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

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'Adda' or the Oldest Extant Dispute between Jains and Heretics (Suyagada 2, 6): Part one W. B. Bollee Silanka (silacarya) introduces this lecture by 17 Nijjutti stanzas", only the first four of which occur pratika-wise in Cu and are dealt with there. They commence with the niksepa of adda, the title of the lecture. N 184. namam thavana addam daw'-addam c'eva hoi bhav'-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 bhavenam hoi rag'-addam | N 186. ega-bhavie ya baddhaue ya alb)himuhie ya nama-goe ya | ee tinni pagara davv'-Adde honti nayavva il a : thus read with MSS in T; C: bhaviya-baddhauya; TV : bhaviyabaddhaue;b; thus read with MSS in T; TV: abhimuhae N 187. Adda-pure Adda-su(y)o namenam Addao tti an-agaro tatto samutthiyam inam ajjhayanam Addaijjam till N 188. kama duvalas'-angam Jina-vayanam sasayam mahabhagam sav' ajjhayanai taha saw'-akkhara-samnivaya ya 11 N 189. taha vi ya koi attho uppajjai tammi tammi samayarmi puvva-bhanio anumao ya hoi Isibhasiesu jaha 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).

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'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 Silanka, because for the Cunni we only have C with its many textual corruptions at our disposal. Though I do not understand Jinadasa'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 Panini (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, silanka gives the following examples for dav'-adda : mud (1), Gmelina arborea (?), Sochal salt and the likes (2), camphor, red Asoka? 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 silanka, dravyardra 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-kumara whose quantity of life, name, and sex are the immaterial counterpart to dravyardra? (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 Isibhasiyaim. As the stanza begins with taha vi ya a preceding jai vi is expected. Here apparently a stanza has dropped out which Silanka still had before him as he glosses the words jai vi by yady api sarvam-apidam dravyarthatah sasvatam.

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50 W. B. Bollee Jambu-jyoti Isibhasiyesu : 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 T II 136b 7 it says tatha purvam-apy-asav artho'nyam uddisyokto'numatas'ca bhavati Rsibhasitesuttaradhyayanadisu yatha. Utt 31, 16 mentions the 23 lectures of the Suyagada and Santisuri 616a 5 quotes Avasyaka-samgrahani 36 (AVNHar 658a 12) enumerating the titles of the Suy II lectures. Jinadasa only tells us the Adda story, but does not comment on the following N stanzas : N 190. ajj'-Addaena Gosala-bhikkhu-bambha-vvai-ti-dandinam! jaha hatthi-tavasanam kahiyam inam-o taha voccam b: thus read m.c. for all edd. : bambhavai; - d:T: vuccham N 191. game Vasanta-purae Samaio gharani-sahid nikkhanto bhikkha-yariya-dittha ohasiya bhatta vehasam || N 192. samvega-samavanno mai bhattam caittu diya-loe caiunam Adda-pure Adda-suyo Addao jao 11 N 193. pu ya donha duo pucchanam Abhayassa patthave so vi || tenavi samma-ditthi tti hojja padima rahammi gaya ||| N 194. datthum sambuddho rakkhio ya asana vahana palao ! pavvavanto dhario rajjam na karei, ko anno ? | c: thus to be corrected in Bollee 1995 : 136 N 195. a-ganinto nikkhanto viharai padimae dariga-vario su-yarana-vasu-harao ranno kahanam ca devie | C: thus v.l. in T for the metrically faulty : suvanna-vasu read by VT N 196. tam nei piya tise pucchana kahanam ca varana-dovare janaki paya-bimbam agamanan kahana niggamanam N 197. padimagaya-ssamive sa-parivara a-bhikkha padivayanam | bhoga suyana pucchana suya-badha punne ya niggamanam || N 198. Rayagihagama cora raya-bhaya-kahana tesi dikkha ya Gosala-bhikkhu-bambhi ti-dandiya tavase[hi saha) valy) || d: thus read m.c. against VT and accordingly correct Bollee 1995 : 136

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'Adda' or the Oldest Extant Dispute between.... N 199. vae paraiitta savve vi ya saranam abbhuvagaya te | Addaga-sahiya savve Jina-vira-sagase nikkhanta || N 200. na dukkaram va nara-pasa-moyanam gayassa mattassa vanammi rayam | jaha u cattavaliena tantuna su-dukkaram me padihai moyanam || a: thus MSS in T for: nam;--c: all prints: vatta (N 190) That discussion of the monk Gosala, the brahmin renouncer, the Tridandin, and the elephant ascetic with the venerable Addaka I shall recount just as it happened. 51 Tidandinam: at T II 154 b 4 Silanka 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, Samaiya 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:TII 137 b 1 Magadha-janapade Vasanta-purako gramah. modern Basantpur, north of Purnia, Bihar (Jain 1984: 428). Ohasiya: Sa. *avabhasita (Bollee 1994, s.v.). Bhatta vehasam: T II 137 b 7 bhakta-pratyakhyana-purvakam atmodbandhanam akari. Mahavira 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. Mai: acaryasyanivedyaivasau mayavi (T II 137 b 9). After this stanza Silanka'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.

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52 W. B. Bollee 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 kumara-sattam pahu dam uvanei bhanio ya, jaha Adda-kumaro anjalim karei, tena pahudam paditthiyam duo ya sakkario. Abhayo vi parinamiyae buddhie parinameuna so bhava-siddhio jo mae saddhim pim karei. Evam sarkappeuna padima karijjai. Tam manjusae chodhum acchai. So due anna yavi apucchai. Tena tassa manjusae (padima) appiya bhanio ya eso, jaha kumaro bhannai eyam manjusam rahasse ugghadejjasi, ma maha - yana-majjhe, jaha na koi pecchei (Cu 415, 7 sqq.). As T 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)? Asana vahana : asva-vahanikaya vinirgatah (T II 138a 14). Cf. N 197 suyana 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 Rayagiha (his former guardians had become) dacoits out of fear of the king. Their story and renunciation. The dispute with a Gosala 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 Mahavira and left worldly existence.

