OTHER PUBLICATIONS by PADMANABH S.]AINI I. Silonmii1[l he Varsh, G~iarat Vidyasabha, Ahmedabad, 1952 (in Gujarati). 2. Abhidharmadipa with Vibh(4aprabhii-vrtti, K .P.Jayaswal Research Institute, Patna, 1959; reprinted 1977. 3. Milinda-!"ika, Pali Text Society, London, 1961. 4. Laghutattvasphota by Amrtacandra, Sanskrit text with English translation, L.D. Institute of Indology Series, No. 62, Ahmedabad, 1978.< 5. Saratamii : A Panjika on the A$tasahasrika-Prajniiparamita by Ratmikara~anti, KP.Jayaswal Research Institute, Patna, 1979. 6. The Jaina Path of Purification, University of California Press, Berkeley, 1979. Reprinted by Motilal Banarsidass, Delhi, 1997. 7. Panniisa-Jiitaka or Zimme Parp:tiisa (in Burmese Recension), vol. I Uatakas 1-25), Pali Text Society, London, 1981. 8. Jain sampraday 'TTI£'T!l mok$a, avatiir aUT punarjanma, BJ. Institute of Learning and Research, Ahmedabad, 1982 (in Hindi). 9. Panniisa-Jiitaka or Zimme Pa7J'TJiisa (in Burmese Recension), vol. II, Uatakas 30-50), Pali Text Society, London, 1983. 10. Apocryphal Birth-stories (translation of the Panniisa-Jiitaka), vol. I, (with LB. Homer), Pali Text Society, London, 1985. 11. Apocryphal Birth-stories (translation of the Panniisa-Jataka), vol. II, Pali Text Society, London, 1986. 12. Lokaneyyappakara7Ja1[l, Pali Text Society, London, 1986. 13. Gender and Salvation: Jaina debate.s on the spiritual liberation of women, University of California Press, Berkeley, 1991. 14. Subodhiilmikiira with Mahasiimi-Tikii by Sangharakkhita Mahasami (critical edition), PaIi Text Society, Oxford, ~OOO. Collected Papers on Buddhist Studies Edited uy P S. ADMAt'JABH JAINI ll1th a Foreword by PAUL DUNDAS MOTIlAL BANARSIDASS PUBLISHERS PRIVATE LIMITED. DELHI First Edition: Delhi, 2001 © PADMANABH S. JAINI All Rights Reserved. ISBN: 81-208-177~1 Also availabk at: MOTILAL BANARSIDASS m 236, 9th Main Block, Jayanagar, Bangalore 560 001 41 V.A Bungalow Road, Jawahar Nagar, Delhi 110007 8, Mahalaxmi Chamber, Warden Road, Mumbai 400 026 120 Royapettah High Road, Mylapore, Chennai 600 004 Sanas Plaza, Subhash Nagar, Pune 411 002 8 Camac Street, Calcutta 700 017 Ashok Rajpath, Patna 800 004 Chowk, Varanasi 221 00] 1'ri1lltd i1l India BY JAINENDRA PRAKASH JAIN AT SHRI .JAINENDRA PRESS, A-45 NARAINA, PHASE I, NEW DEL.HI 110028 AND PUBLISHED BY NARENDRA PRAKASH .JAIN FOR MOTllAl. BANARSIDASS PUBLISHERS PRIVATE LIMITED, BUNGALOW ROAD, DELHI 110 007 Foreword P.S. Jaini's career represents a fascinating scholarly journey. In introducing his Collected Papers on Jaina and Buddhist Studies to the interested academic and lay world, some words about his intellec tual background might be felt to be of some value.l Padmanabh ShrivarmaJaini wa'l born into a devout Digambara Jain family residing in Nellikar, a small town near the famous Jain centre at Mudbidre in Tulunadu, that magical and culturally dis tinctive area in the southwest of the state of Karnataka. In similar manner to many Jains at the beginning of this century who were influenced by calls within the community to change their names in order to foster a greater sense of identity, Padmanabh's father had abandoned his caste name of Shetty and taken the surname ofJaini. in this case in imitation ofJ.L.Jaini, a noted translator of the Tattviirthasutra. Although the local languages of Nellikar were Tulu and Kannada, Jaini's highly literate parents also encouraged the study of Hindi, and the household contained a large number of regularly consulted books from North India on Jain and other subjects. When he wa~ ten and had completed his elementary educa tion, Padmanabh Jaini's parent~ sent him far from horne to the north to board at a DigambaraJain gurukul at Karanja in Vidarbha (Maharashtra) in order to continue his schooling at secondary level. This establishment, Mahavira Brahmacharyasrama Jaina Gurukula, had been founded by Brahmachari Devchand, who was later to become the celebrated monk Acarya Samantabhadra. While the curriculum contained "modern" suqjects such as English and the sciences, the school was run firmly on traditional Jain princi ples and carried out regular daily rituals in accordance with vi BUDDHIST STUDIES Digambara practice. It was here during a period of eight years that the