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 tai may represent Sanskrit tyagin "one, who abandons [worldly-mindedness]", tapin "one, who exercises asceticism", tayin "one, who protects", trayin "one, who protects' according to PSM1. The Abhidhanarajendralimits itself to two various possibilities : tais tapi(yi) n or trayin. We are concerned with tai usually interpreted as tayin' and trayin respectively. . In Buddhist-Sanskrit texts tayin is frequently mentioned. A metre of twelve syllables in a pada occurring in the Mahaparinirvanasutra* II, Vorg. 12.9, p. 190-91 runs for instance as follows in his last two lines : 1 Pt. H. Tri. Seth, Paia-Sadda-Mahaanavo (PSM), Kalkatta samvat 1985 = 1928, p. 532. 2 Abhidhanarajendrah Kosah Srimad-Vijayarajendrasurisvara-vira citah, Ratlam sri Vira samvat 2440 = Khistabdah 1913, Vol. IV, p. 2220. This term does not occur in classical Sanskrit. There is, however, the verb tay (tayate, tayita): 1. To spread, extend, proceed in continuous line, 2. To protect, preserve, and tayanam : 1. Proceed-, ing well, succeeding, 2. Increase, growth (v. Apte). 4 Ernst Waldschmidt, Das Mahaparinirvanasutra (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 srutveha vakyam asitasya tayinah svarge ramante sugatasya sravakah 11 A Pali parallel passage in Anguttara-Nikaya V, XXXIV = Vol. 3, p. 40 (PTS-edition) reads in the last two padas : katvana vakyam asitassa tadino ramanti sagge sugatassa savaka 11 This is one example of many passages, where Buddh.-Skt. tayin appears in the same context, in which corresponding Pali tadin is embeddeds. It has been noticed since longe that Pali tadi(n) "such, such like, of such (good) qualities" is closely connected with Vedic Sanskrit tad?s and tadiri, as it is taught by Panini VII.1. 83 in his Astadhyayi?. The correspondence tayi(n) = tadi (n) = tads (n) makes it clear enough that tayi (n) and tad? (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 (tayinah) 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 sa, si 'to bind'. setzung der chinesischen Entsprechung im Vinaya der Mulasarvas tivadins, Teil II, Akademie-Verlag Berlin 1951. 5 Cf. Heinrich Luders, Beobachtungen uber die Sprache des buddhistischen Urkanons, herausgegeben von Ernst Waldschmidt, Akademie-Verlag Berlin 1954, SS 108 : Buddh.-Skr. tayi (= P. tadi, Sk. tadrs) "ein So-Gearteter". Luders understands tayi-tadi in association with the well known term tathagata. He suggests that tayin = Skt. tadrs, in which intermediate d has been dropped, has come from an Eastern Middle-Indic vernacular and was taken over unchanged, as it is a technical term (p. 94). See P. V. Bapat, Tayin, Tayi, Tadi in the D. R. Bhandarkar Volume, ed. B. Ch. Law, Calcutta 1940, pp. 249-258. Bapat (255) has shown that the interpretation of tayi 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 : "tadi (adj.) like that, such [taars]. 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 tayin, Pali Text Society Dictionary under tadin. 7 Otto Bohtlingk, Panini's Grammatik, Leipzig 1887, p. 384.