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'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 pratibhati duskaram yac catatravalitena (1) tantuna baddhasya mama pratimocanam (T II 139 a 14). The very rare word catta, Sa. cattra 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 Samayika 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 acarya stopped eating, died, and reached heaven like she had already before him. Then he was reborn as Ardraka, 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 Srenika in order to present him as his father's bosom friend (paramamitra) with valuable gifts. When Ardraka hears that Srenika 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 Rajputs. Nevertheless, at a ride on horse-back (? asva-vahanika) 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 kayotsarga 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

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54 W.B. Bollee Jambu-jyoti with whom there had been a gold rain and whom she will know by a foot mark (pada-gatabhijnana). This happens to be when Ardraka, 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, Ardraka goes to Rajagrha. Yet on his way, he falls in with the 500 Rajputs who after Adraka's flight had not dared return to the king and subsisted on dacoity in a jungle stronghold. Ardraka instructs them and they become monks. On their entering the capital, Gosalaka, 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 vari-chudhao sees him and wants to be freed by Ardraka's teya-pabhava, but is destroyed (nattho, Cu ibid.). Ardraka then speaks N 200 where, however, the mad jungle elephant does not fit the Cu story. In T, Ardraka tells this episode to the king who asks him katham tvad-darsanato hasti nirgalah samvrtta iti and the reply is mahan Bhagavatah prabhavah (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-sruti or substituted it by ya. The first two stanzas of the canon text are spoken by Gosalaka. 2, 6, 1 pura-kadam, Adda, imam suneha : eg'anta-yari samane pur'asi | se bhikkhuno uvanetta an-ege aikkhai 'nhim pudho vittharenam || a : thus J; TV : suneha-m-;-d: oikkhatinhim, V: aikkhaenhim, 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

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'Adda' or the Oldest Extant Dispute between.... the dhamma to each of them. Pura-kadam . sarvair api Tirthakaraih krtam pure-kadam (Cu 417, 6), purvam yad anena bhavat-tirthakrta 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 Tika tradition uniformly reads meganta'. As an enjambment of the a-pada is out of question and (me does not fit in the b-pada, nor does Silanka 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 anupuvvim suneha me; Utt 20, 38 where sunehi me is to be read instead of Charpentier's munehi, or Utt 35, 1 suneha me egamana (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 (Suttanipata 35 sqq.). An-ega : acc. masc. Pl., as in Pali. This form should be added in Pi 8 435. Aikkhai : also at Suy 2, 1, 30 (cf. Pali acikkhati, BHS aciksati). 2, 6, 2 sa 'jiviya patthaviya 'thirenar sabha-gao ganao bhikku-majjhe aikkhamano bahu-janna-m-attham na samdhayai avarena puvvam || d: TVJ : samdhayai 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). Ajiviya : the use of this word by the Ajivika Gosala can hardly be by chance. According to silanka, Gosala 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.

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56 W. B. Bollee Jambu-jyoti Sabha-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 sabhayam gatan-sa-deva-manuja-parsadi vyavasthitah, 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 bahuso 'n-ekasah (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-: Pa. bahujanna for which PED refers to bahu-% (in one idiomatic expression only). - Cu 418, 2 janaya hitam janyam bahu-janaya bahu-janyam tam cartham 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. Samdhayai: metrically conditioned form for which Cu 418, 3 reads samdhayati, T II 140 a 7 samdhatte. For -avq-> -- see Pi & 165. 2, 6, 3 eg'-anta-m-eva-m-aduva vi inhim, do v' anna-m-annam na samei jamha || puvvim ca inhim ca an-agayam va eg'-anta-m-eva padisamdhayai 11 a: VT and Basham 1951 : 53 n. 3 : evam aduva; J : eva aduva; - 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 va and the variant puvvim ca paccha ca tah'eva majjhe) Eg'-anta : yadi ekanta-caritvam sobhanam, etad evatyantam kartavyam abhavisyat (Cu 418, 6, similarly T). In unpolished dialogue style, it is difficult to tell an adjective from a case form with no ending25.

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'Adda' or the Oldest Extant Dispute between.... Vi: for viy'? Unclear comments. Cu l.c. continues: uta manyase idam maha-parivara-vrttam sadhu(m) tad idam adav evacaraniyam asit. Puvvim: according to Pi SS 103 not corresponding to Sa, purvam (though the text of Suy 1, 3, 4, 4 reads puvvam), but to Sa. SS purvim like saddhim equals Ved. sadhrim. However, cf. BHS purvi m.c. for purve as an adjective. 2, 6, 4 samecca logam tasa-thavaranam khemam-kare samane mahane va | aikkhamano vi sahassa-majjhe eg'-antayam sarayai tahacce || a thus J and Pi SS 591 for CTV: samicca A sramana 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 raja (Bollee 1977: 135). Tahacce other occurrences of this word, which is not found in PSM and APSSK, 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 T II 141 a 7 sq. explain it by tatharca equalling arca (which in Sa. means 'worship' or 'idol' [MW] with lesya 'mental disposition' or sarira and thus revealing their ignorance. Tahacca corresponds in meaning to Pa. tathatta and to BHS tathatva. The apparent development of -cc-<-tv- which Pischel (SSSS 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 | bhasae dose ya vivajjagassa gune ya bhasaya nisevagassa a: CJ: kahentassa;-b: J: jitendassa;-c: VTJ: bhasaya

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58 W. B. Bollee 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 = AyarN 231 a;-c: cf. Dasav 7, 56 ab U : = Sa. tu in the sense of api according to silanka. 2, 6, 6 maha-vvae panca anuvvae ya tah'eva pancasava samvare ya 1 vira(y)im iha-ssamaniyammi panne lavavasakki "samane" ti bemi! c:V: punne (following Silanka's cty. parne) 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 Pancasava : I follow silanka (asravan, T II 141 b 7) and Jacobi (Cu is unclear) takingo asava as an acc. pl. m. -a 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 purne - krtsne samyame vidhatavye, but mentions prajna as a patha. 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 padas a-c lacks a verb, which silanka supplies with prajnapitavan and pratipaditavan, resp., and Jacobi by 'he teaches'. Perhaps the commentator objected to panne, because prajna resp. prajna (thus Cu 419, 11) seems to be used only absolutely ('wise') resp. ifc. in $a. and Pali, 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.

