Saint like that and a saviour in Prakrit Pali Sanskrit and Tibetan Literature

Author(s): Gustav Roth
Publisher: Z_Mahavir_Jain_Vidyalay_Suvarna_Mahotsav_Granth_Part_1_012002.pdf and Mahavir_Jain_Vidyalay_Suvarna_
Catalog link: https://jainqq.org/explore/250285/1

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"A Saint like That' and "A Saviour' In Prakrit, Pali, Sanskrit and Tibetan Literature
GUSTAV ROTH
Prakrit tăi may represent Sanskrit tyägin "one, who abandons
[worldly-mindedness]”, tāpin "one, who exercises asceticism", tāyin "one, who protects", trāyin "one, who protects' according to PSM1. The Abhidhānarājendralimits itself to two various possibilities : täis tāpi(yi) n or trāyin. We are concerned with tăi usually interpreted as tāyin' and trāyin respectively. .
In Buddhist-Sanskrit texts tāyin is frequently mentioned. A metre of twelve syllables in a pada occurring in the Mahāparinirvaņasūtra* II, Vorg. 12.9, p. 190-91 runs for instance as follows in his last two lines :
1 Pt. H. Tri. Seth, Pāia-Sadda-Mahaạnavo (PSM), Kalkatta samvat
1985 = 1928, p. 532. 2 Abhidhānarājendrah Koşah Srimad-Vijayarajendrasuriśvara-vira
citaḥ, Ratlám śri Vira samvat 2440 = Khistabdaḥ 1913, Vol. IV, p. 2220. This term does not occur in classical Sanskrit. There is, however, the verb tāy (tāyate, tayita): 1. To spread, extend, proceed in continuous line, 2. To protect, preserve, and tāyanam : 1. Proceed-,
ing well, succeeding, 2. Increase, growth (v. Apte). 4 Ernst Waldschmidt, Das Mahaparinirvanasūtra (MPS), Text in
Sanskrit and Tibetisch verglichen mit dem Pali nebst einer Uber

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A SAINT LIKE THAT' AND 'A SAVIOUR' : 47
śrutveha vākyam asitasya tāyinah
svarge ramante sugatasya śrāvakāḥ 11 A Pali parallel passage in Anguttara-Nikāya V, XXXIV = Vol. 3, p. 40 (PTS-edition) reads in the last two pādas :
katvāna vākyam asitassa tädino
ramanti sagge sugatassa sävaka 11 This is one example of many passages, where Buddh.-Skt. tāyin appears in the same context, in which corresponding Pali tādin is embeddeds. It has been noticed since longe that Pali tādi(n) "such, such like, of such (good) qualities" is closely connected with Vedic Sanskrit tād?ś and tādịri, as it is taught by Pāṇini VII.1. 83 in his Astādhyāyi?. The correspondence tāyi(n) = tādi (n) = tāds (n) makes it clear enough that tāyi (n) and tād? (n) are also closely related to each other. On account of this we may try to translate the Skt.-quotation of the above mentioned MPS passage as follows: "After having heard the word of a saint like that (tāyinah) who is not attached (a-sitasya), the disciples of the Sugata take their delight in heaven."
sita in a-sitasya is certainly P.p.p. of the Skt. root sā, si 'to bind'.
setzung der chinesischen Entsprechung im Vinaya der Mülasarvās
tivadins, Teil II, Akademie-Verlag Berlin 1951. 5 Cf. Heinrich Lüders, Beobachtungen über die Sprache des
buddhistischen Urkanons, herausgegeben von Ernst Waldschmidt, Akademie-Verlag Berlin 1954, § 108 : Buddh.-Skr. tāyi (= P. tādi, Sk. tādrs) "ein So-Gearteter". Lüders understands tāyi-tadi in association with the well known term tathāgata. He suggests that tāyin = Skt. tādrs, in which intermediate d has been dropped, has come from an Eastern Middle-Indic vérnacular and was taken over unchanged, as it is a technical term (p. 94). See P. V. Bapat, Täyin, Tayi, Tādi in the D. R. Bhandarkar Volume, ed. B. Ch. Law, Calcutta 1940, pp. 249-258. Bapat (255) has shown that the interpretation of tāyi as a “protector” is of later origin, which is proved by the early Chinese translations of the Tripitaka. Bapat: “They simply show that the word was understood, in general, as an equivalent of “one who knows no sorrow", "one who has no superior", "a truthful man", "a holy man" in general, or an
epithet of the Buddha or Bodhisattva.” 6 R. C. Childers, A Dictionary of the Pali Language, London 1875 :
"tädi (adj.) like that, such [tāårs]. The question is, if this term originally meant such as the Buddha or more in general such as a religious man ought to be, thus holy." Cf. Edgerton's BHSD under
tāyin, Pali Text Society Dictionary under tädin. 7 Otto Böhtlingk, Pāṇini's Grammatik, Leipzig 1887, p. 384.

