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ADDA OR the OLDEST EXTANT DISPUTE BETWEEN JAINS and HERETICS (SÁYAGADA 2,6) Part One1

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ADDA OR the OLDEST EXTANT DISPUTE BETWEEN JAINS and HERETICS (SÁYAGADA 2,6) Part One1 1 ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS (SÁYAGADA 2,6) Part one1 Willem Bollée The Suyagada is the second oldest book of the Fvetambara Jain canon. It has preserved in deliberately vague formulation doctrines of heterodox teachers in Mahavira’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 curji in Prakrit followed by the tika in Sanskrit. Filâkka introduces this lecture with 17 Nijjutti stanzas,2 only the first four of which occur pratika-wise in Cu and are dealt with there. They commence with the niksepa of adda, the title of the lecture. N 184. namaÇthavaja addaÇ davv’-addaÇ c’eva hoi bhav’-addaÇ / eso khalu addassa u nikkhevo cau-viho hoi // d: V: nikkhev˘o cauvviho3 N 185. udag’-addaÇ sar’-addaÇ chavi-y’-adda vas’-adda taha siles’-addaÇ / eyaÇ davv’-addaÇ khalu bhavejaÇ hoi rag’-addaÇ // N 186. ega-bhavie ya baddhâue ya a(b)himuhie ya nama-goe ya / ee tijji pagara davv’-Adde honti nayavva // a: thus read with MSS in T; C: bhaviya-baddhauya; TV: bhaviya-baddhaue; – b: thus read with MSS in T; TV: abhimuhae N 187. Adda-pure Adda-su(y)o namejaÇ Addao tti aj-agaro / tatto samutthiyam ijaÇ ajjhayajaÇ AddaijjaÇ ti // N 188. kamaÇ duvalas’-akgaÇ Jija-vayajaÇ sasayaÇ maha-bhagaÇ / savv’-ajjhayaja§ taha savv’-akkhara-saÇnivaya ya // 3 WILLEM BOLLÉE N 189. taha vi ya koi attho uppajjai taÇmi taÇmi samayaÇmi / puvva-bhajio ajumao ya hoi Isibhasiesu jaha // (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 niksepa of adda does exist, no doubt (khalu). As is usual, the Nijjutti first niksepizes the title of the lecture, but for the details we mainly depend on Filâkka, because for the Cujji we only have C with its many textual corruptions at our disposal. Though I do not understand Jinadasa’s remark here,4 a hint can be drawn from him to the correct etymology of Addaya, namely, one born under the asterism Ardra, as mentioned by Pajini (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 Filâkka gives the following examples for davv’-adda: mud (1), Gmelina arborea (?), Sochal salt and the like6 (2), camphor, red Afoka7 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 Filâkka, dravyârdra pertaining to Prince Ardraka can also be taken differ- ently – according to Ajuog § 491,10 that is, namely concerning a soul which imme- diately after returning from a heaven11 is reborn in the person of Ardraka-kumara 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 Akgas, 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 IsibhasiyaiÇ. As the stanza begins with taha vi ya a preceding jai vi is expected. Here apparently a stanza has dropped out which Filâkka still had before him as he glosses the words jai vi by yady api sarvam apîdaÇ dravyârthatahfasvatam. Isibhasiyesu: the 28th lecture of this text is called Addaijj’ ajjhayajaÇ. Besides, the Cujji on Ajuog § 266 as well as Samav 23 mention our lecture and in T II 136b 7 it says tatha purvam apy asav artho ‘nyam uddifyôkto ’numataf ca bhavati ¸sibhasitesûttaradhyayanâdisu yatha. Utt 31,16 mentions the 23 lectures of the Suyagada and Fantisuri 616a 5 quotes Avafyaka-saÇgrahaji 36 (AvNHar 658a 12) enumerating the titles of the Suy II lectures. Jinadasa only tells us the Adda story, but does not comment on the following N stanzas. N 190. ajj’-Addaeja Gosala-bhikkhu-bambha-vvai-ti-dajdijaÇ / jaha hatthi-tavasajaÇ kahiyaÇ ijam-o taha voccaÇ // b: thus read m.c. for all edd.: bambhavai; – d: T: vucchaÇ 4 ADDA OR THE OLDEST EXTANT DISPUTE N 191. game Vasanta-purae Samaio gharaji-sahi˘o nikkhanto / bhikkha-yariya-dittha ohasiya bhatta vehasaÇ // N 192. saÇvega-samavanno mai bhattaÇ caittu diya-loe / caiujaÇ Adda-pure Adda-suyo Addao jao// N 193. pii ya dojha duo pucchajam Abhayassa patthave so vi / tejâvi samma-ditthi tti hojja padima rahaÇmi gaya // N 194. datthuÇ saÇbuddho rakkhio ya asaja vahaja palao / pavvavanto dhario rajjaÇ na karei, ko anno ? // c: thus to be corrected in Bollée 1995: 136 N 195. a-gajinto nikkhanto viharai padimae˘ dariga-vario / su-yaraja-vasu-harao ranno kahajaÇ ca devie // c: thus v.l. in T for the metrically faulty: suvajja-vasu read by VT N 196. taÇ nei piya tise pucchaja kahajaÇ ca varaja-dovare / jajahi paya-bimbaÇagamajaÇ kahaja niggamajaÇ // N 197. padimâgaya-ssamive sa-parivara a-bhikkha padivayajaÇ / bhoga suyaja pucchaja suya-bãdha pujje ya niggamajaÇ // N 198. Rayagihâgama cora raya-bhaya-kahaja tesi dikkha ya / Gosala-bhikkhu-baÇbhi ti-dajdiya tavase[hi saha] va(y)o // d: thus read m.c. against VT and accordingly correct Bollée 1995: 136 N 199. vae paraiitta savve vi ya sarajam abbhuvagaya te / Addaga-sahiya savve Jija-vira-sagase˘ nikkhanta // N 200. na dukkaraÇ va nara-pasa-moyajaÇ gayassa mattassa vajaÇmi rayaÇ jaha u cattâvalieja tantuja su-dukkaraÇ me padihai moyajaÇ a: thus MSS in T for: jaÇ; – c: all prints: vattâ- (N 190) That discussion of the monk Gosala, the brahmin renouncer, the Tri- dajdin and the elephant ascetic with the venerable Addaka I shall recount just as it happened. Ti-dajdijaÇ: at T II 154 b 4 Filâkka holds the speaker of Suy 2,6,46 to be an eka-dajdin; see my note on that stanza. (N 191) In the village of Vasantapura, Samaiya 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: T II 137 b 1 Magadha-janapade Vasanta-purako gramah. modern Basantpur, north of Purnia, Bihar (Jain 1984: 428). 5 WILLEM BOLLÉE Ohasiya: Sa. *avabhasita (Bollée 1994, s.v.). Bhatta vehasaÇ: T II 137 b 7 bhakta-pratyakhyana-purvakam atmôdbandhanam akari. Mahavira 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. Mai: acaryasyânivedyâivâsau mayavi (T II 137 b 9). After this stanza Filâkka’s word commentary is silent till N 200. From N 195–199 the nijjutti’s char- acter 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). RahaÇsi: iyara-divase Abhayassa dhukko. Abhaya-kumara-sattaÇ pahudaÇ uvajei bhajio ya, jaha Adda-kumaro añjaliÇ karei, teja pahudaÇ paditthiyaÇ duo ya sakkario. Abhayo vi parijamiyae buddhie parijameuja so bhava-siddhio jo mae saddhiÇ piiÇ karei. EvaÇ saÇkappeuja padima karijjai. TaÇ mañjusae chodhuÇ acchai. So duo annayâvi apucchai. Teja tassa mañjusae (padima) appiya bhajio ya eso, jaha kumaro bhajjai eyaÇ mañjusaÇ rahasse ugghadejjasi, ma maha-yaja-majjhe, jaha na koi pecchei (Cu 415,7 sqq.). As T II passes over these details of the statue story, he already may have read and not understood rahaÇmi. 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)? Asaja vahaja: afva-vahanikaya vinirgatah (T II 138a 14). Cf. N 197 suyaja pucchaja. (N 195) Disregarding (a deity’s warning) he fled the world, but remained under a layman’s vow. (Then) he was sought in marriage by a young woman. Streams of golden gifts. Telling the king and queen. (N 196) It was he whom her father brought her. Question and story about the way of choosing. You must recognize him by a disk on his feet/the shape of his feet. His arrival. Story. His renouncing wordly life. (N 197) Near the man with the layman’s vow she was constantly surrounded by others. The answer. Enjoyments. A children’s questioj. The tying up by his son and his leaving into homelessness when (the twelve years’ period) had come to an end. (N 198) At his return to Rayagiha (his former guardians had become) dacoits out of fear of the king. Their story and renunciation.
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