Lord Mahavira Vol 02

SR No.: 023277
Original Sutra Author: N/A
Author: S C Rampuria
Publisher: Jain Vishva Bharati Institute
Publication Year: 2001
Total Pages: 244
Language: English
Classification: Book_English
File Size: 21 MB

Page 222

Lord Mahâvîra and the Anytirthankars
verdict indeed, which, however, is soundly based on the Buddha's well-known stern refusal to consider a great many Questions that occupied his contemporaries. Because of his systematic approach to all these questions Mahâvîra has, I think, rightly been called 'the most versatile thinker we know of in ancient India. 14
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AMg annatthiya (seldom annatitthiya) or parautthiya, S.R. Pischel, Grammar par. 58.
3. The numbers refer to the sayas, uddesas and further subdivisions of the text as analysed by the author, o.c. Infra, for convenience sake, I will also quote the page numbers of the Agamodaya Samiti edition of the Viyahapannatti. Thus for instance in Nisiha, s. W. Schubring and C. Caillat, Drei Chedasutras des Jaina-Kanons (Hamburg, 1966), p. 96.
The great majority of these stories, which must no doubt be reckoned among the most fundamental parts of the Anga's old nucleus, have been inserted in sayas IX-XVI, where no passages dealing with the dissidents are in evidence. This obviously implies that the redactors of the Viy. placed both kinds of texts on the same footing.
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W. Schubring, Worte Mahâvîras: kritische Übersetzungen aus dem Kanon der Jaina (Gottingen-Leipzig, 1926), p. 20. n.3.
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I will not go further into such other related texts as I 101 section d= 103a (speech exists only while being spoken, not before or after speaking) and II 51-131b (a god cannot transform himself into a bisexual being).
Fbssibly abothatonthe incompatibility of orthodox and heretical actions (J7v. 142b).
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213
The Author Viyahapannatti (Bhagavai), the Fifth Anga of the Jaina Canon. Introduction, Critical Analysis, Commentary and Indexes (Brugge, 1970), p. 38 seqq.
14.
The space of a short article does not allow me to enter into such minor clashes of opinion, the more so as some of the allegations of these anyatirthikas sound rather absurd; thus e.g. V 65-230b and XVIII 71=749a. Or do we, in such cases, miss the necessary background to understand exactly what is meant?
In XVII 22 Mahâvîra defends another very moderate opinion on the respect of life against the extreme views of certain anyatirthikas.
Cfr. also Thana 129b. This does not mean that perception (veyanâ) always corresponds with the actions performed, as certain heretical teachers contend; s. Viy. V 52=224b.
For which s. Viy. II 10-147b seqq.
E. Frauwallner, Geschichte der indischen Philosphie (Salzburg. 1953), vol. I, p. 247; cfr. also p. 253.
W. Schubring, The Doctrine of the Jainas described after the Old Sources (Delhi etc., 1962), p. 40.
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