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E. Leumann, An outline of the Avaśyaka Literature
From what is available it is not possible to guess what "anywhere else" might mean. Consequently, almost no support can be gained here for Hemacandra's assertion to be discussed below, p. 53427-47.
Gloss 8a4 follows that presents a definition of nāma-sama given in the first commentary. This has been more decidedly composed than what is contained in the Bhāsya, itself, and since Śīlānka is satisfied with a paraphrase of the latter, the inclusion of the first is thus justified. Hemacandra also accepts it and thus replaces his complicated mode of expression in regard to sva- with svakīyena.
In the next gloss (1012) we are presented with the full wording of the original explanation of II 115, apparently, because Šīlānka deals with this stanza noticeably briefly! Here Hemacandra copies almost word for word the explanation without letting even a paraphrase of the stanza precede it. His words are:
bāla-sarīram sarīrântara-pūrvakam indriy'ādimattvād, iha yad indriy'ādimat tad anyadeha-pūrvakam drstam yathā yuva-śarīram bāladehapūrvakam, yat-pūrvakam cêdam bāla-sarīram tad asmāc charīrād arthântaram tad-atyaye 'pîhatya’-sarīrôpādānād, yasya ca tac charīram sa bhavântara-yāyi śarīrād arthântara-bhūto, dehavān asty ātmā na punah śarīram ev'ātmêti siddham iti. [51] Also the last gloss (1199) wants to elucidate a passage that Śīlānka has shortened very much by means of an original commentary. It offers us the words with which Jinabhadra introduces line II 3856. The stanza objects to the assumption that the fate of individual beings is only determined by the degree of merit of one's virtuousness:
"The body (of any creature) does not materialize through loss (of merit of one's virtuousness) since corporality also appears (e. g. with a Cakravartin) with a maximum merit of one's virtuousness (or if the opposing point of view is hypothetically admitted, then it has to be countered:) thus, the body must show a corresponding loss. How could it have a larger size with less merit of one's virtuousness (as, e.g. that of a suffering elephant)!"
Hemacandra gives the transitional words a more simple wording: yadi ca punyâpacayamātrena deho janyeta.
Hemacandra's remarks, to which we shall turn now, are more numerous than those of Śīlānka and Jinavallabha together. Nonetheless, from it more can be learnt about Hemacandra's weaknesses than anything new about Jinabhadra's commentary. We have already seen in one example (p. 49066-50°14) that Hemacandra likes to adapt the wording of the citations to fit his pupils. In any case, it will now become apparent that he arranges the references to his predecessors for readers who do not give it any further thought. When he expresses himself fairly academically he speaks of two earlier commentaries, otherwise, of one or of a vague plural. In this connection he is also not very particular, just as he often does not form a judgment about alternatives of any sort, in spite of carefulness and profoundness, but rather he just leaves the decision to the "scholars" (bahuśruta, visistaśrutavid, kevalin, paramaguru, sudhi, etc.). All passages worth considering follow, one after the other, except those dealt with at other places, while, as need be, Hemacandra's words will be translated completely, summarily or presented in the original form. I 7(= Kalpabh. I 326). "Others think that sikkhāvayam (siksāpadam) can be divided into sikkhā vayam (śikṣā vratam). However, this point of view is lacking in the KalpaCūrņi and in the old commentary (ciramtana-tīkāyām) which is why we do not consider it to be important."
The mistaken division (that fits as such very nicely into the context, but is not intended by Sanghadāsa and Jinabhadra) is found with Sīlānka, in fact, before the correct interpretation
He only says: . . . . . indriy'ādimattvam anyaśarīra-sādhakam, cetanatva-sukhaduḥkhādimattv'ādi ca. Before indro (for which indriyavallo would be expected) hardly more than the Pratīka had stood. In the gloss the last syllables before the gap read: Ontarasadbhāvah siddho, na c'āstmjai[v. 2 "ha Sb.
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