Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

Page 29

Food and Freedom
189
21 ed. Muni Jinavijaya, Singhi Jaini Series Vol. 13, Bombay 1960: Vādidevasūri
carita, pp. 171-182. 22 Translated by C. H. Tawney, The Prabandhacintāmani or Wishing-stone of
Narratives, Calcutta 1901: the debate is described on pp. 97–104. Yaśascandra's
dramatised version, Mudritakumudacandra, adds nothing of value. 23 Tawney, p. 98. 24 Ibid. p. 104. 25 Verses 218–227. The question of women's ability to reach nirvana is essentially a
by-product of the sectarian attitude to the wearing of clothes by renouncers. 26 For the various unpleasant experiences which the Buddha underwent, see
Étienne Lamotte, L'Enseignement de Vimalakirti, Louvain, 1962, pp. 416-420. 27 For a representative cross-section, see Jinendra Varni, Jainendra Siddhānta Kośa,
(= JSK) four volumes, Delhi 1970–73, volume two, pp. 155--169; and
Balchandra Siddhantashastri, Jainalaksanāvali, volume two, Delhi 1973, p. 373. 28 Umāsvāti, Tattvārthasūtra 1.30. See Pt. Sukhlalji's Commentary on Tattvārtha
Sūtra of Vācaka Umāsvāti, L. D. Series 44, Ahmedabad 1974, pp. 48–51 and P. S. Jaini. On the Sarvajñatva (Omniscience) of Mahavira and the Buddha, in L. Cousins et al. (eds), Buddhist Studies in Honour of I. B. Horner, Dordrecht 1974,
pp. 71-90. 29 Ramjee Singh, The Jaina Concept of Omniscience, Ahmedabad 1974, p. 225. 30 Ibid., p. 51 and Jaini, Path, p. 33. 31. Bhagavaisutta 20.8 (SĂ I, p. 805 lines 6–7); Deleu, Viyahapannatti, p. 257. 32 See Charlotte Krause, Ancient Jaina Hymns, Ujjain 1952, p. 19. For the
Buddhist distinction between the Buddha and the Arhat on the grounds of the former's priority, see Nathan Katz, Buddhist Images of Human Perfection, Delhi
1982, pp. 96–97. 33 The Standard Digambara account of Bahubali occurs in Jinasena's Adipurāna,
ed. Pannäläl Jain, Kashi, 1964, 1965, parvan thirty-six. 34 Jaina tradition is unambiguous on this point. See Hemacandra, The Lives of the
Sixty-three Illustrious Persons, translated by Helen M. Johnson, volume six, Gaekwad's Oriental Series, Baroda 1962, p. 348, and Adipurāna 2.138; also Walter Schubring, Die Lehre der Jainas, Leipzig 1935, p. 199. Compare Theravada Buddhism which is vague about the possibility of the attainment of nirvāṇa after the Buddha. See Martin Southwold, True Buddhism and Village Buddhism in Sri Lanka, in J. Davis (ed.), Religious Organisation and Religious Experience, Association of Social Anthropologists, Monograph Twenty-two,
London 1982, p. 146 (pp. 137–152). 35 However Säkatāyana, Kevalibhuktiprakarana (see footnote 72)kārikā 28,
commentary, makes a distinction between tīrtharkaras and other kevalins.
Prabhācandra (footnote 133) mentions Bahubali. 36 SA I, pp. 118–119; translated by Hermann Jacobi, Jaina Sutras, part two, Sacred
Books of the East, yolume 45, Oxford 1895, pp. 287–292. 37 SĀ I, pp. 118 lines 13 to 14. 38 Ibid., lines 15 to 17. 39 Ibid., lines 19 to 21. 40 SA I, p. 118 line 22 to p. 119 line 2. 41 SAI p. 119 lines 7 to 8. 42 Ibid., lines 21 to 22. 43 Ibid., lines 24 to 25. 44 Ibid., lines 26 to 27. (Eating at night involves the possible unwitting destruction of
lifeforms.)