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

Page 27

SCRIPTURAL COMMENTARY IN ŚVETĀMBARA JAINISM
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edition, introduction, p. 49, and for another bovine analogy, see Balbir, AvasyakaStudien pp. 307-9. 83 PP 1:54, p. 42. 84 PP 1.56, p. 43. Cf. also PP 1.79, p. 53 for a satra being like a bull which follows the path of whoever leads it. 85 Emend the reference under SVVD in Dundas, The Jains, p. 259. 86 SVvs, verse 3 and compare PP 8.145. See also Ohira, A Study of the Bhagavati Sūtra p. 30. 87 SVV, p. 4. For this list, see Nalini Balbir, "The Perfect Satra according to the Jainas," Berliner Indologische Studien, 3 1987, pp. 3–21. Abhayadeva refers to this list in his commentary on the Sthānānga Sūtra (Jambūvijaya's reedition p. 4). There is a parallel list of 32 scriptural defects (dosa) described by SVVS, pp. 4–7 which derives from the Anuyogadvārāni. 88 SVVS, p. 4 and cf. pp. 79 and 90. 89 See Richard W. Lariviere, "Adhikara-Right and Responsibility," in Mohammad Ali Jazayery and Werner Winter (ed.), Languages and Cultures: Studies in Honor of Edgar C. Polomé, Berlin/New York/Amsterdam: Mouton de Gruyter, 1988, pp. 35964. For the adhikāra of the Jain teacher involving non-contradiction of the meaning of the tīrthankaras, see Malvaniya, Hindi introduction to Nisttha Sūtra, Vol. 1, p. 53. For Vedic adhikära, see Charles Malamoud, Le Svādhyāya: recitation personelle du Veda: Taittiriya-Aranyaka, Livre II, Publications de l'Institut de civilisation indienne Vol. 42, Paris, 1977, pp. 67-70, and for adhikära in general, see Wilhelm Halbfass, Tradition and Reflection: Explorations in Indian Thought, Albany: State University of New York Press, 1991, pp. 66-74 and Purushottam Bilmoria, “Is Adhikara Good Enough for "Rights?"," Asian Philosophy, 3, 1993, pp. 3–13. 30 See SVVS, pp. 8-10, and compare also pp. 81-2 for books, that is, copies of the scriptures, serving merely to improve the knowledge of ignorant monks studying with an appropriate teacher. For anuvāda of the scriptures being satisfactory on a crude, transactional level (vyavahāra) but not on the more profound (niscaya) level, see SVVS, pp. 53-61. The PP devotes much time to attacking those who would make Jainism a "religion of the book." See, in particular, PP 1.49-50, 59-64, and 84–7, as well as chapter 8, passim. 91 Dharmasagara claims (SVVS, verse 8, with autocommentary) that the anuyoga method of exegesis is used in the Bhagavatt Sutra, which is jinavacana. 92 SVV, verses 21-38. Of the various heretics described in the main early commentarial source, the Āvasyaka Niryukti, only the Digambaras are mentioned by name, the rest being alluded to in general terms (SVVS verse 21: tesu vi nijjuttīie nāmaggāhena dūsi[o] khamano / sesā parāvanāe niamenam dūsiyā humti). Dharmasagara, as do most modern scholars, identifies the Botika sect described in the Avasyaka Niryukti with the Digambaras. M. A. Dhaky and Sagarmal Jain, "A Propos of the Botika Sect," in Dhaky and Jain (ed.), Aspects of Jainology, Vol. 3: Pt. Dalsukhbhai Malvania Felicitation Volume, pp. 131-39, have argued that this group more likely represents the Yapanīyas. 93 For the early Jain heresies, see Paul Dundas, "Food and Freedom: The Jain Sectarian Debate on the Nature of the Kevalin," Religion, 15, 1975, p. 188, note 8. The Sthānānga Sūtra, sutra 587, Jambūvijaya's reedition, p. 273, lists the nihnavas and their places of origin. The Bhagavati Sutra seems to refer to Jamali's heretical teaching about the nature of action, albeit without mentioning his name. See Ohira, A Study of the Bhagavati Sūtra, pp. 147-8. 94 SVVS. verse 31, with autocommentary which cites Avasyaka Niryukti, verse 470, the first half of which refers to Jinadasa, a merchant of Mathura, and provides an explanation by citing Haribhadra's commentary (in fact, on verse 468). The story