Adda or Oldest Extant Dispute between Jains and Heretics

Author(s): Willem B Bollee
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2
Catalog link: https://jainqq.org/explore/269036/1

Page #1

'Adda' or the Oldest Extant Dispute between Jains and Heretics (Sūyagada 2, 6): Part one
W. B. Bollée
Śīlânka (śīlācārya) introduces this lecture by 17 Nijjutti stanzas”, only the first four of which occur pratīka-wise in Củ and are dealt with there. They commence with the niksepa of adda, the title of the lecture.
N 184. nāmam thavanā addam daw'-addaṁ c'eva hoi bhāv'-addam | eso khalu addassa u nikkhevo cau-viho hoi ||
d: V: nikkhevo cauvviho3
N 185. udag'-addam sar'-addam chavi-y'-adda vas'adda taha siles'-addam eyam davv'-addar khalu bhāveņam hoi rāg'-addam |
N 186. ega-bhavie ya baddhâue ya alb)himuhie ya nama-goe ya | ee tinni pagārā davv'-Adde honti nāyavva il
a : thus read with MSS in T; C: bhaviya-baddhāuya; TV : bhaviyabaddhāue;b; thus read with MSS in T; TV: abhimuhae
N 187. Adda-pure Adda-su(y)o nameņam Addao tti an-agāro tatto samutthiyam inam ajjhayanaṁ Addaijjam till
N 188. kama duválas'-angam Jina-vayanaṁ sāsayam mahābhāgam sav' ajjhayanai tahá saw'-akkhara-samnivāyā ya 11
N 189. taha vi ya koi attho uppajjai tammi tammi samayarmi puvva-bhanio anumao ya hoi Isibhāsiesu jahā 1!
(N 184) Adda ('wet') can be looked upon as a designation, a figural representation, from a material and from a figurative point of view : this fourfold niksepa of adda does exist, no doubt (khalu).

Page #2

'Adda' or the Oldest Extant Dispute between....
49
As is usual, the Nijjutti first niksepizes the title of the lecture, but for the details we mainly depend on Sīlânka, because for the Cunni we only have C with its many textual corruptions at our disposal.
Though I do not understand Jinadāsa's remark here", yet a hint can be drawn from him to the correct etymology of Addaya, namely one born under the asterism Ardra, as mentioned by Pånini (4, 3, 28)5.
(N 185) "Moist" in material sense is moist with water (1), moist by nature (2), moist on the surface (3), oily (4) and sticky (5). Moist in a figurative sense is full of love-feeling.
Subsequently, śīlanka gives the following examples for dav'-adda : mud (1), Gmelina arborea (?), Sochal salt and the likes (2), camphor, red Aśoka? etc. (3), smeared with a fatty substance (as marrow)8 (4) and pillars, walls etc. smeared with hard mortaro (5).
(N 186) The quantity of life bound by a form of existence, the future name and the family—these are the three kinds of material adda one should know.
As to śīlânka, dravyârdra pertaining to Prince Ardraka can also be taken differently, according to Anuog $ 49110, that is -, namely concerning a soul which immediately after returning from a heaven is reborn in the person of Ardraka-kumāra whose quantity of life, name, and sex are the immaterial counterpart to dravyârdra?
(N 187) In Addapura there lived a vagrant ascetic named Addaya, the son of Adda. After him, namely Addaya, this lecture got its name.
(N 188) The Jina's word, namely the 12 Angas, indeed is everlasting and eminent, (and) so are all their lectures and all combinations of syllables.
(N 189) Nevertheless, some truth appears this very moment as was said earlier and approved of in the Isibhāsiyaim.
As the stanza begins with taha vi ya a preceding jai vi is expected. Here apparently a stanza has dropped out which Śīlânka still had before him as he glosses the words jai vi by yady api sarvam-apîdam dravyârthatah śāsvatam.

Page #3

50
W. B. Bollée
Jambū-jyoti
Isibhāsiyesu : the 28th lecture of this text is called Addaijj' ajjhayanam. Besides, the Cunni on Anuog $ 266 as well as Samav 23 mention our lecture and in Ţ II 136b 7 it says tathā pūrvam-apy-asāv artho'nyam uddisyôkto’numatas'ca bhavati Rsibhāșitesüttarâdhyayanâdisu yatha. Utt 31, 16 mentions the 23 lectures of the Sūyagada and Säntisūri 616a 5 quotes Avaśyaka-samgrahani 36 (AVNHar 658a 12) enumerating the titles of the Suy II lectures. Jinadāsa only tells us the Adda story, but does not comment on the following N stanzas :
N 190. ajj'-Addaena Gosāla-bhikkhu-bambha-vvai-ti-dandinam! jaha hatthi-tāvasanam kahiyam inam-o taha voccam
b: thus read m.c. for all edd. : bambhavai; - d:T: vuccham
N 191. gāme Vasanta-purae Sāmaio gharani-sahið nikkhanto bhikkha-yariya-ditthā ohāsiya bhatta vehäsam ||
N 192. samvega-samāvanno mai bhattam caittu diya-loe caiuņam Adda-pure Adda-suyo Addao jão 11
N 193. pu ya donha dūo pucchanam Abhayassa patthave so vi || tenâvi samma-ditthi tti hojja padima rahammi gayā |||
N 194. datthum sambuddho rakkhio ya āsāna vāhana palão ! pavvāvanto dhario rajjam na karei, ko anno ? |
c: thus to be corrected in Bollee 1995 : 136 N 195. a-ganinto nikkhanto viharai padimāě dārigā-vario su-yarana-vasu-hārāo ranno kahanam ca devie |
C: thus v.l. in T for the metrically faulty : suvanna-vasu read by VT N 196. tam nei piyā tīse pucchana kahanam ca varana-dovāre jānāki pāya-bimbam āgamanan kahana niggamanam N 197. padimâgaya-ssamive sa-parivārā a-bhikkha padivayanam | bhogā suyāna pucchana suya-bãdha punne ya niggamanam || N 198. Rāyagihågama corā rāya-bhayā-kahana tesi dikkha ya Gosāla-bhikkhu-bambhi ti-dandiyā tāvase[hi saha) vāly) || d: thus read m.c. against VT and accordingly correct Bollée 1995 :
136

Page #4

'Adda' or the Oldest Extant Dispute between....
N 199. väe paräiittā savve vi ya saraṇam abbhuvagayā te | Addaga-sahiyā savve Jiņa-vīra-sagāsē nikkhantā ||
N 200.
na dukkaram va nara-pasa-moyaṇaṁ gayassa mattassa vanammi rāyam | jahä u cattâvaliena tantuṇā su-dukkaram me padihai moyanam ||
a: thus MSS in T for: nam;--c: all prints: vattâ
(N 190) That discussion of the monk Gosāla, the brahmin renouncer, the Tridandin, and the elephant ascetic with the venerable Addaka I shall recount just as it happened.
51
Tidaṇḍinam: at T II 154 b 4 Śilânka holds the speaker of Suy 2, 6, 46 to be an eka-dandin; see my note on that stanza.
(N 191) In the village of Vasantapura, Sāmāiya went forth into homelessness with his wife. Seen a-begging, she was solicited (by him and therefore brought herself) to refuse food and hang herself.
Vasanta-purae:ŢII 137 b 1 Magadhā-janapade Vasanta-purako grāmaḥ. modern Basantpur, north of Purnia, Bihar (Jain 1984: 428).
Ohāsiya: Sa. *avabhāṣita (Bollée 1994, s.v.).
Bhatta vehāsam: Ț II 137 b 7 bhakta-pratyakhyāna-pūrvakam atmôdbandhanam akāri. Mahāvīra disapproved of violent deaths, but made an exception for hanging in extreme circumstances (Settar 1990: 16 and 22 where our reference, and its combination with terminal fasting, is not dealt with, however).

(N 192) Panic-stricken (and) subject to illusion (he renounced) food, (died and) was reborn in heaven. After ending that course he was reborn as Addaya, the son of Adda, in Addapura.
Mãi: ācāryasyânivedyâivasau māyāvī (Ţ II 137 b 9). After this stanza Śilânka's word commentary is silent till N 200. From N 195-199 the nijjutti's character as a teacher's aid of memory in a religion class becomes particularly clear. My rendering tries to mirror this style, but more than once cannot but be tentative.

Page #5

52
W. B. Bollée
Ja abu-jyu.i
(N 193) Affection between the two. Messenger He put a question to Abhaya. In the idea that there might be a sudden co aprehensive intuition (for Abhaya) a statue secretly travelled with this very (messenger).
Rahamsi: iyara-divase Abhayassa dhukko. Abhaya kumāra-sattam pāhu dam uvanei bhanio ya, jahā Adda-kumāro añjalim karei, teņa pāhudam paditthiyam dūo ya sakkārio. Abhayo vi parināmiyāe buddhie parināmeuna so bhava-siddhio jo mae saddhim pım karei. Evaṁ sarkappeūna padimā kārijjai. Tam mañjūsāe chodhum acchai. So due anna yâvi apucchai. Tena tassa mañjüsāe (padimā) appiya bhanio ya eso, jahā kumaro bhannai eyam mañjūsam rahasse ugghadejjāsi, mā mahā - yana-majjhe, jahā na koi pecchei (Cü 415, 7 sqq.). As Ţ II passes over these details of the statue story, he already may have read and not understood rahammi.
(N 194) At (its) sight he did receive a revelation and, though guarded, he made off riding horses. Renouncing the world though held back, he did not rule. Who else (would)?
Āsāna vāhana : aśva-vāhanikayā vinirgataḥ (T II 138a 14). Cf. N 197 suyāna pucchana.
(N 195) Disregarding (a deity's warning) he fled the world, but remained under a layman's vow. (Then) he was sought in marriage by a young woman. Streams of golden gifts. Telling the king and queen.
(N 196) It was he whom her father brought her. Question and story about the way of choosing. You must recognize him by a disk on his feet / the shape of his feet. His arrival. Story. His renouncing worldly life.
(N 197) Near the man with the layman's vow she was constantly surrounded by others. The answer. Enjoyments. A children's question. The tying up by his son and his leaving into homelessness when (the 12 years' period) had come to an end.
(N 198) At his return to Rāyagiha (his former guardians had become) dacoits out of fear of the king. Their story and renunciation. The dispute with a Gosāla and a Buddhist monk, a brahmin, a Tridandin, and an ascetic.
(N 199) After being besieged in a religious dispute all of Ardraka's companions sought spiritual refuge with Mahāvīra and left worldly existence.

