Studies in Jaina History and Culture

Disputes and Dialogues

Peter Flügel, Peter Flügel

• Publisher: Routledge
• Year: 2006
• ISBN:
  9781134235513
• Edition: 1
• Topic: Theology & Religion
• Subtopic: History of Religion

Jaina Studies are quickly becoming an accepted part of the Study of Religion curricula at Universities worldwide

Illustrates the rich historical and cultural diversity of the Jaina tradition

Jainism is generally presented as a seamless whole whose doctrinal core has remained virtually unchanged from its outset some 2500 years ago. By contrast, the volume focuses on the internal divisions within the tradition and on the disputes and dialogues between the Jain schools and sects and between Jains, Buddhists and Hindus

Part I

ORTHODOXY AND HERESY

1
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS (SŪYAGAḌA 2,6)

Part one¹

Willem Bollée

The Sūyagaḍa is the second oldest book of the Śvetāmbara Jain canon. It has preserved in deliberately vague formulation doctrines of heterodox teachers in Mahāvīra’s times. A first English translation was made by Hermann Jacobi in 1895. The text is introduced by the Nijjutti which is not a proper commentary but an aide mémoire for the teacher in a religious class and contains basic points to be treated. The first word commentary is the cūrṇi in Prākrit followed by the ṭīkā in Sanskrit.

Śīlâṅka introduces this lecture with 17 Nijjutti stanzas,² only the first four of which occur pratīka-wise in Cū and are dealt with there. They commence with the nikṣepa of adda, the title of the lecture.

N 184. nāmaṃ ṭhavaṇā addaṃ davv’-addaṃ c’eva hoi bhāv’-addaṃ

eso khalu addassa u nikkhevo cau-viho hoi //

d: V: nikkhevŏ cauvviho³

N 185. udag’-addaṃ sār’-addaṃ chavi-y’-adda vas’-adda taha siles’-addaṃ

eyaṃ davv’-addaṃ khalu bhāveṇaṃ hoi rāg’-addaṃ //

N 186. ega-bhavie ya baddhâue ya a(b)himuhie ya nāma-goe ya /

ee tiṇṇi pagārā davv’-Adde honti nāyavvā //

a: thus read with MSS in T; C: bhaviya-baddhāuya; TV: bhaviya-baddhāue; – b: thus read with MSS in T; TV: abhimuhae

N 187. Adda-pure Adda-su(y)o nāmeṇaṃ Addao tti aṇ-agāro

tatto samuṭṭhiyam iṇaṃ ajjhayaṇaṃ Addaijjaṃ ti //

N 188. kāmaṃ duvālas’-aṅgaṃ Jiṇa-vayaṇaṃ sāsayaṃ mahā-bhāgaṃ /

savv’-ajjhayaṇāĩ tahā savv’-akkhara-saṃnivāyā ya //

N 189. taha vi ya koī attho uppajjai taṃmi taṃmi samayaṃmi /

puvva-bhaṇio aṇumao ya hoi Isibhāsiesu jahā //

(N 184) Adda (‘wet’) can be looked upon as a designation, a figural representation, from a material and from a figurative point of view: this fourfold nikṣepa of adda does exist, no doubt (khalu).

As is usual, the Nijjutti first nikṣepizes the title of the lecture, but for the details we mainly depend on Śīlâṅka, because for the Cuṇṇi we only have C with its many textual corruptions at our disposal.

Though I do not understand Jinadāsa’s remark here,⁴ a hint can be drawn from him to the correct etymology of Addaya, namely, one born under the asterism Ārdra, as mentioned by Pāṇini (4,3,28).⁵

(N 185) “Moist” in a material sense is moist with water (1), moist by nature (2), moist on the surface (3), oily (4) and sticky (5). Moist in a figurative sense is full of love-feeling.

Subsequently Śīlâṅka gives the following examples for davv’-adda: mud (1), Gmelina arborea (?), Sochal salt and the like⁶ (2), camphor, red Aśoka⁷ etc. (3), smeared with a fatty substance (as marrow)⁸ (4) and pillars, walls etc. smeared with hard mortar⁹ (5).