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'Adda' or the Oldest Extant Dispute between.... 59 Lavavasakki : see Bollee 1988: 63 note on 1, 2, 2, 20. 2, 6, 7 siodagam sevau biya-kayam ahaya-kammam taha itthiyao eg'-anta-cariss' iha amha dhamme tavassino nabhisamei pavam || 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. Ahaya-kammam: this form proves the new etymology *aghata-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 ahimsa may have accompanied the conversion of Rajputs in western India in the 7-8th cent. C. E., 32 a psychologically understandable phenomenon. Many Jains still consider themselves of Rajput 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 Gosala". Iha- : after the caesura, but should belong to the preceding part of the pada. Abhisamei : sambandham upayati (T II 142 a 12). In the sense of 'to come up, appear' abhisamaiti and abhisameti do not occur in Sa. and Pa., resp. 2, 6, 8 siodagam va taha biya-kayam ahaya-kammam taha itthiyao | eyai jana - padisevamana agarino a-ssamana bhavanti 11 C: TVJ : janam (Adda speaks :)

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60 W. B. Bollee 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. Szodagam etc : with regard to this the Jains originally sided with the Ajivikas, as Suy 1, 3, 4, 1 sqq. show. Jana : T II 1426 1: janihi, jana is found also at Ayar 1, 3, 1, 1. 2,6,9 biya ya siodaga itthiyao padisevamana samana bhavanti | agarino vi samana bhavantu; sevanti u te vi taha-ppagaram | d:T: u tam vi a: TVJ : siya ya biodaga;-b: thus J; TV: bhavantu; V:u 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, Cu has a lacuna here : pratika, comment and stanza number 677 are left out. Silanka explains : syad etad bhavadiyam matam yatha : te ekantacarinah (...) katham te na tapasvina ity etad asankyardraka aha : yadi bijadyupabhogino 'pi sramana ity evar bhavatabhyupagamyate, evam tarhi (...). Though siya 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 yavi biodaga-bhoi bhikkhu bhikkham c' iham jayai jiviy-atthi | te nai-samjoga-m-avi ppahaya kayovaga n' anta-kara bhavanti | a:C: je yavi sitodagam eva (emended as : biodaga bhoti) bhikkhu;b: C ca iha; TVJ viham (T II 142b 8: bhiksam ca);-d:J: 'nantakara

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'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 samsara), even though giving up the contact with / separating themselves from their relatives. c = 210 Biodagao : probably read : siodaga-(cf. Cu 421, 1). Cu 420, 14 : koi namm itthio pariharati loka-rava-bhito--balo vrddho va-na dharma-yogyo va stri. varjam api sitodaga-bhoji nama bhikkhu bhiksam ca iha tava ke jivato dhyana-nimittam jivit'-atthata evam-prakara. Natina samjogo nati-samjogo purvapara-sambandhadi, api padarthadisu nati-samyogam iti duppajja hanijam. Mumuksavo 'pi santah kayopaka eva bhavanti, an-antam kurvantity an-anta-karah karmanam samsarasya bhavasya duhkhanam every arthah. Bhikkham etc. : cf. Dasav 9, 1, 6 jo va visan khayai jiviy'-atthi, which passage in the same metre Silanka 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 Cu reading.--Another hint at a possible connection with the above Dasav passage is the sg. jayai required by the metre as against jayanti. The short plural forms-bhoi bhikkhu may have contributed to jayai. Kayovaga : cf. SN II 24, 26 balo kayassa bheda kay' upago hoti. (Gosala speaks :) 2, 6, 11 imam vayam tu tuma pau-kuvvam panaino garihasi sanna(m) ena pavaino u pudho kittayanta sayan sayam ditthi karenti pau 11 a: C: thus corrected for originally : evam voi tumam;--b:J: garahasi; TVJ : savva;C:V: pavaino pudho pudho kitt";d: V: karonti; -J: paum But if you advance such an opinion, you categorically reproach all who profess a religious life.

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W. B. Bollee 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 (Cu 421, 4) resp. vacam (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 *vaci, the -- of which became -ain a pretonic position (Pi SS 413)34. Furthermore, for Pa. vaci 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 Pa. (Gg. S 99), yet apparently in both middle Indo-Aryan canonical languages only the instr. of this word occurs, in Pa. also vaco - Amg. vao. Finally, the Amg. equivalent of Sa, vrata could be considered which, however, semantically does not fit here very well. Pau-kuvam : in the canonical seniors pau-karai is restricted to Suy and Utt and has for objects dhammam (Suy 1, 2, 2, 7 and 1, 12, 19), vinayam (Utt 1, 1) and ayaram (Utt 11, 1). Old Pali (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 SS 430). Pavaino : 'philosophers' (Jac.); pravadana-sila pravadukah (Cu 421, 7), similarly Silanka. This word, as well as semantically in fact also the four preceding stanzas, must probably be connected with Ayar 1, 4, 2 and 3, esp. 1, 4, 2, 6, where pavauya are addressed, and with 1, 4, 3, 2* pavaiya and Suy 2, 2, 80 pavauya. Schubring renders the Ayar references by 'Widerredner' and gives as their etymon JHS pravadika pravaduka resp.; cf. Pa. pavadati 'to dispute'(PED). Sa. pravadin has a short first syllable and a slightly different meaning. Pudho : cf. 1, 1, 3, 13 cd pudho pavauya savve akkhayaro saya sayar. 2, 6, 12 te anna-m-annassa u garahamana, akkhanti bho ! samana mahana ya sao ya atthi a-sao ya n'atthi garahamo ditthim, na garahamo kimci !!

