Jainism vis a vis Brahmanism

Author(s): Bansidhar Bhatt
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Jainism vis-a-vis Brahmanism Bansidhar Bhatt 1) Introductory : Jainism is known for its ahimsa-ideal and karmadoctrine. Also, transmigration of the souls and wandering ascetic life are the additional ideas attributed to Jainism. Almost all scholars of Jaina community consider the Vedic or the Brahmanical texts lacking in the origins of ahimsa-ideal, karma-theory, transmigration of the souls and asceticism, and try to establish Jainisin to be originated from an early non-Vedic, or say, pre-Vedic culture. Without entering into the pros and cons of such a hypothesis, we intend in this paper to supply passages from the earliest strata of the Svetambara Jaina Canon and passages parallel to them from the Brahmanical texts in order to illustrate mutual resemblances between the two types of literature, and moreover as "Prolegomena" to these parallels, we mention relevant views in summary form for showing how and in which situation the reform religions-Ajivikism, Jainism, Buddhism, etc.--came into existence in India. The texts of the Svetambara Jaina Canon selected for the parallel passages are the Acaranga-sutra, the Sutrakrtanga-sutra, the Uttaradhyayana-sutra, the Dasavaikalika-sutra and the Rsibhasitani. They generally belong to an early period ranging from the earliest period c. B. C. 3rd cent, to the latest period c. 6th cent. A. D. in the history of the Jaina literature, whereas, most of the corresponding Brahmanical passages are earlier than and some of them are at least contemporary to the Jaina passages as a whole. (2) Limitations : We mention here precisely the views of some scholars frorn their analytical studies of early Brahmanical and Buddhist texts, but we have to refrain from including the analytical details into the scope of

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Bansidhar Bhatt Jambu-jyoti this short paper. The readers are requested to refer to the studies concerned for such details. Some important studies discussing Vedic / Brahmanical origins of ahimsa, karma-theory, transmigration of the souls, asceticism, etc. are grouped roughly in some heads and are included in I.... Bibliography : (2) at the end of this paper, for a ready reference. Parallels from the contemporary Buddhists texts could not be included, and the protocanonical texts of the Digambara Jainas being relatively younger than the Jaina texts under consideration, also have been neglected in the present paper. Besides, we are not keen in supplying passages containing merely ideological resemblances, so far as some themes / descriptions of hells or hellish sufferings, religious suicide, rules and regulations for speech, the begging-tour, food and drink, etc. are concerned. Our main aim here is to project simply the most of the Jaina passages in the foreground and conspicuously to shed some light on them. The study of the type is an imperative and, to the best of our knowledge, it as yet has been unaccomplished in the field of Jainism. Prolegomena (3) Two Aryan Immigrations :- The early Aryan immigrants had settled before the next Aryan immigrants came to India. The early Aryans adhering to their conservative Indo-Aryan character had established some spiritual centres in surrounding areas in the north-west and in the east. They also had preserved their simple ritual customs and ancient dialects (cp. Horsch. pp. 418-419, 478 foll.). It is assumed that, in the complex structure of the Vedic society, many archaic traits of early Aryan tribal life might have disappeared, few of them by chance might be determined by means of studies of other traits of a successively integrated tribal life. (Cp. also Parpola-1975 footnote 46 and Parpola-1973. See also his article : "The Coming of the Aryans to Iran and India......" Studia Orientalia, Cf. Helsinki 1988 pp. 195-302, Reviewed by K. R. Norman, Acta Orien, Upsula, 513, 1990 pp. 238-296). (4) The Atharva-veda :- Though the Atharva-veda has some unorthodox character in its contents, its language and meters prove its

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Jainism vis-a-vis Brahmanism ancient character in the Vedic literature. Its household rituals belong to the profane or popular customs, on the verge of the Vedic orthodoxy. It is mentioned alongwith the other three Vedas in the Satapatha-Brahmana, before Buddhism came into existence. The Atharvaveda does represent the Brahmanical culture as a whole (cp. Horsch. pp. 45-54). It was spread from the north-west slowly to the midland India and the east. It was not known in the period before the existence of Buddhism (cp. Horsch. p. 63. See also Tsujs Review on his monograph). It was generally known as the ksatraveda, the Veda of the warriors, and was connected with the Vratyas (cp. Horsch. p. 428, Matas. p. 10 and footnote 40) (5) The Vratyas :-- The Vratyas are the members of the non-brahmanical cult of the Aryan origin. They are wandering ksatriyas originally of the northwest, probably Kuru-Pancalas, precursors of the diksitas, later of the Saivaites. They possess pure religious character and are much nearer to the Brahmanism in their thinking (cp.Horsch. pp. 401-402, 408). They are considered amongst the condemned brahmins of the east-Magadha, since they lost their contact with the orthodoxy (Horsch. p. 419). Particularly, the Vratyastoma ceremony is meant for their purification at the beginning of, and return from their royal expeditions. They are respected persons (arhan, divya, etc.). They organized samghas for their cult. They are distinguished by their priestly and royal functions, both at a time, but are not concerned directly with the new Brahmanical systems of the Aryavarta. The Vratyas are unorthodox in behaviour due to their contact with the earlier Aryans migrated to India. They spoke very old dialects (Horsch. p. 418, cp. Heesterman-1962, Parpola-1975 footnote 46.) (6) Early Upanisads :-- Early Upanisadic doctrines originated in the extremely esoteric Brahmanical environment and were exclusively confined to intimate circles. The Upanisadic thinkers resorted to solitary places in order to get probably a bit of free thinking, secluded from the ritualistic surroundings. But it seems that the speculative ideas of the early Upanisads emerging from within the ritualism could not altogether resist its hold. The esoteric ideas being confined to restricted circles in solitary places developed independently and show no influences of contemporary heterodox ideas developing even in the same geographical regions (Horsch. p. 400).

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Bansidhar Bhatt Jambu-jyoti (7) Early Disputants :- Many disputants found in the Vedic literature or in some Upanisadic debates might more or less be classified among the unorthodox thinkers or "heretics". Their speculative ideas deserve further investigations, whether these independent thinkers were Aryans or not, whether and how their ideas originated independently, or irrespective of, or during various debates held within the orthodox brahmanical pockets (cp. Smith interalia). Certainly, among these disputants, some might be learned brahmins themselves including the indigenous aryanized thinkers (cp. Kuiper, pp. 8, 96), some from the Aryan masses and some might be natives or the nonAryans as well (cp. Matas. p. 88). (8) The Upanisadic Philosophy :- The esoteric doctrine of the punarmrtyu is pre-Buddhist and originated in its primitive form in the early Upanisads. It was not recognized in the east. Its germs are found in devayana=pitryana descriptions of the early Brahmanical literature. Influence of the native thinkers on such Upanisadic thoughts is almost ruled out. In the same way, notions of karma and samsara, and their binding character were originated and developed in their own way in the Brahmanical literature (cp. Horsch. p. 476). These Upanisadic doctrines somehow were permeated more or less by the ritualistic ideas, and remained effective for only small speculative circles (cp. Horsch. 197). (9) Asceticism, karma, ahimsa :- Also, the ideas about renunciating the world or asceticism connected with the karma-theory and ahimsa are originated from the Vedic or Brahmanical literature. Heesterman has rightly observed that the renunciatory ideas, though similar in character but different in forms were prevalent among the Vedic Aryans and also among their contemporary non-Vedic or heterodox groups of thinkers, e.g. sramanas, the influence, if any, of the latter on the existing Brahmanical ideas carries too minor an importance to bring about any revolutionary ideas within the religious thinking pattern of the Aryans (Heesterman1962 pp. 24, 27; 1964 pp. 1-32: 1985 p. 40; cp. Horsch. p. 401, footnote 1; Wezler. p. 110, footnote 304; p. 127; and Bhatt-Rome, p. 32). Gerow and Tull studied the Vedic-Brahmanical texts for the karmatheory and showed its origins from these texts (cp. Horsch. pp. 298 foll., 478 foll., and 1971; Bodewitz, Schmithausen-1994). Alsdorf (1961) and

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Jainism vis-a-vis Brahmanism Schmidt (1968) contributed to the history of ideas about ahimsa and demonstrated the origins and development of ahimsa in the VedicBrahmanical literature (cp. also Heesterman-1984, Schmithausen-1991, Smith. pp. 189 foll.). (10) Ksatriyaisation :--- The ksatriyas had a powerful hold over the early Vedic society. It was extended from the social to the spiritual spheres. Since an opening of an office of the clergyman (purohita : royal chaplain or house-priest) at the royal courts, the philosophy of the brahmins was much influenced by that of the ksatriyas, who appeared also as teachers in the ancient geneologies of teachers. They were liberal in belief, but faithful to the brahmanical theology. They remained in contact with the common masses, the native inhabitants and their beliefs, more often than with the priestly families. As a result, some local autochthon nobles or princes were influenced by and probably believed in the Aryan faith (cp. Horsch. p. 447). Royal family members could also act as priests in some ceremonies of ancient times. The ksatriyas were initiators of philosophical problems during the ritualistic debates. They offered new speculative ideas in contradistinction to the lucrative ritualistic theology of the brahmins. They surpassed the brahmins even in the matter of intelligent philosophical speculations on transmigration of the souls, law of karma, brahman-atman thinking and the ultimate release from the mundane existence (cp. Horsch., pp. 447 foll.). In this connection, Matas' scholarly observations on the Rgvedic society are worthy of note. According to him, "suris" (the lordly elite; later : ksatriyas) opposed to one another, and "aris" (the religious elite, later : brahmins) also opposed to one another. Both these groups of the elite have their own rsis , the suri-led rsis and the ari-led rsis, and were loyal to their groups. The suris, typical warrior leaders, enjoyed more social prestige in many cases than their counterparts the aris, the clan-chiefs. But in the matter of hierarchy, the latter were superior to the former (Matas, pp. 12-14, also pp. 150.foil.). (11) Aryans' Eastward March :- Kuiper considers : "The Rgvedic society consisted of several different ethnic components, who participated in the same cultural life." (p. 8) and adds that the natives of the Indus Valley seem to have been aryanized and had spread eastwards during

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Jambu-jyoti the first millennium B. C. (cp. Kuiper. p. 95 and F. R. Allchin-1982 p. 332 cited). Moreover, eastern India was familiar to the Aryans in about 1200900 B. C. even before the later parts of the Satapatha-Brahmana came into existence (cp. Horsch. pp. 276-277; Smith. p. 153). During this period, the nobles and other persons of the border regions and isolated pockets lived a social and spiritual life of an antique form. They successively stimulated their non-Aryan neighbours of the border regions, spread their spiritual conservatism, and ultimately developed centres for a new spiritual life in the east. The Situation in the East: : (12) The Aryans - The situation, particularly in the east, deserves special attention. The Aryans, due to their eastward advance, lost contact with the orthodoxy of the west and even of the Gangetic regions. They integrated themsevles and lived in harmony with the native inhabitants, while adhering to their Brahmanical faith to the classical form of the Brahmanism of the time (cp. Horsch. pp. 418 foll.). The Aryans were orthodox, which means that they as yet had not lost their faith in whatsoever form of the classical Brahmanism, and at the same time, it can be said that they were going far from the orthodoxy, since their contact with the orthodox ritualists was lost or had been loose, their faith in it was getting relaxed. 6 Bansidhar Bhatt (13) Language :- Prakritic languages / dialects replaced the classical Sanskrit by the end of the Nanda dynasty and at the rise of the Mauryan empire. The class/caste distinctions (varnas) in the society became loose, indeed not so rigid and strict as the traditional orthodox literature of the time describes (cp. Smith. p. 198). (14) Aryan-non-Aryan Interaction: Various eastern inhabitants outnumbered the Aryans and/ or the aryanized ones. The conservative Aryans could not influence the non-Aryans. Among the easterners might be included the natives and many migrating from the neighbouring areas. Most of them might be heterodox, not believing in the Vedic ritualism, some of them might be antithetic or inert in their belief and behaviour, while some would be resisting, retarding, or submissive to the orthodoxy. But on the whole, the Aryans adjusted themselves with others in almost. every sphere of life.

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Jainism vis-a-vis Brahmanism (15) Small Confederations :- Small confederations (janapadas) in the east favoured an aristocratic form of government in about the 6th cent. B. C., the brahmins were graded next to the ksatriyas in the hierarchy. All members of the newly urbanized areas around the Gangetic Valley enjoyed freedom and peace, and several nobles in their leisure and luxury could offer many speculative ideas with new perspectives in ethics, renunciation of the world, the yoga-methods, etc. in lieu of the sacrificial technics. The orthodox ritualists or the priestly-classes lost their hold on the intelligent classes of the nobles of the east. Almost all persons enjoyed political freedom and lived in leisure and luxury (cp. pp. 480-481). (16) Ideological Upheaval : The intelligent class expressed earnest desire to be free from the wordly sufferings. Almost every one tolerated the traditional values, even an orthodox authority so long as they were restricted to a normal social life, but could never do so at the cost of the spiritual values. People knew it for certain that, irrespective of their caste and creed, it was their right to be free from the samsaric bondage. It was considered the supreme goal to be achieved by all human beings, it cannot be achieved through rituals. Such a stand was supported by the prosperous classes of the society, the nobles and the ksatriyas. (17) Esoteric vss. Exoteric :--The Upanisadic debates, on the other hand, got royal support and solid footing in the royal courts. Metaphysical ideas were discussed in debates. Both, the orthodox and the heterodox alike, freely took part in intellectual and philosophical discussions. It proved a kind of anti-ritual reaction in which almost all, even the brahmins of the east were engaged (cp. Smith. p. 150). The leisure and luxury of the city-culture noticeable in the Jaina and the Buddhistic Canon remained absolutely in the background of the Upanisadic doctrines (cp. Horsch. p. 481). (18) Reform in Sanskrit:- Many independent thinkers advanced some speculative ideas in public in about the 6th cent. B. C. against the orthodox Vedic Ritualism (cp. Horsch, pp. 465-466). Many of these thinkers were ksatriyas of the Aryan Society. They played a significant role in setting forth philosophical ideas during the controversial discussions on rituals in and around the late Upanisadic period. They incorporated in the sacred texts some early unpopular and uncommon but anti-ritual ideas together with the earlier ideas of some personalities of historical importance; e.g.