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48 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME This is fully confirmed by the Tibetan translation in the Mulasarvastivada Vinaya8 quoted in Waldschmidt's MPS II, 12.9 : ma-bcins skyob-pa de'i gsun thos-nas | "Having heard the word of the Protector, who is not bound". This Tibetan translation evokes another problem: it does not confirm tayin as tadus. Tibetan skyob-pa means" to protect, defend, preserve, save" according to Jaschke. This translation of tayin agrees with that of the Mahavyutpatti-lexicon10 which gives trayi (tayi) = Tib. skyob-pali as the fifteenth epithet of Tathagata amongst the 101 Tathagatasya paryaya-namani at its beginning. Going through different Buddh.-Skt. texts we will find that tayin is regularly translated into skyob-pa wherever a Tibetan translation is available. As an example the Skt.-version of the Udanavarga I, 2 may serve, which reads in the first two padas : evam uktam bhagavata sarvabhijnena tayina12 | The corresponding Tibetan13 reads: thams-cad-mkhyen-pa skyob-pa po (only what refers to the second pada is quoted here). 8 The Mahaparinivanasutra is included here in the Vinayaksudraka vastu. In the Tibetan Tripitaka Peking Edition, Tokyo-Kyoto 1958, Vol. 44, the Mahaparinirvanasutra 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 Rajagrha. 9 H. A. Jaschke, A Tibetan-English Dictionary, London 1881, Reprint ed : London 1949. 10 The Mahavyutpatti (Mvy) ed. Sakaki, Tokyo 1926 is a dictionary on Buddhist terms in Sanskrit, Tibetan and Chinese, which was composed at about 800 A. D. tayi (trayi) 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 : Udanavarga, Sanskrittexte aus den Turfanfunden X, Band I, Abhandlungen der Akademie der Wissenschaften in Guttingen, Vandenhoeck & Ruprecht 1965. Compare here the last pada of Uv XIX. 2: tayi sa sarvam prajahati duhlcham || and p. 256, Var. lect. 3 a), n. 14. 13 Hermann Beckh, Udanavarga, Eine Sammlung Buddhistischer Spruche in Tibetischer Sprache, Berlin 1911, p. 1. Franklin Edgerton, Buddhist Hybrid Sanskrit Dictionary (BHSD) New Haven, 1953 under tayin has already noticed the discrepancy between tay (in) = Skt tadrs 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 tayin can be observed in so many ways that in cases of doubts, if one should read tayi or tapi in a Sanskrit MS, one will certainly prefer tayi when the corresponding Tibetan passage reads skyob-pa. And even in a case where tay occurs without having skyob-pa in the parallel Tibetan passage we may conclude that the Tibetan translator had no tayi beforehim in his Sanskrit MS. The question arises how tayin, 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 tayin 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 tadrs 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 tayin into tadrs16 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 tayin 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 ahara-prajnatapino is correct or o-tayino in his edition of Santideva's Siksasamuccaya (p. 31.3 and n. 1), as ya and pa cannot be discerned in his Proto-Bengali-cumMaithili MS. 15 Luders-Waldschmidt, Urkanon, SS 108, p. 94. 16 Occasionally there appears tadrnah instead of tayinah, cf. Bernhard. Udanavarga, p. 256 quoted under Var. lect. 3d): (Chakr.) devapi tasya sprhayanti tadrnah. Cf. n. 12 of my article. G.J.V. 4

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50 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME first all the Sabdakosa 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 tay (tayate, Pass. tan) "to spread, proceed in a continuous stream of line" and (= trai) "to protect". To this group the aorist forms atayi and atayista also belong mentioned in the Kasika (7th cent. A.D.) to Panini III.1.61, further tayana "proceedind well, successful progress" in Panini (5th cent. B.C.) 1.3.38: vrttisargatayanesu kramah || We see that there is a Sanskrit root tay and tay, which would easily present itself to a man, who was concerned with tayin. Once tayin was connected with Sanskrit root tay 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 tayin 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 Sri Hemacandracarya (12th cent. A.D.) who teaches in Abhidhanacintamani IV. 24: Tayikas Tarjikabhidhah, commenting on that: tayante Tayikah | tarjayanti Tarjikah 1118 "The Tayika [are those who] protect (or spread), the Tarjika [are those who] threaten." Hemacandracarya's Haimadhatuparayanam clearly attributes the meaning of "protecting" to tayi: tayi nayi raksane ca ca-karad gatau tayate teye tayita nin cavasyaketi nini tayl || (1.797) Land: tayrd samtana-palanayohl samtanah prabandhah | tayate tataye tayita.... 