________________
English translation by George Baumann
themselves, word for word. More can be gathered from the special details that refer to specific passages of that commentary. Such passages can be found with Śīlānka and Hemacandra, then with the glossarist of the Silānka-manuscript (Jinavallabha), and finally in some commentaries by Malayagiri. The data from Silānka and Jinavallabha can be found below in the excerpts, and those of Hemacandra and Malayagiri follow within the present section.
Firstly, we have to turn to Sīlānka. He also mentions at several places remarks by Jinabhata, and it is advisable to take them into account. Mainly, the words in question on the remarks referring to both experts are: I 241 f. . . . iti Jinabhat'ācārya-pūjyapādāḥ.
287 pūjyās tv . . . . . Jinabhadragani-kşamāśramaņa-pūjyapādais tu ... 732 pūjyapādaiḥ sva-țīkāyām ... 820 kşamāśramaņa-țīkā tv iyam: ... 884 kşamāśramaņa-tīkā pîyam: ... 1217 ... iti Jinabhat'ācārya-pūjyapādāḥ.
1256 kşamāśramaņa-țīkā pîyam: ... II 125 . . . pūjyair eva likhitatvāt.
148 . . . iti tīkākārah.
445 śrīmat-kşamāśramaņa-pūjyapādānām ..... āhuḥ pūjyāḥ: 446*.
V 226 pūjyās tu vyācakşate: 226*. [48] As can be seen, the complete designation for the two scholars reads: . . Jinabhadragani-kşamāśramaņa-pūjyapādāḥ,
Jinabhat'ācārya-pūjyapādāḥ. At least once, the former, (before II 446*) is called simply pūjyāḥ, and that is how Šāntyācārya prefers to call him. Who is meant at the other three passages of the list has to be examined from case to case since pūjyāh also means "teacher" and, at least in the first of the three passages, "the teacher" cannot be Jinabhadra. Now we translate the first passage and add Hemacandra's corresponding sentences; the pertinent orientation can be found above, pp. 38°53 -40°47. I 287*, the meaning of this is:
The above (in I 279) chain of difficulties resulting from distinctions like "fast" and "slow" and the awkwardness (mentioned in I 266) of the great number of modes of thinking taking place at the same) instant - these (i.e. this double calamity) under the circumstances (i. e. through the depiction offered in I 281-285) can now be avoided by whoever takes the term oggaha accurately (in fact,) in one case, [49] because he relates it (not to itself, but rather) to the more unhampered use of the word oggaha, and in the other case, because the named person grasps (as can be seen in I 251-266, the oggaha-function) only in general (as an indecisive perception). However, for the first instant "the teacher” draws upon the entire (twelve-part) chain of differences like "fast" and "slow", because in the course of the process of perception) a corresponding (twelve-part) effect appears that has the name avāya. A differentiated effect arises from a differentiated cause (preliminary stage), not from an undifferentiated one, because (otherwise even the control over the entire world (as a result of some arbitrary cause) could take place. However, Jinabhadragani-kşamāśramana has not spoken out (here), because the matter was too well known to him; but, at a later passage he has commented so that the matter might be easily understood.
1 on Utt. I 48. IX 8. XXXII 109 and on Utt.-niry. 28 (twice). 34 (twice). 179. 180. - He calls his own teacher guravah (at Utt.-niry. 586).
? Pujyair is found as a form of address for gurunā in the explanation of V 609 (below, p. 19).
3 you should punctuate: ... yujyate naiscayikârthâvagrahavādinas, tasya ..... pratipadyante tatho... oršanāt; kila... nåvisiştāt, sako. - Exactly like naiśc to V 286 Syām'āryasya is, as an addition, attached to a paraphrase.
133
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
