Padmanabh Jaini at Symposium 2013

Author(s): Padmanabh S Jaini
Publisher: Padmanabh S Jaini
Catalog link: https://jainqq.org/explore/269170/1

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A Symposium celebrating the 90th Birthday of UC Berkeley Jain scholar, Padmanabh S. Jaini THE STUDY OF JAINISM by Alexander von Rospatt, Professor of Buddhist & South Asian Studies, and Director. Group in Buddhist Studies
elebrating Prof. Padmanabh
Jaini's ninetieth birthday and his pioneering contributions to the study of Jainism in the western world, a select group of academics from Europe and the US congregated on Saturday, October 26, 2013 for a day-long symposium hosted by the Center of South Asia Studies (and supported by various other units on cam pus) to share their work on Jainism. This group included Prof. Jaini himself, who in his presentation took the packed audience back to the region of Tulunadu in Karnataka, where he grew up. Focusing on the Digambara Jain temple of the village of Nellikar and its annual chariot procession, he investigated the role of the ritual officiants and traced their origins, demonstrating that they descend from Vedic Brahmanas who converted to Jainism. Staying in Karnataka, Peter Flügel, Chair
On the symposium's occasion of the Centre for Jaina Studies at SOAS, Professor Jaini was honored with the University of London, likewise examined DISTINGUISHED temple rituals and priests. For this he
LIFETIME SCHOLAR turned to the famous Padmavati shrine in the village of Humcha and the rituals
AWARD by the Jains performs there with the assistance
FEDERATION of JAIN (and under the control of the temple ASSOCIATIONS in priests, including rites of prognostication.
NORTH AMERICA in Moving from Karnataka north, John Cort of Denison University focused upon the
recognition of his visionary leadership,
exemplary commitment, & tireless largely unexplored presence of Digambara communities in Gujarat, surveying their
efforts in teaching Jainism to the current spread and history. The engage
North American community ment with the social dimension of Jainism was rounded off by UC Berkeley's Alexander von Rospatt, the convener of the symposium, who expanded upon Prof. Jaini's examination (1980) of why Jainism did not share the fate
From left: Peter Flügel, Kristi Wiley, Alexander von Rospatt, Shobha Vora, Ashok Domadia, Olle of Buddhism in In
Quarrström, Padmanabh Jaini. Shashi Jaini, Phyllis Granoff, Sunita Bajracharya, Paul Dundas, dia and vanish, by
Tara Sethia, Shalin lain. Nirmal Sethia, Glohn Cort probing into the social factors that allowed brought Jain and Buddhist doxographical Mahayana Buddhism in Nepal uniquely to texts, and notably the works of the Jain persist to the present.
Haribhadra Suri and the Buddhist BhaThe other presentations of this care- vaviveka, into conversation by contrasting fully balanced symposium were grounded their respective critique of the Samkhya in the study of literary sources. Phyllis model of cognition. Kristi Wiley, who Granoff of Yale University dealt with the earned her PhD at Berkeley under Prof. 17th century debate on the treatment of Jaini's supervision, dealt with the crudest Jain images and how they encode the life form of life known in Jainism, the one story of the Jina without visually referenc- sensed nigodas, and the doctrinal questions ing particular episodes. Paul Dundas of (and dilemmas) their postulation poses. the University of Edinburgh probed into
The symposium with its rich research the contribution of Jain authors to the papers by leading scholars of Jainism development of allegory in Indian literary captured something of the strength and history, focusing on the celebrated monk breadth that characterizes the study of Hemacandra Maladharin. Robert Gold- Jainism today and that is owed in no small man, who has been Prof. Jaini's colleague measure to Prof. Jaini's immense contribuat Berkeley for the past four decades,
tions to that field. Thus the conference treated the highly charged and ambivalent was a fitting tribute to his achievements as appropriations by Jain authors of promi- a lain scholar, which are matched by his nent figures from the early Sanskrit canon. equally significant accomplishments as a Finally, two papers engaged with particular scholar of Indian Buddhism aspects of Jainism's complex doctrinal his
Videos of papers presented at Southasia tory. Olle Qvarnström of Lund University berkeley.edu/study-jamism
Padmanabh S. Jaini is Professor emeritus of Buddhist Studies and co
founder of the Group in Buddhist Studies. Prof. Jaini has pioneered the study of Jainism in the Eng. lish speaking world. His "The Jaina Path of Purification" has brought the study and knowledge of Jainism
to a broader English speakPadmanabh 5. laini
ing public, and his numerous further publications such as his book "Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women" (1991) and his "Collected papers on Jaina Studies" (2000)-have made him one of the leading scholars in this field. Even as a nonagenarian he continues to work and publish at the forefront of Jain Studies.

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Collected Papers
on Jaina Studies
Edited by
PADMANABH S. JAINI
With a Foreword by PAUL DUNDAS
MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED. DELHI
2000
www
.

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First Edition: Delhi, 2000
PADMANABH S JAINI All Rights Reserved
ISBN: 81-208-1691-9
Foreword
Also available at: MOTILAL BANARSIDASS 236, 9th Main III Block, Jayanagar, Bangalore 560 011 11 U.A. Bungalow Road, Jawahar Nagar, Delhi 110 007 8 Mahalaxmi Charber, Warden Road, Mumbai 400 026 120 Royapettah High Road, Mylapore, Chennai 600 004 Sanas Plaza, 1802 Baji Rao Road, Pune 411 002
8 Camac Street, Calcutta 700 017 Ashok Rajpath, Patna 800 004
Chowk, Varanasi 221 001
P. S. Jaini's career represents a fascinating scholarly journey. In introducing his collected Papers on Jaina Studies to the interested academic and lay world, some words about his intellectua background might be felt to be of some value.*
Padmanabh Shrivarma Jaini was born into a devout Digambara Jain family residing in Nellikar, a small town near the famous Jain centre at Moodbidre in Tulunadu, that magical and culturally distinctive area in the southwest of the state of Karnataka. In similar manner to many Jains at the beginning of this century who were influenced by calls within the community to change their names in order to foster a greater sense of identity, Padmanabh's father had abandoned his caste name of Shetty and taken the surname of Jaini, in this case in imitation of J. L. Jaini, a noted translator of the Tattarthasutra. Although the local languages of Nellikar were Tulu and Kannada, Jaini's highly literate parents also encouraged the study of Hindi, and the household contained a large number of regularly consulted books from North India on Jain and other subjects.
When he was ten and had completed his elementary education, Padmanabh Jaini's parents sent him far from home to the north to board at a Digambara Jain gurukula at Karanja in Vidarbha (Maharashtra) in order to continue his schooling at secondary level. This establishment, Mahavira Brahmacharyasrama Jaina Gurukula, had been founded by Brahmachari Devchand, who was later to become the celebrated monk Acarya Samantabhadra. While the curriculum contained "modern subjects such as English and the Sciences, the school was run firmly on traditional Jain principles
Printed in India BY JAINENDRA PRAKASH JAIN AT SHRI JAINENDRA PRESS,
145 NARAINA, PHASE-I, NEW DELHI 110 028 AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED,
BUNGALOW ROAD, DELHI 110 007
I would like to acknowledge the assistance of Professor P. S. Jaini and Ms. Kristi Wiley in the preparation of this Foreword.

