W. B. BOLLEE ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS (SUYAGADA 2, 6) PART TWO 1 After shaking off 2 Gosala, Adda on his way to Mahavıra is met by some Buddhist monks 3 who explain to him, in an exaggerated and ridiculed way, as is easily done in such cases, their view that the intention prevails over the act, 4 with meat consumption as an example. 5 2, 6, 26 pinn¯ aga-pind¯ ı-m-avi viddha s¯ ule ke¯ ı paejj¯ a “purise ime” tti al¯ auyam vavi “kum¯ arae” tti sa lippa¯ ı p¯ ani-vahena amham a: Cu: viddhum; J: viddhu; – b: T: kei, – c: Cu: kumarao; L: kumaraga; – d: J: pana-vahena IF SOMEONE PUTS A BALL OF OILCAKE ON A SPIT AND ROASTS IT WITH THE IDEA: THIS IS A MAN, OR A GOURD, THINKING IT TO BE A BABY, HE BECOMES FOR US SOILED/SOILS HIMSELF FOR US WITH KILLING A LIVING BEING. d: cf. 27d Pinnaga-pindı etc.: ‘If (a savage) thrusts a spit through the side of a granary, mistaking it for a man ( )’. Thus Jacobi who, conscious of the seemingly strange notion, dedicates to it a note 6 in which he also paraphrases the commentators. 7 One can object that if the granaries were made of (wattle and) mud it would be hardly possible for a part of it to be taken hold of with a spit. Jacobi here refers to 19th cent. granaries in Bihar of which, however, Grierson does not mention a beehive-shaped form. There have been found granaries dating from the Kusana era, some of which are still in use in Surkh Kotal and Journal of Indian Philosophy 27: 411–437, 1999. c 1999 Kluwer Academic Publishers. Printed in the Netherlands.
Transcript
W. B. BOLLEE
ADDA OR THE OLDEST EXTANT DISPUTE BETWEENJAINS AND HERETICS (S�UYAGA
:
DA 2, 6)PART TWO1
After shaking off2 Gos�ala, Adda on his way to Mah�av�ıra is met by someBuddhist monks3 who explain to him, in an exaggerated and ridiculedway, as is easily done in such cases, their view that the intention prevailsover the act,4 with meat consumption as an example.5
IF SOMEONE PUTS A BALL OF OILCAKE ON A SPITAND ROASTS IT WITH THE IDEA: THIS IS A MAN, OR AGOURD, THINKING IT TO BE A BABY, HE BECOMES FORUS SOILED/SOILS HIMSELF FOR US WITH KILLING A LIVINGBEING.
d: cf. 27d
Pin. n. �aga-pin. d. �ı etc.: ‘If (a savage) thrusts a spit through the side of agranary, mistaking it for a man (: : : )’. Thus Jacobi who, conscious ofthe seemingly strange notion, dedicates to it a note6 in which he alsoparaphrases the commentators.7 One can object that if the granarieswere made of (wattle and) mud it would be hardly possible for a partof it to be taken hold of with a spit. Jacobi here refers to 19th cent.granaries in Bih�ar of which, however, Grierson does not mention abeehive-shaped form. There have been found granaries dating fromthe Kus.�an.a era, some of which are still in use in Surkh Kotal and
Journal of Indian Philosophy27: 411–437, 1999.c 1999 Kluwer Academic Publishers. Printed in the Netherlands.
412 W. B. BOLLEE
Ai Khanum. As in ancient Crete, they are���#o&-like storage vessels(pottery) in the shape of an egg 1.50 m high and 0.5 m in diameter.8
This type may show Hellenistic influence, but to spear a part of it wouldbe even more difficult.9 Vessels of this kind are calledkus�ula in Sa.and Pkt. and one wonders why Jacobi did not givepin. y�aka its normalmeaning, all the more becausekhala is, besides an oil-cake, a threshingfloor,10 not a storage vessel. Moreover, Grierson (l.c.x263) mentions acombination of both words in their modern form as denoting ‘oil-cake ofpoppy seeds’. One can imagine a part of an oil-cake on a spit, becauseit was edible, though Dalhan.a ad Su�sruta 46.382 describes its use asa dry vegetable (pin. y�aka-vikr. ti).
11 Schlingloff12 renderedpin. y�aka by‘Kuchen’ (cake). – For the lengthening of the final syllable in– pin. d. �ıbeforeavi see Pix68 (end).Al�auyam. besidesal�abuyam. : see Pix201. T. II 148a ll glosses astumbakam.which otherwise occurs only with lexicographers.
ON THE OTHER HAND, HOWEVER, IF A NON-ARYAN PUTSA MAN ON A SPIT AND ROASTS HIM, TAKING HIM FOR ANOIL-CAKE, OR DOES THE SAME TO A CHILD HE THINKS IS AGOURD, IN OUR OPINION HE IS NOT SOILED WITH KILLINGA LIVING BEING.
2, 6, 28
purisam. ca viddhun. a kumaragam. va
sulammi keı pae jaya-tee
pin. n. aga-pin. d. am. sai-m-aruhetta
buddhan. a tam. kappai paran. ae
a: J:veddh�un. a; – c: L: pin. d. im. ; J: pin. d. �ı; TJ: pin. n. �aya
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 413
IF (ca) SOMEONE PUTS A MAN OR A CHILD ON A SPIT ANDROASTS IT ON A FIRE TAKING IT FOR A LUMP OF OIL-CAKE,IT WOULD BE FIT FOR BUDDHISTS TO END THEIR VOW OFFASTING WITH.
J�aya-teye:also e.g. at Dasav 6, 33; Utt 12, 26 (see Charpentier) andSam 50, but Sa.j �ata-vedasand P�a. (Ja IV 383, 2*)j �ata-veda. The entryj �aya-veyain PSM for Utt 22 must be an error, but canj �aya-teyabe anancient scribal error forj �aya-veya?Pin. n. �aga-pin. d. am. etc.:jai koi a-j�an. anto purisam. (: : : ) gil �an. a-bhikkhussachinna-bhattassa dub-bhikkhadisu j�aya-tee paitum. pin. d. ıyam iti“paolitam.
13 sugandham. suham. kh�aissam. ” 14 ti sat�ı buddhih. tasy�am.kalpati (C�u 429, 4ff.) – thussat�ı is probably equal tosmr. ti, whereas T.II 148b 2 explainssat�ım. as �sobhan�am.
Now the semantic group ofsmr. ti centers on reminiscence, calling tomind (MW), also in Middle-Indo-aryan, but what is expected here isview, opinion which already induced Jamb�uvijaya to think of a slipof the pen formatim. .15 The other difficulty in this line is�aruhett�a,which could barely be constructed withmaim. , but not withsaim. , forthe meaning ‘to mount, get on’ given in PSM and AED (as in PED andCPD) is too narrow for Ardham�agadh�ı as is also shown, e.g., at Viy2, 1 s�u. 50 etc., where the question is of the five great vows someonetakes upon him.16 At Utt 17, 7 Jacobi translatesp�aya-kambalam (: : : )�aruhai as ‘uses his duster.’ This meaning would approximately fit here:holding the belief/ conviction (mai) that it is a lump of oil-cake.Buddh�an. a: ‘for Buddhas’ (Jac.);nityam�atmani gurus.u ca bahu-vacanam. ,Buddhassa vi t�ava kappati kim uta ye tac-chis.y�ah. ? (C�u 429, 6). I haveadopted Jinad�asa’s alternative, Sa.Bauddh�an�am, because there was nolonger a living Buddha.P�aran. �ae: the author/redactor of S�uy 2, 6 here presupposes Buddhiststo practice a similar fast scheme as the Jainas.
