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? Gosala, Adda on his way to Mahavira 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 pinnaga-pindi-m-avi viddha sule kei paejja "purise ime" tti alauyam vavi "kumarae" tti sa lippai pani-vahena amham a: Cu: viddhum; J: viddhu; - b: T: kei, - c: Cu: kumarao; L: kumaraga; - d: J: pana-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 Pinnaga-pindi 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 Bihar of which, however, Grierson does not mention a beehive-shaped form. There have been found granaries dating from the Kusana era, some of which are still in use in Surkh Kotal and Journal of Indian Philosophy 27: 411-437, 1999. (c) 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 kusula in Sa. and Pkt. and one wonders why Jacobi did not give pinyaka 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 (pinyaka-vikrti).11 Schlingloffl2 rendered pinyaka by Kuchen' (cake). - For the lengthening of the final syllable in - pindi before avi see Pi 868 (end). Alauyam besides alabuyam: see Pi $201. T II 148a ll glosses as tumbakam which otherwise occurs only with lexicographers. 2, 6, 27 ahavavi viddhuna milakkhu sule pinnaga-buddhie naram paejja kumaragam vavi alabuyam ti na lippai pani-vahena amham b: T: buddhu, V: buddhiha; - c: LJ: alaue; - d: T: lippai; J: pana-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 viddhuna kumaragam va sulammi kei pae jaya-tee pinnaga-pindam sai-m-aruhetta buddhana tam kappai paranae a: J: veddhuna; - c: L: pindim; J: pindi; TJ: pinnaya

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. Jaya-teye: also e.g. at Dasav 6, 33; Utt 12, 26 (see Charpentier) and Sam 50, but Sa. jata-vedas and Pa. (Ja IV 383, 2*) jata-veda. The entry jaya-veya in PSM for Utt 22 must be an error, but can jaya-teya be an ancient scribal error for jaya-veya? Pinnaga-pindam etc.: jai koi a-jananto purisam (...) gilana-bhikkhussa chinna-bhattassa dub-bhikkhadisu jaya-tee paitum pindiyam iti "paolitam13 sugandham suham khaissam"14 ti sati buddhih tasyam kalpati (Cu 429, 4ff.) - thus sati is probably equal to smrti, whereas T II 148b 2 explains satim as sobhanam. 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 Jambuvijaya to think of a slip of the pen for matim.15 The other difficulty in this line is aruhetta, 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 Ardhamagadhi as is also shown, e.g., at Viy 2, 1 su. 50 etc., where the question is of the five great vows someone takes upon him.16 At Utt 17, 7 Jacobi translates paya-kambalam (...) aruhai as 'uses his duster.' This meaning would approximately fit here: holding the belief/ conviction (mai) that it is a lump of oil-cake. Buddhana: 'for Buddhas' (Jac.); nityam atmani gurusu ca bahu-vacanam, Buddhassa vi tava kappati kim uta ye tac-chisyah? (Cu 429, 6). I have adopted Jinadasa's alternative, Sa. Bauddhanam, because there was no longer a living Buddha. Paranze: the author/redactor of Suy 2, 6 here presupposes Buddhists to practice a similar fast scheme as the Jainas. 2, 6, 29 sinayaganam tu duve sahasse je bhoyae niyae bhikkhuyanam te punna-khandham su-maham jinitta bhavanti Aroppa mahanta satta