19 nin cavasyaketi nini tayi || (1.806) 1120 These examples show that the meaning "protector" was attributed to tayin on the ground that lexicographers connected it with the roots tay and tay which were regarded as Sanskrit roots. This also explains the fact that Tibetan translators translate skyob-pa="protector" wherever they meet tayin. There is a fixed tradition about tayin = 17 Cf. Monier-Williams, Sanskrit-English Dictionary, repr. Oxford 1951. 18 The Abhidhanacintamani 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 Panini III. 1.61 and to its Kasika. This passage is omitted by me. 20 The Dhatupatha 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) = tadi(n) = tad? (n) had become obsolete at a later time and was replaced by the equation tayi = trayi 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 trayl (tayi) is mentioned as the fifteenth epithet of the Tathagata in the Buddh. Mahavyutpattilexicon. In Hemacandracarya's Abhidhanacintamani on the other side we do not find tayi 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 tayi is found among them. This situation is in full accordance with what we find in the list of epithets to Bhagavan Mahavira in the Ardhamagadhi svetam bara-Jaina Canon, where in the long list of Mahavira's epithets no tayin can be traced. Regarding this list I may refer to the beginning of the fourth anga, called Samavae22, of the fifth, called Viyahapannati23, and of the sixth called Nayadhammakahao24, where no tayin is traceable among the epithets of Mahavira. In the Uvanga also, whenever a complete list of Mahavira's epithets is given25, tayin is not mentioned among them. Hemacandracarya's silence about tayin as an epithet to Bhagavan Mahavira may indicate that he followed here the traditional line which did not have tayin as a specific epithet of the Jina26.. What the occurrence of tai in the Svet. Jaina Canon is concerned one can only observe that this term exists more for itself in its own 21 Cf. Mahavyutpatti 15. 22 For references vide Suttagame padhamo amso, Pupphabhikkhuna sampadio, Gurgao-Chavani (Purvapamjab) 1953, p. 316. 23 Suttagame p. 384, Viya hapannatti here under the name of Bhagavai. 24 Suttagame I p. 942, line 2, cf. P. Steinthal, Specimen der Nayadhammakaha, Dissertation, Leipzig 1881, p. 9, 8 8. 25 E. Leumann, Das Aupapatika-Sutra, Dissertation, Leipzig 1882, $ 16, p. 28 and 9 20, p. 33. The same text in Suttagame Vol. II p. 3.22, p. 5.29 under the title of Ovavaiyasuttam. Cf. Suttagame II p. 41.26 under Rayapasenaiyam. 26 However, the list of epithets given in Abhidhanacintamani I. 24, 25 does not agree with that of the above mentioned canonical references.

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52 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME specific weight, not included in a catalogue of terms and epithets. Let me quote some examples from the Uttarajjhayanasutta27 which is the first in the Mulasutta section of the svet. Jaina Canon. Utt. VIII. 9 reads as follows: pane ya naivaejja/se samiyaz8 tti vuccai ta7 | tao se pavayam kammam/nijjai udagam va thalao ||29 Translation: "He, who does not destroy living beings, a saint like that (tai) is called circumspect (samiya) 30, thereupon the evil karma is going away from him as water from the tableland." The meaning given for tai here would well suit the context. The semantic interrelationship between the two tai and tadTn is evident in our verse. The occurrence of tai 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 arya. This older form of the arya is characteristic of the older layers 27 E Editions at hand : Uttaradhyayanasutram, Samskrtacchayapadarthanvaya-mularthopetam, atmajnanaprakasika-Hindi-bhasatikasahitan ca. anuvadaka Jainamuni Sri Sri Sri 1008 upadhyaya Sri Atmaramji Maharaj, prakasaka Jaina Sastra mala karyalaya, Lahaur, Mahavirabda 2465 = Isavi sam 1939, Vol. I, Vol. II published Lahaur 1941, Vol. III Lahaur 1942, (abbr. : Atmaramji). 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 Uttaradhyayanasutra edited, Upsala 1922. Suttagame Vol. II p. 977 beginning of Uttarajjhayanasuttam 28 This is how Atmaramji reads. Charpentier (94) and Suttagame II 987 read samii tti. This term designates a holy man who is concerned with the five samii : iriya-bhasesanadane uccare samii iya Utt. XXIV.2, cf. W. Schubring, Die Lehre der Jainas, Berlin und Leipzig 1935, SS 173. 