2, 6, 29
sin. ayagan. am. tu duve sahasse
je bhoyae niyae bhikkhuyan.am.te pun. n. a-khandham. su-maham. jin. itta
bhavantiAroppa mahanta satta
414 W. B. BOLLEE
b: L: nitie; J: nitie bhikkhug�an. am. ; – c: L: sumah’-ajjan. itt �a; J: sumah’-ajjin. itt �a
BUT THOSE WHO ALWAYS FEED TWO THOUSAND STAINLESSMONKS WILL GAIN A VERY GREAT DEAL OF MERIT ANDBECOME GREAT BEINGS IN THE HEAVEN OF FORMLESSNESS
ab = 36 ab = 43 ab
Sin. �ayagacorresponding to Sa.sn�ataka, P�a. nah�ataka ‘having washedoff all evils’ (Norman 1992: 57), cf. Sn 521:
ninhaya sabba-papakani
ajjhattam. bahi[d]dha ca sabba-loke
deva-manussesu kappiyesu
kappam. n’eti, tamahu: “n[h] atako” ti17
For Jains thesin. �aya, ‘absolved’ is identical withkevalin,18 cf. T. II150b 11sn�atak�an�am. bodhisattva-kalp�an�am. bhiks. �un. �am.
Duve s.:2000 is a rare number in Buddhist sources: Th 1024 mentions2000dhamm�a (‘teachings’) which the monk�Ananda obtained fromother monks. At Pj I 133,8 fourmah�a-d�ıp�a face 2000 minor islands,which may with PED (s.v.dvi A I b) just stand for a large number likethe 4000s�am�anikagods in R�ay 15f. In this context Mbh 7, 87, 60c stillspeaks of a modest one thousandsn�atakaswhom S�atyaki presentedwith gold nis.kas.Je bhoyae:C�u 429,9 states as an example his (?)�Ananda who fed 2000monks with their favourite meal of meat, molasses and pomegranates.19
The name�Ananda may be a reminiscence of Gotama’s congenite andlong-standing personal attendant and the food offered consists only ofdishes forbidden to Jain monks – the last item no doubt because of themany seeds.Niyae: perhaps we should readniyayam. � Sa.nityam for one cannottake it as� Sa.niyato because of the pluralje.Pun. n. a-khandham. : cf. P�a mah�a-pu~n~na-kkhandhaat SN V 400,17 also ina watery context (pu~n~nabhisandaetc.) and eulogy of open-handednestowards the Sangha but without thesn�ataka-image.�Aroppa:not in PSM. P�a. �Aruppa ‘the highest heaven of the Buddhists’(Jac.).
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 415
(�Ardraka speaks:)
2, 6, 30a-joga-ruvam. iha sam. jayan. am.pavam. tu pan. an. a pasajjha kaum.a-bohie don. ha vi tam. a-sahu
vayanti je vavi pad. issun. anti
AS TO THIS (YOUR DENIAL OF GUILT, OUR) RECLUSESCONSIDER IT ABSOLUTELY IMPROPER TO USE FORCE ONLIVING BEINGS AND THUS HARM THEM. THOUGH THOSEWHO TEACH IT AS WELL AS THOSE WHO HEAR IT MAY NOTKNOW (doing harm) IS BAD FOR BOTH.
A-joga-r�uvam. etc.: ‘well-controlled men cannot accept (your denial of )guilt incurred by (unintentional) doing harm to living beings’ (Jac.).A-joga� is explained asa-ghat.am�anakam. (T. II 149a 9),-r �uva ifc. is usedafter an adj. to emphasize its meaning or almost redundantly (MW).Because of the position ofpasajjha in line b I have abstained fromcombining it with the negation ofa-joga�. In Sa.na pasahyasignifies‘by no means’. I have no translation fortu, nor did Jacobi apparently.A-bohie: ‘it will cause error’ (Jac.).
ONE MAY SPEAK OR ACT (only) IF ONE KNOWS THE NATUREOF MOVABLE AND IMMOVABLE BEINGS ABOVE, BELOW ANDHORIZONTALLY (i.e. on the earth) IN THE DIRECTIONS, ANDABHORS ENDANGERING LIVING BEINGS. (Only) IN THIS CASEIT IS POSSIBLE SOMEHOW (?) / (Otherwise,) WHY ARE THEREPRECEPTS?
Bh�uyabhisank�a�e: cf. bh�uyabhisankan. a at T. h�a 7 s�u. 585 = Viy 25, 7 s�u.227 (ed. Doshi 1978).Iha: pravacane(C�u 431, 10),asminn evam. -bh�ute ’nus. t.h�ane(T. II 149b8).Atthi: as a subject C�u (l.c.) suppliesan. n. �an. en. a doso n’ atthi kuta etadbr�umo m�ay�a ca kucakuc�a (?) v�a pravacane ‘sti, T. (l.c.) asmat-paks.eyus.mad-�ap�adito dos.ah. . Jacobi renders the second part of thep�ada das: “he will not be guilty of any (sin)”, which would rather fit as atranslation of 1, 3, 4, 10 d. – My alternative version presupposes elisionof the last-i of vihi which, however, is no problem.20
2, 6, 32
purise tti vinnatti na evam atthi
an. -arie se purise tahahu
ko sam. bhavo pin. n. �aga-pin. d. iyae?
vayavi esa buiya a-sacca
b: VTLJ: tah�a hu; – J: v�ay�a vi es�a vuiy�a
THAT IS A MAN – SUCH AN IDEA IS NOT POSSIBLE. IFA MAN SPEAKS THUS HE IS WRONG (?). WHAT DOESA LUMP OF OIL-CAKE OUTWARDLY HAVE IN COMMON(with a man)? EVEN THE VERBAL EXPRESSION HEREOF ISWRONG.
Purise (: : : ) atthi: cf. Jacobi 1886: 66,9 where Man.d. iya cleft a lingaof �Siva taking it for a man (M�uladeva).An. -�arie etc.: the second line “only an unworthy man can say it” (Jac.)presents some problems: the meaning of the first two words and the formof the latter two.An. -�ariya is not a synonym ofa-sacca. Secan corre-spond, inter alia, to Sa.sa, tadandsaced. The commentaries differ aboutthe end of the line:se puriso bhan. n. ati (C�u 431,12),tasm�ad ya evam.vakti, so ’tyantam. tathabhyupagamena hu-�sabdasyaiva-k�ararthatvenaan-�arya evasau yah. purus.am eva khalo ’yam iti matv�a hate ’pi nastidos.ah. (: : : ; T. II 149b 10f.). I have followed C�u because otherwise theline has no verb, though this does occur now and then, e.g. here in vs.42 and 55.