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'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 Sramanas and brahmanas, 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 : akhyanti (Cu 421, 11), acaksate (T II 143 a 12). Formally, Jinadasa is right (cf. Pi SS 492), semantically there is no difference here. Sao etc. : "(The truth, they say, ) is all on their side [...]" (Jac.). Svam atmiya-vacanam ity arthah, tasmat sutam sreyo 'sti nirvanam ity arthah (Cu 421, 11 sq.), svata iti svakiye pakse svabhyupagame 'sti punyam tatkaryam ca svargapavargadikam asti (T 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 paum. - In Pa. 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 Cu 421, 14 referable particularly to the Buddhists, as to which Jinadasa may rather have had his own times in view than the past of the text. In the d pada 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 ? Jinadasa asks and replies on Adda's behalf : na, yatha tvam, papa-drstih mithya-drstih mudho murkhah a-janako veti (Cu 421, 14) and similarly Silanka: na kamcid (!)35 garhamah kana-kunthodghattanadi-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-samaj: "Mit seiner gewaltigen Stimme suchte er bei seinen endlosen Redekampfen die Gegner niederzuschreien und sparte auch nicht mit Schimpfworten, wenn es galt, sich ihrer zu erwehren. 37" 2, 6, 13 na kimci ruven' abhidharayamo sa-ditthi-maggam tu karemu paum

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64 W. B. Bollee Jambu-jyoti magge ime kittie ariehim an-uttare sap-purisehi anju 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.). Silanka explains the opening words by na kancana sramanam brahmana va (T II 143 b 10 sq.), cf. note on prec. stanza. Ruvena : according to Cu 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 Candala39" 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. Abhidharayamo vacam bemi (Cu 422, 7), garhanabuddhyodghattayamah (T II 143 b 11 sq.). The verb, which has a counterpart in Pali 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 SS 430). Ariyehim : sarva-jnais tyajya-dharma-dura-vartibhih (T II 144 a 3). According to Leumann (1921 : 40) "das Beiwort edel fehlt bei Mahavira und Andezen - im Gegensatz zum Buddha," but Silanka apparently does relate it to Arhats and the same is the case, I would say, with Ayar 1, 2, 2, 3 esa magge ariyehim paveie. At SN III 4, 15 ariya are equalled to sap-purisa.

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'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 disasu tasa ya je thavara je ya pana 1 bhuyabhisankae dugunchamano no garahai vusimam kimci loe il a:J: ahe ya; -c:T: bhuyahisamkabhi, V: bhayahisamkabhi; TVJ : dugunchamana 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 Bhuyabhisankae : sankalaye annane ca (Cu 423, 2), bhutam-sadbhutam tathyam tatrabhicankaya (T II 144 a 8 sq.) which Silanka 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 samsara. Rafts for crossing rivers have of course been employed from time immemorial46. Kimci loe : Osavva-loe tti trailokye pasanda-loke va (Cu 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. (Gosala speaks :) 2, 6, 15 agantagagare aram'agare samane u bhie na uvei vasam dakkha hu santi bahave manussa unairitta ya lavalava ya || a: C:agantare, TV :agantagare, J:agantagare; - C:J: manusa 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.

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66 W. B. Bollee Jambu-jyoti Aganta' etc. : the metrically wrong traditions may have been brought in from Ayar 1, 8, 2, 3 agantare aramagare48. Cu yields little here, but Silanka's comment runs agantukanam - karpatikadinam agaram agantagaram (? II 144 b 6 sq.). My conjecture restores the metre, and the compound has a counterpart in Pa. agantukagara (SN IV 219, 9 and V 51, 24). Uvei -vasam : vasam upaiti (T II 144 b 8). The idiom once occurs in Pali : tattha yo samano va brahmano va vasam 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. Dakkha : nipunah prabhuta-sastra-visaradah (T II 144 b 9); strikingly, the Sakyas are not mentioned in first instance here. Unairitta : 'lower or nobler men (Jac.). Cu 423, 6 sq. here comments kimcid unena kecid atirikta; jattha una atirikta va, tattha samadhi atthi (?) and T II 144 b 11 "nyunah" svato 'vama hina jaty-adi-atirikta va; tabhyam parajitasya mahamcchayabhramsa iti49. Against Silanka'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. Lavalava : 'talkative or silent men'(Jac.)50. Our commentators' glosses run japa-lapa vyaktayam vaci "lapalapa" iti vipsa bhriam-lapa lapalapa va, jaha dava-davadi turitam va gaccha gaccha va; uktam hi : "deva-devassa." Athapi yam evam vada-vadadi kim evam lavalavesi ? (Cu 423, 7 sq.); lapavacalah ghositaneka-tarka-vicitra-dandakah tatha a-lapa--mauna-vratika nisthita-yogah (!) gudikadi-yukta va, yad-vasad abhidheya-visaya vag 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 Jinadasa and take lavalava 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 Palis2 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

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'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 mehavino sikkhiya buddhimanta suttehi atthehi ya nicchaya-nna pucchinsu ma ne an-agara anne ii sankamano na uvei tattha 1 b:J: nicchaya-nnu;--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 : siksita an-egani vyakarana-Sarkhya-Visesika-BauddhajivikaNyayadini sastrani (Cu 423, 9), siksam grahitah siksitah (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 thavara could be expected without prejudice to the metre. Suttehi etc. : "sutre" sutra-visaye viniscaya-jnah tatha artha visaye ca niscaya-jna yathavasthita-sutrartha-vedina ity arthah (T II 145a 1f.). For the loc. -hi- stated by Pi $ 363 to occur only in Apabhramsa--see Luders 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 sutras so well, that Mahavira's disciples did not like to enter into a discussion with them (and should not do so, Suy 1, 1, 4, 2; Ayar 2, 3, 2, 17; Uvas 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 Pali canon, however, not only the heretical doctrines are somehow discernible (as against the Suyagada--the remainder of the Puvvas), but even the names of

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68 Jambu-jyoti the teachers are mentioned. Furthermore, it may be asked, if only by mere accident Vaddhamana and Gotama never met. W. B. Bollee Pucchimsu ma : for the aorist as prohibitive tense cf. Pali, e.g. MN I 387, 22 ma man etari pucchi. Ne in Pi SS 431 and Geiger / Norman SS 107 only given as acc. pl. of (e)na/ena, but Pi SS 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-kicca na ya bala-kicca rayabhiyogena kuo bha(y)enam | viyagarejja pasinam na vavi sa-kama-kiccen'iha ariyanam || a: thus CT; VJ: nakamakicca; 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 'kama" : notwithstanding the uniform tradition of no "kama" in Cu and T which, however, omit the avagraha, a reading nakama" can be concluded from the commentaries. I have therefore kept no, cf. Suy 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. Viyagarejja: at T II 145a 12ff. several times sanskritized as vyagrniyad. Pasinam sg. or plur. (see Luders 1954 143ff. referred to by Geiger / Norman 1994: 71, but some reject an acc. plur. masc. -am). Na vavi: T II 145a 13: na ca-ndiva. Sa-kama-kiccena: sanskritized sva-kama-krtyena (T II 145b 1), but as a pendant of a-kama-o in the a-pada I would prefer sa-o.