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This is fully confirmed by the Tibetan translation in the Mülasarvāstivāda Vinaya8 quoted in Waldschmidt's MPS II, 12.9 :
ma-bcins skyob-pa de'i gsuń thos-nas | “Having heard the word of the Protector, who is not bound”. This Tibetan translation evokes another problem: it does not confirm tāyin as tādụś. Tibetan skyob-pa means" to protect, defend, preserve, save” according to Jäschke. This translation of tayin agrees with that of the Mahăvyutpatti-lexicon10 which gives träyi (täyi) = Tib. skyob-pali as the fifteenth epithet of Tathāgata amongst the 101 Tathagatasya paryāya-namāni at its beginning. Going through different Buddh.-Skt. texts we will find that tāyin is regularly translated into skyob-pa wherever a Tibetan translation is available. As an example the Skt.-version of the Udånavarga I, 2 may serve, which reads in the first two pādas :
evam uktam bhagavatā sarvabhijñena tayinā12 | The corresponding Tibetan13 reads: thams-cad-mkhyen-pa skyob-pa po (only what refers to the second pāda is quoted here).
8 The Mahāparinivänasutra is included here in the Vinayaksudraka
vastu. In the Tibetan Tripitaka Peking Edition, Tokyo-Kyoto 1958, Vol. 44, the Mahāparinirvāṇasūtra begins p. 210, Ne 218 b. 5 (end of the line) and ends p. 236, Ne 285 a. 5. It is followed by the
report on the Council of Rājagrha. 9 H. A. Jāschke, A Tibetan-English Dictionary, London 1881, Reprint
ed : London 1949. 10 The Mahăvyutpatti (Mvy) ed. Sakaki, Tokyo 1926 is a dictionary
on Buddhist terms in Sanskrit, Tibetan and Chinese, which was composed at about 800 A. D.
tāyi (tráyi) is not mentioned in the Dharma-Sangraha, A Collec
tion of Buddh. Techn. Terms, Oxford 1885. 11 The Chinese characters also mean "protect, protect well, save",
as Mr. Imanishi from Tokyo kindly tells me. 12 It is my pleasure to refer to the recent publication of Franz
Bernhard : Udānavarga, Sanskrittexte aus den Turfanfunden X, Band I, Abhandlungen der Akademie der Wissenschaften in Güttingen, Vandenhoeck & Ruprecht 1965. Compare here the last pada of Uv XIX. 2: tāyī sa sarvam prajahāti duhlchaṁ || and p. 256,
Var. lect. 3 a), n. 14. 13 Hermann Beckh, Udänavarga, Eine Sammlung Buddhistischer Sprüche in Tibetischer Sprache, Berlin 1911, p. 1.
Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary (BHSD) New Haven, 1953 under tāyin has already noticed the discrepancy between tāy (in) = Skt tādrs and its Tib. translation slcyob-pa. He judges: "Tib. doubtless has a secondary popular etymology".

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'A SAINT LIKE THAT' AND A SAVIOUR' 49
The consequence of the Tibetan way of translating täyin can be observed in so many ways that in cases of doubts, if one should read tâyi or tapi in a Sanskrit MS, one will certainly prefer täyī when the corresponding Tibetan passage reads skyob-pa. And even in a case where täy occurs without having skyob-pa in the parallel Tibetan passage we may conclude that the Tibetan translator had no täyi beforehim in his Sanskrit MS.
The question arises how täyin, which obviously had its home in the Middle-Indic Prakrit sphere, could survive in its original form even in Sanskrit texts, though its meaning was determined as Protector and not by anything which could remind us of "Such a one". The argument that täyin was taken over unchanged into Sanskrit, as it had become a technical term1s does not fully explain, why this term had not been sanskritized into trayin throughout its occurrences, after the meaning "Protector" had been assigned to tayin, as the Tibetan translations of this term show. The main presupposition for a correct transformation of a Prakritic word into Sanskrit was that its elements were of such a kind that they could be clearly ascertained. The tendency thereby is to return to a Sanskrit form which is supposed to be the original one. The task of transformimg tayin correctly into the corresponding Sanskrit form was not as easy as in the case of samma-sambuddha for instance. In the case of tayin a correct analysis of the term was necessary in order to reach tādṛś with which this word originally was connected. The Tibetan translation of tayin shows clearly that the original meaning had changed. It was, therefore, nearly impossible to transform täyin into tādṛś16 for those who were arranging Middle-Indic text on the ground of the changed meaning of a comparatively rare word, the original meaning of which had become obsolete.
How the meaning "protector" became attached to täyin is clearly We should try to realise, how a translator had to behave, who was going to translate such a term. He will certainly have consulted
TRENT THAN THE ONE OF
So Cecil Bendall was not sure if áhära-prajñātäpino is correct or o-tayino in his edition of Santideva's Sikṣāsamuccaya (p. 31.3 and n. 1), as ya and pa cannot be discerned in his Proto-Bengali-cumMaithili MS.
15 Lüders-Waldschmidt, Urkanon, § 108, p. 94.
16 Occasionally there appears tādṛṇaḥ instead of täyinah, cf. Bernhard. Udânavarga, p. 256 quoted under Var. lect. 3d): (Chakr.) devāpi tasya sprhayanti tādṛṇaḥ. Cf. n. 12 of my article.
G.J.V. 4