young Jaini gained his first familiarity with many basic Jain text'> and encountered some of the great Digambara lay schol ars of the period, such as Devakinandan Siddhantashastri, Kailashchandra Siddhantashastri, Hiralal Jain, Nathuram Premi and A.N. Upadhye. After completing his secondary education, Jaini entered the Arts College at Nasik, which was affiliated to the University of Bombay, to take a B.A. Hons. degree in Sanskrit with subsidiary Prakrit. During this time he supported himself by superintending a boarding house for Svetfunbara Jain students who belonged to the Oswal caste. The duties of this post obliged Jaini to travel to various Svetambara centres to collect donations, as a result of which he became aware for the first time of the social diversity of Jainism and the fact that there were other Jain sectarian groups, such as the Sthanakvasis, virtually unknown to the Digambaras of Tulunadu. For, while it is true that Jainism is in broad terms doctrinally unified, interaction between members of the two sect'>, the Svetambaras and Digambaras, was, and to a large extent still is, comparatively rare, apart from occasional ecumenical occasions. This familiarity with Svetfullbara Jainism was to stand in good stead when, on graduation in 1947, he was invited by the great SthanakavasI scholar Pandit Sukhlal Sangha\~ to study with him in Ahmedabad. Although he died as recently as 1978, Sanghavi (horn 1880) represents what now seems to be a virtually lost scholarly and intellectual world. Towards the end of the nineteenth centu ry, leading members of the Svetambara Jain community under took to set up schools to train and develop academically promis ing youngsters as pandits who, as with the much stronger tradition of lay scholarship amongst the Digambarao;, would master and edit Sanskrit and Prakrit scriptural and philosophical literature and thus selve the community'S requirements for a learned under standing of the Jain religion. Sanghavi himself had been blind from the age of eleven (a victim of smallpox) but nonetheless became profoundly versed in Jain logic at such an institution, rising to be professor at Banaras Hindu University. Jaini's near daily meetings with this scholar over this period involved not just fonnal instruction in nyiiya, carried out in rigorous fashion through the medium of a close analysis of a portion of Hemacandra's Pramo:1Jam'imii:T{lsii, but also exposed the young Digambara to Sanghavi's views about the many controversies that had arisen in the Jain community at this time. FOREWORD vii Jaini's intellectual formation within this traditional brand of Jain learning was a crucial factor in his scholarly development. It must also be regarded as virtually unique up to this time, because no one ofJaini's generation (nor, one suspects, anyone before it) could claim to have his familiarity with the culture and practice of the two main sects of Jainism. However, his interests were by no means confined to Jainism. Sanghavi had always insisted on the importance of the Pali canon for understanding the Jain scrip tures, andJaini was encouraged by him to utilise the library, housed at the Gujarat Vidyapith, of Dharmananda Kosambi, India's most distinguished scholar of Theraviida Buddhism. Eventually, Jaini resolved to continue his postgraduate work in Sri Lanka and, with the help of Muni Jinavijaya, the director of the Bharatiya Vidya Bhavan in Bombay, to which he had briefly moved from Ahmedabad, became in 1949 the first Dharmananda Kosambi Memorial scholar, studying as a layman in Colombo at the Vidyodaya Pirivena, a monastic training centre headed by the Venerable Baddegama Piyaratana Mahathero, a one-time fellow student of Kosambi. During his two years there, Jaini thoroughly familiarised him self with the Abhidharma Pi taka, later to become one of his main areas of scholarly expertise, and also studied widely in the com mentary literature on the Sutra and Vinaya Pi takas of the PaIi canon. Unwilling to restrict himself to the confines of libraries, he was able to witness the richness of Sinhalese Buddhist ritual and devotional life as he accompanied Mahathero on hjs travels rollnd the island and also memorably met Dr. B.R. Ambedkar, who \;s ited Sri Lanka prior