement. Therefore I have taken the word as a nominative.
(An elehant ascetic speaks)
2, 6, 52
samvaccharenâvi ya egam egam bānena māreu mahā-gayam tu sesāna jīvāna day'-atthayāe vāsam vayam vitti pakappayāmo
d: L: vittim
ONCE ANNUALLY WE KILL ONE BIG ELEPHANT WITH AN ARROW OUT OF PITY FOR THE OTHER LIVING BEINGS AND LIVE FOR A YEAR ON IT
Avi: api-sabdāt șan-māsena (T II 156b 10). the ascription of this stanza to the hatthi-tāvasā is based - apart from the contents - on N 190 and is not canonical. In the Siddhanta this class of “ascetics" is mentioned in a standard list at Aup $ 74 etc. In his CIP I (1990: 80f.) Norman discussed their identity in connection with ibbha. His cautious facit was that hatthi-tävasas were perhaps identical with the latter and possibly Buddhists, but more likely Ajīvikas (loc. cit., p. 81). I cannot see very well a reason for either of these to worship elephants, 27 which recluses would not do anyway, let alone eat them. 28 Yet before actually eating an elephant they could first have sacrificed the animal. Handiqui 1949: 377 states that at the Vedic pundarīka sacrifice an elephant was killed, but gave no reference. 29 “It is evident that much of the information of Jain writers in regard to Vedic rites was based on hearsay (...). Their statements are no doubt mala fide". 30 The pundarīka of which Jones31 says: "there is no clue as to their32 nature” in fact is a Soma sacrifice as attested by the Pañcavimsa-brāhmaṇa 22, 18, 7 and Āpastamba ŚS 22.24.8.33 Perhaps, however, the sect in question here can be identical with the hatthivattika34 and the hasti-vratas mentioned in another Buddhist text, viz. Lalit 248, 21, in the cpd. Go-vrata-mrga

Page #20

430
W. B. BOLLEE
sva-varaha-vānara-hasti-vrata. The Niddesa-atthakathā 271,34ff. gives us details on the elephant vow: "from today on I will follow the way of the elephants." People with this intention walk, stand, sit, lie and evacuate the way elephants do. Others when seeing elephants lift up a trunk and utterly imitate their way of going. These are the people who are under a vow regarding elephants."35 We would not call these men tāpasas or even religious at all. The hatthi-vattikas are the only elephantomaniacs we have found a serious description of sofar. What is said about the hatthi-tāvasas in our text is a 'clear case of odium theologicum, I believe, especially, because it concerns killing of an animal whose flesh is not kosher for Hindus or for Buddhists. Perhaps the text author/redactor has thought up this kind of "ascetic" as the climax of a series of abominable unbelievers.
In accordance with their vow they should in fact have been vegetarians and the author of Suy 2, 6 will have chosen this strange sect to make Jain monks abhorrent to meat-eating unbelievers.36
(Ardraka speaks:)
2, 6, 53
samvaccharenâvi ya egam egam päṇam haṇanta a-niyatta-dosa sesäṇa jiväna vahe na lagga siya ya thovam gihino vi tamhä
c: thus J; TLV: vaheņa
IF ONE ONLY ONCE ANNUALLY KILLS A LIVING BEING AND THUS DOES NOT STOP DOING WRONG ONE IS OF COURSE NOT BURDENED WITH THE DEATH OF/GUILTY OF KILLING OTHER BEINGS, BUT (ya) THERE MAY BE LITTLE (distance/difference) FOR A MERE HOUSEHOLDER FROM SUCH A ONE/THAT (recluse)
Siya etc.: both commentaries seem to take gihino as a plural (Cu 445,3; ȚII 157a 8). Jacobi does not translate tamha which seems superfluous in the sense of tasmāt kāraṇāt (T II 157a 10).

