Adda Or Oldest Extant Dispute Between Jains And Heretics

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

Page 25

ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 435
khala-pindi pallankae pottena ohāḍitā manda-prakāśe gṛhâika-dese va so teņa tivvaverâbhibhütena "esa darao tti kāūņam satti kunto vā satti va ti-sūlam vā (...).
8
Gardin 1984: 111.
9 Id., p. 125 note 13.
10
PWB: 'Tenne'; pwb: 'Scheuer, Scheune zum Aufbewahren und Dreschen des Getraides' (Barn, shed for storing and threshing grain).
Om Prakash 1961: 290 sub 94.
11
12
13
PSM.
14 Ad Pi § 525.
15
Jambūvijaya 1978 in the app. Crit. of Suy 2, 6, 28. Slips of the s/m kind are frequent, e.g. komala/kosala (Harivamsa, VayuPur < MW), Timisa/Tisisa (Alsdorf 1974: 95), malam/salam (Balbir 1985: 129), mukham/sukham (Mvu III 311, 2).
16
Weber 1867: 293 sayam eva panca mahavvayaim ārohettā 'die fünf großen Satzungen ersteigend' (lit.: ascending the five great precepts) is obscure.
17
18
19
Schlingloff 1962: 31.
Probably belongs with paulei (429, 1) to pra JVAL and should be added in
Metre adjusted after Norman 1992: 247.
Schubring, Doctrine, § 184.
Catasro täsu ta (?) dvadasasu dhūta-gunesu yuktā (?), etesim evam-guna-jayiyāṇam abhigata yatha tasyânando donni sahasse bhikkhuyānam bhojaveti sa-māmsa-gudadaḍimenêṣṭena bhattena (...).
20 See, eg., Jacobi 1970: 90.
21
Thus Suy-t 1917.
22 Read: māyā-sthan and cf. Say 2, 5, 31 micchovajīvi.
23
See Bollée 1993: 25.
Quotations of Mbh 6, 25, 21a (acarati against here in Cū: ācarate) and another which I could not spot: dese dese daruno (...); see the quotation list at the end of this paper.
25
Kane 1974: 110ff.
24
26 At Ț II 154a 3 and 154b 4, vs. 46f. are spoken by Ekadaṇḍins, i.e. either Dandins or Ajivikas according to Hoernle as quoted in Basham 1951: 170. The Dandins invoked not only Śiva, but also Viṣṇu-Narayana. Thus at 154a 13 they are said to perform the vratesvarayaga 'offering to Śiva', but at 155a 11 they practise pancarātrôpadiṣṭa-yama-niyama as a Vaisnava sect with Samkhya tenets (Schrader 1973: 126f.; Basham 1951: 169f.), as is confirmed by Śīlânka at 154a 5f. The Samkhyas, however, carried three staves (Glasenapp 1925: 269), but by the word caitanya-lakṣaṇatma (T II 154b 10) Śīlânka identifies the speaker of vs. 47 as a Vedantin. Earlier, Jinadasa had wavered between Samkhyas and Vaidikas (Ca 441, 9) etac ca sutram Samkhya-Vaidikayos tulyam vyākhyāyate (441, 14).
As to this, we should be reminded of the origin of the Samkhya in the yoni of the old Vedänta (Strauss 1925: 84). The mention of a-vyakta purusa may have favoured the ascription of vs. 47 to the Samkhya. Ț II 154b 8 explains purisa as jīva. As the various ascriptions of the doctrine meant here by the commentators, for which cp. also 2, 1, 25 a passage Jacobi thinks could also belong to the Yoga school it should be borne in mind that various scholasticisms of Samkhya, Yoga and Vedanta existed side by side until a particular direction could establish itself. This direction now is for us the representative of the system in question (Strauss 1925: 127). Moreover, our commentators are Jains who might have known hardly more of these old and vague views of religious opponents than we. Thus the subject matter of vs. 46 alone does not enable us to ascribe it to a particular denomination. This vagueness and its possible grounds were already discussed by Thibaut (1890: xiv) and Strauss (1925: 228).