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 417
a: J: jay�a vahejj�a; – b: C: n. a; T: �harijj �a; – J: je dikkhite; omnes:sur�alam; C�u: s�ur�alam
IF ONE MIGHT BRING ABOUT SOMETHING (bad) BY MEANS OFWORDS, DO NOT UTTER SUCH WORDS. SPEECH OF THIS KINDIS INCOMPATIBLE WITH VIRTUES. AN ORDAINED RECLUSESHOULD NOT USE SUCH IGNORANT LANGUAGE.
Gun. �an. am: a-him. sakad�ın�am. (C�u 432, 9).Sur�alam: as the 7th syllabe is anceps, it is surprising that no editionprints the contractedu though both commentaries have recognized thecpd of su + ud�ara, which is paraphrased assth�ulam. (C�u 432,11) orsus. t.hu paristh�uram. nih. s�aram. nirupapattikam. (vacanam, T. II 150a 2).For this negative meaning ofud�ara cf. �Ay�ar 1, 9, 1, 10 commented asdus.pradhr.s.ya duh. kha by �S�ıla_nka (T. I 275b 2).
YOU HAVE REALLY CAUGHT THE MEANING, THOUGHT OVERTHE CONSEQUENCES FOR THE SOULS CAREFULLY (and)REACHED THE EASTERN AND WESTERN OCEAN, SEEN ITAS IF LYING ON THE PALM OF YOUR HAND.
a: is a�sloka-p�ada +tubbhe; therefore only ten syllables; – c: cf. Th�ı500 pubba-samudde aparato caand R. V 10, 136, 5
THINKING OVER CAREFULLY THE CONSEQUENCES OF ACTSFOR THE LIVING BEINGS ONE SHOULD PRESERVE PURITYREGARDING THE USE OF FOOD. NO ONE SHOULD GIVEEXPLANATIONS (of the Doctrine) WHO MAKES USE OF UNCLEARWORDS (?). THIS IS THE RIGHT PRACTICE FOR OUR RECLUSESIN ACCORDANCE WITH OUR FAITH.
The C�urn. i of 2, 6, 34f. has become mixed up it seems. Yet perhapsthe canonical text had already been corrupted. Therefore I have dealtwith the two stanzas together here and I have tried to get along withoutthe additions Jacobi took from thet.�ık�a which make the text look moreintelligible than it actually is.
(2, 6, 34) (Ah’): with this particle J fills the lacuna of one mora on theauthority of the C�urn. i readingtadh’ which however, is not found in ourC. Aho dainya-vismayadisu. Dainyam. t�avat jah�a koyi kam. ci dim�ud. ham.(?) uppahen.a ad. antam. dat.t.hum. bhan. ati. Aho ayam evam. var�ao kilit. t.hokilissati. Evam. tubbhe ummagga-pad. ivann�a moham. kilissaha. S�as�uyetivismaye. Ayam. �sobhano aho siddhanto yatracintitam. karma-cayam. nagacchati (: : : ). Aho -�sabdah. sarvatranuvarttate aho vacas tena gurun.
�akara-tala ivamalakam. sarva-loko ’valo-kitah. – j�n�ata ity arthah. . (C�u432, 14ff.)J�ıvan. ubh�age: ka�scais. �am anubh�agas tanu-sukha-priyat�ah. duh. khodvigit�a,tat kim uktam. bhavati? Evam. jivanubh�ago suttio bhavati; yad uta sarva-sattv�an�am �atmopam�anena na kim. ci duh. kham udapaptad iti(C�u 433,3f.), karma-vip�aka (T. II 150a 6).Puvvam. (: : : ) put.t.he: not commented upon in C�u. Bhavat�am. ya�sah.p�ura-samudram aparam. ca spas. t.am. (spr.s. t.am. ?),21 gatim ity arthah. (T.II 150a 6). Did�S�ıla_nka readput.t.ham. ?
(2, 6, 35) �Ah�ariy�a: m.c. for �ah�ar�ıya, polyvalent indeclinable optativeform (Pi x 466), T. II 150a 11 �ahr. tavantah. .
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 419
Anna-vih�ıe: sy�at-karoty anyo vidhir benary�a �sodhim icchanti. Tataucyate jah�a chan. an. am. , napi sam. cintitam. karma badhyata iti Siddhantah.(C�u 433, 6f.),anna-vidhau�suddhim�ahr. tavantah. sv�ıkr. tavanto dvi-catv�arim. �sad-dos.a-rahitena �suddhenah�aren. ah�aram. kr. tavanto, na tuyath�a bhavat�am. pi�sitady api p�atra patitam. na dos. �ayeti (T. II 150a 10f.).Further,anna-vihioccurs at Samav 72, 7 and N�ay�a 1, 1, 85 as the 16th
of 42 kal�a meaningp�aka-kal�a (Aup 107). This rules out Jinad�asa’sinterpretation.Channa-�: channam a-prak�a�sam a-dar�sanam an-upalabdhir ity an-arthantaram, padam. ces. t. itam. , channa-padena upaj�ıvana-dharm�a (C�u433, 9),m�atr. -sth�anopaj�ıv�ı (!)22 san (T. , 1.c.). In accordance with thepresent reference my rendering at S�uy 1, 4, 1, 2 should be changed.An. udhammo: anu pa�sc�ad-bh�ave ’nudharmas t�ırthakarac�ırn. o ’yamupacaryate iti anudharmas t�ırthakaranudharmin. ah. s�adhavah. (C�u 434,1), pa�sc�ad-dharmo ’nudharmas t�ırthakaranus. t.h�an�ad an-antaram. bhavati(T. II 150a 13). Jacobi: ‘maxim’.Iha: asmin jagati pravacane v�a (T. l.c.).
2, 6, 36sin. ayagan. am. tu duve sahasse
je bhoyae niyae bhikkhuyan.am.a-sam. jae lohiya-pan. i se u
BUT HE WHO ALWAYS FEEDS TWO THOUSAND STAINLESSMONKS LACKS CONTROL AND HAS BLOOD ON HIS HANDS;HE WILL INCUR BLAME ALREADY IN THIS WORLD.
ab = 29 ab
Lohiya-p�an. i: mosttimes found in an enumeration of invectives, e.g. 2,2, 58 (x 713), N�ay�a 1, 18, 19 (cf. Das�a 6, 4); Viv�aga 1, 3, 7. C�u 434,4 comments assadya-gh�ati, T. II 150b 12 asan-�arya. Jacobi translates“will be blamedlike a man with bloody hands.” Did he takeu for (i)va?I would prefer to relatelohiya-� to stanza 37. –U at the end of ap�adaoccurs also, e.g., S�uyN 32 and 61.
420 W. B. BOLLEE
2, 6, 37
thulam. urabbham. iha mariyan. am.uddit.t.ha-bhattam. ca pagappaetta
tam. lon. a-tellen. a uvakkhad.etta
sa-pippalıyam. pagaranti mam. sam.
b: J: pakappaitt�a; – d: C�uJ: pakarenti
HERE (among Buddhists) THEY KILL A FAT SHEEP AND PREPAREA MEAL FROM IT FOR A PARTICULAR PERSON, DRESS IT WITHSALT AND OIL AND SEASON THE MEAT WITH PEPPER.