Page #21

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
431
2, 6, 54
samvaccharenâvi ya egam egam pāņam hanantā samana-vvaesu āyâ-hie se purise an-ajje na tārise kevalino bhavanti
b: LJ: hanante; L: -vvate ú; - d: J: tārisā; L: tārisam (...) bhananti (cf. Cū 445, 8 na tārisam dhammam himsakam kevaliņo bhananti)
THOSE WHO ONLY ONCE ANNUALLY KILL A LIVING BEING (but otherwise remain) WITHIN THE BOUNDS OF THEIR VOWS AS RECLUSES ACT AGAINST THEIR OWN INTEREST AND ARE UNBELIEVERS. SUCH PEOPLE WILL NOT OBTAIN UNLIMITED VISION/BECOME KEVALINS
2, 6, 55
buddhassa āņāě imam samāhim assim su-thiccā ti-vihena tāí tarium samuddam va mahā-bhavôgham āyānavam dhammam udāharejjā
tti bemi
c: V: bhavovam; - d: CLJ: udāharejjāsi; AED: āyānavantam samudaharėjja
(Having reached) THAT DEEP MEDITATION (as aspired/necessary) UNDER THE DIRECTION OF A BUDDHA AND HAVING ESTABLISHED ONESELF FIRMLY IN IT IN THE THREEFOLD WAY (with thoughts, in words, by acts), SUCH A ONE AS IS ABLE TO CROSS THE GREAT OCEAN OF EXISTENCE MAY TEACH THE DOCTRINE
THUS I SAY
ab: cf. 1, 14, 16 ab; - c = 1, 6, 25c
(Having reached) translates avāpya (T II 158a 5). For the faulty construction of the first half of the stanza see may remark on vs. 42. Buddhassa ānāě: this probably means that they were pacceya-buddhas and had not reached enlightenment on their own initiative.

Page #22

432
W. B. BOLLEE
Samahim: sad-dharmâvapti-lakṣanam (T II 158a 5). On Jain samāhi see Bronk-horst 1986: 29-38.
Tai: see Bollée 1988: 61.
Ayāṇavam: ādānam - samyag-darśana-jñāna-căritra-rupam tad vidyate yasyâsāv ādānavān - sädhuḥ (T II 158a 8f.).
Udāharejja(si): see my remark at Suy 1, 1, 4, 13 (Bollée 1977: 130).
QUOTATIONS IN THE COMMENTARIES
a-cchedyo ’yam a-bhedyo ’yam (Cũ 441, 6 ad Sūy 2, 6, 47) ajo nityaḥ śāśvato yo na kṣīyate ghatavat (Cu 441, 4f. ad Suy 2, 6, 47)
attha-kamma-pagadīo siḍhila-bandhaṇa-baddhão dhanita° (Cũ 435, 8 ad Suy 2, 6, 40)
a-tthite na thaveti param (Cū 447, 14f. ad Sùy 2, 6, 55) an-āgato bhāsiyāni (Cũ 447, 3 ad Suy 2, 6, 55)
a-tusyany a-trirātrāṇi tīrthaṇy an-abhigamya ca / a-datvā kāñcanam gaś ca daridras tena jāyate // (Cu 437, 5f. and Sũy 2, 6, 42) an-asthi-jantūnām sakaṭa-bharam marayitvā brāhmaṇam bhojayet (Ț II
154a 1 ad Sūy 2, 6, 45)
an-asthīkānām sakaṭa-bhāram mārayitvā brāhmaṇam bhojayet (Cu 439, 6 ad Sūy 2, 6, 44)
api tasya kule jaya-saddo (Cu 439, 10 ad Suy 2, 6, 45) a-vijñānôpacitam parijñānôpacitam īrya-pathikam svapnântikam cêti
karmôpacayam na yati (T II 148b 4f. ad Suy 2, 6, 28)
atatayinam āyātam api vedantagam rane / a-hatvā brahma-hato vā hatva
pāpāt pramucyate // (Cū 439, 5 ad Suy 2, 6, 44)
atatayinam āyāntam api vedantagam rane / jighāmsantam jighāmsīyān
na tena brahmahā bhavet (Ț II 153b 13f. ad Suy 2, 6, 44) āhā-kamm'-annam, bhante, bhunjamāṇe kim pagarenti (Cu 435, 8 ad Suy 2, 6, 40)
kayikaiḥ karmaṇām doṣair yāti sthāvaratām naraḥ / vācikaiḥ pakṣimrgatām mānasair antya-jātitām// (T 153b 10f. ad Suy 2, 6, 45) kīḍā (ya) pakkhī (ya) sarīsiva (ya) (Cu 442, 7f. ad Suy 2, 6, 48) kecit śünyam nastaḥ (Cu 431, 1f. ad Suy 2, 6, 30) gunasu-tthitassa vayanam (Cu 448, 1 ad Suy 2, 6, 55) grāma-ksetra-grhadīnam (Cũ 436, 11 ad Suy 2, 6, 43) jaittā viule janne (Cũ 438, 3 ad Suy 2, 6, 43)
jīvo jātis tathā dehaḥ (Cũ 438, 8 ad Suy 2, 6, 43)
jo khalu jīvam uddaveti esa khalu para-bhave tehim va annehim vā jīvehim uddavijjati (Cū 435, 12 ad Sūy 2, 6, 41)