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first all the Sabdakośa at his disposal and Sanskrit pandits as well, the encyclopaedic knowledge of whom was proverbial in those days. They will have drawn his attention to the Sanskrit root tay (tayate) "to go towards, to protect” 17 and tāy (tāyate, Pass. tan) “to spread, proceed in a continuous stream of line" and (= trai) “to protect". To this group the aorist forms atāyi and atāyista also belong mentioned in the Kaśikā (7th cent. A.D.) to Pāṇini III.1.61, further tāyana "proceedind well, successful progress” in Pāṇini (5th cent. B.C.) 1.3.38: vrttisargatāyanesu kramah || We see that there is a Sanskrit root tay and tāy, which would easily present itself to a man, who was concerned with tāyin. Once tāyin was connected with Sanskrit root tāy no necessity was felt to sanskritize a term, which was regarded as Sanskritic from the origin of its root. This seems to be the reason, the main reason that the originally Prakritic term tāyin survived unchanged in Buddhist and in Jain Sanskit texts as well, as we will see later. This viewpoint is fully confirmed by the great Jaina lexicographer Śrī Hémacandrācārya (12th cent. A.D.) who teaches in Abhidhānacintamani IV. 24: Tāyikas Tarjikäbhidhäh, commenting on that: tāyante Tayikāḥ | tarjayanti Tarjikāḥ 1118 “The Tāyika [are those who] protect (or spread), the Tarjika [are those who] threaten."
Hemacandrācārya's Haimadhātupārāyaṇam clearly attributes the meaning of "protecting” to tayi: tayi nayi rakşane ca ca-kārād gatau tayate teye tayita nin cāvasyaketi ņini täył || (1.797) Land: tāyrd samtāna-palanayohl samtānaḥ prabandhaḥ | tāyate tataye tayită.... 19 nin cāvaśyaketi nini tāyī || (1.806) 1120
These examples show that the meaning “protector” was attributed to tāyin on the ground that lexicographers connected it with the roots tay and tãy which were regarded as Sanskrit roots. This also explains the fact that Tibetan translators translate skyob-pa="protector" wherever they meet täyin. There is a fixed tradition about tāyin =
17 Cf. Monier-Williams, Sanskrit-English Dictionary, repr. Oxford
1951. 18 The Abhidhānacintāmani of Kalikala Sarvagna Shri Hemachandra
charya by Hargovindas and Behechardas, Bhavnagar, Veer era
2441, p. 383. The corresponding note in PW is incomplete. 19 The following text refers to Pāṇini III. 1.61 and to its Kāśikā. This
passage is omitted by me. 20 The Dhātupatha of Hemacandra, ed. by Joh. Kirste, Wien Bombay
1901, p. 97 and p. 98.

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A SAINT LIKE THAT' AND 'A SAVIOUR' : 51
w thereto
had becoin both the
"protector” embracing both the Jain lexicographer and Buddh.-Sanskrit-Tibetan lexicography21.
We may, therefore, conclude that the original correspondence tayi(n) = tādi(n) = tād? (n) had become obsolete at a later time and was replaced by the equation tāyi = träyi in both the Jaina and the Bauddha communities.
Let us now make an attempt to determine the position of tayin in Jaina Literature, We already noticed that träył (tayi) is mentioned as the fifteenth epithet of the Tathāgata in the Buddh. Mahăvyutpattilexicon. In Hemacandrācārya's Abhidhānacintămani on the other side we do not find tāyi given as an epithet of a Jina. Epithets of a Jina like Arhan, Paragatas, Trikalavit, etc. are mentioned HC. I. verse 24, 25 (0.c. p. 9), but no tāyī is found among them. This situation is in full accordance with what we find in the list of epithets to Bhagavān Mahāvīra in the Ardhamāgadhi śvetām bara-Jaina Canon, where in the long list of Mahavira's epithets no tāyin can be traced. Regarding this list I may refer to the beginning of the fourth anga, called Samavāe22, of the fifth, called Viyahapannati23, and of the sixth called Nāyadhammakahāo24, where no tāyin is traceable among the epithets of Mahāvīra. In the Uvanga also, whenever a complete list of Mahavira's epithets is given25, tāyin is not mentioned among them. Hemacandrācārya's silence about tāyin as an epithet to Bhagavān Mahāvīra may indicate that he followed here the traditional line which did not have tāyin as a specific epithet of the Jina26..
What the occurrence of tãi in the Śvet. Jaina Canon is concerned one can only observe that this term exists more for itself in its own
21 Cf. Mahāvyutpatti 15. 22 For references vide Suttagame padhamo amso, Pupphabhikkhunā
sampādio, Gurgão-Chāvani (Purvapamjāb) 1953, p. 316. 23 Suttāgame p. 384, Viyā hapannatti here under the name of
Bhagavai. 24 Suttāgame I p. 942, line 2, cf. P. Steinthal, Specimen der
Näyâdhammakaha, Dissertation, Leipzig 1881, p. 9, 8 8. 25 E. Leumann, Das Aupapātika-Sūtra, Dissertation, Leipzig 1882,
$ 16, p. 28 and 9 20, p. 33. The same text in Suttāgame Vol. II p. 3.22, p. 5.29 under the title of Ovaväiyasuttam. Cf. Suttāgame
II p. 41.26 under Rāyapaseņaiyam. 26 However, the list of epithets given in Abhidhānacintamani I. 24, 25
does not agree with that of the above mentioned canonical references.