29 The way how Atmaramji had this stanza printed shows that he recognized where the caesura falls. I am scanning : --1- --1-1- 1--10- |--! "-1deg- 1--1-1-1-"" -"1deg-1-11 This is exactly the older form of the arya 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 Sutras translated from Prakrit, Part II : The Uttaradhyayana Sutra, The Sutrakritanga Sutra, 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 Siddhanta, while the common arya 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 tai 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 tadrn is expressed in the archaic solemn arya of Utt. VIII. 4: savvam gantham kalahan ca/vippajahe tahaviham (he) bhikkhu savvesu kama-jaesu/pasamano na lippai tai || 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. tahavihe before bhikkhu instead of tahaviham. Both Atmaramji (I. 310) and Charpentier (93) prefer tahaviham. If we accept the reading tahavihe " of such qualities", we get an attributive adjective connected with bhikkhu "a monk of such qualities", and gain the correspondent term of tai. 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 nana-damsana-samaggo and clearly bears upon tai the last word of this stanza. This correlation speaks strongly in favour of the old equation tai = tadrn which appears to be still alive in this ancient verse. Atmaramji33 understands tai=Skt. trayi and he translates: atma 31 This stanza is also composed in the archaic rhythmic movement of the older arya. I am scanning: --1--1"-1deg/-1deg -1deg-1--1-1 --1 - --1deg/- 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 Atmaramji Maharaj the late headmonk of the Sthanakvasi Svetambara Jainas resided at Ludhiana Panjab. Due to his unequalled memory His Holiness had the strength to lay down his

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54 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME ka raksa karne vala =" He, who protects himself." By this translation Atmaramji and Jacobi closely follow Sri Santisuri-ji's (ca. 1100 A. D.) Commentary: tas trayate raksaty atmanam durgater iti trayi. 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 Siddhanta. Aya-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 tai means "protecting himself". Charpentier (307) does not share the Commentator's view: "I prefer to regard tai as identical with p. tadin = tadns "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 tadi 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 tayi in the Buddh.-Skt. text Udanavarga XXIX.35 (Bernhard, p. 382) : gatadhvano visokasya vipramuktasya tayinah sarvagranthaprahinasya paridagho 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." Pada c reminds us especially of the beginning of Utt. VIII.9. profound knowledge in his books with the assistance of his susisya Sri Jnanamuni, though his Holiness had lost physical eyesight. Besides the Utt. he edited Dasasruta-skandha-sutram, Lahaur 1936, and Anuyogadvarasutram, Agra 1931. 34 See L. Alsdorf, Uttarajjhaya 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 tadino 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 tadi subbato | rahado va apeta-kaddamo samsara na bhavanti tadino || 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 tadi when he says: "The similes suggest the imperturbability of the saint." Tadi correctly denoted as a saint is clearly differentiated from tadisa by a fine nuance in its meaning here. Tadi 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 Ardhamagadhi (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 tadisa and tarisa, which simply means 'like that' or 'such a one'. The sacred term tadi has been chosen intentionally here and not the colourless word tadisa. The attentive reader who will compare other references of tadi 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 tadrs. 