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'Adda' or the Oldest Extant Dispute between.... 69 Ariyanam : aryanam sarva-heya-dharma-dura-vartinam tad-upakaraya dharma-desanam vyagrniyad asau (T II 145b 2f.). This and the next stanza show that a, means : fellow believers. Thereby, however, Adda recognizes Gosala's reproach as correct. 2, 6, 18 ganta ca tattha aduva a-ganta viyagarejja samiy' asu-panne | an-ariya damsanao paritta ii sankamano na uvei tatthall a: VJ: tattha 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 Ganta : taken by silanka (T 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 Gosala. 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. Suy 1, 2, 2, 6 samiya dhamman udahare muni, Ayar 1, 7, 8, 14 samiya ahare muni and Suy 1, 2, 2, 8 pana (...) samayam samihiya with samiyam uvehae as a Cu variant and samayam tatth' uvehae in Ayar 1, 3, 3, 1. Asu-panne : 'the wise man' (Jac.), sarva-jna (T II 145b 6). With the exception of Ayar 1, 7, 1, 3 (prose) I have only found references of this compound in tristubh metres. It seems to be absent in Pali and Sa. Paritta: 'men have fallen (from...)' (Jac.), pari-samantad itangatah prabhrastah (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 Pali. 2, 6, 19 pannam jaha vanie uday'-atthi ayassa heum pagarei sargam 1

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70 W. B. Bollee Jambu-jyoti taly)-uvame samane Naya-putte icc eva me hoi mai viyakka | a : VJ : uday,--C:V: tayovame; J: tauvame;--- : V: viyakko Thesramana Nayaputta 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 Gosala's attack was directed against Mahavira'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, ausfuhren, 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 Mahavira'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 silanka inter alia as camphor, aloe, musk and amber61 Oday'-atthi: cf. Pa.uday'-atthika (AnguttaraN II 199, 20) where the Jain Sakya 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 Mahavira's he would believe himself seyyathapi (...) puriso uday'-atthiko assa paniyam 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). Ayassa heun : cf. bahu-janna-m-attham in vs. 2. Pagarei sangam : "samja samge" samjanam saktir va samgah (Cu 425, 7; pagarei is not glossed), maha-jana-sangam vidhatte (T II 146a 12). See further infra at vs. 21.

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'Adda' or the Oldest Extant Dispute between.... Viyakka : in Pali and Sa. only masc. Naya-putte : see note on 2, 1, 13 (Bollee 1977 : 139) and on the Naga tribe see Kosambi 1963:33. (Adda speaks :) 2, 6, 20 navam na kujja, vihune puranam ciccamaim tai ya saha evam || eyavaya bambha-vaya tti vutta tassoday' -atthi "samane" tti bemi ||| b:V:tai yam aha, J: tayati saha; - C: Cu 426, 1 : etavato, T:etovaya, J: ettavaya; - 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. Navam etc. ; here Cu 425, 12f. quotes DasavN 383 (...) nani navam na bandhaj62 Vihune : vidhunayati - apanayati (T II 146b 3). Ta(y)i : apparently connected by Jinadasa with VTR : tirno vi paran taretiti (Cu 425, 11f.). Silanka, however, glosses trayi---Bhagavan sarvasya paritrana-silo (...) tayi va moksam prati; aya-vaya-maya-paya-caya-t ayanaya gatav ity asya rupam63. Jacobi ('who protects others') follows the latter, but Schubring first started from tyaginah (Schubring 1926 : 133 note 7), but later (Dasaveyalia, Isibhasiyaim) changed his mind in favour of trayin (see Alsdorf 1965 : 5). See further my note ad 1, 2, 2, 17 and Roth 1968 : 46ff. Sa eva-Bhagavan evaaha, yatha vimati-parityagena moska-gamanasilo bhavati (T II 146b 5ff.). Eyavaya etc. : 'Herein is contained the vow (leading to) Brahman (i.e. Moksa)' (Jac.). Etavata sandarbhena (T II 146b 6). Bambha-vaya : brahmanah padam brahma-padam va brahma-vratam va (Cu 426, 1), brahmano-moksasya vratan brahma-vratam (T, 1.c.).

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Jambu-jyoti Though the first explanation can also be defended - brahma-pada occurs in Sa. 'Brahmas Statte' (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. MahanisihaBh 1794. -Cf. also Ayar 2, 16, 2 an-anta-samaya, for which see Bollee 1990: 32. Tassa etc.: 'this is the gain which a sramana is desirous of. Thus I say' (Jac). 2, 6, 21 72 W. B. Bollee [sam]arabhate vaniya bhuya-gamam pariggaham c'eva mamayamana | te nai-samjoga-m-avi ppahaya ayassa heum pagaranti sangam a: C: samarabhante hi vaniya;-b: J: mamayamina;-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. Ayar 1, 2, 5, 3 where between pariggaham and a-mamayamane 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-padam dhanam dhanna-hirannasuvanna(d)i (Cu 426, 4, similarly T). Sustaining a family compels the laymen to strive for property. Pagaranti sangam: bhrsam karenti prakarenti, saktim sangam (thus read in stead of samyam, Cu 426, 7), sambandham kurvanti (T II 146 b 12). Cf. Ayar 1, 1, 7, 6 arambha-satta pakarenti sangam '(... those are involved in sin who...) and engaging in acts, are addicted to worldliness' (Jac.), '... der Betatigung ergeben wirken sie Verknupfung [mit der Welt]' (Schubring 1926: 72).