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COLLECTED PAPERS ON JAINA STUDIES
FOREWORD
vii
and carried out regular daily rituals in accordance with Digambara practice. It was here during a period of eight years that the young Jaini gained his first familiarity with many basic Jain texts and encountered some of the great Digambara lay scholars of the period, such as Devakinandan Siddhantashastri, Kailashchandra Siddhantashastri, Hiralal Jain, Nathuram Premi and A. N. Upadhye.
After completing his secondary education, Jaini entered the Arts College at Nasik, which was affiliated to the University of Bombay, to take a B.A. Hons. degree in Sanskrit with subsidiary Prakrit. During this time he supported himself by superintending a boarding house for Svetämbara Jain students who belonged to the Oswal caste. The duties of this post obliged Jaini to travel to various Svetämbara centres to collect donations, as a result of which he became aware for the first time of the social diversity of Jainism and the fact that there were other Jain sectarian groups, such as the Sthanakavāsis, virtually unknown to the Digambaras of Tulunadu. For, while it is true that Jainism is in broad terms doctrinally unified, interaction between members of the two main sects, the Svetambaras and Digambaras, was, and to a large extent still is, comparatively rare, apart from occasional ecumenical occasions.
This familiarity with Svetämbara Jainism was to stand in good stead when, on graduation in 1947, he was invited by the great Sthanakavasi scholar Pandit Sukhlal Sanghavi to study with him in Ahmedabad. Although he died as recently as 1978, Sanghavi (born 1880) represents what now seems to be a virtually lost scholarly and intellectual world. Towards the end of the nineteenth century, leading members of the Svetambara Jain community undertook to set up schools to train and develop academically promising youngsters as pandits who, as with the much stronger tradition of lay scholarship amongst the Digambaras, would master and edit Sanskrit and Prakrit scriptural and philosophical literature and thus serve the community's requirements for a learned understanding of the Jain religion. Sanghavi himself had been blind from the age of eleven (a victim of smallpox) but nonetheless became profoundly versed in Jain logic at such an institution, rising to be professor at Banaras Hindu University. Jaini's near-daily meetings with this scholar over this period involved not just formal instruction in niya, carried out in rigorous fashion through the medium of a close analysis of a portion of Hemacandra's Pramanamimus, but also exposed the young Digambara to Sanghavi's views about the many
controversies that had arisen in the Jain community at this time.
Jaini's intellectual formation within this traditional brand of Jain learning was a crucial factor in his scholarly development. It must also be regarded as virtually unique up to this time, because no one of Jaini's generation (nor, one suspects, anyone before it) could claim to have his familiarity with the culture and practice of the two main sects of Jainism. However, his interests were by no means confined to Jainism. Sanghavi had always insisted on the importance of the Pali canon for understanding the Jain scriptures, and Jaini was encouraged by him to utilise the library, housed at the Gujarat Vidyapith, of Dharmananda Kosambi, India's most distinguished scholar of Theravada Buddhism. Eventually, Jaini resolved to continue his postgraduate work in Sri Lanka and, with the help of Muni Jinavijaya, the director of the Bharatiya Vidya Bhavan in Bombay, to which he had briefly moved from Ahmedabad, became in 1949 the first Dharmananda Kosambi Memorial scholar, studying as a layman in Colombo at the Vidyodaya Pirivena, a monastic training centre headed by the Venerable Baddegama Piyaratana Mahathero, a one-time fellow student of Kosambi.
During his two years there, Jaini thoroughly familiarised himself with the Abhidharma Pitaka, later to become one of his main areas of scholarly expertise, and also studied widely in the commentary literature on the Sutra and Vinaya Pitakas of the Pali canon. Unwilling to restrict himself to the confines of libraries, he was able to witness the richness of Sinhalese Buddhist ritual and devotional life as he accompanied Mahathero on his travels round the island and also memorably met Dr. B. R. Ambedkar, who visited Sri Lanka prior to his momentous decision to convert to Buddhism along with vast numbers of his followers. This period was to provide the basis for Jaini's first publication, Silonmam Be Varsa ("Two Years in Ceylon"), which provides in Gujarati much information about the practicalities of Theravada Buddhism and a discussion of the potential for a genuine Buddhist revival in India.
After being awarded the degree of Tripitakācārya in 1951 at a special ceremony held at Prime Minister Senanayake's residence, Jaini returned to Ahmedabad to take up a lecturer's position. However, he was soon to be on the move again, being appointed in 1952 to a newly created lectureship in Pali at Banaras Hindu University. Paradoxically, there could have hardly been a course of action more likely to ensure that Jaini's academic interests in the

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COLLECTED PAPERS ON JAINA STUDIES
FOREWORD
ix
religion of his birth remained undiminished, for during the 1950s Banaras and its many educational institutions were home to a large number of distinguished Jain scholars who carried on a lively intercourse on various aspects of Buddhism and Jainism.
However, Jaini's main research at this time remained firmly in Buddhist sphere. Professor A. S. Alte kar, Director of the K. P. Jayaswal Institute in Patna, which housed the famous collection of manuscripts brought from Tibet in the 1930s by Rahula Sankrityayana, had succeeded in identifying one particular manuscript as the Abhidharmadipa (along with its commentary, the Vibhasaprabhauptti), a hitherto unknown work written on the model of Vasubandhu's Sautrāntika-leaning Abhidharmakosa and Bhäsya but defending the position of the Vaibhasika sect. The editing of this manifestly important text, the only Vaibhasika work directed against the great Vasubandhu to have survived in Sanskrit, was entrusted to Jaini. While engaged in this task, he was visited in 1956 by John Brough, then Professor of Sanskrit at the School of Oriental and African Studies at the University of London, who was en route to Nepal. Brough was unquestionably impressed by Jaini's philological acumen, for the meeting quickly led to the offer and the subsequent acceptance of a lectureship at SOAS.
Jaini remained at SOAS from 1956 until 1967 as Lecturer in Pali and, subsequently, Reader in Pali and Buddhist Sanskrit. Under Brough's supervision, Jaini quickly finished his edition of the Abhidharmadipa, for which he was awarded the degree of Ph.D. by the Univeristy of London, and then began to broaden his studies in Theravada Buddhism by travelling in Burma, Thailand, Cambodia and Indonesia in order to collect manuscripts relating to the apocryphal Pali birth stories (jätaka) of the Buddha, which he later was to edit and translate for the Pali Text Society. Eventually, to British Indology's great loss, Jaini moved to the University of Michigan, Ann Arbor as Professor of Indic Languages and Literature and finally in 1972, the culmination of a long journey for the small-town Jain boy from Tulunadu, to California where he served until 1994 as Professor of Buddhist Studies in the Department of South and Southeast Asian Studies at the University of California, Berkeley and afterwards as Professor in the Graduate School at the same institution.
Commentators on the work of any significant scholar generally seek to draw attention to the unity and overall coherence, whether
real or imaginary. In P. S. Jaini's case, the structuring feature of his writings can be easily defined. All his energies throughout his career have been devoted to the elucidation of the manifold facets of what Indian scholars call framanasamskyti, "the culture of the strivers", that is to say, the religious, philosophical and literary achievements of the Buddhists and the Jains. Jaini's intellectual control over this area has meant that he has been able to adopt various styles of investigation. Sometimes Buddhism and Jainism are approached by him as independent phenomena, or, as with the case of the Jaina Puranas, with reference to their engagement with the encircling Hindu world. More often, however, Jaini has been preoccupied with the interaction and overlapping of the two great renouncer religions, with evidence from the one tradition being deployed so as to throw light on the other.
To exemplify briefly the fruitfulness of this latter methodology. It is difficult to read far in Jain literature without encountering the terms bhavya and abhavya, expressions designating respectively those innately capable of advancing along the path of spiritual release and those innately destined to make no progress at all in this respect. This dichotomy, which implies acceptance of something akin to predestination, is highly problematic for a religion which argues for the supposedly essential equality of souls and their common ability to transform their status through effort, although Jaini seems to have been the first to draw serious attention to this. Jaini's explanation in his paper "Bhavyatua and Abhavyatua: A Jaina Doctrine of 'Predestination of the two categories by reference to the Buddhist Vasubandhu's Abhdharmakośabhâsya and what can be reconstructed of the teachings of the Ajivika leader Makkhali Gosāla is a masterly demonstration of the sectarian modifications of an old śramana dcotrine of predestination. In similar fashion, Jaini's ability evinced in the paper "Jaina Monks from Mathura: Literary Evidence for Their Identification on Kusana Sculptures to draw upon Pali sources, as well as a wide range of Jain literary evidence, enables him to confirm and amplify the validity of U. P. Shah's identification of Mathură images of naked monks holding pieces of cloth as ardhaphalakas, possible forerunners of the influential medieval sect of the Yapaniyas.
In the specifically Buddhist area, Jaini's earliest articles emerged from his work on the Abhidharmadipa, being originally components of the voluminous introduction to his doctoral dissertation. They

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COLLECTED PAPERS ON JAINA STUDIES
display at the outset two of the main virtues which have consistently characterised Jaini's work: close familiarity with the primary sources, which are carefully documented, and, above all, clarity. Jaini's travels in Southeast Asia led to the publication of a further body of work on the apocryphal Pali Jätakas. Only recently have scholars begun to approach Theravada Buddhism as a trans-national phenomenon and it is likely that Jaini's publications in this area will prove an important point of reference in shifting the philological and ethnographic emphasis away from the canonical Pali literature of Sri Lanka.
Many scholars in this time of enforced specialisation would have been content to rest on their laurels purely on the basis of these Buddhological publications. Jain studies, however, had never been far from Jaini's thoughts even at the beginning of his career. During his stay in London, for example, he prevailed upon the leaders of the Mahavira Jain Vidyalaya in Bombay to produce editions of the Śvetämbara Jain scriptures in the (still continuing) Jain Agama Series on the critical model employed by the Pali Text Society. Having begun productive research on Jainism during the 1970s, most notably with his edition and translation of a unique Digambara philosophical stotra, the Laghutattvasphota of Amṛtacandrasuri, for which he used photographs and a handwritten copy of the only manuscript given to him by Muni Punyavijaya, Jaini eventually came to realise that Jain studies had to be given a higher profile within undergraduate teaching of Indian religions and, specifically, to be more fully integrated into the South Asian Studies programme at Berkeley. Not finding any suitable textbook with which to effect this, he resolved to write one himself and so produced in 1979 the work for which he is probably best known, The Jaina Path of Purification. This book can be regarded, with only slight exaggeration, as having attained the authority of virtual primary source and its value in promoting and providing an entrée to its subject in the Englishspeaking world in recent years is inestimable, to the extent that the late Kendall Folkert felt able to talk of pre- and post-Jaini eras in recent Jain studies.*
It may be the case, as some friendly critics have suggested, that The Jaina Path of Purification, and some of Jaini's articles, do
*Kendall W. Folkert, Scripture and Community Collected Essays on the Jains (edited by John E. Cort), Atlanta: Scholars Press, 1993 p. xv.
FOREWORD
xi
occasionally present the Digambara idiom of Jainism at the expense of the various Śvetämbara sectarian traditions, although this increasingly strikes the present writer as a strength rather than a defect, since Digambara Jainism remains a woefully neglected subject. However, possible bias is certainly not a criticism that can be levelled at Jaini's most recent book, Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women, whose Introduction is reprinted here (No. 9). In this remarkable and trailblazing work Jaini translates and analyses a range of Svetämbara, Digambara and Yapaniya sources to provide a broad and yet detailed conspectus on what is, for South Asia, a unique debate on female religiosity, a subject growing in importance in Indian studies. As with Jaini's work on the apocryphal Pali jätakas, one feels that the full significance of Gender and Salvation will continue to emerge on further acquaintance.
If this were the foreword to a festschrift dedicated to Professor Jaini, then no doubt its writer would extol the honorand's many personal attributes, such as his affability, raconteurship and generosity with his copious knowledge. Such productions do, of course, have their place in academic life, but I would suggest that the publication of these two volumes represents something better. They will enable seasoned aficionados to refresh their familiarity with and appreciation of Jaini's work, provide those working exclusively in either Buddhism or Jainism with a sense of the mutual illumination these two traditions can cast upon each other, and, lastly reveal to a younger generation of scholars a corpus of writing at once inspiring, informative and provocative.
May Professor P. S. Jaini's Collected Papers be consulted and profited from for many years to come.
University of Edinburgh
PAUL DUNDAS