Page #23

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
433
tana-kattha-gomaya-māhanassiyā samsedasidā mattissitā c'eva Cū 445,
1f. ad Sūy 2, 6, 53) deva-lokôpamānāni bhuñjanty apsaraḥ striyaḥ / vinyastāni hi punyāni
yeşām tapaḥ phalam tataḥ // (Cu 446, 10f. ad Sūy 2, 6, 54) na jätir dusyate rājan (Cū 438,9 ad Sūy 2, 6, 43) na dukkaram vā nara-pāsa-moyanam gayassa mattassa vanammi rāyam
/ jahā u cattāvaliena(m) tantunā su-dukkaram37 me padihāi moyanam
// (Cū 446, 13 ad Sūy 2, 6, 13f.; Ţ II 158a 1f. ad Sūy 2, 6, 54) na vi atthi mānusānam (AvN 980; Cu 436, 9f.) nimittam hetur apadeśah (Cū 431, 5f. ad Sūy 2, 6, 31) nâinam chindanti śāstrāni (Cū 441,5 ad Sūy 2, 6, 47) nâivâsti raja-rājasya tat-suo (Cū 436, 12 ad Sūy 2, 6, 43) prakster mahāms tato 'hamkāras tasmād ganaś ca sodaśakaḥ / tasmād
api sodaśakät pañcabhyaḥ pañca bhūtāni // (Cu 440, 3f. ad Süy 2, 6,
45) brāhmana eva jāyate (Cū 437,2 ad Sūy 2, 6, 42) bhaksanīyam bhaven māmsam prāny-angatvena hetunā / odanádivad
ity evam kaścid āhâtitārkikah // (T II 150b 3f. ad Sūy 2, 6, 35) mām sa bhaksayitâmutra yasya māmsam ihâdmy aham/ etam-māmsasya māmsatvam pravadanti manīsiņah // (
Manu 5, 55; T II 151b 5f. ad Sūy 2, 6, 39) yathậpare samkathikāh (? Cū 436, 11f. ad Sūy 2, 6, 42) yad yad ācarate sresthah (Mbh 6, 25, 21a; Cu 436, 1 ad Sūy 2, 6, 41) yasmāt param nâparam asti kimcit (Cū 441, 10 ad Süy 2, 6, 47; Cū
442, 11 ad Sūy 2, 6, 48) yān yān kāmān brāhmanebhyo dadāti tān kāmān prajanôpabhukte (Mbh
apocr.; Cu 438, 2f. ad Sūy 2, 6, 43) yo ’tti yasya ca tan-māmsam ubhayoh paśyatântaram / ekasya ksaņikā
trptir anyah prāņair viyujyate II (T II 151b 6 ad Sūy 2, 6, 39) rājānam trna-tulyam eva manute Śakre 'pi nâivâdaro / vittôpārjana
raksana-vyaya-krtāḥ prāpnoti no vedanah / samsārântara-varty apiha labhate sam muktavan nirbhayah samtosāt puruso 'mrtatvam a-cirād
yāyāt surendrârcitah (Ţ II 152b 1f.) rutthassa kharā ditthī (Cū 430, 4 ad Sūy 2, 6, 30) vayam sa-karmano 'rthasya (Cū 430, 5 ad Süy 2, 6, 30) varņa-pramāņake (Cu 438,8 ad Süy 2, 6, 43) vedāh pramānam (Mbh 12, 262, 1a; Cū 438, 1 ad Süy 2, 6, 43) sakyam kartum jīvatā karma pāpam (statement of Visvamitra in Cū
444,9 ad Sūy 2, 6, 52) śūdram hatvā prāņâyāmam japet apahasitam vā kuryāt yat-kimcid vā
dadyāt (T II 153b 14f.)

