Adda Or Oldest Extant Dispute Between Jains And Heretics

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

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W. B. BOLLEE
27 Laymen will often worship Ganesa, but I found no evidence in Hopkins' 1915: 17f. that G. is the god of the Sadras according to Manu as stated by Gokhale 1951: 176 note 12. 28 On inedible animals see e.g. Vinaya Pali II 219; Rasvāhinī 2, 9, 18 vii and Saletore 1943: 118 note 2 with the testimony of Chinese visitors. 29 The only relation between pundarīka and elephants I would know of is that P. is the name of the elephant guardian of the South East. 30 Handiqui 1949: 386. 31 1952: 224 note 8.
"Their" implies also a padma sacrifice, inter alia, at Mahāvastu II 237, 20. 33 For these references I am indebted to the kindness of Dr P. Aithal, of Heidelberg. 34 Mahāniddesa Pali 89, 17. 35 “Ajjato patthāya hatthihi kātabbam karissāmi" ti evam uppanna-citta hatthinam gamanâkāram, titthanâkaram, nisīdanâkāram, sayanâkāram, uccära-passava karanâkāram, aññe hatthi disvā sondam ussāpetvā gamanâkāram ca sabbam karonti ti hatthi-vatika. Before aññe a sentence containing eke (*some') seems to be missing. As with the cynomaniacs at Majjhima-Nikaya I 388, 7, the aim of religious endeavour of these people was to become a deva. Daniel Ingalls considers cynomaniacs etc. to be shamans manqués (Cynics and Pāśupatas: the seeking of dishonour. In: Harvard Theological Review, LV (1962), p. 296). 36 Dr Paul Dundas has discussed the elephant ascetics at the conference on Jainism and the Environment held at Harvard Divinity School in July 1998 in a paper with the title "The Limits of a Jain Environment Ethic" which will appear in the Proceedings of this conference in due time. 37 T: sadukkaram.
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