Page #6

'Adda' or the Oldest Extant Dispute between....
(N 200) It is not difficult to free himself from the fetters of men for a mad elephant in the jungle, Oh king, but how to free myself from a thread turned around me as on a spindle seemed very difficult to me.
53
Jaha: etat tu me pratibhāti duşkaram yac catatrâvalitena (1) tantunā baddhasya mama pratimocanam (Ț II 139 a 14). The very rare word catta, Sa. cättra probably designates the skewer in D. Schlingloff's exemplary description of cotton manufacture in India (Schilingloff 1974: 86).
According to Silanka, in Vasantapuraka, a place in Magadha, there lived a layman named Sāmāyika who, after hearing a sermon of his teacher Dharmaghosa13, renounced the world and so did his wife. Once he happened to see her on his alms-round and wanted her. She, however, refused and, realizing that he would pursue her in his passion, stopped taking food and eventually hang herself. Disconcerted, he too, without telling his ācārya stopped eating, died, and reached heaven like she had already before him. Then he was reborn as Ārdraka, son of Ardraka, in Ardrapura14, whereas she obtained rebirth as a Sheth's daughter in Vasantapura1s.
One day Ardraka betakes himself with an older attendant (mahattama)1 to King Śrenika in order to present him as his father's bosom friend (paramamitra) with valuable gifts. When Ardraka hears that Śrenika has a worthy (yogya) son, he begs his attendant to offer this Prince Abhaya presents of himself, that is Ardraka jr. Thus is done the day after the durbar in the royal palace. Abhaya kindly accepts the homage (?) 17. When Ardraka is back home the return presents from the King arrive, and from Abhaya a representation (image) of the first Tirthankara, the sight of which reminds Ardraka of his previous existences, inter alia, one as a deity. Not even satisfied by heavenly enjoyments, earthly ones interest him even less so that his father was worried and therefore had him guarded by 500 Rājputs. Nevertheless, at a ride on horse-back (? aśva-vāhanikā) 18 he manages to flee and subsequently renounces the world though a deity tries to prevent him and warn him of a danger.
When he reached Vasantapura and is practicing/undertaking kāyôtsarga under the 11th layman's vow1, he is seen by the sheth's daughter who wants to marry him. Then the deity rains six and a half koti of gold for the girl and prevents 20 the king from seizing it only by letting arise snakes etc. When wooed later, she wants to be given only to that man in connection

Page #7

54
W.B. Bollée
Jambu-jyoti
with whom there had been a gold rain and whom she will know by a foot mark (päda-gatábhijñāna). This happens to be when Ärdraka, who had continued wandering returns after 12 years, is recognized and, pursued by the woman, remembers the deity's warning, yet breaks his vow by an act of fate21 and becomes entangied with her. After the birth of a son, Ardraka wants to go his way again while the woman begins to earn a living for herself and her son by spinning cotton (karpasa-kartana). The son wraps his father up in 12 threads in order to persuade him to stay with his mother which the man then does for so many years. Subsequently, Ārdraka goes to Rājagrha. Yet on his way, he falls in with the 500 Räjputs who after Adraka's flight had not dared return to the king and subsisted on dacoity in a jungle stronghold. Ārdraka instructs them and they become monks. On their entering the capital, Gośālaka, the elephant ascetics, and the brahmins22 are defeated in a dispute which establishes the connection with the theme of the canonical text below. When Ardraka betakes himself to the king, an elephant tied up väri-chudhao sees him and wants to be freed by Ardraka's teya-pabhāva, but is destroyed (nattho, Cū ibid.). Ārdraka then speaks N 200 where, however, the mad jungle elephant does not fit the Cū story. In T, Ārdraka tells this episode to the king who asks him katham tvad-darśanato hasti nirgalah saṁvrtta iti and the reply is mahân Bhagavatah prabhāvah (T II 139a 13), which also diverges from N 200.
Then follows the main text of verses in Tristubh metre. In this metre the fifth syllable is in principle anceps, but in the Indian editions used here it is most times long23 a fact I have not indicated just as I have left out the ta-śruti or substituted it by ya.
The first two stanzas of the canon text are spoken by Gośālaka. 2, 6, 1
pura-kadam, Adda, imam suneha : eg'anta-yari samane pur'āsi | se bhikkhuno uvanettá an-ege aikkhai 'nhiṁ pudho vittharenam ||
a : thus J; TV : suneha-m-;-d: õikkhatinhim, V: äikkhaenhim, J: aikkhatenham
Hear, Adda, what he did long ago : at first he was a solitary monk, then he initiated many monks, and now he teaches

Page #8

'Adda' or the Oldest Extant Dispute between....
the dhamma to each of them.
Purā-kadam . sarvair api Tirthakaraih krtam pure-kadam (Cü 417, 6), pūrvaṁ yad anena bhavat-tīrthakrtā krtam (T II 139 b 8 sq.).
Suneha : see Pi S 503 in fine. In Sanskrit, the use of the indicative pro imperativo is restricted to the first person (Speijer 1886 : 276).
Eg'-anta-yari: the Tīkā tradition uniformly reads meganta'. As an enjambment of the a-pāda is out of question and (me does not fit in the b-pāda, nor does Sīlanka comment on it, we may assume a scribal error analogous with the many cases in Dasav and Utt where suneha me occurs, esp. at the beginning of a lecture, like at Utt 1,1 = Dasay 8, 1 ānupuvvim suneha me; Utt 20, 38 where sunehi me is to be read instead of Charpentier's munehi, or Utt 35, 1 suneha me egamanā (thus read m.c.). This stanza portrays the Jain monk's full responsibility for his destiny and control of his life, his original isolation and independence, which mirror the state of the soul as conceived by Jainism (Dundas 1992 : 37 with parallels), but is also the old Buddhist ideal (Suttanipāta 35 sqq.).
An-ega : acc. masc. Pl., as in Pāli. This form should be added in Pi 8 435. Aikkhai : also at Sūy 2, 1, 30 (cf. Pāli ācikkhati, BHS ācikșati). 2, 6, 2
sa 'jīviyā patthaviyā 'thirenar sabhā-gao ganao bhikku-majjhe aikkhamāno bahu-janna-m-attham
na samdhayāi avarenā puvvam || d: TVJ : samdhayāī
This is the way of life adopted by an inconstant man : by going among (other) monks from his gana into an assembly and teaching mass salvation he behaves differently from his past (conduct).
Ajīviya : the use of this word by the Ajīvika Gosāla can hardly be by chance. According to śīlanka, Gosāla here accuses the Jains of hypocrisy resp. renunciation of principles : "thinking ordinary people do not respect a person living alone' for opportunist reasons he (Mahavira) has surrounded himself with many followers". A saying in T underpins this reproach24.

Page #9

56
W. B. Bollée
Jambu-jyoti
Sabhā-gao etc. : 'to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people' (Jac.) following T II 140 a 5 sabhāyām gatan-sa-deva-manuja-parsadi vyavasthitaḥ, this being also possible. Here as in Vinaya I 5, 12, we can still see traces of the Vedic reluctance (Aranyakas) to divulge secret knowledge.-- Ganao : ganaso bahuśo 'n-ekaśah (T loc. cit.), which ganatas can hardly mean. Or is gana(t)o a copyist's error for ganaso ? This remains unclear; it was left out in Jac.'s rendering.
Bahu-janna-: Pā. bahujañña for which PED refers to bāhu-% (in one idiomatic expression only). - Cū 418, 2 janāya hitam janyam bahu-janaya bahu-janyam tam cârtham kathayati, T II 140 a 6 bahu-janebhyo hitah artho bahu-janyo 'thas.—Because of this adjective, attham, in my opinion, is the object of aikkhamano and not a postposition, as Jac. seems to think; but cf. stanza 4.
Samdhayāi: metrically conditioned form for which Cū 418, 3 reads samdhāyati, T II 140 a 7 samdhatte. For -avq-> -- see Pi & 165.
2, 6, 3
eg'-anta-m-eva-m-aduvā vi inhim, do v' anna-m-annam na samei jamhā || puvvim ca inhim ca an-ägayam vā eg'-anta-m-eva padisamdhayāi 11
a: VT and Basham 1951 : 53 n. 3 : evam aduvā; J : eva aduvā; - read : viy'? - V: enhim;—b:J: samenti;—d : VT and Basham 1.c. : evam padio
(He should live) either in solitude or (as he does) now, because these two (modes) are mutually exclusive.
(Adda speaks :) : He combines the past with the present and the future (by living) alone.
C = Utt 12, 32 a (with ca instead of vă and the variant puvvim ca pacchà ca tah'eva majjhe)
Eg'-anta : yadi ekânta-caritvam sobhanam, etad evâtyantam kartavyam abhavisyat (Cũ 418, 6, similarly T). In unpolished dialogue style, it is difficult to tell an adjective from a case form with no ending25.