M�ariy�an. am. : T. II 151a 10 not sanskritized, but at once replaced byvy�ap�adyawhich in its turn is explained asgh�atayitv�a.Uddit.t.ha�: SD.,x 163; Das�a 6, 9f. (thus read for 6, 2 in AED). For thisJain argument against Buddhists cf. theat�ıtavatthuof J�ataka no. 246.
2, 6, 38
tam. bhunjaman. a pisiyam. pabhuyam.no uvalippam�o vayam. raen. am.icc-evamaham. su an. -ajja-dhamma
an. -ariya bal�a rasesu giddha
b: C: n. eva lipp�amo; J: na uva-; TJ: uva�; V: ovalipp�amu
“(Even) WHEN EATING THIS MEAT IN ABUNDANCE WE ARENOT AT ALL STAINED BY EVIL” – THUS THE UNBELIEVERSSPEAK; UNWORTHY PEOPLE; FOOLS; DESIROUS OF SENSUALENJOYMENTS.
B�ala: Jacobi connectedb�ala with rasesuand translated ‘devoted tofoolish pleasures’.
2, 6, 39je yavi bhunjanti taha-ppagaram.sevanti te pavam. a-jan. aman. a
man. am. na eyam. kusala karenti
vayavi esa buiya u miccha
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 421
a: V: te yavi; – c: T: karent�ı; – d: J: tu
WHOSOEVER EATS FOOD OF THIS KIND UNKNOWINGLY DOESWRONG. VIRTUOUS PEOPLE DO NOT THINK OF DOING THAT.EVEN MENTIONING IT IS WRONG.
Beside the often found quotation of Manu 5, 5523 �S�ıla_nka (T. II 151b3ff.) mentions two others here for which see at the end of this paper(him. s�a-m�ulam etc. andyo ’tti yasyaetc.).
2, 6, 40
savvesi jıvan. a day’-at.t.hayae
savajja-dosam. parivajjayanta
tas-sankin. o isin. o Naya-putta
uddit.t.ha-bhattam. parivajjayanti
OUT OF PITY ON ALL LIVING BEINGS THE SAGES, THE DISCI-PLES OF VADDHAM�ANA MAH �AV�IRA, AVOID BLAMEFULFAULTS, ARE AFRAID OF THEM AND AVOID FOOD ESPE-CIALLY PREPARED FOR THEM.
2, 6, 41
bhuyabhisanka�e dugunchaman. a
savvesi pan. an. a nihaya dan. d. am.tamha na bhunjanti taha-ppagaram.eso ’n. udhammo iha sam. jayan. am.
THEY DO NOT LIKE TO TERRIFY LIVING BEINGS, LAYINGASIDE VIOLENCE AGAINST ALL BEINGS; THEREFORE THEYDO NOT EAT FOOD OF THIS KIND. THIS IS THE RIGHT PRAC-TICE IN ACCORDANCE WITH OUR FAITH FOR OUR RECLUSES.
b: cf. Sn 35a:sabbesu bh�utesu nidh�aya dan. d. am. ; – c: cf. 39a; – d =35d
422 W. B. BOLLEE
Nih�aya: dan. d. ah. – samupat�apas (‘pain’; not in MW), tam. nidh�aya– parityajya (T. II 152a 5). For thep�ada b, which has a parallel atthe beginning of the Rhinoceros sutta of the Suttanip�ata p�ali; seeNorman’s comment and further parallels in his translation (The Group ofDiscourses, p. 144f.). Note the genitive in ourp�adaagainst the locativein P�ali. – The occurrence of this parallel shows the patchwork of thepresent stanza, which is not surprising, as the content is pan-Indian.An. udhammo: jah�a loe an. ur�ain. o dhammo (: : : )24 evam ihapi; anupa�sc�ad-bh�aveti kr. tv�a t�ırthakara-gan.adharehim. varjitam udde�sitam. ,tad-anu tac-chis.y�ah. api pariharanti, athav�a an. uh. s�uks.ma ity arthah.(C�u 436, l f.). – Foranudhammathe CPD gives the meaning ‘rightmethod’; see also BHSD.
2, 6, 42
niggantha-dhammammi imam. samahim.assim. su-t.hicca an. -ihe carejja
(Having reached) THAT DEEP MEDITATION ON THE DOCTRINE OFTHE JAINAS (as aspired to/necessary) AND HAVING ESTABLISHEDONESELF FIRMLY IN IT, ONE SHOULD PRACTISE WITH EQUA-NIMITY. THE ENLIGHTENED MONK WHO OBSERVES MORALCONDUCT AS WELL AS THE FIVE MAJOR VOWS AND THETEN RENUNCIATIONS COMES TO VERY GREAT FAME.
ab: cf. 55 ab; b: cf. 1, 14, 16
Niggantha-�: the words in brackets correspond to�S�ıla_nka’sanupr�aptah.(T II 152a 10), without which the lines cannot be construed. The factthat imam. (: : : ) su-t.hicc�a occurs at 1, 14, 15f. to which the explanationof imam. as p�urvoktam. refers (T. , 1.c.) may also point to our stanzabeing patchwork. At any rate it seems that the wordsimam. etc. weretaken from another context.An. ihe: a-m�ayo ’thav�a nihanyata iti niho; na niho ’nihah. – par�ıs.ahaira-p�ıd. ito (T. II 152a 11), cf. P�a anigha(see CPD).Mun. �ı: k�ala-traya-ved�ı (T. II 152a 12).
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 423
S�ıla�: taken as advandvaas done by�S�ıla_nka for whoms�ıla is krodhady-upa�sama-r�upa; for the gun. as see SD.,x 172.Accatthayam. : atyarthat�am. corrected as-tah. – sarva-gun. ati�s�ayin�ım.sarva-dvandvoparama-r�up�am. (T. II 152a 13).
(A brahmin speaks:)
2, 6, 43
sin. ayagan. am tu duve sahasse
je bhoyae niyae mahan. an. am.te pun. n. a-khandhe su-mah’ ajjan. itta
bhavanti deva ii veya-vao
b: LJ: ni(t)ie; – c: LJ: khandham. su-mah’-ajjin. itt �a (L: ajjan. itt �a)
BUT THOSE WHO ALWAYS FEED TWO THOUSAND STAIN-LESS BRAHMINS WILL EARN A GREAT DEAL OF MERIT ANDBECOME GODS. THAT IS THE TEACHING OF THE VEDAS.
ab: cf. 29 ab = 36 ab
Ajjan. itt �a: also S�uy 1, 5, 2, 35.Veya-v�ao: d�ana-stutisare as old as the R. V (e.g. X 117) and the donorsof a daks. in. �a are said to stand high in heaven (R. V X 107, 2), but inthis context I have no place referring tosn�atakas, to whom gifts mustbe made in proportion to their learning (Manu XI 2f.).25 Besideved�ah.pram�an. am. (lok�an�am, Mbh 2, 262, 1a), C�u 438 quotes many Sanskritp�adasthat cannot be identified and one Pkt.p�ada (jaitt�a viule jan. n. e);see the list of quotations below.
