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The Doctrine of the Jainas, Described after the Old Sources c12: Additions

The Doctrine of the Jainas, Described after the Old Sources c12

Language
English

Additions

c12.1

p. 13, 16 Even in a quite recent and very useful book V. A. Sangave, Jaina Community, a social survey, Bombay 1959—no German book is recorded in the large Jainist bibliography.

c12.2

p. 22, footnote 1 The etymology of Gommaṭa (i.e. Cāmuṇḍarāya)=Manmatha is refuted by Upadhye in Anekānta, Vol. 4 (1942). See also the same in Ind. Hist. Qu. 16 (1940).

c12.3

p. 50, 8 It is equally possible that Śvetāmbara art faithfully continued in representing the Jina as a naked man, while his Śvet. followers long since wore clothes generally.

c12.4

p. 50, 18 As to sevaḍa comp. Zachariae in Kleine Schriften, p. 43 and Festschrift Winternitz, p. 176.

c12.5

p. 50, footnote 7 In the original German edition Devasena's Darśanasāra ed. Nāthūrām Premi, Bo. s. 1974, was registered on p. 212 (not translated). The text was published critically by Upadhye ABHORI 15 (1934), p. 198 ff.

c12.6

p. 56, 13 Uddyotana's Kuvalayamālā was published by SJS Vol. 49 (1959).

c12.7

p. 61 ff. The spiritual genealogy in the Śākhās and Gacchas of both the Sena- and Balātkāra-Gaṇas and the Kāṣṭhā-Saṃgha is given by V. P. Johraparkar in his book Bhaṭṭāraka Sampradāya, Sholapur 1958. According to him, the Digambara Bhaṭṭārakas from the 13th Century were highly representative religious rulers all over India and enjoyed near to princely authority.

c12.8

p. 66, 14 Not acknowledged are the Oha- and Piṇḍanijjutti, Mahānisīha, Jīya- and Pancakappa, and the Painṇas.

c12.9

p. 79, 26 Avṇijj. 777 (399b) has *cheasuttāṇi*.

c12.10

p. 109, 28 ff. For 3 mss. of the *Titthogāli* see *Kapadia*, Descr. Cat. XVII, 1, p. 356 ff. 1233 or 1251 Gāhās. The *Ārāhaṇāpaḍāgā*, 990 G., was composed by Vīrabhadra in S. 1078, see ib., p. 328 f., and thus cannot be called a canonical *Paiṇṇa*. Nor can, as it would seem, the *Titthogāli*.

c12.11

p. 112, 33 Comm. : *Bhāsa*, *Visesaṇisīhacuṇṇi* by Jinadāsa *mahattara*. Ed. : see *Vavahāra*.—Ed. by Amat Muni and Kanhailāl "Kamal". Vol. 1-4. Agra 1957-60. This ed. was preceded by a cyclo-styled type-script one prepared Vijayaprema Sūri, Bo. V. 1995. The recent ed. on its title-pages bears the name of Visāha Gaṇi *mahattara* as the pranetr of the Nis. This name was taken from 3 concluding Gāhās (though before the colophon). In them the text is evidently said to have been copied for the Gaṇin (*tassa lihiyam tasya paṭhanārtham likhitam*). The titles of gaṇi and *mahattara* betray a comparatively late epoch.

c12.12

p. 172, footnote 4 To be added two monumental editions, viz. that one due to Hiralal Jain of the *Saṭkhaṇḍāgama* of Puspadanta and Bhūtabali with the Comm. of Dhavalā of Vīrasena, 16 Vols., Amraoti 1940-58; and the *Mahādhavalasiddhāntaśāstra*, *Mahābandha*, ed. by S. C. Diwakar and Phoolchand Sastri, Jñānapīṭha Mūrtidevī J. Gr. M., Prākṛta-Grantha, in progress (9 Vols.), Ban. 1947 ff.

c12.13

p. 180, 2 The *moharujja kamma* is the only subject of Guṇadhara’s (a Dig. author) *Kasāyapāhuḍa* with Yativṛsabha’s *Cūrṇi* and Vīrasena’s *Jayadhavalaṭīkā*, ed. by Phūlcand and Kailāśacand, Vols. 1-7 ff., Caurāsī Mathurā 1944-58. ff.

c12.14

p. 196, 3 ff. About the *lesā* see Upadhye in Proc. Trans. All India Or. Cgr. VII, p. 391-398 and Jain Gazette 31, p. 14.

c12.15

p. 271 footnote 3 A scholarly discussion of *phāsuya* by Mme C. Caillat, JAs. 1960, p. 42-64.

c12.16

p. 273, 1 its object must be deprived of life (......) by somebody else. An example is given by Mahāvīra (Viy. 686 b). The passage is of extreme interest with regard to what follows on p. 273. Comp. the *author* ZDMG 104, p. 262.

c12.17

p. 98, 26 The *Author* in a footnote Worte p. 43 has called the attention upon the words *ujjihium bāle* Sū. 2, 2, 6 f (307 a) where the *anaṭṭha-daṇḍa* or futile doing is specified. We here in a rather furtive manner find the irrational conception—"except children"—that Karmic consequences are in force not earlier than after puberty has been reached. *Jacobi* in his translation follows Śīlaṅka's wrong interpretation *sad-vivekam ujjhitvā ātmānam vā parityajya bālavat*. The *Cuṇṇi* is silent.

c12.18

p. 307, 2 Definition and survey of *anuprekṣā* by Upadhye in the introduction to his critical ed. of Svāmī-Kumāra's Kārttikeyānuprekṣā, RGŚM 2, Agas (near Anand) 1960.

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