Page #24

434
W. B. BOLLEE
śrgālo vai eșa jayate yah sa-purīso dahyata (T II 153b 8 ad Say 2, 6,
45) śrutvā duhkha-paramparām atighrnām māmsāśinām dur-gatim ye kurvanti śubhôdayena viratim māmsádanasyâdarāt / sad-dirghầyur a-dușitam gada-rujā sambhävya yāsyanti te martyesûdbhata-bhogadharma-matiņu svargâpavargeșu ca (T II 151b 11 ad Sūy 2, 6, 39) sat satäni niyujyante paśūnām madhyame 'hani / aśvamedhasya vacanän nyūnāni paśubhis tribhiḥ // (Cū 438, 10 ad Sūy 2, 6, 43; Ţ II 153b
11f.) sadyah patati māmsena läksayā lavanena ca / try-ahena śūdrī-bhavati
brāhmaṇaḥ kṣīra-vikrayi // (Cu 438, 7 ad Sūy 2, 6, 43; T II 153b 8.f) sapta vyādhā daśârneșu (Cu 438,7 ad Sūy 2, 6, 43) samam na brahmane dānam (Cū 437, 9 ad Süy 2, 6, 43) sarvam sarvatra sarva-kālam ca (Cū 441, 7f. ad Sūy 2, 6, 47) snānâdyā deha-samskārāḥ (Cū 436, 7 ad Sūy 2, 6, 42) hatvā svarge mahīyati (Cū 439, 10 ad Sūy 2, 6, 45) himsā-mülam a-medhyam āspada-malam dhyānasya raudrasya yad, bībhatsam rudhirâvilam krmi-grham durgandhi-puyâdim / Sukrásrkprabhavam nitānta-malinam sadbhiḥ sada ninditam; ko bhunkte narakāya rāksasa-samo māmsam tad ātma-druhah? // (T II 1516 3ff. ad Süy 2, 6, 39)
NOTES
1 The first part of this article will be published in the Felicitation Volume for Munivara Shri Jambuvijayaji. Ahmedabad, 1998. For the convenience of the reader, the abbreviations used here are those adopted for my Studien zum Sūyagada 1. Wiesbaden, 1977: C = pratīkas in the Cūrni (1950); T = Say(agada) text in Silanka's commentary II (1953); V = Vaidya's ed. (1928); L = text ed. by Tulsī and Nathmal. in: Angasuttani I (Ladnum 1975); J = Jambuvijaya's ed. (1978). 2 Apahastita, T II 147b 12. 3 Sakya-putrīya bhikṣavah (Cu 428, 1; T .c. 13). 4 Schlingloff 1962: 31.
I regret I could not use the Pada Index and Reverse Pada Index to Early Jain Canons (1995) by Yamazaki and Ousaka as for the present lecture the padas have not been listed there. O "The commentators explain pinnāga (= pinyāka) by khala, and pindi by bhinnaka or śakala. Sīlâņka gives the following explanation. During a struggle with savage men (mleccha) someone runs away and throws his cloak off on a granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary. - This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson 1885: 17."
Cf. also Cu 428, 7ff.: jai koi āsanna-vero verio jo bala-rūvar soyati, so te vi mārei, māretum "ce-da-rüvāim pi māremi" tti vavasito, suvvanti ya kei veriyā je gabbhe vi vigintinti mahilanam, mā ete baddhamānā sattuno hohinti, tattha samāvattie