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Preface
Papers are written, for the most part, on a wide variety of topics for panels at conferences and for felicitation volumes in honour of distinguished colleagues in one's area of research. It never occurred to me when I was writing these papers that one day they would be brought together in some coherent form. Several of my colleagues suggested to me that a collection of them would be useful in focussing attention on two of the heterodox traditions of ancient India, namely Buddhism and Jainism. Notable among these is John Cort, a leading Jainologist at Denison University, who recommended the format of the volumes. It was also his suggestion that a senior scholar well-acquainted with both of these areas should write a Foreword, and he invited Paul Dundas, the celebrated author of The Jains (Routledge, 1992), to undertake this task. I am grateful to my esteemed friend Paul Dundas for his very generous Foreword, in which he reviews my career and evaluates my research.
Of the fifty papers collected here in two volumes, eleven were written as contributions to Festschrifts (Jaina Studies: 4, 5, 10, 14 and 16 and Buddhist Studies: 4, 5, 8, 16, 20, and 22) and fifteen were invited papers at conferences (Jaina Studies: 1, 5, 7, 12, 15, 17, and 21; Buddhist Studies: 1,7,9, 10, 17, 21, 24, and 26). There are a few texts and translations of small Şanskrit and Pali works, some in fragmentary form. A total of twelve papers, nine related to Buddhism (10, 11, 12, 13, 14, 18, 24, 25, 27) and three to Jaina Studies (17, 18, 19) were published in the Bulletin of the School of Oriental and African Studies, University of London, while others were published in India and elsewhere. This accounts for the variety of stylistic conventions for diacritical marks, spellings of words (Jaina/Jain) as well as bibliographical references, and so forth. Although the papers have not been revised, I have taken the opportunity where appropriate to recommend important works that have appeared since their initial

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COLLECTED PAPERS ON JAINA STUDIES
Contents
Foreword by Paul Dundas Preface
publication.
The first paper of each volume ("Ahimsa: A Jaina Way of Spiritual Life" and "States of Happiness in Buddhist Heterodoxy) is presented as an introduction to the Jaina and Buddhist faiths, respectively, These are followed by articles on the state of Jaina Studies and Buddhist Studies at the time of their publication, 1976 for Jainism and 1956 for Buddhism. In the case of the Jaina volume, two rather lengthy Introductions reproduced from two of my earlier books (3 and 9) provide a detailed study of the doctrine of the bondage of the soul and the debate over salvation of women. Seven papers in the volume on Buddhist Studies are primarily based on Buddhist material but include also a number of Jaina sources. They demonstrate the interdependent nature of these two traditions and stress the need for exploring them together. Their titles are as follows: Sramanas: Their Conflict with Brāhmanical Society (1970); On the Sarvajñatua (Omniscience) of Mahävira and the Buddha (1974); The Jina as a Tathagata: Amrtacandra's Critique of Buddhist Doctrinc (1976); Samskära-duhkhata and the Jaina Concept of Suffering (1977): The Disappearance of Buddhism and the Survival of Jainism in India: A Study in Contrast (1980): Values in Comparative Perspective: Svadharma versus Ahimsä (1987); and On the Ignorance of the Arhat (1992).
I am deeply indebted to the original publishers of these papers for permission to reproduce them here. Special thanks are due to Kristi Wiley, a doctoral student in our programme, for efficiently organizing the material and preparing the copy for the Press. I also would like to commend Mr. N. P. Jain for his enthusiasm in publishing these volumes and thus promoting the study of Jainism and Buddhism.
SECTION I INTRODUCTION TO JAINA FAITH 1. Ahimsa: A Jaina Way of Spiritual Discipline
SECTION II
JAINA STUDIES 2. The Jainas and the Western Scholar
SECTION III SOME ASPECTS OF REALITY IN JAINA DOCTRINE 3. Amrtacandra Suri's Exposition on Reality 4. Svatantravacanāmpta of Kanakasena
PADMANABH S. JAINI
SECTION IV SOME ASPECTS OF KARMA THEORY
University of California, Berkeley
5. Bhavyatva and Abhavatva: A Jaina Doctrine of
Predestination 6. Tirthankara-Prakrti and the Bodhisattva Path
111 7. Karma and the Problem of Rebirth in Jainism
121 8. Muktivicăra of Bhāvasena: Text and Translation 147 9. Jaina Debates on the Spiritual Liberation of Women 163 10. (Kevali Bhuktivicăra of Bhavasena: Text and Translation 199

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COLLECTED PAPERS ON JAINA STUDIES
SECTION V JAINA ETHICS AND PRAXIS
11. Sāmāyika 12. The Pure and the Auspicious in the Jaina Tradition 13. Jaina Festivals 14. Indian Perspectives on the Spirituality of Animals 15. Is There a Popular Jainism? 16. Fear of Food: Jaina Attitudes on Eating 17. Jaina Monks from Mathura: Literary Evidence for Their
Identification on Kusana Sculptures
219 229 243 253
267
281
INTRODUCTION TO JAINA
FAITH
SECTION VI
JAINA PURĀŅAS 18. Jina Rsabha as an Avatāra of Visnu 19. Mahabharata Motifs in the Jaina Pandavapurana 20. Bhatjāraka Srībhüşana's Pandavapurana: A Case of Jaina
Sectarian Plagiarism 21. Jaina Purāņas: A Purānic Counter Tradition

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Chapter 17 Jaina Monks from Mathurā: Literary Evidence for Their Identification on Kusāna
Sculptures*
Among the thousands of Jaina images found throughout India, those from Mathura produced during the Kuşāņa period are unique, for they alone contain representations of unclothed Jaina ascetics holding a single small piece of cloth in such a way as to cover their nudity. These curious figures cannot be identified with monks of the present-day Jaina sects of the Digambaras, who practise total nudity, or of the Svetämbaras, who wear two long pieces of unstitched white cloth wrapped around their bodies and occasionally a white blanket over their left shoulders. The veteran art-historian, the late Dr. U. P. Shah, in Aspects of Jain art and architecture briefly mentions these figures, noting that nowhere in the above references from Svetāmbara as well as Digambara texts do we come across a reference to those figures on the simhāsana of a Jina which we find in a number of sculptures of the Kuşāņa period from the Kańkáli Tīlā.' Subsequently, in JainaRūpa-Mandana, he calls these figures ardhaphālakas (monks with partial covering) and speculates that these figures might be Yapaniya monks, another Jaina sect that is now extinct, and states that these figures need further investigation. In addition to Shah, N.
*This article was published originally in Bulletin of the School of Oriental and African Studies, Vol. LVII, part 3, pp. 479-494, University of London, 1995. Reprinted with kind permission of Oxford University Press.