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Bansidhar Bhatt Jambu-jyoti Yajnavalkya and others who were much known for their views in the orthodox circles (cp. Horsch. pp. 388 foll.)-in order to get the new ideas easily sanctioned by the orthodoxy. Subsequently, the literary activities of the intelligent scholiasts of the early formative period were in full swing with new speculative antiritual ideas and interpretations of the Brahmanical texts. They enlarged the bulk of the literature, namely the epics, the puranas, etc. by inserting in it from time to time the reflective ideas of other texts on the Samkhya, Vedanta or Buddhist philosophies. Such a later Sanskrit literature obviously shows influence of the early texts in Prakrits, such as the Jatakas, the Dhammapadas, etc. (cp. Doctrine., $$ 10-11). (19) Reform in Prakrits :-Early in the 7th cent., B. C. developed a kind of literature of the commons, e.g. the Jatakas, the Dhammapadas, etc. which contained, as a matter of fact, nothing specifically Buddhist, but generally Indian narratives in the epic gathas full of wisdom. This kind of folk's literature remained as a source material on the one side for the orthodoxy to develop the classical literature in Sanskrit, e.g. later Hindu texts : epics, puranas, etc. and on the other side, for the early Buddhist and Jaina scholiasts to develop their canonical texts in Prakrits in order to attract laypersons from the masses (cp. Horsch. p. 462 with footnote 1). (20) Caste-system and the Sudras :- It should also be remarked that the Sudras no more swarmed into heresies. The role of the Sudras in spiritualreligious life was much restricted. They were connected with itihasas and puranas. As stated above in (13), the caste distinctions in the society were in fact loose, and not so rigid as the orthodox treatises describe. We hardly find any attack of the reformists on the caste-system giving injustice, particularly to the Sudras. Ksatriyas ranked themselves higher than even the brahmins in the hierarchy. But, on the whole, all persons gave much importance to spiritual values which relied not on birth, caste, and wealth, or on the knowledge of the religious scriptures alone, but on moral character and renunciatory attitude (cp. Horsch. pp. 445, 447; Smith. pp. 153-154, 196, 198). (21) "Ksatriya Revolution" :- The ideological upheaval as described in the foregoing paragraphs (from 16 to 20) can be designated as the first

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Jainism vis-a-vis Brahmanism "ksatriya revolution", because the ksatriyas played a significant role from the beginning in initiating philosophical ideas in the Vedic/Brahmanical literature and also in the east. This revolution paved a way for the ensuing one of a democratic type (see below) which reached its culmination during the period of the Ajivika : Gosala, the Buddha, the Mahavira, and the others. The reformists prescribed their own precepts for their followers who were mostly sramanas, and borrowed some material from the literature of the commons for their laypersons who, due to which, appeared to have been "hinduised", since such a material of the folk's literature was borrowed and inserted also in the orthodox scriptures of the Hindus (cp. Horsch. p. 467). (22) The Buddhists and the Jainas : Most of the speculative ideas developed in the east have been somehow survived in the Jatakas, the Dhammapadas, and also in the early canonical literature of the Jainas and the Buddhists. But these scholiasts had no direct contact with, or sufficient knowledge of the existing orthodox Brahmanical texts. On the contrary, they remained confined to their organisations and had superficial and limited contact with the brahmanical circles of only the lower and popular strata (cp. Horsch. pp. 64-67, 462 with footnote 1). Under the circumstances, many speculative ideas in various dialects of the time developed within the boundaries of the popular strata, and are conspicuous for their mutual influences on contents and forms (Horsch. p. 363). (23) Democratization in Reform : - It has been stated above (18-19, 21-22) that the literature of the commons had influenced both: the literature of the orthodox Aryans as also that of the Jainas and the Buddhists. This can be called a second revolution--a democratic reform, in which all the elite actually accepted and utilised the popular thought-material and evaluated it on par with their ideas in social and spiritual spheres (cp. Horsch. pp. 481-482). (24) Sanskrit-Prakrit Parallels :- As such, to get mutually resembling passages from the later orthodox texts and the Jaina or the Buddhist texts is just a matter of course. But to trace them also from the early Brahmanical texts and especially from the early Jaina texts is not altogether difficult, such an effort in point of fact is rewarding. We sometimes can have from them verbal common expressions, and sometimes passages similar in ideas.

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Bansidhar Bhatt Jambu-jyoti Resemblances, ideological or verbal, from the early Brahmanical texts would suggest some kind of mutual communications between the contemporary orthodoxy and some intelligent persons, probably the elite, the nobles, and others. But it is a fact that the passages show some similarities, the Sanskrit passages sometime do belong genuinely to the early strata of the Brahmanical texts, or they are at least earlier than the corresponding Prakrit passages from the Jaina texts. The Brahmanical passages of the type can hardly be ruled out as merely later ones, e.g. Section 1 (41) - ... 31911 gift faglife (v. 1.: Tinagi. Acara I. 180. cp...3i 17: ufagi.... BdAUp. 4. 4. 10 = SpBr 14. 7. 2. 13 Section 2 (11) :-- = Visam 40 = IsaUp. 9, 12. Sutraksta I. 11.33. cp..... ' fc Fort 5... Isa. Up. 1 (25) Earlier Studies :-- With an incentive of reevaluating the early Jaina texts from this particular angle, we studied some parallels and published the material precisely in 1989 (Bhatt 1989), and with some details in 1995 in Gujarati (Bhatt 1995). Moreover, we presented an analytical study of early Jaina texts for the origin and development of the 12 anuvekkhas and traced parallels also from the Brahmanical texts (Bhatt 1994). But in this paper we present only the parallels in a simple catalogue form and put the entire material before the scholars for proper examination, and we request them to refer to our above-stated studies for a detailed treatment of the passages in question. (25) Parallels not Discussed :-- It is true, issues arising out of the parallelism invariably demand analytical study of the parallel passages and examination of important views held by some scholars about the texts or passages concerned. Such a critical study is indispensable when the views are directly concerned with problems whether our passages traced as parallels from the texts--especially from the Brahmanical texts--show relatively an earlier character or not. This line of inquiry is intentionally not pursued here obviously for more than one reason. First, the expected study which by itself has the character of a monograph, could not be linked even in its summary form with

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Jainism vis-a-vis Brahmanism the parallels in a short paper like this. (We hope, such a study will be presented on some other occasion in the future.) Besides, the following factors have also been taken into our account. Some scholars have shown interest in tracing textual parallels of the type and studied them critically (for a list of some such scholars, see Bhatt 1996). Such a trend in researches is still in its infancy, and probably not known to the scholars in this part of the world where most of the research writings from abroad is somehow unobtainable. In view of the mutually related character of the ancient Indian literature, this bare material might at the initial stage generate interest among the scholars who are except Hindi or their native language-not conversant with the English language and also with old or new research material of non-Indian origin (because of this reason, we had to resort quite often at intervals to Hindi-the national language of India-in order to explain to the scholars the contents of this paper, while delivering it before them at the All-India Oriental Conference, Prakrit and Jainism Section, January 1997, at the Jadhavpur University, Calcutta, India), and finally we consciously and determinantly endeavoured to get the textual parallels in Sanskrit-Prakrit published in Nagari (instead of their transliteration in Roman) character, so that this paper might be relatively useful to all scholars--those who do not understand or read English, and also those who are not much used to read properly the transliterated parallels in Roman script. (26) Interdisciplinary Character :- As do the Buddhist so also the Jaina texts show some impacts of the early Brahmanism; they developed, certainly not without any impact. Early Jaina passages evidently show no repugnance to the Brahmanical groups of ascetics and to Brahmanical ideology either. This will be clear from the Catalogue of Parallels supplied separately at the end of this paper. Last, but not the least, in the situation where almost every field of Indological studies, particularly the Jainological and Brahmanical ones, is built up in such water-tight compartments, that no idea of their interdisciplinary character is let in, our title at the outset combining two disciplines, namely Jainism and Brahmanism shall, we hope, attract and incite the readers of both the disciplines at a time to break through the barriers created between various studies, e.g. traditional-modern, Indian

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12 Bansidhar Bhatt Jambu-jyoti foreign, Sanskrit-Prakrit, Jainism-Brahmanism, and so on, after they have even a cursory reading of our Catalogue of Parallels at the end of this paper, The Catalogue of Parallels Explanation : (a) Jaina Texts : The five Jaina texts selected for the Catalogue of Parallels are the earliest ones in the history of Jaina literature. They are 1. Ayara (Skt. Acara, = Ac.), 2. Suyagada (Skt. Sutrakrta, = Su.), 3. Uttarajjhaya (Skt. Uttaradhyayana, = Utt.), 4. Dasaveyaliya (Skt. Dasavaikalika, - Dasa.) and 5. Isibhasiyaim (Skt. Rsibhasitani, = Rs), Acara's First Part (suyakkhandha, Skt. srutaskandha called Bambhacera, Skt. Brahmacarya) and Sutrakrta's First Part are given due importance, but their Second Parts are almost ignored for the present purpose. Besides, from other Jaina texts, some passages resembling with any of the passages of the above stated five texts are casually cited. (This is partly because of their relative lateness and sometimes secondary character.) We use Sanskrit names instead of the original Prakrit names of the Jaina texts for the sake of brevity. The Sanskrit names, moreover, are popular and often in use also among the Jaina scholiasts.. (b) Sections :- The Acara, being the earliest of all the texts, has been given prime importance and the first place in the Catalogue, and next comes the Sutrakrta which is followed respectively by the Uttaradhyayana, the Dasavaikalika and the Rsibhasitani. The Uttaradhyayana has been offered the third place and before Dasavaikalika, because it contains many passages resembling with Brahmanical passages. On the contrary, the Dasavaikalika and the Rsibhasitani contain rather scanty amount of passages that parallel with the Brahmanical ones. Therefore, the passages of both these texts are included in one Section split up in to two parts. The Rsibhasitani being viewed apart from the first four "senior" texts of the Jaina Canon, is given the last place in the textual order. Thus, the five Jaina texts are allotted Sections 1-4 in the following order: Section 1. Section 2. Section 3. Section 4. Acara. Sutrakta. Uttaradhyayana. A. Dasavaikalika, and B. Rsibhasitani.

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Jainism vis-a-vis Brahmanism 13 Each section contains passages of only one Jaina text; Section 1 being exclusively meant for the Acara, contains passages invariably from the Acara; in the same way, Section 2 covers passages exclusively from the Sutrakrta, and likewise sections 3-4 contain passages respectively from the Uttaradhyayana (Section 3), the Dasavaikalika (Section 4-A) the and Rsibhasitani (Section 4-B) as per given textual order. (c) Units :-- The Sections 1-4 consist of "units" which are given serial numbers. The following factors constitute a unit : 1. A unit contains at least one Jaina passage which is comparable with any Brahmanical passage in words or / and ideas. 2. A unit sometime may contain two or more than two Jaina passages showing some sort of mutual similarity in words or/ and ideas. Two or more than two Jaina passages differing from each other in words or / and ideas are included each in separate units, provided they fulfil the condition 1 stated above-i.e. resemblance with Brahmanical passages. 4. A unit contains at least one or more than one Brahmanical passage which somehow resembles in word or/and ideas with the Jaina passage(s) which the unit contains. All passages running parallel to and coming after a Jaina or a Brahmanical passage are indicated by the mark : + at their beginning in order to point them out separately at a glance in a unit. The units are not arranged according to the nature of Jaina passages, e.g. literary, philosophical, ethical, etc. A pair of cases of parallels from the classical Sanskrit literature is casually shown into square brackets, and some cases of parallels from the Buddhist sources are just referred to into brackets after the Brahmanical passages. The units in a section may contain Jaina passages from any of the chapters or sutras of the text concerned. (d) Criterion for Similar Passages :-- Mutually resembling passages of a particular Jaina text can without any problem be included into appropriate units of a Section of that text, since the Jaina text, the units and the passages, all belong to one and the same Section. But, mutually resembling passages from two or more than two Jaina texts present

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14 Bansidhar Bhatt Jambu-jyoti problems in deciding on a particular Section into whose units the passages should be included. In the situation, we followed the above criterion in (b) for an allotment of Sections, namely a Jaina text of early character comes before the others of late character. Here also, we first decided which one of these texts stands first, prior to the other ones in questions, or, which Jaina text occupies a Section preceding in order, and then we included the resembling passages of other texts into appropriate units of that Section of the Jaina text which stands ahead of others in order. In this way, unnecessary details and repetitions are avoided. The criterion we followed is not suggestive of temporality-contemporary or early or late character of any of the passages included into a unit. In short, Jaina passages of Sections 1-4 resembling with any of the Jaina passages of Section 1 are included into (appropriate units of) Section 1. Similarly, resembling Jaina passages of Sections 2-4 are included into Section 2, of Sections 3-4 into Section 3, of Section 4: A-B into its Part A, and of its Part B remain in their own Part B. (e) Brahmanical Passages in Units :-- The Jaina passage(s) in a unit must be followed by any number of Brahmanical passages which somehow are resembling in words or/ and ideas with the former ones. We normally use an abbreviation "cp." (= compare !) before the Brahmanical passages. It suggests that the Jaina passages are comparable with the Brahmanical ones. Thus, a unit opens with any number of Jaina passages and ends with any number of Brahmanical passages and displays their mutual resemblances. Our Catalogue of Parallels does not exhaustively cover all passages or parallels. We could have collected probably a few more passages of the type from both, the Brahmanical and the Jaina literature. But such an exhaustive collection hardly would have added something to the main issue of this paper, namely an orientation in Jainism in relation to Brahmanism. This will be fruitful even with the Catalogue registering an optimum number of passages-nearly 300 Jaina and 350 Brahmanical ones accommodated in some 125 units.