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specific weight, not included in a catalogue of terms and epithets. Let me quote some examples from the Uttarajjhayaņasutta27 which is the first in the Mülasutta section of the śvet. Jaina Canon. Utt. VIII. 9 reads as follows:
päne ya näivāejjā/se samiyaż8 tti vuccaī tā7 | tao se pāvayam kammam/nijjāi udagam va thalão ||29
Translation: "He, who does not destroy living beings, a saint like that (täi) is called circumspect (samiya) 30, thereupon the evil karma is going away from him as water from the tableland.”
The meaning given for tāi here would well suit the context. The semantic interrelationship between the two tai and tādȚn is evident in our verse. The occurrence of tāī in the context of this verse is of special importance as this sacred term occurs in a stanza, which is composed in the rare metre of the older rhythmic movement of the āryā. This older form of the āryā is characteristic of the older layers
27
E
Editions at hand : Uttaradhyayanasūtram, Saṁskṛtacchāyāpadarthânvaya-mülārthopetam, ätmajñānaprakāśikā-Hindi-bhāsātikásahitan ca. anuvadaka Jainamuni Sri Sri Sri 1008 upadhyaya Śrī Ātmārāmji Mahārāj, prakasaka Jaina Šāstra mālā kāryālaya, Lāhaur, Mahāvīrābda 2465 = Isavi sam 1939, Vol. I, Vol. II published Lāhaur 1941, Vol. III Lāhaur 1942, (abbr. : Ātmārāmji). When I paid a visit to His Holiness at Ludhiana/Panjab in July 1954 he graciously presented this monumental work to me. Jarl Charpentier, The Uttaradhyayanasūtra edited, Upsala 1922.
Suttāgame Vol. II p. 977 beginning of Uttarajjhayaņasuttam 28 This is how Ātmāramji reads. Charpentier (94) and Suttăgame
II 987 read samii tti. This term designates a holy man who is concerned with the five samii : iriya-bhāsesanādāne uccare samii iya Utt. XXIV.2, cf. W. Schubring, Die Lehre der Jainas, Berlin und
Leipzig 1935, § 173. 29 The way how Ātmārāmji had this stanza printed shows that he recognized where the caesura falls. I am scanning :
--1- --1-1- 1--10- |--!
"-1°- 1--1-1-1-"" -"1°-1-11 This is exactly the older form of the āryā metre which was discovered by H. Jacobi, ZDMG 38, p. 555 ff., it was again discussed by L. Alsdorf in his article on Itthiparinna, Indo-Iranian Journal
Vol. II, 1958, Nr. 4, p. 252-53. 30 By translating "circumspect" I follow Jacobi's suggestion. Vide
H. Jacobi, Gaina Sūtras translated from Prakrit, Part II : The Uttarādhyayana Sūtra, The Sūtrakritānga Sūtra, Oxford 1895 in The Sacred Books of the East, Vol. XLV, p. 33.

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A SAINT LIKE THAT' AND 'A SAVIOUR' : 53 of the Jaina Siddhānta, while the common äryă dominates in the younger strata of it. This shows that tai in the sense of a "saint like that” is already at home in the earliest layers of the Jaina Canon.
In our verse tãi is connected with a saint who is taking care of not doing any harm to living beings and—as a saint like that-he is taking everything into account of not hurting any living creature while he is walking, talking, going on almsfood, receiving cloth etc, and observing nature's call.
Even more striking the semantic interrelationship between tai and tādrn is expressed in the archaic solemn āryā of Utt. VIII. 4:
savvam gantham kalahan ca/vippajahe tahāviham (he) bhikkhū savvesu kāma-jäesu/pasamano na lippai tāi || 31
Translation : "A monk of such qualities should abandon all bondage and contention. He, who sees [the bitter consequences] in all sorts of pleasures, a saint like that will not be stained [with the Karma].”32
Charpentier notes the Var. lect. tahāvihe before bhikkhū instead of tahăviham. Both Atmärāmji (I. 310) and Charpentier (93) prefer tahāviham. If we accept the reading tahāvihe " of such qualities", we get an attributive adjective connected with bhikkhữ “a monk of such qualities", and gain the correspondent term of tăi. The expression “a monk of such qualities” refers to the previous verse Utt. VIII. 3, to the qualifications of a munivaro like Kapila kevali, who is called vigaya-moho and nāņa-damsaņa-samaggo and clearly bears upon tāī the last word of this stanza. This correlation speaks strongly in favour of the old equation tài = tādrń which appears to be still alive in this ancient verse.
Atmārāmji33 understands täi=Skt. trāyī and he translates: ātmā
31 This stanza is also composed in the archaic rhythmic movement of the older āryā. I am scanning:
--1--1"-1°/-1° -1°-1--1-1
--1 - --1°/- 1--1 - --1-11 32 Jacobi (33) translates: “All fetters (of the soul), and all hatred,
everything of this kind, should a monk cast aside, he should not be attached to any pleasures examining them well and taking care of himself.” Sri Atmārāmji Maharaj the late headmonk of the Sthānakvāsī Svetämbara Jainas resided at Ludhiana Panjab. Due to his unequalled memory His Holiness had the strength to lay down his