2, 6, 44
(�Ardraka speaks:)
sin. ayagan. am. tu duve sahasse
je bhoyae niyae *kulalayan. am. *
se gacchaı loluva-sam. pagad. ha
tivvabhitavı naragabhisevı
424 W. B. BOLLEE
b: LJ: nitie; – c: T: gacchati sam. pan. �ad. he
BUT HE WHO ALWAYS FEEDS TWO THOUSAND STAINLESSMEN OF GOOD FAMILY (?) WILL AFTER HIS DEATH BECOMEA DENIZEN OF HELL, FULL OF DESTRUCTIVE BEINGS, ANDWILL SUFFER SHARP PAINS
*Kul �alay�an. am. * : this reading is unmetrical and therefore can not becorrect. The word must begin with a trochee and have four syllables.The commentaries think ofkul�at.a which they take to mean ‘cat’ and‘brahmin’. Perhaps we have to do here with*koliya, an equivalent ofSa.kaulya ‘sprung from a noble family’ (MW).Gacchai: gacchatican mean ‘to die’ (MW),gati ‘reincarnation’.Loluva-�: sa-p�apo lolupah. sv�abh�avikaih. �s�ıtos.n. �ahih. parasparod�ıritaih.sam. klis. t.asurod�ıritai �s ca duh. khair bh�umi-gat�a abhigat�a lolupyantelolavijjante v�a bhr. �sam. g�ad. ham. t�ıvram. ; evam. �s�ıtady�ah. sv�abh�avik�ah. para-kr. t�a v�a t�ıvranubh�av�a yes.u anu pa�sc�ad-bh�ave jehim. an. n. e satt�a duh. khehim.t�avit�a, te pacch�a duh. kham anubhavantıty anubh�avah. n. arakah. uktah. (C�u438, 13ff.),lolupaih. – �amis.a-gr.ddhai rasa-s�at�a gauravady-upapannaih.jihvendriya-va�sagaih. sam. prag�ad. ho – vy�apto yadiv�a kim. bh�ute narakey�ati? Lolupaih. – �amis.a-gr.dhnubhir asumadbhir vy�apto yo narakas,tasminn iti (T. II 153a 5ff.).
“We will have to endure great pains in hell, being surrounded by hungry(beasts”; Jacobi). I take –sam. pag�ad. heas a locative and compare 1, 5,1, 17tahim. ca te lolan. a-sam. pag�ad. he g�ad. ham. su-tattam agan. im. vayanti“and there in the place where there is constant shivering, they resort toa large burning fire” (Jacobi). Here there is a v.l.loluya. At 1, 5, 2, 6,too, we findsam. pag�ad. ha ‘intolerable’ (hell; Jacobi), though withoutloluya, used as an epitheton of hell, not of its inhabitants.
2, 6, 45
daya-varam. dhamm~a dugunchaman.o
vahavaham. dhamm~a pasam. saman. o
egam. pi je bhoyayai a-sılam.*niho* nisam. jai kuo surehim. ?
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 425
gacchai anta-k�ale; – J correctsn. ivo asn. idho (: : : ) kato [’]surehim. (cf.T. II 153a 13), V: ’surehim.
WHO SLIGHTS THE RELIGION OF COMPASSION AND HONOURSA RELIGION OF VIOLENCE; WHO FEEDS EVEN ONE MANWITHOUT MORAL PRACTICE WILL GO DOWN (?) IN THEDARK; WHY WITH/ TO THE GODS?
d: cf. 1, 5, 1, 5niho nisam. gacchati anta-k�ale
Day�a-varam. : against�S�ıla_nka’s day�a-vara (T. II 153a 9f.), PSM and�A�SK preferday�a-para as the etymology.*Niho*: At our place there seems to be a lacuna in C�u including theprat�ıka of 2, 6, 46 and T. explainsnivo – nr.pah. . Fortunately, we have anear parallel in 1, 5, 1, 5, where this word is commentednidhau gatiradhogatih. (: : : ) nyag (C�u 158, 8),nyag adhast�at (T. I 128a 12). It isperhaps an ad hoc formation ofni + a(d)ho favoured by alliteration.
(A Ved�antin [?] speaks:)26
2, 6, 46
duhao vi dhammammi samut.t.hiyamo
assim. su-t.t.hicca taha esa-kalam.ayara-sıle buie ’ha nan. ı
BOTH OF US ADHERE ORIGINALLY TO ONE DOCTRINE, AREFIRMLY ESTABLISHED IN IT AND WILL BE SO ALSO IN THEFUTURE. WHO IS PRACTISING THE RIGHT CONDUCT IS SAIDTO BE WISE IN THIS WORLD: AS TO THE NEXT WORLD THEREIS NO DIFFERENCE (between us).
b: cf. 42b and 1, 14, 16
�Ay�are-s�ıle: �ac�ara-�s�ılam. 2 tatrac�arah. yath�a bhavat�am. yuga-m�atrantara-dr.s. t. itvam evam asm�akam api (: : : ) j ~n�anam upade�sa �ac�arah. �s�ılam. yasyaj ~n�anasya tad idam�ac�ara-�s�ılam. athav�a j~n�anam iti bhavat�am api caitany�at
426 W. B. BOLLEE
an-anya�atm�a (C�u 440, 10ff.), �ac�ara-pradh�anam. �s�ılam uktam. yama-niyama-laks.an. am. , na phalgu-kalka-kuhak�a-j�ıvana-r�upam athanantaram.j ~n�anam. ca moks. a _ngatayabhihitam. (T. II 154a 13f.). This interpretationdoes not seem reconcilable with the text in hand, even if one readsn�an. am. instead ofn�an. �ı as was apparently done by�S�ıla_nka. Beside,�ay�ara-s�ıle could express a contrast toa-s�ılam. in vs. 45. – Jacobi’stranslation runs as follows: “(we believe that) virtue consists in goodconduct and that knowledge (is necessary for liberation).”
2, 6, 47a-vvatta-ruvam. purisam. mahantam.san. ayan. am. a-kkhayam. a-vvayam. ca
savvesu bhuesu vi savvao se
cando va tarah~ı samatta-ruve
c: J: so; – d: J:cando vva (: : : ) – r�uvo
(We believe in) AN UNMANIFEST, GREAT, ETERNAL, IMPER-ISHABLE AND UNCHANGING PURUS. A. HE APPEARS WITHRESPECT TO/COMPARED WITH ALL (other) BEINGS WITHOUTEXCEPTION (vi) AS IN EVERY WAY PERFECT LIKE THE MOONCOMPARED TO THE STARS.
Candoetc.: cf. Mbh cr. ed. 8, 32, 6 and esp. Anguttara Nik�aya P�ali III34, 20* Yath�a pi cando (: : : ) t�ara-gan. e (: : : ) atirocati; III 365, 10 ff.etc.
(�Ardraka speaks:)
2, 6, 48evam. na mijjanti na sam. saranti
na mahan. a khattiya-vesa-pesa
kıd. a ya pakkhı ya sarısiva ya
nara ya savve taha deva-loga
a: T. : sam. sarant�ı; – b: J:pess�a
IF THAT WOULD BE THE CASE (beings) COULD NOT BEPERCEIVED (i.e., distinguished) NOR WANDER INSAM. S�ARA.THERE WOULD BE NEITHER BRAHMINS NORKS. ATRIYAS,
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 427
VAI�SYASOR SERVANTS, INSECTS, BIRDS OR SNAKES ANDALL WOULD BE MEN OR GODS.
