Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

Page 30

190
Paul Dundas
45 SA 1, pp. 708-739; Deleu, Viyahapannatti, pp. 214–220.
46 Ibid., p. 730 line 18 to p. 732 bottom.
47 SA bowdlerises the text by inserting words for fruit. See also Jaini, Path,
pp. 23-24 and, most recently, Nalini Balbir, Dānāṣṭakakatha: Recueil Jaina de Huit Histoires sur le Don, Publications de l'Institut de Civilisation Indienne 48, Paris 1982, p. 196.
48 Bhagavaisutta 2.1 (SA I p. 419 line 25 - p. 420 line 2). SÃ is hesitant about the
correct form, having viyaṭṭabhoiassa in lines 26 and 29. See also K. C. Lalwani, Sudharma Svami's Bhagavatīsūtra, volume 1 (śatakas 1-2), Calcutta 1973, p. 159. 49 The Kalpasūtra translated by Hermann Jacobi, Jaina Sutras, Part One, Sacred Books of the East, volume 22, Oxford 1884, p. 283.
50 Kundakunda, Samayasara, translated by Rai Bahadur J. L. Jaini, The Sacred Books of the Jainas, volume 8, Lucknow 1930, p. 130.
51 Kundakunda, Pravacanasära, ed. A. N. Upadhye, Bombay 1935, p. 27.
52 Quoted by JSK, volume 2, p. 159.
53 See Ohira op. cit.
54 SA I, pp. 29-32; Jacobi, Jaina Sutras, Part One, pp. 79–87.
55 Bhagavaïsutta 8.8 (SA I, p. 558 lines 23 p. 559 line 24); Deleu, Viyahapannatti, pp. 152-3. See also Uttarajjhayanasutta Chapter two (SA II, pp. 979-981); Jacobi, Jaina Sutras, part two, pp. 8-15.
56 See Sukhlalji op. cit., p. 333.
57 See TS 8.5-14. See also the descriptions of Nathmal Tatia, Studies in Jaina Philosophy, Varanasi 1951, pp. 232-233 and Jaini, Path, pp. 131-133. The form (a)ghatiya is semi-Prakritised based on ghātikā. Also used is (a)ghātin.
58 For the difference between jñāna and darśana, see Ramjee Singh op. cit., pp. 61-67.
59 According to TS 10.5 it is only final release which involves destruction of all karma.
60 Akalanka, Tattvärthavarttika (Rajavarttika), two
volumes, ed. Mahendra
Kumar, Benares 1953, 1957, pp. 613-614. For Pūjyapāda, see Òhira op. cit., pp. 21-23.
61 For the four infinite qualities of the kevalin viz. insight, knowledge, bliss and energy, see JSK, volume 1, p. 141.
62 For auspicious (súbha) karma, see TS 8.26.
63 One of the oldest Digambara texts, Vaṭṭakera's Mulācāra, states (5.58) that there are two types of aversion (vidigincha): one is directed towards material (davva) things such as excrement while the other is directed towards spiritual or psychological (bhāva) things such as the afflictions. The Digambaras add two more parişahas to the Svetambara list: disaffection with monastic life (aradi) and liking for worldly life (radi). See Kiyoaki Okuda, Eine Digambara-Dogmatik: das fünfte Kapitel von Vattakera's Mulācāra, Wiesbaden 1975, pp. 49-50 and pp. 108-109. It is the Digambara contention that it is only the ordinary monk who is afflicted by the parişahas. For dravya and bhava see Ludwig Alsdorf, Nikṣepa a Jaina Contribution to Scholastic Methodology, Journal of the Oriental Institute Baroda 22, 1973, p. 456 (pp. 455-463) Kleine Schriften, p. 258 (pp. 257-265).
64 Tattvärthavärttika. Volume one, p. 105 lines 30 to 33. 65 See Sukhlalji op. cit., p. 312.
66 The influential Digambara work, the Dhavala, (quoted by JSK volume two, p. 158) states that feeling-producing karma is without power over the kevalin, while the Gommaṭasara: Karmakāṇḍa, ed. Rai Bahadur J. L. Jaini, Sacred Books
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