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COLLECTED PAPERS ON JAINA STUDIES
JAINA MONKS FROM MATHURA
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P. Joshi has also discussed these ardhaphalaka images. He states that 'all the monks seen in the bas-reliefs, except one known to me, seem to belong to the Ardhaphalaka sect....Besides the monks seen in the bas-reliefs, those hovering in the air (vidya caranas)or seen on some of the silapattās are all Ardhaphalakas. This suggests that during the pre-Christian and early Christian centuries a large number of Jainas at Mathura followed this sect."
antiquities of Mathura. I believe that a detailed comparative study of the Mathura images with Jaina texts such as the Bhadrabahukathanaka and Buddhist texts that mention their rival Jaina ascet ics a task not undertaken by Joshi, Shah, or Upadhye-will shed further light on the mystery of these obscure Jaina mendicants of the Kuşåna period.
The earliest appearance of the terms ardhaphalaka and yapana together can be traced to the Digambara Jaina narrative called the Bhadrabahukathanaka ($ 131) in the tenth-century Byhatkathakosa of Harisena (C.A.D. 931). This story, composed in a place called Wadhawan in Kathiawar, is of the legendary account of a major schism in the hitherto undivided community of Jaina mendicants that purportedly took place during the time of a pontiff (acarya) named Bhadrabāhu of uncertain date. A Kannada version of this legend (with numerous variations) is found in the Vaddarddhane of Sivakoti, probably of the second half of the tenth century." Shah's use of the terms ardhaphalaka and yapaniya along with his brief account of the story in the Brhatkathakośd certainly shows an acquaintance with the researches on these obscure schools by Upadhye. Upadhye, on the other hand, gives no indication of being aware of the problems posed by the peculiar Mathura images of the Jaina monks under study by Shah. The following is the extent of Upadhye's comments on the Bhadrabahukathanaka:
We may note here briefly the events leading to the formation of the Yapana-sangha as narrated by Harisena in the earliest version, the Bhadrabāhta-kathanaka:
(i) w. 1-27: Once, the Jaina monk Govardhana, the fourth knower of the Fourteen Purvas in the tradition of Vardhamana (Mahavira), arrived in the city of Devakotta of the Paundravardhana country ruled by King Padmaratha.
There he obtained a young boy (batum svante cakara) named Bhadrabahu from his Brahmin parents, Somaśarma and Somasri. He taught him various sciences and eventually initiated him as a (Digambara) Jaina mendicant. After Govardhana's death, Muni Bhadrabahu became the head of the Jaina sangha and travelled to the country of Avanti, which was ruled by a Jaina king called Candragupta" from the city of Ujjayini on the banks of the Vipra river.
(ii) w. 28-44: One day, while wandering for his alms in the city of Ujjayini, Bhadrabahu entered an empty house and heard a baby's voice saying, 'O Sir, please quickly go away from this place (ksipram gaccha tvam bhagavann itah).' Bhadrabahu by his super-knowledge realized that this was a prophecy of a twelveyear drought. He then counselled his mendicant followers to go near the salt-ocean (yala lavanābdhisamipatam)', but considering his own old age, he stayed behind in Ujjayini. King Candragupta also became a Jaina monk, and this group of monks (sangha), under the leadership of Visakhācārya, travelled to Punnata (modern Karnataka) in the Southern Country (Daksinadeśa). Three other groups of monks led respectively by the acāryas Rāmilla, Sthülavrddha and Bhadråcårya went to the country of Sindhu (svasamghasamudayena Sindhvădivisayam yayuh). Eventually, the acarya Bhadrabahu, having fasted for many days, died in the Bhärdrapada-deśa of Avanti.
(iii) w. 4518: When the drought was over, Visakhacarya and his disciples, who had gone to the Southern Country, having
Though it presents some difficulties for a clear understanding and consequently needs careful collation and comparative study with other sources, both earlier and later, the story of Bhadrabahu (no. 131) is important in various respects: it refers to the migration of Jaina Sangha to Punnaga territory in the Deccan and to the division of twofold Kalpa, Jina- and Sthavirakalpa, and outlines the circumstances under which Ardhaphalakasangha, Kambala-tirtha and Yapaniya-sangha were started.
A more recent study of the Sanskrit and the Kannada versions of the Bhadrabahu-kathanaka by B. K. Khadabadio and subsequent research on the history of the Jaina sects of the Gupta era by Suzuko Ohira' also show a complete lack of interest in the Jaina

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adhered to their mendicant vows [for they were able to obtain proper food], returned to the Middle Country (Madhya-desa, i.e., Avanti). But the other three groups (led by Ramilla and so forth), who had gone to the country of Sindhu, were unable to obtain food or water during that severe drought. Upon returning [to Avanti?] they reported the following [in Ujjayini?]:1
(iv) vv. 49-53: At that time of terrible drought, when there was neither food nor water, people gathered at the doors of houses and made a lot of noise. Because of this, the householders could not eat their food. They remained hungry during the day and started eating only at night (to avoid the crowd outside). [There laypeople said to us] 'You, sirs, for fear of the people [outside], please obtain begging bowls (patras) from our houses [and collect food going from door to door] during the night and eat the gathered alms during the day inside the residence of your host layman (sva-śrävaka-gṛhe). Thus abiding by the wishes of the people, our acaryas and other mendicants fed themselves accordingly, 13
COLLECTED PAPERS ON JAINA STUDIES
(v) vv. 54-60: One night a certain emaciated monk visited a Jaina household with his bowl in hand, and the sight of that naked (nirgrantha) monk caused such a fright to a young pregnant woman that she aborted the fetus. Seeing that, the Jaina. laymen approached the heads of the monks and said, 'O sages! This is a time of calamity. When the good times arrive, you may, having undertaken the appropriate expiations (prayaścitta), abide again by the rules of mendicancy. Therefore, for the duration of this period, you should [visit the households] at night covering yourself with half-a-piece of cloth (ardhaphalaka) held on your left arm and holding the begging bowl in your right hand, and cat the food [thus collected] during the daytime.' Hearing these assuring words of the laypeople, the monks acted accordingly.1
(vi) vv. 61-68: Time passed and there soon arrived conditions of prosperity and people became happy, freed from the state of misery. Then the three acaryas consulted with each other and addressed their communities of monks: 'O monks, with your minds happy, abandon now your half-a-piece of cloth (ardhaphalaka), and for the sake of emancipation (moksa), resort to the excellent vow of nudity (nirgranthata).' Hearing those words, some monks resumed the vow of nudity. The three acaryas, namely, Ramilla, Sthavira and Sthulabhadra, also approached the venerable
301
JAINA MONKS FROM MATHURA
Visakhācārya and abandoning the half-a-piece of cloth. (ardhakarpata) assumed anew the vow of nudity. But certain others, the cowardly weaklings, ignorant of the highest good, who did not like the advice of the teachers, formed this order (firtha) called the Ardhaphalaka, and [thus] created a twofold mendicant order: the Jina-kalpa and the Sthavira-kalpa.16
(vii) vv. 69-79: In the country of Saurashtra, in the city of Valabhi, there ruled a heretic (i.e. a non-Jaina) king named Vapravada (Vaprapala in the Vadḍaradhane). But his chief queen Svämini became a great devotee of these Ardhaphalaka ascetics. One day a group of these monks arrived at the palace of this king at midday to collect alms. Seeing them the king became curious and said to the queen, 'O Lady! Your group of Ardhaphalaka monks is no good; they are neither clad nor naked; it is ridiculous (saviḍambana). On another day, when a group of Ardhaphalaka monks entered the city, the king said to them, 'You should abandon this half-a-piece of cloth and assume nudity [as is proper].' They did not desire that, and the king, even more astonished, said, 'O ascetics, if indeed you are unable to assume the form of nudity, then give up this half-a-piece of cloth, the cause of your ridicule, and attire yourselves in proper clothes and reside happily here in my kingdom."
(viii) vv. 80-81: From that day onward, by the order of the king Vapravada, in the country of Lata (Gujarat), there came into being the Kambala-tirtha (the sect of monks who use a blanket?) [Vaddärädhane, 93: Those who were of the Kambalatirtha came to be called Sveta-pata (=the Svetämbara)]. From that Kambalika-tirtha, in the Săvalipattana, was born the Yapanasangha in the Southern Country." [Vaddärädhane, 93: In the Daksinäpatha, King Samaliputta became the leader of the Svetabhiksu Jäpuli-samgha, which descended from the Sveta-patas.]
Since this is a Digambara account of the origins of their opponents the Svetämbaras and since there is no Svetämbara counterpart to any of these stories, it may not serve as a totally reliable document. However, after a careful examination of the ardhaphalaka monks as depicted in the Mathura sculptures, I believe that the Bhadrabahu kathanaka may indeed contain a kernel of truth. The narrative is primarily talking about what one may call an apavada-veša, a temporary measure appropriate to a