Mijjanti: mriyanti (C�u 442, 1),m�ıyeran – paricchidyeran(T. II 155b3). For the�atmadvaita-v�ada– the doctrine of the non-difference of thesoul of the Universe and the individual souls – which�S�ıla_nka mentionshere (T. 155b 6) see Boll�ee 1977: 82 note 9.M�ahan. �a: as an example of the equality of mankind, C�u 442,6 comparestheMalla-d�as�ı sarves. �am Mall�an�am. s�am�any�a: evam. br�ahman. a-sar�ıramapi sarves. �am. ks.atriya-vit.-ch�udr�an. �am. s�am�anyam.Deva-log�a: this seems to be an early instance of-loga as a pluralformant in NIA languages.
2, 6, 49loyam. a-yan. itt’ iha kevalen. am.kahanti je dhammam a-jan. aman. a
THOSE WHO TEACH A DOCTRINE WITHOUT KNOWING THEWORLD HERE BY UNLIMITED VISION (kevala-n�an. a) AND THUSARE IGNORANT RUIN THEMSELVES AND WHEN LOST (also)OTHERS IN THIS HORRIBLE, BOUNDLESSSAM. S�ARA.
Loyam. : caturda�sa-rajjv-�atmakam. car�acaram. v�a lokam(T. II 155b 13),on which see Caillat/Kumar 1981: 20 and 54.Param. : apar�an (T. II 156a 1). For the acc. Pl. –am. in P�ali see Norman1997: 77 (Dhp 64f.).An. -ora-p�are: cf. Dhy�ana-�sataka 56 in AvNH 601b 1 and, in P�ali,Milinda-pa~nha 319, 20. The dvandvaora-p�ara occurs in Suttanip�ata1ff. and was discussed by Brough 1962: 202.
2, 6, 50
loyam. vijan. ant’ iha kevalen. am.pun. n. en. a nan. en. a samahi-jutta
BUT THOSE WHO TEACH THE RIGHT DOCTRINE BECAUSETHEY KNOW THE WORLD HERE BY UNLIMITED VISION ANDCOMBINE MEDITATION WITH (this) FULL KNOWLEDGE SAVETHEMSELVES AND WHEN SAVED, (also) OTHERS
Probably due to the similarity of theprat�ıkasof vss. 49 and 50, thebeginning of the latter stanza is missing in C�u.Vij �an. ant’: both commentators take this form to be a present indicative,whereas Jacobi seems to take it as a participle (‘those who know’) inconformity with the absolutivea-y�an. itt’ of the previous stanza.Pun. n. en. a: to be taken, with Jacobi, but against both commentators,from p�urn. a. At least �S�ıla_nka seems to have had a readingpannen. a:prakars.en. a j�an�ati praj~nah. pun. ya-hetutv�ad v�a pun. yam. , tena(T. II 156a 4).N�an. en. a: Bauddha-matocchedena j~n�anadh�ara �atma asti‘with the excep-tion of Buddhism the soul is the possessor of knowledge’ (T. II 156a 7).Param. : cf. note on vs. 49.
2, 6, 51
je garahiyam. t.han. am ihavasanti
je yavi loe caran. ovaveya
udahad. am. tam. tu samam. maıe
ahauso vippariyasa-m-eva
c: T omits: tu; – d: C: �ause
BUT THOSE WHO ASSUME HERE A PART INCURRING BLAMEAND THOSE WHO IN THIS WORLD PRACTISE RIGHT CONDUCT– THAT IS CALLED THE SAME IN (your) VIEW. THEN, SIR, THISCAN ONLY BE AN ERROR
Garahiyam. t.h: thesvarabhaktivowel betweenr andh should be ignored.On the other threet.h�an. �a garahiy�a see T. h�a (L�ad.n�un 1975) 3, 315. Sa.sth�ana can mean ‘part of an actor’ (MW) and the combination with�avasatiin this sense is unusual the normal meaning being ‘to inhabita place’ (Vim�anavatthu 653), but no doubt Jacobi is right with hisrendering.Caran. ovaveya:for the renewal of the preposition see Leumann 1883:106 and Boll�ee 1998 Glossary, s.v.uvaveya.
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 429
Vippariy�asa-m-eva: viparyayam evod�ahared (: : : ) yadiv�a vipary�asaiti madonmatta-pral�apavad ity uktam. bhavati (T. II 156b 4f.). Theindeclinablevipary�asamin Sa. means ‘alternately’ (MW) which doesnot fit here and thus excludesud�ahad. am. as a supplement. Therefore Ihave taken the word as a nominative.
(An elehant ascetic speaks)
2, 6, 52
sam. vaccharen. avi ya egam egam.ban. en. a mareu maha-gayam. tu
sesan. a jıvan. a day’-at.t.hayae
vasam. vayam. vitt~ı pakappayamo
d: L: vittim.
ONCE ANNUALLY WE KILL ONE BIG ELEPHANT WITH ANARROW OUT OF PITY FOR THE OTHER LIVING BEINGS ANDLIVE FOR A YEAR ON IT
Avi: api-�sabd�at s.an. -m�asena(T. II 156b 10). the ascription of this stanzato thehatthi-t�avas�a is based – apart from the contents – on N 190 andis not canonical. In the Siddhanta this class of “ascetics” is mentionedin a standard list at Aupx 74 etc. In his CIP I (1990: 80f.) Normandiscussed their identity in connection withibbha. His cautious facit wasthat hatthi-t�avasaswere perhaps identical with the latter and possiblyBuddhists, but more likely�Aj�ıvikas (loc. cit., p. 81). I cannot seevery well a reason for either of these to worship elephants,27 whichrecluses would not do anyway, let alone eat them.28 Yet before actuallyeating an elephant they could first have sacrificed the animal. Handiqui1949: 377 states that at the Vedicpun. d. ar�ıka sacrifice an elephantwas killed, but gave no reference.29 “It is evident that much of theinformation of Jain writers in regard to Vedic rites was based on hearsay(: : : ). Their statements are no doubt mala fide”.30 The pun. d. ar�ıka ofwhich Jones31 says: “there is no clue as to their32 nature” in fact is aSoma sacrifice as attested by the Pa~ncavim. �sa-br�ahman.a 22, 18, 7 and�Apastamba�SS 22.24.8.33 Perhaps, however, the sect in question herecan be identical with thehatthivattika34 and thehasti-vratasmentionedin another Buddhist text, viz. Lalit 248, 21, in the cpd.Go-vrata-mr.ga-
430 W. B. BOLLEE
�sva-var�aha-v�anara-hasti-vrata. The Niddesa-atthakath�a 271,34ff. givesus details on the elephant vow: “from today on I will follow the wayof the elephants.” People with this intention walk, stand, sit, lie andevacuate the way elephants do. Others when seeing elephants lift upa trunk and utterly imitate their way of going. These are the peoplewho are under a vow regarding elephants.”35 We would not call thesemen t�apasasor even religious at all. Thehatthi-vattikasare the onlyelephantomaniacs we have found a serious description of sofar. Whatis said about thehatthi-t�avasasin our text is a clear case of odiumtheologicum, I believe, especially, because it concerns killing of ananimal whose flesh is not kosher for Hindus or for Buddhists. Perhapsthe text author/redactor has thought up this kind of “ascetic” as theclimax of a series of abominable unbelievers.