to his momentous decision to convert to Buddhism along with vast numbers of his followers. This period was to provide the basis for Jaini's first publication, Silonmiirrz Be Var,1"a ("Two Years in Ceylon"), which provides in Gujarati much information about the practicalities of Theraviida Buddhism and a discussion of the potential for a genuine Buddhist revival in India. Mter being awarded the degree of Tripitakiiciirya in 1951 at a special ceremony held at Prime Minister Senanayake's residence, Jaini returned to Ahmedabad to take up a lecturer's position. However, he was soon to be on the move again, being appointed in 1952 to a newly created lectureship in Pali at Banaras Hindu University. Paradoxically, there could have hardly been a course viii BUDDHIST STUDIES of action more likely to ensure thatJaini's academic interests in the religion of his birth remained undiminished, for during the 1950s Banaras and its many educational institutions were home to a large number of distinguished Jain scholars who carried on a lively intercourse on various aspects of Buddhism and Jainism. However, Jaini's main research at this time remained firmly in Buddhist sphere. Professor A. S. Altekar, Director of the K. P. Jayaswal Institute in Patna, which housed the famous collection of manuscripts brought from Tibet in the 1930s by Rahula Sankrityayana, had succeeded in identifying one particular manu script as the Abhidharmadipa (along with its commentary, the Vibh~iiprabha;urttl), a hitherto unknown work written on the mod el ofVasubandhu's Sautnmtika-Ieaning Abhidharmakosa and Bhiirya but defending the position of the Vaibhfu?ika sect. The editing of this manifestly important text, the only Vaibh~ika work directed against the great Vasubandhu to have survived in Sanskrit, was entrusted to Jaini. While engaged in this task, he was visited in 1956 by John Brough, then Professor of Sanskrit at the School of Oriental and Mrican Studies at the University of London, who was en route to Nepal. Brough was unquestionably impressed by Jaini's philological-acumen, for the meeting quickly led to the offer and the subsequent acceptance of a lectureship at SOAS. Jaini remained at SOAS from 1956 until 1967 as Lecturer in PaJi and. subsequently, Reader in Pali and Buddhist Sanskrit. Under Brough's supervision, Jaini quickly finished his edition of the Abhidharmadipa, for which he was awarded the degree of Ph.D. by the University of London, and then began to broaden his studies in Thetavada Buddhism by travelling in Burma, Thailand, Cambo dia and Indonesia in order to collect manuscripts relating to the apocryphal Pali birth stories (fiitaka) of the Buddha, which he later was to edit and translate for the Pali Text Society. Eventually, to British Indology's great loss, Jaini moved to the University of Michigan. Ann Arbor as Professor of Indic Languages and Liter ature and finally in 1972. the culmination of a long journey for the small-town Jain boy from Tulunadu, to California where he served until 1994 as Professor of Buddhist Studies in the Depart ment of South and Southeast Asian Studies at the University of California, Berkeley and afterwards as Professor in the Graduate School at the same institution. Commentators on the work of any significant scholar generally FOREWORD ix seek to draw attention to the unity and overall coherence, whether real or imaginary. In P.S.Jaini's case, the structuring feature of his writings can be easily defined. All his energies throughout his career have been devoted to the elucidation of the manifold fac ets of what Indian scholars call Srama1J,aSaTflSkrti, "the culture of the strivers", that is to say, the religious, philosophical ano literary achievements of the Buddhists and the Jains. Jaini's intellectual control over this area has meant that he has been able to adopt various styles of investigation. Sometimes Buddhism and Jainism are approached by him as independent phenomena, or, as with the case of the Jain Purat:J,as, with reference to their engagement with the encircling Hindu world. More often, however, Jaini has been preoccupied with the interaction and overlapping of the two great renouncer religions, with evidence from the one tradition being deployed so as to