Page #4
414 W. B. BOLLEE b: L: nitie; J: nitie bhikkhuganam; - c: L: sumah'-ajjanitta; 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 " Sinayaga corresponding to Sa. snataka, Pa. nahataka 'having washed off all evils' (Norman 1992: 57), cf. Sn 521: ninhaya sabba-papakani ajjhattam bahi[d]dha ca sabba-loke deva-manussesu kappiyesu kappam n'eti, tam ahu: "n[h]atako" til? For Jains the sinaya, 'absolved' is identical with kevalin, 18 cf. T II 150b 11 snatakanam bodhisattva-kalpanam bhiksunam. Duve s.: 2000 is a rare number in Buddhist sources: Th 1024 mentions 2000 dhamma ("teachings') which the monk Ananda obtained from other monks. At Pj I 133,8 four maha-dipa face 2000 minor islands, which may with PED (s.v. dvi AI b) just stand for a large number like the 4000 samanika gods in Ray 15f. In this context Mbh 7, 87, 60c still speaks of a modest one thousand snatakas whom Satyaki 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. Pa maha-punna-kkhandha at SN V 400,17 also in a watery context (punnabhisanda etc.) and eulogy of open-handednes towards the Sangha but without the snataka-image. Aroppa: not in PSM. Pa. Aruppa '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-ruvam iha samjayanam pavam tu panana pasajjha kaum a-bohie donha vi tam a-sahu vayanti je vavi 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-ruvam 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-ghatamanakam (T II 149a 9), -ruva 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 disasu vinnaya lingam tasa-thavaranam bhuyabhisankae dugunchamane * vae karejja va; kuo v'ih'vih' atthi a: L: ya; - c: TV - samkai; - d: L: va; 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 Bhuyabhisankae: cf. bhuyabhisankana at Tha 7 su. 585 = Viy 25, 7 su. 227 (ed. Doshi 1978). Iha: pravacane (Cu 431, 10), asminn evam-bhute 'nusthane (T II 149b 8). Atthi: as a subject Cu (1.c.) supplies annanena doso n'atthi kuta etad brumo maya ca kucakuca (?) va pravacane 'sti, T (1.c.) asmat-pakse yusmad-apadito dosah. Jacobi renders the second part of the pada 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-arie se purise tahahu ko sambhavo pinnaga-pindiyae? vayavi esa buiya a-sacca b: VTLJ: taha hu; - J: vaya vi esa vuiya 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 (Muladeva). An-arie 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-ariya 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 (Cu 431,12), tasmad ya evam vakti, so 'tyantam tathabhyupagamena hu-sabdasyaiva-kararthatvena an-arya evasau yah purusam eva khalo 'yam iti matva hate 'pi nasti dosah (...;T II 149b 10f.). I have followed Cu 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 vayabhi(y)ogena jam avahejja no tarisam vayam udaharejja a-tthanam eyam vayanam gunanam no dikkhie buya suralam eyam a: J: jaya vahejja; - b: C: na; T: 'harijja; - J: je dikkhite; omnes: suralam; Cu: suralam 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. Gunanam: a-himsakadinam (Cu 432, 9). Suralam: as the 7th syllabe is anceps, it is surprising that no edition prints the contracted u though both commentaries have recognized the cpd of su + udara, which is paraphrased as sthulam (Cu 432,11) or susthu paristhuram ninsaram nirupapattikam (vacanam, T II 150a 2). For this negative meaning of udara cf. Ayar 1, 9, 1, 10 commented as duspradhrsya duhkha by Silanka (T I 275b 2). 2, 6, 34 laddhe atthe aho eva tubbhe jivanubhage su-vicintie va puvvam samuddam avaram ca putthe oloie pani-tale thie va a: LJ: laddhe ah'atthe; - b: LJ: ya; - d: T: uloie; - L: panitalatthie 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 jivanubhagam su-vicintayanta ahariya anna-vihie sohim na viyagare channa-paovajivi eso 'nudhammo iha samjayanam a: C: jivanubhage; - b: C: odhariya; T: vihiya; J: sohi; - c: omnes: paopajivili 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 Curni 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 tika 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 Curni reading tadh' which however, is not found in our C. Aho dainya-vismayadisu. Dainyam tavat jaha koyi kamci dimudham (?) uppahena adantam datthum bhanati. Aho ayam evam varao kilittho kilissati. Evam tubbhe ummagga-padivanna moham kilissaha. Sasuyeti vismaye. Ayam sobhano aho siddhanto yatracintitam karma-cayam na gacchati (...). Aho -sabdah sarvatranuvarttate aho vacas tena guruna kara-tala ivamalakam sarva-loko 'valo-kitah - jnata ity arthah. (Cu 432, 14ff.) Jivanubhage: kascaisam anubhagas tanu-sukha-priyatah duhkhodvigita, tat kim uktam bhavati? Evam jivanubhago suttio bhavati; yad uta sarvasattvanam atmopamanena na kimci duhkham udapaptad iti (Cu 433, 3f.), karma-vipaka (T II 150a 6). Puvvam (...) putthe: not commented upon in Cu. Bhavatam yasah pura-samudram aparam ca spastam (sprstam ?),21 gatim ity arthah (T II 150a 6). Did Silanka read puttham? (2, 6, 35) Ahariya: m.c. for ahariya, polyvalent indeclinable optative form (Pi SS 466), T II 150a 11 ahrtavantah.

