Adda Or Oldest Extant Dispute Between Jains And Heretics

Author(s): W B Bollee
Publisher: W B Bollee

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434
W. B. BOLLEE
śrgālo vai eșa jayate yah sa-purīso dahyata (T II 153b 8 ad Say 2, 6,
45) śrutvā duhkha-paramparām atighrnām māmsāśinām dur-gatim ye kurvanti śubhôdayena viratim māmsádanasyâdarāt / sad-dirghầyur a-dușitam gada-rujā sambhävya yāsyanti te martyesûdbhata-bhogadharma-matiņu svargâpavargeșu ca (T II 151b 11 ad Sūy 2, 6, 39) sat satäni niyujyante paśūnām madhyame 'hani / aśvamedhasya vacanän nyūnāni paśubhis tribhiḥ // (Cū 438, 10 ad Sūy 2, 6, 43; Ţ II 153b
11f.) sadyah patati māmsena läksayā lavanena ca / try-ahena śūdrī-bhavati
brāhmaṇaḥ kṣīra-vikrayi // (Cu 438, 7 ad Sūy 2, 6, 43; T II 153b 8.f) sapta vyādhā daśârneșu (Cu 438,7 ad Sūy 2, 6, 43) samam na brahmane dānam (Cū 437, 9 ad Süy 2, 6, 43) sarvam sarvatra sarva-kālam ca (Cū 441, 7f. ad Sūy 2, 6, 47) snānâdyā deha-samskārāḥ (Cū 436, 7 ad Sūy 2, 6, 42) hatvā svarge mahīyati (Cū 439, 10 ad Sūy 2, 6, 45) himsā-mülam a-medhyam āspada-malam dhyānasya raudrasya yad, bībhatsam rudhirâvilam krmi-grham durgandhi-puyâdim / Sukrásrkprabhavam nitānta-malinam sadbhiḥ sada ninditam; ko bhunkte narakāya rāksasa-samo māmsam tad ātma-druhah? // (T II 1516 3ff. ad Süy 2, 6, 39)
NOTES
1 The first part of this article will be published in the Felicitation Volume for Munivara Shri Jambuvijayaji. Ahmedabad, 1998. For the convenience of the reader, the abbreviations used here are those adopted for my Studien zum Sūyagada 1. Wiesbaden, 1977: C = pratīkas in the Cūrni (1950); T = Say(agada) text in Silanka's commentary II (1953); V = Vaidya's ed. (1928); L = text ed. by Tulsī and Nathmal. in: Angasuttani I (Ladnum 1975); J = Jambuvijaya's ed. (1978). 2 Apahastita, T II 147b 12. 3 Sakya-putrīya bhikṣavah (Cu 428, 1; T .c. 13). 4 Schlingloff 1962: 31.
I regret I could not use the Pada Index and Reverse Pada Index to Early Jain Canons (1995) by Yamazaki and Ousaka as for the present lecture the padas have not been listed there. O "The commentators explain pinnāga (= pinyāka) by khala, and pindi by bhinnaka or śakala. Sīlâņka gives the following explanation. During a struggle with savage men (mleccha) someone runs away and throws his cloak off on a granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary. - This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud; compare Grierson 1885: 17."
Cf. also Cu 428, 7ff.: jai koi āsanna-vero verio jo bala-rūvar soyati, so te vi mārei, māretum "ce-da-rüvāim pi māremi" tti vavasito, suvvanti ya kei veriyā je gabbhe vi vigintinti mahilanam, mā ete baddhamānā sattuno hohinti, tattha samāvattie