Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

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188
Paul Dundas
7 Stein op. cit. See also Burton Stein, All the King's Mana: Perspectives on Kingship in Medieval South India, in J. F. Richards (ed.) Kingship and Authority in South Asia, Madison 1981 (second edition), pp. 115-67, which is fundamental for assessing the ideological role of Jainism in South India.
8 See Kṣamāsramaņa Jinabhadra Ganin's Nihnavavāda with Hemacandra Maladharin's commentary, ed. Muni Ratnaprabhavijaya, Ahmedabad 1947. Some versions know of seven schisms only and it is conceivable that the account of the eighth is an interpolation. See Suzuko Ohira, A Study of Tattvarthasutra with Bhasya with special reference to authorship and date, L. D. Series 86, Ahmedabad 1982, p. 129. Still basic for the schisms remains Ernst Leumann, Die alten Berichte von dem Schismen der Jaina, Indische Studien, 17, 1885, pp. 91-135.
9 The importance of this tenet can be judged from its occurrence at the beginning of the vast fifth anga of the canon, the Bhagavaïsutta. (For convenience I will quote from the Sthanakvāsi edition of the canon, Suttagame (SA), in two volumes by Pupphabhikkhū, Gurgaon 1953, 1954.) Bhagavaīsutta 1.1 = SĂ I p. 384 line 23 - p. 385 line 8. See also Jozef Deleu, Viyahapannatti (Bhagavai): The Fifth Anga of the Jaina Canon: Introduction, Critical Analysis, Commentary and Notes, Brugge 1970, p. 73.
10 Yogalästra 2.3.3 prathamo vibhāgah, ed. Muni Jambūvijaya, Bombay 1977, p. 165.
11 The other category is the sthavirakalpa according to which the monk wears a robe and lives in a monastic community.
12 See Buddha Prakash, The Genesis of the Digambara-Śvetāmbara Split, in A. N. Upadhye et al. (eds) Mahāvīra and his Teachings Bombay 1977, p. 272 (pp. 271285).
13 Jaini, Path, p. 51.
14 For observations on the sense of the term 'canon' see Klaus Bruhn, Avaśyaka Studies I, in Klaus Bruhn and Albrecht Wezler (eds). Studien zum Jainismus and Buddhismus: Gedenkschrift für für Ludwig Alsdorf, Wiesbaden 1981, p. 12` (pp. 11-49).
15 Jaini, Path, p. 14.
16 The assumption must be that by this time the white robed monks were in a numerical ascendancy in the west. See Ohira op. cit., pp. 126-34. It is clear from the metrical and linguistic evidence that the canon underwent a long period of evolution. For an example justifying Digambara suspicions about Svetambara texts, see Ludwig Alsdorf, Further Contributions to the History of Jaina Cosmography, New Indian Antiquary, 9, 1947, pp. 112-113 (pp. 105-128) = Kleine Schriften, Wiesbaden 1974, pp. 143-144 (pp. 136-159) and for the editorial processes at work in one text, see Colette Caillat, Notes sur les variantes dans la tradition du Dasaveyäliya-sutta, Indologica Taurinensia, 89, 1981-2, pp. 71-83.
17 See K. K. Dixit, Jaina Ontology, Ahmedabad 1971, p. 158.
18 ed. Muni Jinavijaya, Singhi Jain Series, Volume 11, Bombay 1949, p. 106. 19 The type of whisk carried by a Digambara monk was as important an element of orthopraxy as nakedness. Kumārasena, the founder of the Kāṣṭhā Sangha, was expelled from the Müla Sarigha for attempting to change the peacock-feather whisk to one made out of cow's tail. See Ram Bhushan Prasad Singh, Jainism in Early Medieval Karnataka, Delhi 1975, p. 127.
20 Jeremiah Losty. The Art of the Book in India, London, 1982, p. 22.