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'Adda' or the Oldest Extant Dispute between.... 2, 6, 22 vitt' -esino mehuna-sampagadha te bhoyan' -attha vaniya vayanti | vayam tu kamesu ajjhovavanna an-ariya pema-rasesu giddha 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 giddha should be particularly characteristics of merchants is not clear. Does vaniya 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-pada here property and disregard for living beings are taken up once more in vs. 23 a. Jinadasa then admonishes those who live in that way by means of several quotations citing the first : sisnodara-krte, Partha ! (426, 9f.) at Cu 86, 7f. ad Ayar 1, 2, 5, 5 introduced by bhaniyam ca loge vi and completed as follows : prthivim jetum icchasi/jaya sisnodaram, Partha ! tatas te prthivi jita. The first pada reminds us of Mbh (cr. ed.) 1, 164, 13 b p. j. icchata and the last one of Mbh 5, 148, 4 a tatas te prthivi-palah. Vayanti : vrajanti (Cu 426, 8), to which Silanka adds : vadanti va (T II 147a 1), perhaps because Ayar 1, 1, 7, 6 arambhamana vinayam vayanti / chandovaniya vajjhovavanna / arambha-satta pakarenti sangam. 2, 6, 23 arambhagam c'eva pariggaham ca a-viussiya nissiya aya-danda || tesim ca se udae, jam vayasi, caur'ant'an-antaya duhaya, neha || 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 (Cu 427, 1), a-vyutsriya-2-parityajya (T II 1472 4). If anywhere, it is with this rare

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74 W. B. Bollee Jambu-jyoti form that the occasional parallelism of verse numbers is remarkable, in this case 1, 1, 2, 23 je u tattha viussanti, samsaram te viussiya-68, where I should now like to translate : 'wer damit aber aufhort, beendet fur sich den Samsara'. Cf. also Theragatha 784 a-vyosita Nissiya : for this form cf. sikkhiya in vs. 16. Aya-danda : see my comment at 1, 2, 3, 9 (Bollee 1988 : 75f.). Vayasi : according to Pi $ 516 = avadih, but cf. Pali avacasi (Geiger/ Norman $ 165.1); vayasi 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. Neha : Jacobi here remarks: "Neha or nedha. According to Silanka it is na iha : 'not even here (do they find the profit they seek)'. I think it may be the Prakrt equivalent of anekadha or it could stand for snehah, 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 udae so vayanti te do vi gunodayammi! se idae sui-m-ananta-patte tam udayam sahae tai nai 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: sahayai, J: sahati 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. Mahavira), however, has a beginning, but no end. The saint (and) guide/naya gives away his gain. N'egant : n'eganti n'accanti ity adi, ekantena bhavatity ekantikah (...) atyantikah sarva-kala-bhavi (T II 147a 9f.). For the seventh syllable -a see vs. 16 (sikkhiya). Vayanti etc. : (...) tad-vido vadanti tau ca dvav api bhavau vigatagunodayau bhavatah (T II 147a 11; similarly Cu 427, 5 f. where guna is AP

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'Adda' or the Oldest Extant Dispute between.... 75 glossed pagara). Jacobi saw that this interpretation cannot be correct, yet to read gune 'dayammi, as he does, is not necessary for gunoo can represent guna + udeg or gun'u'. The a-pada, too, reads odae forudae. Vayanti - vrajanti, as in vs. 22. Se udae : put chiastically and thus in a certain contrast with udae so. Sahaye etc. : 'the saviour and sage shares his profit (with others)' (Jac.). Sahaye : akhyati silahati (Cu 427, 7), kathayati slaghate va (T II 147a 14). As to the form, sahaye (thus to be read m.c.) can correspond to slaghate or slaghayati as well as to sadhate or sadhayati. The verb last mentioned has many meanings, inter alia, 'to grant, bestow, yield' (MW) and these appeared better to me. Tai nai: natiti jnatih kuli (Cu 427, 8), jnati jnatah ksatriya jnatam va vastu-jatam vidyate yasya sa jnati, vidita- samasta-vedya ity arthah (T II 147b 2f.). Though his gloss is otherwise wrong yet Silanka makes us suppose that we might read Nae and consider this to be short for Nayaputte, cf. Dasav 6, 21 na so pariggaho vutto Nayaputtena taina. Nevertheless I would prefer to take nae - Pali nago - Sa, nayakah, as in Suttanipata 522 (... vimutto) nago tadi pavuccati tathatta '(... being completely released.) Such a one is rightly called "naga". (Norman 1992 : 57). 2, 6, 25 a-himsayam savva-payanukampi dhamme thiyam kammavivega-heum | tam aya-dandehi samayaranta a.bohie te padiruva 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-payanukampi :-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 Pali, e.g. Sn 250, 327 etc0. Cu 427, 11 dasa-vidhe dhamme?), T II 1475 9 paramartha-bhute. Kamma' : '(who) causes the truth of the Law to be known' (Jac.).

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76 W. B. Bollee Jambu-jyoti Tam etc : 'him you would equal to those wicked men' (Jac.). Aya-dandehi: see at 1, 2, 3, 9. Samayaranta : samacaranti iti samar acaranta samacaranta, tulyar kurvanta ity arthah; samanayanto va samanam kurvanta ity arthah (Cu 427, 13), samacaranta-atma-kalpam kurvanti vanig-adibhir udaharanain (T II 1476 10). Sa. samacarati means 1. 'to act or conduct oneself towards' (loc.); 2. to practise, do; 3. to associate with' (instr.; MW). In Pali 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 : samakaroti means 'to bring together, unite (MW). That would fit exactly, though the verb seems to occur in Vedic only and not at all in Pali. Samayaranta, 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-pada. 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 Suy 2, 6, 20) = 147b 1 ad Suy 2, 6, 24. Cf. Hemacandra 1979: 101 (790ff.) asoka-vrksah sura-puspa-vrstir divya-dhvanis camaram asanam ca bhamandalam dundubhirata-patram sat-pratiharyani Jinesvaranam (Cu 418, 4 ad Suy 2, 6, 2) ahimsa satyam a-steyam brahmacaryam a-lubdhata (T II 142b 1 ad Suy 2, 6, 8). Quotation of Mbh 14 App. 4. 2214. asvade sighra-bhave ca (Cu 426, 12 ad Suy 2, 6, 22) udaiga pakkheve (Cu 426, 2 ad Suy 2, 6, 20) kamu icchayam (Cu 424, 3 ad suy 2, 6, 17) citte tayitavye (Cu 428, 6 ad Suy 2, 6, 25) cira-samsattho si me, Goyama (Cu 424, 7 ad Suy 2, 6, 17). Quotation of Viy 14, 7 [samsitthe). chatram chatram patram vastram yastim ca carcayati bhiksuh vesena parikarena ca kiyatapi vina na bhiksapi (T II 1390 14f. ad Suy 2, 6, 2)