(N 186) The quantity of life bound by a form of existence, the future name and the family – these are the three kinds of material adda one should know.

As to Śīlâṅka, dravyârdra pertaining to Prince Ārdraka can also be taken differently – according to Aṇuog § 491,¹⁰ that is, namely concerning a soul which immediately after returning from a heaven¹¹ is reborn in the person of Ārdraka-kumāra whose quantity of life, name and sex are the immaterial counterpart to dravyârdra.¹²

(N 187) In Addapura there lived a vagrant ascetic named Addaya, the son of Adda. After him, viz. Addaya, this lecture obtained its name.

(N 188) The Jina’s word, namely, the twelve Aṅgas, indeed is everlasting and eminent, (and) so are all their lectures and all combinations of syllables.

(N 189) Nevertheless some truth appears this very moment as was said earlier and approved of in the Isibhāsiyāiṃ.

As the stanza begins with taha vi ya a preceding jai vi is expected. Here apparently a stanza has dropped out which Śīlâṅka still had before him as he glosses the words jai vi by yady api sarvam apîdaṃ dravyârthataḥ śāsvatam.

Isibhāsiyesu: the 28th lecture of this text is called Addaijj’ ajjhayaṇaṃ. Besides, the Cuṇṇi on Aṇuog § 266 as well as Samav 23 mention our lecture and in Ṭ II 136b 7 it says tathā pūrvam apy asāv artho ‘nyam uddiśyôkto ’numataś ca bhavati Ṛṣibhāṣiteṣûttarādhyayanâdiṣu yathā. Utt 31,16 mentions the 23 lectures of the Sūyagaḍa and Śāntisūri 616a 5 quotes Āvaśyaka-saṃgrahaṇī 36 (ĀvNHar 658a 12) enumerating the titles of the Sūy II lectures. Jinadāsa only tells us the Adda story, but does not comment on the following N stanzas.