Page #9
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 419 Anna-vihie: syat-karoty anyo vidhir benarya sodhim icchanti. Tata ucyate jaha chananam, napi samcintitam karma badhyata iti Siddhantah (Cu 433, 6f.), anna-vidhau suddhim ahrtavantah svikrtavanto dvicatvarimsad-dosa-rahitena suddhenaharenaharam krtavanto, na tu yatha bhavatam pisitady api patra patitam na dosayeti (T II 150a 10f.). Further, anna-vihi occurs at Samav 72, 7 and Naya 1, 1, 85 as the 16th of 42 kala meaning paka-kala (Aup 107). This rules out Jinadasa's interpretation. Channa-o: channam a-prakasam a-darsanam an-upalabdhir ity anarthantaram, padam cestitam, channa-padena upajivana-dharma (Cu 433, 9), matr-sthanopajivi (!)22 san (T, 1.c.). In accordance with the present reference my rendering at Suy 1, 4, 1, 2 should be changed. Anudhammo: anu pascad-bhave 'nudharmas tirthakaracirno 'yam upacaryate iti anudharmas tirthakaranudharminah sadhavah (Cu 434, 1), pascad-dharmo 'nudharmas tirthakaranusthanad an-antaram bhavati (T II 150a 13). Jacobi: 'maxim'. Iha: asmin jagati pravacane va (T 1.c.). 2, 6, 36 sinayaganam tu duve sahasse je bhoyae niyae bhikkhuyanam a-samjae lohiya-pani se u niyacchai gariha-m-ih' eva loe b: LJ: nitie; - c: C: asamjata; - 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-pani: mosttimes found in an enumeration of invectives, e.g. 2, 2, 58 (8 713), Naya 1, 18, 19 (cf. Dasa 6, 4); Vivaga 1, 3, 7. Cu 434, 4 comments as sadya-ghati, T II 150b 12 as an-arya. Jacobi translates "will be blamed like a man with bloody hands." Did he take u for (i)va? I would prefer to relate lohiya-deg to stanza 37.- U at the end of a pada occurs also, e.g., SuyN 32 and 61.

Page #10
420 2, 6, 37 W. B. BOLLEE thulam urabbham iha mariyanam uddittha-bhattam ca pagappaetta tam lona-tellena uvakkhadetta sa-pippaliyam pagaranti mamsam b: J: pakappaitta; -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 vyapadya which in its turn is explained as ghatayitva. Uddittha: SD., SS 163; Dasa 6, 9f. (thus read for 6, 2 in AED). For this Jain argument against Buddhists cf. the atitavatthu of Jataka no. 246. 2, 6, 38 tam bhunjamana pisiyam pabhuyam no uvalippamo vayam raenam icc-evam ahamsu an-ajja-dhamma an-ariya bala rasesu giddha b: C: neva lippamo; J: na uva-; TJ: uva"; V: ovalippamu "(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 bala with rasesu and translated 'devoted to foolish pleasures'. 2, 6, 39 je yavi bhunjanti taha-ppagaram sevanti te pavam a-janamana manam na eyam kusala karenti vayavi esa buiya u miccha

Page #11
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 421 a: V: te yavi; -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 Silanka (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 jivana day'-atthayde savajja-dosam parivajjayanta tas-sankino isino Naya-putta uddittha-bhattam parivajjayanti OUT OF PITY ON ALL LIVING BEINGS THE SAGES, THE DISCIPLES OF VADDHAMANA MAHAVIRA, AVOID BLAMEFUL FAULTS, ARE AFRAID OF THEM AND AVOID FOOD ESPECIALLY PREPARED FOR THEM. 2, 6, 41 bhuyabhisankae dugunchamana savvesi panana nihaya dandam tamha na bhunjanti taha-ppagaram eso 'nudhammo iha samjayanam b: C: savvesu panesu; J: pananam ihaya-dandam 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 Nihaya: dandah - samupatapas (pain'; not in MW), tam nidhaya - parityajya (T II 152a 5). For the pada b, which has a parallel at the beginning of the Rhinoceros sutta of the Suttanipata pali; see Norman's comment and further parallels in his translation (The Group of Discourses, p. 144f.). Note the genitive in our pada 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: jaha loe anuraino dhammo (...)24 evam ihapi; anu pascad-bhaveti krtva tirthakara-ganadharehim varjitam uddesitam, tad-anu tac-chisyah api pariharanti, athava anuh suksma ity arthah (Cu 436, 1 f.). - For anudhamma the CPD gives the meaning 'right method'; see also BHSD. 2, 6, 42 niggantha-dhammammi imam samahim assim su-thicca an-ihe carejja buddhe muni sila-gunovavee accatthayam paunai silogam a: C: -dhammana (corrected as: dhammammi) imo; LJ: ima samahi; - 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 silanka's anupraptah (T II 152a 10), without which the lines cannot be construed. The fact that imam (...) su-thicca occurs at 1, 14, 15f. to which the explanation of imam as purvoktam 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-mayo 'thava nihanyata iti niho; na niho 'nihah - parisahair a-pidito (T II 152a 11), cf. Pa anigha (see CPD). . Muni: kala-traya-vedi (II 152a 12).