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Jainism vis-a-vis Brahmanism Section 1 : Acaranga-sutra Units : (1) puratthimAo vA disAo Agato ahamaMsi, dAhiNAo..., paccatthimAo.., uttarAto..., uDDAto.., adhedisAto vA Agato ahamaMsi.. (Ac. I. 1) Cp. ...adhastAdaham, upariSThAdahaM pazcAdahaM purastAdahaM dakSiNato'ham, uttarato'ham, evedaM sarvagiti... (Ch. Up. 7.25. 1) + ..kutaH sma jAtA... (Sv. Up. 1. 1) + ...imA sarvA prajA sata Agatya na viduH sata AgacchAmaha iti... (Ch. Up. 7. 10. 2) (2) lAbho tti Na majjejjA alAbho tti Na soejjA... (Ac. I. 89) + alAbho tti na soejjA... (Dasa.5.2.6) + lAbhammi je Na sumaNo alAbhe Neva dummaNo... (Rs.43. 1) Cp. alAbhe na viSAdI syAllAbhazcainaM na harSayet... (Ms. 6.57) + alAbhe na viSAdI syAllAbhe caiva na hRSyate... (Ndpv. Up. 5. 6) (3) Atato bahiyA pAsa.. (Ac I. 122) + savvabhUyappabhUyassa sammaM bhUyAi pAsao, ...NAvaM kamma na baMdhaI. (Dasa. 4.9) + sae dehe jahA hoti evaM savvesi dehiNaM... (Rs. 45. 18) + tesiM attuvamAe thAma kuvvaM parivvae... (Su. I. 11.33) + je Attao pAsai savvaloe... (Su. I. 12. 18) Cp. yastu sarvANi bhUtAnyAtmanyevAnu pazyati / sarva bhUteSvAtmAnaM tato na vicikSati / / yasmin sarvANi bhUtAnyAtmaivAbhUd vijAnataH.. (IfaUp. 6-7) + sarvabhUtAtmabhUtAtmA kurvantapi na lipyate / AtmavatsarvabhUtAni yaH pazyati sa pazyati / / (Gt. 5.7) + ikSate yogayuktAtmA sarvatra samadarzanaH... (Gt. 6.29) + Atmaupamyena sarvatra samaM pazyanti yoginaH.. (Gt. 6. 32) (4) se Na chijjati Na bhijjati Na Dajjhati Na hammati kaMcaNaM savvaloe... (AcI. 123,) Cp. .... na bhidyate na dahyate na chidyate... (Sbl. Up. 9) + nainaM chindanti zastrANi nainaM dahati pAvakaH... ___acchedyo'yamadAhyo'yam... (Gt. 2. 23-24) + (See also : Suttanipata 515) (5) tumameva tuma mittaM kiM bahiyA mittamicchasi ? (Ac. I. 125) + baMdhapamokkho tujjhajjhatthameva... (Ac. I. 155) + appA kattA vikattA ya duhANa ya suhANa y| appA mittamamittaM ca duppaTriya suppdio|| (Utt. 20. 37) + egappA ajie sattU... (Utt. 23. 38)

Page #16
16 + egaM jiNejja appANaM... savvamappe jiyaM jiyaM... Cp. Atmaiva hyAtmano bandhuH.... Bansidhar Bhatt bandhurAtmAtmanastasya yenAtmaivAtmanA jitaH / Atmanastu zatrutve vartetAtmaiva zatruvat // mana eva jagatsarvaM mana eva mahAripuH... mana eva manuSyANAM kAraNaM bandhamokSayo.... + + + (see also: Dhammapada 380). (6) attANameva abhitigijjha evaM dukkhA pamokkhasi... (8) jassa natthi pure pacchA majjhe tattha kuo siyA ? Cp. AdAvante ca yannAsi vartamAne'pi tattathA.... + AdAvante ca madhye ca jano yasmintra vidyate ... + antaryadi bahiH satyamantAbhAve bahi rna ca... + (see also: Dhammapada 34=421) AdyantavantaH kaunteya na teSu ramate budhaH / + (9) Neva se aMto Neva se dUre..... Cp. taddUre tadavantike... + dUrAtsudUre tadihAntike ca... Cp. AtmAtmani gRhyate..... + yasminsarvANi bhUtAnyAtmaivAbhUd vijAnataH / tatra ko mohaH kaH zokaH ekatvamanupazyataH // vizuddhAntA pazyannAtmAnamAtmani.... + (7) diTThehi nivveyaM gacchejjA no logassesaNaM care... (Ac. I. 133, see also Ac. I. 99, 119) + nivveeNaM bhaMte,...siddhimaggaM paDivane ya havai... (Utt. 29.2) (Rs. 12. 1) + jAvatA va loesaNA tAvatA va vittesaNA... Cp. parIkSya lokAn karmacitAn brAhmaNo nirvedamAyAt... (Md. Up. 1. 2. 12) caranti... bAlyaM ca pANDityaM + tamAtmAnaM viditvA brAhmaNAH ...lokaiSaNAyAzca vyutthAyAtha bhikSAcaryaM nirvidyAthA muniH, amaunaM ca maunaM ca nirvidyAtha brAhmaNa.... + tadA jantAsi nirvedam... + ...na haNe no va ghAyae... Cp. na hanyate hanyamAne zarIre... + na ca yAti na cAyAti, na ca neha na ceha cit..... + dUrasthaM cAntike ca tat..... (10) tumaM si NAma taM caiva jaM haMtavvaM ti maNNasi,.. ajjAvetavvaM tti maNNasi, ghAtae.. (Gr. 6.5-6) (Tjbd. Up. 5. 98) (Mt, Up. 4. 11, = Tt. Up. 5. 3) hantA cenmanyate hantuM hatazcenmanyate hatam / Jambu-jyoti (Utt. 9. 34, 36) (Ac. I. 126) (Sv. Up. 1. 15) (Isa Up. 7) (Mbh. 3. 213. 26) (BdA. Up. 3. 5. 1) (Gt. 2. 52) (Ac. I. 144) (Mdy. K. 6) (Tjbd. Up. 1. 23) (Tjbd. Up. 5. 48) (Gt. 5.22) (Ac. I. 148) (Isa. Up. 5) (Md. Up. 3. 1. 7) (Mh. Up. 5-102) (Gt. 13.15) tumhA Na haMtA Na vi (Ac, I. 170) (Dasa. 6.10)

Page #17
Jainism vis-a-vis Brahmanism 17 ubhau tau na vijAnIto (v... vijAnIte) nAyaM hanti na hanyate / / (Kth. Up. 1.2. 18-19) + ya enaM vetti hantAraM yazcainaM manyate hatam..nAyaM hanti na hanyate, ...kaM ghAtayati hanti kam... (Gt. 2. 19, 21) + ... na vadhenAsya hanyata etatsatyam... (Ch. Up. 8. 1. 5. =8. 10.4) + (see also : Gandhari-Dhammapada 198, Suttanipata 705, Anguttara-nikaya 4. 151, Udanavarga 5-19) (11) savve sarA niyati, takkA jattha Na vijjati, matI tattha Na gAhiyA, oe appativANassa khettapaNe... (Ac. I. 176) Cp. atarvyam...naivA tarkeNa matirApaneyA... (Kth. Up. 1.2.8-9) + nAyamAtmA pravacanena labhyaH.... (Kth. Up. 1. 2. 22=Md. Up. 3. 2. 3) + naiva vAcA na manasA prAptuM zakyaH... (Kth. Up. 2. 6. 12) + na cakSuSA gRhyate nApi vAcA... (Md. Up. 3. 1. 8) + yato vAco nivartante, aprApya manasA saha....(Tait. Up.2.4.1; 2.4.9=Bhm. Up.) + na saMdRze tiSThati rUpamasya... (5v. Up. 4. 20) + yasmAdvAco nivartante, aprApya manasA saha... (Tjbd. Up. 1. 19) + na zakyate varNayituM girA... (Mt. Up. 4.9) Cp. saMyuktanikAya 1.15 ...kuto saro nivattaMte... Rv. 10.61.4) (12) Na itthI Na purise Na aNNahA... (Ac. I. 176) Cp. nainaM vAcA striyaM bruvan nainaM astrIpumAn bruvan / pumAMsaM na bruvanenaM vadan vadati kazcana / / (Ait. A. 2. 3.8) + naiva strI na pumAneSa: naiva caivAyaM napuMsaka:... (Sv. Up. 5. 10) + na strI na yoSitro vRddhA na kanyA na vitantutA... (Tjbd. Up. 6. 28) Cp. tvaM strI tvaM pumAnasi tvaM kumAra uta vA kumArI... (Atharvaveda 10.8.27) (13) ..Na strIe Na uNhe.. (Ac. I. 176) Cp. na zItaM na coSNam... (Ph. Up.) (14) se Na dohe Na hasse, ..Na kiNhe Na NIle Na lohite Na hAlidde Na sukile Na surabhigaMdhe Na durabhigaMdhe Na tite Na kaDue Na kasAe Na aMbileNa madhure...Na saMge...Na sadde Na rUve Na gaMdhe Na rase Na phAse... (Ac. I. 176) Cp. azabdam...arUpam, arasam...agandhavacca yat.... (Kth. Up. 1. 3. 15) + ..tadakSaram...asthUlam, anaNu, ahasvam, adIrgham, alohitam, asneham...asaMgam, arasam, agandham... (BdA. Up. 3. 8. 8) + asaMgo hyayamucyate, asaMgo na hi sajyate... (BdA. Up. 3. 9. 26) + ..na zabdaM..na rUpaM na rasaM na gandham... (Ph. Up.) + na rUpamasyeha tathopalabhyate... (Gt. 15.3) + (see also : Udanavarga 80)

Page #18
18 Bansidhar Bhatt Jambu-jyoti (15) aMDayA potayA jarAuyA rasayA saMseyayA sammucchimA ubbhiyA uvavAtiyA... (Ac. I. 49 = Dasa. 4. 1, Su. I. 7.1; 9.8) Cp. ...aMDajAni ca jArujAniya svedajAni codbhijjAni ca... (Ait. Up. 3. 3) + ...aMDajaM jIvajamudbhijjam... (Ch. Up.6.3.1) (16). nAlaM te tava tANAe vA saraNAe vA... (Ac. I. 64) + na tassa dakkhaM vibhayaMti nAio. na mittavaggA na sayA na bAMdhavA... (Utt. 13. 23; + jAyA ya puttA na havaMti tANaM... (Utt. 14. 12) + savvaM pi te apajjataM neva tANAya taM tava... (Utt. 14.39) Cp. yanmayA parijanasyArthe kRtaM karma zubhAzubham / ekAkI tena do'haM gatAste phalabhojinaH / / (Gb. Up.4) + nAmutra hi sahAyArthaM pitA mAtA ca tiSThataH / na putradArA na jJAti-dharmastiSThati kevalaH // (MS. 4. 23) + mRtaM zarIramutsRjya...vimukhA bAMdhavA yAnti... (Ms.4.241) + (see also : Dhammapada 288) Cp. na maMtrA na tapo dAnaM na mitrANi na bAMdhavAH / zaknuvaMti paritrAtuM naraM kAleNa pIDitam / / (padmapurANa 81. 33) (17) Neva sayaM logaM abbhAikkhejjA Neva attANaM abbhAikkhejjA... (Ac. I. 32) + ime vi se natthi pare vi loe, duhao vi se jhijjhai tattha loe... (Utt. 20. 49) Cp. ayaM loko nAsti para iti mAnI punaH punaH vazamApadyate... (Kth. Up. 1. 2. 6) (18) savve pANA...piyajIviNo jIviukAmA savvesiM jIviyaM piyaM.. (Ac. I. 78, Dasa. 6. 11) ____Cp. na hi prANAtpriyataraM loke kiMcana vidyate... (Mbh. Anusas. 113. 12) (19) AyatacakkhU...logassa ahebhAgaM..uDDabhAgaM...tiriyabhAgaM jANati.. (Ac. I. 91) Cp. sarvA dizaH Urdhvamadhazca tiryak prakAzayan bhrAjate yadvanaDvAn.. (Sv. Up.5.4) (20) suttA amuniH muNiNo sayayaM jAgaraMti... (Ac. I. 106) + paMca jAgarao suttA, paMca suttassa jAgarA... (Rs. 29. 2) + AtaDe jAgaro hohi... (Rs. 35. 15; 18-24; 38.6) Cp. yA nizA sarvabhUtAnAM tasyAM jAgati saMyamI / ___ yasyAM jAgrati bhUtAni sA nizA pazyato muneH // (Gt. 2. 69) + yatra suptA janA nityaM prabuddhastatra saMyamI! prabuddhA yatra te vidvAn suSuti yAti yogirAT (Yv. Up. 22) + ajJAne buddhivilaye nidrA sA bhaNyate budhaiH... (Vh. Up. 2. 59) (21) sa AyavI...veyavI...baMbhavI... (Ac. I. 107, 145, 174) + virae veyaviyAyarakkhie... (Utt. 15.2) Cp....taM cAntaryAmiNamiti sa brahmavit sa vedavit...sa Atmavit... (BdA. Up. 3.7.1) + brahmavidApnoti param... (Tait. Up. 2. 1)