N 190. ajj’-Addaeṇa Gosāla-bhikkhu-bambha-vvaī-ti-daṇḍiṇaṃ /

jaha hatthi-tāvasāṇaṃ kahiyaṃ iṇam-o tahā voccaṃ //

b: thus read m.c. for all edd.: bambhavaī; – d: T: vucchaṃ

N 191. gāme Vasanta-purae Sāmaio gharaṇi-sahiŏ nikkhanto /

bhikkhā-yariyā-diṭṭhā ohāsiya bhatta vehāsaṃ //

N 192. saṃvega-samāvanno māī bhattaṃ caittu diya-loe /

caiūṇaṃ Adda-pure Adda-suyo Addao jāo //

N 193. pīī ya doṇha dūo pucchaṇam Abhayassa paṭṭhave so vi /

teṇâvi samma-diṭṭhi tti hojja paḍimā rahaṃmi gayā //

N 194. daṭṭhuṃ saṃbuddho rakkhio ya āsāṇa vāhaṇa palāo /

pavvāvanto dhario rajjaṃ na karei, ko anno ? //

c: thus to be corrected in Bollée 1995: 136

N 195. a-gaṇinto nikkhanto viharai paḍimāĕ dārigā-vario /

su-yaraṇa-vasu-hārāo ranno kahaṇaṃ ca devīe //

c: thus v.l. in Ṭ for the metrically faulty: suvaṇṇa-vasu read by VT

N 196. taṃ nei piyā tīse pucchaṇa kahaṇaṃ ca varaṇa-dovāre /

jāṇāhi pāya-bimbaṃ āgamaṇaṃ kahaṇa niggamaṇaṃ //

N 197. paḍimâgaya-ssamīve sa-parīvārā a-bhikkha paḍivayaṇaṃ /

bhogā suyāṇa pucchaṇa suya-bãdha puṇṇe ya niggamaṇaṃ //

N 198. Rāyagihâgama corā rāya-bhayā-kahaṇa tesi dikkhā ya /

Gosāla-bhikkhu-baṃbhī ti-daṇḍiyā tāvase[hi saha] vā(y)o //

d: thus read m.c. against VT and accordingly correct Bollée 1995: 136

N 199. vāe parāiittā savve vi ya saraṇam abbhuvagayā te /

Addaga-sahiyā savve Jiṇa-vīra-sagāsĕ nikkhantā //

N 200. na dukkaraṃ vā nara-pāsa-moyaṇaṃ

gayassa mattassa vaṇaṃmi rāyaṃ

jahā u cattâvalieṇa tantuṇā

su-dukkaraṃ me paḍihāi moyaṇaṃ

a: thus MSS in T for: ṇaṃ; – c: all prints: vattâ-

(N 190) That discussion of the monk Gosāla, the brahmin renouncer, the Tridaṇḍin and the elephant ascetic with the venerable Addaka I shall recount just as it happened.

Ti-daṇḍīṇaṃ: at Ṭ II 154 b 4 Śīlâṅka holds the speaker of Sūy 2,6,46 to be an eka-daṇḍin; see my note on that stanza.

(N 191) In the village of Vasantapura, Sāmāiya and his wife went forth into homelessness. Seen a-begging she was solicited (by him and therefore brought herself) to refuse food and hang herself.

Vasanta-purae: Ṭ II 137 b 1 Magadhā-janapade Vasanta-purako grāmaḥ. modern Basantpur, north of Purnia, Bihar (Jain 1984: 428).

Ohāsiya: Sa. *avabhāṣita (Bollée 1994, s.v.).

Bhatta vehāsaṃ: Ṭ II 137 b 7 bhakta-pratyākhyāna-pūrvakam ātmôdbandhanam akāri. Mahāvīra disapproved of violent deaths, but made an exception for hanging in extreme circumstances (Settar 1990: 16 and 22 where our reference, and its combination with terminal fasting, is not dealt with, however).

(N 192) Panic-stricken (and) subject to illusion (he renounced) food, (died and) was reborn in heaven. After ending that course he was reborn as Addaya, the son of Adda, in Addapura.

Māī: ācāryasyânivedyâivâsau māyāvī (Ṭ II 137 b 9). After this stanza Śīlâṅka’s word commentary is silent till N 200. From N 195–199 the nijjutti’s character as a teacher’s aid of memory in a religion class becomes particularly clear. My rendering tries to mirror this style, but more than once cannot but be tentative.

(N 193) Affection between the two. Messenger. He put a question to Abhaya. In the idea that there might be a sudden comprehensive intuition (for Abhaya) a statue secretly travelled with this very (messenger).

Rahaṃsi: iyara-divase Abhayassa ḍhukko. Abhaya-kumāra-sattaṃ pāhuḍaṃ uvaṇei bhaṇio ya, jahā Adda-kumāro añjaliṃ karei, teṇa pāhuḍaṃ paḍiṭṭhiyaṃ dūo ya sakkārio. Abhayo vi pariṇāmiyāe buddhīe pariṇāmeūṇa so bhava-siddhīo jo mae saddhiṃ pīiṃ karei. Evaṃ saṃkappeūṇa paḍimā kārijjai. Taṃ mañjūsāe choḍhuṃ acchai. So dūo annayâvi āpucchai. Teṇa tassa mañjūsāe (paḍimā) appiyā bhaṇio ya eso, jahā kumāro bhaṇṇai eyaṃ mañjūsaṃ rahasse ugghāḍejjāsi, mā mahā-yaṇa-majjhe, jahā na koi pecchei (Cū 415,7 sqq.).

As Ṭ II passes over these details of the statue story, he already may have read and not understood rahaṃmi. In this word the metre requires a long second syllable.

(N 194) At (its) sight he did receive a revelation and though guarded he made off riding horses. Renouncing the world though held back, he did not rule. Who else (would)?

Āsāṇa vāhaṇa: aśva-vāhanikayā vinirgataḥ (Ṭ II 138a 14). Cf. N 197 s...

Table of contents

• Cover
• Title
• Copyright
• Contents
• List of Figures
• List of Tables
• Foreword
• Preface
• PART I. Orthodoxy and Heresy
• PART II. The Question of Omniscience and Jaina Logic
• PART III. Role Models for Women and Female Identity
• PART IV. Sectarian Movements
• PART V. Property, Law And Ethics
• Index