Page #10

'Adda' or the Oldest Extant Dispute between....
Vi: for viy'? Unclear comments. Cu l.c. continues: uta manyase idam mahā-parivāra-vṛttaṁ sādhu(m) tad idam ādāv evâcaraṇīyam āsīt.
Puvvim: according to Pi § 103 not corresponding to Sa, purvam (though the text of Suy 1, 3, 4, 4 reads puvvam), but to Sa. § pūrvīm like saddhim equals Ved. sadhrim. However, cf. BHS purvi m.c. for purve as an adjective. 2, 6, 4
samecca logam tasa-thävarāṇam khemam-kare samane māhane vā | āikkhamāņo vi sahassa-majjhe eg'-antayam sarayai tahacce ||
a thus J and Pi § 591 for CTV: samicca
A śramana or brahmin who understands the living beingsthe moving and non-moving ones-one who makes (his fellow beings) feel at peace and secure, truly shows himself to be a monk even when teaching amidst (a) thousand(s).
57
Khemam-kare: at Suy 2, 1, 13 used of the rāja (Bollée 1977: 135). Tahacce other occurrences of this word, which is not found in PSM and APSŚK, seem restricted to Suy 1, 13, 7 and 1, 15, 18. In the latter instance and in our place here Jac. rendered it by '(remaining in the same) mental disposition (as before)', presumably following the cites. Cu 419, 5 and Ț II 141 a 7 sq. explain it by tathârca equalling arcă (which in Sa. means 'worship' or 'idol' [MW] with lesya 'mental disposition' or sarīra and thus revealing their ignorance. Tahacca corresponds in meaning to Pã. tathatta and to BHS tathātva. The apparent development of -cc-<-tv- which Pischel (§§ 281 and 299) and Roth (1983: 157) assumed was repeatedly shown improbable by Norman not only for absolutives but also for caccara26. In the case of tahacca I think we have to do with a contamination of *tahatta and sacca.
2, 6, 5
dhammam kahantassa u n'atthi doso khantassa dantassa jiy'-indiyassa | bhāṣāě dose ya vivajjagassa gune ya bhāsāya nisevagassa
a: CJ: kahentassa;-b: J: jitêndassa;-c: VTJ: bhāsāya

Page #11

58
W. B. Bollée
Jambu-jyoti
It is no offence, when a quiet and restrained man who is in control of his senses and does not use speech for negative purposes, but rather employs it positively, professes his dharma.
b = ĀyārN 231 a;-c: cf. Dasav 7, 56 ab
U : = Sa. tu in the sense of api according to śīlânka.
2, 6, 6
maha-vvae pañca anuvvae ya tah'eva pañcâsava samvare ya 1 vira(y)im iha-ssāmaniyammi panne lavavasakki "samane" ti bemi!
c:V: punne (following Sīlanka's cty. pārne)
Who knows the five major and the five minor vows as well as the five influxes and the ways to ward them off, who knows the observances a monk in this world should keep, who pushes off (karmic) atoms, - he is a true monk. Thus I say.
d: cf. 20 d
Pañcâsava : I follow śīlânka (āśravān, T II 141 b 7) and Jacobi (Cū is unclear) takingo äsava as an acc. pl. m. -ā with m.c. shortened ending27, as otherwise the second ya has no function.
Panne: T has this reading also in his text, but Silanka must have read punne in his exemplar, for he sankritizes pūrne - krtsne samyame vidhātavye, but mentions prājña as a pātha. Jacobi translates 'blessed (life of Sramanas)' which would correspond to punye in Sa.; as to this he gives no explanation. In this way the sentence made up of the pädas a-c lacks a verb, which śīlânka supplies with prajñāpitavān and pratipăditavān, resp., and Jacobi by 'he teaches'. Perhaps the commentator objected to panne, because prajña resp. prajña (thus Cū 419, 11) seems to be used only absolutely ('wise') resp. ifc. in $a. and Pāli, though otherwise in the latter two languages an accusative of the object at deverbative nouns at least is known28, if not as frequent as in Vedic29.
The appearance of the varia lectio may have been caused by assimilation in the pronunciation of a and u.

Page #12

'Adda' or the Oldest Extant Dispute between....
59
Lavavasakki : see Bollée 1988: 63 note on 1, 2, 2, 20.
2, 6, 7
sīôdagam sevau biya-kāyam ahaya-kammam taha itthiyao eg'-anta-cāriss' iha amha dhamme tavassino nâbhisamei pāvam ||
d:J:no 'hisameti
In our faith no evil (karman) arises for an ascetic who drinks unboiled water, eats seeds (or) food prepared especially for alms receivers, or enjoys women, as long as he lives alone in this world.
Ahāya-kammam: this form proves the new etymology *āghāta-karman '(food) for which killing has taken place proposed by Jain30. Such food as alms has always been forbidden to Jain and Buddhist monks in so far as the animal was killed especially for them31. The strict attitude concerning ahimsā may have accompanied the conversion of Rājputs in western India in the 7-8th cent. C. E., 32 a psychologically understandable phenomenon. Many Jains still consider themselves of Rājput origin33.
Eg'-anta': cf. Basham 1951 : 115 "We have here a definite indication of lonely wanderers, not gathered in communities, living according to the ascetic rules laid down by Gosāla".
Iha- : after the caesura, but should belong to the preceding part of the pada. Abhisamei : sambandham upayāti (T II 142 a 12). In the sense of 'to come up, appear' abhisamaiti and abhisameti do not occur in Sa. and Pā.,
resp.
2, 6, 8
sīôdagam vā taha biya-kāyam āhāya-kammam taha itthiyao | eyāī jāņa - padisevamānā
agarino a-ssamanā bhavanti 11 C: TVJ : janam (Adda speaks :)

Page #13

60
W. B. Bollée
Jambu-jyoti
(Ascetics, ) who use unboiled water or seeds, food especially prepared for alms receivers or who enjoy women-know these things ! --are laymen, not monks.
Szódagam etc : with regard to this the Jains originally sided with the Ajīvikas, as Sūy 1, 3, 4, 1 sqq. show.
Jana : T II 1426 1: jānīhi, jāna is found also at Āyār 1, 3, 1, 1. 2,6,9
biyā ya sīódaga itthiyao padisevamänä samanā bhavanti | agārino vi samanā bhavantu; sevanti ū te vi taha-ppagāram |
d:T: u tam vi
a: TVJ : siyā ya biodaga;-b: thus J; TV: bhavantu; V:ū tam pi, J: sevanti jam te vi.
If (ya) those who use seeds and unboiled water, and enjoy women are monks, then also laymen must be monks as they, too, practise such a regimen,
Cū has a lacuna here : pratīka, comment and stanza number 677 are left out. Śīlânka explains : syād etad bhavadiyam matam yatha : te ekântacarinah (...) katham te na tapasvina ity etad āśankyârdraka āha : yadi bijâdyupabhogino 'pi śramanā ity evar bhavatâbhyupagamyate, evam tarhi (...). Though siyä is typical for Jainism, it seems to me an early copyist's error influenced by the next stanza.
U : tu-r-avadharane (T II 142 b 6). A restriction, however, does not fit here, rather a reason or a confirmation. U, therefore, may stand here for va = eva.
2, 6, 10
je yâvi bíódaga-bhoi bhikkhū bhikkham c' iham jayai jiviy-atthi | te näi-samjoga-m-avi ppahaya kāyôvagā n' anta-karā bhavanti |
a:C: je yâvi sītôdagam eva (emended as : biodaga bhoti) bhikkhü;b: C ca iha; TVJ vihaṁ (T II 142b 8: bhiksāṁ ca);-d:J: 'nantakarā

Page #14

'Adda' or the Oldest Extant Dispute between....
61
Besides, monks who use seeds and unboiled water, and seeking their sustenance in this world, go for almsfood will reincarnate (and) do not set an end (to samsāra), even though giving up the contact with / separating themselves from their relatives.
c = 210
Biodagao : probably read : siódaga-(cf. Cū 421, 1).
Cū 420, 14 : koi namm itthio pariharati loka-rava-bhito--bālo vrddho vā-na dharma-yogyo vā strī. varjam api sitôdaga-bhoji nāma bhikkhu bhikṣām ca iha tava ke jivato dhyāna-nimittam jivit'-atthatā evam-prakarā. Nātina samjogo nãti-samjogo pūrvâpara-sambandhadi, api padârthâdisu nāti-samyogam iti duppajja hanijam. Mumuksavo 'pi santah kāyopakà eva bhavanti, an-antam kurvantîty an-anta-karāh karmanām samsārasya bhavasya duhkhānam every arthah.
Bhikkham etc. : cf. Dasav 9, 1, 6 jo vā visan khayai jiviy'-atthi, which passage in the same metre Sīlânka may have had in mind when reading vihar (though cand v are easily interchanged of course), but he does not comment on it and in fact it makes no sense here. Jacobi, too, passes over this word. I, therefore, adopted the Cū reading.--Another hint at a possible connection with the above Dasav passage is the sg. jāyai required by the metre as against jayanti. The short plural forms-bhoi bhikkhū may have contributed to jāyai.
Kāyôvagā : cf. SN II 24, 26 bālo kāyassa bhedā kāy' ūpago hoti. (Gosāla speaks :) 2, 6, 11
imam vayam tu tumā pāu-kuvvam pαναino garihasi sαννα(m) ενα pāvāino u pudho kittayantā sayan sayam ditthi karenti pāu 11
a: C: thus corrected for originally : evaṁ või tumam;—b:J: garahasi; TVJ : savva;C:V: pāvāino pudho pudho kitt";d: V: karonti; -J: pāum
But if you advance such an opinion, you categorically reproach all who profess a religious life.

Page #15

W. B. Bollée
Jambu-jyoti
(Adda speaks :)
Every single person, however, who professes a religious life, however, praises his own persuasion and makes it publicly known.
Vayam: vai corrected as vayam (Cū 421, 4) resp. vācam (T II 143 a 6). For this reading there are therefore two, for the interpretation several possibilities, all supposing not very satisfactory presumptions, e.g. vaim requires an unfound Old Indian etymon *vācī, the -- of which became -ain a pretonic position (Pi § 413)34. Furthermore, for Pā. vacī PED only gives Sn 472 and for the rest takes this form to be a compound form of vaco. Vayam could also be an accusative and equal Sa, vacas, also in Pă. (Gg. S 99), yet apparently in both middle Indo-Aryan canonical languages only the instr. of this word occurs, in Pā. also vaco - Amg. vao. Finally, the Amg. equivalent of Sa, vrata could be considered which, however, semantically does not fit here very well.
Pāu-kuvam : in the canonical seniors pāu-karai is restricted to Süy and Utt and has for objects dhammam (Sūy 1, 2, 2, 7 and 1, 12, 19), vinayam (Utt 1, 1) and āyāram (Utt 11, 1). Old Pāli (e.g. Sn 316 with dhammam) is no help to our problem either and the same holds true for imam, which is acc. sg. mfn. (Pi § 430).
Pāvāino : 'philosophers' (Jac.); pravadana-śīlā prāvādukāh (Cū 421, 7), similarly Śīlânka. This word, as well as semantically in fact also the four preceding stanzas, must probably be connected with Ayār 1, 4, 2 and 3, esp. 1, 4, 2, 6, where pāvāuyā are addressed, and with 1, 4, 3, 2* pavaiya and Sūy 2, 2, 80 pāvāuyā. Schubring renders the Ayār references by 'Widerredner' and gives as their etymon JHS prāvādika prāvāduka resp.; cf. Pā. păvadati 'to dispute'(PED). Sa. pravādin has a short first syllable and a slightly different meaning.
Pudho : cf. 1, 1, 3, 13 cd pudho pāvāuyā savve akkhāyāro saya sayar. 2, 6, 12
te anna-m-annassa u garahamānā, akkhanti bho ! samanā mähana ya sao ya atthi a-sao ya n'atthi garahamo ditthim, na garahāmo kimci !!