Page #19
Jainism vis-a-vis Brahmanism 19 + ...yad brahmavido vadanti... (Md. Up. 1. 1.4) (22) je egaM jANai se savvaM jANai... __(Ac. I. 129) Cp. yathA..ekena mRtpiDena sarvaM mRnmayaM vijJAtaM syAt... (Ch. Up.6.1.4) + ...AtmA...draSTavyaH...AtmanaH...darzanena...idaM sarvaM viditam... (BdA. Up. 2. 4.5) + Atmani khalu vijJAte idaM sarvaM viditama... (BdA. Up. 4.5.6) + kasminnu..vijJAte sarvamidaM vijJAtaM bhavati ? (Md. Up. 1. 1. 3) + ekaM sadviprA bahudhA vadanti... | (Rv. 1. 164.46) + ekaM santaM bahudhA kalpayanti (Rv. 10. 114.5) (23) je AyA se viNNAyA...jeNa jANai se AyA.. (Ac. I. 17) Cp. ....lokanamuM ca vijJAnenaiva vijAnAti.... (Ch. Up.7.7.1) (24) nAvakaMkhaMti jIviyaM... (Ac. I.56, 129=Su. I: 3.4.15; 9.34 + kAlassa khaMkhAe parivvayaMti... (Ac. I. 166) + kaMkhejja kAlaM jAva sarIrabhedo ti.... (Ac. I. 198) + jIviyaM nAbhikaMkhejjA maraNaM No vi patthae.... (Ac. I. 232) + jai jIviyaM nAvakaMkhae... (Su. I.2. 1. 18) + jIviyaM nAvakaMkhijjA.... (Su. I.3.2. 13) + kaMkhejja kAlaM... (Su. I. 5. 2. 25) + kAlovaNIe sarIrassa bhee... (Utt. 4.9) + kaMkhe guNe jAva sarIrabheu... (Utt. 4. 13, also see Utt. 2.37) Cp.kimicchan kasya kAmAya zarIramanusaccaret... (BdA. Up.4.4.12) + mRtyuM ca nAbhinandeta jIvitaM vA kathaMcana / nAbhinaMdeta maraNaM nAbhinaMdeta jIvitam / / + kAlameva pratIkSeta yApadAyaH smaapyte| nAbhinaMdeta maraNaM nAbhinaMdeta jiivitm|| (Ndpv. Up. 3.60-61) + jIvitaM vA na kAMkSeta kAlameva pratIkSyate... (Ndpv. Up. 5. 1) + (see also Suttanipata 516) (25) susANaMsi vA suNNAgAraMsi vA rukkhamUlaMsi vA giriguhaMsi vA kuMbhArAyataNaMsi vA... (Ac. I. 204) + susANe suNNagAre vA rukkhamUle vi.... (Ac. I. 279=Utt. 2. 20; 35. 6) Cp. ...zUnyAgAravRkSamUla...kulAlazAlA...gRhakaMdara...sthaMDileSu zvetaketu..-vad-zukladhyAnaparAyaNaH... zarIramutsRjya saMnyAsenaiva dehatyAgaM korati, sa kRtakRtyo bhavati... (Ndpv. Up. 3. 86) + ...zUnyAgAra..., vRkSamUlaniketo vA...brAhmaNaH... (Ndpv. Up. 5. 13) + ...zUnyAgAra...., vRkSamUlakulAlazAlA...girikuharakoTarakaMdara..sthaMDileSu ...saMnyAsena dehatyAgaM karoti... (Yv. Up. 1) + ...yathA nigraMtho...brahmamArge samyaksaMpannaH...zUnyAgAra...vRkSamUlakulAlazAlA....girikuhara

Page #20
20 Bansidhar Bhatt Jambu-jyoti koTara...sthaMDileSu...zukladhyAnaparAyaNaH...saMnyAsena dehatyAgaM karoti sa paramahaMsaH... (Jbl. Up.6) mazAna vAsino vA...digaMbarA vA... zukladhyAnaparAyaNA:... zUnyAgAra... vRkSamUlakulAlazAlA...girikaMdarakuharakoTara....sthaMDile....saMnyAsena dehatyAgaM kurvanti te paramahaMsAH... (Bhk. Up.) + (See also Suttanipata 54.4) + upahUre girINaM saMgame ca nadInAM dhiyA vipro ajAyata / (Rv. 8.6.28%=Sama-Veda 2. 2. 2.9 (26) imaM pi jAtidhammayaM...budidhammayaM...chiNNaM milAti...aNitiyaM...asAsayaM... cayovacaiyaM.. vippariNAmadhammayaM... (Ac. I. 45) + ..bheuradhammaM viddhasaNadhamma adhuvaM aNitiyaM asAsataM cayovacaiyaM vippariNAmadhamma... (Ac. I. 153) Cp....SaDbhAvavikArAH, asti, jAyate, vardhate, apakSIyate vipariNamate vinazyati.... (Nirukta 1. 2 = Mahabhasya 1. 3. 1. 11) + ..SaDbhAvavikAravihIno'han...digaMbarasukho'ham... (Mt. Up. 3. 18-19) + ...SaDbhAvavikArazUnyaH.... (Ndpv. Up. 7) + ....SaDbhAvavikArazUnyam... (MgL. Up. 4) + ...SaDbhAvetyAdisarvadoSarahitam... (Vjsc. Up.) + ...paramahaMsaparivAD...SaDbhAvavikArazUnyaH... (Ph. Up. 1) (27) baMbhavaM paNNANehi parijANAti loga... (Ac. I. 107) + mahAvIrehi paNNANamaMtehi paNNANamuvalabbha... (Ac. I. 109) Cp. ...prajJAnenainamApnuyAt..... (Kth. Up. 1. 2. 24) (28) vasittA baMbhaceraMsi... (Ac. I. 143, 183, 190 : also Ac. I. 155) + (See also The title "baMbhacera" for Ac. I.) + uTThAya subaMbhacere vasejjA.... (Su. I. 14. 1) + etovayA baMbhavati tti vuttA.... (Si. II. 6.20) Cp. yanmaunaM...brahmacaryameva...tad brahmacaryeNa daivAtmAnamanuvidya manute.... (Ch. Up. 8. 5. 2) + ...brahmacaryeNAnuvindanti... (Ch. Up. 8.4.3. - 8.5.4) + yadicchanto brahmacarya caranti... (Kth. Up. 1.2. 15 = Gt.8. 11) + satyena labhyaH....hyeSa AtmA samyagjJAnena brahmacaryeNa nityam... (Md. Up. 3. 1.5) + brahmacaryeNa tapasA devA mRtyumupaaghnt| (Atharva-Veda) (29) esa vIre...je baddhe paDimoyae...se savvao savvapariNNacArI na lippai chaNapaeNa vIre... (Ac. I. 103) + kahaM bhaMjanto bhAsanto pAvaM kammana baMdhaI? (Dasa.4.7) ____Cp....na sa ha tairapyAcAram pApmanA lipyate zuddhaH... (Ch. Up. 5. 10. 10)

Page #21
Jainism vis-a-vis Brahmanism + ...viditvA na lipyate karmaNA pApakena... (BdA. Up. 4.4.23 = Bdh. Dh. Su. 2.6.11.30%; 2. 10. 17.7; Ps. Su. 5. 20) + na karma lipyate nare... (Isa Up. 2) + ...sarvabhUtAntarAtmA na lipyate lokaduHkhena bAhyaH... (Kth. Up. 2. 5. 11) + kurvannapi na lipyate... (Gt. 5.7) + lipyate na sa pApena padmapatramivAmbhasA... (Gt. 5. 10) + evaMvidi pApaM karma na zliSyate... (Ch. Up. 4. 14.3) + nainaM kRtAkRte tapyataH... (BdA. Up. 4. 4. 23) + puNyapApe vidhUya niraMjanaH paramaM sAmyamupaiti.. (Md. Up. 3. 3) + hatvApi sa imA~llokAnnAyaM hanti na hanyate... (Gt. 18. 17) + ajahuH karma pApakaM puNyA puNyena karmaNA...(SpBr. 13. 5. 4. 3, Snksu. 16. 9.7) (30) saccammi dhiI kuvvahA... (Ac. I. 117) + saccameva samabhijANAhi, saccassa ANAe uvaTThie mehAvI mAraM tarai.. (Ac. I. 127) + AovarayA...loga uvehamANA...saccaMsi pariviciTThisu... (Ac. I. 146) + taM saccaM, saccavAdI soe tiNNe... (Ac. I. 224, 228) + sacce tattha karejjuvakkama... (Su. I. 2. 3. 14) + akohaNe saccarae tavassI... (Su. I. 10. 12) + se ya sacce suAhie, sayA sacceNa saMpanne... (Su. I. 15.3) + sacceNa palimaMthae... (Utt.9.21) + jiiMdie saccarae sa pujjo... (Dasa. 9.3. 13) Cp. tadvai tat satyaM bale pratiSThitam.... (BdA. Up. 5. 14.4) ...idaM sarvaM tatsatyaM sa AtmA... (Ch. Up. 6.7.7; 6. 8.7) + tasya ha vA etasya brahmaNo nAma satyamiti... (Ch. Up. 8. 5.4) + satyasya satyaM prANA vai satyaM teSAmeva satyam... (BdA. Up. 2. 1. 20 = 2. 3. 11 = SpBr. 14. 5. 1. 23, 14. 5. 3. 11) + satyaM tveva vijijJAsitavyamiti.... (Ch. Up. 7.16.1) + ...satyaM brahma... (BdA. Up. 5.5.1) + satyaM sarvaM pratiSThitam... (MhNn. Up. 22. 1) + ...na vadhenAsya hanyata etatsatyam... (Ch. Up. 8. 1. 5, 8. 10. 4) (31) aNuvaratA avijjAe... (Ac. I. 151) Cp. avidyAyAM bahudhA vartamAnAH..bAlAH.. (Md. Up. 1. 2.9) (32) saMti virati uvasamaM NivvANaM... (Ac. I. 96, 191, 196) + uvasaMte...parivvae... (Ac. I. 116, 164) Cp. ...zAnto dAnta uparatastitikSuH...sarvamAtmAnaM pazyati... (BdA. Up. 4.4.23) + ...prapaMcopazamaH zivaH... (Mdy. Up.7)

Page #22
22 Bansidhar Bhatt Jambu-jyoti + ...zAnti nirvANaparamAn... (Gt. 6. 15) (33) oe appatiTThANassa khettaNNe... (Ac. I. 176) Cp. tadetadojazca mahazcetyupAsIta... (Ch. Up. 3. 13. 15) (34) ...kAmakAmI...soyati...paritappati... (Ac. I. 90) Cp. sa zAntimApnoti na kAmakAmI... (Gt. 2.70) (35) ...dhUNe (kamma-) sarIragaM... (Ac. I.99, 141, 161) + dhUNiya rayamalaM... (Dasa.9. 3. 15) Cp. ...azva iva romANi vidhUya pApam...dhUtvA zarIram....kRtAtmA... (Ch. Up. 8. 13. 1) + te...sarva evAdhUnvata jarasaM tanUnAm... (Jm. Br. 2. 398, 3. 255) + ...samAdhi-nirdhUtamalasya... (Mr. Up. 4.9) + ...sukRtaduSkRte dhUnute... (Ks. Br. Up. 1. 4) (36) ...so haM (sohaM ?) se AyAvAdI... (Ac. I. 2. 3) Cp. ayamAtmA so'hamasmi... (Ch. Up.) + ...advayaM pazyata haMsaH so'hamiti... (NsUtt. Up.9) (37) nAtItama, Na ya AgamissaM aTuM NiyacchaMti tathAgatA u... (Ac. I. 124) Cp. anyatra bhUtAcca bhavyAcca... (Kth. Up. 1. 2. 14) + gatAsUnagatA ca nAnuzocanti paMDitAH... (Gt. 2.11) (38) saMdhi logassa jANittA.... (Ac. I. 122,170) + nivvANaM saMdhae muNi... (Su. I. 9.36; 11. 22,34) Cp. bahavI: saMdhA atikramya... (Kth. Up. 3. 1) (39) ihamegesiM egacariyA bhavati... (Ac. I. 151, 186) + ...ege care... (Su. I. 2. 2. 12) + ...taha egacArI, egaMtamoNeNa viyAgarejjA... (Su. I. 13. 18) Cp. ...ekAkI caret... (Phpv. Up.) + ...yogI rahasi sthitaH, ekAkI... (Gt. 6. 10) (40) ummuMca pAsa iha macciehi... (Ac. I. 113) + pAsabaddhA sarIriNo.... (Utt. 23.40) Cp. ...bAlAste mRtyo ryanti vitatasya pAzam... (Kth. Up. 1.4.2) (41) saMti pANA aMdhA tamaMsi viyAhitA (v. L. tamaM paviThThA)... (Ac. I. 180) + tamAo te tamaM jaMti... (Su. I. 1. 1. 143; 3. 1. 11) + ...AtadaMDA...gaMtA te pAvalogayaM AsuriyaM disaM... (Su. I. 2.3.9) + AsUriyaM nAma...aMdhaM tamaM... (Su. I.5. 11) + niti tamaM tameNaM... (Utt. 14.12) + ..aMdhA...tamaM paviTThA... (Bhag.7.7.292)

Page #23
Jainism vis-a-vis Brahmanism 23 Cp. asuryA nAma te lokA andhena tamasAvRtAH / tA~ste pretyAbhigacchanti ye ke cAtmahano janAH / / (isa Up. 3) + andhaM tamaH pravizanti...tato bhUya iva te tamaH...ratAH... (BdA. Up. 4. 4. 10; = Isa. Up. 9, 12; Vjsam. 40. 9. 12; SpBr. 14.7.2. 13) + anandA nAma te lokA aMdhena tmsaavRtaaH| tA~ste pretyAbhigacchantyavidvAMso'badho janAH / / (BdA. Up. 4.4.11, = Vijsam. 40.3; see Kth. Up. 1.3, SpBr. 14.7.2. 14) + andhaM tamaH... (Av. 18.3.3) + na hinastyAtmanAtmAnaM tato yAti parAM gatima... (Gt. 13.28) (42) sattA kAmehi mANavA.. (Ac. I. 180 = Su. I. 1. 1.6) + AraMbhasattA pakareMti saMga... (Ac. I. 62) + atiyacca savvao saMgaM... (Ac. I. 184) + maMdA pakareha pAvaM... (Utt. 12. 39) Cp. tadeva saktaH saha karmaNaiti... (BdA. Up. 4. 4.6; SpBr. 14.7.2.8) + saMgasteSUpajAyate... (Gt. 2. 62) + saktAH karmaNyavidvAMsaH... (Gt. 3. 25) + saMgaM tyaktvAtmazuddhaye... (Gt. 5. 11) (43) No pANiNaM pANe samAraMbhejjAsi... (Ac. I. 121) Cp....prANabhRtaH prANaM na vicchindyAt... (BdA. Up. 1. 5. 14) (44) ...ceccANa bheura kAyaM saMvihuNiya...bheravamaNuciNNe...kAlapariyAe... (Ac. . 228) + saMvuDe dehabhedAe... (Ac. I. 250) [For details, see above Section 1, (24): the Jaina passages.) , Cp. ...zarIramRtsRjya saMnyAsenaiva dehatyAgaM karoti, sa kRtakRtyo bhavati... (Ndpv. Up. 3. 86) + ...saMnyAsena dehatyAgaM karoti... (Yv. Up. 1) + ...saMnyAsena dehatyAgaM karoti sa paramahaMsaH... (Jbl. Up. 6) + ...saMnyAsena dehatyAga kurvanti te paramahaMsAH... (Bhk. Up) + ...saMnyAsena dehatyAgaM karoti sa paramahaMsaparivrAjako bhavati.. (Phpv. Up.) [For details, see Section 1, (24-25), (57) : the Brahmanical passages.] (45) aMto aMto pUtidehaMtarANi pAsati puDho vi savaMtAI... (Ac. I. 92) + vigica maMsasoNitaM... (Ac. I. 143) Cp. ...jAyassa mriyasvetyetat...tasmAjjugupseta... (Ch. Up. 5. 10. 8) + mAMsa...zoNita...dUSite...durgandhe...zarIre...and + ...asthicarma...dUSite viNmUtra...saMghAte durgandhe...zarIre... (Mt. Up. 1. 2)