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ká raksā karne vala =" He, who protects himself.” By this translation Atmārāmji and Jacobi closely follow Sri Santisūri-ji's (ca. 1100 A. D.) Commentary: tās trāyate rakṣaty ātmānam durgater iti trāyi.
Of course one may argue that he who realises the bitter consequences of worldly pleasures is on his guard. However, what the meaning of protecting himself" or "protecting his soul" is concerned a fixed terminology exists in the Jaina Siddhānta. Āya-raklchie in Utt. XV. 2 and aya-gutte34 represents what may be rendered by " protecting his soul (from bad karman)" in English. The existence of such a particular terminology makes it unlikely that tāī means “protecting himself".
Charpentier (307) does not share the Commentator's view: “I prefer to regard täi as identical with p. tadin = tādņš “like that, such", a word that developed the meaning "like him " i. e. the Buddha and then " sanctified, holy".
With regard to this viewpoint we may refer to Bapat's remark (251): (3) "In Pali texts, however, we invariably get the word tādi and there also it is used both in the sense of the “Buddha" or a "holy disciple like the Arhat". If one goes through the rich collection of materials presented in Bapat's article35 one sees that also in the Buddhistic sphere there was originally no such specific link with a Buddha or a Bodhisattva.
An idea similar to that one expressed in Utt. VIII.4 has been put into words with regard to a tāyī in the Buddh.-Skt. text Udānavarga XXIX.35 (Bernhard, p. 382) :
gatadhvano visokasya vipramuktaşya tāyinah
sarvagranthaprahīṇasya paridāgho na vidyate Translation : "There is no burning distress to such a holy man, who has gone his way, who is free from sorrow, who has become liberated, who has abandoned all fetters."
Pāda c reminds us especially of the beginning of Utt. VIII.9.
profound knowledge in his books with the assistance of his susisya Sri Jñānamuni, though his Holiness had lost physical eyesight. Besides the Utt. he edited Daśaśruta-skandha-sūtram, Lahaur 1936,
and Anuyogadvārasūtram, Agra 1931. 34 See L. Alsdorf, Uttarajjhāyā Studies, Indo-Iranian Journal, Vol. VI,
1962-63, p. 117. 35 Bapat's article is referred to in n. 5 of this article.

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'A SAINT LIKE THAT' AND 'A SAVIOUR: 55 Both the verses are permeated with the same spirit: the abandonment of all bondage.
This verse can also be traced in the Arahantavagga of the Pali Dhammapada VII.1 (90) (PTS edition, London, 1914, p. 13). The Pali version agrees word by word with the exception that there is not the corresponding tadino which we would expect, but sabbadhi.
However, there are three more verses in the same Arahantavagga of the Dhammapada, in which tadi and tãdino occur: Dhp. VII.5 (94), 6 (95), 7(96). Let me quote Dhp. VII.6 (95) as the most instructive example :
pathavi-samo na virujjhati inda-khilupamo tädi subbato |
rahado va apeta-kaddamo
samsără na bhavanti tädino ||
S. Radhakrishnan, The Dhammapada, (With Introductory Essays, Pali Text, English Translation and Notes) Oxford University Press 1958 translates p. 91:
"Such a man who is tolerant like the earth, like a threshold; who does his duty, who is like a lake free from mud: to a man like that there is no circle of births and deaths."
Radhakrishnan's comment hits upon the point with regard to the meaning of tädi when he says: "The similes suggest the imperturbability of the saint."
Tadi correctly denoted as a saint is clearly differentiated from tädisa by a fine nuance in its meaning here. Tādi is a saint who is like that, of such qualities expounded in this verse. We arrive here at the same meaning already observed with reference to the Ardhamāgadhi (AMJ) tai quoted in the two stanzas of Utt. VIII.9 and Utt. VIII.4. Pali tadi and corresponding Prakrit tai stand on a higher level than Pali Prakrit tādisa and tärisa, which simply means 'like that' or 'such a one'. The sacred term tadi has been chosen intentionally here and not the colourless word tädisa. The attentive reader who will compare other references of tädi in the Pali Canon will easily reach the same. conclusion. In the Buddh.-Sanskrit circle the corresponding term tayin was maintained for the same reason, as tayin could differentiate itself conveniently from the profane tädṛś. Another reason that tayin was not changed, though the meaning of trayin was assigned to it, is due to the changed outlook of later interpreters, who saw the Sanskrit root tay to protect' in it, as we have already noted in page 50.
We