In accordance with their vow they should in fact have been vegetariansand the author of S�uy 2, 6 will have chosen this strange sect to makeJain monks abhorrent to meat-eating unbelievers.36
(�Ardraka speaks:)
2, 6, 53
sam. vaccharen. avi ya egam egam.pan. am. han. anta a-niyatta-dosa
sesan. a jıvan. a vahe na lagga
siya ya thovam. gihin. o vi tamha
c: thus J; TLV:vahen. a
IF ONE ONLY ONCE ANNUALLY KILLS A LIVING BEING ANDTHUS DOES NOT STOP DOING WRONG ONE IS OF COURSE NOTBURDENED WITH THE DEATH OF/GUILTY OF KILLING OTHERBEINGS, BUT (ya) THERE MAY BE LITTLE (distance/difference)FOR A MERE HOUSEHOLDER FROM SUCH A ONE/THAT(recluse)
Siy�a etc.: both commentaries seem to takegihin. o as a plural (C�u 445,3;T. II 157a 8). Jacobi does not translatetamh�a which seems superfluousin the sense oftasm�at k�aran. �at (T. II 157a 10).
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 431
2, 6, 54sam. vaccharen. avi ya egam egam.pan. am. han. anta saman. a-vvaesu
THOSE WHO ONLY ONCE ANNUALLY KILL A LIVING BEING(but otherwise remain) WITHIN THE BOUNDS OF THEIR VOWSAS RECLUSES ACT AGAINST THEIR OWN INTEREST AND AREUNBELIEVERS. SUCH PEOPLE WILL NOT OBTAIN UNLIMITEDVISION/BECOME KEVALINS
2, 6, 55buddhassaan. a�e imam. samahim.assim. su-t.hicca ti-vihen. a taı
tarium. samuddam. va maha-bhavogham.ayan. avam. dhammam udaharejja
(Having reached) THAT DEEP MEDITATION (as aspired/necessary)UNDER THE DIRECTION OF A BUDDHA AND HAVING ESTAB-LISHED ONESELF FIRMLY IN IT IN THE THREEFOLD WAY(with thoughts, in words, by acts), SUCH A ONE AS IS ABLE TOCROSS THE GREAT OCEAN OF EXISTENCE MAY TEACH THEDOCTRINE
THUS I SAY
ab: cf. 1, 14, 16 ab; – c = 1, 6, 25c
(Having reached) translatesav�apya(T. II 158a 5). For the faulty construc-tion of the first half of the stanza see may remark on vs. 42.Buddhassa�an. �a�e: this probably means that they werepacceya-buddhasand had not reached enlightenment on their own initiative.
432 W. B. BOLLEE
Sam�ahim. : sad-dharmav�apti-laks.an. am. (T. II 158a 5). On Jainsam�ahisee Bronk-horst 1986: 29–38.T�a�ı: see Boll�ee 1988: 61.�Ay�an. avam. : �ad�anam. – samyag-dar�sana-j~n�ana-c�aritra-r �upam. tad vidyateyasyas�av �ad�anav�an – s�adhuh. (T. II 158a 8f.).Ud�aharejj�a(si): see my remark at S�uy 1, 1, 4, 13 (Boll�ee 1977: 130).
QUOTATIONS IN THE COMMENTARIES
a-cchedyo ’yam a-bhedyo ’yam (C�u 441, 6 ad S�uy 2, 6, 47)ajo – nityah. �s�a�svato yo na ks.�ıyate ghat.avat (C�u 441, 4f. ad S�uy 2, 6,
�sr.g�alo vai es.a j�ayate yah. sa-pur�ıs.o dahyata (T. II 153b 8 ad S�uy 2, 6,45)
�srutv�a duh.kha-parampar�am atighr.n. �am. m�am. sa�sin�am. dur-gatim. yekurvanti �subhodayena viratim. m�am. sadanasyadar�at / sad-d�ırghayura-d�us.itam. gada-ruj�a sam. bh�avya y�asyanti te martyes.udbhat.a-bhoga-dharma-matis.u svargapavarges.u ca (T. II 151b 11 ad S�uy 2, 6, 39)
s.at. �sat�ani niyujyante pa�s�un�am. madhyame ’hani / a�svamedhasya vacan�anny�un�ani pa�subhis tribhih. // (C�u 438, 10 ad S�uy 2, 6, 43; T. II 153b11f.)
sadyah. patati m�am. sena l�aks.ay�a lavan.ena ca / try-ahena�s�udr�ı-bhavatibr�ahman.ah. ks.�ıra-vikray�ı // (C�u 438, 7 ad S�uy 2, 6, 43; T. II 153b 8.f )
sapta vy�adh�a da�sarn.es.u (C�u 438,7 ad S�uy 2, 6, 43)samam. na br�ahman.e d�anam. (C�u 437, 9 ad S�uy 2, 6, 43)sarvam. sarvatra sarva-k�alam. ca (C�u 441, 7f. ad S�uy 2, 6, 47)sn�anady�a deha-sam. sk�ar�ah. (C�u 436, 7 ad S�uy 2, 6, 42)hatv�a svarge mah�ıyati (C�u 439, 10 ad S�uy 2, 6, 45)him. s�a-m�ulam a-medhyam�aspada-malam. dhy�anasya raudrasya yad,b�ıbhatsam. rudhiravilam. kr.mi-gr.ham. durgandhi-p�uyadim / �Sukrasr.k-prabhavam. nit�anta-malinam. sadbhih. sad�a ninditam. ; ko bhu_nkte narak�ayar�aks.asa-samo m�am. sam. tad �atma-druhah.? // (T. II 151b 3ff. ad S�uy 2,6, 39)
NOTES
1 The first part of this article will be published in the Felicitation Volume forMunivara Shri Jambuvijayaji. Ahmedabad, 1998. For the convenience of the reader,the abbreviations used here are those adopted for myStudien zum S�uyagad. a I.Wiesbaden, 1977: C = prat�ıkas in the C�urn. i (1950); T. = S�uy(agad.a) text in �S�ıla_nka’scommentary II (1953); V = Vaidya’s ed. (1928); L = text ed. by Tuls�ı and Nathmal.in: Angasutt�an. i I (L �ad.n�um. 1975); J = Jambuvijaya’s ed. (1978).2 Apahastita, T. II 147b 12.3 �S�akya-putr�ıy�a bhiks.avah. (C�u 428, 1; T. l.c. 13).4 Schlingloff 1962: 31.5 I regret I could not use the P�ada Index and Reverse P�ada Index to Early JainCanons (1995) by Yamazaki and Ousaka as for the present lecture thep�adashavenot been listed there.6 “The commentators explainpin. n. �aga (= pin. y�aka) by khala, andpin. d. i by bhinnakaor �sakala. �S�ılan.ka gives the following explanation. During a struggle with savagemen (mleccha) someone runs away and throws his cloak off on a granary. An enemyin pursuit of that man mistakes it for him and takes hold of it, together with thepart of the granary. – This interpretation looks absurd; but it will appear not so ifwe remember that granaries are beehive-shaped reservoirs made of sun-baked mudor wattle and mud; compare Grierson 1885: 17.”7 Cf. also C�u 428, 7ff.: jai koi �asanna-vero verio jo b�ala-r�uv�a�ı soyati, so te vim�arei, m�aretum. “ce-d. a-r�uv�aim. pi m�aremi” tti vavasito, suvvanti ya kei veriy�a jegabbhe vi vigintinti mahil�an. am. , m�a ete baddham�an. �a sattun. o hohinti, tattha sam�avatt�ıe