Page #24
24 Bansidhar Bhatt + . zarIramidaM ... niraya eva... viNmUtra... malai rbahubhiH paripUrNametAdRze zarIre.... + asthisthUNaM... narake'pi saH... + atyantamalino deha..... + asthisthUNaM durgandhipUrNa mUtrapurIzaya:... (MS 6.76 foll. + kimicchana kasya kAmAya zarIramanusaMjvaret... + (see also Samyuttanikaya 421. 20-21 ) (46) esa pariNNA pavuccati kammovasaMtI...se hu diTThapahe muNI... Cp.... karmakSaye yAti sa tattvato'nyaH... (47) kheyaNNa nikkamma, eg. vIre Atagutte kheyaNe.... Cp. pradhAna-kSetrajJapati guNeza:.... + yazcetanamAtraH pratipUruSaM kSetrajJa..... ...naiSkarmya.... + + ... yo'kAmaH niSkAmaH... brahmaiva san brahmApyeti... (48) pAsaga, e. g. (Mt. Up. 1. 3 = 3. 4, also Mt. Up. 2. vss. 4-8). (Ndpv. Up. 3. 46-48) (Sjbl. Up. 1.21) == MBh. 12. 329. 42) (Bda. Up. 4. 4. 12) (49) tasa thAvara, eg. kimatthi uvadhI pAsagassa ? Na vijjati... (Ac. I. 131 = 146) (Ac. I. 80, 151) + uddeso pAsagassa natthi... Cp. na pazyo mRtyuM pazyati... sarvaM hu paramaH pazyati....sarvagraMthInAM vipramokSastasmai mRditakaSAyAya tamasaspAraM darzayati... + yadA pazyaH pazyate...IzaM puruSam... adu thAvarA ya tasattA tasajIvA ya thAvarattAe... Cp. sthAtuzcarathaM bhramate... + pazuMzca sthAtuMzcarathaM ca pAhi... + jagatastasthuSazca.... + jagatassthAturubhayasya... + sarvasya lokasya sthAvarasya carasya ca... (50) gaMtha - gaDhiya, eg. esa khalu gaMthe... esa khalu nirae, iccatthaM gaDhie loe... Cp. yadA sarve prabhidyante hRdayasyeha granthayaH.... + bhidyate hRdayagraMthi :... tasmin dRSTe parAvare.... + so'vidyAgraMthiM vikiratIha... Jambu-jyoti (Ac. I. 97) (Ch. Up. 6. 4) (Ac. I. 109 ) and nikkammadaMsI (Ac. I. 115, 145) (Sv. Up. 6.16) (Mt. Up. 2.5) see (Gt. 3. 4; 18. 49 ) (BdA. Up. 4. 4. 6) (Ac. I. 267) ( Rv. 1. 58.5) (RV. 1.72-76) (Rv. 1. 115. 1 = AV 13. 2. 35) (RV. 4. 53. 6) (Sv. Up. 3. 18) (Md. Up. 2. 2. 8) (Ch. Up. 7.7.2) (Md. Up. 3. 1. 3) (Oc. I. 14) (Kth. Up. 2. 6. 14) = SarR. Up. 32; Ygs Up. 5.45; Ap. Up. 4. 31) (Md. Up. 2. 1. 10)

Page #25
Jainism vis-a-vis Brahmanism + ...sarvagraMthInAM vipramokSaH... (Ch. Up. 7.7.2; 7. 26. 2) (51) titikkhate,etc., e.g. ettha virate aNagAre dIharAyaM titikkhate... (Ac. I. 156, + (see also Ac. I. 184, 231, 253) Cp. zAnto dAnta uparatastitikSaH...AtmanyevAtmAnaM pazyati... (BdA. Up. 4.4. 23) + ...tAstitikSasva bhArata,... (Gt. 2. 14) (52) sotA, ova, AvaTTa,e.g. uDTuM sotA ahe sotA tiriyaM sotA...ete sotA...AvaTTameyaM tu... (Ac. I. 174) + esa odAMtare muNI... (Ac. 99, 161) Cp. paMcasrotombum...paMcAvartAm...paMcaduHkhaughavegAn...paMcapanadhImaH... tasmin haMso bhrAmyate brahmacakre... (Sv. Up. 1. 5-6 = Ndpv. Up. 9.4) + brahmoDupena pratareta vidvAn srotAMsi sarvANi bhayAvahAni... (5v. Up. 2. 8) (53) cli che, e.g. (a) diTuM sutaM mayaM viNNAyaM (Ac. 1. 133) Cp. AtmA vA are draSTavyaH zrotavya: maMtavyaH nididhyAsitavyaH... darzanena zravaNena matyA vijJAnena... (BdA. Up. 2. 4.5) + ...dRSTe zrute mate vijJAte... (BdA. Up. 4.5.6) (b) pANA bhUyA jIvA sattA.... (Ac. I. 49, 132,138,139) Cp....sarve prANA sarve lokA sarve devA sarvANi bhUtAni... (BdA. Up. 2. 1. 20) (54) chiasmus, e.g. je guNe se AvaTTe, je AvaTTe se guNe (Ac. I.41) + ettha satthaM samAraMbhamANassa icchete AraMbhA apariNNAtA bhavaMti, ettha satthaM asamAraMbhamANassa icvete AraMbhA pariNNAtA bhavaMti... (Ac. I. 16; also passim...) + je logaM abbhAikkhati se attANaM abbhAikkhati, je attANaM abbhAikkhati se logaM abbhAikkhati... (Ac. I. 22,32,56) + (see also Su. I. 2. 1. - vaitAlIya- meter construction) Cp. zyAmAcchabalaM prapadye zabalAcchayAmaM prapadye... (Ch. Up. 8. 13. 1) + yasyAmataM tasya matama...avijJAtaM vijAnatAM vijJAtamajAnatAm... (Kn. Up. 11 = 2.3) + astIti cennAsti tadA nAsti cedasti... (Tjbd. Up. 5. 26) + antaryadi bahiH satyamantAbhAve bahi na ca... (Tjbd. Up. 5.37) (55) AraMbha-samAraMbha (Alabha),e.g. ettha satthaM samAraMbhamANassa iccete AraMbhA apariNNAyA bhavaMti... (Ac. I. 29) Cp. ...anArambhI... (Gat. Dh. Su.3.24) (56) bhujaMgame juNNatayaM jahA cae, vimuccatI se duhasejja mAhaNe... (Ac. H. 801)

Page #26
26 Bansidhar Bhatt Jambu-jyoti __ + tayasaM va jahAi se rayaM... (Su. I.2.2. 1) + jahA ya bhoI taNuyaM bhuyaMgo nimmoyaNi hicca palei mutto... (Utt. 14.34) + mamattaM chidai tAhe mahAnAgovva kaMcuyaM... (Utt. 19.86) Cp. sa yathAhiH, ahicchavyai, nirmucyeta...evameva sarvasmAt pApmAno nirmucyeta... (JmBr. 2. 134) + yadyathAhinilayanI valmIke mRtA pratyastA zayItaivamevedaM zarIraM zete...(BdA. Up. 4.4.7) + yathA pAdodarastvacA vinirmucyate, evaM ha vai sa pApmanA vinirmukta:... (Pin. Up. 5. 5) + ahinilayanI sarpanirmoko jIvavarjitaH, valmIke patitastiSThet, taM sarpo nAbhimanyate...zarIraM nAbhimanyate... (Vh. Up. 2.67-68) + (See also Suttanipata 1. 17; Gandhari-Dhammapada 81-90) (57) tato NaM mahAvIrassa...sukkajjhANaMtariyAe, vaTTamANassa...dasaNe samuppaNNe... (Ac. II. 772) + ...dhamma-sukkAI jhANAI, jhANaM taM tu buhA vae... (Utt. 30.35) + se kiM taM jhANe?...sukkajjhANe...paNNatte... (Aup. 830v = Bhag. 25. 7. 237 - and 246 = Sth. 4. 1. 308, Prvy. 26) Cp. ...zukladhyAnaparAyaNaH...zarIramRtsRjya saMnyAsenaiva dehatyAgaM karoti, sa kRtakRtyo bhavati... Ndpv. Up. 3. 86) + ...zukladhyAnaparAyaNaH...saMnyAsena dehatyAgaM karoti sa paramahaMsaH... (JbI. Up.6) + ...zukladhyAnaparAyaNaH..saMnyAsena dehatyAgaM kurvanti te paramahaMsA:... (Bhk. Up.) + ...zukladhyAnaparAyaNaH...saMnyAsena dehatyAgaM karoti sa paramahaMsaparivAjako bhavati... (Phpv. Up.) . + [For details, see above Section 1, (25): the Brahmanical passages.]

Page #27
Jainism vis-a-vis Brahmanism 27 (2) Section 2 Sutrakstanga-sutra milakkhU amilakkhussa jahA vuttANubhAsae / na heuM se vijANAi bhAsiyaM t'nnubhaase|| (Su. I. 1.2. 15) + jahA NAma koi miccho nagaraguNe bahuvihe viyaannNto| na caei parikaheuM uvamAe tahiM asaMtIe // (AUp. 8183 = Prajina. 2. 174) + jahA na vi sakko aNajjo aNajabhAsaM viNA du gaaheduuN| taha vavahAreNa viNA paramatthuvadesaNamasakkaM // (Samay. 8) Cp....mlecchA: svasaMjJAniyatA:... (MBh. 8. 45. 36) + durbodhaM viSamaM caiva rAkSasAnAM prakIrtitam / gUDhAkSaraM tu yakSANAM kinnarairuktavat tathA // (VDhP.4.8) + (see also Cats. 8. 19) aMdho aMdhaM pathaM Nito dUramaddhANu gacchai... / (Su. I. 1. 2. 19) + aMdhaM va NeyAramaNussarittA... (Su. I.7.16) + aMdhe va se daMDapahaM gahAya... (Su. I. 13.5) + NetA jahA aMdhakAraMsi gao maggaMNa jANAti apassamANo... (Su. I. 14.12) Cp.daMdrahyamANA pariyanti mUDhA andheneva nIyamAnA yathAndhAH... . (Kth. Up. 1.2.5 = Md. Up.1.2.8) + yathAndho vAndhamanvIyAt... (MBh. 2. 38. 3) dukkhaM te nAituTUMti sauNI paMjaraM jahA... (Su. I. 1. 2.22) + sauNI jaha paMsugaMDiyA vihaNiya dhaMsayai siyaM rayaM... (Su. I.2.1.15) + dukkhaM nA tiuTRti sauNI paMjaraM jahA... (Su. II. 1. 11) + ...baddhe gie va pAseNa... (Su. I. 4. 1. 9) Cp. sa yathA zakuniH sUtreNa prabaddhaH...bandhanamevopazrayata evameva...prANabandhanaM hi (Ch.Up.6.8.2) + rajjvA yad-vat susaMbaddhaH pakSI tad-vadidaM manaH... (YgS. Up.59) + pAzaM chitvA yathA haMso...khamutkramet...chinapAzastathA jIvaH saMsAraM tarate sadA...(Ks. Up. 22) saMbujjhaha kiM na bujjhaha saMbohI khalu pecca dullahA.... (Su. I. 2. 1. 1) + labhrUNa vi mANusattaNaM...dullahaM...uttamadhammasuI hu dullahA... (Utt. 10. 16, 18) ....bohI hoi sudullahA tesiM... (Utt.8.15) + ...bohI ya se no sulabhA puNo puNo... (Dasa. 11.13) + saMbujjhahA jaMtavo mANusattaM daTuM bhayaM bAliseNaM alaMbho... (Su. 1.7.11) + iya je maraMti jIvA, tesiM puNa dullahA bohI... (Utt. 36. 262) + ...jAvidiyA na hAyaMti tAva dhamma samAyare... (Dasa. 8. 35) Cp. uttiSThata jAgrata prApya varAn nibodhata,...kSurasya dhArA nizitA duratyayA...durga pathastat kavayo vadanti... (Kth. Up. 1. 3. 14) (3) +

Page #28
Bansidhar Bhatt Jambu-jyoti + iha cedazakad boddhaM prAk zarIrasya visrasaH... (Kth. Up. 2.6.4) + ...yo vA etadakSaran...aviditvAsmAllokAt praiti sa kRpaNaH...viditvA..preti sa brAhmaNaH... ___(BdA. 3. 8. 10) + ihaiva santo'tha vidmastad vayaM, na cedavedI mahatI vinaSTiH... (BdA. Up.4.4.14 = SpBr. 14.7.2. 15) + iha cedavedIdatha satyamasti, na cedihAvedInmahatI vinaSTiH... (Kn. Up. (13) = 2. 4, + ...bahUnAM janmanAmante jJAnavAn mAM prapadyate... __ (Gt. 7. 14) + ...durlabhaM tattvadarzanam... (Mh. Up. 4.77) (5) kujae aparAjie jahA akkhehiM kusalehiM dIvayaM / kaDameva gahAya No kali no tIyaM no ceva dAvaraM / / evaM logammi tAiNA buie je dhamme annuttre| taM giNha hiyaMti uttamaM kaDamiva sesa'vahAya paMDie / (Su. I. 2.2.23-24) Cp. kaliH zayAno bhavati saMjihAnastu dvAparaH / uttiSThastretA bhavati kRtaM saMpadyate caran // (Ait. Br. 7. 15. 4=SpBr. 190. 17. 18) + uta prahAmatidIvya jayAti kRtaM yacchvaghnI vicinoti kAle... (RV. 10.42.9) + uta prahAmatidIvA jayati kRtamiva zvaghnI vicinoti kAle... (AV.7.50. 6) + yathA kRtAya vijitAyAdhare'yAH saMyantyevameva... (Ch. Up.4.1.4) + ...catuSpAt sakalo dharmaH satyaM caiva kRte yuge... (MS. 1.81) ...giddhanarA kAmesu mucchiyA... (Su. I. 2. 3. 8) Cp....mA gRdhaH kasyasvid dhanam... (Isa. Up. 1) asilo devile ceva dIvAyaNa mahArisi...pArAsare... (Su. I. 3. 4.3) Cp. ...asito devalo vyAsaH... (Gt. 10. 13) eyamaTuM...nimmamo nirahaMkAro care bhikkhU... (Su. I.9.6) + ...nimmame nirahaMkAre... (Utt. 35.21) Cp....carati...nirmamo nirahaMkAra:... (Gt.2.71) ...kiM nu vIrassa vIrataM... (Su. I. 8. 1) Cp. ..indrasya nu vIryANi provAca... (Ait. Br. 5. 2) kammamege pavedeti akammaM vAvi subbayA... (Su. I. 8. 2) Cp...kiM karma kimakarma...karmaNo hyapi boddhavyaM... ___ akarmaNazca boddhavyam... (Gt. 4. 16-17) ...je keI jagaI jagA, (tesiM attuvamAyAe)... (Su. I. 11.33) Cp. (IzA vAsyamidaM sarva) yat kiM ca jagatyAM jagat... (Isa. Up. 1) (12) ...maNasA kAyavakkeNa NAraMbhI... (Su. I. 1.9.9) Cp....yatavAkkAyamAnasa:... (Gt. 18.52) (13) Su. I. 6 "vIratyutI": vs. 6 :- aNuttaraM tappati sUrie vA...tamaM pagAse...

