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English translation by George Baumann
earlier at 554, then, would re-appear and in this case, its proponents could refer to the translated gloss above, p. 51°48-50. Our earlier handling of the entire context (pp. 40°37 -41°44]), itself, shows that the stanzas 554 & 821, textually, are at the same level. In any case, Hemacandra contradicts himself with his contrasting account about these. Besides, since all that precedes speaks against the possibility alluded to, then, also here, Hemacandra must be accused of a false generalization: only in Jinabhadra's commentary and not in "both of the ancient commentaries” can 821 have been lacking. Besides, the tautology (however, missing in B) also shows within the present account as well as their recognition of the contents of 821 that we are more likely faced with a loquacious lack of judgment than with a long-winded profoundness. p does not belong to those Bhāsya-copies in which 821 is lacking. Indeed, in it only (the Pratīka) bhannai Pannavaņāe is found at the correct place, however, the remainder (manapajjavanāna- ...) at the margin. This only happens because the scribe mistakenly jumps over to the signature manapajjavanāņam sammattam that has the same beginning as the remainder. I 1402y. Here, Hemacandra points out that Kotyācārya's explanation contradicts the Anuyogadvāra. He gives the words of that predecessor (below, p. 9a) in order to clarify it in a considerably enlarged form, although he reproduces the intended Anuyogadvāra-passage (Ed. p. 478 f.) briefly and inaccurately in Skt.:
kālenânuyogo ’nilâpahāraḥ idam uktam bhavati: bādara-paryāptakavāyukāyikā vaikriya-śarīre vartamānāḥ adhvāpalyopamasyâsamkhyeyabhāgenâpahriyanta ity-evam yā parūpaņā sa kālenânuyoga ity-evam Kotyācāryațīkāyām vivstam; anyatra tv Anuyogadvār'ādişu vaikriya-śarīriņo vāyavaḥ kṣetrapalyopamâsamkhyeyabhāga-pradeśaparimāņā drśyante; tattvam tu kevalino vidanti.
The note simply says: While Śīlānka transposes the Anuyogadvāra passage briefly into Skt to which the Bhāsya alludes, he writes adhvā- for khetta-.
With a bit of objectivity Hemacandra should have rather said: The Cūrni cites the wording of the passage in agreement with Prajñāp.? XII without khetta-. Also, Hemacandra and Śīlānka paraphrase [53] paliovama with adhvā-palyopama. As a result, khettaprobably has been interpolated into the Anuyogadvāra.
From this remark it can be assumed that Jinabhadra wrote only palyopama in his own commentary, if he had mentioned this specific passage at all. IV 911. (31871.). "Indeed, both of these stanzas can be found in many Bhāsy(a-copie)s, but they are apparently an interpolation, because they are neither explained in early (Bhāsya)commentaries, nor in the original Avaśyaka-commentary (by Haribhadra)."
As can be seen above, p. 33861, p also contains both stanzas. Šīlānka ignores them completely (cp. below, p. 144); Haribhadra cites them with a single additional word. It is self-evident that Haribhadra, at least, cites them. Consequently, we learn nothing from Hemacandra's note, even if it might be certain that he means by the "earlier commentary" that of Jinabhadra. IV 110'. In the Niryukti-version of the line only the usual three janman-types (andaja pota jarāyuja) have been mentioned, while at the same time (for the past and present) both of the first ones have been allotted each 3 and the third 4 Sāmāyika-types. C & H follow the Niryukti-text, but add appendixwise a fourth janman-type (aupapātika), to which they assign
With the remaining jñāna-types (I III; above, pp. 45'31-46 28 V: above, p. 4632) a corresponding internal colophon is lacking in p; after V, at least, dāram is found.
2 Ed. fol. 40092.
* It would be more exact to call them garbha-types in accordance with Umāsvāti's janman-classification, which reads (Tattvärtha) II 31 & 33 f.):
1. sammūrchana. II. garbha: 1. jarāyuja; 2. andaja; 3. potaja.
III. upapāta: 1. nārakāņām; 2. devānām. Cp. also the seven- and eightfold joni-samgaha in Sthän. VII ed. fol. 441"& VIII ed. fol. 4750.
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