Page #13
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 423 Silao: taken as a dvandva as done by Silanka for whom sila is krodhadyupasama-rupa; for the gunas see SD., SS 172. Accatthayam: atyarthatam corrected as -tah - sarva-gunatisayinim sarva-dvandvoparama-rupam (T II 152a 13). (A brahmin speaks:) 2, 6, 43 sinayaganam tu duve sahasse je bhoyae niyae mahananam te punna-khandhe su-mah' ajjanitta bhavanti deva ii veya-vao b: LJ: ni(t)ie; - c: LJ: khandham su-mah'-ajjinitta (L: ajjanitta) 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 Ajjanitta: also Suy 1, 5, 2, 35. Veya-vao: dana-stutis are as old as the RV (e.g. X 117) and the donors of a daksina are said to stand high in heaven (RV X 107, 2), but in this context I have no place referring to snatakas, to whom gifts must be made in proportion to their learning (Manu XI 2f.).25 Beside vedah pramanam (lokanam, Mbh 2, 262, la), Cu 438 quotes many Sanskrit padas that cannot be identified and one Pkt. pada (jaitta viule janne); see the list of quotations below. 2, 6, 44 (Ardraka speaks:) sinayaganam tu duve sahasse je bhoyae niyae *kulalayanam* se gacchai loluva-sampagadha tivvabhitavi naragabhisevi

Page #14
424 W. B. BOLLEE b: LJ: nitie; - c: T: gacchati sampanadhe 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 *Kulalayanam*: 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 kulata 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 svabhavikaih sitosnahih parasparodiritaih samklistasurodiritais ca duhkhair bhumi-gata abhigata lolupyante lolavijjante va bhrsam gadham tivram; evam sitadyah svabhavikah parakrta va tivranubhava yesu anu pascad-bhave jehim anne satta duhkhehim tavita, te paccha duhkham anubhavantity anubhavah narakah uktah (Cu 438, 13ff.), lolupaih - amisa-grddhai rasa-sata gauravady-upapannaih jihvendriya-vasagaih sampragadho - vyapto yadiva kimbhute narake yati? Lolupaih - amisa-grdhnubhir asumadbhir vyapto 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 - sampagadhe as a locative and compare 1, 5, 1, 17 tahim ca te lolana-sampagadhe gadham 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 sampagadha 'intolerable' (hell; Jacobi), though without loluya, used as an epitheton of hell, not of its inhabitants. 2, 6, 45 daya-varam dhamma dugunchamano vahavaham dhamma pasamsamano egam pi je bhoyayai a-silam *niho* nisam jai kuo surehim? a: patha in Cu 439, 11: dugunchamano; CTV: -mana (but Sil.: -mano); LJ: dugunchamane; - CTV: pasamsamana, Sil.: prasamsan; LJ: pasamsamane; - c: Cu: ku-silam?; - d: TV: nivo; L: niho nisam

Page #15
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 425 gacchai anta-kale; - 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 Cu including the pratika of 2, 6, 46 and T explains nivo - nrpah. Fortunately, we have a near parallel in 1, 5, 1, 5, where this word is commented nidhau gatir adhogatih (...) nyag (Cu 158, 8), nyag adhastat (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 ayara-sile buie 'ha nant na samparayammi visesa-m-atthi a: L: samuthiyamo; -c: Cu: acara-silam; J: ['Jha; LJ: nane; 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 tatracarah yatha bhavatam yuga-matrantaradrstitvam evam asmakam api (...) jnanam upadesa acarah silam yasya jnanasya tad idam acara-silam athava jnanam iti bhavatam api caitanyat