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Jainism vis-a-vis Brahmanism + jahA se timira viddhaMse...divAyare, jalaMte iva teeNaM... + suro vva dittatee Cp. jyotiSAM raviraMzumAn... + tadAdityaH sa prajApatiH + dIptAnalArkadyuti - ... + AdityavarNaM tamasaH parastAt vss. 7-8 :- iMdeNa devANaM, ...sakkeva devAhivaI juimaM ... + jahA se...sakke devAhivaI... Cp. devAnAm...vAsavaH... vs. 8 :- mahodahI vApi anaMtapAre... Cp. sarasAm... sADAraH + tA ApaH sa prajApatiH vs. 9 :- sudaMsaNe vA nagasavvasedve... Cp. meruH zikhariNAm... + jahA se nagANa pavare...maMdare girI..... + girirAyA ceva maMdasvara vs 11 :- puTThe nabhe ciTThA bhUmirvATThie.. Cp... bhAH sadRzI sA syAd bhAsastasya mahAtmanaH.... + .. AdityavarNaM tamasaH parastAt... .. ravitulyarUpaH ... + + ... tadAdityaH... sa prajApatiH vs. 18 :- - rukkhesu...jaha sAmalI vA Cp. azvatthaH sarvavRkSANAm... + jahA sA dumANa pavarA, jaMbU... + dumesu jahA jaMbU vs. 19 :- caMdo va tArANa mahANubhAve + .. tadu caMdramAH... + nakkhattANa va caMdimA... + jahA se uDuvaI caMde nakkhattaparivArie... + gahagaNa... tAragaNaM va jahA uDupatI Cp.... nakSatrANAm... zazAM... vs. 20 :- nAgesu vA dharaNidamAhu se .... Cp. + anantazca... nAgAnAm... 29 (Gt. 11. 20, 24) Cp. dyAvApRthivyoridam... vyAptam namaH spRzam... vss. 12-13 :-...ppagAse, virAyatI kaMcaNamavanne... se jalieva bhome... pannAyate sUriyasuddhale se...maNorame joyai accimAlI... (Utt. 11.24 ) (Aup. 830 = Prvy. 29) (Gt. 10.21) (Yajur-veda. 32. 1) (Gt. 11. 17) (Gt. 8. 9 = Sv. Up. 3. 8) (Utt. 11.23) (Gt. 10.22) (Gt. 10.24) (Yajurveda 32. 1) (Gt. 10.23) (Utt. 11.29) (Prvy. 26) (Gt. 11. 12) (Sv. Up. 3. 8, = Gt. 8. 9) (Sv. Up. 5. 8) (Yajur-veda. 32. 1) ( Gt. 10.26) (Utt. 11.27) (Prvy. 26) (Yajur-veda 32. 1) (Su. I. 11. 22) (Utt. 11.25) (Prvy. 25) (Gt. 10.21) (Gt. 10.29)

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30 (14) (15) hatthI erAvaNamAhu.... + airAvataM gajendrANAm.. + jahA... ..kuMjare... + erAvaNa iva kuMjarANaM + siMho migANaM... (17) Cp. mRgANAM ca mRgendraH... + sihe miyANa pavare + sIhovva jahA migANa + salilANa gaMgA... Cp. srotasAm ... jAhnavI... + jahA sA naINa pavarA... + tA ApaH sa prajApatiH + pakkhIsu vA garule veNudevo.... Cp. vainateyazca pakSiNAm... + ... divyaH sa suparNo garutmAn + suparNaM viprA...ekaM sattaM... kalpayanti Bansidhar Bhatt jahA kumme saaMgAi sae dehe samAhare / evaM pAvAiM medhAvI ajjhappeNa samAhare // + kummo vva allINa-palINa-gutto... + kummo iva gutidie allINe pallINe ciTTha... + kumbho viva saaMgAI sae dehammi sAhare..... + kummo iva... gutte..... Cp. indriyANi samAhRtya kUrmoGgAnIva sarvazaH.... + karmoGgAnIva saMhRtya mano hRdi nirudhya ca... + yadA saMharate cAyaM kUrmoGgAnIva sarvazaH... yadA saMharate kAmAn karmoGgAnIva sarvazaH... + + prasAryeha yathAGgAni kUrmaH saMharate punaH.... + (see also Samyuttanikaya 1. 7, 17 foll.) sayaM kaDaM NannakaDaM ca dukkhaM AhaMsu vijjAcaraNaM pamokkhaM... Cp. vidyayA tadArohanti yatra kAmAH parAgatAH / na tatra dakSiNA yanti nAvidvAMsastapasvina iti // Cp... azarIraM vAva santaM na priyApriye spRzata..... na viNAsI (viNAsI ?) kayAi vi... .. sato ya atthI asato ya Natthi... + Jambu-jyoti (Gt. 10. 27) (Utt. 11.18) (Prvy. 26) (Gt. 10.30 ) (Utt. 11.20) (Prvy. 26, 29) (Sp Br. 10.5.4.16) (16) savvaM jagaM tU samayANuppehI piyamappiyaM kassai No karejjA... ( Su. I. 10.7 = 13.22) + piye na vijjai kiMci appiyaM vi na vijjaI... (Utt. 9.15) (Gt. 10.31) (Utt. 11. 28) (Yajurveda 32. 1) (Gt. 10.30) ( Rv. 1164.46) ( Rv. 10.114.5) (Su. 1. 8. 16) (Dasa. 8.40) (Bhag. 25. 7. 215) ( Rs. 16.1755) (Aup. SS 30 = Prvy. 29) (Ndpv. Up. 3. 74) (Ks. Up. 3) (Gt. 2. 58) (MBh. 12. 168. 40) (MBh. 12. 313. 39) (Su. I. 12. 11) (Ch. Up. 8. 12. 1) (Su. I. 1. 3. 9) (Su. II. 6.12)

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Jainism vis-a-vis Brahmanism + Na kadAti NAsi na kadAti na bhavati na kadAti na bhavissati ya... Cp.... na tvevAhaM jAtu nAsam.... ...na sanna cAsat... nAsato vidyate bhAvo nAbhAvo vidyate sataH... (18) (19) (20) (21) (22) (23) + + bhAravahA havaMti uTTA vA... + tubbhettha bho bhAradharA girANaM ahaM na jANeha ahijja vee... + jahA kharo caMdaNabhAravAhI bhArassa bhAgI na hu caMdaNassa / evaM khu nANI...na hu soggaie // Cp. yathA kharazcaMdanabhAravAhI bhArassa vettA na tu caMdanasya / evaM hi zAstrANi bahUnyadhItya cArtheSu mUDhAH kharavad vahanti // uttaragItA (v. L... vahet saH // (Nir. 1. 8) = + (see also Su. Sam. 4. 4) bhAvaNAjogasuddhappA jale nAvA va AhiyA... + sarIramAhu nAvatti jIvo vuccai nAvio.... Cp. brahmoDupena pratareta vidvAn strotAMsi sarvANi bhayAvahAni..... + sarvaM jJAnaplavenaiva vRjinaM saMtariSyasi ... maggaM na jANAti apassamANe... dhammaM na jANAi abujjhamANe se kovie jiNavayaNeNa pacchA... pAsati... Cp. Mh. Up. 3. 35-37 muMjAo isiyaM... muMje iyaM isiyaM.... Cp.... yathA muMjAdiSIkA vivRhed evameva...pApmano niramucyata... taM svAccharIrAtpravRhenmuMjAdiveSIkAM dhairyeNa.... + + (see also Dighanikaya 277). avvattarUvaM purisaM mahaMtaM saNAtaNaM akkhayamavvayaM ca.... Cp. vedAhametaM puruSaM mahAntam... + tamAhuragryaM puruSaM mahAntam... + acintyamavyaktamanantarUpam... + + Cp.... etAM dizaM gandhArAH, etAM dizaM vrajeti sa grAmAd grAmaM pRcchan paMDito medhAvI gandhArAnevopasaMpadyataivamevAhAcAryavAn puruSo veda.... Su. I. 4 " itthIparinnA", eg. avyayaH... sanAtanaH... puruSaH... .. mahato mahAntam..., puruSaM sanAtanam... ( Rs. 37. 1) (Gt. 2. 12) (Sv. Up. 4. 18) (Gt. 2. 16) (Su. I. 4. 2. 16) (Utt. 12. 15) 31 (Av. Nir. 100) ( Su. I. 15.5) (Utt. 23.73) (Sv. Up. 2. 8) (Gt. 4. 36) (Su. I. 14. 13) (Ch. Up. 7.14.2) (Su. II. 1. 9) (Jm. Br. 2. 134) (Kth. Up. 2.6. 17 ) (Su. II. 6. 47 ) (Sv. Up. 3. 8) (Sv. Up. 3. 19) (Kv. Up. 6) (Gt. 11.18) (Mh. Up. 4. 71)

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32 Bansidhar Bhatt Jambu-jyoti Section 3: Uttaradhyayana-sutra (1) (2) natthi jIvassa nAsu tti evaM pehejja saMjae... (Utt. 2.27) Cp. jIvApetaM vAva...mriyate, na jIvo mriyata iti.. (Ch. Up. 6. 11.3) + avinAzI vA are ayamAtmA... (BdA. Up. 4.5. 14) + na jAyate mriyate vA vipazcid ajo nityaH zAzvato'yaM purANaH.. (Kth. Up. 1. 2. 18 = Gt. 2. 20; Mh. Up. 5. 165) + avinAzI tu tad viddhi...vinAzamavyayasyAsya na kazcit kartumarhati... (Gt. 2. 17) jahA ya aggI araNI asaMto khIre dyayaM tellamahA tilesu, evameva jAyA sarIraMsi sattA... (Utt. 14. 18) Cp. tileSu tailaM dadhanIva sarpiH, araNISu cAgniH evamAtmA gRhyate. (Sv. Up. 1. 15 = Bhm. Up 1) + kSIre sapirivArpitam... (5v. Up. 1. 16) + araNyo nihito jAtavedAH... (Kth. Up. 2. 4.8) + ghRtamiva payasi nigUDham... (Bhmbd. Up. 20) + tileSu tailamiva... (Hms. Up. 4) + tilAnAM tu yathA tailam... (Dhbd. Up.7) + tileSu ca yathA tailam... (Bhmvd. Up. 35) samayA savvabhUesu sattumittesu vA... (Utt. 19.25) Cp. samau zatrau ca mitre ca.. (Gt. 12. 18) savvAraMbhapariccAo... (Utt. 19.29) + Cp. sarvAraMbhaparityAgI... (Gt. 12. 16) samaleDhukaMcaNe... (Utt. 35. 13) Cp. samaloSTAzmakAMcanaH.. (Gt. 14.24) samo ya savvabhUesu... (Utt. 19.89) Cp. samo'haM sarvabhUteSu... (Gt. 9.29) lAbhAlAbhe suhe dukkhe...samo niMdApasaMsAsu tahA mANAvamANao... (Utt. 19.90) Cp. stUyamAno na tuSyeta nidito na zapetparAn... (KthR. Up. 4) + sukhaduHkhe same kRtvA lAbhAlAbhau... (Gt. 2. 38) + samaH...mAnAvamAnayoH, tulyaniMdAstutiH... (Gt. 12. 18-19) + ...tulyaniMdAtmasaMstutiH.... (Gt. 14.24) jahA pomaM jale jAyaM novalippai vAriNA, evaM alittaM kAmehiM taM vayaM bUma mAhaNA... (Utt. 25-27) + savve viratto...na lippae bhavamajhe vi saMto, jaleNa vA pokkhariNI-palAsaM... (Utt. 32.34 etc. , passim.) + tamhA khalu aparisADiNo buddhA novalippaMti pukkharapattaM va vAriNA... (Rs. 22. 1) (4) (6) (8)