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS 435
khala-pin. d. �ı pallankae potten. a oh�ad. it �a manda-prak�a�se gr.haika-dese v�a so ten. a tivva-verabhibh�uten. a “esa d�arao tti k�a�un. am. satti kunto v�a satti v�a ti-s�ulam. v�a (: : : ).8 Gardin 1984: 111.9 Id., p. 125 note 13.10 PWB: ‘Tenne’; pwb: ‘Scheuer, Scheune zum Aufbewahren und Dreschen desGetraides’ (Barn, shed for storing and threshing grain).11 Om Prakash 1961: 290 sub 94.12 Schlingloff 1962: 31.13 Probably belongs withpaulei (429, 1) topra
pJVAL and should be added in
PSM.14 Ad Pi x 525.15 Jamb�uvijaya 1978 in the app. Crit. of S�uy 2, 6, 28. Slips of thes/m kind arefrequent, e.g.komala/kosala(Harivam. �sa, V�ayuPur < MW),Timisa/Tis�ısa (Alsdorf1974: 95),m�alam/s�alam (Balbir 1985: 129),mukham/sukham(Mvu III 311, 2).16 Weber 1867: 293sayam eva panca mahavvay�aim. �arohett�a ‘die f�unf großenSatzungen ersteigend’ (lit.: ascending the five great precepts) is obscure.17 Metre adjusted after Norman 1992: 247.18 Schubring,Doctrine, x 184.19 Catasro t�asu ta (?) dv�ada�sasu dh�uta-gun. esu yukt�a (?), etesim. evam. -gun. a-j�ayiy�an. am.abhigata� yath�a tasyanando don. n. i sahasse bhikkhuy�an. am. bhoj�aveti sa-m�am. sa-gud. a-d�ad. imenes. t.ena bhattena (: : : ).20 See, e.g., Jacobi 1970: 90.21 Thus S�uy-t. 1917.22 Read:m�ay�a-sth�an� and cf. S�uy 2, 5, 31micchovaj�ıvi.23 See Boll�ee 1993: 25.24 Quotations of Mbh 6, 25, 21a (�acarati against here in C�u: �acarate) and anotherwhich I could not spot:de�se de�se d�arun. o (: : : ); see the quotation list at the end ofthis paper.25 Kane 1974: 110ff.26 At T. II 154a 3 and 154b 4, vs. 46f. are spoken by Ekadan.d. ins, i.e. eitherDan.d. ins or �Aj�ıvikas according to Hoernle as quoted in Basham 1951: 170. TheDan.d. ins invoked not only�Siva, but also Vis.n.u-N�ar�ayan.a. Thus at 154a 13 they aresaid to perform thevrate�svaray�aga ‘offering to �Siva’, but at 155a 11 they practisepancar�atropadis. t.a-yama-niyamaas a Vais.n.ava sect with S�am. khya tenets (Schrader1973: 126f.; Basham 1951: 169f.), as is confirmed by�S�ıla_nka at 154a 5f. TheS�am. khyas, however, carried three staves (Glasenapp 1925: 269), but by the wordcaitanya-laks.an. atma (T. II 154b 10) �S�ıla_nka identifies the speaker of vs. 47 as aVed�antin. Earlier, Jinad�asa had wavered between S�am. khyas and Vaidikas (C�u 441,9) etac ca s�utram. S�am. khya-Vaidikayos tulyam. vy�akhy�ayate (441, 14).
As to this, we should be reminded of the origin of the S�am. khya in theyoniof the old Ved�anta (Strauss 1925: 84). The mention ofa-vyakta purus.a may havefavoured the ascription of vs. 47 to the S�am. khya. T. II 154b 8 explainspurisa asj�ıva. As the various ascriptions of the doctrine meant here by the commentators, forwhich cp. also 2, 1, 25 – a passage Jacobi thinks could also belong to the Yogaschool – it should be borne in mind that various scholasticisms of S�am. khya, Yogaand Ved�anta existed side by side until a particular direction could establish itself.This direction now is for us the representative of the system in question (Strauss1925: 127). Moreover, our commentators are Jains who might have known hardlymore of these old and vague views of religious opponents than we. Thus the subjectmatter of vs. 46 alone does not enable us to ascribe it to a particular denomination.This vagueness and its possible grounds were already discussed by Thibaut (1890:xiv) and Strauss (1925: 228).
436 W. B. BOLLEE
27 Laymen will often worship Gan.e�sa, but I found no evidence in Hopkins’ 1915:17f. that G. is the god of the�S�udras according to Manu as stated by Gokhale 1951:176 note 12.28 On inedible animals see e.g. Vinaya P�ali II 219; Rasv�ahin�ı 2, 9, 18 vii andSaletore 1943: 118 note 2 with the testimony of Chinese visitors.29 The only relation betweenpun. d. ar�ıka and elephants I would know of is that P.is the name of the elephant guardian of the South East.30 Handiqui 1949: 386.31 1952: 224 note 8.32 “Their” implies also apadmasacrifice, inter alia, at Mah�avastu II 237, 20.33 For these references I am indebted to the kindness of Dr P. Aithal, of Heidelberg.34 Mah�aniddesa P�ali 89, 17.35 “Ajjato pat.t.h�aya hatth�ıhi k�atabbam. kariss�ami” ti evam. uppanna-citt�a hatth�ınam.gamanak�aram. , tit.t.hanak�aram. , nis�ıdanak�aram. , sayanak�aram. , ucc�ara-pass�ava-karan. ak�aram. , a~n~ne hatth�ı disv�a son. d. am. uss�apetv�a gamanak�aram. ca sabbam. karont�ıti hatthi-vatik�a. Beforea~n~ne a sentence containingeke(‘some’) seems to be missing.As with the cynomaniacs at Majjhima-Nik�aya I 388, 7, the aim of religious endeavourof these people was to become adeva. Daniel Ingalls considers cynomaniacs etc. tobe shamans manqu�es (Cynics and P�a�supatas: the seeking of dishonour. In:HarvardTheological Review, LV (1962), p. 296).36 Dr Paul Dundas has discussed the elephant ascetics at the conference on Jainismand the Environment held at Harvard Divinity School in July 1998 in a paper with thetitle “The Limits of a Jain Environment Ethic” which will appear in the Proceedingsof this conference in due time.37 T: sadukkaram. .
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