throw light on the other. To exemplify briefly the fruitfulness of this latter methodology. It is difficult to read far in Jain literature without encountering the terms bhauya and abhavya, expressions designating respectively those innately capable of advancing along the path of spiritual release and those innately destined to make no progress at all in this respect. This dichotomy, which implies acceptance of some thing akin to predestination, is highly problematic for a religion which argues for the supposedly essential equality of souls and their common ability to transform their status through effort, although Jaini seems to have been the first to draw serious atten tion to this. Jaini's explanation in his paper "Bhauyatva and Abhauyatva: A Jaina Doctrine of 'Predestination'" of the two cate gories by reference to the Buddhist Vasubandhu's Abhidharma kosabhii$Ja and what can be reconstructed of the teachings of the Aiivika leader Makkhali Gos~i1a is a masterly demonstration of the sectarian modifications of an old srama1J,a doctrine of predestina tion. In similar fashion, Jaini's ability evinced in the paper jaina monks from Mathuni: literary evidence for their identification on Ku~at:la sculptures" to draw upon Pali sources, as well as a wide range ofJ ain literary evidence, enables him to confirm and ampli fy the validity of V.P. Shah's identification of Mathura images of naked monks holding pieces of cloth as ardhaphiilakas, possible forerunners of the influential medieval sect of the Y:ipanlyas. In the specifically Buddhist area, Jaini's earliest articles emerged from his work on the Abhidharmadipa, being originally compo- BUDDHIST STUDIES x nents of the voluminous introduction to his doctoral dissertation. They display at the outset two of the main virtues which have consistently characterised Jaini's work: close familiarity with the primary sources, which are carefully documented, and, above all, clarity. Jaini's travels in Southeast Asia led to the publication of a further body of work on the apocryphal PaliJatakas. Only recently have scholars begun to approach Theravada Buddhism as a trans national phenomenon and it is likely that Jaini's publications in this area will prove an important point of reference in shifting the philological and ethnographic emphasis away from the canonical Pali literature of Sri Lanka. Many scholars in this time of enforced specialisation would have been content to rest on their laurels purely on the basis of these Buddhological publications. Jain studies, however, had nev er been far from Jaini's thoughts even at the beginning of his career. During his stay in London, for example, he prevailed upon the leaders of the MahaviraJain Vidyalaya in Bombay to produce editions of the SvetambaraJain scriptures in the (still continuing) Jain Agama Series on the critical model employed by the Pali Text Society. Having begun productive research on Jainism during the 1970s, most notably with his edition and translation of a unique Digambara philosophical stotra, the I.aghutattvaspho!a of Amrtacandrasuri, for which he used photographs and a handwrit ten copy of the only manuscript given to him by Muni PUr:Iyavijaya, Jaini eventually came to realise that Jain studies had to be given a higher profile within undergraduate teaching of Indian reli gions and, specifically, to be more fully integrated into the South Asian Studies programme at Berkeley. Not finding any suitable textbook with which to effect this, he resolved to write one him self and so produced in 1979 the work for which he is probably best known, The Jaina Path oj Purification. This book can bc regard ed, with only slight exaggeration, a'! having attained the authority of virtual primary source and its value in promoting and providing an entree to its subject in the English-speaking world in recent years is inestimable, to the extent that the latc Kendall Folkert felt able to talk of pre- and post:Jaini era'! in recent Jain studies.2 It may be the case, as some friendly critics have suggested, that The Jaina Path oj Purification, and some ofJaini's articles, do occa sionally present the Digambara idiom ofJ ain ism at the expense of the various Svetambara sectarian traditions, although this increao;-