Page #25

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 435
khala-pindi pallankae pottena ohāḍitā manda-prakāśe gṛhâika-dese va so teņa tivvaverâbhibhütena "esa darao tti kāūņam satti kunto vā satti va ti-sūlam vā (...).
8
Gardin 1984: 111.
9 Id., p. 125 note 13.
10
PWB: 'Tenne'; pwb: 'Scheuer, Scheune zum Aufbewahren und Dreschen des Getraides' (Barn, shed for storing and threshing grain).
Om Prakash 1961: 290 sub 94.
11
12
13
PSM.
14 Ad Pi § 525.
15
Jambūvijaya 1978 in the app. Crit. of Suy 2, 6, 28. Slips of the s/m kind are frequent, e.g. komala/kosala (Harivamsa, VayuPur < MW), Timisa/Tisisa (Alsdorf 1974: 95), malam/salam (Balbir 1985: 129), mukham/sukham (Mvu III 311, 2).
16
Weber 1867: 293 sayam eva panca mahavvayaim ārohettā 'die fünf großen Satzungen ersteigend' (lit.: ascending the five great precepts) is obscure.
17
18
19
Schlingloff 1962: 31.
Probably belongs with paulei (429, 1) to pra JVAL and should be added in
Metre adjusted after Norman 1992: 247.
Schubring, Doctrine, § 184.
Catasro täsu ta (?) dvadasasu dhūta-gunesu yuktā (?), etesim evam-guna-jayiyāṇam abhigata yatha tasyânando donni sahasse bhikkhuyānam bhojaveti sa-māmsa-gudadaḍimenêṣṭena bhattena (...).
20 See, eg., Jacobi 1970: 90.
21
Thus Suy-t 1917.
22 Read: māyā-sthan and cf. Say 2, 5, 31 micchovajīvi.
23
See Bollée 1993: 25.
Quotations of Mbh 6, 25, 21a (acarati against here in Cū: ācarate) and another which I could not spot: dese dese daruno (...); see the quotation list at the end of this paper.
25
Kane 1974: 110ff.
24
26 At Ț II 154a 3 and 154b 4, vs. 46f. are spoken by Ekadaṇḍins, i.e. either Dandins or Ajivikas according to Hoernle as quoted in Basham 1951: 170. The Dandins invoked not only Śiva, but also Viṣṇu-Narayana. Thus at 154a 13 they are said to perform the vratesvarayaga 'offering to Śiva', but at 155a 11 they practise pancarātrôpadiṣṭa-yama-niyama as a Vaisnava sect with Samkhya tenets (Schrader 1973: 126f.; Basham 1951: 169f.), as is confirmed by Śīlânka at 154a 5f. The Samkhyas, however, carried three staves (Glasenapp 1925: 269), but by the word caitanya-lakṣaṇatma (T II 154b 10) Śīlânka identifies the speaker of vs. 47 as a Vedantin. Earlier, Jinadasa had wavered between Samkhyas and Vaidikas (Ca 441, 9) etac ca sutram Samkhya-Vaidikayos tulyam vyākhyāyate (441, 14).
As to this, we should be reminded of the origin of the Samkhya in the yoni of the old Vedänta (Strauss 1925: 84). The mention of a-vyakta purusa may have favoured the ascription of vs. 47 to the Samkhya. Ț II 154b 8 explains purisa as jīva. As the various ascriptions of the doctrine meant here by the commentators, for which cp. also 2, 1, 25 a passage Jacobi thinks could also belong to the Yoga school it should be borne in mind that various scholasticisms of Samkhya, Yoga and Vedanta existed side by side until a particular direction could establish itself. This direction now is for us the representative of the system in question (Strauss 1925: 127). Moreover, our commentators are Jains who might have known hardly more of these old and vague views of religious opponents than we. Thus the subject matter of vs. 46 alone does not enable us to ascribe it to a particular denomination. This vagueness and its possible grounds were already discussed by Thibaut (1890: xiv) and Strauss (1925: 228).