Page #16

'Adda' or the Oldest Extant Dispute between....
a:C: thus corrected for originally : annamannassa tu te; -J: 'assa vi gara";—b:J: akkhanti u samo
Śramanas and brāhmanas, sir, criticize each other : one's own side is (right), the opponent (wrong). We only censure a wrong view, (but otherwise) we do not censure anything.
Akkhanti : ākhyānti (Cū 421, 11), ācaksate (T II 143 a 12). Formally, Jinadāsa is right (cf. Pi § 492), semantically there is no difference here.
Sao etc. : "(The truth, they say, ) is all on their side [...]" (Jac.). Svam ātmiya-vacanam ity arthaḥ, tasmăt sutam śreyo 'sti nirvānam ity arthah (Cū 421, 11 sq.), svata iti svakiye pakse svâbhyupagame 'sti punyam tatkāryam ca svargậpavargâdikam asti (Ţ II 143 a 14 sq.). I have not found any parallels. Formally sao can equal Sa, satas as well, as is shown by 1, 13, 1 c (also Tristubh metre) : sao ya dhammam a-sao a-silam santim asantim karissami pāum. - In Pā. the gen. sg. sato is not found apparently (PED, Gg.).
Garahamo etc. : 'But we blame only the wrong dictrines and not at all (those who entertain them)' (Jac.]
Ditthim : at Cū 421, 14 referable particularly to the Buddhists, as to which Jinadāsa may rather have had his own times in view than the past of the text. In the d pāda either the object must be supplied which is hard here or one must render the second garahamo by to call names' and take kimci as a predicative attribute of the object (which, however, is missing then also) as apparently the commentators do : tan nanu kimca garahamo ? Jinadāsa asks and replies on Adda's behalf : na, yathā tvam, pāpa-drstih mithyā-drstih müdho mūrkhah a-jānako vêti (Cū 421, 14) and similarly Silânka: na kamcid (!)35 garhāmah kana-kunthôdghattanadi-prakarena36 Controversies abounding in invectives during religious disputes occurred not even long ago. Thus von Glasenapp (1928: 14) wrote about Dayanand Sarasvati, who originally was a follower of Sankara and later founded the Arya-samāj: "Mit seiner gewaltigen Stimme suchte er bei seinen endlosen Redekämpfen die Gegner niederzuschreien und sparte auch nicht mit Schimpfworten, wenn es galt, sich ihrer zu erwehren. 37"
2, 6, 13
na kimci rüven' abhidhārayāmo sa-ditthi-maggam tu karemu pāum

Page #17

64
W. B. Bollée
Jambū-jyoti
magge ime kittie āriehim an-uttare sap-purisehi añju
1
b:J:sam ditthimaggam tu karemo
By no mans do we criticize (a person's) private qualities, but we (only) proclaim our own religious way. This way, the unexcelled (and) straight one, has been recommended by noble men, by good people.
Na kimci etc. : "We do not detract from anybody because of his personal qualities" (Jac.). Sīlânka explains the opening words by na kañcana śramanam brāhmana vā (T II 143 b 10 sq.), cf. note on prec. stanza.
Rūvena : according to Cū 422, I apparently a physical quality by which one reviles a person is meant, "as when someone says to another who makes a mistake : One-eye ! Humpback ! Leper 138 or reviles him as to his origin : "He is doing the work of a Candāla39" In the same way (one should not say) : “Bloody Tridandin, damned sophist !40 What you preach here is wrong. What does the stupid Kapila think how the soul does act ?" etc4i.
Further, the Buddhists, too, are being abused42 and their doctrine of the skandhas attacked. At T II 143 b 11 the gloss on ruvena is restricted to insult because of bodily parts provoking abhorrence, or caste or the (ab) use of caste marks43.
Abhidhārayāmo vācam bemi (Củ 422, 7), garhanabuddhyödghattayāmah (T II 143 b 11 sq.). The verb, which has a counterpart in Päli and BHS, there means 'to uphold, maintain' (CPD) resp. 'to support; assist (BHSD), in Sa. also 'to resist' (MW)44. In our passage, however, it can hardly be anything but equivalent to garahai, cf. Ved. abhibharati 'to lay or throw upon (as a fault or blame)' (MW); for the semantic development cf. jugupsati as a desiderative of VGUP.
Magge etc. : 'I have been told the supreme, right path by worthy, good men' (Jac.).
Ime : nom. m. sg. (Pi § 430).
Ariyehim : sarva-jñais tyäjya-dharma-dura-vartibhih (T II 144 a 3). According to Leumann (1921 : 40) "das Beiwort edel fehlt bei Mahāvīra und Andezen - im Gegensatz zum Buddha," but Silanka apparently does relate it to Arhats and the same is the case, I would say, with Āyār 1, 2, 2, 3 esa magge ariyehim paveie. At SN III 4, 15 ariyā are equalled to sap-purisă.

Page #18

'Adda' or the Oldest Extant Dispute between....
65
Anuttare : cf. DN II 246, 6* esa maggo uju" maggo esa maggo an-uttaro. 2, 6, 14
uddham ahe yam tiriyam disāsu tasā ya je thāvara je ya pāņā 1 bhūyâbhisankāě duguñchamano
no garahai vusimam kimci loe il a:J: ahe ya; -c:T: bhūyâhisamkābhi, V: bhayâhisaṁkābhi; TVJ : duguñchamānā
A (person) leading a monk's life and dreading to harm (other) beingsbeings that move beyond, under and horizontally in the directions and such as do not do that, by no means criticizes anything in the world.
a: cf. PindaN 363; -0 = 1, 14, 20 a
Bhuyabhisankāe : sankalaye annāne ca (Cū 423, 2), bhutam-sadbhūtam tathyam tatrabhićankayā (T II 144 a 8 sq.) which Śilanka follows up by the right explanation.
Vusimam : 'well-controlled (Jac.), 'sage' (Caillat 1991 : 86 and 88). Mme. Caillat suggests "vusimam could have been an old equivalent of tirthakrt, a 'fordmaker', or a 'sage", with PSM connecting the word with Sa. brsi 'a pad, (esp.) the seat of an ascetic + -ma(nt). Thus the image would be that the monk use his seat as a raft to cross samsāra. Rafts for crossing rivers have of course been employed from time immemorial46.
Kimci loe : Osavva-loe tti trailokye pasanda-loke vã (Cū 423,3). Mme. Caillat"7 reads kimci, but translates "the v(usimam) does not blame (anybody) in the world" perhaps thinking of kamci in 2, 6, 12.
(Gosála speaks :) 2, 6, 15
āgantagagarě ärām'ăgāre samane u bhie na uvei vasam dakkha hu santi bahave manussā
ūņâirittã ya lavālavā ya || a: C:āgantāre, TV :āgantagăre, J:āgantāgāre; - C:J: manusā
In a hostel or hospice in a garden, however, your solicitous monk won't stay, for there are many clever people (there), some of whom
are too little communicative, others too voluble.

Page #19

66
W. B. Bollée
Jambu-jyoti
Aganta' etc. : the metrically wrong traditions may have been brought in from Ayār 1, 8, 2, 3 āgantare äramägare48. Cū yields little here, but Śīlânka's comment runs āgantukānāṁ - kārpaţikâdīnām agāram agantâgāram (? II 144 b 6 sq.). My conjecture restores the metre, and the compound has a counterpart in Pā. ägantukâgāra (SN IV 219, 9 and V 51, 24).
Uvei -vāsam : vasam upaiti (T II 144 b 8). The idiom once occurs in Pāli : tattha yo samano va brāhmano vă văsam upeti (SN IV 348, 19), but of Buddhist monks apparently vasam upagacchati was used (see PTC). T obviously read tattha before na. Of. note on vs. 16 infra.
Dakkhā : nipunāh prabhūta-śāstra-viśāradāh (T II 144 b 9); strikingly, the Sākyas are not mentioned in first instance here.
Ünâirittā : 'lower or nobler men (Jac.). Cū 423, 6 sq. here comments kimcid unena kecid atiriktā; jattha unā atiriktā vā, tattha samadhi atthi (?) and T II 144 b 11 "nyünah" svato 'vama hīnā jāty-ādi-atiriktā vā; täbhyām parajitasya mahāṁcchāyābhramśa iti49. Against Sîlânka's interpretation can be said that the monk does not belong to this world and as such stands outside the system of upper and lower classes.
Lavālavā : 'talkative or silent men'(Jac.)50. Our commentators' glosses run japa-lapa vyaktāyām vāci "lapālapa” iti vīpsā bhríam-lapā lapālapā vā, jahā dava-davādi turitam vā gaccha gaccha vā; uktam hi : "deva-devassa." Athâpi yam evam vada-vadâdi kim evam lavalavesi ? (Ců 423, 7 sq.); lapavācālāh ghositâneka-tarka-vicitra-dandakah tathā a-lapā—mauna-vratikā nisthita-yogah (!) gudikâdi-yukta vä, yad-vaśād abhidheya-visayā väg eva na pravartate (T II 144 b 12 sq.). Though the item last-mentioned is an interesting piece of information about ascetics with a vow of silence who, if they were not completely bound by it, helped themselves by a pebble or so in their mouth "So that no word by which contents can be intimated was produced from a silent ascetic a Jain monk would have little to fear. I would, therefore, like to agree with Jinadāsa and take lavälava in an intensive sense, in our passage also with metrically required -&-S1. Lapalapa is not found in Sa.-nor is lapa, for that matter—but it does occur in Pālis2
The meaning of the last line is, I believe, that the monk on the one hand can incur harm at the hands of an interlocutor who expresses himself