Page #16
426 W. B. BOLLEE an-anya atma (Cu 440, 10ff.), acara-pradhanam silam uktam yamaniyama-laksanam, na phalgu-kalka-kuhaka-jivana-rupam athanantaram jnanam ca moksangatayabhihitam (T II 154a 13f.). This interpretation does not seem reconcilable with the text in hand, even if one reads nanam instead of nani as was apparently done by Silanka. Beside, ayara-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-ruvam purisam mahantam sanayanam a-kkhayam a-vvayam ca savvesu bhuesu vi savvao se cando va tarahi samatta-ruve c: J: so; - d: J: cando vva (...) - ruvo (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 Nikaya Pali III 34, 20* Yatha pi cando (...) tara-gane (...) atirocati; III 365, 10 ff. etc. (Ardraka speaks:) 2, 6, 48 evam na mijjanti na samsaranti na mahana khattiya-vesa-pesa kida ya pakkhi ya sarisiva ya nara ya savve taha deva-loga a: ?: samsaranti; - b: J: pessa 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 (Cu 442, 1), miyeran paricchidyeran (T II 155b 3). For the atmadvaita-vada - the doctrine of the non-difference of the soul of the Universe and the individual souls which Silanka mentions here (T 155b 6) see Bollee 1977: 82 note 9. 427 Mahana: as an example of the equality of mankind, Ca 442,6 compares the Malla-dasi sarvesam Mallanam samanya: evam brahmana-sariram api sarvesam ksatriya-vit-chadranam samanyam. 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 kevalenam kahanti je dhammam a-janamana nasanti appana param ca nattha samsara ghorammi an-ora-pare a: VL: logam: J: ajanittiha; b: L: kahinti; J: kahenti; c: LJ: nasenti THOSE WHO TEACH A DOCTRINE WITHOUT KNOWING THE WORLD HERE BY UNLIMITED VISION (kevala-nana) AND THUS ARE IGNORANT RUIN THEMSELVES AND WHEN LOST (also) OTHERS IN THIS HORRIBLE, BOUNDLESS SAMSARA. 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-para occurs in Suttanipata Iff. and was discussed by Brough 1962: 202. 2, 6, 50 loyam vijanant' iha kevalenam punnena nanena samahi-jutta dhammam samattam ca kahanti je u taranti appana param ca tinna

Page #18
428 W. B. BOLLEE a: VL: logam; - c: L: kahinti; J: kahenti; - d: LJ: tarenti 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 pratikas of vss. 49 and 50, the beginning of the latter stanza is missing in Cu.. Vijanant': 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-yanitt' of the previous stanza. Punnena: to be taken, with Jacobi, but against both commentators, from purna. At least Silanka seems to have had a reading pannena: prakarsena janati prajnah punya-hetutvad va punyam, tena (T II 156a 4). Nanena: Bauddha-matocchedena jnanadhara atma 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 thanam ihavasanti je yavi loe caranovaveya udahadam tam tu samam maie ahauso vippariyasa-m-eva c: T omits: tu; - d: C: ause 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 thana garahiya see Tha (Ladnun 1975) 3, 315. Sa. sthana can mean 'part of an actor' (MW) and the combination with avasati in this sense is unusual the normal meaning being 'to inhabit a place' (Vimanavatthu 653), but no doubt Jacobi is right with his rendering. Caranovaveya: for the renewal of the preposition see Leumann 1883: 106 and Bollee 1998 Glossary, s.v. uvaveya.

Page #19
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 429 Vippariyasa-m-eva: viparyayam evodahared (...) yadiva viparyasa iti madonmatta-pralapavad ity uktam bhavati (T II 156b 4f.). The indeclinable viparyasam in Sa. means 'alternately' (MW) which does not fit here and thus excludes udahadam as a supplement. Therefore I have taken the word as a nominative. (An elehant ascetic speaks) 2, 6, 52 samvaccharenavi ya egam egam banena mareu maha-gayam tu sesana jivana day'-atthayae vasam vayam vitti pakappayamo 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-sabdat san-masena (T II 156b 10). the ascription of this stanza to the hatthi-tavasa 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-tavasas were perhaps identical with the latter and possibly Buddhists, but more likely Ajivikas (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 pundarika 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 pundarika of which Jones31 says: "there is no clue as to their32 nature" in fact is a Soma sacrifice as attested by the Pancavimsa-brahmana 22, 18, 7 and Apastamba SS 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-vanara-hasti-vrata. The Niddesa-atthakatha 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 tapasas 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-tavasas 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 samvaccharenavi ya egam egam panam hananta a-niyatta-dosa sesana jivana vahe na lagga siya ya thovam gihino vi tamha c: thus J; TLV: vahena 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; TII 157a 8). Jacobi does not translate tamha which seems superfluous in the sense of tasmat karanat (T II 157a 10).

