Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

Page 37

Food and Freedom 197 164 Adhyatmikamatakhandana, p. 67b-p. 69b. 165 ed. A. N. Upadhye, Bombay 1935, p. 29 lines 12 to 14. 166 SMTV, p. 619 lines 17 to 19 (... klesasya bhagavaty adyapy a muktigamanat sarvatha anivstteh). For klesas in Buddhism, see Etienne Lamotte, Passions and Impregnations of the Passions in Buddhism, in L. Cousins et al. (eds), Buddhist Studies in Honour of 1. B. Horner, pp. 91-104 where klesa is translated by 'passion'. 167 NKC, p. 857 line 12 (manusim prakrtim abhyatitavan devatasv api ca devata yatah). Note that Prabhacandra comes very close (NKC, p. 861 line 1) to identifying the kevalin with the siddha. 168 See Vilas Sangave, Jaina Community: a Social Survey, Bombay 1980, p. 52. 169 Bhagkavaisutta: 5.4 (SA I, p. 475 lines 11 to 15); Deleu, Viyahapannatti, p. 107. 170 Bhagavaisutta 12.9 (SA I, p. 669 lines 9 to 22); Deleu, p. 190. The arhats are described as devahideva. For Digambara definitions of deva see JSK, volume 2, pp. 442-448. 171 A. N. Upadhye, The Jaina Conception of Divinity, in Wiener Zeitschrift fur die Kunde sud-und Ostasiens 12-13, 1968-9, pp. 389-393. 172 See Sangave op. cit., p. 228. Sangave regards such worship as against the 'real spirit of Jainism. There are Jaina sects, such as the Sthanakvasis, which reject image-worship. 173 Richard Gombrich, Precept and Practice: traditional Buddhism in the rural "highlands of Ceylon, Oxford 1971, p. 139. 174 Martin Southwold, Buddhism and the definition of religion, Man, 13, 1978, p. 366 (pp. 362-379). 175 Sangave op. cit., pp. 226-227 and Jaini, Path, pp. 193-194. 176 See Alan Millar and John K. Riches, Interpretation: a theoretical perspective and some applications, Numen 26, 1981, pp 29-53. 177 Martin Southwold, Buddhism in Life: the anthropological study of religion and the Sinhalese practice of Buddhism, Manchester 1983. 178 Ibid., p. 181. For belief-avowals, p. 154. 179 Ibid., p. 168. On p. 197 Southwold clearly views Jainism as a religion of the same kind as Theravada Buddhism. . 180 P. S. Jaini, Jina Rsabha as an avatar of Visnu, Bulletin of the School of Oriental and African Studies 40, 1977, p. 335 (pp. 321-337). In future studies of Jainism it would be wise to avoid assigning priority to monastic, intellectual or textual views of the religion over "popular" or lay views; both are two sides of the same religious coin. 181 E.g. Adipurana 7.286, 25.10 and 25.14. Note that it is a fundamental tenet of Jainism that the soul is eternal so that, while the tirthankara may be said to be outwith samsara, he cannot be said to be defunct in the same way as the Buddha. 182 Adipurana 25.40. PAUL DUNDAS received his MA Honours in Sanskrit from the University of Edinburgh in 1974. Since 1976 he has been Lecturer in Sanskrit at the University of Edinburgh. Department of Sanskrit, University of Edinburgh, UK