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'Adda' or the Oldest Extant Dispute between... 77 jahim jassa jam vavasiyam (Cu 421, 13 ad Suy 2, 6, 12) tvaci bhogah sukham mamse (Cu 414, 1 ad SuYN 185) dittham miyama-samdiddham (Cu 419,8 ad Suy 2, 6,5). Quotation of Dasav 8, 48a. deva-devassa (Cu 423, 8 ad Suy 2, 6, 15) navam na kujja vihune puranam (Cu 425, 12 ad Suy 2, 6, 20) nanam sikkhai nanam gunei nanena kunai kiccaim nani navam na bandhei etc. (Cu 425, 12 f. ad Suy 2, 6, 20). Quotation of DasavN 383 (bandhai). paena khina-davva (Cu 423, 14 ad Suy 2, 6, 16) Brahma luna-sira Harir drsi sarug vyalupta-sisno Harah, Suryo 'py ullikhito 'nalo 'py akhila-bhuk Somah kalarkankitah | svar-natho 'pi visamsthulah khalu vapuh-samsthair upasthaih krtah, san-marga-skhalanad bhavanti vipadah prayah prabhunam api || (II 143b 12 ff. ad Suy 2, 6, 13) Bhagavam panca-mahavvaya-gutto indiya-savudo ya virao ya | annesim pi tam-eva ya dhammam desei gahei || (Cu 419, 12 f. ad Suy 2, 6, 6) mana puvvangama [?] (Cu 428, 5 ad Suy 2, 6, 25) raga-dvesau vinirjitya kim aranye karisyasi ? atha no nirjitav etau kim aranye karisyasi ? (? II 141a 10 f. ad Suy 2, 6, 4) vidya-vinaya-sampanne brahmane < gavi hastini > (Cu 424, 2f. ad Suy 2, 6, 16). Quotation of Mbh 6, 27, 18ab. visaya vinivartante niraharasya dehinah (Cu 426, 12 ad Suy 2, 6, 22). Quotation of Mbh 6, 24, 59ab = 12, 197, 16ab. sanke praharsa-tula (Cu 425, 1 ad Suy 2, 6, 18) sisnodara-krte, Partha ! (Cu 426, 9 f. ad Suy 2, 6, 22. The complete sloka is found Cu 86,7 f. ad Ayar 1, 2, 5, 5. Cf. Mbh 3, 2, 61a) sanja sange (Cu 425, 7 ad Suy 2, 6, 19) sukhani dattva sukhani (Cu 420, 6 ad Suy 2, 6, 7) Annotations : 1. The abbreviations for the titles of Indian texts are those adopted for my Studien zum Suyagada: C = pratikas in Jinadasa's Curni (1950); T = Suy text in Silanka's commentary vol. II (1953); V = Vaidya's ed. (1928); J = Jambuvijaya's ed. (1978). Cu = Curni, T = Tika.

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78 W. B. Bollee Jambu-jyoti 2. Minor variants are noted in Bollee 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 Itthiparinna paper (Alsdorf 1974: 194 note 5). 4. Vattha na khiva-m-addena vann'addam citta-kammadisu ardakan likhitam Ardranaksatram likhitam (Cu 413, 12sq.). 5. See Hilka 1910:33. 6. Sriparni-sovarcaladikam (T II 136 a 2). 7. Mukta-phala-raktasokadikam (T ibidem). 8. Vasayopaliptam vasardram (T II 136 a 3). 9. Vajra-lepady-upaliptam stambha-kudyadikam (1.c.). 10. Tattha negama-samgaha-vavahara ti-viham samkham icchanti, tam jaha : ekkabhaviyam baddhauyam abhimuha-nama-gottan 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. Sumangalavilasini 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 Bollee, A Note on the Birth of the Hero in ancient India [in press]). 12. Ekena bhavena yo jivah svargader agatya (...) asannataro baddhayuskah (...) asannatamo 'bhimukha-nama-gotro yo 'nantara-samayam evardrakatvena samutpatsyate - ete ca trayo 'pi prakara dravyardrake drastavyah (T II 136 a 6sqq.). 13. In another context (AvCu 526, 4 and in a stanza from a longer metrical quotation in the vrtti 169 a 1 on Ayar 1, 1, 7,1") mentioned as the teacher of Jiyasattu, Raja of Vasantapura. I do not understand why this prince in PrPN I, p. 288 no. 15 should probably be identical with a ruler of Rayagiha of that name in Nirayav 4, 1, as suggested by Chandra and Mehta at no. 38. A Jiyasattu of Vasantapura is also found at AvCu 498, 6 and 503, 6. 14. For the formation of., e.g., Prince Selaga of Selagapura in Naya 1,5. Localisations like these naturally are of little importance for the historicity of Suy 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 Dharini, whereas