Page #26

436
W. B. BOLLEE
27 Laymen will often worship Ganesa, but I found no evidence in Hopkins' 1915: 17f. that G. is the god of the Sadras according to Manu as stated by Gokhale 1951: 176 note 12. 28 On inedible animals see e.g. Vinaya Pali II 219; Rasvāhinī 2, 9, 18 vii and Saletore 1943: 118 note 2 with the testimony of Chinese visitors. 29 The only relation between pundarīka and elephants I would know of is that P. is the name of the elephant guardian of the South East. 30 Handiqui 1949: 386. 31 1952: 224 note 8.
"Their" implies also a padma sacrifice, inter alia, at Mahāvastu II 237, 20. 33 For these references I am indebted to the kindness of Dr P. Aithal, of Heidelberg. 34 Mahāniddesa Pali 89, 17. 35 “Ajjato patthāya hatthihi kātabbam karissāmi" ti evam uppanna-citta hatthinam gamanâkāram, titthanâkaram, nisīdanâkāram, sayanâkāram, uccära-passava karanâkāram, aññe hatthi disvā sondam ussāpetvā gamanâkāram ca sabbam karonti ti hatthi-vatika. Before aññe a sentence containing eke (*some') seems to be missing. As with the cynomaniacs at Majjhima-Nikaya I 388, 7, the aim of religious endeavour of these people was to become a deva. Daniel Ingalls considers cynomaniacs etc. to be shamans manqués (Cynics and Pāśupatas: the seeking of dishonour. In: Harvard Theological Review, LV (1962), p. 296). 36 Dr Paul Dundas has discussed the elephant ascetics at the conference on Jainism and the Environment held at Harvard Divinity School in July 1998 in a paper with the title "The Limits of a Jain Environment Ethic" which will appear in the Proceedings of this conference in due time. 37 T: sadukkaram.
BIBLIOGRAPHY
Alsdorf, Ludwig (1974) Kleine Schriften. - Wiesbaden. Balbir, Nalîn (1985) The monkey and the weaver-bird: Jaina versions of a pan-Indian
tale, Journal of the American Oriental Society 105(1): 119-134. Basham, Arthur L. (1951) History and Doctrines of the Ajivikas. - London. Bollée, Willem B. (1977) Studien zum Sūyagada I. - Wiesbaden. - (Schriftenreihe
des Südasien-Instituts; 24). Bollée, Willem B. (1988) Studien zum Süyagada II. - Stuttgart.- (Schriftenreihe
des Südasien-Instituts; 31). Bollée, Willem B. (1993) Le Végétarisme défendu par Haribhadrasuri contre un
bouddhiste et un brahmane. Wagle and Watanabe: 22-28. Bollée, Willem B. (1998) Bhadrabāhu, Brhatkalpaniryukti and Sanghadāsa,
Brhatkalpabhäsya. - Stuttgart. - (Beiträge zur Südasienforschung. Südasien-Institut
Universität Heidelberg; 181, 1-3). Bronkhorst, Johannes (1986) The two traditions of meditation in ancient India. –
Stuttgart. - Alt-und Neu-Indische Studien 28. Brough, John (1962) The Gāndhärī Dharmapada. - London. (London Oriental Series
7). Caillat, Colette and Kumar, Ravi (1981) La Cosmologie Jaïna. - Paris. Deleu, Jozef (ed.) (1978) Näyādhammakahāo, see Schubring 1978. Dundas, Paul (1997) The Meat at the Wedding Feasts: Krsna, Vegetarianism and a
Jain Dispute. - Toronto. - (The 1997 Roop Lal Jain Lecture). The Limits of a
Jain Environmental Ethic (in press). Gardin, Jean-Claude (1984) Die Ursprünge der Kuşāņa-Keramik, Ozols und Thewalt:
110-126.