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Jainisin vis-a-vis Brahmanism + pokkharapattaM va niruvaleve... (AUp. 6 30 = Prvy. 29) Cp. ...yathA puSkarapalAza Apo na zliSyanta evamevaMvidi pApaM karma na zliSyate... (Ch. Up. 4. 14.3) + na tasya lipyate prajJA padmapatramivAmbhasA... (Mh. Up. 5. 173) + lipyate na sa pApena padmapatrabhivAmbhasA... (Gt. 5. 10) + (see also Suttanipata 44.8,9) (9) asthi egaM dhuvaM ThANaM logaggaMmi duraaruhN| jattha nasthi jarAmaccU vAhiNo veyaNA jahA // ...taM ThANaM sAsayaM vAsaM...jaM sapattA na soyaMti... (Utt. 23.81,84) Cp. tapasA karma kavayo'nugatya AhnAya mRtyumatimedhayAyan / yatrAmRtaM na vidyate nota mRtyustatra vidvAMsaH kavayo kSiyanti... (Jm. Br. 2. 73-74) + na jAyate mriyate vA vipazcita...ajo nityaH.. (Kth. Up. 1. 2. 18 = Gt. 2. 20; Mh. Up. 5. 165) + yad gatvA na nivartante tad dhAma paramaM mama... (Gt. 15.6) (10) ayaM...duTThasso paridhAvaI, ArUDho kahaM teNa na hIrasi? padhAvantaM nigiNhAmi suyarassIsamAhiyaM, na me gacchai ummaggaM... (Utt. 23. 55-56) Cp. AtmanaM rathinaM viddhi zarIraM rathameva tu, buddhiM tu sArathi viddhi manaH pragrahameva ca, indriyANi hayAnAhu viSayA~steSu gocarAn... (Kth. Up. 1. 3. 3-4) + ...duSTAzvA iva sArathe:,...sadazvA iva sAratheH... (Kth. Up. 1. 3. 5-6) + vijJAnasArathi ryastu manaHpragrahavAn naraH... (Kth. Up. 1. 3.9) + ...buddhIndriyANi...razmayaH karmendriyANi...hayA rathaH zarIraM mano-niyantA ...(Mt. Up. 2.9) + duSTAzvayuktamiva vAhamenaM vidvAnmano dhArayetApramattaH / (Sv. 2.9) (11) jahA sA naINa pavarA salilA sAgaraMgamA... (Utt. 11. 28) Cp. yathA nadyaH syandamAnAH samudre'staM gacchanti.. (Md. Up. 3. 2.8) + yathA nadInAM bahavo'mbuvegAH samudramevAbhimukhA dravanti... (Gt. 11. 28) + ...imA...nadyaH...samudramevApiyanti... (Ch. Up.7.10.1) (12) aulaM suhaM saMpattA uvamA jassa natthi u... (Utt. 36.67) + amarovamaM jANiya sokkhamuttamaM... (Dasa. 11. 10) + Na vi asthi mANusANaM taM sokkhaM... siddhANaM...Natthi tassa ovamma... (AUp. 8 184 = Prajna. 2 2. 11. 171-175) Cp. ...te ye zataM mAnuSA AnandA...sa eko brahmaNa Ananda:... (Tait. Up. 2. 8) + ...Atmani yatsukhaM labhet, na zakyate varNayituM girA.... (Mt. Up. 4.9) + ...atha ye zataM manuSyANAmAnaMdA...athaiSa eva parama AnaMda eSa brahmalokaH... (BdA. Up. 4.3.32) (13) dhaNuM parakkama kiccA jIvaM iriyaM sayA, dhiiM ca keyaNaM kiccA sacceNa palimaMthae... (Utt. 9. 21)

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34 Bansidhar Bhatt Jambu-jyoti Cp. praNavo dhanuH zaro hyAtmA brahma tallakSyamucyate, apramattena veddhavyaM zaravat tanmayo bhavet... __ (Md. Up. 2. 2. 4 = Dhbd. Up. 14) + dhanustAraM zaro hyAtmA...zaravat tanmayo bhavet... (Rhd. Up.38) saMkhacakkagayAdhare... (Utt. 11.21) + saMkhacakkayagasattiNaMdagadharA... (Pvy. 15) Cp. zaMkhacakragadA...dharasya vai..... (Gputt. Up. 1) (15) imaM ca me asthi imaM ca me natthi, imaM ca me kicca imaM akiccaM... (Utt. 14. 15) idamastIdamapi me bhaviSyati puna rdhanam... (Gt. 16. 13) ...gamissAmo bhikkhamANA kule kule... (Utt. 14.26) Cp. putraiSaNAyAzca vitaiSaNAyAzca lokaiSaNAyAzca vyutthAyAtha bhikSAcaryaM caranti... (BdA. Up. 4. 4. 23) + ...ye hyupavasantyaraNye zAntA vidvAMso bhaikSacayA~ carantaH... (Md. Up. 1. 2. 11) + ...triSu varNeSu bhikSAcarya caret... (Sny. Up. 1) (17) asidhArAgamaNaM ceva dukaraM cariuM tavo... (Utt. 19.37) ___Cp. kSurasya dhArA nizitA duratyayA durgaM pathastat kavayo vadanti... (Kth. Up. 1.3. 14) (18) jahA u caraI mige, evaM dhamma carissAmi... (Utt. 19,77-80) + migacAriyaM carittANaM gacchai migacAriyaM... (Utt. 19. 81-84) + bhigacAriyaM carissAmi savvadukkhavimokkhaNi... (Utt. 19.85) Cp. mRgaiH saha parispandaH saMvAsastebhireva ca / taireva sadRzI vRttiH pratyakSaM svrglkssnnm|| (Bdh . Dh. Su. 3. 2. 19 = 3. 2. 22) + kRcchrAM vRttiM asaMhAryAM sAmAnyAM mRgapakSibhiH... (Bdh. Dh. Su. 3. 3. 21) + ...govanmRgayate muniH... (Sny. Up. 2.78) + godharmA mRgadharmA vA...na lipyate karmaNA pAtakena vA... (Ps. Su. 5. 18-20) (19) ...bhAsacchannA ivAggiNo... (Utt. 25. 18) + bhAsacchaNNo jahA vaNhI... (Rs. 15. 1747) Cp. ...dagdhendhanamivAnalam.... (Sv. Up. 6. 19) + ...pracchano bhasmaneva hutAzanaH.. (MBh. 4. 34. 29) + ...bhasmacchannamivAnalam... (MBh. 4. 64.6) + ...bhasmacchanna ivAnala:... (MBh.3.262.30) ...bhasmAMgavRtAMgAn iva havyavAhAn... (MBh. 1. 178.9) ...gUDho'gniriva dAruSu... (MBh. 12.137.40) + ...yathAnalo bhasmavRtazca vIryavAn... (MBh. 4.6.3) + ...bhasmacchanAnivAgnIstAn... (MBh. 13.59.7) (20) ...jugamittaM ca khettao... (Utt. 24.7) + ...purao jugamAyAe pehamANo... (Dasa. 5. 1.3) + ...jugamAyAe pehAe... (Dasa. 6. 150) + + __

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Jainism vis-a-vis Brahmanism 35 Cp. tiSThato vrajato vApi yasya cakSu na dUragam / ___ caturyugAM bhuvaM muktvA ... (Ndpv. Up. 3.66) + careta...yugamAtrAvalokI... (Sat. Up. 18) (21) jahA bhuyAhi tariuM dukkaro rayaNAyaro... (Utt. 19.42) [Cp. titIrgha rdustaraM mohAduDupenAsmi sAgaram... Kalidasas Raghuvarnsa 1. 2] (22) mihilAe DajjhamANIe na me Dajjhai kiMcaNaM... (Utt.9.14) Cp. MBh. 12.9917 (see also 529.6641) + (see also Jataka 539. 125; Samyuttanikaya 1. 114; Mahavastu 3. 453... from Utt. J. Charpentier.p: 314)

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Bansidhar Bhatt Jambu-jyoti Section 4 : (A) Dasavaikalika-sutra kahaM care, kahaM ciTTe, kahaM Ase, kahaM sae ? kahaM bhuMjanto bhAsanto pAvaM kamma na baMdhaI ? (Dasa. 4.7) Cp. sthitaprajJasya kA bhASA samAdhisthasya kezava? sthitadhIH kiM prabhASeta kimAsIta vrajeta kim? (Gt. 2.54) (2) ...mUlAo khaMdhappabhavo dumassa... (Dasa. 9. 1) + ...mUlaseke phaluppattI... (Rs. 15. 1730). Cp. yad vRkNo rohati mUlAnnavatara: punaH...(BdA. Up. 3. 9. 28 = Sp. Br. 14. 6. 9. 3) mahukArA samA...nANApiMDarayA...sAhuNo... (Dasa. 1.5) Cp. ...sarvaM tyaktvA mAdhukaravRttyAhAramAharan... (Ndpv. Up. 7) + ...mAdhUkareNAnnamaranan.... (Phpv. Up.) + ...madhukaravRttyAhAramAharan... (Sny. Up. 2. 59) + ...madhumakSikavat kRtvA mAdhUkaram... (Sny. Up. 2. 66) + ...carenmAdhukaraM zaikSaM yati mleMcchakulAdapi... (Sny. Up. 2.71) (4) jahA sasI komuijogajutte nakkhattatArAgaNaparivuDappA, khe sohai vimale abbhamukke... (Dasa. 9. 1. 15) ICD. nakSatratArAgrahasaMkalApi jyotiSmatI caMdramasaiva rAtriH... Kalidasa's Raghuvansa.6.22] + (see also Gandhari Dhammapada 197.) (B) Rsibhasitani, etc. (1) savvamiNaM purA udagamAsi.. (Rs. 37.2012) ___Cp. ...agre'praketaM salilaM sarvamA idam, ...tucchenAbhvapihitaM yadAsIt.. __ (Rv. 10. 129. 3, Jm. Br. 3. 367) se jahA NAmate daDDesu bIesu Na puNo aMkuruppattI bhavati...Na puNo sarIruppattI bhavati... ___(Rs. 20. 1780-1781) + se jahA NAmae bIyANaM aggidaDDANaM puNaravi aMkuruppattI Na bhavaI.... (AUp. 8155 = Prajna. 36. 2176) + jahA daDDANaM bIyANaM na jAyaMti puNekurA / kammabIesu daDDesu na jAyaMti bhavaMkurA / / (Dasa.5.123) Cp. jJAnAgnidAdhakarmANam... (Gt. 4. 19) + dagdhe bIje yathAtyantaM prAdurbhavati nAGkaraH / karmabIje tathA dagdhe na rohati bhavAGkaraH / / (?) (Quoted in Ac. Cu. p. 129)

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Jainism vis-a-vis Brahmanism 37 (3) imA vijjA mahA vijjA savvavijjANa uttamA / jaM vijaM sAhaittANaM savvadukkhANa muccati / / Cp. [...sA vidyA yA vimuktaye... A floating verse ?] (Rs. 17. 1757) (Dasa. 5. 121) Appendix (a) dhUmahINo jahA aggI khIyai se niridhnne| evaM kammANi khIyaMti mohaNIjje khayaM gae / / Cp. yathA nirindhano vahniH svayonAvupazAmyate / tathA vRttikSayAccittaM svayonAvupazAmyate // (b)...ijjaMjali-homa-jappa-uMDurukka (v. L. uMdurukka)-namokkAra... Cp....DuDuMkAra-namaskAra-japyopahAra... (Mt. Up. 4.6) (Anuy. 27) (Pssi. 1.8)

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38 Bansidhar Bhatt Jambu-jyoti 1. Abbreviations and Select Bibliography (1) For "Prolegomena" :Alsdorf. L. Alsdorf * Beitrage zur Geschichte von Vegetarismus und Rinderverehrung in Indien. Akademie d. Wiss. Liter. Mainz 6, 1961. For Review on it, see Heesterman-1966 below. Bhatt-Rome. B. Bhatt: Ahimsa in the Early Religious Tradition of India. Centre for Indian and Inter-relig. Studies, Rome 1994. Bhatt-1989. B. Bhatt: The Concept of the Self and Liberation in Early Jaina Agamas. In : Self and Consciousness, Indian Interpretation. Centre for Indian and Inter Relig. Studies, Rome 1989, pp. 132-72 Bhatt-1994. B. Bhatt : Twelve anuvekkhas in Early Jainism. In. Fest. Klaus Bruhn.... Reinbek 1994, pp. 171-93. Bhatt-1995. B. Bhatt : Lupta-pray Adi-kalin Jain Tattva-jnanana-Gudh Samketo.... (In Gujarati). In Samipya 12.1, B. J. Res. Inst., Ahmedabad 1995, pp. 1-49. Bodewitz. H. W. Bodewitz : Review on Tull, see Tull below. In: Jour of the Amer. Orie. Soc. 3.1., New Haven 1991, pp. 173-74. Doctrine. The Doctrine of the Jainas... from the original German : Die Lehre der Jainas ... by W. Schubring, Berlin 1935 translated in English by W. Beurlen. Motilal Banarsidass, Delhi 1962. Gerow. E. Gerow: What is Karma ?..... In: Proceedings. of the Conf., Sem. of Indian Studies, Stockholm 1982, pp. 87-116. Heesterman-1962. J. C. Heesterman : Vratya and Sacrifice. In. Indo Iranian Journal 6, The Hague 1962, pp. 1-37. Heesterman-1964. J. C. Heesterman: Brahmin, Ritual and Renouncer. In : Wiener Zeitsch. f. d. Kunde Sudasi., 8 Wien 1964, pp. 1-32.

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Jainism vis-a-vis Brahmanism 39 Heesterman-1966. J. C. Heesterman : Review on Alsdorf, see Alsdorf above. In : Indo-Iran. Jour. 9, The Hague 1966, pp. 147-49. Heesterman-1984. J. C. Heesterman : Non-Violence and Sacrifice. In : Indolo. Taurin. 12, Totino 1984, pp. 119-27. J. C. Heesterman: The Inner Conflict of Tradition. The Uni. of Chicago Press, Chicago 1985. Heesterman-1985. Horsch. P. Horsch ; Die vedische gatha-und sloka-Literatur. Bern 1966. For a Review on it, see Tsuj below. Horsch-1971. P. Horsch : Vorstufen der indisch, Seelenwander, - lehre. In : Asiat. Studien 25, Bern 1971, pp. 99. 157. Kuiper. F. B. J. Kuiper : Aryans in the Rigveda. Leiden Studies in Indo-Eur. 1, Amsterdam 1991. Matas. Parpola-1973. E. A. Matas : Rgvedic Society. Leiden 1991. A. Parpola : Arguments for an Aryan Origin of the South Indian Megaliths. Madras 1973. Parpola-1975. A. Parpola : Sanskrit kala- ... Dravidian kal .... and the Mythical Cow of the Four Yugas. In : Indolo. Taurin. 3-4, Torino 1975-76, pp. 361-78. Schmidt. H. P. Schmidt: The Origins of Ahimsa. In: L. Renou Fel. Vol., Melanges D' Indianisme, Paris 1968 pp. 625-55. Schmithausen-1991, L. Schmithausen : The Problem of Sentience of Plants in Earliest Buddhism. Studia Philo.-Buddhica 7, Tokio 1991. Schmithausen-1994. L. Schmithausen : Review on Tull, see Tull below, In: Indo-Iran. Jour. 32.2, The Hague 1994, pp. 151 58. Smith. R. M. Smith: The Early Heresies in the Developments of Indian Religions. In : Indolo. Taurin. 2, Torino 1974 pp. 149-98.