Page #20

'Adda' or the Oldest Extant Dispute between....
67
too briefly and thus may provoke dubiosities, and on the other hand, by being washed away from his own persuasion into heresy by a flux of arguments an adversary might come up with. 2, 6, 16
mehāvino sikkhiya buddhimantā suttehi atthehi ya nicchaya-nnā pucchińsu mā ne an-agāra anne ii sankamāno na uvei tattha 1
b:J: nicchaya-nnü;—C:J: anagara ege
In the uneasy idea "some recluse or other (of those who are) wise; have finished their training; obtained insight and are well acquainted with your scriptures and their meaning might ask me questions" he does not go there.
d = 18 d
Sikkhiya : śikṣitā an-egāni vyākarana-Särkhya-Višeșika-BauddhâjīvikaNyāyâdīņi śāstrāni (Cū 423, 9), śikṣām grāhitäh śikṣitāh (T II 145a 1). The final syllable of sikkhiya, handed down as short in all editions, is metrically anceps and therefore the lectio difficilior here. On this basis the form would have to be taken in absolute sense though as such remarkable in the present context; cf. thavara in 14b, where according to the rules thavarā could be expected without prejudice to the metre.
Suttehi etc. : "sūtre" sūtra-visaye viniścaya-jñaḥ tathā artha visaye ca niscaya-jñā yathavasthita-sūtrârtha-vedina ity arthah (Ţ II 145a 1f.). For the loc. -hi- stated by Pi $ 363 to occur only in Apabhramsa—see Lüders 1952: $ 220 (cf. note on vs. 22). Jacobi renders as '(...) men, who are well versed in the sacred texts and their meaning'. Thus the monks of other denominations53 apparently knew the Jain sūtras so well, that Mahāvīra's disciples did not like to enter into a discussion with them (and should not do so, Suy 1, 1, 4, 2; Ayār 2, 3, 2, 17; Uvẫs 58 < Schubring, 8 163)5%.
Passages like these seem to corroborate Schubring's thesis regarding the grounds for the disappearance of the Puvvas55. In the Pāli canon, however, not only the heretical doctrines are somehow discernible (as against the Süyagada—the remainder of the Puvvas), but even the names of

Page #21

68
Jambu-jyoti
the teachers are mentioned. Furthermore, it may be asked, if only by mere accident Vaddhamana and Gotama never met.
W. B. Bollée
Pucchimsu må : for the aorist as prohibitive tense cf. Päli, e.g. MN I 387, 22 må man etari pucchi.
Ne in Pi § 431 and Geiger / Norman § 107 only given as acc. pl. of (e)na/ena, but Pi § 415 mentions it also as acc.sg. of the personal pronoun of the first person, though in brackets, which may mean that he had not found the form in the texts.
Na uvei: upagacchati (T II 145a 3); cf. note ad vs. 15 supra
(Adda speaks :)
2, 6, 17
no kama-kiccä na ya bala-kicca rayâbhiyogena kuo bha(y)enam | viyāgarejjā pasinam na vâvi sa-kāma-kicceņ'iha āriyāṇam ||
a: thus CT; VJ: näkämakicca; c: VT: viyagarejja
He should reply to (a) question(s) or not (as the case may be), but neither do so eagerly nor rashly nor on the king's orders or because he is afraid, yet worthy people's questions he should be pleased to answer.
No 'kāma" : notwithstanding the uniform tradition of no "kāma" in Cũ and T which, however, omit the avagraha, a reading nåkāma" can be concluded from the commentaries. I have therefore kept no, cf. Süy 1, 1, 1, 1656
Kuo bhayenam: '(nor) from fear of anybody', which Jacobi can hardly have meant in the sense of kuo ci like the interrogative pronoun can be used instead of the indefinite one in familiar Germans.
Viyāgarejjā: at T II 145a 12ff. several times sanskritized as vyāgrniyād. Pasiņam sg. or plur. (see Lüders 1954 143ff. referred to by Geiger / Norman 1994: 71, but some reject an acc. plur. masc. -am).
Na vâvi: T II 145a 13: na ca-ndiva.
Sa-kama-kiccena: sanskritized sva-käma-kṛtyena (T II 145b 1), but as
a pendant of a-kama-o in the a-pada I would prefer sa-o.

Page #22

'Adda' or the Oldest Extant Dispute between....
69
Ariyānam : āryānām sarva-heya-dharma-dūra-vartinām tad-upakārāya dharma-desanām vyāgrnīyād asau (T II 145b 2f.). This and the next stanza show that ā, means : fellow believers. Thereby, however, Adda recognizes Gosala's reproach as correct.
2, 6, 18
gantā ca tattha aduvā a-gantā viyāgarejjā samiy' āsu-panne | an-āriyā damsanao parittā ii sankamano na uvei tatthall
a: VJ: tatthā
Whether he goes there or not, quick-witted he will give correct answers/explanations. Fearing lest they be heretics because they have turned away from the (right) belief he does not go to them.
d = 16 d
Gantā : taken by śīlanka (Ţ II 145b 4) and Jacobi to pertain to the monk's pupils (vineya), who in my opinion are not meant here, at any rate not by Gosāla.
Samiy' : 'impartially' (Jac.), samataya - sama-drstitaya (T II 145b 6). The latter sanskritization is impossible; formally and semantically, however, samyak and samakam would do58. Cf. Sūy 1, 2, 2, 6 samiyā dhammañ udāhare muni, Ayār 1, 7, 8, 14 samiyā āhare munī and Sūy 1, 2, 2, 8 pānā (...) samayam samīhiya with samiyam uvehāe as a Cū variant and samayam tatth' uvehāe in Ayār 1, 3, 3, 1.
Asu-panne : 'the wise man' (Jac.), sarva-jña (T II 145b 6). With the exception of Ayār 1, 7, 1, 3 (prose) I have only found references of this compound in tristubh metres. It seems to be absent in Pāli and Sa.
Parittä: 'men have fallen (from...)' (Jac.), pari-samantād itāngatāh prabhrastāh (T II 1456 8). Paritta may be best taken as a ppp. of pra V RIC 'leer werden' [pwb] (to become empty), i.e. approximately 'without'. This meaning is not attested in Sa. and Pāli.
2, 6, 19
pannam jahā vanie ūday'-atthi āyassa heum pagarei sargam 1

Page #23

70
W. B. Bollée
Jambu-jyoti
taly)-úvame samane Naya-putte
icc eva me hoi mai viyakka | a : VJ : uday,—C:V: tayovame; J: tauvame;--- : V: viyakko
Theśramana Nāyaputta acts just as a profit-oriented merchant procures goods for his income (and) thereby a karmic bond/dependence (from others). This is my view and opinion.
b 21 d
Right from the start Gosāla's attack was directed against Mahāvīra's alleged inconsequence : the fact that he first lived alone and then decided to go into the public eye surrounded by monks and to proclaim his teaching (vss. 1-2).
Jacobi's rendering of the first line runs : 'As a merchant desirous of gain (shows) his wares and attracts a crowd to do business (...)', which involves the assumption of a hard zeugma or a complementary verb to pannam as provided by the commentaries, Prakaroti means 'vollbringen, ausführen, bewirken, veranstalten, machen, anfertigen; s.aneignen, nehmen (daran ein Weib' (pwb) as far as concerns the meanings possible here. The doctrine, which is not expressed clearly, represents Mahāvīra's true doctrine; the asyndetically connected words pannam and sangam share the notion of binding and form a unity of contrasts--the material and the spiritual—which their chiastic position underlines.
Pannam : glossed by śīlanka inter alia as camphor, aloe, musk and amber61
Oday'-atthi: cf. Pā.uday'-atthika (AnguttaraN II 199, 20) where the Jain Sākya Vappa complains to the Buddha that he is like a merchant making every effort to sell his goods yet does not realize any profit. As a disciple Mahāvīra's he would believe himself seyyathāpi (...) puriso uday'-atthiko assa paniyaṁ poseyya so udayam c'eva na labheyya. The commercial simile may be typical of the Jains and testifies to the great age of their professional activity (cf. also vs. 21).
Āyassa heun : cf. bahu-janna-m-attham in vs. 2.
Pagarei sangam : "samja samge" samjanam saktir vā samgah (Cū 425, 7; pagarei is not glossed), maha-jana-sangam vidhatte (T II 146a 12). See further infra at vs. 21.

Page #24

'Adda' or the Oldest Extant Dispute between....
Viyakkā : in Pāli and Sa. only masc.
Nāya-putte : see note on 2, 1, 13 (Bollée 1977 : 139) and on the Nāga tribe see Kosambi 1963:33.
(Adda speaks :) 2, 6, 20
navam na kujjā, vihune purānam ciccâmaiṁ tāi ya sâha evam || eyāvayā bambha-vaya tti vutta
tassôday' -atthị “samane” tti bemi ||| b:V:tãi yam äha, J: tāyati sâha; - C: Cū 426, 1 : etāvato, T:etovayā, J: ettāvayā; - TVJ : bambhava(t)i tti; - J: vutte
He does not effect new (karman) and casts off old (karman) by giving up wrong views. Therefore (sa) the saint spoke accordingly: in this respect they are called men of excellent vows. Only he who strives at this gain is a monk" thus I say.
Navaṁ etc. ; here Ců 425, 12f. quotes DasavN 383 (...) nāņi navaṁ na bandhaj62
Vihune : vidhūnayati - apanayati (T II 146b 3).
Tā(y)i : apparently connected by Jinadāsa with VTR : tīrno vi parān tāretîti (Cu 425, 11f.). Sīlånka, however, glosses trayı---Bhagavän sarvasya paritrāna-silo (...) tāyī vā moksam prati; aya-vaya-maya-paya-caya-t ayanaya gatāv ity asya rupam63. Jacobi ('who protects others') follows the latter, but Schubring first started from tyāginah (Schubring 1926 : 133 note 7), but later (Dasaveyālia, Isibhāsiyāim) changed his mind in favour of trāyin (see Alsdorf 1965 : 5). See further my note ad 1, 2, 2, 17 and Roth 1968 : 46ff.
Sa eva-Bhagavān evaāha, yathā vimati-parityāgena moska-gamanaśīlo bhavati (T II 146b 5ff.).
Eyāvayā etc. : 'Herein is contained the vow (leading to) Brahman (i.e. Mokșa)' (Jac.). Etāvatā saņdarbhena (Ţ II 146b 6).
Bambha-vaya : brahmanah padam brahma-padam va brahma-vratam vā (Cū 426, 1), brahmano-moksasya vratań brahma-vratam (T, 1.c.).

