Somnolent Stras Sriptural Cmmentary In Svetambara Jainism

SR No.: 269690
Original Sutra Author: N/A
Author: Paul Dundas
Publisher: Paul Dundas
Total Pages: 29
Language: English
Classification: Article
File Size: 4 MB

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PAUL DUNDAS
29 Haribhadra on Nandisutram, Prakrit Text Series Vol. 10, ed. Muni Punyavijaya, Varanasi/Ahmedabad: Prakrit Text Society, 1966, p. 1: tatrāpi srutapradāne saty api nāvijñātārthad eva tasmād abhilaşitārthāvāptih prāņinām ity ataḥ prārabhyate 'rhadvacanānuyogah. 30 See Nalini Balbir, Avasyaka-Studien: Introduction générale et Traductions, Altund Neu-Indische Studien 45,1, Stuttgart: Franz Steiner, 1993, pp. 305-6. Balbir proposes the translation "adéquation". 31 Translated by Hanaki (see note 29). 32 See Bansidhar Bhatt, The Canonical Niksepa: Studies in Jaina Dialectics, Leiden: Brill, 1978. 33 Āvasyaka Niryukti, verse 86, translated by Tatia, introduction to Hanaki, Anuogaddārāim, p. xxv. For a general characterisation of niryukti, see Balbir, Avasyaka-Studien, pp. 39-41 and for a survey of their contents, see Mohanlal Mehta, Jain Sāhitya kā Brhad Itihäs, Bhāg 3: Āgamik Vyakhyāem, Vārānasī: Parsvanath Vidyaśram Sodh Samsthān, 1989, pp. 56-116. Traditionally, ten niryuktis were written, although only eight have survived. It is not clear why some sätras had niryuktis attached to them and not others, although some sort of original notion of core canonicity was possibly involved. Dharmasagara, Mahāvīravijñaptidvātrimśikā, in Muni Labhasagara (ed.) Dharmasagaragranthasamgrahah, Agamoddharaka Granthamala Vol. 18. Kapadvamj: Mithabhat Kalyancand Pedhi, v.s. 2018, p. 16, quotes a verse which he ascribes to the lost Süryaprajñapti Niryukti, although on inspection it turns out to be Sūtrakrtānga Niryukti, verse 125. 34 Dharmasāgara, Pravacanapariksā 8.148, p. 150, is aware of the fact that Bhadrabahu did not write the niryuktis as such but partly constructed them out of preexisting material. 35 Nalini Balbir, "Jaina Exegetical Terminology: Pk. vibhäsā "Detailed Exposition"", in Rudy Smet and Kenji Watanabe (ed.), Jain Studies in Honour of Jozef Deleu, Tokyo: Hon-no-Tomosha, 1993, p. 67 and cf. the same author's Avaśyaka-Studien, pp. 56-63. 30 Note, however, that in the early medieval period at least this was not regarded as legitimising any possible translating or rewording of the Ardhamāgadhī scriptures. I . discuss this matter in a paper on Jain attitudes to Sanskrit to be included in a volume on the ideology and status of the Sanskrit language to be edited by Jan Houben. 37 See, for example, Sūtrakstānga Niryukti, verse 3: ... bhāve suttam iha sūyagam nānam (see Jambuvijaya's reedition of the Sūtrakrtānga Sūtra mentioned in note 25, p. 2); Haribhadra on Āvasyaka Niryukti, Bherulal Kanaiyalal Kothari Dharmik Trast, V.S. 2038, p. 16, verse 19: sūcanāt sūtram: Santi Suri, Ceiyavamdanamahābhāsa, Bombay: Jina Sasana Aradhana Trast, v.s. 2043, verse 18: sūyanamettam suttam and Jinapati Sūri on Jineśvara Sūri, Şatsthānakaprakarana, ed. Muni Sukhasagara, SrījinadattasOriprācīnapustakoddhar Phand Vol. 34, Surat: Jinadattasari Jñanbhamdar, 1933, 3.1: sūtram arthaviśesasūcakatvādilaksanam. yad uktam, sūyanamittam suttam, suijjai [sic] kevalo tahim attho tti, jam puna se vakkhānam, āyariyā parikahanti. For a similar etymology by the Theravadin Buddhaghosa, see W. B. Bollée, Studien zum Sayagada 1: Die Jainas und die anderen Weltanschauungen vor die Zeitwende, Wiesbaden: Franz Steiner, 1977, p. 31. 38 Nisīthabhāsya, verse 5232, cūrni: jahā egāto pimdão kulalo anege ghadădirūve ghadeti evam āyariyo egão suttão anege atthavigappe damseti. See Kanhaiyalal and Amar Chand (ed.), Nishith Sutram: Part IV, Delhi/Varanasi: Bharatiya Vidya Prakashan, 1982, p. 30. The analogy is perhaps slightly more pointed in the Jain context where speech is viewed as a substance. 39 See John E. Cort, "Śvetāmbar Mürtipūjak Jain Scripture in a Performative Context", p. 185 (see note 6 above) and the final section of this paper.