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will, therefore, not hesitate to translate tādi, tāyi and tāī: 'a saint like that' or 'such a saint'.
The quoted Dhp. verse (VII.6) has its counterpart in the Sanskrit Udanavarga XVII.12 (Bernhard, p. 237), which also contains a parallel wording printed by me in spaced words:
prthivi-şadrśo na lipyate
tāyi kilavad aprakampayaḥ hrada iva hi vinīta-kardamo
niskalușă hi bhavanti panditäh || Translation : "A Saint like that is not stained like the earth, he is like a [fixed] bolt not trembling, he is namely like a lake the mud of which has been removed, the respected wise men namely are free from impure things."
Further references about tāyin the reader will find in Uv. IV.7, XIX.2 already referred to, XXXII.1
Now let us turn to other passages in the Jaina Canon. Another reference to tāi can be found in Utt. XI. 31 :
samudda-gambhīra-samă dur-asaya
acakkiya kenai duppahamsiya | suyassa punnā viulassa täiņo
khavittu kammañ gaim uttamam gayā ||36 Translation : "[The bahuśruta], who are like the deep ocean, are difficult to be approached; they are fearless, they can hardly be hurt by anyone; full of rich knowledge are such holy men; after they have destroyed the karman they have reached the highest way (of final emancipation)."
This beautifully composed verse sums up the bahu-ssuya-egārasam ajjhayanam together with the concluding verse 32 of this chapter. The meaning of tāiņo rendered by 'such holy men' seems to fit better in the context, than the translation: ‘and take care of themselves'37.
Atmārāmji38 comments upon täiņo : sat-kaya kā raksaka - palaka,
36 Cf. Atmārāmji's text Utt. Vol. I, p. 465, and Charpentier p. 108.
Metre is Vamsasthavali, the measured movement of which is correctly maintained throughout the four päda. Cf. V. Sh. Apte, Sanskrit Prosody, Metres with 12 Syllables in a quarter, (13) in both
issues Poona 1890 and Poona 1959, Vol. III, Appendix A. 37 Vide Jacobi o. c., p. 49. 38 Utt. Vol. I, p. 465. The chaj-jiva-niyā (niyāyä, nikaya) are referred
to in the Dasaveyāliyasutta IV (Suttāgame p. 947) : pudhavi-kāiya,

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and translates the corresponding passage : vistȚta śruta jñana se paripūrņa aur şat-kaya ka rakṣaka hotā hua bahu-śruta karmo kā kşaya karke uttama-gati - mokşa ko prapta ho jata hai
He understands tai here still in a wider sense of a guardian over the six kāya '38. I do not know which textual evidence has led him to this interpretation, which is repeated in his comment upon Utt. XXI.22 and Utt. XXIII.10.
There are the two other occurrences : tăī in Utt. XXI. 22 and tâiņam in Utt. XXIII.10. As these two verses do not bring anything fundamentally new, they are not dealt with here.
There are a few other interesting references to tãi in the Addaiji' ajjhayane, the sixth chapter in the second book of the Suyagada (Sūy.) 39, which is the second Anga in the Jaina Svetāmbara Canon, following Āyāre. We read in Suy. II.6,20 as follows:
navam na kujjā vihune puräņam
ciccāmaiṁ tăi ya säha evam! eyāvayā bambhavai tti vutta
tass' oday'-atthi samane tti bemi || 40 Årdraka answers Gosāla :
“ (Mahāvīra) will not accomplish41 a new (karman), he is shaking off the old one; having abandoned the wrong view, a saint like him (tāi) promulgates the following: of such a kind is the way of holy life (leading to mokşa), as it was said; he, who is desirous of the benefit 42 of it, is a śramana, so I say."
adak, Jethmal Bh Sri Nathmalji's About the
au-käiya, teu-kāiya, vāu-kāiyā, vanassai-kāiyā, tasa-käiyā. About the six kāya the reader should consult Sri Nathmalji Svāmi's book Jiva-Ajīva, sampadak: Jethmal Bhansāli, prakāśak : Śrī Jaina Svetām bara Terapanthi sabhā, Sri Ümgaragash, pp. 14-23. This book, written in Hindi, is to be regarded as one of the best Introductions into the sacred Jaina terminolgy. Sri Nathmalji is a
disciple of His Holiness Ācārya Tulsi. 39 In the Ardriya-chapter the discussions of prince Ardraka with
Gosala and others are related. I am quoting from Suttagame I,
p. 172. 40 The metre is Upendravajrā in pada a, and Indravajrā in pāda b,
c, d. 41 The optatives of kujjå and vihune are chosen for the sake of express
ing himself respectfully. 42 As in the following verses metri causa odae is written instead of
udae, I am treating pada d accordingly.