Page #21
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 431 2, 6, 54 samvaccharenavi ya egam egam panam hananta samana-vvaesu aya-hie se purise an-ajje na tarise kevalino bhavanti b: LJ: hanante; L: -vvate u; - d: J: tarisa; L: tarisam (...) bhananti (cf. Cu 445, 8 na tarisam dhammam himsakam kevalino 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 anae imam samahim assim su-thicca ti-vihena tai tarium samuddam va maha-bhavogham ayanavam dhammam udaharejja tti bemi c: V: bhavovam; - d: CLJ: udaharejjasi; AED: ayanavantam samudaharejja (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 avapya (T II 158a 5). For the faulty construction of the first half of the stanza see may remark on vs. 42. Buddhassa anae: 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-dharmavapti-laksanam (T II 158a 5). On Jain samahi see Bronk-horst 1986: 29-38. Tai: see Bollee 1988: 61. Ayanavam: adanam - samyag-darsana-jnana-caritra-rupam tad vidyate yasyasav adanavan - sadhuh (T II 158a 8f.). Udaharejja(si): see my remark at Suy 1, 1, 4, 13 (Bollee 1977: 130). QUOTATIONS IN THE COMMENTARIES a-cchedyo 'yam a-bhedyo 'yam (Cu 441, 6 ad Suy 2, 6, 47) ajo nityah sasvato yo na ksiyate ghatavat (Cu 441, 4f. ad Suy 2, 6, 47) attha-kamma-pagadio sidhila-bandhana-baddhao dhanitadeg (Cu 435, 8 ad Suy 2, 6, 40) a-tthite na thaveti param (Cu 447, 14f. ad Suy 2, 6, 55) an-agato bhasiyani (Cu 447, 3 ad Suy 2, 6, 55) a-tusyany a-triratrani tirthany an-abhigamya ca / a-datva kancanam gas ca daridras tena jayate // (Cu 437, 5f. and Suy 2, 6, 42) an-asthi-jantunam sakata-bharam marayitva brahmanam bhojayet (T II 154a 1 ad Suy 2, 6, 45) an-asthikanam sakata-bharam marayitva brahmanam bhojayet (Cu 439, 6 ad Suy 2, 6, 44) api tasya kule jaya-saddo (Cu 439, 10 ad Suy 2, 6, 45) a-vijnanopacitam parijnanopacitam irya-pathikam svapnantikam ceti karmopacayam na yati (T II 148b 4f. ad Suy 2, 6, 28) atatayinam ayatam api vedantagam rane / a-hatva brahma-hato va hatva papat pramucyate // (Cu 439, 5 ad Suy 2, 6, 44) atatayinam ayantam api vedantagam rane / jighamsantam jighamsiyan na tena brahmaha bhavet (T II 153b 13f. ad Suy 2, 6, 44) aha-kamm'-annam, bhante, bhunjamane kim pagarenti (Cu 435, 8 ad Suy 2, 6, 40) kayikaih karmanam dosair yati sthavaratam narah / vacikaih paksimrgatam manasair antya-jatitam// (T 153b 10f. ad Suy 2, 6, 45) kida (ya) pakkhi (ya) sarisiva (ya) (Cu 442, 7f. ad Suy 2, 6, 48) kecit sunyam nastah (Cu 431, 1f. ad Suy 2, 6, 30) gunasu-tthitassa vayanam (Cu 448, 1 ad Suy 2, 6, 55) grama-ksetra-grhadinam (Cu 436, 11 ad Suy 2, 6, 43) jaitta viule janne (Cu 438, 3 ad Suy 2, 6, 43) jivo jatis tatha dehah (Cu 438, 8 ad Suy 2, 6, 43) jo khalu jivam uddaveti esa khalu para-bhave tehim va annehim va jivehim uddavijjati (Cu 435, 12 ad Suy 2, 6, 41)