Page #27
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 437 Glasenapp, Helmuth von (1925) Der Jainismus. - Berlin. Gokhale, B. G. (1951) Some obscure cults, Journal of the Royal Asiatic Society Grierson, George (1885) Bihar Peasant Life. - Calcutta. Handiqui, Krishna K. (1949) Yasastilaka and Indian Culture. - Sholapur. Handiqui, Krishna K. (1965) Naisadhacarita. - Poona. Hopkins, Edward (1915) Epic Mythology. - Strassburg. Jacobi, Hermann (1886) Ausgewahlte Erzahlungen in Maharastri. - Leipzig. Jacobi, Hermann (1895) Jaina Sutras II. - Oxford. - (Sacred Books of the East xlv). Jacobi, Hermann (1970) Kleine Schriften. - Wiesbaden. Jones, J. J. (1952) The Mahavastu II. - London. Kane, Pandurang Vaman (1974) History of Dharmasastra II, 1. - Poona. Linke, Elfrun (1998) Glossary of Schubring's Doctrine of the Jainas. in: Bollee I: 374 411. Norman, Kenneth R. (1990-1996) Collected Papers I-VI. - Oxford. Norman, Kenneth R. (1996) The Group of Discourses II. Oxford. - (Pali Text Society * Translation Series; 45). Norman, Kenneth R. (1997) The Word of the Doctrine. - Oxford. - (Pali Text Society Translation Series; 46). Ozols, Jakob und Thewalt, Volker (eds.) (1984) Aus dem Osten des Alexanderreiches. i- Koln. Prakash, Om (1961) Food and Drinks in ancient India. - Delhi. Saletore, Rajaram N. (1943) Life in the Gupta Age. - London. Schlingloff, Dieter (1962) Die Religion des Buddhismus I. - Berlin. - (Sammlung Goschen; 174). Schrader, Friedrich Otto (1902) Uber den Stand der indischen Philosophie zur Zeit Mahaviras und Buddhas. - Leipzig. Schrader, "Friedrich Otto (1973) Introduction to the Pancaratra and the Ahirbudhnya Samhita. - Adyar. Schubring, Walther (1962) The Doctrine of the Jainas. - Delhi. Schubring, Walther (1978) Nayadhammakahao ed. by J. Deleu. - Mainz. - AdWL. 6. Strauss, Otto (1925) Indische Philosophie. - Munchen. Thibaut, George (1890) The Vedanta Sutras of Badarayana - Oxford. - (Sacred Books of the East xiv). Yamazaki, Moriichi and Ousaka, Yumi (eds.) (1995) A Pada Index and Reverse Pada Index to Early Jain Canons. - Tokyo. Wagle, Narendra K. and Watanabe, Fumimaro (eds.) (1993) Studies on Buddhism in Honour of Professor A. K. Warder. - Toronto. - (South Asian Studies Papers 5). Weber, Albrecht (1867) Uber ein Fragment der Bhagavati II. - Berlin. - (Abhandlungen der konigl. Akademie der Wissenschaften 1866). Heidelberg Germany