________________
498
Albrecht Wezler
rendered me by supplying books and permitting me to use their own and their institutes' libraries.
7. Cf. W. Halbfass, Studies in Kumarila and Sankara, Reinbek 1983, p. 2 and n. 5, as well as p. 6 and n. 26.
8. Since I used a xeroxcopy, and not the edition itself, I am not sure that the distinction between verso (a) and recto (= b) is correct, here and in the other cases.
9. On this Puriņa see now L. Rocher, The Puranas, A History of Indian Literature 2.3, Wiesbaden 1986, p. 134.
10. They are, however, not numbered consecutively, but the enumeration starts again after each prose passage.
11. It should be noted that I generally follow the orthography and punctuation of the edition(s) used.
12. As for this word and the living being denoted by it (which is indeed not "a protector of Indra," but perhaps itself "protected by Indra [in so far as this god gives rain]"), cf. S. Lienhard's article "On the meaning and use of the word indragopa," Indologica Taurinesia 6 (1978) (= Proceedings of the Third World Sanskrit Conference [Paris, 20-25 June 1977]), pp. 177-188. 13. The first part of the Vedänkusa contains also a long 'chapter' on dvijatva (p. 14a, 1.3-p. 18a, 1.12), but in accordance with the division of the text as such into two systematically and formally different parts, it is entirely devoted to quoting brahmanical sources on this subject. Hence the material collected in it throws light on the question how the Brahmins perceived themselves as a distinct and highly privileged group.
14. Read either catur" or "varnyo".
15.. In view of the expression bhikṣävratakarmani I don't think that this verse refers to the Brahmins, i.e. that they are the vṛsala hinah here. Unfortunately the way in which the author expresses himself is very concise indeed.
16. Of course, viruddhatara, too, could refer, or also refer, to the gap between theory and practice.
17. Strangely enough in the text itself this verse is said to belong to the "eleventh" (ekādase) adhyaya of the Manusmrti; I don't know what to make of this assertion
except for assuming that the author committed an error or that his memory failed. 18. This may well be the reason why the first part consists only of quotations: The author has collected, and with remarkable diligence at that, relevant passages from a great number of brahmanical texts and now offers the results of his reading to the members of his own community for their use.
19. Wien 1889. An English translation, prepared by Manilal Patel, was published
499
"A Slap on the Face of the Brahmins"
1936 in Santiniketan (as no. 11 of the Singhi Jaina Series) under the title The Life of Hemacandracarya by Prof. Dr. G. Bühler. In the following, references to this translation are always added in parentheses.
20. Cf. G. Bühler, op. cit., p. 3 (2), p. 44 (49) where he speaks of the list of Hemacandra's works as "having now been exhaustively mentioned"--and p. 13 (14) where the expression "authentic works of Hemacandra's" is used.
21. In a footnote it is, however, explained: Yogasataka parisista 6 ke ädhär par, katipay parivartanom ke sath[!].
22. Ed. by Santilal M. Jain, Rajasthan Puratan Granthamalā no. 68, Jodhpur 1963. (This book was kindly made accessible to me by Prof. Dr. K. Bruhn.)
23. There is another instance of a verse of the Yogaśästra (3.31) being identical to a verse in the Manusmrti (5.32) which clearly shows that the former text also calls for a thorough and detailed study. The edition used by me is Yogasästra with the Svopajñavivarana, Bhavnagar: Jainadharmaprasärakasabhā, 1926.
24. On this second Hemacandra, see G. Bühler, op. cit., n. 53 on pp. 74f. (83f.). 25. A careful comparison of the Yogaśästra and the Vedänkuśa might lead to the discovery of even more parallels or identical verses.
26. Cf. pp. 16 (16), 19f. (19.), 22 (23), 27 (29), 29 (32), 35f. (38ff.), 40 (45), 46 (52), and n. 78 on p. 83 (92).
27. My thanks are due to Prof. Dr. Chandrabhal Tripathi also in this regard. Some information, though primarily on the criticism of systems of brahmanical philosophy by Jain authors, can, however, be found in W. Bollée's Studien zum Suyagada.... Teil 1, Wiesbaden 1977, pp. 51 and 78; in H. Nakamura's History of Early Vedanta Philosophy, Delhi 1987, pp. 266-293 (on the relationship between Jain philosophy and Vedänta); and in N. Balbir's article "The Perfect Sūtra as Defined by the Jains," Berliner Indologische Studien 3 (1987), pp. 16ff. Last but not least I should like to mention an article (in Japanese) by Atsushi Uno, published in the Proceedings of the Okurayama Institute for Cultural Research 1 (1954), pp. 55-69, which is listed in K. H. Potter's Bibliography of Indian Philosophies, Delhi 1983, under the somewhat misleading title "On a work of Hemacandra," but is in reality dealing with "The Criticism directed against Non-Jains from the Viewpoint of Jainism on the Basis of a Work of Hemacandra's," viz. the 32 verses of the Anyayogavyavacchedikā Dvātrimśikā which are quoted and translated.
28. Originally published in Beiträge zur indischen Philologie und Altertumskunde. W. Schubring zum 70. Geburtstag dargebracht, Hamburg 1951, pp. 74-83, referred to in the following as ([v. Glasenapp] 1951); this article is among those