Page #23
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 433 tana-kattha-gomaya-mahanassiya samsedasida mattissita c'eva Cu 445, 1f. ad Suy 2, 6, 53) deva-lokopamanani bhunjanty apsarah striyah / vinyastani hi punyani yesam tapah phalam tatah // (Cu 446, 10f. ad Suy 2, 6, 54) na jatir dusyate rajan (Cu 438,9 ad Suy 2, 6, 43) na dukkaram va nara-pasa-moyanam gayassa mattassa vanammi rayam / jaha u cattavaliena(m) tantuna su-dukkaram37 me padihai moyanam // (Cu 446, 13 ad Suy 2, 6, 13f.; T II 158a 1f. ad Suy 2, 6, 54) na vi atthi manusanam (AvN 980; Cu 436, 9f.) nimittam hetur apadesah (Cu 431, 5f. ad Suy 2, 6, 31) nainam chindanti sastrani (Cu 441,5 ad Suy 2, 6, 47) naivasti raja-rajasya tat-suo (Cu 436, 12 ad Suy 2, 6, 43) prakster mahams tato 'hamkaras tasmad ganas ca sodasakah / tasmad api sodasakat pancabhyah panca bhutani // (Cu 440, 3f. ad Suy 2, 6, 45) brahmana eva jayate (Cu 437,2 ad Suy 2, 6, 42) bhaksaniyam bhaven mamsam prany-angatvena hetuna / odanadivad ity evam kascid ahatitarkikah // (T II 150b 3f. ad Suy 2, 6, 35) mam sa bhaksayitamutra yasya mamsam ihadmy aham/ etam-mamsasya mamsatvam pravadanti manisinah // ( Manu 5, 55; T II 151b 5f. ad Suy 2, 6, 39) yathapare samkathikah (? Cu 436, 11f. ad Suy 2, 6, 42) yad yad acarate sresthah (Mbh 6, 25, 21a; Cu 436, 1 ad Suy 2, 6, 41) yasmat param naparam asti kimcit (Cu 441, 10 ad Suy 2, 6, 47; Cu 442, 11 ad Suy 2, 6, 48) yan yan kaman brahmanebhyo dadati tan kaman prajanopabhukte (Mbh apocr.; Cu 438, 2f. ad Suy 2, 6, 43) yo 'tti yasya ca tan-mamsam ubhayoh pasyatantaram / ekasya ksanika trptir anyah pranair viyujyate II (T II 151b 6 ad Suy 2, 6, 39) rajanam trna-tulyam eva manute Sakre 'pi naivadaro / vittoparjana raksana-vyaya-krtah prapnoti no vedanah / samsarantara-varty apiha labhate sam muktavan nirbhayah samtosat puruso 'mrtatvam a-cirad yayat surendrarcitah (T II 152b 1f.) rutthassa khara ditthi (Cu 430, 4 ad Suy 2, 6, 30) vayam sa-karmano 'rthasya (Cu 430, 5 ad Suy 2, 6, 30) varna-pramanake (Cu 438,8 ad Suy 2, 6, 43) vedah pramanam (Mbh 12, 262, 1a; Cu 438, 1 ad Suy 2, 6, 43) sakyam kartum jivata karma papam (statement of Visvamitra in Cu 444,9 ad Suy 2, 6, 52) sudram hatva pranayamam japet apahasitam va kuryat yat-kimcid va dadyat (T II 153b 14f.)

Page #24
434 W. B. BOLLEE srgalo vai esa jayate yah sa-puriso dahyata (T II 153b 8 ad Say 2, 6, 45) srutva duhkha-paramparam atighrnam mamsasinam dur-gatim ye kurvanti subhodayena viratim mamsadanasyadarat / sad-dirghayur a-dusitam gada-ruja sambhavya yasyanti te martyesudbhata-bhogadharma-matinu svargapavargesu ca (T II 151b 11 ad Suy 2, 6, 39) sat satani niyujyante pasunam madhyame 'hani / asvamedhasya vacanan nyunani pasubhis tribhih // (Cu 438, 10 ad Suy 2, 6, 43; T II 153b 11f.) sadyah patati mamsena laksaya lavanena ca / try-ahena sudri-bhavati brahmanah ksira-vikrayi // (Cu 438, 7 ad Suy 2, 6, 43; T II 153b 8.f) sapta vyadha dasarnesu (Cu 438,7 ad Suy 2, 6, 43) samam na brahmane danam (Cu 437, 9 ad Suy 2, 6, 43) sarvam sarvatra sarva-kalam ca (Cu 441, 7f. ad Suy 2, 6, 47) snanadya deha-samskarah (Cu 436, 7 ad Suy 2, 6, 42) hatva svarge mahiyati (Cu 439, 10 ad Suy 2, 6, 45) himsa-mulam a-medhyam aspada-malam dhyanasya raudrasya yad, bibhatsam rudhiravilam krmi-grham durgandhi-puyadim / Sukrasrkprabhavam nitanta-malinam sadbhih sada ninditam; ko bhunkte narakaya raksasa-samo mamsam tad atma-druhah? // (T II 1516 3ff. ad Suy 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 Suyagada 1. Wiesbaden, 1977: C = pratikas in the Curni (1950); T = Say(agada) text in Silanka's commentary II (1953); V = Vaidya's ed. (1928); L = text ed. by Tulsi and Nathmal. in: Angasuttani I (Ladnum 1975); J = Jambuvijaya's ed. (1978). 2 Apahastita, T II 147b 12. 3 Sakya-putriya bhiksavah (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 pinnaga (= pinyaka) by khala, and pindi by bhinnaka or sakala. Silanka 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 asanna-vero verio jo bala-ruvar soyati, so te vi marei, maretum "ce-da-ruvaim pi maremi" tti vavasito, suvvanti ya kei veriya je gabbhe vi vigintinti mahilanam, ma ete baddhamana sattuno hohinti, tattha samavattie