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Jacobi (413) translates pāda b: "and thus the saviour said to others'. Here Jacobi follows the traditional way of later Sanskrit Commentators, who understand tãī=trāyī. The interpretation 'a saint like him' suits the context better, insomuch as the way of conduct of Mahāvīra is ascertained in the preceding pada a and not his performance as a saviour. Both the interpretations of tăi as 'a saviour' or as 'a saint like' may be challenged by somebody, who would prefer to connect tai with tyāgi. He may point out that tyagi would go well together with cicca = tyaktvā and with vihune in păda a. We have to admit that such an argument has to be considered. When we follow this way of reasoning, we should also take tāyī for tyági in the Buddh.Skt. text Udānavarga XIX.2, last pāda : tayi sa sarvam prajahāti duhkham || (Bernhard p. 256). That we cannot take tayi in this sense is proved by Tib. Ud. XIX.2, where Tib. skyob = Skt. trayī is inserted (V. H. Beckh p. 63), and no equivalent for tyāgi! Our verse is the first of a complex of verses put into the mouth of Ārdraka. The fourth verse (24) can be regarded as the continued exposition of this first one. As tai next to näi is also mentioned in verse 24 in a sense which is near to Skt. tådr (s), we will prefer to understand tăi in this sense in verse 20 too and will not succumb to the temptation, to see tyagin in it. Süy. I1.6,24 reads :
neganti-n'accantiya odae so
vayanti te do vi gun'odayammi se odae säi-m-ananta-patte
tam odayam sāhai tāi nāī43 11 Ārdraka continues : “ This benefit (gained by the wicked people, described in the intermediate verses 21-23) [may be] big, but [it will not be] beyond limitations; [thus] they move in a twofold way with regard to their benefit; the benefit, that has a beginning, but no end, this very benefit a saint like him (Mahāvīra), the noble Jnāts (Mahāvira) promulgates (or : promotes, Skt. V.sādh).”
In this verse tai and nāi stand side by side. Nāi is to be understood here in the sense of nāya-putta = Mahāvīra as in the case of the Jaina Svetāmbara Dasaveyaliya-sutta VI. 21 :
43. In this verse pada a is Indravajrā, pāda b Upendravajrā, pada c is
also Indravajra, when we read se odae and not se udae in the beginning, as Suttagame does; pāda d Upendravajrā is restored, Suttāgame p. 172,11 reads metrically wrong : tam udayam sähayai tãi mãi ||

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'A SAINT LIKE THAT' AND 'A SAVIOUR' : 59
na so pariggaho vutto, nāyaputtena täiņā | mucchà pariggaho vutto iha vuttam mahesiņām ||
(Suttāgame II, p. 961). In this bloka tãi is linked with nāya-putta (=Mahāvira-Svāmi). It is, however, doubtful if tãi is to be taken here as a particular epithet of Mahavira. It is more likely that tãi here also is an attribute denoting Bhagavān Mahavira as a " Saint like that".
Now let us turn to the concluding postulate of this chapter in Sūy. II. 6, 55 (Suttāgame I, p. 174) :
Buddhassa āņāě imam samāhim
assiṁ su-thiccā ti-vihena tăi | tarium samuddam va mahā-bhav'-oghan
āyāṇāvam dhammam udāharejja44 11 Translation : "[He, who has entered] into this contemplation according to the instruction of the Enlightened one, standing firm in it, is a saint like that in a threefold way, and who is of the disposition to cross the ocean-like immense flood of existence, he may expound the Dharma."
We have to see this verse in connection with the verses 49 and 50 of this chapter, where those are condemned, who, being ignorant, teach the Dharma (verse 49), and those are praised, who teach the complete Dharma, being attached to samāhi through the full kevala knowledge (kevalenam punnena nāņena samāhijuttă) and who save themselves and others, as such, who are saved (je u tāranti appaña paraṁ ca tiņņā) (verse 50).
Special attention is to pay to the fact that tāí is connected with ti-vihena in verse 55 quoted above. This is a term, which is closely linked with the fulfilment of the five Great Vows (maha-vvaya). So we read, for instance, in Ayāre II. 15. 1025 (Suttāgame p. 94) : paccakkhāmi savvam pāņāivayam.. jāvaj-jīvāe ti-viham ti-vihenam manasā vayasā kāyasā45 | "I will give up any kind of destroying living beings.. as long as life lasts in a threefold way : by thought, word or deed."
This will remind the reader of our first reference to tãi in Utt. VIII. 9, where such a cautious saint (täi), who does not destroy living beings, is called circumspect (samīya).
44 The metre is Indravajră in pada a, b, . The measured movement
of pada c is unsettled. 45 Cf. the parallel phrases in the Pali Canon : kāyena vācāya uda
cetasa and kāyena vācāya manasā, vide PTSD.