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40 Bansidhar Bhatt Jambu-jyoti Tsuj. N. Tsuj. Review on "Horsch", In: Indo-Iranian Journal, 12, The Hague 1969 pp. 27-34. Tull. H. W. Tull : The Vedic Origin of Karma. New York 1990. For Reviews on it, see Bodewitz and Schmithausen-1994 above. Wezler. A. Wezler : Cattle, Field and Barley. In: Adyar Lib. Bulletin 50, Adyar-Madras 1986, pp. 437-77. (2) For References : Note : The texts / articles are arranged here roughly in different Topics from (A) to (E) on the basis of the ideas (in Topics mentioned) discussed in the studies concerned. In fact, our arrangement in Topics is overlapping, but it shall give the readers some information on the whole that these texts / articles also contain some source-material for the study of ideas mentioned in Topics. (A) Traces of karma, transmigration of the souls in early Brahmanical texts W. D. O'Flaherty : Introduction. To : Karma and Rebirth in Classical Indian Traditions. London 1980, pp. ix-xxv. M. Witzel : Tracing the Vedic Dialects. In : Dialects ... IndoAryennes, Paris 1989, pp. 97-264. See also in Bibliography I (1) the following :Bodewitz. Horsch-1971. Gerow. Schmithausen-1994. Heesterman-1964. Smith. Horsch. Tull. (B) Traces of asceticism, Vratyas as Aryans in early Brahmanical texts. K. Ruping : Zur Askese in indisch. Religionen. In: Zeitsch. f. Miss. -wiss. und Religionswiss. 2, Munster 1977, pp. 81. 98.

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Jainism vis-a-vis Brahmanism 41 L. Skurzak : Indian Asceticism in its Historical Development. In: Adyar Lib. Bulletin 31-32, Adyar-Madras 1968, pp. 202-10. J. F. Sprockhoff : Die Alten im alten Indien .... In : Saeculum 30. 4, munchen 1979 pp. 374.433. J. F. Sprockhoff : Aranyakas und Vanaprasthas .... In : Wiener Zeit. f. d. Kunde Sudasiens. Wien: 25. 1981 pp. 21-90; 28. 1984, pp. 5-43; 35. 1995, pp. 5-46. See also in Bibliography I (1) the following :Bhatt-Rome. Heesterman-1962. Horsch. Heesterman-1964. Kuiper, Heesterman-1985, Parpola-1975. (o Traces of ahimsa in early Brahmanical texts : D. Seyfort Ruegg : Ahimsa and Vegetarianism in the History of Buddhism. In : Buddhist Studies in Hon. of W. Rahula, London 1980, pp. 234-41. P. Schreiner : Gewaltlosigkeit und Totungsverbot in Hinduismus. In: Angst u. Gewalt. Ed. H. von Stietencron, Dusseldorf 1979, pp. 287-308. W. Slaje : Bewusstsein und Wahrnehmungsvermogen von Pflanzen aus hindu Sicht. In : Graz Universitat, Graz 1989 pp. 147-69. See also in Bibliography I (1) the following :Alsdorf. Schmidt. Bhatt-Rome. Schmithausen-1991. Heesterman-1966. Smith. Heesterman-1984. Wezler. (D) About Sramanas / shamans : M. Deeg: Shamanism in ......Rv. 10. 136 and Rv. 7. 88. In : Jour. of Uni. of Nagoya 14, Nagoya 1993, pp. 95144.

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Bansidhar Bhatt Jambu-jyoti See also in Bibliography I (1) the following: Heesterman-1964. Parpola-1975. Heesterman-1985. Smith. Horsch. (E) Non-ahimsa in the Indus Valley : C. L. Fabri : The Cretan Bull-grappling Sport and the Bull-sacrifice in the Indus Valley Civilization. In : Annual Report, Archaeol. Survey of India, New Delhi 1934-35, pp. 93-101. Mackay : The Indus Culture .... (?) Mohenjo Daro and the Indus Civilization. I..... J. Marshall : See also in Bibliography I (1) the following: Alsdorf. Bhatt-Rome.

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Jainism vis-a-vis Brahmanism 43 II. Abbreviations and Bibliography (1) Jaina Texts :AC. Ayaranga-suttam (Acarangasutram). Ed. muni Jarnbuvijaya. JANS. 2. 1. 1977. Ac. Cu. Acara-Curni. Ed. Rsabhdevji Kesarimalji Svetarbar Samstha, Ratlam 1941. Anuy. Anuyogadvarasutra, in : Nandisuttam and Anuogaddaraim. Ed. muni Punyavijaya, Pt. D. Malvania, Pr. A. M. Bhojak, JAgS. 1. 1968, pp. 59-205. Aup. Das Aupapatika Sutra .... Einleitung, Text, Glossar by E. Leumann, Abhandl. f. d. Kunde d. Morgenlandes 8.2 Leipzig 1883. Also Kraus Reprint, Nendeln 1966, Av-Nir. Avasyaka-Niryukti with Haribhadra's commentary. Agamodaya Samiti, Bombay 1916-17. Bhag. Bhagavati Vyakhyaprajnapti. (Viyahapannatti). Ed. JAGS 4.1 3 1974-82. Dasa. Dasavaikalika-sutra. Ed. E. Leumann. English translation : W. Schubring : Kleine Schriften, Wiesbaden 1977. pp. 118-248. Dasa. Dasasrutaskandha, in : Suttagame II pp. 919.46. Ed. Pupphabhikkhu. Gurgaon Cantt. 1954. JAgS. = Jaina-Agama-Series. Shri Mahavira Jaina Vidyalaya, Bombay. Prajia, Prajnapana. (Pannavanasutram). Ed. muni Punyavijaya. JAgS. 9.1. 1969. Prasnavyakarana, in : Suttagame I pp. 1199-1239. Ed. Pupphabhikkhu. Gurgaon Cantt. 1953. Rsibhasitani, in : Painnayasuttaim pp. 180-256. Ed. muni Punyavijaya, Pt. A. M. Bhojak. JAGS. 17. 1. 1984. Samay. Samayasara of Kundakunda. Ed. A. Chakravarti, Bharatiya jnanapitha, New Delhi 1971. (2nd Ed. A. N. Upadhye, H. L. Jain.) Sth. Sthana, in : Suttagame I pp. 183-315. Ed. Pupphabhikkhu. Gurgaon Cantt. 1953 Prvy.

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44 Bansidhar Bhatt Jambu-jyoti Su. Sutrakrta, in : Acarangasutra and Sutrakrtangasutra. Ed. muni Jambuvijaya. Motilal Banarsidass, Delhi 1978. The Uttaradhyayana-sutra. Ed. J. Charpentier. Uppsala 1922. Utt. Brahmanical Texts :Some Abbreviations : AL The Adyar Library Madras. = = ASS Anandasrama Sanskrit Series, Poona. Mt / Cow. = The Twelve Principal Upanisads. Vol. 3, ed. T. Mitra, Cowel. AL 1932. MUP. Minor Upanisads. Vol. 1, ed. F. O. Schrader. AL 1912. NSP Nirnay Sagar Press, Bombay. PTS = Pali Text Society, London. Roer The Twelve Principal Upanisads. Vols. 1-2, ed. E. Roer. AL 1931. SVUp. = The Samanya Vedanta Upanisads, ed. Pt. A. Mahadev Sastri. AL 1921. YUP. The Yoga Upanisads, ed. Pt. A. Mahadeva Sastri. AL 1920. WLS = One Hundred and Eight Upanisads, ed. Wasudev Laxman Sastri Pansikar. NSP 1932. Other than Upanisads - AitA. Aitareya Aranyaka. Ass. 38, 1959. Ait. Br. Aitareya Brahmana. Ed. Th. Aufrecht, Bonn 1879. AV. Atharva-Veda. Ed. R. Roth., W. D. Whitney, Berlin 1924. BdhDhSu. Baudhayana Dharma Sutra. Ed. W. Caland. Bibliotheca Indica, Calcutta 1904-23. (a) GatDhSu. Gautama Dharma Sutra. Ed. The Kasi Sanskrit Series 172. Banaras 1966. Gita, with a commentary by R. C. Zaehner. The Clarenden Press, Oxford 1972.

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Jainism vis-a-vis Brahmanism 45 JmBr. Jaiminiya Brahmana. Ed. Lokesh Chandra, Nagpur 1954. Mahabhasya. Patanjali's Mahabhasya. Ed. F. Kielhorn. Bombay 1892 foll. (Reprint : Osnabruck 1970). MBh. Mahabharata. Ed. V. S. Sukthankar, Poona 1933 foll. Mdy-K. Mandukya-Karika : The Mandukya Upanisad and the Agama Sastra. University of Hawaii Press, Honolulu 1990. MS. Manusmrti. NSP 1946. Nir. Pasu, RV. SnkSSu. SpBr. Su-Sam. Nirukta of Yaska. Ed. N. Skold, Leipzig 1926. Pasupata Sutra, Ed. R. Ananthakrishna. Trivandrum Sanskrit Series 143, Trivandrum 1940. Rgveda. Ed. Vaidik Samsodhan Mandal, Poona, 1933 foll. Sankhayana Srauta Sutra. Ed. Lokesh Chandra, Nagpur 1953. Satapatha Brahmana. Ed. A. Weber. Reprint : Banaras 1964. Susruta Samhita, Pts. 1-3. Ed. Kasi Sanskrit Granthamala 156, Banaras 1954. VisnuDharmottara Purana. Ed. Venkateshvar Press, Bombay (year ?). Vajasaneyi-Samhita, Madhyandina-Sakha and Kanva-Sakha. Ed. A. Weber, Berlin 1852. = Upanisad. For Upanisads, see (b). VDhP. VjSam. Up. (b) Upanisads : Ait. Up. Aitareya-Up. Roer. pp. 233 fol. Ap. Up. Annapurna-Up. SVup pp. 26 fol. BdA. Up. Brhad-Aranyaka-Up. ASS 15. 1914. Bhk. Up. Bhiksuka-Up. MUp. pp. 231 fol. Bhm. Up. Brahma-Up. MUp. pp. 73 fol. Bhmbd. Up. Brahmabindu-Up. N$P pp. 141 fol. Bhmvd. Up. Brahmavidya-Up. YUp. pp. 249 fol. Ch. Up. Chandogva-Up. ASS 14. 1914.

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46 Bansidhar Bhatt Jambu-jyoti Dhbd. Up. Gb. Up. Gputt. Up. Hms. Up. isa. Up. Jbl. Up. Kn. Up. Ks. Up. Ks.Br. Up. Kth. Up. Kth. R. Up. Kv. Up. Md. Up. Mdy. Up. Mgl. Up. Mh. Up. MhNn. Up. Dhyanabindu-Up. YUp. pp. 186 fol. Garbha-Up. SVUp. pp. 168 fol. Gopalottaratapini-Up. NSP, pp. 517 fol. Hassa-Up. YUp. pp. 559 fol. Isa-Up. Roer, pp. 1 fol. Jabala-Up, Mup. pp. 57 fol. Kena-Up Roer, pp. 13 fol. Ksurika-Up. YUp. pp. 37 fol. Kausitaki-Brahmana-Up. SVUP. pp. 111 fol. Katha-Up. Roer. pp. 39 fol. Katha-Rudra-Up. NSP. Pp. 473 fol. Kaivalya-Up. NSP. pp. 128 fol. Mundaka-Up. Ed. J. Hertel, Leipzig 1924. Mandukya-Up. Roer. pp. 169 fol. Mudgala-Up. SVUp. pp. 378 fol. Maha-Up. SVUp. pp.234 fol. Maha-Narayana-Up. Ed. G. A. Jacob, Bombay Sanskrit Series, Bombay 1888. Maitrayaniya-Up. SVUP. pp. 388 fol. Naradaparivrajaka-Up. MUp. pp. 127 fol. Nrsimhottaratapini-Up. NSP. pp. 192 fol. Paramahamsa-Up. MUP. pp. 43 fol. Paramahamsaparivrajaka-Up. MUP. pp. 275 fol. Prasna-Up. Roer. pp. 93 fol. . Rudra-hrdaya-Up. NSP. pp. 478 fol. Sarasvati-Rahasya-Up. NSP. pp. 551 fol. Satyayaniya-Up. MUp. pp. 319 fol. Subala-Up. SVUp. pp. 460 fol. Sri-Jabala-Darsana-Up. NSP. pp. 497 fol. Samnyasa-Up. NSP, pp. 411 fol. Mt. Up. Ndpv. Up. Nsutt. Up. Ph. Up. Phpv. Up. Psn. Up. Rdh. Up. SarR. Up. Sat. Up. Sbl. Up. Sjbl. Up. Sny-Up.

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Jainism vis-a-vis Brahmanism Sv: Up. Tait. Up. Tjbd. Up. Tt. Up. Up. Svetasvatara-Up. Roer. pp. 253 fol. Taittiriya-Up. Roer. pp. 181 fol. Tejobindu-Up. YUp. pp. 45 fol. Tripuratapini-Up. NSP. pp. 532 fol. = Upanisad. Varaha-Up. YUp. pp. 464 fol. Vajrasucika-Up. SVUp. pp. 416 fol. Yogasikha-Up. YUp. pp. 390 fol. Yajnavalkya-Up. MUp. pp. 311 fol. Vh. Up. Vjsc. Up. YgS. Up. Yv. Up. (3) Miscellaneous Texts :PTS = Pali Text Society, London. Angurtara-nikaya : PT$ Reprint 1955 fol. Cat. S.: Catuhsataka of Aryadeva. Ed. K. Lang. Indiske Studies 7, Kopenhagen 1986. Dhammapada : PTS 1914. Digha-nikaya : PT$ 1890 fol. Gandhari-Dhammapada: Ed. J. Brough, London Oriental Series 7, London 1962. Jatakas : PTS 1962 fol. Mahavastu : Ed. E. Senart, Paris 1882 fol. Samyutta-nikaya : PTS 1913. Udanavarga : PTS 1948. 000