Page #25

Jambu-jyoti
Though the first explanation can also be defended - brahma-pada occurs in Sa. 'Brahmas Stätte' (PWB), here perhaps in the sense of 'excellent way'64. Pada is used in Pali as a synonym of patha (PED, s.v.)-I consider the second one more probable. The word occurs also with -vv-, e.g. MahānisīhaBh 1794. -Cf. also Ayar 2, 16, 2 an-anta-samaya, for which see Bollée 1990: 32.
Tassa etc.: 'this is the gain which a śramana is desirous of. Thus I say' (Jac).
2, 6, 21
72
W. B. Bollée
[sam]ārabhäte vaṇiyā bhūya-gāmaṁ pariggahaṁ c'eva mamāyamāṇā | te nāi-samjoga-m-avi ppahāya ayassa heum pagaranti sangaṁ
a: C: samärabhante hi vaṇiyā;-b: J: mamāyamīṇā;-d: V: pagarenti; J: pakarenti
Merchants kill many living beings and even though giving up the contact with/separating themselves from their relatives they acquire property; (in doing so) they take up a (karmatic) bond merely for the sake of material gain.
c: cf. Ayär 1, 2, 5, 3 where between pariggahaṁ and a-mamāyamāṇe the metre requires a short syllable like tu or ca;-c = 10 c;-d 19 b
Arabhate etc.: Jacobi takes this form as a sg. and renders ‘a merchant kills (...)'. On account of their business activities with many waggons, draught-animals and camels merchants kill living beings65.
Pariggaham du-padam caup-padaṁ dhanaṁ dhaṇṇa-hiraṇṇasuvannâ(d)i (Cũ 426, 4, similarly T). Sustaining a family compels the laymen to strive for property.

Pagaranti sangam: bhṛśaṁ karenti prakarenti, saktim sangaṁ (thus read in stead of samyam, Cũ 426, 7), sambandhaṁ kurvanti (T II 146 b 12). Cf. Ayar 1, 1, 7, 6 ārambha-sattā pakarenti sangaṁ '(... those are involved in sin who...) and engaging in acts, are addicted to worldliness' (Jac.), '... der Betätigung ergeben wirken sie Verknüpfung [mit der Welt]' (Schubring 1926: 72).

Page #26

'Adda' or the Oldest Extant Dispute between....
2, 6, 22
vitt' -esino mehuna-sampagādhā te bhoyan' -atthā vaniyā vayanti | vayam tu kāmesu ajjhovavannā an-āriyā pema-rasesu giddhā 1
Property-minded and engaging in sexual relations these merchants say (they behave thus) to earn their living (or : wander around for pleasure). We, however, (believe that they are) given to the pleasures of the senses, not (serious) believers (and) lustful.
Mehunao : why this and pema-rasesu giddhā should be particularly characteristics of merchants is not clear. Does vaniyā in fact stands for (Jain) laymen? Then the reason why these characteristics are mentioned here would become understandable for many souls are destroyed in sexual intercourse67. Chastically as to the a-pāda here property and disregard for living beings are taken up once more in vs. 23 a.
Jinadāsa then admonishes those who live in that way by means of several quotations citing the first : śiśnôdara-krte, Pārtha ! (426, 9f.) at Cū 86, 7f. ad Ayār 1, 2, 5, 5 introduced by bhaniyam ca loge vi and completed as follows : prthivīm jetum icchasi/jaya śiśnodaram, Partha ! tatas te prthivi jitā. The first pāda reminds us of Mbh (cr. ed.) 1, 164, 13 b p. j. icchatā and the last one of Mbh 5, 148, 4 a tatas te prthivi-pälāh.
Vayanti : vrajanti (Cū 426, 8), to which Śīlanka adds : vadanti vā (T II 147a 1), perhaps because Ayär 1, 1, 7, 6 ārambhamānā viņayam vayanti / chandôvaniya vajjhovavannā / ārambha-sattā pakarenti sangam.
2, 6, 23
ārambhagam c'eva pariggaham ca a-viussiyā nissiya aya-dandā || tesiṁ ca se udae, jam vayasi, caur’ant'an-antāya duhāya, nêha ||
They neither give up killing nor property, but stick to it. They are inconsiderate, but their gain which you mentioned (will serve) them only to endless distress in the (whole) square (world), not only here.
A-viussiya : 'they do not abstain from (...)' (Jac.), avosirium (Cū 427, 1), a-vyutsriya-2-parityajya (T II 1472 4). If anywhere, it is with this rare

Page #27

74
W. B. Bollée
Jambū-jyoti
form that the occasional parallelism of verse numbers is remarkable, in this case 1, 1, 2, 23 je u tattha viussanti, samsāram te viussiyā-68, where I should now like to translate : 'wer damit aber aufhört, beendet für sich den Samsāra'. Cf. also Theragāthā 784 a-vyosita
Nissiya : for this form cf. sikkhiya in vs. 16. Āya-danda : see my comment at 1, 2, 3, 9 (Bollée 1988 : 75f.).
Vayası : according to Pi $ 516 = avādīḥ, but cf. Pāli avacāsi (Geiger/ Norman $ 165.1); vayāsi points to vs. 19.
Caur’-ant': for this notion see Schubring 1935: $ 103. Jacobi translates the second line as : 'and their gain of which you spoke, will be the endless Circle of Births and pains manifold', Perhaps he wanted to read : -anta ya duha ya.
Néha : Jacobi here remarks: "Nehā or nedhā. According to Sīlâñka it is na iha : 'not even here (do they find the profit they seek)'. I think it may be the Prakrt equivalent of anekadhā or it could stand for snehāh, in which case the meaning would be : love's (reward will be) pain”. Faute de mieux I have followed the commentator, as Jacobi did not convince me. 2, 6, 24
n'egant'-an-accantiya üdae so vayanti te do vi guņôdayammi! se idae sui-m-ananta-patte
tam ūdayam sahae tāi nāi a : CT : neganta naccantiva thus corrected in C for original : naccantiya V: neganti naccanti ya; - TV: odae; J: udaye se;c: VTJ : udae; d: VT : udayam, J: uddayam, TV: sähayai, J: sāhati
This gain of theirs is uncertain and not without an end. They experience (these qualities, both of them, (only) in the beginning. The gain acquired through him (i.e. Mahāvīra), however, has a beginning, but no end. The saint (and) guide/nāya gives away his gain.
N'egant : n'eganti n'accanti ity adi, ekântena bhavatîty ekântikah (...) atyantikah sarva-kāla-bhavi (T II 147a 9f.). For the seventh syllable -a see vs. 16 (sikkhiya).
Vayanti etc. : (...) tad-vido vadanti tau ca dvāv api bhāvau vigatagunodayau bhavataḥ (Ţ II 147a 11; similarly Cū 427, 5 f. where guna is
AP

Page #28

'Adda' or the Oldest Extant Dispute between....
75
glossed pagära). Jacobi saw that this interpretation cannot be correct, yet to read gune 'dayammi, as he does, is not necessary for gunoo can represent guna + ū° or gun'u'. The a-pāda, too, reads odae forūdae. Vayanti - vrajanti, as in vs. 22.
Se udae : put chiastically and thus in a certain contrast with üdae so.
Sahaye etc. : 'the saviour and sage shares his profit (with others)' (Jac.). Sahaye : ākhyāti silāhati (Cu 427, 7), kathayati slāghate vā (T II 147a 14). As to the form, sähaye (thus to be read m.c.) can correspond to ślāghate or slāghayati as well as to sādhate or sādhayati. The verb last mentioned has many meanings, inter alia, 'to grant, bestow, yield' (MW) and these appeared better to me.
Tai nāi: nātîti jñātih kuli (Cū 427, 8), jñāti jñātāh ksatriyā jñātam vā vastu-jātam vidyate yasya sa jñāti, vidita- samasta-vedya ity arthah (T II 147b 2f.). Though his gloss is otherwise wrong yet Sīlâńka makes us suppose that we might read Nāe and consider this to be short for Nāyaputte, cf. Dasav 6, 21 na so pariggaho vutto Nayaputtena tāinā. Nevertheless I would prefer to take näe - Pāli nägo - Sa, näyakaḥ, as in Suttanipāta 522 (... vimutto) nāgo tādi pavuccati tathatta '(... being completely released.) Such a one is rightly called "nāga". (Norman 1992 : 57). 2, 6, 25
a-himsayaṁ savva-payânukampi dhamme thiyam kammavivega-heum | tam aya-dandehi samayarantā
a.bohie te padirūvā eyam || He does not harm anyone, has pity and compassion for all beings, is of unshakeable faith (and) makes that his actions are judged correctly. He who puts him on a par (?) with inconsiderate people is a model of folly.
Savva-payânukampi :-Tuniform reading for which, if correct, cf. Edgerton, BHSG 10.54; otherwise the ending might be emended -im though nasalisation in MSS equals lengthening of the preceding vowel.
Dhamme thiyam: this expression is found also in Pāli, e.g. Sn 250, 327 etc0. Cū 427, 11 dasa-vidhe dhamme?), Ţ II 1475 9 paramârtha-bhūte.
Kamma' : '(who) causes the truth of the Law to be known' (Jac.).