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COLLECTED PAPERS ON JAINA STUDIES
JAINA MONKS FROM MATHURA
303
calamity, i.e., an exception to the mendicant laws regularly observed. The story assumes that all Jaina monks were Digambaras to start with, who-as is the practice even to this day-adhered to the twin vows of nudity (någnya) and of eating food from joined palms (pani-tala-bhojana) once a day during the daytime only. The Digambaras have traditionally held a belief-partly supported by the sixth-century inscriptions of Shravanabelgola"that a migration of monks to the South took place under the leadership of Bhadrabahu, a contemporary of the Mauryan emperor Candragupta, during a 12-year period of drought in Magadha. They also have claimed that those monks who did not migrate and chose to stay in Magadha relaxed the rules of mendicancy, began to wear clothes, and started to use wooden bowls for collecting alms. For the Digambaras, these are the apostate monks (Jainabhāsa) who came to be labelled at a later time as Svetämbaras or 'white clad' monks.
expiations under unfavourable political conditions. In late medieval times the Digambara monks could not move about freely in certain areas of northern India where public nudity was frowned upon by Muslim rulers. The Digambara cleric (bhaftáraka) Srutasagara (c. sixteenth century) reports an incident where a Digambara monk Vasantakirti (of unknown date) living in Mandapadurga (Rajasthan?) allowed his monks an exceptional garb (apavāda-veša), namely, to cover themselves with a mat (tatti) or a piece of cloth (sādara or cădara) while on their outings for mcals and so forth. While he admits that this was an exceptional practice, Srutasagara nevertheless has no hesitation in condemning it as heretical." In view of such a tradition of uncompromising attitude on the part of the Digambaras, it would not be incorrect to surmise that the ardhaphālaka monks of the Kusana period, after a brief spell of public adoration-as demonstrated by the Mathura images for their heroic efforts to survive the drought, might have returned to the original fold soon after the crisis had ended. This could be one explanation for the total absence of the depiction of the ardhaphalaka images in the Jaina tradition in subsequent periods.
However, a direct connexion (assumed by the Digambaras) between a shortage of food and the wearing of clothes by hitherto naked monks remained unexplained, rendering this traditional Digambara account (of the origin of clothed' Jaina monks) unsatisfactory to any neutral observer. The Bhadrabahu kathanaka seems to provide the missing link in the story of the naked monk on his nocturnal begging rounds frightening a pregnant woman resulting in a miscarriage. This led to the lay people's request that the monks should henceforth visit the households covering themselves with half-a-piece of cloth held on their left arm. The correspondence between these words and the way in which the Mathura monks are shown covering their nudity with a short piece of cloth held on their left forearm-is truly remarkable and may not be purely accidental. Since such depiction appears nowhere else in Jaina art before or after the Kuşana era, the sculptures described above may be recalling a period of crisis through which the community of the Digambara monks had passed in not too remote a past.
Furthermore, the meaning of the term yapaniya itself lends credence to this particular account of the origin of this sect, which is, in fact, shrouded in mystery. It is referred to by that name (Yapanilülya) in the Sanskrit inscriptions of the fifthcentury Kadamba king Mrgeśavarma." The eighth-century Svetämbara author Haribhadra quotes a long Prakrit passage from a text of that sect which he calls the Yapaniya-tantra. In the Kannada Vaddärädhane it appear as jāpuli. Upadhye, who made an extensive study of the inscriptions of the sect (originating for the most part in the districts of Belgaum, Dharwar, and Gulburga of Karnataka), found the name Yapaniya appearing under various spellings, e.g. Japaniya, Yāpulīya, Javaliya, Jävaligeya, and so forth. This led him to believe that the term yapaniya could be an incorrect Sanskritization of the canonical Prakrit javansije (yamaniya, as in imdiyajavanije, i.e., those who control their senses).26
Our assumption that the Mathura depiction of the ardhaphalaka attire was in response to an exceptional situation may not be altogether fanciful. There is at least one recorded instance of the Digambaras making a similar concession (subject of course to
Upadhye's search for a Prakrit origin of the name Yapaniya-- justified no doubt by the inscriptional evidence-must be considered unfortunate. It has the effect of ignoring the true

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COLLECTED PAPERS ON JAINA STUDIES
significance of the term 'yapana' employed to describe the conduct of the apostate Jaina monks in Harişena's narrative. This word reminds one of the Pali form yapaniya (from yarape) meaning 'sufficient, i.e. just enough for supporting one's life', an adjective commonly applied to provisions (such as food, clothing, and shelter) for a Buddhist monk. The Jaina monks in Harişena's narrative could be designated as yapana or yapaniya because, faced by the calamity of a long period of drought, they followed an exceptional way of obtaining food "just sufficient for supporting their mendicant lives.
PLATE I
Whether the relaxation of the rules allowed during this period of crisis eventually became a permanent way of life for these ardhaphalaka monks or whether it led to the wearing of full clothes as is claimed by the Bhadrabahukathanaka cannot be an. swered by the evidence available. The arrival of such ardhaphalaka monks in Valabhi need not be disputed; but King Vapravada's intervention and the subsequent rise of the order of fully-clothed monks--the kambala-tirtha (leading the author of the Vaddaradhane to characterize these new monks as the Svetapaas) appears highly suspicious. It is significant that the narrator of the story applies the designation Yapana-samgha not to those who lived in Gujarat (Lata) but to those who migrated still further into the Deccan. The ardhaphalaka monks may indeed have appeared in the South with the half-a-piece of cloth as their mendicant emblem. Groups of such monks could have been identified initially as Yapana or Yapaniya, 'only just sufficient for supporting a mendicant way of life', possibly even as a derogatory term. Eventually the word was rendered into Kannada under different spellings and the original meaning was lost. Gradually as its members merged with the Digambaras in the South by adopting nudity or becoming advanced lay-disciples called the bhattārakas," and with the Svetambaras in the North by wearing full-length clothes, the old Yapana-sangha could have lost its independent identity.
Lucknow Mwm no J. 23. Seated Jana Tirthankara, headless Mathura, red sandstone, 3rd century A.D. (Courtesy of American Institute of Indian Studies, Varanasi.)
Nevertheless, certain later pieces of literature give some clue about the manner in which the origin of the Yapana-sangha was not altogether forgotten. Gunaratna, the fifteenth-century Svetambara commentator on Haribhadra's Saddarsanasamuccaya, counts the Yapaniyas as a sect of the Digambaras and yields a bit

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PLATE II and
من انجاب اپنی تمام
Lucknow Museum, no. J. 10. Pedestal of Jaina image. Mathura, red sandstone, 2nd century A.D. (Courtesy of American Institute of Indian Studies, Varanasi.)
PLATE III
Lucknow Museum, no. J. 105. Relief fragment showing a Kinnara and a Jaina monk. Mathura (Kankali Tilä), red sandstone, 1st century B.C. (Courtesy of American Institute of Indian Studies, Varanasi.)

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JAINISM AND EARLY BUDDHISM:
ESSAYS IN HONOR OF PADMANABH S. JAINI
Part I
Edited by Olle Qvarnström
ASIAN HUMANITIES PRESS (An Imprint of Jain Publishing Company]
Fremont California :

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CONTENTS
(Part I)
FOREWORD (Paul Dundas) .................
..ix
PUBLICATIONS BY PADMANABH S. JAINI
FROM ŅIGODA TO MOKŞA: THE STORY OF MARUDEVÍ (Padmanabb S. Jaini................
ARTICLES IN HONOR OF PROFESSOR PADMANABH S. JAINI
Lawrence A. Babb (Amherst College)
Thwarted Sacrifice: On the Origin Myths of Jain Castes ............................. Nalini Balbir (University of Paris-3)
The Affi)calagaccha Viewed from Inside and from Outside ....................47 Marcus Banks (Oxford University)
Indian Jainism as Social Practice at the End of the Twentieth Century.........79 Johannes Bronkhorst (Université de Lausanne)
Jainism's First Heretic and the Origin of Anekānta-vada.................95 Colette Caillat (Institut de France, Académie des Inscriptions et Belles-Lettres)
Mysticism and Mystic Experience in Yogindu's Poem Paramātmaprakāśa...113 John E. Cort (Denison University)
Doing for Others: Merit Transfer and Karma Mobility in Jainism .........129

