________________ 500 Albrecht Wezler "A Slap on the Face of the Brahmins" 501 | 27 have been taken over from the Mbh., but they in fact show similarities to Mbh. verses (e.g. 12.170.10). I must confess that I am rather sceptical of the correctness of the mespretation which v. Glasenapp (indirecty) gives of the verse from the Prabandhacintamani which he quotes at the very end of his article (1951), and in a German translation at that which is rather difficult to swallow. I think Merulunga's verse (srolavyah saugato dharmah kartavyah punar arhatah / vaidiko vyavaharlavyo dhyalavyah paramah sivah Il; versc 104 in Muni Jinavijayajl's ed., Santiniketan 1933) has rather to be understood in the context of what Buhler says on the corresponding legend and the historical truth it probably contains (cf. op. cit., pp. 21f. (21f.)). and should not be taken as testimony of the idea of doctrinal tolerance', i.e. of the idea that "the various religious and philosophical systems are but different expressions of the human desire for salvation and have equal rights." ADDENDA reprinted in: H. v. Glasenapp, Ausgewahlte Kleine Schriften, hrsg. von H. Bechert u. V. Moller, Wiesbaden 1980, pp. 440-449. 29. "Die Stellung des Jainismus in der indischen Religionsgeschichte und sein Verhaltnis zu anderen Glaubenslehren," originally published in: Zeitschrift fur Buddhismus 6 (1924/25), pp. 313-330, and also reprinted in Ausgewahlte Kleine Schriften, pp. 361-378; when referring to this article, viz. by ([v. Glasenapp) 1924), the figures added in parentheses refer to the reprint. 30. Viz. "Das Trisastilaksanamahapurana der Digambaras," Beitrage zur Literatur wissenschaft und Geistesgeschichte Indiens. Festgabe H. Jacobi zum 75. Geburtstag ... dargebracht ..., hrsg. v. W. Kirsel, Bonn 1926, pp. 331-345, referred to as (Iv. Glasenapp) 1926). 31. In the German original the word "Bewegung" is found which could still be used in such a sense in 1926. 32. Glasenapp refers here also to an article of K. P. Pathak's, viz. "A Nole on the early Kadamba Inscriptions," JA 14 (1885), pp. 127. 33. Glasenapp (1951: 83) reports that "Dayanand Sarasvati severely criticizes the Jains for their intolerance, by referring to various passages of the Prakaranaratnakara and the Vivekasara, because they regard their own as the 'only true church' and even prohibit their followers to have social intercourse with the adherents of other religions." 34. An inventory of the various types of adaptations as well as purposes which quotations like those of the Vedarikusa are made to serve is still a desideratum of Indology. The keyword 'adaptation', of course, brings to one's mind also E. Frauwallner's observations on Dignaga's Traikalyaparsksa in his article "Dignaga, sein Werk und seine Entwicklung," WZKSO 3 (1959), pp. 83-164, especially pp. 1071f. and 145ff. A. Akamatsu's observation regarding a karika in Santaraksita's Tattvasamgraha and "the different use" to which it is put by Karnakagomin is also noteworthy in this connection; cf. his article in Indogakuho (Indological Review] 3 (1981), p. 54. 35. In this respect it should be noted that the Jains are of the opinion that the Veda has by and large been falsified by the Brahmins; cf. c.g. H. v. Glasenapp, Der Jainismus ..., Berlin 1925, p. 269 together with n. 60 and Pathak's article referred to in n. 31 above. 36. This verse corresponds almost fully to Mahabharata (Poona ed.) 3.643.1p. (= vol. 3, p. 427) except for the fact that the reading in pada b is samapla (varao) and in dodharanam, and that the readings which are attested in the Vedankusa are not mentioned in the apparatus of the Mbh. The two subsequent verses appear not to Although I was not able in the course of the last two and a half years to continue my work on the Vedankusa in a systematic manner, yet I have chanced upon additional information which seems to be of some importance for what I have written in my brief essay, while not, however, leading to any corrections or revisions:. I should like to draw attention to the "Introduction" of A. B. Dhruva's edition of the Syadvadamasjari (BSPS LXXXIII), Bombay 1933, as regards my article as a whole. As for the list of works of Hemacandra's cf. also: The Yoga Shastra of Hemachandracharya u. by A. S. Gopani, Mevanagar 1989, p. 274. Similar polemical works have been composed by Buddhist monks, too; cf. e.g. J. W. de Jong's article "Buddhism and the equality of the four castes" in: Earliest Buddhism and Madhyamaka, ed. by D. Seyfort Ruegg and L. Schmithausen, Leiden 1990, p. 58, and, with regard to the Vajrasuci in particular, Minoru Hara's article "Vajrasuci 3-4" in: Nakagawa Zenkyo Sensei Jutaku Kinnen Ronshu. Bukkyo to Bunka, Kyoto 1983, pp. 221-241. Finally, I should like to add that L. Rocher (see note 9 above) mentions on p. 146 f. a number of texts (dealing with the problem whether the Bhagavata (purana) is a mahapurana or not) the citles of which also contain the word capetika, "slap in the face".