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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56 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME will, therefore, not hesitate to translate tadi, tayi and tai: '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-sadrso na lipyate tayi kilavad aprakampayah hrada iva hi vinita-kardamo niskalusa hi bhavanti panditah || 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 tayin 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 tai can be found in Utt. XI. 31 : samudda-gambhira-sama dur-asaya acakkiya kenai duppahamsiya | suyassa punna viulassa taino khavittu kamman gaim uttamam gaya ||36 Translation : "[The bahusruta], 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-egarasam ajjhayanam together with the concluding verse 32 of this chapter. The meaning of taino rendered by 'such holy men' seems to fit better in the context, than the translation: 'and take care of themselves'37. Atmaramji38 comments upon taino : sat-kaya ka raksaka - palaka, 36 Cf. Atmaramji'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 pada. 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-niya (niyaya, nikaya) are referred to in the Dasaveyaliyasutta IV (Suttagame p. 947) : pudhavi-kaiya,

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*A SAINT LIKE THAT' AND 'A SAVIOUR' : 57 and translates the corresponding passage : vistTta sruta jnana se paripurna aur sat-kaya ka raksaka hota hua bahu-sruta karmo ka ksaya karke uttama-gati - moksa ko prapta ho jata hai He understands tai here still in a wider sense of a guardian over the six kaya '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 : tai in Utt. XXI. 22 and tainam 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 tai in the Addaiji' ajjhayane, the sixth chapter in the second book of the Suyagada (Suy.) 39, which is the second Anga in the Jaina Svetambara Canon, following Ayare. We read in Suy. II.6,20 as follows: navam na kujja vihune puranam ciccamaim tai ya saha evam! eyavaya bambhavai tti vutta tass' oday'-atthi samane tti bemi || 40 Ardraka answers Gosala : " (Mahavira) will not accomplish41 a new (karman), he is shaking off the old one; having abandoned the wrong view, a saint like him (tai) promulgates the following: of such a kind is the way of holy life (leading to moksa), as it was said; he, who is desirous of the benefit 42 of it, is a sramana, so I say." adak, Jethmal Bh Sri Nathmalji's About the au-kaiya, teu-kaiya, vau-kaiya, vanassai-kaiya, tasa-kaiya. About the six kaya the reader should consult Sri Nathmalji Svami's book Jiva-Ajiva, sampadak: Jethmal Bhansali, prakasak : Sri Jaina Svetam bara Terapanthi sabha, Sri Umgaragash, 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 Acarya 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 Upendravajra in pada a, and Indravajra in pada b, c, d. 41 The optatives of kujja 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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58 : SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME Jacobi (413) translates pada b: "and thus the saviour said to others'. Here Jacobi follows the traditional way of later Sanskrit Commentators, who understand tai=trayi. The interpretation 'a saint like him' suits the context better, insomuch as the way of conduct of Mahavira is ascertained in the preceding pada a and not his performance as a saviour. Both the interpretations of tai as 'a saviour' or as 'a saint like' may be challenged by somebody, who would prefer to connect tai with tyagi. He may point out that tyagi would go well together with cicca = tyaktva and with vihune in pada a. We have to admit that such an argument has to be considered. When we follow this way of reasoning, we should also take tayi for tyagi in the Buddh.Skt. text Udanavarga XIX.2, last pada : tayi sa sarvam prajahati duhkham || (Bernhard p. 256). That we cannot take tayi in this sense is proved by Tib. Ud. XIX.2, where Tib. skyob = Skt. trayi is inserted (V. H. Beckh p. 63), and no equivalent for tyagi! Our verse is the first of a complex of verses put into the mouth of Ardraka. The fourth verse (24) can be regarded as the continued exposition of this first one. As tai next to nai is also mentioned in verse 24 in a sense which is near to Skt. tadr (s), we will prefer to understand tai in this sense in verse 20 too and will not succumb to the temptation, to see tyagin in it. Suy. I1.6,24 reads : neganti-n'accantiya odae so vayanti te do vi gun'odayammi se odae sai-m-ananta-patte tam odayam sahai tai nai43 11 Ardraka 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 (Mahavira), the noble Jnats (Mahavira) promulgates (or : promotes, Skt. V.sadh)." In this verse tai and nai stand side by side. Nai is to be understood here in the sense of naya-putta = Mahavira as in the case of the Jaina Svetambara Dasaveyaliya-sutta VI. 21 : 43. In this verse pada a is Indravajra, pada b Upendravajra, pada c is also Indravajra, when we read se odae and not se udae in the beginning, as Suttagame does; pada d Upendravajra is restored, Suttagame p. 172,11 reads metrically wrong : tam udayam sahayai tai mai ||