Page #29

76
W. B. Bollée
Jambu-jyoti
Tam etc : 'him you would equal to those wicked men' (Jac.). Aya-dandehi: see at 1, 2, 3, 9.
Samāyarantā : samācaranti iti samar ācarantă samācarantā, tulyar kurvantā ity arthah; samānayanto vā samanam kurvantā ity arthah (Cü 427, 13), samācaranta-ātma-kalpam kurvanti vanig-adibhir udaharanain (T II 1476 10). Sa. samācarati means 1. 'to act or conduct oneself towards' (loc.); 2. to practise, do; 3. to associate with' (instr.; MW). In Páli only the second meaning is testified to, but at our place, only the causative of the third meaning, if at all, would make sense. A possible alternative may be a derivation from VKAR : samākaroti means 'to bring together, unite (MW). That would fit exactly, though the verb seems to occur in Vedic only and not at all in Pāli. Samāyaranta, however, cannot be anything else but a nom. pl. and therefore, it is not clear to me, why Jacobi could sepa from te in the d-pâda.
A-bohie etc. : 'This is the outcome of your folly' (Jac.). Quotations in the commentaries
As noticed elsewhere72 Mbh quotations can present readings rejected in the critical edition.
aya-vaya-maya-paya-caya-taya-naya gatau (T II 146b 5 ad Sūy 2, 6, 20) = 147b 1 ad Sûy 2, 6, 24. Cf. Hemacandra 1979: 101 (790ff.)
aśoka-vrksah sura-puspa-vrstir divya-dhvanis câmaram āsanaṁ ca bhāmandalam dundubhiráta-patram sat-prātihāryāni Jinêsvarānām (Cū 418, 4 ad Sūy 2, 6, 2)
ahimsā satyam a-steyam brahmacaryam a-lubdhatā (T II 142b 1 ad Süy 2, 6, 8). Quotation of Mbh 14 App. 4. 2214.
āśvade sīghra-bhāve ca (Cū 426, 12 ad Sûy 2, 6, 22) udaiga pakkheve (Cu 426, 2 ad Süy 2, 6, 20) kamu icchāyām (Cũ 424, 3 ad suy 2, 6, 17) citte tāyitavye (Cū 428, 6 ad Süy 2, 6, 25)
cira-samsattho si me, Goyama (Cũ 424, 7 ad Sủy 2, 6, 17). Quotation of Viy 14, 7 [samsitthe).
chatram chātram pātram vastram yasțim ca carcayati bhiksuh vesena parikarena ca kiyatâpi vină na bhiksapi (T II 1390 14f. ad Sūy 2, 6, 2)

Page #30

'Adda' or the Oldest Extant Dispute between...
77
jahim jassa jam vavasiyam (Cu 421, 13 ad Sūy 2, 6, 12) tvaci bhogāh sukham māmse (Cū 414, 1 ad SūYN 185)
ditthaṁ miyama-samdiddham (Cū 419,8 ad Sūy 2, 6,5). Quotation of Dasav 8, 48a.
deva-devassa (Cu 423, 8 ad Süy 2, 6, 15) navam na kujjā vihune puranam (Cū 425, 12 ad Sūy 2, 6, 20)
nanaṁ sikkhai nanam gunei nänena kunai kiccāim nāni navam na bandhei etc. (Cū 425, 12 f. ad Sūy 2, 6, 20). Quotation of DasavN 383 (bandhai).
pāena khīna-davvā (Cū 423, 14 ad Süy 2, 6, 16)
Brahmā lūna-sirā Harir drsi sarug vyālupta-śiśno Harah, Sūryo 'py ullikhito 'nalo 'py akhila-bhuk Somaḥ kalarkankitah | svar-nätho 'pi visamsthulah khalu vapuh-samsthair upasthaih krtah, san-marga-skhalanād bhavanti vipadah prāyah prabhūnām api || (II 143b 12 ff. ad Sūy 2, 6, 13)
Bhagavam pañca-mahavvaya-gutto indiya-sâvudo ya virao ya | annesim pi tam-eva ya dhammam desei gāhei || (Cu 419, 12 f. ad Süy 2, 6, 6)
mana puvvangamā [?] (Cu 428, 5 ad Süy 2, 6, 25)
rāga-dveşau vinirjitya kim aranye karisyasi ? atha no nirjitāv etau kim aranye karisyasi ? (? II 141a 10 f. ad Sūy 2, 6, 4)
vidyā-vinaya-sampanne brähmane < gavi hastini > (Cu 424, 2f. ad Sūy 2, 6, 16). Quotation of Mbh 6, 27, 18ab.
visaya vinivartante nirāhārasya dehinah (Cũ 426, 12 ad Suy 2, 6, 22). Quotation of Mbh 6, 24, 59ab = 12, 197, 16ab.
sanke praharsa-tula (Cū 425, 1 ad Sūy 2, 6, 18)
siśnodara-krte, Pārtha ! (Cū 426, 9 f. ad Sūy 2, 6, 22. The complete śloka is found Cū 86,7 f. ad Āyär 1, 2, 5, 5. Cf. Mbh 3, 2, 61a)
șañja sange (Cū 425, 7 ad Sūy 2, 6, 19) sukhāni dattvā sukhāni (Cu 420, 6 ad Süy 2, 6, 7)
Annotations : 1. The abbreviations for the titles of Indian texts are those adopted for my Studien
zum Süyagada: C = pratikas in Jinadāsa's Cürni (1950); T = Sūy text in Silanka's commentary vol. II (1953); V = Vaidya's ed. (1928); J = Jambūvijaya's ed. (1978). Cu = Curni, T = Tika.

Page #31

78
W. B. Bollée
Jambu-jyoti
2. Minor variants are noted in Bollée 1995: 135f. 3. This “correction" of T by Vaidya, just as his adoption of T's reading at N 198 d,
shows the correctness of Alsdorf's remark in his Itthiparinnā paper (Alsdorf 1974:
194 note 5). 4. Vattha na khiva-m-addena vann'addam citta-kammâdisu árdakan likhitam
Ardrānakșatram likhitam (Cū 413, 12sq.). 5. See Hilka 1910:33. 6. Śrīparni-sovarcaladikam (T II 136 a 2). 7. Muktā-phala-raktásokadikam (T ibidem). 8. Vasayôpaliptam vasârdram (T II 136 a 3). 9. Vajra-lepâdy-upaliptam stambha-kudyâdikam (1.c.). 10. Tattha negama-samgaha-vavahārā ti-viham samkham icchanti, tam jaha :
ekkabhaviyam baddhâuyam abhimuha-nama-gottań ca. 11. The particulars of this process, which stricto sensu seems to contradict Buddhist
conceptions, are told by Buddhaghosa with regard to the future Buddha, but will represent a common Indian idea as the Tusita-devata who form the setting see off the reincarnated in the Nandavana. Sumangalāvilāsinī 430, 11 states that sabbadevalokesu hi Nandavanam atthi yeva. Thus beings enjoying their positive karman in other devalokas will leave these in the same way. (See Bollée, A Note on the Birth
of the Hero in ancient India [in press]). 12. Ekena bhavena yo jīvaḥ svargader ägatya (...) asannataro baddhayuskah (...)
asannatamo 'bhimukha-nama-gotro yo 'nantara-samayam evârdrakatvena
samutpatsyate - ete ca trayo 'pi prakāra dravyârdrake drastavyāh (T II 136 a 6sqq.). 13. In another context (AvCū 526, 4 and in a stanza from a longer metrical quotation
in the vrtti 169 a 1 on Āyār 1, 1, 7,1") mentioned as the teacher of Jiyasattu, Rājā of Vasantapura. I do not understand why this prince in PrPN I, p. 288 no. 15 should probably be identical with a ruler of Rāyagiha of that name in Nirayāv 4, 1, as suggested by Chandra and Mehta at no. 38. A Jiyasattu of Vasantapura is
also found at ÄvCū 498, 6 and 503, 6. 14. For the formation of., e.g., Prince Selaga of Selagapura in Nāyā 1,5. Localisations
like these naturally are of little importance for the historicity of Sūy 2, 6 as already
Basham 1951 : 54 remarked. 15. Here Jinadasa's version diverges in that the nun is reborn in a foreign country
(meccha-visaye) as Addaya, son of Prince Addaga and his queen Dhārini, whereas

Page #32

'Adda' or the Oldest Extant Dispute between....
Sāmāyika returns to this world as a Sheth's daughter in Vasantapura (Cū 415, 2 sq.).
16. Cū 415, 4 sqq. only speaks of a dūta. 17. Abhaya-kumarenâpi parināmikyā buddhyā parināmitam (T 138 a 5 sq.). 18. Derivate of asva-vahana'das Reiten zu Pferd' (Schmidt, Nachträge). 19. Cū 416,7 reads sāvaga-padimā instead of uvāsaga- (see Schubring 1978:$ 163).
Thus the layman is completely put on an equal footing with the monks. At T II 138
b 3 it reads anyatara-pratimā-pratipannah kāyôtsarga-vyavasthitaḥ. 20. Read vidhrto instead of vighrto at Ţ II 138 b 5. 21. Tathāvidhakarmôdayāe câvaśyam-bhāvi-bhavitavyatā-niyogena ca, ȚII 138b 13. 22. Called dhijjati in Cū 417, 2; see Bollée 1977: 112 and 1988: 279. The word in
question seems to be first a term of abuse used by brahmins for non-brahmins who returned the invective as a nickname for the former. Even brahmins who had become Buddhist monks sometimes could not abstain from their old habit as stated in Udāna 28, 11, where we hear of the brahmin bhikkhu Pilinda-Vaccha's
custom of addressing his confratres by vasala-vāda. 23. Even if this results in an impossible form like the imperative jāņam in vs. 8. 24. Ekāki viharaml lokikaiḥ paribhūyata iti matvā loka-pankti-nimittam mahan
parikarah kitan (on loka-pa[n]kti see Bollée 1977: 151), tatha côcyate : "chattram chättram pātram vastram yastim ca carcayati bhiksuh vesena parikarena ca
kiyatâpi vină na bhiksâpi" || (T II 139 b 13 sqq.). 25. As to this see Jacobi's remark on Utt 1, 7 and infra Súy 2, 6, 6. 26. CP Norman I (1990) 12ff. 27. Cf. BHSG § 8. 94. 28. Speijer 1886: $ 52; Sen 1953 $ 16. 29. Speyer 1896: $25. 30. R. P. Jain 1983: 65 sqq. 31. See e.g. Alsdorf 1962:5 sqq. 32. See e.g. K. C. Jain 1963:17f. 33. Granoff 1989:204. 34. At the references mentioned in Pi 88 356 and 409 vayam corresponds to Sa. vayas. 35. Yet cf. kiñcid at T II 143 b 10. 36. Udghattana must have an extended conception of outbreak (of violence or passion)'

Page #33

80
W. B. Bollée
(MW), namely, 'passionate utterance, abuse', cf. ghattate to hurt with words, speak of malignantly' (MW).
Jambu-jyoti
37. 'At his endless duels of words he tried to shout down his opponents with his formidable voice and was profuse in invectives when it was necessary to withstand
them."
38. Cf. Ayar 2, 4, 2, 1.
39. Cf. Ayar 2, 4, 1, 8.
40. This translation of parivrajaka follows Seidenstücker 1920: 125.
41. Rúvam iti yathā loko lokaṁ kasmimścid aparādhe akrośati: "Käṇaḥ ! kubjaḥ ! kodhi" (Sa. kusthī)! vêti jātyā vēti "Caṇḍāla-karma karoti." Nâivam kimcid rüpena "Tridandika duscha ! Parivrajaka dustha! Idam te durdṛṣṭam sãsanam. Tena mürkhaKapilena kim dṛṣṭam, yena kartā kṣetrajñaḥ ?"