Page #25
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 435 khala-pindi pallankae pottena ohadita manda-prakase grhaika-dese va so tena tivvaverabhibhutena "esa darao tti kaunam satti kunto va satti va ti-sulam va (...). 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 SS 525. 15 Jambuvijaya 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 arohetta 'die funf 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, SS 184. Catasro tasu ta (?) dvadasasu dhuta-gunesu yukta (?), etesim evam-guna-jayiyanam abhigata yatha tasyanando donni sahasse bhikkhuyanam bhojaveti sa-mamsa-gudadadimenestena bhattena (...). 20 See, eg., Jacobi 1970: 90. 21 Thus Suy-t 1917. 22 Read: maya-sthan and cf. Say 2, 5, 31 micchovajivi. 23 See Bollee 1993: 25. Quotations of Mbh 6, 25, 21a (acarati against here in Cu: acarate) 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 T II 154a 3 and 154b 4, vs. 46f. are spoken by Ekadandins, i.e. either Dandins or Ajivikas according to Hoernle as quoted in Basham 1951: 170. The Dandins invoked not only Siva, but also Visnu-Narayana. Thus at 154a 13 they are said to perform the vratesvarayaga 'offering to Siva', but at 155a 11 they practise pancaratropadista-yama-niyama as a Vaisnava sect with Samkhya tenets (Schrader 1973: 126f.; Basham 1951: 169f.), as is confirmed by Silanka at 154a 5f. The Samkhyas, however, carried three staves (Glasenapp 1925: 269), but by the word caitanya-laksanatma (T II 154b 10) Silanka 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 vyakhyayate (441, 14). As to this, we should be reminded of the origin of the Samkhya in the yoni of the old Vedanta (Strauss 1925: 84). The mention of a-vyakta purusa may have favoured the ascription of vs. 47 to the Samkhya. T II 154b 8 explains purisa as jiva. 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; Rasvahini 2, 9, 18 vii and Saletore 1943: 118 note 2 with the testimony of Chinese visitors. 29 The only relation between pundarika 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 Mahavastu II 237, 20. 33 For these references I am indebted to the kindness of Dr P. Aithal, of Heidelberg. 34 Mahaniddesa Pali 89, 17. 35 "Ajjato patthaya hatthihi katabbam karissami" ti evam uppanna-citta hatthinam gamanakaram, titthanakaram, nisidanakaram, sayanakaram, uccara-passava karanakaram, anne hatthi disva sondam ussapetva gamanakaram ca sabbam karonti ti hatthi-vatika. Before anne 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 manques (Cynics and Pasupatas: 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, Nalin (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. Bollee, Willem B. (1977) Studien zum Suyagada I. - Wiesbaden. - (Schriftenreihe des Sudasien-Instituts; 24). Bollee, Willem B. (1988) Studien zum Suyagada II. - Stuttgart.- (Schriftenreihe des Sudasien-Instituts; 31). Bollee, Willem B. (1993) Le Vegetarisme defendu par Haribhadrasuri contre un bouddhiste et un brahmane. Wagle and Watanabe: 22-28. Bollee, Willem B. (1998) Bhadrabahu, Brhatkalpaniryukti and Sanghadasa, Brhatkalpabhasya. - Stuttgart. - (Beitrage zur Sudasienforschung. Sudasien-Institut Universitat 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 Gandhari Dharmapada. - London. (London Oriental Series 7). Caillat, Colette and Kumar, Ravi (1981) La Cosmologie Jaina. - Paris. Deleu, Jozef (ed.) (1978) Nayadhammakahao, 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 Ursprunge der Kusana-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