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viii
Foreword
Paul Dandas (University of Edinburgh)
Haribhadra's Lalitaststand and the Legend of Sidebarşi's
Consersion to Buddhi .... ............ Peter Flügel (School of Oriental and African Studies)
Spiritual Accounting. The Role of the Kalyanaka Patra in
the Religions Economy of the Terapanth Sumbara Jain Ascetis......... 167 Sin Fujinaga (Miyakonojo Kosen) On Moktan arge..................
205 W. J. Johnson (University of Wales)
The Tina Experience's A Different Approach to Jaina Image Worship...217 M. Whitney Kelting (Grinnell College)
Constructions of Femalenes in Jain Devotional Literature... ..... Janice Leoshko (University of Texas at Austin)
Inside Outl: View of Jain Art.......... Koya Sato (The Eastern Institute)
Yaforjaya on Perception: Same Aspects of Anagrada in the Process of Cognition............
269 Kim Skoog (University of Guam)
The Morality of Sallekhana: The Jaisa Prastics of Fasting to Deat.......... 293 Eva Tomow (Heidelberg)
Some Tbowpbes about the Shadow and the Evil in Jainism Excemplified by Haribhadra's Sawardiceakaba and Reflected
by Western Jungian Psybology. . . Alväppillai Vēlappillai (Uppsala University)
Jainis in Tamil Inscriptions...... .... Kristi L Wiley (University of California at Berkeley)
The Story of King Srenika: Binding and Modifications of Ayw Karm......... 337
.
On June 4 1998, an international gathering of scholars of Buddhism and Jainism assembled in the charming old town of Land to take part in a conference hosted by the Department of History of Religions at Land University. For the next three days, under the genial and capable stewardship of Dr. Olle Qvamström, they delivered and discussed specialist papers on India's great renouncer religions and at the same time experienced some unforgettable Swedish hospitality.
The occasion for this was the desire of all present to honour one of the world's most distinguished experts on Buddhist and Jain studies, Padmanabh S. Jaini, until recently Professor of Buddhist Studies at the University of California at Berkeley. It was also an opportunity for many, particularly those coming from Europe and Japan, who meet this most agreeable of intellectual companions more rarely than they would wish, to salute him in person. The papers delivered over that weekend were numerous, informed and ranged widely, and each one was unfailingly enlivened by Professor Jaini's own comments and interventions Seldom, at least in this writer's experience, has there been such a rewarding conference.
Anyone wishing to trace the trajectory of Professor Jaini's academic formation and career, of a type now increasingly rare, can consult the biography I included in my foreword to his reprinted Collected Papers on Jan Studies and Collected Papers on Buddbirt Studies published by Motilal Banarsidass in 2000 and 2001 respectively. In that foreword I rather mischievously'suggested that the publication of distinguished scholars' "opuscula minora" serves a more worthwhile purpose in both academic and commemorative terms than the production of festschrifts. However, in this particular context, admitting in Jain fashion to the necessity of taking alternative perspectives into account when formulating a judgement and also emboldened by the fact that it is hardly a run-of-the-mill festschrift which contains a lengthy and important contribution from its dedicatee, I will now firmly assert that the publication of congratulatory volumes honouring the con tribution of respected senior scholars such as Professor Jaini is one of the most pleasant and indispensible of academic customs.
The papers in this festschrift address many aspects of Buddhist and Jain thought and civilisation. A variety of scholarly perspectives are employed by the contributors, some treating Buddhism and Jainism separately, others attempting, in the spirit of a great deal of Professor Jaini's work, to demonstrate linkages between the two. The historical range of these papers reaches from the very beginnings of the two renouncer religions to aspects of modern practice. Because of the large number of contributors, this festschrift has been published in two parts. Part 1 contains those essays that focus primarily on Jainism. Part 2 contains those

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Dundas
Forond
essays that are more comparative in nature of that focus on Buddhism or brahmanical traditions. The following represents a brief description of the contents of the two parts, with the authors represented in alphabetical order.
Part 1. Babb delineates the manner in which narratives involving sacrifice and the transformation of its values have shaped the sense of self-image and origin of some Jain castes in western India. Balbir describes the history and teachings of the Svetämbara image worshipping subsect, the Ancala Gaccha. Banks gives an account of aspects of the reconfiguration of Jainism in the modern world. Bronkhorst discusses the Jain scriptural tradition about the teachings of the heretic Jamali. Caillat analyzes the relationship between standard Jain prescriptions and mystical experience in the Apabhramsa poems of Yoginda. Cort investigates the evidence for Svetambara Jainism accepting the possibility of transferring the fruits of karma to others in order to alter their karmic destiny. Dundas analyses the medieval story of the conversion of the Jain monk Siddharsi to Buddhism and the descriptions of Mahāyāna Buddhist and Ajivika teachings given in Haribhadra's Lalitanistand. Flügel describes the institution of meritorious service and compulsory religious production among the ascetic community of the Terapanthi Jains. Fujinaga assesses the historical development of the three jewcls" of right faith, right knowledge and right conduct as representing the Jain path to liberation
Jaini analyses the accounts of the karmic career of Queen Marudevi, according to the Svetämbaras the first individual of this movement of time to achieve liberation. Johnson offers a novel interpretation of the nature of the experience involved in Jain image worship. Kelting investigates a range of Jain narratives involving women and the way in which they provide idealised exemplary models for female devotees. Leoshko examines ways in which interpretations of Jain art could be broadened by an inside view of what such works mean and whether this approach can be accommodated in current art historical practice. Sato deals with the role of awareness anagraba) in epistemology as discussed by the seventeenthcentury Svetămbara Jain Yasovijaya. Skoog offers an ethical perspective on sellele bana, fasting to death, as climaxing the religious life in Jainism, and the manner in which it can be differentiated from egoistical suicide. Tarnow applies the insights of Jungian psychology to the accounts of the various rebirths of two characters given in the Jain Haribhadra's Prakerit romance the Samaritaakaba. Vēlappillai gives an overview of Jainism as depicted in Tamil inscriptions from earliest times to the late medieval period. Finally, Wiley analyses the working of ays karma, "life karma", with specific reference to Digambara and Svetambara Jain stories about King Sreņika who after killing himself and experiencing a period in hell will be reborn as the first tirhankans of the next movement of time.
Part II. Asher describes the configuration of Jain temple architecture in contemporary north India and its relationship with its Hindu counterpart. Assavaviralhakarn discusses the role of chanting in Thai Buddhism in providing a
source of protection and worldly prosperity. Brekke draws parallels between Jain and Buddhist attitudes towards holy places at the end of the nineteenth century. Chapple draws parallels between the yogic perspectives of the Jain teacher Haribhadra and the Hindu Patañjali, author of the Yogasutras. Gombrich provides an explanation of an early Buddhist, sectarian theory of the materiality of karma very similar to that of Jainisin. Granoff discusses Hindu and Jain narratives about the appropriateness of worshipping divinity in physical form. Hara delicates the various ways in which plants and trees are depicted in early Indian literature. Koller compares the Jain willingness to engage with certain metaphysical questions and the Buddhist tendency to set them aside.
Lienhard draws attention to a version of a famous Buddhist narrative in the sixth alga in the Jain scriptural canon. Norman discusses a section of the Pali Stanipata and the extent to which it can be regarded as repesenting the earliest form of Buddhism. Parpola investigates the background to the Jain tem Tirtharikans by reference to Old Tamil sources. Qvarnström provides text, translation and annotation of the ninth chapter of Siddhasena Divakaca's Dātrilika, the earliest systematic treatment of Vedänta by a Jain author. Schalk draws atten tion to the earliest references to Tamils in the Buddhist community in Sri Lanka Shinohara explores the Buddhist attitude towards image making in some seventhcentury Chinese sources. Von Simson uncovers structural connections between che narratives of the Buddha and his cousin Devadatta and the Mahabharata heroes Bhisma and Karna. Skilling provides a textual analysis on a set of verses dealing with " gladdening" (ammodana) which occurs in a variety of Buddhist traditions. Smith discusses the story of Kusa and Lava as found in the earliest Jain version of the Ramayana, the Pasmacariya of Vimalasuri, concluding that it does not derive from Valmiki's version of the narrative. Soni introduces and edits the passage refuting Mahayana Buddhist epistemology in the Satyalása aparilpa of the Digambara Vidyānandin.
It is very much to be hoped that Professor Jaini, thankfully still highly productive, will relish his colleagues' efforts in those scholarly areas in which he has himself so frequently provided the guiding light and welcome these volumes as a token of the admiration and affection in which he is held.
Paul Dundas
SEN

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FOREWORD (Paul Dundas)
·
CONTENTS (Part II)
ARTICLES IN HONOR OF PROFESSOR PADMANABH S. JAINI
Catherine B. Asher (University of Minnesota)
Hidden Gold: Jain Temples of Delhi and Jaipur and Their Urban Context..359
Prapod Assavavirulhakarn (University of Chulalongkorn) Mahadibbamanta - A Reflection on Thai Chanting Tradition.
Torkel Brekke (Oslo University)
Historical Consciousness in Theravada Buddhism and Svetambara Jainism at the Turn of the Century and its Impact on the Attitude to Places of Religious and Historical Significance.. .407
Richard Gombrich (Oxford University)
Christopher Key Chapple (Loyola Marymount University)
Purity and Diversity in the Yoga Traditions of Patanjali and Haribhadra....415
Merit Detached from Volition: How a Buddhist Doctrine Came to Wear a Jain Aspect.
Minoru Hara (International College for Advanced Buddhist Studies) A Note on the Concept of Plants and Trees.
.xxvii
John M. Koller (Rensselaer Polytechnic Institute)
Phyllis Granoff (McMaster University)
The Absent Artist as an Apology for Image Worship: An Investigation of Some Medieval Indian Accounts of the Origins of Sacred Images.
.441
Avyakata and Vibhajpavada in Early Buddhism and Jainism.
.379
Siegfried Lienhard (Stockholm University) A Jaina Version of the Simbalavadana.
K. R. Norman (Cambridge University) The Atthakavagga and Early Buddhism..
.427
.465
.491
.505
.511