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'A SAINT LIKE THAT' AND 'A SAVIOUR' : 59 na so pariggaho vutto, nayaputtena taina | muccha pariggaho vutto iha vuttam mahesinam || (Suttagame II, p. 961). In this bloka tai is linked with naya-putta (=Mahavira-Svami). It is, however, doubtful if tai is to be taken here as a particular epithet of Mahavira. It is more likely that tai here also is an attribute denoting Bhagavan Mahavira as a " Saint like that". Now let us turn to the concluding postulate of this chapter in Suy. II. 6, 55 (Suttagame I, p. 174) : Buddhassa anae imam samahim assim su-thicca ti-vihena tai | tarium samuddam va maha-bhav'-oghan ayanavam dhammam udaharejja44 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 samahi through the full kevala knowledge (kevalenam punnena nanena samahijutta) and who save themselves and others, as such, who are saved (je u taranti appana param ca tinna) (verse 50). Special attention is to pay to the fact that tai 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 Ayare II. 15. 1025 (Suttagame p. 94) : paccakkhami savvam panaivayam.. javaj-jivae ti-viham ti-vihenam manasa vayasa kayasa45 | "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 tai in Utt. VIII. 9, where such a cautious saint (tai), who does not destroy living beings, is called circumspect (samiya). 44 The metre is Indravajra in pada a, b, . The measured movement of pada c is unsettled. 45 Cf. the parallel phrases in the Pali Canon : kayena vacaya uda cetasa and kayena vacaya manasa, vide PTSD.

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60 SHRI MAHAVIRA JAINA VIDYALAYA GOLDEN JUBILEE VOLUME These two verses agree here in the same way of looking at tai, 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 (samahi) through the medium of kevala nina." In all these cases tai 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 tai and Bhagavan Mahavira is demonstrably evident here. In the Jaina Sanskrit texts, however, tayin is connected with Mahavira as an epithet. Theodor Zachariae, Beitrage zur Indischen Lexicographie, Berlin 1883, p. 76 quotes: Arhate Yoginathaya Mahaviraya Tayine, and namah Srimad-Anantaya Vitaragaya Tayine, from Mahendra's Commentary on Hemacandra's Anekarthasamgraha. In Sri Jinasenasuri's Harivamsapuranam, 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 Mahavyutpatti-lexicon, by the Sanskrit Commentators and by Hemacandracarya'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 Dasaveyaliyasutta VII. 67: Vibhusa-vattiyam c'eyam buddha mannanti tarisam | savajja-bahulam c'eyam n'eyam taihin seviyam || 47 Prakasika: Manikyacandra-Jaina granthamala-samitih, Publisher: Nathuram Premi, Hirabag, Bambai, p. 2. 48 Var. lect. palakaya, o. c., p. 2, noted under the line.

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'A SAINT LIKE THAT' AND 'A SAVIOUR' : 61 We have seen that the old correspondence tayin = Pali tadi (n) = Sanskrit tadr (s) has also left its traces in the Ardhamagadhi passages, which we consulted with regard to tai. Already here we were allowed to witness a tendency to change the meaning of tai understanding it in the sense of trayi "Saviour". It is interesting to observe that the semantic development of tai-tayi(n) 9 moved in the same direction in both the Jaina and the Bauddha circles towards trayi, 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-tayi towards trayi, 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 tas on one side, tadi and tayi on the other exist to which the meaning a saint like that' can be assigned. In this sense tai can already be traced in the earlier layers of the Ardhamagadhi Jaina Svetambara Siddhanta. 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 Tathagata as well as of Mahavira and other Tirthankara. 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 tai =tadrk will be, that it was simply impossible for a later interpreter to see tadrk in tai, after intervowel d had been dropped. Prakrit tai can only represent tapi or tyaga or trayi or tayi, but not tadsk. Skt. tadreis represented by Prakrit tarisa or rarer by tadisa only, vide Sheth's PSM. R. Pischel, Grammatik der Prakrit-Sprachen, Strassburg 1900, $ 99 quotes tainam = trayinam 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