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'Adda' or the Oldest Extant Dispute between.... Samayika returns to this world as a Sheth's daughter in Vasantapura (Cu 415, 2 sq.). 16. Cu 415, 4 sqq. only speaks of a duta. 17. Abhaya-kumarenapi parinamikya buddhya parinamitam (T 138 a 5 sq.). 18. Derivate of asva-vahana'das Reiten zu Pferd' (Schmidt, Nachtrage). 19. Cu 416,7 reads savaga-padima instead of uvasaga- (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-pratima-pratipannah kayotsarga-vyavasthitah. 20. Read vidhrto instead of vighrto at T II 138 b 5. 21. Tathavidhakarmodayae cavasyam-bhavi-bhavitavyata-niyogena ca, TII 138b 13. 22. Called dhijjati in Cu 417, 2; see Bollee 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 Udana 28, 11, where we hear of the brahmin bhikkhu Pilinda-Vaccha's custom of addressing his confratres by vasala-vada. 23. Even if this results in an impossible form like the imperative janam in vs. 8. 24. Ekaki viharaml lokikaih paribhuyata iti matva loka-pankti-nimittam mahan parikarah kitan (on loka-pa[n]kti see Bollee 1977: 151), tatha cocyate : "chattram chattram patram vastram yastim ca carcayati bhiksuh vesena parikarena ca kiyatapi vina na bhiksapi" || (T II 139 b 13 sqq.). 25. As to this see Jacobi's remark on Utt 1, 7 and infra Suy 2, 6, 6. 26. CP Norman I (1990) 12ff. 27. Cf. BHSG SS 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. kincid at T II 143 b 10. 36. Udghattana must have an extended conception of outbreak (of violence or passion)'

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80 W. B. Bollee (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 Seidenstucker 1920: 125. 41. Ruvam iti yatha loko lokam kasmimscid aparadhe akrosati: "Kanah ! kubjah ! kodhi" (Sa. kusthi)! veti jatya veti "Candala-karma karoti." Naivam kimcid rupena "Tridandika duscha ! Parivrajaka dustha! Idam te durdrstam sasanam. Tena murkhaKapilena kim drstam, yena karta ksetrajnah ?" 42. He kasaya-kantha ! (Cu 422, 5) 43. Jugupsitangavayavodghattanena jatya tal-linga-grahanodghattanena 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 citthamanassa uvasaggabhidharae, yet I do not understand his construction then. Santisuri reads uvasagge 'bhidharae, which does not solve the difficulty. Only his readinguvasaggabhayam bhave allows for a harmony with citthamanassa (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 usadham nabhidharae, 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 yayat. 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' aramagare game nagare vi egaya vaso.

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'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 Pali 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. Mahaniddesa 226, 28 in the form lapaka-lapaka, in Vism 26, 3 also as lapa-lapa, used of a talkative monk.. 53. Buddhists, inter alios (Cu 423, 12). 54. Interdictions of intercourse with heterodox people occur in Hinduism, e.g. Visnupurana 3, 18, 79 and 96ff. 55. See Bollee 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. Suy 1, 5, 1, 2; 1,6, 3; 1, 6, 7; 1,6, 25; 1, 14, 4; Utr 4, 6. 60. Ghettuna (Cu 425, 7) - grhitva (T 11 146a 12). 61. Karpuragaru-kasturikambaradikam, T II 146a 11. 62. Cu : bandhei. 63. Quotation from unknown source. 64. For brahma in this sense see Zaehner 1969: 214. 65. Kraya-vikrayartham sakata-yana-vahanostra-mandalikadibhir anusthanaih (T II 146b 9). 66. On slavery in India see, e.g., Jain 1984: 140ff. 67. See Bollee 1977: 30. 68. Bollee 1977:99. 69. Sa. vyavasita : vyavasyati. 70. See PTC s.v. thita, p. 230b line 15 from bottom. 71. Cf. Tha 10, 945 (Suttagame 1 304, 23) dasa-vihe samana-dhamme pannatte tam jaha khanti, mutti etc. 72. Bollee 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 Jinaratnakosa.

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W. B. Bollee Jambu-jyoti BIBLIOGRAPHY Ludwig Alsdorf, 1962 Beitrage 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. Anuogadaraim. See Nandisuttam Arthur L. Basham, History and Doctrines of the Ajivikas. London 1951. Willem Bollee, Studien zum Suyagada 1. Wiesbaden 1977. do. 1988 Studien zum Suyagada II. Stuttgart. do. 1990 Ayaranga 2, 16 and Suyagada 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 Svetambara Jain tradition. Part 2 : Preliminary text and Glossary. Stuttgart. do. 1995 The Nijjuttis on the Seniors of the Svetambara Siddhanta : Ayaranga, Dasaveyaliya, Uttarajjhaya and Suyagada. Stuttgart. Candravijaya (ed.) 1979. See Hemacandra Albert Debrunner, Nachtrage zu Wackernagels Altindische Grammatik II, 1. Gottingen 1957. Gunther Drosdowski, (ed.) Grammatik der deutschen Gegenwartsprache. Mannheim 1984. Duden. See Drosdowski. Paul Dundas, The Jains. London 1992. Helmuth von Glasenapp, Religiose 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 Svetambara Jains in North India. East and West 39, 1989: 195-215. Hemacandra Dhatuparayana, ed. Munichandravijaya. Palitana 1979. Alfons Hilka, Die altindischen Personennamen. Breslau 1910.

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'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 Sutras 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 Mahabharata. JAOS 84 1963: 34-44. Ernst Leumann, Untersuchungen zur Geschichte des Buddhismus VI. Munchen Buddha und Mahavira, die beiden indischen Religionsstifter. Zs. fur Buddhismus IV 1921. (1922). Munichandravijaya. See Hemacandra 1979. Nandisuttam and Anuogaddaraim Jaina Agama Series ed. No. 1. Bombay 1968. Johanna Narten, (ed.) Aufsatze 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, Pali, Sanskrit and Tibetan Literature, in: Sri Mahavir Jaina Golden Jubilee Volume 1, English section. Bombay 1968. Samavayangam, Agamodayasamiti 15. Mehesana 1918. Dieter Schlingloff, "Cotton-manufacture in ancient India." JESHO XVII, 1 1974, 81-96. Richard Schmidt, Nachtrage zum Sanskrit-Worterbuch in kurzerer Fassung von Otto Bohtlingk. Leipzig 1928. Walther Schubring, Worte Mahaviras. Gottingen 1926. do. Die Lehre der Jainas. Berlin 1935. do. The Doctrine of the Jainas. (translation of prec.) Delhi 1978. Karl Seidenstucker, See Udana 1920.

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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