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xxvi
Asko Parpola (University of Helsinki)
Sacred Bathing Place and Transcendence: Dravidian Katalvul) as
the Source of Indo-Aryan Ghat, Tirtha, Tirthankara and (Trijvikrama ..... 523 Olle Qvarnström (Lund University)
Early Vedanta Philosophy Preserved by the Jain Tradition:
The Vedavādadvätrimišikā of Siddhasena Divakara... Peter Schalk (Uppsala University) The Earliest References to Ilattuttamil Pauttar...
595 Koichi Shinohara (McMaster University)
Image Makers in Xuangang's Record of the Western Regions and Daoxuan's Miracle Story Collection ......
........... 609 Georg v. Simson (Oslo University)
Characterizing by Contrast: The Case of the Buddha and Devadatta, Bhişma and Karna..........
621 Peter Skilling (The Pali Text Society) On the Agnihotramukha Yajriá) Verses ....
.637 W. L. Smith (Stockholm University)
The Source of Vimalasuri's Version of the Kušalavopākhyāna ............. J. Soni (Philipps-Universität Marburg)
Vidyānandin's Satyasásanapariksa and His Examination of the Buddhist Vijñānādvaita......
677 Contributors..
.....................
689
.669
SI

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Publications by Padmanabh S. Jaini
Books
Wies,
Collected Papers on Buddhist Studies. (Foreword by Paul Dundas). Motilal Banarsidass, Delhi, 2001. Subodhalankära-Porāna-tika by Sangharakkbita Mahasami and Abhinava-tīkā Nissaya). A critical edition. Pali Text Society, Oxford, 2000. Collected Papers on Taina Studies. (Foreword by Paul Dundas). Motilal Banarsidass, Delhi, 2000. Abhidharma Buddhism to 150 CE (Encyclopedia of Indian Philosophies, Vol. 7, ed. Karl Potter) Eds, Robert Buswell, Padmanabh S. Jaini, Karl Potter, and Ross Reat [P.S. Jaini: “The Development of Abhidharma Philosophy," pp. 73-100). Motilal Banarasidass, Delhi, 1996. Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women. (Foreword by R. Goldman). University of California Press, Berkeley, 1991. Lokaneyyappakaranam, A critical edition. Pali Text Society, Text Series No. 175, London, 1986. Apocryphal Birth-Stories (translation of the Pannāsa - Jataka), vol. II, Pali Text Society, London, 1986. Apocryphal Birth-Stories (translation of the Paññāsa-Jataka), vol. I. (with I.B. Horner). Pali Text Society, London, 1985. Paññasa-Jätakea or Zimme Pannāsa (in the Burmese Recension). Vol. II, Jātakas 26-50). Pali Text Society, Text Series No. 173, London, 1983. Jain sampraday meñi mokşa, avatāra aur punarjanma. B.J. Institute of Learning and Research, Ahmedabad, 1982. Paññāsa-játaka or Zimme pannāsa (in the Burmese Recension). Vol. I [Jātakas 1-251, Pali Text Society, Text Series No. 172, London, 1981. The Jaina Path of Purification. University of California Press, Berkeley, 1979. Revised paperback edition, Motilal Banarsidass, Delhi, 1997. Säratamă: A Pañjika on the Astasábasrika-Prajñāpāramitā by Ratnākaraśānti. Tibetan Sanskrit Works Series, XVIII, K.P. Jayaswal Research Institute, Patna, 1979. Laghutattvasphota by Amộtacandra, A critical edition with English tr. L.D. Institute of Indology Series No. 62, Ahmedabad, 1978:
10.
11.
12.
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16.
Milinda-tići, A critical edition. Pali Text Society, London, 1961. Abbidharmadia sib Vibhāsaprabha-otti, A critical edition. Tibetan Sanskrit Works Series, TV, K.P. Jayaswal Research Institute, Patna, 1959; reprinted 1977. Silonnām be varsh (=Two years in Ceylon). Gujarat Vidyasabha, Ahmedabad, 1952.
Articles "From Nigoda to Mokşa: The Story of Marudevi." Jainism and Early Buddhism: Eus in Honor of Padmanabb S. Jaimi. Ed. by Olle Qvarnström. Berkeley: Asian Humanities Press, 2002. "Ecology, Economics and Development in Jainism." Jainism and Ecology. Cambridge: Harvard University Press. Harvard University, Center for the Study of World Religions, 2002. "Karma and Environment in Buddhism." International Symposium on Buddhism and Environment, for the Fiftieth Anniversary of the Faculty of Buddhist Studies, Rissho University, Tokyo (ed. Kenyo Mitomo), 2001. "Mr. Mark Tully's Interview with Professor Padmanabh S. Jaini." Jain Spirit 8. London, June and September, 2001. *States of Happiness in Buddhist Heterodoxy." Collected Papers on Buddbist Studies, ed. P.S. Jaini. Motilal Banarasidass, Delhi, 2001. "Abimsa: A Jaina Way of Spiritual Discipline." Collected Papers on Jaina Studies, Motilal Banarasidass, Delhi, 2000, pp. 3-19. "Pandana-Purana of Vädicandra: Text and Translation." (Cantos V and VI). Journal of Indian Philosophy (=JIP) 27, No. 3 (1999): 215-78. Kluver Academic Publishers, Dordrecht, Netherlands. "Shades of Greed." Jair Spirit 1, London, July, 1999. "Sraddheya Tatyäjim că akhanda dhyeyadhyasa." Brabarani Manichandra Chatare Syti Grand (in Marathi). M.B.Ashram, Karanja, Masharashtra, India, 1998, pp. 158-66. **Pandana-Parana of Vādicandra: Text and Translation (Cantos III and IV). JIP 25, No. 6 (1997): 517-60. "Pandana Purana of Vadicandra: Text and Translation" (Cantos I and II). JIP 25, No. 1 (1997): 91-127. "Jaina Monks from Mathura: Literary evidence for their identification on Kuşāņa sculptures."
Bulletin of the School of Oriental and African Studies (BSOAS), Vol. LVII. Part 3, pp. 479-94. University of London, 1995. "The Jaina Faith and its History." Introduction to Tattartba Satna: That Which Is (tr. N. Tatia), pp. xxxxxxxiv. The Sacred Literature Series, Harper Collins, 1994 "Fear of Food? Jaina Attitudes Toward Eating." Jain Studies in Honour of Jozef Deln (University of Ghent), ed. Smet and Watanabe. Hon-No-Tomosha: Kenji Watanabe, Tokyo, 1993, pp. 339-54. "Jaina Puranas: A Purāņic Counter Tradition." Pp. 207-49; 279-93 in Purina Perennis, ed. Wendy Doniger. State University of New York Press, Albany, 1993. "Kesalibaktnicana of Bhavasena: Text and Translation." Pp.163-78 in Researches in Indian Buddhist Philosopéye Emain Homour of Professor Alex Wayman, ed. R.K. Sharma. Motilal Banarsidass, Delhi, 1993. "Akanavatarsutta: An Apocryphal Sutta from Thailand." Indo-Iranian Journal (in Honour of Professor K.R. Norman) 35 (1992): 193-223. "On the Ignorance of the Arhat." Buddhist Soteriology: The Marga Approaches to Liberation, eds. Buswell and Gi mello. University of Hawaii Press, 1992, pp. 135-46. "Smrti in the Abhidharma Literature and the Development of Buddhist Accounts of Memory of the Past." The Mirror of Monary: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism, ed. J. Gyatso, State University of New York Press, Albany, 1992, pp. 47-59. "The History of Jainism: A Brief Survey." Jinamarjart Contemporary Jaina Reflections, Brahmi Publications, Mississuaga, Ontario, 1992, pp. 78-86. "Is there a popular Jainism?" Pp. 187-99 in The Assembly of Listeners: Joints in Society, ed. Carrithers and Humphrey. Cambridge University Press, 1991. "Bhatarake Śribhūşana's Pandane-Punāna. A Case of Jaina Sectarian Plagiarism?" Pp. 59-68 in Middle Indo-Arus and Jana Studiu: Proceedings of the VII World Sanskrit Conference, eds. Bronkhorst and Caillat, E.J. Brill, Holland, 1991. "The Apocryphal Jätakas of Southeast Asian Buddhism." The Indian Journal of Buddhist Studies (ed. A.K Narain) 1:22-39. Bhikkhu Jagdish Kashyap Institute of Buddhist and Asian Studies, Samath, Varanasi, 1990.
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_Jaisri
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"Jainism as a World Religion." Jinamagiari: Contemporary Jaina Reflections 1.1:1-9, Brahmi Publications, Mississuaga, Ontario, 1990. "Padipadana-Jataka: Gautama's last female incarnation." Pp. 33-39 in Amala Praia: Aspects of Buddhist Studies (Professor P.V. Bapat Fefiatation Volume), ed. N.H. Samtani. Indian Books Center, Delhi, 1989. "Political and Cultural Data in References to Mathura in the Buddhist Literature." Pp. 213-21 in Mathura: The Cultural Heritage, ed. Doris Srinivasan. American lastimate of Indian Studies, New Delhi, 1988.
Stages in the Bodhisattva Career of the Tathāgata Maitreya." Pp. 54-90 in Maitreya, the Future Buddha, eds. Alan Sponberg and Helen Hardacre. Cambridge University Press, 1988. "Indian Perspectives on the Spirituality of Animals." Pp.169-78 in Buddhist Philosopby and Culture: Essays in Honour of N. A. Ja awickra, eds. D. Kalupahana and W. G. Weeraratne, Colombo, 1987. "Values in Perspective: Svadbarma versus Abimada." Pp. 111-22 in romanavidya: Studies in Buddhism: Professor Jagannath Upadhyaya Commemoration Volumed. N.H. Samtani. Samath, Varanasi, 1987. "Multicar of Bhavasena:Text and Translation." Indologica Taurinensia 13 (1986): 203-19. "The Sanskrit fragments of Vinitadeva's Trimfid-died." BSOAS, XLVIII, Part 3, pp. 470-92, University of London, 1985. "The Pure and the Auspicious in the Jaina Tradition." Journal of Developing Societier 1 (1985): 84-93, EJ. Brill. "Mahabharata motifs in the Jaina Pandana-Prana." BSOAS, XLVII, Part 1, pp. 108-15, University of London, 1984. "Jaina Festivals." Pp. 140-49 in Festivals in World Religions, ed. A. Brown. Longmans, London, 1984. "Some Nit verses of the Lokanaya-pakaran." Pp. 116-22 in Buddhist Studies in Honour of H. Saddbatissa, ed. Dhammapala. Nuggegoda (Sri Lanka), 1984. "Sectarian Awareness in Jainism." Procredings of the South Asia Seminar (1980-81), eds. P. Gaeffke and D. Utz. Dept. of South Asia Regional Studies, University of Pennsylvania, 1984. "Professor John Brough (1917-1984)." Journal of the International Association of Buddhist Studier, Madison (Wisconsin), 1984. "'The Buddhist and Jaina concepts of man and society as revealed in their religious literature." Sarnbodas 9 (1982): 40-51, LD. Institute of Indology, Ahmedabad.
"Swatantravasanamyla of Kanakasena: Text and Translation." Indologica Taurinensia 8-9 (1981): 201-207. "The Disappearance of Buddhism and the Survival of Jainism in India: A Study in Contrast." Pp. 81-91 in Studies in History of Buddhism, ed. A. K. Narain. Delhi, 1980. "Karma and the Problem of Rebirth in Jainism." Pp. 217-38 in Karma and Robirth in Classical Indian Traditions, ed. W. O'Flaherty. University of California Press, Berkeley, 1980. "Tirthankara-praksti and the Bodhisattva Path." Journal of the Pali Text Society 9 (1980, Centenary Volume): 96-104, London. "Jaina Concept of the Sacred." Pp. 1-10 in Siddhantaranya Kailashebandra Shastri Felicitation Volume, ed. N.L. Jain. Rewa, MP., India, 1980. "On the Buddha Image." Pp. 183-88 in Studies in Pali and Buddhism, ed. K.R. Narain. Delhi, 1979. "Prati and drsti in the Vaibhäşika Abhidharma." Pp. 403-15 in Praiaparamita and Related System: Studies in Honour of Edward Cony, ed. L Lancaster. Berkeley Buddhist Studies Series, University of California, 1977. "Jina Rşabha as an Avatāra of Visnu." ESOAS, XL, Part 2, pp. 321-37, University of London, 1977 "Samskana-dubbald and the Jaina concept of suffering." Pp. 152.57 in Revelation in Indian Philosopby fint bonor of T.R.V. Murti), eds. H.Coward and K. Sivaraman. Dharma Publishing, Emeryville, California, 1977. "Bhavyatoa and Abbayyatra: A Jaina Doctrine of "Predestination." Pp. 95-111 in Mahavira and bis Teachings 2,500 Nirwana Amiwersary Volwe), eds. A.N. Upadhye, et al. Bombay: 1977. *The Jainas and the Western Scholar." Sambodhi: A.N. Upadhye Commemoration Voheme, pp. 121-31. L.D. Institute of Indology, Ahmedabad, 1976. "The Jina as a Tathagata: Amrtacandra's critique of Buddhist doctrine." Pp. 148-56 in G.P. Malalaselera Conmemoration Volume, ed. O.H. De A Wijesekera. Colombo, 1976. "Sāmāyika: A Jaina path of purification." Pp. 1-8 in A Study of Klela, ed. G.H.Sasaki. Shimzukobundo Lid., Tokyo, 1975.
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“On the Omniscience of Mahāvīra and the Buddha." Pp. 71-90 in Buddhist Studies in Honour of I.B. Horner, ed. L. Cousins, et al. Reidel, Dordrecht, 1974. "The Alokā of Haribhadra and the Saratama of Ratnākaraśānti.” BSOAS, XXVIII, Part 1, pp. 61-80, University of London, 1972. "Jainism." Pp. 198-209 in Man and his Gods: Encyclopaedia of World's Religions, ed. G. Parrinder. Hamlyn, London, 1971. "Śramanas: Their Conflict with Brāhmanical Society.” Pp. 40-81 in Chapters in Indian Civilization, Vol. 1, ed. J.W. Elder. Iowa, 1970. "Vasudhārā-dhārani: A Buddhist work in use among the Jains of Gujarat." Pp. 30-45 in The Mahāvīra Jain Vidyalaya Golden Jubilee Volume. Bombay, 1969. "The Story of Sudhana and Manohara: an analysis of texts and the Borobudur reliefs.” BSOAS, XXIX, Part 3, pp. 553-58, University of London, 1965. “Mahadibbamanta: a paritta manuscript from Cambodia.” BSOAS, XXVIII, Part 1, pp. 61-80, University of London 1965. "Abhidharmadīpa.". Buddhist Encyclopaedia, I, ed. G.P. Malalasekera, et al. Colombo, 1960, pp. 55-57. “The origin and development of the viprayukta-samskäras." BSOAS, XXII, Part 3, pp. 532-47, University of London, 1959. "The Sautrāntika theory of bija." BSOAS, XXII, Part 2, pp. 236-49, University of London, 1959. “The Vaibhasika theory of words and meanings.' BSOAS, XXII, Part 1, pp. 95-107, University of London, 1959. "On the Buddha's prolongation of life.” BSOAS, XXI, Part 3, pp. 546-52, University of London, 1958. "On the theory of two Vasubandhus.” BSOAS, XXI, Part 1, pp. 48-53, University of London, 1958. "The Concept of Arhat.” Vijayavallabbasūri Commemoration Volume. Mahāvīra Jain Vidyalaya, Bombay, 1956, pp. 74-76 "Buddhist studies in the East and West." Buddhism: 2500 Years, ed. P.V. Bapat. Government of India Publications, Delhi, 1956, pp. 382-97.

