Jain Journal 2004 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 30

R. BHATTACHARYA: JAIN SOURCES
155
and the colour of the cocks are (due to) natural development. For various readings of this verse and their sources see Ramkrishna Bhattacharya, 2002c, pp. 77-78. Sec SVi on BrS, 1.7. For further details see Ramkrishna Bhattacharya, 2002c, p.84. Sīlānka defines the bhūtavādins as follows (on SKS, 1.1.1.11): bhutavādino bhūtānyeva kāyākārapariņatani dhāvanava laganādikām kriyām kurvanti, asya tu kāyākāraparinatebhyo bhūtebhyascaitanyakhya ātmotpadyate 'bhivyajvate va, tebhyaścābhinna ityayam
višeşah (p.14). 12. See n4 above. 13. See Jacobi (nl above), pp. xxiv and nn 1-2 14. Adapted by Laksmi Holmstörm, ch. 20, p.170. 15. See Ramkrishna Bhattacharya, 2002e, pp. 603-05,
aphorisms 1.3-5 and III.1. 16. The same verse occurs in the Vulgate edition, 274.4. The
verse may be related to the doctrine of Time (kālavāda) which is first mentioned in the Sv. Up., 1.2: kālaḥ svabhāvo niyatir yadrcchā bhūtāni yonih puruşa iti cintyam...// Whether Time, or inherent nature, or destiny, or accident, or the elements, or God is the (first) cause is to be considered The distinction between kālavāda and svabhāvavāda, as mentioned in several chapters of the Mbh., Sāntiparvan, Mokşadharmaparvādhyāya, is merely that Time is considered to be the Creator of all things instead of svabhāva. Both are atheistic and accidentalist (non
causationist, casualist). See Bedekar for further details. 7. Ašvamedhikaparvan, Crit. ed., 50.10 (Vulgate 51.10). The
bhūtacintaka-s are mentioned in Sānti. 224.50
(Vul.231.51) and Āśva. 48.24 (Vul. 49.12). 18. Sūtrasthāna, 3.15; Sārīrasthāna, 1.1. For further details
sce my paper in the Halbfass Memorial Volume (forthcoming).