42. He kasāya-kantha ! (Cũ 422, 5)
43. Jugupsităngȧvayavôdghaṭṭanena jätyä tal-linga-grahaṇôdghaṭṭanena va
44. Following this meaning Jacobi translates Utt 2, 21 sitting there he should brave all dangers.' He may have read similarly to Charpentier tattha se citthamānassa uvasaggåbhidhärae, yet I do not understand his construction then. Säntisúri reads uvasagge 'bhidharae, which does not solve the difficulty. Only his readinguvasaggabhayam bhave allows for a harmony with citṭhamāṇassa (thus also Alsdorf in a marginal jotting in his hand copy of Charpentier). The latest Urt edition, the one made by Punyavijaya and Bhojak (Bombay, 1977), in the b-pada has the traditional version of the European ed. The only other reference for abhidharayai I have found seems to me just as suspect: Dasav 5, 2, 25 a monk is recommended to visit every house on his almsround and niyam kularn aikamma üsaḍhaṁ nåbhidharae, which Schubring renders by 'he should not pass by a lowly house and go only to a noble one.' As to the meaning this no doubt is correct, just as Haribhadra paraphrases the verb by yäyät. Then one should either assume a meaning 'to patronize-which in fact would reverse things-or read abhidhavae.
45. Thus read for uju in the PTS ed.
46. See e.g. Hornell 1920: 174 sq.
47. 1991: 88.
48. In the Ayar chapter containing his analysis, p. 61, Schubring expresses himself to the effect that this line starts with prose. In his hand copy, however, he later emended the text as follows: agant' ārāmāgāre game nagare vi egayā vȧso.

Page #34

'Adda' or the Oldest Extant Dispute between....
81
49. Chaya-bhramsa iti 'loss of face.' 50. Similarly Basham 1951:53. 51. Otherwise these formations have an -- in the joint of the compound; for examples
from Páli see PED s.v. kicca-kicca and Gg. $ 33; for Sa., Wackernagel 1905 : 148
($ 61) and Debrunner 1957:44; and, for both, Hoffmann 1975: 113-119. . 52. Mahāniddesa 226, 28 in the form lapaka-lapaka, in Vism 26, 3 also as lapa-lapa,
used of a talkative monk.. 53. Buddhists, inter alios (Cū 423, 12). 54. Interdictions of intercourse with heterodox people occur in Hinduism, e.g.
Visnupurāna 3, 18, 79 and 96ff. 55. See Bollée 1977: 32. 56. The verse number parallel 1, 2, 1, 17 contains no....na 'not at all. 57. See Duden, 1984: $ 579. 58. Cf. Milindapanha 82, 31ff. 59. Sūy 1, 5, 1, 2; 1,6, 3; 1, 6, 7; 1,6, 25; 1, 14, 4; Utr 4, 6. 60. Ghettūna (Cu 425, 7) - grhītvä (T 11 146a 12). 61. Karpurâgaru-kastūrikambarâdikam, T II 146a 11. 62. Cū : bandhei. 63. Quotation from unknown source. 64. For brahma in this sense see Zaehner 1969: 214. 65. Kraya-vikrayártham sakata-yana-vāhanôstra-mandalikâdibhir anusthānaih (T II
146b 9). 66. On slavery in India see, e.g., Jain 1984: 140ff. 67. See Bollée 1977: 30. 68. Bollée 1977:99. 69. Sa. vyavasita : vyavasyati. 70. See PTC s.v. thita, p. 230b line 15 from bottom. 71. Cf. Tha 10, 945 (Suttâgame 1 304, 23) dasa-vihe samana-dhamme pannatte tam
jaha khanti, mutti etc. 72. Bollée 1977: 71 n. 80. 73. The titlepage of the 2nd vol. of my pothi is missing and the year of publication
and serial number were not mentioned in Velankar's Jinaratnakośa.

Page #35

W. B. Bollée
Jambu-jyoti
BIBLIOGRAPHY
Ludwig Alsdorf, 1962 Beiträge zur Geschichte von Vegetarismus und
Rinderverehrung in Indien. AdWLitMainz. Geistes- u. soz. wiss. Kl. Jg.
1961. Nr. 6. Wiesbaden. do. Les Etudes jaina. Paris 1965. do. Kleine Schriften. Wiesbaden 1974.
Anuogadārāim. See Nandisuttam Arthur L. Basham, History and Doctrines of the Ajīvikas. London 1951. Willem Bollée, Studien zum Süyagada 1. Wiesbaden 1977. do. 1988 Studien zum Süyagada II. Stuttgart. do. 1990 Āyāranga 2, 16 and Sūyagada 1, 16. Journal of Indian Philosophy
18:29-52. do. 1994 Materials for an edition and study of the Pinda- and Oha-Nijjuttis of
the Svetämbara Jain tradition. Part 2 : Preliminary text and Glossary.
Stuttgart. do. 1995 The Nijjuttis on the Seniors of the Svetâmbara Siddhanta : Ayäranga,
Dasaveyāliya, Uttarajjhāyā and Suyagada. Stuttgart. Candravijaya (ed.) 1979. See Hemacandra Albert Debrunner, Nachträge zu Wackernagels Altindische Grammatik II, 1.
Göttingen 1957. Günther Drosdowski, (ed.) Grammatik der deutschen Gegenwartsprache.
Mannheim 1984. Duden. See Drosdowski. Paul Dundas, The Jains. London 1992. Helmuth von Glasenapp, Religiöse Reformbewegungen im heutigen Indien.
Morgenland. Darstellungen aus Geschichte und Kultur des Ostens. Heft
17. Leipzig 1928. Phyllis Granoff, Religious Biography and Clan History among the Svetâmbara
Jains in North India. East and West 39, 1989: 195-215. Hemacandra Dhätupārāyana, ed. Munichandravijaya. Pālitāna 1979. Alfons Hilka, Die altindischen Personennamen. Breslau 1910.

Page #36

'Adda' or the Oldest Extant Dispute between....
Karl Hoffmann. See J. Narten.
J. Hornell, "The origins and ethnological significance of Indian boat designs." Memoirs of the Asiatic Society of Bengal VII, 3. Calcutta 1920. Hermann Jacobi, Jaina Sütras II. SBE. XLV. Oxford 1895.
Jagdish C. Jain, Life in Ancient India as Depicted in the Jain Canon and Commentaries. Delhi 1984.
Kailash C. Jain, Jainism in Rajasthan. Sholapur 1963.
Hiralal R. Kapadia, Prohibition of flesh-eating in Jainism. Review of Philosophy and Religion IV 1933: 232-39.
83
Damodar Dh. Kosambi, The Autochthonous Element in the Mahābhārata. JAOS 84 1963: 34-44.
Ernst Leumann, Untersuchungen zur Geschichte des Buddhismus VI. München Buddha und Mahāvīra, die beiden indischen Religionsstifter. Zs. für Buddhismus IV 1921. (1922).
Munichandravijaya. See Hemacandra 1979.
Nandisuttam and Anuogaddāraiṁ Jaina Agama Series ed. No. 1. Bombay
1968.
Johanna Narten, (ed.) Aufsätze zur Indoiranistik I. Wiesbaden 1975. Kenneth R. Norman, The Group of Discourses. vol. 2. London 1992. Gustav Roth, 'A Saint like that' and 'A Saviour' in Prakrit, Päli, Sanskrit and Tibetan Literature, in: Śrī Mahavir Jaina Golden Jubilee Volume 1, English section. Bombay 1968.
Samaväyängam, Agamôdayasamiti 15. Mehesana 1918.
Dieter Schlingloff, "Cotton-manufacture in ancient India." JESHO XVII, 1 1974, 81-96.
Richard Schmidt, Nachträge zum Sanskrit-Wörterbuch in kürzerer Fassung von Otto Böhtlingk. Leipzig 1928.
Walther Schubring, Worte Mahāvīras. Göttingen 1926.
do. Die Lehre der Jainas. Berlin 1935.
do. The Doctrine of the Jainas. (translation of prec.) Delhi 1978. Karl Seidenstücker, See Udana 1920.

Page #37
84 W.B. Bollee Jambu-jyoti Shadakshari Settar, Pursuing death. Dharwad 1990. Sukumara Sen, "Historical Syntax of Middle Indo-Aryan," IL XIII 1953 : 355-473. Jacob S. Speijer, Sanskrit Syntax, Leiden 1886. do. Vedische und Sanskrit Syntax. Strassburg 1896. Sutrakrtangacurni, Rsabhdevji Kesarimalji svetambar samstha. Ratlam 1950. Sutrakrtangam II, Godiparsva Jaina Grantha-mala 7. Bombay 1953. Suyagadamgasuttam Ed. Muni Jambuvijaya. Jaina Agama Series 2. Bombay 1978. Udana Das Buch der feierlichen Worte des Erhabenen. Ubers. von Karl Seidenstucker. Augsburg 1920. Uttaradhyayanani Atmavallabhagranthavali 12 and ? 1937. Jakob Wackernagel, Altindische Grammatik II, 1. Gottingen 1905. Repr. 1957. Moriichi Yamazaki, / Yumi Ousaka, Uttarajjhaya Word Index and Reverse Word Index. Philologica Asiatica Monograph Series 11. Tokyo 1997. R. C. Zaehner, The Bhagavadgita. Oxford 1969. 000