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Articles continued from 2000 to 2013: (67) "Dhik stritvam: Wailing of Women in Jaina Pandava-Purana." Haranandalahari: Professor Minoru Hara Felicitation Volume, Ed. A. Wezler, (Reinbck) 2000. (68) "A Note on Mara-bhasita in Abhidharmadipa 235d." Buddhism and Abhidharma Thought in Honor of Dr. Hajime Sakurabe, Kyoto, 2002. (68)"Catuyama-samvara in the Pali Canon." Essays in Jaina Philosophy and Religion, Ed. Piotr Balcerowicz, pp. 119-135, Motilal Banarsidass, Delhi. 2003. (69) "Abhidharmadipa-Vibhasaprabha-vytti: Summary." Encyclopedia of Indian Philosophies, Vol. IX, Ed. Karl Potter, Motilal Banarsidass, Delhi, 2003. (70) "Umasvati On The Quality of Sukha." JIP, Vol. 31, pp.643-664, 2003. (71) "Hemaraj Pandey's Caurasi Bol." Jambujyoti: Munivara Jambuvijaya Festschrift, Eds. Dhaky and Shah, Sharadaben Chimanbhai Educational Research Center, Ahmedabad, 2004. (72)" A Note on micchaditthi in Mahavamsa 25.110." Journal of the Pali Text Society Vol. XXIX, 2007. (73)"Jain Sectarian Debates: Eighty-four points of Contention (Cauryamsi Bol) Between Svetambaras and Digambaras (Text and Translation)."JIP, 36, pp. 1-246, 2008. (74) "Are Pandava Brothers Jaina or Non-Jaina? An unprecedented explanation by Acarya Hemacandra." Anusandhana, Vol. 54, Part 2, pp. 150-164. Ahmedabad, 2011. (75) "Sri Ramakrishna's Legacy from Buddhist and Jain Perspectives." Prabuddha Bharata, vol.146, No.1, pp. 149-156. Kolkata, 2011. (76) "Pandava-Purana of Vadicandra: Text and Translation."JIP, 42, 1, sargas 7-9, 2013. (77) "Pandava-Purana of Vadicandra: Text and Translation."JIP, 42,3, sargas 10-13, 2013. (78) "Pandava-Purana of Vadicandra: Text and Translation."JIP, 42,6, sargas 14-18, 2013. ****************************