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These two verses agree here in the same way of looking at tăi, insomuch as they closely link it with the sacred Great Vows.
Reviewing the six references about tai collected from the Jaina Svetambara Siddhanta46 we may try to define tai as follows: "Such a (cautious) saint, who is under the strict observance of the five Great Vows, who has abandoned all fetters and who is standing firm in the absolutely absorbed thought (samâhi) through the medium of kevala
nina."
In all these cases tāī stands by itself not being used in a line as an epithet of Bhagavan Mahavira or of other Jina. In Suy. II. 6.20 and 24 tai also stands by itself and yet the close relation of tăi and Bhagavan Mahavira is demonstrably evident here.
In the Jaina Sanskrit texts, however, täyin is connected with Mahavira as an epithet. Theodor Zachariae, Beiträge zur Indischen Lexicographie, Berlin 1883, p. 76 quotes: Arhate Yoginäthaya Mahavīrāya Tâyine, and namah Srimad-Anantaya Vitarāgāya Tayine, from Mahendra's Commentary on Hemacandra's Anekārthasaṁgraha.
In Sri Jinasenasûri's Harivaṁsapuranam, composed in Sanskrit at about the 8th century A.D. we read the following Sloka :
Astamasyendra-justasya
Kartre Tirthasya Tayine | Candraprabha-Jinendraya
Namas Candrabha-kirtaye ||
Translation: "Veneration to Him, who is the eighth [Tirtha kara], who is favoured by Indra, who is the actor, who is the ford, who is the guardian, to Candraprabha, the Lord of the Jina, to him, whose glory is like the splendour of the moon."
Here we will not hesitate to see the meaning of "guardian or saviour" in tayin, as this meaning is well attested by the contemporary Mahāvyutpatti-lexicon, by the Sanskrit Commentators and by Hemacandrācārya's Abhidhanacintamani (12th cent. A. D.).
46 There are many more references about tai in the AMg Canon. I may refer here only to the Sloka in Dasaveyâliyasutta
VII. 67: Vibhusa-vattiyam c'eyam buddha mannanti târisam | savajja-bahulam c'eyam n'eyam täihin seviyam ||
47 Prakāśikā: Manikyacandra-Jaina granthamālā-samitiḥ, Publisher: Nathurām Premi, Hirābāg, Bambai, p. 2.
48 Var. lect. pälakaya, o. c., p. 2, noted under the line.

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We have seen that the old correspondence tāyin = Pali tādi (n) = Sanskrit tädr (s) has also left its traces in the Ardhamāgadhi passages, which we consulted with regard to tãi. Already here we were allowed to witness a tendency to change the meaning of tâī understanding it in the sense of trāyī "Saviour". It is interesting to observe that the semantic development of tăi-tāyi(n) 9 moved in the same direction in both the Jaina and the Bauddha circles towards trāyi, due the to conditions which have been explained in this paper. The meaning of "Guardian or Saviour" was finally accepted by both the communities, because it also suited the general tendency towards divinization of the sacred terminology at a later period.
With regard to the semantic development of tai-tāyī towards trāyi, the principle laid down by Paul Thieme has to be kept in mind : "For one thing, a new meaning is not substituted in the way a new sound is, by a single act, so that the substitute appears in all contexts equally : "a new meaning" is really only our abstract formula for the fact that a word is used in certain contexts in which it was not used before and does not appear in others in which it did. New and old usage patterns may exist side by side for a long time.50".
To sum up our subject the following may be observed : In both the Communities of the Jaina and the Bauddha the sacred term tās on one side, tādi and tāyī on the other exist to which the meaning a saint like that' can be assigned. In this sense tãi can already be traced in the earlier layers of the Ardhamāgadhi Jaina Svetāmbara Siddhānta. In later times at about the 7th or 8th century A. D. the meaning of this term changed into 'Saviour, Protector' as an epithet of the Tathāgata as well as of Mahāvīra and other Tirthānkara. This became an established convention among both the Jaina and the Bauddha. The change of the meaning of tai into this particular
49 The reason for the fact, that the Jaina Commentators never set täi
=tādrk will be, that it was simply impossible for a later interpreter to see tādrk in tăi, after intervowel d had been dropped. Prakrit täi can only represent tāpī or tyāgā or trāyī or tāyi, but not tādsk. Skt. tādréis represented by Prakrit tārisa or rarer by tādisa only, vide Sheth's PSM. R. Pischel, Grammatik der Prakrit-Sprachen, Strassburg
1900, $ 99 quotes täiņam = trāyinām too. 50 Paul Thieme, The Comparative Method for Reconstruction in Linguis
tics, in 'Language in Culture and Society' by Dell Hymes, Harper & Row, Publishers, New York, Evanston and London, p. 591 (right column).

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62 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME direction was favoured by the fact that a Sanskrit root tay in the sense of trai 'to protect' offered itself. This is a semantic process which developed according to its innate law crossing the barriers of different communities and sections disclosing the common innermost coherence of them and the tendency of human thought towards a Saviour. 20